Command from God so to do as Abraham had This being true it follows that if we should grant Infants of believing Gentiles as such were the Seed of Abraham which we deny yet unless God had commanded them to baptize their Children they ought not to do it and if they do it without a Command or Authority from Christ it will be found an Act of Will-Worship in them Arg. 19. All that were baptized in the Apostolical Primitive Times were baptized upon the Profession of Faith were baptized into Christ and thereby put on Christ and were all one in Christ Jesus and were Abraham's Seed and Heirs according to Promise But Infants as such who are baptized were not baptized upon the Profession of their Faith nor did they put on Christ thereby nor are they all one in Christ Jesus also are not Abraham's Seed and Heirs according to Promise Ergo Infants ought not to be baptized Mr. Baxter confirms the Substance of the Major These are his very Words â— â— As many as have been baptized â—ivâ— put on Christ and are all one in Christ Jesus and are Abraham's Seed and Heirs according to the Promisâ— Gal. 3. 27 28 20. This speaks the Apostle saith he of the Probability grounded on a credible Profession c. Baxter's Confirm Reconcil pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ are all one in Christ Jesus are Abraham's Seed and Heirs according to Promise Evident it is none are the spiritual Seed of Abraham but such who have the Faith of Abraham and are truly grafted into Christ by a Saving-Faith If any object We read of some who were baptized who had no Saving-Faith but were Hypocrites I answer Had they appeared to be such they had not been baptized nor had they a true Right thereto Arg. 20. Baptism is the solemnizing of the Souls Marriage-Union with Christ which Marriage-Contract absolutely requires an actual Profession of consent Infants are not capable to enter into a Marriage-Union with Christ noâ— to make a Profession of Consent Ergo Infants ought not to be baptized The Major our Opposits generally grant particularly see what Mr. Baxter saith Our Baptism is the solemniâ—ing of our Marriage with Christ. These are his Words p. 32. The Minor none can deny No Man sure in his right Mind will assert that little Babes are capable to enter into a Marriage-Relation with Christ and to make a Profession of a Consent And the Truth is he in the next Words gives away his Cause viz. And 't is saith he a new and strange kind of Marriage where there is no Profession of Consent p. 32. How unhappy was this Man to plead for such a nâ—w and strange kind of Marriage Did he find any little Babe he ever baptized or rather rantizeâ— to make a Profession of Consent to be married to Jesus Christ. If any should object he speaks of the Baptism of the Adult I answer his Words are these ` Our Baptism is c. Besides will any Pedo-Baptist say that the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ and not the Baptism of Infants Reader observe how our Opposits are forced sometimes to speak the Truth â—â—ough it overthrows their own Practice of Pedo-Baptism Arg. 21. If the Sins of no Persons are forgiven them till they are converted then they must not be baptized for the Forgiveness of them till they proâ—ess themselves to be converted but the Sins of no Persons are forgiven them till they are converted Ergo No Person ought to be baptized for the Forgiveness of them till they proâ—ess they are converted Mr. Baxter in the said Treatise lays down the Substance of this Argument also take his own Words i. e. As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized for the Forgiveness of them till they proâ—ess themselves converted seeing to the Church non esse and non-appareâ—â— is all one Repentance towards God and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples Acts 20. 21. Therefore saith he both these must by a Profession seem to be received before any at Age are baptized p. 30. 31. And evident it is say I from hence none but such at Age ought to be baptized Philip caused the Eâ—â—ugh to profess before he would baptize him that he believed that Jesus Christ is the Son of God Saul had also saith he more than a bare Profession before Baptism Acts 9. 5 15 17. p. 28. The Promise it self saith he doth expresly require a Faith of our own of all the Adult that will have part in the Priviledges therefore there is a Faith of our own that is the Condition of our Title Mâ—â—k 16. 16. p. 16. He might have added by the Foâ—â—â— of his Argument therefore Infants should not have the Priviledges for â— argue thus 〈…〉 Arg. 2â— If there is but one Baptism of Water leâ—t by Jesus Christ in the New Testament and but one Condition or Manner of Right thereto and that one Baptism is that of the Adult then Infant-Baptism is no Baptism of Christ. But there is but one Baptism in Water lest by Christ in the New Testament and but one Condition and Manner of Right thereto and that one Baptism is that of the Adult Ergo Infant-Baptism is no Baptism of Christ. Mr. Baxter saith Faith and Repentance is the Condition of the Adult and as to any other Condition I am sure the Scripture is silent the Way of the Lord is one one Lord one Faith one Baptism Ephes. 4. 4. If Profession of Faith were not necessary saith Mr. Baxter coram Ecclesiâ to Church-Membership and Priviledges then Infidels and Heathens would have Right also saith he the Church and the World would be consounded He might have added but Infidels and Heathens have no Right to Church-Membership c. Ergo 'T is a granted Case among all Christians saith he that Profession is thus necessary the Apostles and Ancient Church admitted none without it pag. 2â— And if so why dare any now a days admit of Infants who are capable to make no Profession He adds Yâ—â— Christ in his Commission directeth his Apostles to make Disciples and tâ—en baptize them promising He that believeth and is baptized shall be saved Mark 16. 16. pag. 27. Furthermore he saith Iâ— as many as are baptized into Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised from the Dead so we also should walk in Newness of Life c. Then no doubt saith he but such as were to be baptized did first profess this Mortification and a Consent to be buried c. Iâ— our Baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and raised with him through Faith quickned with him and having all our
Resurrection of our Saviour consists in dying to Sin and walking in newness of Life Which saith he St. Paul tells us is represented by the External ceremony of Baptism and rising out of his watry Grave a new creature Moreover unto these let me add what Dr. Tillotson the present Lord Arch-Bishop of Canterbury hath wrote see his Book stiled Sermons on several occasions 5th Edit Page 188 189. Speaking also of the same Text Rom. 6. 3 4. Antiently saith he those who were Baptised put off their garments which signified the putting off the Body of Sin and were immers'd and buried in the Water to represent the Death of Sin and then did rise up again out of the Water to signifie their entrance upon a new Life And to these customs the Apostle alludes when he says How shall we that are dead to Sin live any longer therein Know ye not that so many of us that were Baptized into Jesus Christ were Baptized into his Death c. Dr Duveil on Act. 8. Page 292 293. cites a most learned Anonimous French Protestant Writer in his answer to the famous Bishop of Meaux speaking thus viz. 't is most certain saith he that Baptism hath not hitherto been Administred otherwise than by sprinkling by the most of Protestants But truly this sprinkling is an abuse thus custom which without any accurate examination saith he they retained from the Romish Church in like manner as many other things makes their Baptism very defective it corrupteth its institution and ancient use and that nearness of similitude which is needful should be betwixt it and Faith repentance and resurrection This reflection of Mr. Bâ—ssuet deserveth to be seriously considered to wit saith he that this use of plunging hath continued for the space of a whole thousand and three hundred years hence we may understand that we did not carefully as it was meet examine things which we have received from the Romish Church Calvin also saith l. 4. c. 16. that Baptism is a form or way of burial and none but such as are already dead to sin or have repented from dead works are to be buried But now say we sprinkling and pouring is not the form of Baptism because not the form of a Burial nor can Infants be the subjects of it because as the learned observe Baptism is a Symbol of present not of future regeneration 't is an outward sign of that Death unto sin which the party Baptised passed under then or ought to have had before Baptis'd they then professed themselves to be Dead to sin i. e. when they were Buried with Christ in their Baptism for the argument of the Apostle lies in that respect How shall we that are Dead to sin live any longer therein know you not that so many of us who were Baptized into Christ were Baptized into his Death both in sign and signification And therefore as Dr. Sherlock says they rise out of that watry Grave as new born Creatures it denotes not only what they should be hereafter but what they were actually at that time So that as this Text and arguments drawn there from utterly condemn sprinkling and pouring as that which is not Christs true Baptism so it excludes Infants from being the true subjects thereof because in them appears no such Death to Sin nor can they be said to come out of that Watry Grave as new born Creatures I will only quote one Author more and proceed and that is learned Zanchy on Col. 2. 12. There are saith he two parts in regeneration i. e. Mortification and Vivification that is called a burial with Christ this a Resurrection with Christ the Sacrament of both these is Baptism in which we are overwhelmed or buried and after that do come forth and rise again It may not be said truly but sacramentally of all that are Baptised that they are buried wich Christ and raised with him but only of such who have true faith Thus Zanchy Now Sir see what a stir and pudder as you call it these Pedo-Paptists make on this Text Rom. 6. 3 4. Col. 2. 12. to prove Baptism is Dipping or a figure of a burial Would you not have us give the true sense of the Word wherein we concur with all learned Men I hope by this time Reader thou art fully satisfied that this Man hath said nothing to weaken our Arguments or Grounds for Dipping tho' ' twice as much we have said on this Account in that Treatise called The Rector Rectified but this shall suffice here as to the Mode of Baptizing CHAP. II. Wherein Mr. Shutes Reply to Mr. Hercules Collins Answer about habitual Faith is considered detected and clearly refuted proving that Infants are not required to believe nor are they without a miracle capable so to do nor are they intended in those places of Scripture that Enjoyns Faith on the Adult BEfore I proceed to take notice of what this Man hath said about Infants having habitual Faith I shall note two or three things by the Way 1. 'T is very remarkable and worthy the Readers observation to see how the asserters of Infant Baptism differ among themselves about that Faith they suppose to be in Infants for as I noted in by Answer to Mr. Smythies Cold resined Page 144 some of them as Thomas Aquinas asserts They have the Faith of the Church that being intailed upon all who are within the Pale thereof others say they have the Faith of the Gossips or Sureties thus the Church of England c. Musculus seems to assert they have an Imputed Faith Mr. Blake intimates They have a Dogmatical Faith only Mr. Baxter would have it be a saving Faith but does not tell us how it agrees or differs from the Faith of the Adult some as Mr. Danvers observes say 'T is a Physical some a Metaphysical Faith some a hyperphysical Faith Some say They are born Believers which proceeds from their Patents being in the Covenant and being Believers but this is to intail Grace to Nature and Regeneration to Generation nay and to assert all are not Children of Wrath by nature or as they are born and come into the World others say They are made Believers by Baptism that Ordinance conveying grace as Mr. Rothwell This Man asserts they have habitual Faith the like do the Athenian Society seem to intimate But which of all these shall we give credit to The Truth is they all speak without Book having no ground from Gods word to say what they do 2. We desire it may be considered and carefully heeded lest we still are abused as Mr. Collins hath been that we stedfastly believe and readlly grant it as an Article of our Faith That all Infants are under the Guilt and stain of original Sin as they come into the World and that no Infant can be saved but through the Blood and Imputation of Christs righteousness And also we do believe That all those dying Infants who are â—aved God doth in some way or
another which is not known to us Sanctify them for no unclean thing can enter into the Heavenly Jerusalem See our confession of Faith 3. We do believe that no dying Infant can be saved that is not in the Covenant of Grace for t is through or by the Grace Mercy and Inconceivable Love of God as 't is contained in the Covenant of Grace that Christ and all Blessings of Christ are made over to all the Elect whether Adult or little Infants We therefore never asserted That no Infants of Believers or of unbelievers either are in the Covenant of Grace but we do assert all Elect Infants are in it Yet we do deny that the Infants of Believers as such or as so considered as bring their Natural Offspring are in the Covenant of Grace Having noted these three Things I shall proceed First take what Mr. Collins hath asserted in his Answer to Mr. Shutes pretended Antidote See Page 3. viz. That Infants are saved by Christ we have asserted because we know of no other Name but Jesus but that they are saved by Faith habitual Faith in Christ I must confess I never read in all the Book of God I could wish he could shew me the Chapter where Christ said any such thing i. e. that Infants are saved by habitual Faith And what would this Man make a new Bible have a new rule to tell us of things never heard of These are Mr. Collins's words Take Mr. Shutes reply pray look into that Chapter saith he where you find that God hath declared two ways for saving Elect persons one for the saving of aying Infants without the Grace of Faith and the other for saving adult Believers by Faith And then he asketh two other as impertinent Queries But 〈◊〉 last he sixes uâ—on one Text to prove habitual Faith in Infants viz Joh. 3. 9. whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Answer We say there is but one way to be saved and that one way is Jesus Christ 't is by his Sacrifice by his Blood by his merits that is by the imputation of his righteousness but that there is the same Way or Mode and no other for the Application of the Blood and Merits of Christ respecting elect dying Infants as there is for the Adult and that God doth not cannot sanctify dying Infants any other way but by infusing the same habit of Faith which he infuseth into the Adult who believe he should prove God is a free Agent and may have ways to apply the Blood of Christ and Sanctify dying Infants that we know not of 2. As to the Text he brings to prove habitual Faith in Infants of believers if it be not brought to prove that that Seed or divine Habit is in infants of believers as such it does not concern the present controversie 't is Joh. 3. 9 which we will now consider and examine And let it be well noted That the Seed remaineth in him that sacred habit abides in him that hath it it remains and shall remain in every Soul in whom it is infused grace in the habit can't be lost 'T is a Well or Spring of living Water that springeth up unto Eternal Life Joh. 4. 14. Christ hath prayed That our Faith fail not that is the Seed or Habit thereof for the Act in the exercise of it in part may fail now and then if the Infants of Believers have the Habit of Faith in them be sure those Habits will appear and they must be true Believers and be saved because the Seed remaineth in them 3. Why do you not answer Mr. Collins Argument Page 7. of his reply to you faith he those Children of Believers which die in an unconverted state either never had the Habits of grace or else if they had them they have lost them but there is no losing Habits of grace ergo they never had them Reader see what Mr. Shute hath said to this Argument in Page 42. of his last Book these are his words viz. Therefore I will put it to a fair issue which shall be this produce me but one place in all my Book where I have asserted this you have charged upon me and I will turn Anabaptist immediately c. Answer If you have not said that the Infants of Believers as such have habitual Faith what is it you argue for why do you plead for the habit of Faith to be in them if you say you plead only for habitual Faith to be in Elect Infants 1. Then I hope you will only have Elect Infants to be Baptised and how do you know which they are since they can make no confession of Faith 2. Moreover I also conceive you may allow Baptism to the Infants of Unbelievers For sure you dare not deny but some of their Seed are comprehended in Gods Eternal Election 3. The controversie or difference between us and you lies not how dying Elect Infants are Sanctified c. whether by the habit of Faith or by some other way by which God may apply Christs Merits to them c. But whether the Infants of Believers as such have the habit of Faith or Faith in any sense by which they come to have right to that ordinance what have we to do with dying Infants did you Baptise no Infants but such that dye and were sure that all the dying Infants of Believers were elected it might seem some what to the purpose tho' not so much neither as you may Imagin for I do affirm you have as much ground to give them the Lords Supper as you have to Baptise them because such who are the proper subjects of Baptism have an immediate right according to the order of the Gospel to the Lords Supper You must have a command or Authority from Christs word to Baptise them or you ought not to do it but you have no such command nor Authority 4. The habit of Faith without the Act gives not a right to that Sacred ordinance for Faith and a confession of Faith is required But I must confess I see not how there can be the habit and not the Act for tho' the habit may be Antecedent to the Act in order of nature yet not in order of time in any Believer Prove if you can any person that was a Believer had the habit of Faith and yet not the Act of Faith at the same time For as all learned Men generally agree as soon as life is infused into a dead sinner there is Heat Motion Activity c. the habit of grace is a Vital Principle and as they say 't is naturally active it is a Spring of perpetual motion as Mr. Charnock shews 5. You say Infants may believe And you would have them to be such Children of the Jaylors Houshold who are said to believe and yet would have it to be only Faith in the habit But all Men of understanding know believing
5. Mâ—n Spiritual and savingly quickened from their Death in Sin and by the Holy Ghost whereof they are made partakers made a meet habitation for God Eph. 2. 21 22. 1 Cor. 3. 16. c. Page 106. Also see Reverend Mr. Cotton of New England on the Covenant speaking of the Ax being laid to the Root of the Trees Mat. 3. 9. Page 177 178. The first is saith he the Root of Abrahams Convenant which this People much trusted upon and that is that which John Baptist speaks of is the Ax laid to the Root of the Trees think not to say with in your selves we have Abraham to our Father vers 8. So that all their confidence they had in Abrahams Covenant Temple and Tabernacle and such things is burnt up and so they have no Root left them to stand upon But 2ly The Lord he saith hath cut us off from the righteousness of our Parents and from boasting of his Ordinances Again he saith it is spoken of the Ministry of John Baptist which did burn as an Oven and left them neither the Root of Abrahams Covenant nor the Branches of their own good works he cutteth them off from the Covenant of Abraham and so by cutting them off from the root he leaveth them no ground to trust to Page 21 22. you say the new creature in the Womb or in the Cradle is as perfect and compleat in all its lineaments as in the oldest Saint on Earth Page 40. c. Answer Sir do not mistake your self if Infants are any of them regenerated in the Womb then Regeneration in them is the first birth but Regeneration is a being born again or a second Generation which is wrought by the Holy Spirit therefore it can't proceed from believing Parents in any wise they can by their Faith contribute nothing to the second Birth Now shew at what time 't is that regeneration is wrought in your Infants O take heed for tho' God doth regenerate the Souls of dying Infants that are saved Yet what is this to the Infants of Believers as such Besides if John Baptist or Jeremiah the Prophet were Regenerated in the Womb or any other Infants then it would follow they were not born Children of wrath as others Nor could their Regeneration be called a being born again as I hinted before but their first Birth must be so called You I see apply those Scriptures where our Lord Jesus Speaks of the Adult to Infants as that Mark 16. 16. John 3. 3. So that Infants by your notion are required to believe and to be born again nay you in Page 24 25 Châ—llenge Mr. Collins in the name of the Lord to produce â—at one Text of Scripture that dâ—â—h discover any other way or means wherein God hath ordained and appointed to save Elect. dying Infants in differing in any point or part of it from that wherein he saves Adult believers Again in Page 19. say you where will you find two ways for the saving Elect Persons c. Answer As to the way of Salvation 't is we gâ—ant but one viz. Christ is the way nor is there Salvation in any other But the mode or manner may differ about the Application or means of that one way in some points as may appear to all viz. 1. The Adult except Ideots are not saved without the Act and exercise of Faith dying Infants are 2ly The Adult are not saved without actual repentance but dying Infants are 3ly The Adult are not saved without Mortification of Sin taking up the Cross and following of Christ. But Infants are saved without any of these or any other Sacred Acts of obedience whatsoever and yet will you say the way as to the Mode or manner of the Salvation of dying Infants differs in no one point from Adult persons How will you prove that 't is the habit of Faith and not the Act of Faith that applies Christs merits and Righteousness to the Soul in adult persons is it not from the habit the Soul is enabled to believe and say hold on Christ and is it not thus that Christ saves the Adult and doth he just so and in the same mode or manner save dying Infants As to the producing one Text in the Case I say the Holy Ghost is wholly silent as touching the way or manner of the application of Christs merits to dying Infants or how their sinful natures are sanctified yet that the modes differ in many respects as I have shewed is evident As to what you say in Page 4â— I ask how do you knâ—â— but that some of the dying Infants of â—fiâ—â—ls may be elected as well as some Infants of believers and so in as good a condition â—â—y â—â—w 〈◊〉 on know but that all Infants dying in Infancy may be elected sure I am naturally all are born in â—in and I know no difference in that respect nor is there any when grown up till grace is infused ' 〈…〉 e and not the natural Birth that makes any difference between the Children of Believers and the Children of unbelievers and I do affirm till Children have actual Faith or do believe and repent they have no right to the Ordinance of Baptism nor have you proved the contrary nor ever will The Church of England acknowledg the same viz. that Infants are not able to perform Faith and Repentance the two great prerequisits of Baptism by reason of their tender age therefore they have found out sureties to ingage for them In Page 57. you greatly abuse Mr. Collins in saying that he allows not Elect dying Infants to be in the Covenant of Grace Doth it follow because he denies the Infants of believers as such to be in the Covenant of grace therefore he denies elect Infants to be in the Covenant of Grace Sir you ought not to bear false witness against your neighbour as you have done he will tell you and hath told you that all that are saved are in the Covenant of Grace Reader Pray note how disengenuous this Man seems to be and how he hath strangely encumbred the present controversie in talk of habitual grace in dying Infants for what is that to the purpose since he refers not to such Infants of believers that live he himself acknowledges that all their Infants who live have not the habit of Faith Nor can he prove any of them have it or such that die either therefore unless no other but dying Infants were baptized by the Pedo Baptists this can no ways concern the controversie 2. Consider that since those supposed habits in Infants of believers do not appear to us nor do we know which they are what ground it there to Baptise any of them For what appears not is not as to us Shouâ—d we Baptise any Adult persons in whom no Fruit Sign or demonstration of Faith appears than what appears in Infants certainly we should be worthy of the greatest blame imaginable For 't is evident that in all whosoever that are the true subjects of