they have to the external seal as being born within the Church and that as soon as they are born we understand not any other predisposing cause in the infant to be baptized as if he were able to contribute any thing to his receptibility more then the unborn Iacob was in relation to the love of God which indeed never found any cause but it self yet ere the children were born God loved Iacob and hated Esau. Further we say as we shall be saved secundum opera but not propter opera Good works are in the regenerate excellent signes of justification and salvation future they cannot be the causes of either they follow they cannot precede justification So we may say that baptism works according to the dispositions of the suscipient which are not in infants faith profession repentance c. which God gives not to infants but to persons of years but as to their right to baptism by his Couenant what other predispositions are in them are secret and known to God above And so your exploded fancy and dream of a notable advantage vanisheth Either baptism you say is a meer Ceremony or it implies a duty on our part If it be a ceremony only how doth it sanctifie us or make the comers thereunto perfect If it implys a duty on our part how then can children receive it who cannot do duty aâ— all How many impertinences are heâ—e twisted up together We answer plainly Ceremony and duty on mans part are not membra dividentia nor always contradistinct for they may coïncidere as in those ceremonies of the Law which being commanded of God were duties of men subject to the Law and to be performed though they could not make the comers thereunto perfect and so is baptism now a duty on our part to be administred though of it self it cannot make all the comers thereunto perfect But you demand if it implies a duty on our part how then can children receive it who cannot do duty at all Where is now the revelation reason common sense and all experience in the world in which you so lately triumphed as if you had driven us to take sanctuary If it be a duty on our part to administer it how can children receive it who cannot do any duty at all Nay but tell me if you can by all your reason how could infants receive baptism except we did administer it say you how can he be passive who cannot be active at all how could infants receive circumcision who could do as little duty as infants now can That homonymical on our part must be otherwise limited by some expression or else your Argument will appear fallacious It is a duty on our part to baptize infants on the childrens part no duty is required they can do none as such for God enjoyneth no impossibilities But you say This way of ministration makes baptism to be wholly an outward duty a work of the Law a carnal Ordinance it makes us adhere to the letter without any regard of the spirit c. This Rhetorick would somthing better becom him that careth not what but how much he saith All these vain and injurious expressions are meer aspersions and call you this an Argument considerable wherein appears either matter or form thereto pertinent For the rest which in some other man I should take for some aegri insomnium we say if you mean by Mystery the spiritual baptism mysteriously signified by the outward ministration to which you seem to drive 't is evident that it doth not alwaies accompany it except you will say that the Sacrament justifieth ex opere operato which a little before you would have pinned on our backs which appears in Iudas Simon Magus and all others who fall away And as certainly false is it that it never follows in order of time common experience shewing that the spiritual seed sowed in baptism many times and in many of the baptized lieth long before it actually appeareth either in any outward effects inward signes of calling or fruits of regeneration as in Abraham faith preceded and circumcision the seal of the righteousness of faith followed so in Cornelius a spiritual sanctification preceded and baptism followed but in Isaak circumcised the eight day the seal preceded and faith and sanctity followed So in Infant-baptism the seal and laver of regeneration goeth before and actual faith followeth it in season if they hold fast the faith of Christ. You say again Baptism is never propounded mentioned or enjoyned as a means of remission of sins or of eternal life but something of duty choice and sanctity is joyned with it in order to production of the end so mentioned Know you not that as many as are baptized into Christ Iesus are baptized into his death c. Good reason that such things should be propounded mentioned and enjoyned to those who converting to the faith in years capable of Doctrine require the seal of Gods Covenant and certainly so was it to Proselytes to be circumcised but you cannot reasonably think that they proposed or enjoyned Infants to be circumcised any such things and it were as vain to propose any of these to Infants now to be baptized Therefore we seal them now and propound these like things to them when they be capable Now the Scripture speaking to men or women of understanding propounds to them their present duty who are to be baptized or who are baptized as faith repentance walking in newness of life mortification and as hath been said the Apostles in the ecclesiâ constituendâ had mostly to do being to endeavour the calling and conversion of the Gentiles who before were aliens from the Covenant of God But in ecclesiâ constitutâ we rarely meet with any first to be taught and then to be sealed the children of Christian parents having Church-priviledg are now baptized first as in the setled Covenant under the Law they were first circumcised and when they come to â—it years instructed And what then do all your impertinences disadvantage our cause seeing elect infants in their baptism are implanted into Christ and in due time walk-in newness of life This is indeed truly to be baptized both in the Symbole and the Mâ—stery Whatsoever is less then this is but the Symbole only a meer ceremony â— The effects of elect childrens baptism being nothing less this Rhetoâ—ick might have been spared Plainer yet Whosoever are baptized into Christ have put on Christ have put on the new man But to put on this new man is to be formed in righteousness and holyness and truth c. All this plainly makes for infants baptism who being naturally flesh and blood such as cannot enter into the Kingdom of heaven conceived and born in sin children of wrath must indeed put on Christ Jesus that they may be saved These premâ—ses we willingly adhere to but your conclusion is liâ—ble to a non sequitur because it is either fallacious disputing ab
that iâ— might very well be given to children and yet baptism to men of reason This Argument is a childish caption We say that Baptism succeeded Circumcision in substance not in circumstance in the end and use as hath been said and whereof we shall say more anon To what purpose do you argue from the circumstance But you say Circumcision left a Character in the flesh which being imprinted upon Infants did it work upon them when they came to age We answer 1. That the word Character may be taken for any sign or note distinguishing one thing from another so Baptism may be also said to be a character distinguishing Christians from unbelievers not as an absolute quality but as a relative thing as â— tessera militaris by which God wil own his who fight under the Banner of Christ and by which the baptized have a comfortable assurance that they are marked for the children of God when they believe in Christ according as it is written In whom also after that ye beleeved ye were sealed with that holy Spirit of promise which is the earnest of our Iâ—heritance 2. Your instance importeth onely â— circumstantiall not a substantiall diffâ—rence Now the variety of signes vary not the thing signified It is the same Christ the same Faith under the Gospel and under the Law though the Sacraments by God appointed for the one and for the other were much different And the ends of Circumcision and Baptism are the same to implant us into Christs visible Church to be an in-let and door to the same to seal up the admitted to faith repentance mortification and newness of life which work is as truly done to the baptized Christian when he cometh to age as it was to the Israelite circumcised to wit to and in them that believed and repented to others the work was so farre from being done that tâ—at very seal of Gods Covenant which they bare in their flesh served for a witnesse against the soul of the â—ovenant-breaker to his greater condemnation and so it is proportionably with the baptized Apostate which may be a warning to your Clients to repent before it be too late You say again It is requisite that the persons baptized should be capable of Reason that they may be capable both of the word of the Sacrament and the impress made upon the Spirit We answer 1. This weakly follows from unsound premises was there no word added to Circumcision How doth that appear Was there not a word of Institution Genes 17. 10 11 12. Was not the reason of the Covenant declared to Abraham Did not he and others preach the same to all of age to be circumcised as Proselytes and to the circumcised infants when they came to age capable of Doctrine so doe we to the baptized but to persons of years we preach the Gospel first and then baptize them infants we baptize first and instruct them when they come to be capable 2. That it is requisite that the persons baptized should be capable of Reason that they may be capable both of the word c. We say 〈◊〉 also they mâ—st be capable of Reason either in act that they may presently understand tâ—ose things or in habit that they may afterward understand the same to what end else should we baptize infants or why were they circumcised into future faith repentance and newness of life We utterly dislike Popish baptizing of Bels Churches Altars c. 3. We say further That Covenants between man and man require that both parties expressly understand know the tenour substance and particulars of the same but in Covenants between God and his Creatures that Rule doth not universally hold for here God stipulateth and principally transacteth with the creature according tâ— that which he will have done or do in or by them So he established his Covenant with Noah and his seed after him and with every living creature the Fowle Cattell Beasts c. Gen. 9. 10. How much more rationally may â—e make covenant with infants though yet without the actuall use of reason Again sometimes such covenants are made between men as that the parent or parents covenant for or in stead of their children because they are not yet of age to understand the words and purport of the covenant and it standeth good How much rather may God covenant with an infant whose mouth and Advocate Christ Jesus said expressly Suffâ—r little children to come unto me and forbid them not for of such is the Kingdom of Heaven Mark 1â— 14 Luke 18. 16. I demand quo jure by what right is the Kingdom of Heaven theirs What by descent from naturall parents Nay but that which is born of the flesh is flesh John 3. 6. And flâ—sh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50. It must therefore be by the free covenant of God with them out of which it can belong to none by right of any infant-innocency seeing all are conceived and born in sin the children of wrath but for the grace and covenant of God with them which they yet understand not yet is it valid and effâ—ctuall to their salvation as we may also understand in case of Circumcision in which the circumcised Child understood as little what was said or done as the baptized infant now doth and yet it was Gods covenant with them Gen. 17. 7 10 11 12. and effectual for them To conclude if you mean that it is requisite that none should be admitted to bapâ—ism but those that have the actuall use of reason that is men and women of years you beg the question of the Sacrament and the impress made upon the Spirit Concerning a Character or impress set upon the baptized the Schoolmen and Jesuits have moved sundry questions whether it be an absolute or relative quality which yet they say sticks fast upon them also that are in hell Whether it be an â—ns rationis or a relatio realis Whether a quality action or passion And if a quality of what kind it is Whether the subject thereof be the soul or some active or passive faculty thereof Whether it be a figure or form Whether the Sacraments of the old Testament made the like impress c. In all which and the like vain speculations we may not unprofitably note the just judgment of God giving them over to unfruitfull delusions who forsaking the true and constant light of his holy word give themselves over to follow the ignes fatuos of their own fancies I hope you are not of their sense though you mention this impress Concerning the seal of our implantation into Christ I have spoken a little before and onely add that we receive grace and the obsignation thereof but are not sensible of all untill we receive a greater measure that we might know the things that are freely given unto us of God Since therefore say you the reason of this parity does
affirm so rigid a necessity of baptism as we have said formerly But you saâ— Nor at all in other places we have the testimony of a learned Pedobaptist Ludovicus Vives who in his annotations upon S. Augustin de C. Dei l. 1. c. 27. affirms neminem nisi adultum antiquitùs solere baptizari That infant-baptism was not at all practised in other places is very untrue as appeareth by that which hath been alleadged out of Ireneus who was of France and Iustin Martyr Ierom Ambrose c. That which you cite out of Ludovicus Vives nominem nisi adultum antiquitùs solere baptizari I suppose you may read in some index or marginal note or in Bellarmin with a little change the words of Vives in the cited place are ne quis fallatur hoc loco nemo olim sacro admovebatur baptisterio nisi adultâ jam aetate c. lest any should be deceived in this place none anciently was moved to the sacred font but such as were come to full age c. Certainly Augustin spake there concerning those who being of years could understand what the sacred mystery signified and could desire the same What is the cause saith he why we should spend times in exhorting them wherein by speaking we endeavour to enflame the baptized either unto virgin integrity or vidual continency or unto a conjugal fidelity c. he meant not such words to infants What did vidual continency or conjugal fidelity concern infants as such and L. Vives words immediately following intimate the same The image of which thing saith he we yet see in our baptizing of infants If this were not his meaning as it was Augustins it was frivolous enough and such as I cannot easily believe so learned an Author and so well acquainted with Augustins sense and judgement in this matter could be guilty of possibly his olim related to the baptism which was administred in ecclesià constituendâ when the partition wall being broken down and the natural branches broken off that others might be graffed into Christ which was and could no otherwise be then by instructing people in the faith of Christ and then baptizing them that their children might afterward be baptized as being within the covenant by their fathers priviledg and their own as being children of believing parents so that in the constituting a Christian Church the Ministers first and most general work of administring baptism was with persons of years by their preaching to them converting to the faith but in ecclesiâ constitutâ it is much otherwise our general work of administration of baptism is with infants of enchurched parents we seldom meeting with any Turk or Pagan or Iew converted and desiring baptism to conclude if L. Vives by you cited had been of your opinion to spare the mentioning the authority of Ireneus Cyprian Augustin Ierom c. or the African or other Councels who much better knew the custom of the ancient Churches then Lud. Vives could we can ballance Vives with Polydor Virgil another learned Author who saith As infants among the Jews were circumcised the eight day from their nativity so are they for the most part with us baptized which yet the English do in the very day wherein they are born that which S. Cyprian by many reasons proveth may be done But you say besides that the tradition cannot be proved to be Apostolical we have very good evidence from antiquity that it was the opinion of the Primitive Church that infants ought not to be baptized and this is clear in the sixt Canon of the Councel of Neocaesarea c. It is proved to be Apostolical and therefore above controversy if can be proved You talk of very good evidence from antiquity that it was the opinion of the Primitive Church that infants ought not to be baptized and this you say is clear in the sixt Canon of the Councel of Neoâ—aesarea so then it is likely that one testimony is very good and clear evidence for you and shall not many and of them some more ancient witnesses be good for us Origen Ireneus Cyprian with the whole Councel of Carthage held about anno 258. were more ancient then the Councel of Neocaesarea held about the year 316. and those as hath been shewed were the for infant-baptism as many others also express Augustin as we have before noted on Num. 13 calleth it ecclesiae fidem â—irmissimam and fundatissimum morem the most firm faith of the Church and the most grounded custom And again that which was delivered by Apostolical authority But let us now behold how clear it is in the sixt Canon of the Councel of Neocaesarea which you alleadged The Canon saith A woman with child may be baptized when she please for the baptism of her that is to be delivered in this matter concerneth not the infant to be born because every ones own choice or purpose is manifested or declared by his own confession the mothers baptism doth not so concern the infant that is to be born as if that needed not to be baptized when 't is born The woman must for the present make her confession of faith whereby she may declare her choice and so must the child for his own part when he comes to age and can shew that he embraceth the Christian faith Mark how clear this Canon makes it that Infants ought not to be baptized Here 's not one word â—orbidding infant-baptism the whole scope being ratheâ— to shew that the infant must be baptized for himself because the mothers baptism in whose womb he then was cannot excuse him from being baptized Add hereto that which some observe That regeneration by baptism presupposeth a precedent natural birth which the unborn child hath not therefore the unborn infant cannot be regenerate in his mothers baptism Indeed it gives him a right hereto if he have none by the fathers side 1 Cor. 7. 14. So that if any man list to think that the Councel spake Gospel yet it will no more thence follow that infants ought not to be baptized because they cannot yet make confession of their faith then that all that which is said of the adult is precisely to be applyed to infants for present as that 2. Thes. 3. 10. This we command you that if any would not work neither should he eat which concerneth infants no otherwise then when they should be able but in the mean time would you not have them eat you know that though the rule bear a shew of universality yet it concerneth persons of age and ability not infants so here the Ministers interrogating persons of years to be baptized was simply necessary for how else should it have been known whether they were fit to be admitted into the Church priviledges by baptism that therefore they did not admit infants to baptism because they did not examin them follows not except you could shew that they admitted none to
to be baptized your reasoning would appear unreasonable both Propositions being false or fallacious The Major because baptism is but the external seal of admission into the visible Church into which elect and reprobates may enter as it were into the outward Court of the Temple And if saâ—ing faith finally doing the baptized good or which is the same if the inward baptism by the holy Ghost were the rule by which the baptizing Minister must proceed what man were sufficient for that Office The examples of Simon Magus Iudas Demas c. shew enough that the most discerning men may be deceived in others fair profession and who can foresee the final estates of men and women baptized I cannot reasonably think that you take all those for elect whom your selves baptize or that your baptism shall doe them all good And if you dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning one and the same faith in several degrees that is if you mean the seeds or habit of faith that Minor is false for elect infants have the seeds of faith in baptism though they be not formed in them yet by the secret working of the spirit the seeds thereof for a time lying hidden in them shall flourish and shew their growth in them in newness of life If you mean it of actual faith that want of that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth the Paralogism And we say infants want of actual faith in present infancy thereof incapable concludeth nothing against their having of it in mature age and so as little against their baptism I cannot conclude so well as in Augustins words But some may say the things do some men no good what must the Medicine therefore be neglected because some mens pestilence is incurable So that if baptism be necessary then so is faith and much more for want of faith damneth absolutely I demand then Do infants believe Why do ye deny them baptism or because they have not faith do you conclude them all damned who die in their infancy That were a damnable assertion and to pay you with your own coyn Against the perpetual analogie of Christs Doctrine who commanded infants to be brought unto him bless them and positively affirmed that Of such is the Kingdom of heaven Further I say If your Proposition be universal it is notoriously false for all want of faith doth not absolutely damn For 1. They who pray for faith or the increases thereof as the Disciples did want faith yet were they not damned he that hungereth and thirsteth for the righteousness of faith wanteth the same for hunger and thirst are of emptiness yet Christ pronounceth such blessed 2. He that now believeth not may hereafter believe It was Pauls case had you seen him persecute the faith and faithfull in ignorance and unbelief would you presently have devoted him to absolute damnation Judg not that you be not judged I know no man living that wanteth not faith and I pray the good Lord to help my unbelief and exhort you otherwise to express your fancies that they prove not snares to weak and afflicted consciences Then you say it is sottish to say the same incapacity of reason and faith shall not excuse from the actual susception of baptism c. A very acute and witty assertion indeed but we answer 1. By this principle you might have been as blasphemous against Gods Ordinance in circumcision had you lived under the Law 2. We say not but that infants by their incapacity are excused from actual susception of baptism for they cannot act thereto But parents are not excusable if they contemn or neglect their parts in sealing those that are joynt heirs of the Promises and Covenant of God with them and their children because they have a capacity to promote and effect it and this appeareth in the History of Moses Exod. 4. 24 25. We very well know that infants cannot come and desire the Seals their present incapacity excuseth them from that they cannot possibly do but their parents or friends can intreat it for them and present them to it so that infants have a passive capacity they cannot profess faith and repentance but their parents professing of the same interesseth them in all those external Church-priviledges whereof they are capable and so to be born in the Church is to them and for them instead and in place of their profession What your terms of reasonably and humanely received do mean if to any purpose want interpretation The conclusion you say is that baptism is also to be deferred till the time of faith Why might you not say the same also concerning circumcision It is certain that by the same you may conclude that many thousand persons of age must never be baptized because they never come to believe as for their profession no man can say whether it be hypocritical or not Since faith is necessary to the susception of baptism c. True in adultis what is this to our present question concerning infants We have often said that this your arguing a dicto secundum quid ad dictum simpliciter is fallacious and not passable among young Sophisters and we owe no other answer then denying the consequence Our contest is about Infant-baptism wherein we say a present actual faith is not required It is necessary or at least the profession thereof in those who present to or adâ—inister baptism we cannot say so of infants to whom God doth not yet give the use of reason therefore they cannot first believe and after receive the Seal as Abraham did But therefore they are to be baptized that they may attain faith and salvation So the word preached profiteth not if it be not mixed with faith in them that hear yet is the preaching thereof an effectual means whereby God will work faith in the hearers To conclude Baptism profiteth not without faith yet is it an effectual means whereby God worketh regeneration and salvation therefore none within his Covenant are to be barred from it It is not improbably conjectured by some that therefore the Disciples forbad them to bring children to Christ because they thought children have not faith nor can any teach them who are 〈…〉 capable of doctrine Possibly they did not yâ—t understand the abolition of the old Seal for the introduction of the new nor how baptism was to succeed circumcision that was sometime after disputed and determined Acts 1â— â— 2. but Christ was much displeased with it rebuked them and seriously protested that of such is the kingdom of heaven Whatever can be said to take off from the necessity of actual faith all that and much more you say may be said to excuse from the actual susception of baptism True in adultis but most â—alse in inâ—ants I â—m weary of telling you of your fallacious arguing à dicto secundum quid ad dictum simplicitèr Again if here by actual susception of baptism you mean that infants
which our present question is is one thing and the inward effect thereof another As it is also in the Word preached the Administration must be indifferently to all Mark 16. 15. whether stony thorny highway or good ground Gods Seeds-men must diligently sow the fruit and efficacy will be to Believers only Hebr. 4. 2. but that no meer man can foresee 2. What Illumination Infants have by the secret working and influence of Gods holy Spirit belongeth to Gods secret councel and therefore not to our inquest 3. Sanctification more then Ecclesiastical in order of time doth not always precede the Seal and Sacrament thereof as may be proved from Infant Circumcision but by the Sacrament which implanteth us into Christ and which is therefore the washing of Regeneration and Renovation the seeds of Faith Sanctity and good conscience are sowed in us which by a powerful and secret working of the Holy Ghost sheweth it self in due season without which work of the Spirit the Gospel most powerfully preached and Sacraments duly administred to the most knowing men and women could bring forth no better effects then a favour of death unto death and condemnation Seeing then the effect to Sanctification and Salvation is neither in the Minister nature of the Water and Washing therewith but in the Ordinance of God nor in the capacity or ability of the most prudent sons of men but in the sole working of Gods gracious Spirit why should any rest in opere operato the work it self done or deny it to any within the Church needing Regeneration that they may be saved Christ joyneth these two together Teach and Baptize and Believe Repent and be Baptized But Infants are not capable of Faith and Repentance Therefore they ought not as such to be Baptized We answer Here is an Ignoratio Elenchi in the mistake of the Question which is not Whether that teaching ought to be divided from Baptism which we affirm not but the contrary persons of years ought first to be taught to believe and repent and then to be baptized But our question is not concerning the Baptism of Adults or persons capable of these things for the present but of Infants here again the question is mistaken and therefore such disputes are fallacious It is true the water without the Word can make no Sacrament nor give any sacramental effect therefore neither young nor old may be baptized where the Gospel is not first preached and received For Baptism is a seal of the Gospel but believing Parents have been taught received the Gospel and been sealed into Gods Covenant therefore they ought to present their children to Baptism who are joynt Covenanters with them Again Baptism is administred with the words of institution by Christ appointed take away the Word and what is the Water but ordinary water The Word is added to the element and makes the Sacrament Whence is this so great vertue of the Water that it but toucheth the body and cleanseth the heart but by the Word not because it is spoken but because it is believed Moreover though God taught Abraham concerning the Sacrament of Circumcision and so he was circumcised and all his Males yet he circumcised Isaac at eight days old so long before that word of faith could be preached to Isaac he received the same Sacrament and Seal of the same Righteousness of faith in Christ in whom believing we also are saved Men of ripe years were first instructed concerning the institution end and use of Circumcision and then received the Seal but Infants as such not capable of instruction first received the Seal of Faith and if they lived to years then they were taught yet the Word and the Seal were not parted in either So is it in Infant-Baptism now Those Infants whom Christ blessed and of whom he pronounced Theirs or Of such is the Kingdom of heaven were such as were fit to be taught for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth And Christ in the persons of children blesseth those that were such in humility and innocency not in age We answer 'T is true that in their persons Christ commended humility and innocency and also shewed their interest in the Kingdom of heaven saying Of such is the Kingdom of Heaven that is of such persons and of persons of such quality for he proposeth Infants for a patern Now as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth a Son or Servant of years yet not always as common use of that word shews Matth. 2. 13 14 20. Luke 2. 21 c. so are the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 15. which without controversie properly signifieth Infants lately born as Luke 2. 12 16. Acts 7. 19. 1 Pet. 2. 2. new born babes and sometimes children in the womb as Luke 1. 41 44. that which is said 2 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a childe thou hast known the holy Scriptures is as much as the Greeks proverbially said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines à teneris unguiculis from thy tender years that is so soon as it was possible for thee to learn so Psal. 58. 3. The wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb they go astray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utero as soon as they are born speaking lyes So Psal. 22. 9. Thou didst make me hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I was upon my mothers breasts that is very soon very yong The Syriac 2 Tim. 3. 15. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a childe from thy tender years so soon as it was possible for thee to learn by a word indifferently signifying Infancy Childhood or Youth but that Luke 18. 15. the same render by the word which signifieth Infants 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms put his hands upon them and blessed them which sheweth that they were little portable children had they been of mans growth though never so humble or innocent they would have been too heavy to have been carried in the arms Lastly there can be no rational doubt but that he blessed Infants properly so called who took on him Infancy to save them Nor may we think that they are less then blessed of Christ who are saved by his blood as Infants are That which God Commandeth not in some express precept concerning his worship is not any better then mans invention Will-worship and may not be done But Infant-Baptism is no where in Scripture commanded in any express Precept Therefore it is no better then mans invention Will-worship and may not be done We answer 1. By demanding quanta est major Propositio if it be universal the sense running thus All that is Will-worship which is not commanded in some express Precept it is evidently false For there is no express Precept for many things
to baptize their Infants but contrarywise he therefore gave them commission to baptize the Infants of such For the Parents being taught and sealed entituled their children to the Seal of the same Promise and Covenant of God which is joyntly to sealed Parents and their Children Gen. 17. 7. and so Christ commanded them to teach those who were capable of doctrine and only to baptize them who were capable of Baptism only as Infants 2. Christ not repeating there an exact copy of his commission formerly given them at sundry times and on sundry occasions for there he mentioneth not any particular heads of doctrine or discipline nor so much as the Eucharist but to those things relateth in general verse 20. Teaching them to observe all things whatsoever I have commanded you whereof he nameth the two first and and most usual things Teaching and Baptizing for the making of Disciciples and gathering a Church of all Nations So that he nameth not here the matter or subject of baptism in particular but saith in general Baptizing them c. Teaching them to observe all c. Now although children cannot be first taught before they are baptized as such as their Parents might and ought to be yet might they be first baptized and in due time taught as Christ commanded And it is here to be noted That children of sealed Parents were called Disciples and so accounted in both Testaments See Acts 15. 10. Iohn 9. 28. We are Moses Disciples said the Jews Now the only thing which entred them into the School of Moses or denominated them Moses Disciples was their Circumcision in their infancy which obliged them coming to years to the observation of the whole Law Gal. 5. 3. delivered by Moses So Baptism of Infants doth not anticipate profession of Christianity but oblige unto it in due time and therefore is Baptism a sign that the baptised professeth himself a Disciple of Christ who appointed it as a mark and cognizance of his Disciples Baptism makes Infants Disciples in the first form of his School into which they are thereby entred though not actually for the present taught because they are not yet capable of Doctrine Yet so is fulfilled in Infants-Baptism that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christs commission Mat. 28. 19. Make Disciples baptizing them c. and children of Believers are counted Disciples Acts 15. 10. Why tempt ye God to put a yoke upon the neck of the DISCIPLES What yoke Why Circumcision as appears Verse 1. Now those upon whom the false Teachers would have laid this yoke are called by the Apostle DISCIPLES and that yoke of Circumcision was put upon children most commonly in respect of whom the Proselytes were very few And there is no great doubt but that those false Masters who would have grown Disciples circumcised as much at least urged that their children should be circumcised therefore Infants were accounted Disciples And I see not but that Christ spake of Infants Matth. 10. 42. as well as others Whosoever shall give to drink unto one of these little ones in the name of a DISCIPLE that is as is interpreted Mark 9. 41. because ye belong to Christ as do baptized Infants and so Matth. 18. 5. Whoso shall receive one such little child in my name receiveth me that is a childe which is a Christian Nor do the following words v. 6. Whoso shall offend one of these little ones which as our common translation hath it believe in me conclude that he spake there only of such as were little in their own eyes that is humble as 1 Sam. 15. 17. though of years or of such children as were of years to believe for the words may as wel be translated One of these little ones of those that believe in me or of believers in me that is any infant of a Believer or Chrstian 3. Christ Matth 28. 19 20. spake concerning the plantation of Christian Faith and Conversion of nations in which work preaching must go before Baptism So was it in the beginning and so must we do now if we were sent to convert Turks Pagans or Iews but where the Gospel is planted and believing Parents are received into the Church by baptism their children are first to be baptized and afterwards taught so soon as they are able to learn So that the cited place can conclude no more then that administration of baptism began first on the Parents that received the word and were made disciples by baptism and so it descended to their children So was it in circumcision 4 Children are to be taught when they are capable concludeth nothing against their present baptizing of which they are passively capable one affirmative excludeth not another thereto subordinate nor do affirmative precepts which bind alwayes bind to all and every particular time as negatives do teaching them therefore concludeth not a present teaching the baptized but a duty of teaching them as they became capable of being taught 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general and indefinitely though it agree not Grammatically with it for Christ saith 〈◊〉 baptize some or only those who are taught in deed such a determination of the subject would have excluded Infants as such from baptism but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them that is men women and children of believers and baptized Parents of all Nations it is not now as when Religion was as it were shut up in Iudea now the stop of the partition wall is broken down now Christ will have all Nations come and be sealed into the Covenant of his free grace and mercie and this Enallagie or change of Gender is often found in Scripture as Rev. 2. 26 27. Rev. 19. 15. Act. 15. 17. Act. 26. 17. Act. 21. 25. Eph. 2. 11. So here he saith collectively teach or disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and distributively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them one by one of what Nation soever they are So Mat. 25. 32. before him shall be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations and he shall separate them one from another some on the right hand and some on the left but all by particulars must be distributed without exception of any person age or condition otherwise it might seem that some Nations should be gathered to judgment and not some others which cannot be because God is impartially just If the children of Israel had only a ceremonial holiness then the pretence from circumcision to baptism of Infants is invalid but the children of Israel had only a ceremonial holiness ergo c. The minor being denyed was thus attempted to be proved If the Covenant Gen. 17. 7. c. was only for the land of Canaan then the Israelites had only a ceremonial holiness but the Covenant Gen. 17. 7. c. was only for the land of Canaan ergo c. We answer 1 If by ceremonial you mean federal holiness as appertaining by Gods
it doth no more follow thence that all must everywhere and at all seasons be so baptized then that the Lords Supper may be administred with none but unleavened bread in an upper room after Supper to twelve men only no women because Christ so administred it or that we must anoint the â—â—ck with oyl or salute with an holy kiss because these things were in use in those Regions nay but matters circumstantial are ever liable to the test of accommodation and customs of times and places and persons dipping might be convenient in those hot Regions and at Easter and Pentecost to which their baptizing was limited of old which in these Northern climats and in the dead of winter were near deathful to tender bodies 6. Christs baptism is washing Ephes. 5. 25 26. and washing is as well by sprinkling or pouring on of water as by dipping into water hence the Apostle speaking of the washing of Regeneration presently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath poured out on us and the Scripture calleth the divers sprinklings mentioned Heb. 9. 13 19 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismes v. 10. As washings or sprinklings are also called Mark 7. 4. but hereof we shall see more anon for the present only note that the Holy Ghost the surest Interpreter of Scripture interpreteth Baptizing by sprinkling or washing so that there is no necessity as our Antagonists would fain have it of dipping or dousing the whole body under water Dipping say they is baptizing and baptizing dipping Christ therefore who instituted Baptism therein appointed that the whole man should be dipped in Bapâ—ism We answer 1. If this bubble had any weight or solidity it were easily retorted washing or spâ—inkling is baptizing in Gospel-sense Christ therefore who instituted Baptiâ—m therein appointed men to be washed or sprinkled with water 2. Prove that Christ appointed the whole man should be dipped all over in water by some other medium if you can by this you cannot true it is that all dipping all over in water is baptizing but not convertibly for all baptizing is not dipping for it is proved by the fore-alledged Scriptures that washing by pouring on or sprinkling water is also a kinde of baptizing If you should say every man is a living creature that is true but not convertible therefore every living creature is a man it follows not because there are more species of living creatures then one all dipping is baptizing therefore all baptizing is dipâ—ing follows not because there are more sorts of baptizings then one by dipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to dip but not always The Apostles according to Christs promise were baptized with fire they were not after the foolish Iacobites opinion dipt into fire the cloven tongues sate upon each of them The Pharisees among many other traditions used the baâ—tism of beds Mark 7. 4. You will not understand that to have been dipping their beds into water that would quickly have rotted and made them useless and unwholsom but of some light sprinkling with water So when they came from the market they eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except they be baptized You will not understand except they be dipt over head and ears in the water but except they washed as our translation gives it after the Syriac neither had they in that dry Climate convenience and store of waters every where to dive into They had commonly their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water-pots after the manner of the purifying of the Iews John 2. 6. out of which they drew a little for lustrations oâ— sprinklings Moreover the Israelites 1 Cor. 10 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were baptized in the cloud not dipt into it but besprinkled with the distilling drops thereof for the prepositoin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used in such expressions signifieth not in but with as He shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with not in the holy Ghost and fire Matth 3. 11. So Rev. 19. 21. The rest were slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with not in the sword it is an usual Hebraism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sword that is with the sword Exod. 6. 6. I will redeem you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in brachio extenso So Deut. â— 15. The Lord thy God brought thee out thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that is by a mighty hand and a stretched out arm Again the sons of Zebedeâ— were to be baptized with the baptism of blood Mark 10. 39. that is in Tertullians phrase Russaâ—i suo sanguine besmeared or wet with drops of their own blood not dipt into blood The same use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from the Hebrews we often finde in the new Testament Rom. 10. 9. 1 Cor. 4. 21. 1 Pet. 1. â— 1. Rev. 2. 16. 1â— 5. 19. 15. 3. It is granted that Christ and many others were baptized in Iordan and that Philip did go down into the water to baptize the Eunâ—ch and that such baptisms in hoâ— Climates have and may lawfully be used yet no scripture-proof at all appears that Christ in his own person was dived under water or the Eunuch or any of those whom Iohn or â—ny of the Apostles baptized neither do we at all deny immersion to be lawful but we deny it to be so necessary as to the exclusion of washing or sprinkling as if they were not as effectually used We deny that dipping in rivers is so necessary to baptism as that none ought to be accounted baptized but those who are dipt after such a manner And we say that where we have other conveniencies in the settled Câ—â—rches that practise appeareth meerly Schismatical affected and unnecessary Baptism being a sign must answer to the thing signified as The washing of the whole soul in the blood of Christ. 2. That interest which the Saints have in the deatâ— burial and resurrection of Christ is not partial but total so therefore ought the baptizing of the body to be We answer 1 It must still be remembred thaâ— this sacrament may be rightly and effctually administred by any of the three ways dipping washing or sprinkling and we approve of dipping where custom and convenience require it so far as that it excludes not the other For a divers custom of several Churches makes no difference where they all hold one faith in the main 2. It is not in the quaintity of the Element but the institution of Christ the vertue of his death and passion and the powerful working of his holy Spirit which gives the fruit and effect of baptism therefore Iohn 3. 5. the Spirit is mentioned with water because the power of regenerating is not of the water but of Gods Spirit and Ordinance effectually working by the water of baptism And here we may note that Infants are capable of this operation as hath been proved and Christ in his institution of baptism prescribed not so far