baptized under the Gospel for the same end for baptism answereth circumcision and is called by the same name Col. 2 11 12. as having the same end effect to seal up the same grace unto faith mortification remission of sins admission into the visible Church If it be excepted that under the Law there was an express command for Infant-circumcision on the eighth day but there is none for Infant-baptism We say 1 Because there was an express command under the Law never repealed in the Gospel and the same end and use still remain therefore there need be none in the Gospel more then that general opening the kingdom of heaven to all believers in taking away the stop of the partition wall by that which is said Baptize all Nations None but Israelites and their proselytes were sealed under the Law none but male children at eight days old but now go baptize all nations without exception to nation age sex or condition 2 There is in all the Scripture no express prohibition neither can any by any sound consequence imply it The assumption is thus confirmed Those whom Christ saveth are members of his body for he is the head of the Church and Savior of the body Eph. 5. 23. But Christ saveth Infants of believing parents therefore Infants are members of Christs body the Church The major is evident for Christ saveth none but those who are members of his body the Church The minor is as evident it being granted that any Infants are saved which is apparent from the covenant of God Gen. 17. 7. and the words of Christ of such is the kingdom of God as also by this argument Those whom Christ loved and for whom he gave himself to deathâ— those he will sanctifie and cleanse with the washing of water by the Word Eph. 5. 26. that they may be received into the Church and be made partakers of the benefits of his death but Christ not only loved and gave himself for persons of years but also for Infants therefore he will sanctifie and cleanse Infants with the washing of water by the Word c. 2 All Infants were by Adam capable of sin and the expressions of Gods justice punishing the same by death sickness c. but Infants are not less capable of the grace and mercy of God in Christ in respect of the expressions thereof then they were of his justice in Adam Therefore Infants are capable of the expressions of Gods grace and mercie in Christ which in the ordinary dispensation thereof is baptism The major is evident Rom. 5. 12. 1 Cor. 15. 22. The minor Rom. 5. 20 where sin abounded grace did much more abound that is Gods grace doth more abundantly appear in holding out the visible remedy then his justice inflicting the denounced punishment which could not be if Infants visibly involved in the condemnatorie sentence and execution thereof should be excluded from the ordinary and visible means of recovery and salvation by Christ which in them can be no other external means but baptism the laver of regeneration it can be no less then a sacrilegious injury to the grace mercy of God in Christ to suppose that the sin of man is more powerful to hurt then the grace of God in Christ is to heal and save 3 If we ought not to baptize Infants then there must be some apparent let and impediment thereto either on Gods part prohibiting or on the Ministers part or in the Sacrament it self or in the incapacitie of the receiver but there is no apparent let or impdiment on the part or in any of these therefore there is none at all 1 There is no impediment on Gods part for God no where expresly or by good consequence saith Baptize not Infants or Baptize none but those who do first testifie their faith and repentance 2 There is no impediment on the Ministers part for he can as easily baptize Infants as persons of years 3 There is no impediment in respect of the Sacrament it self for all the essentials of baptism may be placed on children profession of faith repentance c. are conditions of baptism in persons of years and effects of it which may in due time appear and follow in baptized Infants those therefore are not of the essence of baptism nor so much as universal conditions thereof for the present sprinkling washing or dipping in water in the name of the Father the Son and the H. Ghost are the essence of baptism so are not faith repentance or newness of life for it may be a true baptism where these graces do neither precede nor follow it though without these preceding or following baptism cannot be effectual to salvation which need not seem strange to him that considereth that Judas Simon Magus and many who were and now are truly baptized are not saved 4 Neither can the let be in the Infant who cannot by any actual hardnes of heart impenitency or positive unbelief or contempt of the ordinance of God refuse or despise the grace of God offered in baptism Therefore they are to be admitted to that whereof they are apparently undeniably capable which is the external seal at least which is all that man for present can administer or we will contend for being most willing to leave secret things to God and to hope the best where the contrary cannot appear unto us only add hereto if the issue be put upon the capacitie or incapacitie of the Infant with relation to any condition so much insisted on let any of our Antagonists shew us how or wherin Infants under the Gospel covenant of grace in Christ have less capacity in respect thereof then Infants under the Law of Moses had or that baptism is not the seal of the same righteousness of faith in Christ wherof circumcision for the time was the seal 4 That which without any expressed exception to particulars Christs commission holds forth to all nations belongs to Infants as well as persons of years for Infants are alwayes a great part of all nations but Christs commission holds forth baptism to all nations without any expressed exception to particulars therefore baptism belongs to Infants of believing Parents as well as to persons of years 5 No man may forbid water that is the outward administration where God hath given the inward operation of his H. Spirit which maxim the Apostle built on in that then difficult question whether the Gentiles might be sealed into the covenant of grace But God hath given the inward operation of his H. Spirit to Infants Ier. 1. 5. Luk. 1. 15. 1 Cor. 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.
of man as its ground but on the meer institution and gracious promise of God therefore â—t ought not by anyman be denied infants in respect of their present defect or want of understanding or the acts â—hereof in faith repentance c. they being comprehended in All Nations The minor appears in S. Peters answer to his hearers prickt in heart Repent and be baptized every one of you for the remission of sâ—â—â— For the Promise is unto you and unto your children c He saith not Be baptized for ye have repented ye are of age and a good understanding but Be baptized c. for the Promise is to you and to your children though they cannot yet actually believe repent understand c. yet they have Gods promise for the ground of their sealing on whose grace and ordinance the whole power and vertue of the sacrament dependeth But his grace and Ordinance depend not on any excellency ability or act of man therefore the Apostle fetched not the reason of his Exhortation from their age or repentance but from the promise and mercy of God calling them who were far of 26. For conclusion I take up this congeriem of arguments out of the learned Ursâ—â—â—s That opinion is pernicious which robs poor Infants of their right which obscureth the grace and mercy of God who would that Infants of Believers should from the womb be reckoned members of his Church which derogates from the grace offered in the new Covenant making it less then that in the old which weakneth the comfort of the Church and faithful Parents which denyeth Infants that seal which should differ them from the children of Jews and Pâ—gans which contradicteth the Apostles reason Can may man forbid water that these should not be baptiptized which have received the holy Ghost as well as we which keepeth Infants as much as man can from Christ he expresly saying Saffer little children to come unto me which without a Covenant they cannot do spiritually nor without the external seal sacramentally Now such is the opinion of Anabaptists denying Christians Infants Baptism CHAP. IV. Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism examined and answered THe envious Philistims will still be casting earth into Isaacs wells of livings waters to stop them up Satan envying man these waters of life in the Laver of Regeneration eâ—tsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls by causing them to renounce their Baptism and Christ whom they sacramentally had put on therein by taking on them another Baptism under a vain pretence that they were not susceptive of Baptism in their infancy nor lawfully baptized neither at all truly if happily they were not dipped under water for they say the institution of Christ requireth that the whole man be dipped all over in water so that the Anabaptists now hold that dipping the whole body into water is essential to baptism so necessary that except they are so dipt they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel Satan hath not ceased to trouble the Church concerning baptism Some of the Jews would have circumcision joyned with baptism the Archontici condemned baptism with a curse the Novatians deferred if to the last because they understood not the power of this ordinance of God to cleanse the whole life but thought that there was no mercy for him who sinned after baptism Liberius the Monk as also Fidus would have childrens Baptism tyed to the eighth day Anabaptists not only deny believers children Baptism as the Pelagians and Donatists did of old but affirm That dipping the whole body under water is so necessary that without it none are truly baptized as hath been said So the subtil enemy still assaileth Baptism in one part or another that we may not unaptly apply that to him his factors which Tertullian once said concerning the most impious Persecutor Nero He that knows him well may understand that nothing but some great or singular Neroâ— And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace and more seriously and carefully endeavour to answer thereto in newness and sanctity of living by how much more the enemy rageth against it The Protestant Church holdeth that the word and the element make the Sacrament and that neither sprinkling is simply necessary nor washing or dipping unlawful but that according to the convenience of times places and persons either sprinkling washing or dipping in the name of the Father the Son and the Holy Ghost is the true form of Baptism and that caeteris paribus either of these three applications of the water have the same effect and may as convenience serves indifferently be used being fit to signifie the application of the benefit of Christs blood for the remission of sin and cleansing therefrom But our Antagonists say We are buried with Christ by baptism into his death that like as Christ was raised up from the dead even so we also should walk in newness of life Rom. 6. 4. But Christ in his burial was covered that he might thence rise out of the eartâ— therefore in Baptism we must be covered and as it were buried under water that we may rise again as Christ did We answer 1. Similitudes run not on four feet types signs and similitudes are not to be extended beyond the scope and meaning of the Speaker as might be shewed in almost innumerable instances lest not only absurdities but horrid blasphemies should be thence inferred The Ark in the Deluge was a type of Baptism 1 Pet. 3 20 21. what must the type and truth agree in all things must all the world be drown'd and only eight persons saved I doubt you would hardly agree among your selves which should be the eight The red-sea and cloud figured baptism 1 Cor. 10. 1 c. what would you have your disciples baptized with the sprie of two neighboring seas and a cloud of fresh water raining on their heads Jonah's being in the Whales belly was a type of Christs burial and resurrection you would not have your disciples in their conformity be three days under water These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines and now deal ingenuously what reason or warrant have you to wrest this similitude to what you please in those similes which are most apt there may be many disconveniences found Or what commission can you dream of that gives you authority to draw this alledged Scripture beyond the Apostles scope and purpose rather to that which seems to favour your fancy and practise of immersion then to another sense 2. Those expressions Rom. 6. 4. are meerly figurative and therefore do not at all bind us to any external or literal sense or observance in the maner of baptizing if the
But you say A wicked adulterous generation seeketh after a signe c. Possibly Mr. Fisher at his Ashford-conference was beholding to you for this opprobrie and abuse of holy Scripture but we entreat you seriously and timely to consider the severity of the Judge who hath said concerning any that take his name in vain I will not hold him guiltlesse and whether pernicious playing with holy Scripture and willfull perverting the sense thereof fall not under the sentence of self-destruction consider the terrors which Christ useth Matth 12. 38. 39. and Matth. 16. 4. the thing which the Scribes Pharises required was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word though it signify divers things as may appeare by comparing Mat. 14. 3. 26. 48. Luk. 2. 12. Rom. 4. 11. 2. Thess. 3. 17. yet is it more then manifest that they required a miracle and that extraordinary and above all those divine works of Christ which hitherto they had ever seen as casting out devils raising the dead c. they required a signe from or out of heaven Matth. 16. 1. Mark 8. 11. and then Christ answered a wicked and adulterous generation seeketh after a signe that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wonder which words are often joyned to expresse the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies a prodigie or monster Suidas gives it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter ordinariamrationem formatum praeter naturam genitum such a signe as begetteth admiration and amazement in the beholders and so the Syriack Joh. 4 48 expresseth it by a word comming of that verbe which signifieth to be amazed or very much to admire now I appeale to your conscience do we seek any such signe or miracle from heaven when we bring children to be baptized is not this froathy Rethorick you confesse baptisme to be the ordinary inlet into the kingdome of heaven and is an ordinary thing a signe or miracle consider also the persons of whom Christ spake they were a wicked and an adulterous generation for though they pretended to be Abrahams children yet neither heiring him in faith or works but degenerating from him they deservedly heard ye are of your father the devil if this present generation be such consider who makes it so and whether you have any commission to judge them wicked who professe true faith and obedience to Jesus Christ and his holy gospel in all things that any shall or can make appeare to us to be the truth But you say The truthâ—out is this argument is nothing but a direct quarrelling with almighty God The untruth of this assertion is so evident that it were but lost labour to bestow more words to refute it Now since there is no strength in the doctrinall part c. I appeale to the judicious reader let him judge what strength hath appeared in your oppositions concerning the words which you here multiply to little if any purpose I shall say no more but onely marke the strength of the pleaders present argument the sum whereof is Some Apostolicall traditions were pro loco tempore accommodate to place and time as the forementioned love feasts saluting with an holy kisse anointing the sick absteining from blood c. therefore no Apostolicall traditions passed an engagement upon following ages We answer we contend not for any such traditions as were pro loco tempore yet doth it not follow that because all Apostolicall traditions engage not posterities therefore none do as in that instance concerning the sabbath I suppose you will accord with us But you say Because other parallel expressions of Scripture do determin and expound themselves to a sense that includes not all persons absolutely but of a capable condition as Adorate eum omnes gentes psallite Deo c. Suppose all that granted what then you would inferre that infants have not a condition capable of baptisme because some other places of Scripture are relating to capahcity what makes this against the baptisme of infants who beeing within Gods covenant are therefore capable of the feal thereof as they were under the law although even then the Scripture saying psallite Deo omnes c. said that to those only who could sing to God and praise him and not unto infants of eight-dayes old to be circumcised who know's not that God commanded severall things with respect to severall capacities doth the incapacity in respect of one command conclude an incapacity of all women were not capable of circumcision nor of the office of teaching in the congregation nor of execution of priestly offices yet they also could and ought to sing to the Lord and were of that part of nations commanded to praise the Lord. Psal. 148. 12. Psal. 149. 3 5. Exod. 15. 20 21. â—udg 5. 1. Infants had not a capacity of singing praises to God they had of circumcision and therefore they were then circumcised though they could not sing infants cannot sing now therefore that precept sing unto the Lord c. concerneth them not for present but they can be baptized as such therefore that precept baptise all nations reacheth unto them you say more As for the conjecture concerning the family of Stephanas at the best it is but a conjecture and besides that it is not proved that there were children in the family yet if that were granted it followes not that they were baptized because by whole families in scripture is meant all persons of reason and age within the family Admit that to be conjectural and we take it for no more yet it is no light conjecture the Syriac gives it filij domus â—jus omnes speaking of the keeper of the prison Act. 16. 33. that children were baptized with the rest of the family for though â—â— there also may signify any domestick yet certainly it signifieth a child also and children were usually domesticks but it can be no more then a light conjecture of Anabaptists that there were no infants in this family or that of Stephanas which Paul baptized howsoever it can be no conjecture but certaine truth that in all nations there ever were and still are a great part infants and it is more then conjecturall that the Apostles did as Christ commanded them saying baptize all nations as for that which you say in Scripture is meant all persons of reasons and age within the family because it is said that the ruler at Capernaum believed and all his house is that proposition universall doe you affirme that by whole families is ever meant all persons of age within the family and such only if so your assertion is apparently false but if your proposition be particular it falleth short of our cause for what can it hurt it if by all or whole families in Scripture sometimes is meant all persons of reason and age deale ingenuously then do you affime that by whole or all the Scripture doth alwayes meane persons
to twelve men only and no women So that if that which you can never prove should be granted you that John Baptist and Christs disciples did then and there baptize by dipping yet it would not follow that we ought to baptize in the like and no other manner In the infancie of the Church they had not Baptisteries or Churches as we have there was a kind of necessitie for them as they met with occasions to make use of waters as they could find them in rivers or sources wherein it cannot be proved that they dipt nor could it conclude our Antagonists pretended necessitie if it were supposed 8 Whatsoever was or is essential to baptism or simply necessary thereto is mentioned in some clear example or express precent of Christ But dipping the whole body in baptism is neither mentioned in any clear example nor any express precept of Christ therefore it is not essential or simply necessary to baptism Christ omitted nothing necessary and the holy Scriptures are able to make men wise to salvation And let our Antagonists now seriously consider what they do when they rebaptize upon that fancie that washing or sprinkling with water in the Name of the Father the Son and the holy Ghost is not true baptism CHAP. VI. Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered THE malitious Serpent ever attempting to poison or trouble these sanctuary-waters obstructing or hindering their effect lest they should heal sin-wounded souls somtimes moved Pelagius Donatus and others reviving their errors to deny the most innocent children of believers baptism sometimes he teacheth them to except against the manner of baptizing as if the vertue of the Sacrament depended on the quantitie of the element and not solely on the Ordinance and power of God working thereon sometimes he causeth deluded people to annul their baptism and in effect to renounce their faith and Christ whom they had sacramentally put on in baptism by receiving a second third or iterated baptism we read that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized every day supposing that their former baptisms were made void by any sin after committed on which fancie possibly the Novatians thought that baptism ought to be deferred to the end of their lives Auxentius the Arrian taught that baptism ought ro be iterated the Marcionites baptized their disciples three times The Anabaptists rebaptize baptized Infants coming to age and affirm that the assuming of baptism in ripe years by those who were washed in Infancie is not a renouncing baptism but a firmer avouching thereof according to Christs mind errors are fruitful one absurdity granted many will readily follow they think first that Infants having no present actual faith and repentance not present use of reason to understand the Gospel preached are not as such to be baptized but until they â—ome to years to be taught and to make profession of their faith and repentance to be kept from baptism and that so Infant-baptism is void and to be esteemed no baptism Secondly they dream that those who are not dived under water are not baptized and therefore they rebaptize them who were baptized in Infancie though that ground may often fail them because some have been baptized by immersion Now that which hath been said on our part is enough to satisfie those in those things who are not wilfully bent with Simo in the Comedian rather to erre then to be directed by any Therefore to avoid repetitions let the issue be if Infant-baptism in the name of the Father the Son and the holy Ghost either by washing sprinkling with or dipping into water be indeed a compleat and warrantable baptism according to the institution of Christ then Anabaptists rebaptizing do impiously seduce and teach simple people to renounce that baptism by which they had at least sacramentally put on Christ and thereby were re-admitted into that Church out of which can be no salvation And let the prudent Reader judge whom I herein refer to an impartial and serious consideration of that which hath been said which being proved the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads The Church of Christ holds that Infants of enchurched Parents or others of yeaâ—s converting to the faith being once sprinkled washed or dipt in the name of the Father the Son and the holy Ghost according to Christs institution ought not on any pretence to be rebaptized I say thus baptized according to the ordinance of Christ because the Samosatenians Sabellians Marcionites Arrians or the like who any wayes opposed the holy Trinity or denied any persons thereof did not baptize according to the prescript of Christ and therefore in case any of their disciples converted the true Church baptized them because the former pretended baptism was not according to the Ordinance of Christ and so no true baptism it being the peculiar prerogative of Christ to appoint the seals of his own Covenant of free Grace and mercie with man But the Anabaptists after their manner object We are regenerate not only by Baptism but also by the Word Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated and therefore so may baptism We answer 1 The word mentioned Eph. 5. 26. is that which comming to the element makes the Sacrament as Chrysostom wel interpreteth that he might sanctifie and cleanse it with the washing of water by the Word What Word saith he why this In the name of the Father of the Son and of the holy Ghost that Word which coming to the element makes the Sacrament ought not to be more repeated then the Sacrament it self because it is essential thereto 2 The regeneration of man is only one whose principal efficient cause is the holy Ghost the means or instrumental causes on Gods part are the Word and Sacraments on our part faith which the holy Ghost begetteth encreaseth and confirmeth ordinarily by those external means Therefore when they are baptized who were before regenerate by the Word as a spiritual feed they have not need of any other regeneration nor can they be twice regenerate but then baptism is to them an obsignation and confirmation of their regeneration So Abraham first believed as so was regenerate and afterward was sealed So Cornelius spiritual sanctification preceded in the gift of the holy Ghost and then he received the Sacrament of regeneration to confirm the same to him But when the elect who being baptized dye in their infancy it is certain that they are regenerate by the Sacrament without the ministry of the word preached unto them whereof they are not capable who yet without regeneration could not enter into the Kingdom of God John 3. 5. And if the baptized Infant live to be capable of teaching and so receive the word as that it begets in him actual faith repentance and obedience to God then that word is as Sincere milk to nourish and confirm not to
baptism give another faith if ye give another faith give another Christ if ye give another Christ give also another God c. You see to what damnable absurdities rebaptizing drives unto That whereby men crucifie to themselves the Son of God afresh and put him to open shame may by no means be done But to rebaptize or to be willingly rebaptized in the Apostles sense is to crucifie to themselves the Son of God afresh and to put him to open shame therefore it may by no means be done This point the Apostle layeth down Heb. 6. 4 5 6. It is impossible for those who were once enlightned saith our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have been once baptized saith the Syriac to renew them again to repentance c. that is baptiâ—mal repentance the baptism of repentaence as it is called Act 19. 4. and so Heb. 10. 12. Call to remembrance the former dayes in which after ye were illuminated Gre. 〈◊〉 which the Syriac the best and nearest Interpreter of the New Testament rendreth in which ye were baptized So the Greeks were wont to call baptism 〈◊〉 illumination possibly because persons converting from darkness of Idolatry were ordinarily enlightned by being taught the doctrine of the Gospel see Mat. 4. 16. Luk 2. 32. Ad. 26. 18. so the Hebrew â—â—â— in one signification importing taught is rendred by the LXX illuminated or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel and unstudied tongues with other admirable enlargments of heart then flourishing in the Church Now those who are described v. 4 5. who have been once baptized and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the god word of God and the powers of the world to câ—me if they shall fall away saith our Translation Gre â—â—â—â—â—â—â—â—â— and falling away which and the Syriac omitteth rendring the sense as others also non possum iterum pâ—â—care ut denâ—ò renoventur ad resipiscentiam â—â—â— crucifigant c. they cannot so sin that is unâ— death that they should again be renewed to repentance and crucifie afresh c. that is in a second baptism where noâ—e by the way that this place of Scripture so much wrested by the enemies of truth against the comfortable doctrine of the Saints perseverance maketh mainly for it for the â—â—â—stle saith not that those who are described v. 4 5. de â—â—â— may fall away but that it is impossible isto supposito to he renewed because in such a supposition the merit of Christs Cross being abolished and made void by whicâ— they were renewed it must needs follow that so Christ should be crucified afresh and be put to open shame thaâ—â—â— they might be renewed by a second and new merit of his Cross which seeing it is impossible to be the Apostle will inferr that it is impossible that these here described v. 4 5. should finally fall away The foundation of the Lord remaining sure and having this seal The Lord knoweth who are his whose prescience cannot possibly be deceived in electing any who shall fall away But to return to our purpose the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to themselves is very considerable The Son of God they cannot now possibly crucifie afresh nor put him again to open shame who sitteth at the right hand of the glory of the Father had they the malice of the Jews and power of the Romans ` who once crucified him to help them yet in iterating on themselves baptism the sign of heir implantation into the similitude of his death they crucifie to themselves that is as much as in them is the Son of God Chrysostome excellently expresseth it Baptism saith he is the Cross for therein our old man is crucified with him Again we have been planted together in the likeness of his death as therefore Christ may not be crucified again for that were to put him again to open shame so neither may we be baptized again for if death have no more dominion over him if he be risen in his resurrection a conqueror over death c. and should again be crucified then all these things were meer fables and mockeries therefore he that rebaptizeth himself doth again crucifie him But what is crucifying again As Christ died on the Cross so do we in baptism not in the flesh but to sin therefore there may be no second washing for if there be there may be a third and a fourth for the first is made void by the second and that by another even to an infinite Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles there baptism cannot be made void or no true baptism by any thing accidental circumstantial or less then essential neither expresly nor by any necessary consequence any where in holy Scripture forbidden But in baptizing of Infants of Church-priviâ—edged Parents by sprinkling or washing with water in the â—â—â— of the Father and the Son and the holy Ghost there are all the essential parts of baptism according to Christs commission given to the Apostles to wit the Element and the Word which constitute the Sacrament Therefore that their baptism is not neither can be made void or no true baptism by or in respect of Infant-age or of only washing or sprinkling them with water which are things circumstantial accidental less then essential and no where expresly or by necessary consequence forbidden in holy Scripture So that whatever Anabaptists pretend in their eager pursuit of their opinion that they do not rebaptize supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie or because they fancie dipping the whole body to be essential to baptism and so necessary that without it they think there can be no true baptism neither of which have any ground in Scripture and whereas Christ is the Saviour of every age sex and condition therefore male and female aged and Infants have right to the seal as hath been â—shewed it highly concerneth them seriously to consider how dangerous a thing it is upon a mere opinion to pull off the seals of their Disciples salvation under pretence of putting on a new unwarrantable seal to renounce their Saviour whom they put on in their lawful baptism at least sacramentally to make more baptisms then faiths and Saviours into the similitude of whose death and resurrection all Christians are baptized and to crucifie again to themselves the Son of God and to put him to open shame Alas they discern not Satans mischievous Legerdemain who like a cunning finger-jugler hereby takes from them the true seal of redemption and salvation by Christ put on all his who are baptized by pretending and seeming to put them on a new better or more perfect one And now Brethren I commend you to God to the Word
by illumination faith remorse of conscience purpose of leading a new life and desire to be implanted into Christ and the communion of Saints by baptism and so it is internal or professing of that endeavour of knowing the mysteries of the Gospel faith and repentance testified before men and so these dispositions are external or expressed to men whom it may concern these are necessary in persons of years coming to baptism 2. there is a previous disposition of the subject without any present change of the mind which springeth from his relation to some other or some others act So some titles of honour come on children in their fathers Charters without any present change of the childs mind so Lands and Inheritances by right of adoption may be setled on them in their infancy without their present change or knowledg so also the believing parents priviledg and being within Gods Covenant made with them and their children previously disposeth infants to the seal thereof to wit by giving them a certain right thereto and so was it in circumcision But if a Proselyte were to receive the seal of the Covenant he must necessarily be prepared and first disposed thereto by the knowledg of Gods Law and Covenant faith repentance or at least the profession thereof and those other rites which the Law required on that behalf The infants previous disposition to circumcision was no other then his fathers and his own priviledg and being within Gods Covenant Of the child was neither faith nor repentance required for the present but future so must we understand concerning baptism the seal of faith under the Gospel And not say you to instance in those innumerable places that require faith before this Sacrament there needs no more but this one He that believeth and is baptized shall be saved I answer 1. Deal fairly dispute ad idem and shew me one place of Scripture which universally requireth faith before this Sacrament and you shall be excused for the innumerable places which you speak of We can shew that the rule holds not universally that faith must precede the Sacraments for though Abrahams faith preceded the seal thereof yet Isaaks seal preceded his faith Mr. Calvin expresseth the reason hereof Why saith he doth in Abraham the Sacrament follow faith and in Isaak his son it goeth before all understanding because it is meet that he which being in full-grown age is received into fellowship of the Covenant from which he had hitherto been a stranger should first learn the conditions thereof but an infant begotten of him needed not so which by right of inheritance according to the form of the promise is even from his mothers womb contained in the Covenant And certainly in this respect God calleth the infants of covenanted parents sons and daughters born unto him Ezek. 16. 20. 23. 37. be esteeming them his children who are born of those parents to whom God made the promise to be a God unto them and their seed after them which promise as truly concerns us and our children as it concerned Abraham and his 2. If the argument be good from that place Mark 16. 16. He that believeth and is baptized faith is first named and then baptism ergo faith must precede baptism Why shall not the Argument from other places be good to the contrary as John 3. 5. Except a man be born of water and of the spirit he cannot enter into the Kingdom of God Baptism is first named and then regeneration therefore baptism must precede regeneration So again Ephes. 5. 26. Washing with water that is baptism is mentioned before the word ergo we must first be baptized and afterward receive the word 3. If this argument were good how many men and women of age must by the same reason be denyed baptism For all have not saith but the truth is that to be born in the Church is unto or in infants instead of profession of faith and repentance as to the outward seal for which we contend and profession of faith and repentance is to and for the adult instead of the same for their right to the desired seal so was it to Ismael and Esau whom God hated because they were born of covenanted parents 4. Sure it is that Christ in the forementioned place speaketh of men and women of years For you confess that infants as such cannot believe and what then must follow if your cruel principles were true Christ saith But he that believeth not shall be damned If this were as you would have it spoken concerning infants also what should become of all those that die in their infancy what are they damn'd Here appears an inexcusable perversness of these men who when children are proposed to their interest in general terms granted them there they would exclude them except they shew a particular warrant and baptize all Nations without a baptize infants shall not advantage them for the seal of their admission into Christs visible Church But where a general rule is mentioned from whence they are in reason and all charitable construction to be exempted there it must include them for their disadvantage even to damnation without any particular warrant for such inteterpretation Mr. Cobbet observeth well That the Covenant-priviledges of grace are ever to be expounded in favour of the principal or less principal counterparties unless any exception be made of persons or priviledges by him which was the Covenant-maker To avoid this you must either acknowledg that the place you cite is either to be understood of those of years who contumaciously reject the Ordinances of God being hardned in wilfull blindness and unbelief and so that iâ— doth not concern children as such or else you must allow infants some secret seeds of faith and regeneration and so you shall justly acknowledg their capacity of baptism Plainly you say thus faith and baptism in conjunction will bring a man to heaven but if he have not faith baptises shall do him no good True in those who though baptized as Simon Magus are yet but in the gall of bitterness but this is a meer ignoratio elenchi hence to conclude against infants baptism our question not being whether all that are baptized shall be saved but whether children of believing parents ought to be baptized which if you would thus disprove whosoever have not a saving faith that the Sacrament may do them good may not be baptized but children have not such faith that baptism received may doe them good ergo children are not 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 saving 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