Infant-Baptism is taken from Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven Object The Kingdom of Heaven belongs to Infants which is the greater therefore say you Baptism belongs to them also which is the lesser Answ 1. That the Kingdom of Heaven belongs to little Children we have no cause to doubt But that they have a right to Baptism therefore is deny'd May not our Brethren infer from the greater to the lesser thus as well viz. Infants belong to the Kingdom of Heaven which is the greater thererefore to them belongeth the Lord's Supper which is the lesser and sure we are that those who are fit Subjects of Baptism ought not to be deny'd the Sacrament of Bread and Wine How often must we tell you that Baptism wholly depends as to Subject Time End and manner of Administration on the words of Institution 't is a positive Law we must go to the Pleasure and Will and Design of the Law-maker what may not Men infer after this sort 2. Were these little Children be ye sure the Children of Believers If you can't prove this what signifies all you say and how this can be made appear I see not for though Christ was then in the Coast of Judea yet that they were Children of Godly Parents is a great Question 3. If it should be granted they were Believers Children yet it doth not appear how little these Children were we have no account of their Age. And as the Learned observe the Greek work doth not always signify a little Child or Infant as appears by 2 Tim. 3. 15. where the same word is used they might be such who might be capable of teaching as far as we know But since Dr. Jer. Taylor Bishop of Down hath so fully answered this Objection pray take what he saith upon the place From the Action of Christ's blessing Infants saith he to infer that they were baptized proves nothing so much as there is a want of better Arguments for the Conclusion would with more probability be derived thus i. e. Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized But let this be as weak as its Enemy yet that Christ did not baptize them is an Argument sufficient that he hath other ways of bringing them to Heaven than by Baptism he passed an Act of Grace upon them by Benediction and Imposition of Hands And therefore although neither Infants nor any Man in pâ—ris naturalibus can attain to a Supernatural End without the addition of some Instrument or Means of God's appointing ordinarily and regularly yet where God hath not appointed a Rule nor an Order as in the case of Infants we contend he hath not the Argument is invalid And as we are sure God hath not commanded Infants to be baptized so we are sure God will do them no Injustice nor damn them for what they cannot help viz. if the Parents baptize them not Many thousand ways there are by which God can bring any reasonable Soul to him but nothing is more unreasonable than because he hath tied all Men of Years and Discretion to this way therefore we of our own Heads shall carry Infants to him that way without his directions the Conceit is poor and low and the Action consequent to it is bold and venturous let him do what he please with Infants we must not Thus far the Doctor A second Scripture brought formerly by Doctor Featly and of late by divers others is that in Joh. 3. 5. Except a Man be born again of Water and of the Spirit he cannot enter into the Kingdom of God. Object There is no other way to regenerate and save Infants but by this of Baptism and so to add them to the Church therefore they ought to be baptized In some saith Mr. Isaac Ambrose the new Birth is wrought before Baptism as in the Eunâ—â—h c. in others is the new Birth wrought in Baptism 〈◊〉 indeed is the Sacrament of the new Birth and Seaâ— of Regeneration but howsoever in Pedo-Baptism we see the outward Seal yet we seel not the manner of the inward working for this also is the secret of the Spirit Answ There is no pretended Proof for Infant-Baptism brought by the Asserters of it that I wonder at more than this especially considering how fully and excellently they are detected by several able Men of their own Party yet notwithstanding it seems to abide as a standing Doctrine in the National Church as witness their Catechism Baptism wherein I was made a Member of Christ a Child of God and an Inheritor of the Kingdom of Heaven Pray see how excellently the late famous Stephen Charnock detects this Error It is not saith he External Baptism speaking of Regeneration many Men take Baptism for Regeneration the Ancients usually give it this term One calls our Saviour's Baptism his Regeneration this confers not Grace but engageth to it outward Water cannot convey inward Life How can Water an external thing work upon the Soul in a physical manner Neither can it be proved that ever the Spirit of God is ty'd by any Promise to apply himself to the Soul in a gracious Operation when Water is applyed to the Body If it were so that all that were baptized were regenerated then all that were baptized should be saved or else the Doctrine of Perseverance falls to the ground Baptism is a means of conveying this Grace when the Spirit is pleased to operate with it but it doth not work as a physical Cause upon the Soul as a â—rge doth upon the Humours of the Body for 't is the Sacrament of Regeneration as the Lord's-Supper is of Nourishment As a Man cannot be said to be nourished without Faith so he cannot be said to be a new Creature without Faith Put the most delicious Meat into the Mouth of a dead Man you do not nourish him because he wants a Principle of Life to concoct or digest it Faith only is the Principle of spiritual Life and the Principle which draws Nourishment from the Means of God's Appointment Some indeed say that Regeneration is conferred in Baptism upon the Elect and exerts it self afterwards in Conversion but how so active a Principle as a Spiritual Life should lie dead and asleep so long even many Years which intervene between Baptism and Conversion is not easily conceivable Thus far Mr. Charnock others we find to agree with him herein Amesius saith outward Baptism cannot be a Physical Instrument of infusing Grace because it hath it not in any wise in it self Our late Annotators agree directly with these nay Dr. Owen saith that the Father of Lies himself could not well have invented a more pernicious Opinion or which might pour in a more deadly Poyson into the Minds of Sinners If Baptism were meant here then no Man can be saved without being baptized But
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
know not nor consider this Order which God used in Covenanting with them in Baptism deal preposterously over-slipping the Commandment of Repenting and Believing It appears to me as if God will sometimes make Men speak the Truth whether they will or no and confirm his own blessed Order though they contradict their own Practice thereby Paraeus the same Person saith upon Mat. 3. 5. shews that the Order was that Confession as a Testimony of True Repentance go first and then Baptism for Remission of Sins afterwards What Commission our Brethren have got who sprinkle Children I know not let them fetch a thousand Consequences and unwarrantable Suppositions for their Practice it signifies nothing if Christ has given them no Authority or Rule to do what they do in his Name Natural Conâ—sequences from Scripture we allow but such which flow not naturally from any Scripture we deny Can any think Christ would leave one of the great Sacraments of the New Testament not to be proved without Consequences For I am sure there is no Baptism to be administred before the Profession of Faith in the Commission nor no where else in Christ's New Testament and that Faith is required in the second place as pre-requisite unto Baptism is very plain from Mark 16. 16. They must be Believers none are fit Subjects of Baptism but they that believe and are capable to believe He that believeth and is baptized shall be saved c. not he that is baptized and then believes Take heed you do not invert Christ's Order and if there is no Baptism to be found in the New Testament to be practised before Faith much less Sprinkling or Rantism is there required CHAP. VII Proving Believers to be the only true Subjects of Baptism from the Apostles Doctrine and the Practice of the Primitive Churches WE read that the Apostles according to the Commission Christ gave them preach'd the Gospel of the Kingdom having received the Spirit from on high and began at Jerusalem as he had commanded them and so endeavoured to make Men and Women Disciples i. e. bringing them to the sense and sight of their Sins and knowledg of their lost and miserable condition by Natâ—â—e as being unconverted and without Christ and in Acts 2. where Peter preached the first Sermon that was preached after the Ascension of the Lord Jesus And when they heard this the Text saith they were pricked in their Hearts and saiâ— unto Peter and the rest of the Apostles Men and Brethren what shall we do then said Peter REPENT AND BE BAPTIZED every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost c. And then they that gladly received the Word were baptized and the same day there was added to them about three thousand Souls Pray observe the Footsteps of this Flock I mean the manner of the Constitution of this Church it being the first Church that was planted in the Gospel-days it was the Church at Jerusalem and indeed the Mother-Church for evident it is all other Gospel-Churches sprang at first from this and hence some conceive the Apostle calls this Church Jerusalem above being the Mother of us all said to be above not only because she was in her Constitution from Heaven or by Divine and Evangelical Institution but also might be said to be above in respect of Dignity or Priviledg being first constituted and having the first Fruits of the extraordinary Gifts of the Spirit poured out upon them and besides having all the great Apostles at first as Members with her and hence 't is that all other Churches were to follow the Church of God that was in Judea and were commended in so doing and certainly 't is the Duty of all Churches so to walk unto the end of the World. But to proceed Acts 8. we find Philip being by the Providence of God cast into Samaria he preaches Jesus Christ to them and when they believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ they were baptized both Men and Women not till they were Disciples and did believe were any baptized Men and Women not Children not them and their little Babes if Philip had so done he had acted contrary to his Master's Commission In the same Chapter we find he preached Christ to the Eunuch also And they came to a certain Water and the Eunuch said See here is Water what doth hinder me to be baptized ver 37. And Philip said If thou believest with all thine Heart thou mayst And the Eunuch answered and said I believe that Jesus Christ is the Son of God And they both went down into the Water both Philip and the Eunuch and he baptized him There must be Faith or no Baptism thou mayst or thou oughtest 't is lawful or according to Christ's Law i. e. his Commission A Verbal Profession is not sufficient say our late Annotators on this place Philip in God's Name requires a Faith as with all the Heart and not such as Simon Magus had who is said to believe and be baptized vers 13. this was say they the only thing necessary either then or now if rightly understood How was it known saith Mr. Baxter but by their Profession that the Samaritans believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ before they were baptized both Men and Wome and saith â—he Philip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God. Moreover in the tenth of the Acts we find Cornelius and those with him were first made Disciples by Peter's preaching and the Spirit 's powerful Operation and then were baptized Who can forbid Water saith he that thest should not be baptized who have received the Holy Ghost as well as me And he commanded them to be baptized in the Name of the Lord Jesus that is by the Authority of Christ according to the Commission So in Acts 16. when the poor trembling Jaylor was made a Disciple i. e. did believe with his whole House on the Lord Jesus Christ he was with his whole House baptized so Lydia believed and was baptized Acts 16. 14. the like in Acts 18. Crispus believing on the Lord and many of the Corinthians hearing believed and were baptized The Chief Ruler believed with all his House and were baptized he believed his House believed the Jaylor believed all runs in their believing all must by believing be made Disciples or not be baptized Luther saith that in Times past the Sacrament of Baptism was administred to none except it were to those that acknowledged and confessed their Faith and knew how to rehearse the same and why are they now See Mr. Baxter in his sixteenth Argument against Mr. Blake if there can be no Example given in Scripture of any one that was baptized
or else think our Priviledges are less than theirs whereas indeed our Priviledges it appears are inlarged and far greater than theirs were and hence they longed many of them to see those things that we see c. Instead of being a fleshly Nation we are a holy 〈◊〉 a holy City a spiritual and holy Temple a Royal Priesthood and holy not carnal Church-Members Church-Members by Regeneration not by Generation not by the first Birth but by the new and second Birth if we and our Children have not the same Priviledges don't let us complain whereas God hath been more rich and bountiful to us we and our Children sit under the clear and glorious Revelation and Ministration of the Gospel can we or ours be losers by this Change Alas as far as Christ excels Moses and Aaron the Gospel the Law the Antitype the Type the spiritual Birth the carnal the extent of all Nations the Confines of Judea so far saith one are we better and not worse and our Priviledges not lesser but far greater our Children have great advantages in having such Parents and Ministers to instruct them to pray for them and to set before them a good Example besides as soon as capable they with others have the Gospel preached clearly to them and Grace offered and tendered universally to all far and near with Ho every one that thirsteth come ye to the Waters c. Isa 55. 1. The Spirit also is in a glorious manner communicated to inable them and others to believe now in the Gospel-days The Law was hard Do this and live and Circumcision laid them under a Bond to do and keep all that God in his Law required yea and under a Curse if they continued not in all things that were there injoyned which brought them into miserable Bondage and Captivity but now 't is but to believe and thou shalt be saved the Spirit saith the Scripture was not yet given to wit in that manner nor measure as afterwards because Christ was not yet glorified So that it is no Absurdity to grant that the Jews might have Priviledges in some things more than we and yet our Case and Condition with our Children to speak simply better than theirs tho the Covenant of Grace is not enlarged nor lessened in respect of the substance of it the Promises of Grace are still belonging to the Elect to those that were given to Christ to Believers and to no other nor never were but the Priviledges we have above them do abundantly recompence the defect of those Priviledges of theirs whether real or supposed And the truth is Priviledges are so arbitrary and various depending so much upon the Soveraignty of God that he gives them as he thinks good and oft-times takes them away without assigning any special Reason of it so that no Arguments can be drawn safely as our Brethren do viz. God gave such a Priviledg to the Jews therefore we must have such a Priviledg too except we can prove it is God's Will it should be so This Argument therefore is of no force without an Institution here we are again and here we will stand Circumcision wholly depended upon a positive Law 't is in vain therefore to attempt to prove that because the Jews had a Priviledg to circumcise their Children therefore we must have a Priviledg to baptize our Infants sith they had a Command to do what they did and we have none besides we have shewed there is no Scripture that proves the Baptism of Infants is a Priviledg granted by the Lord in lieu of Circumcision it being indeed no Duty or Priviledg at all Lastly before I close with this take what Mr. Danvers says If it should be taken saith he for granted that Circumcision was a Seal of the New Covenant belonging to all the Children of Israel then would not the baptizing of the Children of Believers answer it neither amount to so great a Priviledg nor be equivalent to it for these Reasons 1st There were all the Families and Tribes of Israel and all proselyted Strangers with their Children without distinction of good or bad to be circumcisied But here only one of a City and two of a Tribe for Believers are but thin sown and the Children of Unbelievers and wicked Men are to receive no such benefit in the Judgment of many And 2dly You would be very short in another respect as being at an utter uncertainty when you have a right Subject for if the Parent is an Hypocrite or no elect Person which is out of your reach to understand you cannot know whether the Child be fit for Baptism for the Seed of a wicked Man you must not meddle with by any means whereas there was not the least doubt or scruple in Israel as to the Subject for the Father being one of Abraham's Seed and circumcised it was an infallible mark they were right And 3dly neither can the Child when he is grown up have any certain knowledg that such a Ceremony had past upon him in Infancy he having no infallible mark thereof whereas the circumcised Infant had an infallible Character and Mark in his Flesh to assure him that he had received that Rite Object But what hope can we have of our Infants if they must not be admitted unto Christian Baptism nor reputed as Members of the common Body and Church of the Faithful Answ We answer First if the hope of the Parent for the Child's Salvation be grounded upon the Administration of an external Rite or Ordinance in Infancy then neither had the Patriarchs for above two thousand Years any hope of their Children sith they had neither Circumcision Baptism nor any other External Rite which we find otherwise by Noah's Prophecy Gen. 9. 26 27. Secondly We ask whether God hath left it in the Power of the Parent to save or destroy the Soul of his Child which your Doctrine doth import Thirdly We demand what hopes are intended and by what Scriptures the same are annexed to the Administration of an Ordinance in Infancy Fourthly We do say there is a ground of hope in Believers in behalf of their Children which is grounded upon plain Scripture without baptizing them Fifthly Doth Baptism confer Grace or regenerate the Child Though some have ignorantly asserted that yet we find many of you of another mind Sixthly This Argument seems to carry in it this Conclusion i. e. That Christian People by Infants Baptism are assured according to Gospel-grounds of the Salvation of their Children But there is no Proof for it it is but a Fancy and we suppose 't is not received as a Truth by many that oppose us in this Point CHAP. XI Wherein many other pretended Scripture-Poofs and Arguments for the baptizing of Infants are answered as that Suffer little Children to come unto me c. and Except a Man be born of Water and of the Spirit he cannot see the Kingdom of God c. THE next main Proof that is brought for
he she were a Widow yet she might have no Children or if any they might be grown up and to such Children we deny not Baptism upon profession of Faith. Besides she was at this time from her own Dwelling and that many miles distant for she was of the City of Thyatira but now was at the City of Philippi where she was a merchandizing being a seller of Purple Grant she had Children how unlikely a matter is it saith he that she should carry them about with her trading so many miles distant But finally to resolve the Doubt the last Verse of this Chapter calls them of the House of Lydia Brethren They entred into the House of Lydia and when they had 〈◊〉 the Brethren they comforted them and departed Who now can conclude rationally that any Children were in any of these Housholds 'T is a haâ—d case Men are forc'd to fly to such weak and unlikely grounds to prove their practice but as the Proverb goes A poor Shift is better than none at all The next Proof they bring to prove Infant-Baptism is from Acts 2. 39. The Promise is to you and to your Children c. The Pedo baptists would sain have this Promise to be a Promise of External Priviledg and such as gives Children of Believers a right to Baptism but that there is no such thing in the least to be proved from this place we shall make appear by opening the Text. First 'T is evident that Peter preach'd this Sermon to the Jews and to many of them who had a hand in murâ—hering the Lord of Life and Glory And this he laid home and prest upon their Consciences very close and they being prick'd in their Hearts cried out Men and Brethren what shall we do If it be thus we are lost Men and undone No as if Peter should say Do not dispair upon your Repentance there is Mercy for you Then said Peter unto them Repent and be baptized every one of you for the Remission of Sins and ye shall receive the Gift of the Holy Spirit For the Promise is unto you Ay this is good News indeed they might say But what will become of our Children our Off-spring for we have wish'd that his Blood might not only be upon our selves but also upon our Children Well what tho let not this terrify you neither as to drive you into despair for the Promise is not only to you who repent c. but to your Children or Off-spring also your Posterity shall not be lost for the Promise is unto them as it is to you viz. if they repent and not only to them of your Race or Posterity but also to all that are afar off meaning the Gentiles who were said to be sometimes afar off But now if they would know who of their Children and those who were afar off the Promise was made unto In the close of the Verse he resolves them in these words Even to as many as the Lord our God shall call The Promise therefore here evident is that of the Spirit and all the Divine Graces and Blessings of it which was promised and first tendered unto the Jews and their Off-spring upon unfeigned Repentance and turning to God or being effectually called and brought over to close in with the Tenders of Mercy and then to the Gentiles who in like manner should be wrought upon or effectually called This Promise was not made to their Children as Believers Seed nor to them or any other uncalled by the Lord but with this express Proviso Even so many as the Lord our God shall call Which Calling or effectual Work of Grace upon their Souls made them capable Subjects of Baptism Nor are the words to you and your Children mentioned as an acknowledgment of a Priviledg to them above others being Abraham's Seed according to the Flesh but by reason doubtless of their Wish Mat. 27. 25. His Blood he on us and on our Children Nor is there the least intimation given of a right to Baptism to them or their Children as the Children of Believers but as an Exhortation to them and theirs to repent and be baptized as their Duty for their Benefit and Soul-advantage the Promise being not mentioned as though of it self it gave a title to Baptism either to them or their Off-spring without Repentance But as a Motive why both they and their Children should actually repent and be baptized i. e. because in so doing they would be in the way of obtaining Remission of Sin and receive the Holy Spirit the two grand Branches of the Promise here mentioned Which Duty of Repentance little Children being not capable of performing are not therefore according to this direction of the Apostle the proper Subjects of such an Ordinance By Children here saith a Learned Man is not meant their Infants but the Posterity of the Jews And so Dr. Hammond grants it and therefore confesseth this place a very unconcluding Argument for Infant-Baptism And says he though by Children be here meant the Posterity of the Jews yet not the natural or carnal Seed neither but the Spiritual as appears by the last words in the verse viz. Even to as many as the Lord our God shall call So that it is very evident that this Text is grosly abused by such as infer from hence a title to Baptism for Children of Believers by virtue of a Promise to them as such whereas it is manifest from the whole scope of the Context that it is only an incouragement to the Jews against Dispair by reason of their crucifying the Son of God letting them know that yet there was hope of Mercy and Pardon for them and their Children upon the respective Repentance of both or either of them And to the same purpose our late Annotators I find give it speaking of this Text. A Fifth pretended Scripture-proof for Infant-Baptism is taken from 1 Cor. 7. 14. Else were your Children Vnclean but now are they Holy. Object From hence 't is asserted That the Children of Believers are holy with a Federal or Covenant-Holiness and therefore to be baptized Answ To this we answer That the same sort of Holiness which is ascribed to the Children is to be understood in reference to the unbelieving Husband or the unbelieving Wife who are both said to be sanctified by their respective Yoke-fellows which cannot be meant of a federal or a Covenant-holiness but that which is matrimonial For if we must understand it of a Covenant-holiness then it will follow that the unbelieving Wife or unbelieving Husband may upon the same ground lay claim to Baptism as well as their Children which yet your selves will not grant Besides it is evident from the words themselves in which the Term Husband and Wife are twice used which shews that the Holiness is from the conjugal Relation and cannot be meant of any other than Legitimation And the term Vnbeliever is also twice used and said to be Sanctified which can