sprinkle or dip and as the learned Mr. Leigh well noteth it is taken largely for any kinde of Washing Rinsing or Cleansing even when there is no dipping at all So Aemilius Portus gives it by mergo immergo tingo intingo madefacio lavo abluo c. Suidas interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavant The same word signifiâ—th washing or sprinkling in many places of Scripture and from necessary consequences 1. From the types of that which was signified in the old Testament which the holy Ghost as hath been noted calleth Baptisms or Washings to wit by Sprinklings for how were they performed see Numb 19. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water of Separation hatâ— not been Sprinckled upon him so is it often named there and Levit. 4. 17. The Priest shall dip his finger in the blood and Sprinkle it seven times c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 14. 16. and Lev. 16. 14 15. he shall take the blood of the bullock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall sprinkle it with his finger So Numb 8. 7. Thus shalt thou do unto them to cleanse them Sprinkle water of purifying upon them So Numb 19. 18 19. A clean person shall take hysope and dip it into the water and Sprinkle it upon the Tent and upon the persons so Exod. 24. 8. Moses took the blood and Sprinkled it on the people and said Behold the Blood of the Covenant which the Lord hath made with you which signified the blood of Christ to cleanse them from sin as the water of Baptism now doth And these very Sprinklings the holy Ghost calleth Baptisms Heb. 9. 10. 13 2â— where the mystery is clearly unfolded 2. From the truth thereby signified So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sprinkle you with clean water or clean water upon you and ye shall be clean how The Apostle â—elleth us I Pet. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto obedience that is by the Spirit of Sanctification and Sprinkling of the blood of Iesus Christ as Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts Sprinkled from an evil conscience and our bodies washed with pure water that is the water mentioned by Ezekiel the purifying water of baptism and Heb. 12. 24. We are come to Iesus the Mediator of the new Covenant and to the blood of Sprinkling that is the application of the blood and merit of Christ in Baptism for the remission of our sins 3. From necessary consequences from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures where they cannot reasonably by interpreted by dipping but by washing or sprinkling as Matth. 2â— 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he did not dip his whole fist into the dish but only wet his fingers therein So Matth. 20. 23. Christ mentioneth his baptism which all understand of his blood-shedding not dipping therein but besprinkling therewith So Luke 11. 38. when the Pharisee invited Christ to dinner he wondred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not first washed before dinner it cannot there reasonably be interpreted that he had not first been dipt over head and ears in water So 1 Cor 10. 2. They were all baptized unto Mosès in the cloud and in the sea No reasonable man can think that all Israel with their wives and children were dowsed into the sea nay but they passed through dryâ— foot nor were they dived into the cloud but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Except they baptize or be baptized he meaneth not by dipping the whole into the water but as it is clearly manifested by the Holy Ghost the best interpreter of himself a little before they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with common hands that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwashen and in the same place as hath hath noted we read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Baptisms of beds which was not by dipping into but though understood of tables which they commonly made of Couch-beds set together by sprinkling them with a little water which manner of purification they too superstitiously and commonly used As for the second clause of our minor proposition we appeal to Scriptures whether there be any express example or precept restraining baptism only to dipping over head and ears 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element a little bread therein is as good and effectual as a whole loaf so here it is not as hath been said in the quantitie of the element but in the ordinance of God and operation of his Spirit Now herein Christ never gave any precept concerning the quantumâ— the Word and the Element make the Sacrament and a few drops sprinkled are as truly water as all Iordan 3. If Baptism in the type thereof were administred by God by sprinkling then it is lawfully and effectually so to be administred by man in the truth for in the main Analogy the truth must answer the type But Baptism in the type was administred by sprinkling infants as well as persons of yearsâ— for all Israel were baptized under the Cloud 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water 4. That administration of Baptism whereby Christ cleanseth his Church is lawfull and effectuall But Christ cleanseth his Church with the washing of water through the word Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water according to his precept Matth 28. 19. is lawfull and effectuall 5. The Goaler Acts 16. 33. was baptized about midnight and it is improbable that he had any such store and convenience of water in his house as to dip himself and family or that they went out to some river at such a season neither was it probable that three thousand added to the Church in one day durst in those times when Christians were so eagerly persecuted go publickly with the Apostles to the poole of Bethesda Siloam or the brook Cedron or any like place to be doused more probably they were baptized by washing or sprinkling with water as they had private accommodation thereto nor could so many in one day have been baptized by a few Apostles if all had been baptized by dipping 6. If immersion were simply necessary and of the Essence of Baptism then it might not be dispensed withall in case â—ome sick Convert should desire it before his death for the comfort and peace of his afflicted conscience which were extream uncharitableness which belongs not to any Ordinance of God Therefore it cannot
blind see the Sun what can you gain hereby it may be and certainly is that the Gospels light is hid to some the Apostle will tell you to whom and why 2 Cor. 4. 3 4. It is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them we undertake not to make the truth evident to every gain-sayer and despiser thereof but say of such an one as Elisha for his servant at the beleaguered Dothan 2 King 6. 17. Lord I pray thee open his eyes that he may see The most manifest light of the Gospel had not evidence enough with the Pharisees whom Christ pronounced blind and it concerned them chiefly which he said they have winked with their eyes c. an unbeliever may doubt of any truth and then it is not evident to him The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris being not confident of the truth of that they saw with their eyes and heard with their ears Carneades doubted of all things yet certainly many things were evident of themselves to those who could and would see and know manifest truths though not to him 4. They who deny convincing evidence in Gods Word not only erre not knowing the Scriptures but tacitely accuse the Wisdom and Providence of God for mans salvation of insufficiencie for how shall matters of controversie concerning faith and manners he decided without sufficient evidence and if you think there is not sufficient evidence in Scripture to keep us from errour and to direct us in the way of truth and salvation in what other rule or testimonie will you place such evidence as you would have what in Traditions and unwritten verities where shall we seek these among our adversaries nay but no man can be edified by that which is destructive or in Enthusiasms and Revelations but what evidence can there be in those things whose authority cannot be proved and whose truth cannot be infallible nothing less then that which cannot be false can be the ground of faith and religion whatsoever falleth below that supreme certaintie is but opinion at most Now the Word of God only is infallible because he cannot lye Tit. 1. 2. and therefore his Word is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3. 16 17. 5 If it be rejoined that in our present question and some other cases the Scripture saith nothing expresly and positively to evidence the truth I answer I with Tertullian I am confident to say that the Scriptures themselves were so disposed by the will of God that they might administer matter to Hereticks seeing that I read there must be Heresies which could not be without Scriptures 2 That is Scripture truth which the Scripture proposeth or enjoineth by necessary consequence though not in express words and whosoever disbelieveth or disobeyethâ— that so far he rejecteth the Scripture in his errour and ignorance of Scripture So the Sadduces denyed the resurrection of the dead among other vain arguments so principally a non scripto because Moses whose writings only they received did not in terminis or express words and syllables say the dead shall rise again now though that is true Moses did not expresly say so yet our Saviour told them that therein they erred not knowing the Scriptures Mat. 22. 29. where he meaneth not express words of Scripture but necessary consequence for certainly they knew the express letter yet thought they had not evidence enough from Scripture because they found nothing there in terminis against their errour which Christ yet justly chargeth on them Ye do erre not knowing the Scriptures as touching the resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Iacob Well what express Scripture is here to prove the resurrection of the dead that Christ should charge those that denyed the same with errour and ignorance of Scriptures Truly no more then we find for Infant-baptism in appearance much less yet thus he who could not be deceived chargeth them because denying necessary consequence they required express words now the consequence was thus God is not the God of the dead but of the living therefore the dead shall rise again To the folding up of all I might repeat sundry things which as necessarily conclude our Infant-baptism as Infants circumcision into the same faith Gods Covenant with Abraham and his spiritual seed that is all Beleevers Christs honouring Infants with sacred embraces proposing them as heirs and patterns designed for the Kingdome of heaven the extent of Gods federal promise to us and our children childrens capacitie of the inward baptism signified in the external sign whole Families and Nations baptized of which children are and ever were a great part Christs absolute command to baptize all Nations without any tittle of exception to Infants Infants-federal and ecclesiastical holiness by their parents and their own right But that I would not be irksom to the prudent and pious Reader to whom I heartily wish a right understanding in all things constancie in the truth and unitie of the holy Spirit that we may all meet in Gods eternal kingdom of glory AMEN A SURVEY OF The Controverted Points CONCERNING INFANT-BAPTISM c. THE SECOND PART CHAP. I. Infants of Christian Parents ought to be baptized I Need not be long in describing this Sacrament only I say that Baptism is a Sacrament of the New Testament succeeding Circumcision the Seal of the Old appointed by Christ for our Inlet into his Church our implantation into Him and the similitude of his death and resurrection in which the water sanctified by the word representeth the blood of Christ sealeth and exhibiteth to the Elect all the benefits of his inestimable merits death passion and resurrection to our regeneration remission of sins and cleansing our bodies and souls from them all though not presently so that we have no sin yet so as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation for the water by the Ordinance of God touching the body the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us 1 Pet. 3. 21. the end of Baptism is that being baptized we might be illuminated being illuminated we might be adopted sons of God being adopted we might be perfected that we may become immortally blessed In our being baptized in the Name of the Father the Son and the Holy Ghost we do as it were by a solemn Oath or Covenant declare and
of Vertue and Election must cautiously be understood seeing they neither can do any thing hereto as they have reason or election both which are naturall and so corrupted that they are utterly inactive to any moral good without the help of Gods preventing and quickning grace supervenient The Scrâ—pture is expresse You hath he quickned who were dead in trespasses and sins and were by nature the children of wrath even as others c. It is neither of him that willeth nor of him that runneth but of God that sheweth mercy And where he said Work out or finish your salvation we may not think it dependeth on our works or of our own ability for saith he it is God which worketh in you both to wil and to do of his good pleasure Lest we should think our selves excused from our uttermost endevour whom he hath made voluntary agents and in some part repaired in our regeneration he requireth that we work that we receive not that grace in vain that we so run that we may attain yet that we may not think that this is or can be by any choice or ability of our own he telleth us presently it is God which worketh in us all which he requireth of us and so good works which follow the â—ustified person being fruits of our calling and election give us a comfortable hope thereof Yet is it most true that God alone according to his abundant mercy not our merit hath begotten us agâ—in to a lively hope 1 Pet. 1. 3. and that if we do these things we shall never fall You say again That God requires nothing on mans part but that its efficacy be not hindred This Proposition though plausible yet is unsound as may appear by that which hath been said to which I add It is indeed required that we do not ponere obicem by unbeliefe impenitency contempt of Gods ordinance c. but he that saith Cease to do evill saith also Learn to do well So the Apostle exhorteth To give all diligence to make your calling and election sure for if ye do these things ye shall never fall And indeed this is the end of our implantation into Christ by Baptism that we should walk in newness of life and no doubtâ— but God requireth of his Israel that they should not quench the Spirit or ponere obicem in that he said Circumcise therefore the foreskin of your heart and harden your necks no more Deut. 10. 16. Yet he requireth them to fear the Lord their God to walk in all his ways to keep all the commandements of the Lord v. 12. 13. And into the same covenant are children admitted by baptism which bindeth them on their first abilities to perform the same though for the present they are no more active then circumcised Infants were who were received and sealed into the present covenant of future faith and obedience Then you say there is a necessity that they should be brought to baptism there being an absolute exclusion of all persons unbaptized There is a necessity of Baptism in respect of Gods ordinance which bindeth us to administer it but we affirm not such a necessitatem medii that all they should be absolutely excluded from the Kingdom of Heaven who die without baptism as many infants do That uncharitable opinion we leave to the maintainers therof we have no warrant so to judge and therefore we say that not the bare privation but the contempt of the Sacrament condâ—mneth of which Infants cannot be guilty So that if you clearly mean a necessitatem medii in respect of the externall ministry of man your Proposition is not true nor owned by us but if you mean a necessity in respect of our duty in baptizing infants or their spirituall baptisme by regeneration we so farre consent but then we cannot excuse your medium for an homonomia which concludeth not an absolute exclusion of all persons unbaptized is apparently fals in the example of the â—enitent Thiefe saved but not baptized and in charity to be concluded so in elect children dying before they are baptized so that if our Arguments for baptizing children were no better you might confidently say as you do in the Epilogâ—e of your Plea They have been encouraged in their error more by our weak arguingsâ— then by any truth of their cause or excellency of their wit You say Internall means of bringing them to an eternall happiness they have none for grace being an improvement and heightning the faculties of Nature in order to an heightned and supernaturall end grace hath no influence or efficacy upon their faculties who can do no naturall acts of understanding What acts of understanding elect Infants dying have I cannot determine but I am confident all considering Readers will abominate and loath this bold and uncharitable censure Who admitted you into the secret of Godâ— councel concerning the state of Infants whom either he preserveth to age or taketh away before they could be baptized It is better resolved toa worse end by your self p. 231. Num. 16. Many thousand ways there are by which God can bring any reasonable soul unto himself And here in the very next place you affirm That God hath made a promise of the holy Ghost to Infants as well as to men Reconcile these two and your self to your self if you can First you say Grace hath no influence or efficacy upon their faculties who can do no naturall acts of understanding And next you affirm that God hath made a promise of the holy Ghost to Infants as well as to men I demand Doth God perform every one of his promises Do you mean by the Holy Ghost the giâ—ts and graces of Gods holy Spirit regenerating the elect to the Kingdome of Heaven Can any be saved without such grace can the holy Ghost be inactive and without effectuall influence in any soul Doth God give in his good time and measure his grace of Regeneration to all the elect that is a powerful influence on them to regenerate sanctifie and finally save them Doth God save any Infants These things being concluded on I would fain learn how it can be true that children have no internall means of salvation or that Gods Spirit hath no influence upon their faculties Doth the reasonable soul of an Infant express an admirable influence on the bodily faculties by a naturall instinct for its preservation and shall not the Creator the Spirit of Almighty God have much more active influence on the soul of the elect to save it though there appear none or very slender acts of understanding to the judgement and sense of man This your Proposition will appear false if we consider infants circumcision those could do as few acts of understanding as infants now can neither can any man without high impiety affirm that Gods grace had no influence or efficacy on them whom he did not in vain command to be sealed into his covenant It
that are capable of the same grace are not alwaies capable of the signe thereof If so alta pax esto We say so too for infants being capable of the same grace which is exhibited and received in the Lords supper are not alwaies that is while they are children capable of the same signe because they cannot examin themselves nor shew forth the Lords death and women nâ—t only under the Law but now also have and ever will have for ought you can say thâ— same incapacity of circumcision what makes this to conclude childrens incapacity of baptism this is to argue à genere ad genus though women had not a capacity of that signe they have a capacity of baptism infants had then a right to that whereof they had a capacity let them have so still and the controversie is ended You further say The gift of the holy Ghost was ordinarily given by imposition of hands and that after baptism By this it appears that your foregoing argument was fallacious you intending the extraordinary gifts of the holy Ghost which we pretend not to and what is this dispute to us now or to the present question seeing they are long since ceased But beware your lying too near a wind and mentioning crisme or confirmation and sanctifying the holy Apostles displease not your clyents and you be taken for an aâ—bodexter But you say After all this lest these arguments should not ascertain their cause they fall on complaing against God c. Tell true and shame the devil where to whom when which of all the reformed Churches ever did so We clearly affirm that God is ever and alike to be believed whether by signes or by words which signifie his will we say not that Goâ—â—id more for the children of the Iews but that your peevishness denying children baptism would have it seem so Do we then complain against God when we complain of the Anabaptists abridging children of that which God hath allowed them How vain and malitious is this calumny of yours But you say He made a covenant of spiritual promises on his part and â—piritual and reall services on ours What are these real services and whose if of children what can they as such perform but you say this pertains 〈…〉 when they are capable but made with them assoon as they are alive that is in the mothers womb what this this covenant so the words seem to import nay but undeniably Gods covenan and spiritual promises on his part presently belong to them who shall be saved for many of them presently die or mean you by this spiritual and real services on our part belong to children when they are capable Surely then they cannot have this covenant made with them as soon as they are born otherwise then by baptism because for the present they can perform nothing real If you mean spiritual and real services of parents in relation to their covenanted infants as such they cannot yet teach them they can only present them to the Church that the publick seal of Gods covenant being set to them they may according to their true interest in her external communion be thereby marked and known for parts and members of the sameâ— and this indeed pertaineth to children when they are capable that is as soon as they are born That which you infer to shew a disparity between Christian infants and the Iews babes is frivolous for thoug there appear some shew of difference in circumstance as the particular promise of the inheritance of Canaan c. yet for substance there is none there being as real a promise of blessings to Christians and their children in every kind for godliness hath the promise of this life and that which is to come and the present seal of faith marketh them for Gods peculiar people the effect whereof being wrought and perfected by the spirit of Iesus in their regeneration the woâ—â— is done in them and no otherwise was it in the Iews children for he is not a Iew which is one outwardly neither is that circumcision which is outward in the flesh but circumcision is that of the heart in the spirit Rom. 2. 2â— 29. Col 2. 11. 12. and the Iewish children were no otherwise sealed then into the same faith of Iesus nor otherwise saved then by faith in him neither less saved then we and our childâ—en This say you is the greatest vanity in the world What vanity you say to affirm that unless this mercy be consigned by baptism as good not at all in respect of us because we want the comfort of it This is the vanity well let it be so and let them own it that will I known not whom you mean I am sure there appears vanity enough in your following assertion and reason offered for proof Shall not say you this promise this word of God be of sufficient truth certainty and efficacy to cause comfort unless we tempt God and require a signe of him Yes Gods promise is of sufficient truth and certaine efficacy thereto therefore we baptize our children and it had been sufficient on Gods part and it must have been on ours had he not seen good further to confirm us by a seal set to his promise or had he not required more of us as our duty and a condition and seal of his covenant with us our children for as Augustine saith how much available even without the visible Sacrament of baptisme is that which the Apostle saith Rom. 10. 10. with the heart man believeth unto righteousnesse and with the mouth Confession is made unto salvation was declared in the penitent thiefe but then it is invisibly fulfilled when not any contempt of religion but a point or moment of necessity excludeth or preventeth baptisme for it might have seem'd much more superfluous in Cornelius and his friends to be baptized who had already received the gift of the holy Ghost then in the thiefe yet they were baptized and in that act the Apostolicall authority is extant as also the necessity of obeying God in his ordinance now how childish and perverse is that cavill unlesse we tempt God and require a signe of him Do you account obedience to God and his holy ordinances to be a tempting of God is bringing children to Christ which he commandeth and that by baptisme which you confesse is the ordinary inlet into the kingdome of heaven to require a signe of him or is it to receive a signe of him by his own appointment and what certainity of comfort could we concieve if on the contrary we should wilfully disobey neglect and contemn Gods ordinance as your clients do were it not rather to tempt God if as much as in us lies we should shut up the doore and inlet into his kingdome against infants man can do no more to shut them out then by denying them baptisme 't is true that God can and often doth save them without our ministry as when death
the covenant of grace But God hath given the inward operation of his H. Spirit to Infants Ier. 1. 5. Luk. 1. 15. 1 Câ—r 7. 14 therefore no man may forbid water or the outward administration for the baptism of Infants The reason of the major is that all they who are partakers of the grace both signified exhibited in baptism have right to the sign and sacrament thereof and therefore may not be barred from it for that were to withstand God Act. 11. 17. In reason where God hath bestowed the grace signified man may not deny the signifying element and in common right the apparent heirs are unjustly denied the deeds and evidences whereby that right is assured upon them for these are a part of their inheritance and ought by right to follow the same moreover 't is impious to divide that which God hath join'd the sign from the thing signified as they do who allow children grace remission of sins and salvation by Christ and yet deny them baptism into Christ they will yeild them the Jewels but not the Cabinet the Treasure but not the Purse 6 All that are capable of the initiatorie seal of future faith ought to be baptized but Infants are capable thereof therfore they ought to be baptized So under the law Infants were capable of circumcision the seal of their future faith our Infants have no less capacitie thereof then they had 7 All they to whom Gods covenant of Grace extends are to receive the initiatory seal thereof for sealing of the covenant respectively is a part thereof Gen. 17. 10 11. Mark 16. 16. but Gods covenant of Grace in Christ extends to Infants of covenanted persons therefore Infants ought to receive the initiatory seal of the covenant which is baptism The assumption is proved from Act. 2. 38 39. Be baptized evâ—ry one of you for the remission of sins for the promise is unto you and to your children What promise that upon which the Covenant was sealed to Abraham and his seed the faithful and when where or how have Infants of Christians forfeited their right to the seal who as such cannot forfeit 8 If circumcision and baptism were for substance both respective seals of the same covenant of God in Christ then those sorts of men who were capable of the one are capable of the other but circumâ—ision and baptism were for substance both respective seals of the same covenant of God in Christ therefore those sorts of men to wit Infants as well as persons of years who were capable of circumcision are capable of baptism The major may appear in that God never made any covenant of grace but only in Christ and the same Gospel was preached to Abraham and he believed in the same Christ Gal. 3. 8. add hereto there is the same efficient primary cause to wit God making a covenant with his and appointing the respective seals thereof the same necessity on the receivers part original sin in Infants who have therefore as much need of regeneration and admission into the covenant of â—od for remedy as they had under the law and there is the same power and efficacie of the holy Ghost still remaining otherwise Gods grace in the New Testament and covenant in Christ exhibited should be more restrained and of less latitude then it was in the Old under that severe Schoolmaster the Law and which were impious to affirm then Christs coming into the world should be so much disvantageous to believers as that the Gospel should take away the seal of Gods covenant of grace from our children which the Law allowed them under the severity therof No part or condition of the covenant by God appointed for remission of sins and salvation may be withheld by man from those who have right to the covenant and promise of God under severe punishment but the initiatory Sacrament Baptism now is a part or condition of the covenant by God appointed for remission of sins and salvation whereto Infants have right therefore it may not be withheld from such Infants as are within the covenant and have right thereto and to the promise of God See Exod. 4. Luk. 3. 3. Act. 2. 38 39. Tit. 3. 5. now the initiatorie seal of the covenant was and is a part or condition of the same Gen. 17. 10 11. Mark 16. 16. Ioh. 3. 5. 10 All they whom God accounteth holy have a capacity of baptism the seal thereof but God accounteth children of believing parents holy 1 Cor. 7. 14. Therefore children of believing parents have a capacitie of baptism nor doth that ridiculous interpretation which Anabaptists have borrowed of the Jesuites concerning legitimacie overthrow this argument 11 All those who being redeemed by Christ have right to the kingdom of heaven have right to the ordinary Port and Inlet into the same that is baptism but children of believers have right to the kingdom of heaven Mark 10. 14. Mat. 19. 13. therefore children of believers have right to baptism Christ expresseth the entrance or means to regeneration and the kingdom of heaven Ioh. 3. 5. to wit water of baptism by which the H. Ghost doth ordinarily work thereto and presently gives the reason that which is born of the flesh is flesh that as such cannot enter into the kingdom of God 1 Cor. 15. 50. now Infants are from their natural birth but flesh and blood Ps. 51. 7. Eph. 2. 3. therefore if they must enter into the kingdom of God they must be born again of water and the H. Ghost it is true that God can and doth regenerate many Infants without baptism by his H. Spirit 〈◊〉 that they dying without the Sacrament are yet saved in an extraordinary way but for us to deny them baptism and to put their salvation upon extraordinary means where God hath appointed and declared the ordinary is as much as man can do to shut them from the kingdom of heaven and so though their want of baptism shall not be their eternal loss whom God hath elected yet is it their great sin who neglect or despise the ordinance of God and thereby except in case of repentance they shall exclude themselves 12 Whatsoever Christ commanded Ministers to do and which the Apostles in the ordinary office of Ministers did do that is right and just to be done and we ought to do but Christ commanded Ministers to baptize all nations without exception of children and that the Apostles did do for above all contradiction they obeyed Christ therein therefore it is right and just to baptize Infants as being a great part of all nations and we ought to do it 13 That which agreeth with the nature of the seal of the righteousness of faith and the institution of Christ ought to be done but Infant-baptism agreeth with these therefore it ought to be done it agreeth with the institution of Christ who commanding to baptize all nations well knew that there were many Infants therein yet makes no exception of them
as can appear in Scripture how much water must be used herein noâ— how deep it must be as there is no quantum of the elements prescribed in the Eucharist neither is there in all the new Testament either one precept for or example of plunging or dousing the party to be baptized over head and ears under water 3. In Circumcision the whole body was not cut but onely the foreskin of the flesh whereby the whole person body and soul was sealed and admitted into Gods Covenant and so is it proportionably in baptism the seal of Gods prâ—sent Covenant In common use we know the seal of a writing obligatory is not set all over the deed but to some one part by which the whole is confirmed and as in Livery and Seisin a little turf of grass with a twig or smal bough delivered to the Purchaser investeth him in the whole state of the demeasn So here 't is the seal and subscription of a just Deed which passeth the estate not the quantity of the wax or largeness of the parchment nor greatness of the Character whether Text-hand Chancery Court-hand Secretary all these things are circumstantial and no more and so is it in the matter of much or little water in baptism the essence whereof is applying water to the body of the baptized in the name of the Father of the Son and of the Holy Ghost There is therefore no simple necessity of dipping the whole body under water it is sufficient if the face which is as it were the representative or epitome of man in which are united all the senses be dipped washt or sprinckleâ— 4 In baptism lawfully administred by washing sprinkling or dipping the elect have the same interest in the death burial and resurrection of Christ as if they were baptized in the deepest channel of Iordan or any other water Faith which instrumentally gives them interest in Christ being no effect of deep waters but of those Rivers of living waters whereof Christ spake Iohn 7. 38 39. to wit the Holy Ghost 5 Sprinkling doth also aptly signifie our sprinkling with the blood of Christ in baptism cleansing us from our sins â—nd sealing our election 1 Iohn 1. 7. 1 Pet. 1. 2. and pouring water signifieth the effusion of the Spirit upon us Tit. â— 5. and those sprinklings of the blood of sacrifices signified the very same Christ being baptized is said to have come up out of the water Matth. 3. 16. therefore he was in it And the Eunuch went down into the water with Philip in neither appears any sprinkling or washing but rather dipâ—ing We answer 1. It appearsâ— that Christ and the Eunuch were baptized it appears not that either they or any other whom Iohn B or any of Christs Disciples baptized were dipped all under water as hath been said any more then that they were washed or sprinkled with water The word Baptizing in the original signifying sprinkling washing or dipping therefore we take it to be indifferent which of the three ways baptism be administred respect being had to convenience of times places and persons 2. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cited places rendred Out of signifieth properly From as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From not from under the ships and so Christ might come from the water though he were never dived under it or though he had gone only to the depth of the first or second measure of the Sanctuary waters to the anckles or to the knees 3. Philip and the Eunuch are said to have gone down into the water Act. â— 38. for it was a descent to them the waters though shallow or possibly not within very low or hollow banks as Iordan and all great waters of Rivers usually run yet always running lower then the Superficies of the earth near the sources and channels thereof 4 The words Acts 8. 38. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And both of them descended c. so the word also signifieth to descend or to alight as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to alight from not to come from under an horse or to descend or lâ—t down ones self or to come down from some higher place as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus after Suidasâ— or to go down to some even place as to invest an enemy to wrestle fight or encountre also to go from one place to another as Acts. 17. 15. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob descended or went into Egypt Acts 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee down and go with them So Acts 14. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went down unto Attalia for so they usuually expressed going from one place to another as the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 38. they went down both to or into the water from inforcing the conclusion aimed at therefore the Eunuch baptized was dived under water that it makes nothing for it more then that Iacob going down into Egypt was therefore duckt in Nilus or Peter in the waters of Cesarea â—r Paul and Barnabas in some Attalian waters because these were said in the very same word to go down to these places all which being frivolous and vain your assertion must be left unconcluded for any thing to the contrary in these cited Texts appearing Add hereto that here is nothing said of the Eunuch as going down into the water more then of Philip for they both went down c. now I suppose you will not affirm that Philip as and then when he baptized the Eunuch in that administration stood all under water with the Eunuch or that Iohn B. in the like action in Iordan was ever doused over head and ears for company And how then can it hence appear that the baptized were more dived then the baptizers Behold upon what unsound grounds our Antagonists build their pretended necessity of ducking their disciples in Rivers or deep waters CHAP. V. Protestants arguments against the supposed necessity of dipping rather then sprinkling or washing with water in Baptism THat which the word used by Christ enjoyning the duty of Baptism doth indifferently signifie and commonly import there being neither express example nor precept to restrain it precisely to either that is lawfully and warrantably to be done in baptizing But the word used by Christ enjoyning the duty of Baptism or Baptizing doth indifferently and commonly signifie dipping washing or sprinkling and there is no express example or precept in Scripture to restrain it precisely to either Therefore in Baptizing we may lawfully and warrantably pro more loci temporis statu personarum eitheir dip wash or sprinkle in water In the name of the â—ather and the Son and of the Holy Ghost The major is out of controversie The minor thus confirmed The Word used by Christ Matthew 28. 19 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth indifferently to wash