This promise of Eternall life was made to Adam and all the members of Gods visible Church then d See Gen. 3. compared with Cap 4.16 Cap. 5. and established with Abraham and his seed in their Generations e Gen. 17.7 and this heavenly and Evangelicall promise is here repeated by Peter f Act. 2.21 and applyed to all beleevers and their seed g Ver. 39. And though wee should be furnished with the externall gifts of the holy Ghâ—st and evidently perceive the devills to be subject unto us through the name of Christ and see Sathan fall downe as lightning from heaven at the sight whereof we might have cause to rejoyce yet wee have more cause of joy that our names are written in the Lambs book of life h Luk. 10.17 18 19 20. This eternall life is a life above all lives and to be desired above all things in the world and the promise of this eternall life Peter applyeth to beleeving men and women and their holy seed And though in the same promise is included divers things which God distributeth unto some of his Saints and not to other some yet the chiefe thing promised is life and salvation through Jesus Christ whereof all Saints are partakers without which all the prophecies and tongues in the world will availe us nothing And though the infants of beleevers be not capable to prophecie or speake with tongues yet I doubt not but they are holy i 1 Cor. 7.14 Jeremiah k Ier. 1.5 and John Baptist were sanctified by the holy Spirit in the wombe l Luke 1.15 and seeing that beleevers have the like precious faith m 2 Pet. 1.1 they have also the like precious priviledges n Rev. 22.14 1 Cor. 12.12 13. Eph. 2.13 3.6.8 Rom 10.12 Whereas you say o Pag. 2. lin 24. So then by this time wee may see what is meant by the promise to wit the gift of the holy Ghost I answer It cannot appeare any thing at all the more for this your exposition neither doth it yet appeare that you understand the meaning of the holy Ghost in this place for if you did I thinke you could distinguish between the externall gifts of the holy Ghost and the promise of eternall life Consider therefore how that Peters application of the promise is a reason which he yeeldeth of his former speech and you saith he shall recâ—ive the gift of the holy Ghost for or because the promise is to you and to your Childrens c. What promise is that Even the promise of salvation and redemption spoken of in Joel 2.32 And it shall come to passe that whosoever shall call upon the name of the Lord shall be delivered for in mount Zion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call Compare with this the words of Peter â—ct 2.21.39 and it will evidently appeare that this promise spoken of in Act. 2. ver 39. is the promise of salvation Joel sayth And it shall come to passe that whosoever shall call upon the name of the Lord shall be delivered * Ioel 2.32 And Peter rehearsing this promise sayth Act. 2. ver 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Act. 2.39 Joel in application of the promise sayth For in mount Zion Rom. 10.13 and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call Peter in application of the promise sayth to those Converts which were pricked in their hearts and asked counsell of the Apostles what they should doe The promise sayth he is to you and to your Children and to all that are afar off even as many as the Lord our God shall call I beseech you weigh the Sentences He doth not say Whosoever shall call upon the name of the Lord shall prophecie and speak with tongues This is not the medicine which was applyed to heale the wounded-broken-hearted-soules converted at his Sermon But he speaketh of that which is of a higher nature he applyeth a more effectuall and speciall medicine unto them a more singular cordiall Whosoever shall call upon the name of the Lord shall be saved And this is that which the Apostle Paul so much insisteth upon Rom. 10. where in the relation interpretation application and prosecution of his text in Deut. 30.12 13 14. he sheweth wherein the weight of the Saints glory and happines consisteth Rom. 10. ver 6. Rom. 10. ver 6 7 8 9 10 11 12 13. The righteousnes of faith sayth he speaketh on this wise Say not in thine heart Who shall aâ—cend into heaven that is to bring Christ downe from above ver 7. Or who shall descend into the deepe that is to bring up Christ againe from the dead ver 8. But what sayth it The word is nigh thee even in thy mouth and in thine heart that is the word of faith which wee preach ver 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved ver 10. For with the heart man beleeveth unto righteousnes and with the mouth Confession is made unto salvation ver 11. For the Scripture sayth Whosoever beleeveth on him shall not be ashamed 1 Pet. 2.6 7. Isa 28.16 ver 12. For there is no difference between the Jew and the Greeke for the same Lord over all is rich unto all that call upon him And in ver 13. he sheweth further wherein this riches consisteth For sayth he whosoever shall call upon the name of the Lord shall be saved In consideration of these things we may safely conclude that the promise mentioned in Act. 2.39 is the same promise mentioned in Joel 2.32 Act. 2.21 Rom. 10.13 Even the promise of eternall life and salvation by Jesus Christ our Lord. But peradventure it will seeme strange unto some that the infants of beleevers should be thought to be in the state of salvation or to have the righteousnes of faith or to be confessors of Jesus Christ or beleevers or invocaters of his name considering that they cannot manifest the same actually in their own persons But wee ought to note that all these things are theirs by imputation it is imputed unto them as if they had done the same in their own persons Wherefore the Lord gave them the signe a Gen. 17.11 and seale b Rom. 4.11 of the righteousnesse of faith which doth really demonstrate unto us that the infants of beleevers have the righteousnes of faith imputatively otherwise the Lord would not have given them such a signe whereby to distinguish them from those who were not in Covenant with him and had not this righteousnes upon them And touching their confession of Christ all the Jewes infants as they grew up to be capable
circumcision of the flesh was to teach them it being the signe k Gen 17.11 and seal l Rom. 4 11. Col. 2.11 12. of the righteousnesse of faith as baptisme is now And this you may minde also that though the rebellious seed of Abraham according to the flesh were rejected m Esay 2.6.9 yet the strangers that joyned to the Lord were still received n Esay 56.3 4 5 6 7 8. wherefore this is a plain evidence that they stood by the grace and life of God and Christ and circumcision of the heart for the cause why God rejected some of the circumcised seed of Abraham according to the flesh was because they were uncircumcised in heart o Ier. 9.25 26. and therefore the Lord threatned to visite them and did visit them with the uncircumcised in flesh Wherefore it appeareth that without faith and circumcision of the heart they could not stand at all And the Scripture saith that the unbeleeving Jewes were cut off for unbeliefe and that those that stand doe stand by faith and therefore are admonished not to be high minded but fear p Rom. 11.20 and take heed q v 21. and continue in the beautifulnesse of God r v. 22. and that the unbeleeving Jewes also if they abide not in unbeliefe shall be grafted in again Å¿ v. 23. Wherefore it appeareth that as unbeliefe was the cause why the unbeleeving Jewes were cut off from the olive tree whereon they were so unbeliefe was the bar which kept them off for if they abide not in unbeliefe they shall be grafted in again and this proveth that their standing was never to be otherwise but by faith and circumcision of the heart Neither are we to thinke that the giving of the Law at mount Sinai or the ceremonies which the Jewes then had to lead them to Christ or any of Gods Oracles being committed unto them or any persons groundlesse departing from the State doth argue that the constitution of the same Church was as you would have it taken to be Neither did their circumcision of the flesh argue that they stood not by faith and circumcision of the heart no more then the outward baptisme doth now argue that the Saints now stand not by faith and the inward baptisme of the heart and spirit but meerly upon nature and baptisme of the flesh But you should know that as it is not possible to please God now without faith * Heb. 11.6 no more was it then * Psal 50.18 In the time of the Law God abhorred his own Ordinances if they were not done in faith * Isa 1.13 14. And as faith gave Abraham the denomination of Gods friend the righteousnesse of which faith Circumcision was a seal * Rom. 4.11 so none were ever esteemed as the holy people the sonnes and daughters and friends of God but those that were made nigh unto him by the promise of Christ and by faith and circumcision of the heart And you should know that the Jewes had not outward spirituall holinesse visibly imputed unto them meerly because they were the children of Abraham but because Abraham their Father and they his children were the children of God and their childrens children were in Covenant and so they were the children of the promise as Isaack was and blessed with their Father Abraham And this may further appeare unto you because when any of the seed of Abraham according to the flesh did degenerate their rejection was not for or because that they were the children of Abraham but because they had taken upon them the image of Satan and so degenerated from the steps of Abraham and thereby became the children of Belial And as we may say concerning these Hebrews so we may say concerning the Heathens when any of the Gentiles or Heathens became Prosolites their childeren that were at yeares of discretion were not to be circumcised unlesse they were willing to enter into covenant with God and to take upon them the Lords yoake and fight under his banner Howbeit whether they were circumcised or not they were still the Prosolytes children according to the flesh But concerning the infants of the Prosolytes there was no questioning of them they were to be circumcised being in the covenant with their parents and yet not circumcised because they were their childeren by nature but because they were in the same covenant with their holy parents and so they were the childeren of God by his free Grace And the Scripture doth evidently declare that none were to be admitted into the Church of the Jewes but believing Hebrews and Prosolytes and their holy seed By all this it apeareth that the members of the Jewes state had a spirituall holinesse upon them and stood no otherwise but by faith and circumcision of the heart And were not as those who were neither beleeving Jewes nor Prosolytes Aliens from the Common-wealth of Israel without hope without God in the world without Christ and strangers from the covenants of promise But the Church of the Jewes the Lorâ—s peculiar people were made nigh unto God by the blooâ— of Jesus Christ which was then to be shed and is now shed for the remission of their sins and their reconciliation to God the father and his blessed spirit And whereas you say that the state or Church of the Jews is abollished I tell you I am not bound to beleeve that God abollished his Chuâ—ch state whereof David Solomon Hezekias Josias and the holy Prophets and righteous men were members such a Church at the constitution whereof there was no prophane person to be admitted or any root beating gall or wormwood to be suffered but if you thinke that God changed the state in the daies of the Messias his manifestation in the flesh and made it more glorious Even as the Moone is said to be changed when shee hath run her course but remaineth still the same Moone though more glorious then before this I would rather beleeve then that And touching your speech of the abolishing of the other things If you mean an abolishing of all the beggarly rudiments taking away the Elimentish part of some Ordinances and planting other materialls in stead thereof then I grant it But be sure that you stick to this that Christ came not to deceive the Infants of beleeving parents to take away the substance of the Ordinances but rather the yoakes which cleaved thereunto which circumstantiall things he nayled to his Crosse in token that those who rightly and truely enjoyed them before were now benefited without them and were to have through a generall distribution an equall proportionable share and right to whatsoever came in stead thereof Now let us consider that if the infants of beleevers members of the Church of the Jews were not then aliens from the Common wealth of Israel nor without hope nor without God in the world They were not then without Christ neither were they Strangers from the Covenants
them so he doth not onely come unto them but cast his garment of righteousnesse over them and dwell with them and abide in them Isa 22.21 and is a father unto them as he was to the Inhabitants of Judah and Jerusalem Our God is a God of truth and therefore he will not deceive his pâ—ople nor break his Covenant which he hath made with them which Covenant is to his Saints thus I will be a God unto thee and to thy seed * Gen. 17.7 I will be their God ** Ver. 8. So sayth the Spirit of Truth who will not nor cannot lye Who for strengthening of his peoples faith and encreasing of their comfort that their hearts in loving him might be enlarged and their joy in delighting in him might be full he did command a visible signe and seale of the rigâ—tâ—ousnesse of faith to be imposed upon them and upon their seed whose Gâ—d he had testified himselfe to be Now those persons to whom God is a God they are blessed in a speciall manner * Psal 33.12 and he is a father unto them * Esa 9.6 and those persons to whom God is a God and a Father are seperated from Idolaters and are a holy * 1 Cor. 7.14 2 Cor. 6.17 peculiar people unto him directly opposed to those who are uncleane * Rev. 22.11.15 Isa 52.11 Rev. 21.7 8. and out of the Covenant But God is a God and a Father to the infants of beleeving parents now as he was formerly for his holy Covenant is sure and therefore such infants even the holy off spring and blessed issue of the blessed are all the sonnes daughters of God and are to be accounted amongst the number of seperated Saints in covenant with him for he hath promised to be a God and a father unto the beleeving Gentiles 2 Cor. 6.18 as he was unto the beleeving Jewes Gen. 17.7 Jer. 31.1 Concerning whom the Lord sayth Their children shall be as aforetime Jer. 30.20 Jer. 30.20 whose holinesse is directly opposed to the Idolatry of those Idolaters which the Lord commandeth his blessed Saints to sepâ—rate from and is quite contrary to this uncleannesse which unbeleevers and their infants have who though they are not bastards yet they are unholy because they are out of the Covenant and God is not their God nor father to hallow theÌ„ as he is to the holy children of beleeving Gentiles and as he was to the holy children of the Jewes in covenant with him Thus the Contents of your exposition being not right wee may justly conceive that all the Scripture which you bring to confirme it will be wrong in the application and your grounds false But let us heare further what you say A. R. Lin. 29. A. R. Lin. 30. And I will shew my ground by my thus opening the Text. The believing Corinthians both men and women married and single do joyne in a Letter to the Apostle for resolution of many of their doubts touching their severall conditions this appeares in the first verse and thence to the 12 and their doubts in this particular and which he answers in the five verses following seemes to be this in effect as if they should thus write we being borne anew and made the Sonnes and Daughters of God â—y Faith in Jesus Christ and being made holy by his spirit and taken into Communion and fellowship with Jesus Christ and his Saints in light from an estate of darkenesse and death from being Idolaters and Children of thâ— Devill have very uncomfortable cohabitation and felloship with our wives and husbands remaining still in their naturall and blind condition so farre different from the estate into which we are now brought Surely our holy God that bids us touch no uncleane thing doth not allow us thus to do And wee fâ—are least wee have done very ill in continuing thus so long for our Marriage wee cannot thinke but it was dissolved when wee first beleeved And wee ought then to have put away our wives as the Jewes diâ— their strange wives and unto this the Apostle begins his answer in the 12. verse thus And unto the rest to wit of your doubts speak I not the Lord If any Brother have a wife that beleeveth not if she be content to dwell with him let him not put her away And the woman that hath a husband that beleeveth not if he be pleased to dwell with her let her not leave him for the unbeleeving husband is sanctified to the wife and the unbeleeving wife is sanctified to the beleeving husband else were your Children uncleane but now they are holy As if the Apostle should have said to them thus you Corinthians do doubt of your coâ—abitation with your unbeleeving married yoke-mates of â—hicâ— tâ—â—re is no cauâ—e for to the pure all things are pure that is all lâ—â—â—ull 〈…〉 namely whatsoever is lawfull in nature or civill use is 〈…〉 to the beleever and yet even those things are impure to the impâ—â—e or uâ—belâ—â—ving for even their mindes and consciences are defiled Tit. 1.15 But to the Belâ—ever all things are pure that is as I have alreaâ—y said all lawfull things for things that are unlawfull in themselves câ—â—â—â—t be sanctified by â—â—e faith of a truâ— Bâ—leeâ—er no not to his use but mâ—â—t be lâ—fâ— and 〈◊〉 as siâ—full and wiâ—kâ—d which if your cohabitation werâ— such as you iâ— wâ—akâ—â—sse iudge then â—as nâ—t your marriage lawfull at the first then it is not lawfull nor sanctified to yâ—u now as you judge it is not and then are your children uncleane But if your marriage were at fiâ—st lawfull then your Cohabitations now with your â—oke-mates is likewise lawfull and then also sanctified to you now by your beleeving else were your children uncleane that is unlawfully begotten and Bastards but now are they holy that is Legitimate and no Bastards Ans Here hath been many words to little purpose as appeareth by your own Conclusion for the Tenour of all is that which you have affirmed before * Paâ— 9. lin 26 27. which is your Conclusion now * Pâ—â— 10 lin 31 32. As if the Apostle should say Else were your Children unlawfully begotten and bastards but now are they legitimate and no bastards A very poore collection or rather restriction of the Apostles words But that this restriction is in the Text wee must take it upon your bare word for you have brought no Scripture which any way cleareth this your Affirmation But it hath been proved before that the Apostle meaneth a religious holinesse a holinesse in relation to faith and to the holy Covenant of God in which Câ—venant bâ—lâ—evers their infants are now under the Gospel And this may further appeare unto you by these Considerations First That the Apostle in this place of Scripture speaketh not of all infants but onely of the infants of beleeving parents in Coâ—enant for he doth not say to unbeleevers that their children are holy neither
wee in this case If wee cannot justly object against Gods worke in nature but doe beleeve that our Infants are reasonable creatures and are borne not bruit beasts but men though actually they can manifest no reason or understanding more then beasts yea a young Lambe knoweth and discerneth his damme sooner then an Infant knoweth his Mother then neither can wee justly object against Gods worke in grace but are to beleeve that our Infants are sanctified creatures and are borne beleevers not Infidells though outwardly they can manifest no faith or sanctification unto us And why should it be thought incredible that God should worke faith in Infants If it be because wee know not or perceive not how it can be let us consider that we know not the way of our naturall birth and other earthly things Eccles 11.5 Joh. 3.8 How then can wee know heavenly things If we make question of the power of God nothing is unpossible with him He made all things of nothing He can make the dumbe beast speak with mans voyce Numb 22. He can make the babe in the mothers wombe to be affected and leap for joy at the voyce of the words spoken to the mother Luk. 1.44 And can he not also work grace faith and holines in Infants Hath Sathan power by sinne to infect and corrupt Infants as is before proved and shall not God have power to clense from corruption and make them holy If wee makâ— doubt of the will of God herein behold wee have his promises to restore our losses in Adam by his graces in Christ as he sheweth in Rom 5. That he will circumcise our heart and the heart of our seed to love him Deut. 30.6 Wee have the seale of his promise in giving Circumcision to Infants to signifie and seale the righteousnesse of faith Rom. 4 11. Gen. 17. And wee have assurance of all his promises and of that to Abraham and his seed in particular to be confirmed unto us not abrogated or lessened by Christ 2 Cor. 1.20 Luk. 1.72 73. Gal. 3.14 c. Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hath spoken and done in this kinde doe deny this grace of Christ to the Infants of his people and the seale or confirmation of this grace by Baptisme now as it was by Circumcision of old Next you say Secondly A. R. This reason is grounded upon a great mistake of the sense of the Text for the words are not unto them belongs the Kingdome but of such is the Kingdome that is of none else but of such as the next words which follow in these Texts doe manifestly declare for in Luk. 18.17 Mat. 10.15 In both places where Christ had said Suffer little Children to come unto me for of such is the Kingdome of God He presently confirmes it in the next words thus Verily I say unto you whosoever shall not receive the kingdome of God as a little childe shall not enter therein As also in Mat. 18.34 Christ speaking to his Disciples sayth Except yee be converted and become as little children yee shall not enter into the Kingdome of heaven Whosoever therefore shall humble himselfe as this little childe the same is the greatest in the Kingdome of heaven Whereby it is evident that when Christ sayth of such is the Kingdome of heaven his meaning is not of them nor of such as them in age nor understanding 1 Cor. 14.20 But of such as them in humilitie and such like qualifications Ans If you mean heer that the Seperates do ground their reason upoÌ„ a great mistake of the sense of the Text in saying that the Kingdome of God belongeth to the Infants and therefore Baptisme Then to your impertinent confused answer or groundlesse aspersion I reply First That it is not sufficient to say that the reason is grounded upon a mistake unlesse it be so which if it be not so then you are mistaken your selfe and that greatly both in the reason and in the sense of the Text also in charging us with a great mistake when it is not grounded upon any mistake much lesse upon a great mistake and least of all upon a great mistake of the sense of the Text as you unjustly speake and therefore your charge is but a treble evill surmise a meer supposition of that which is not and this may evidently appeare to be true because out of Christs owne words wee may gather that the Kingdome of heaven belongeth to the holy Infants for sayth he of such is the Kingdome of heaven Secondly Wee doe not say that the words are in expresse tearmes unto them belongs the Kingdome you shall not father this upon us but of such is the Kingdome of God and yet notwithstanding the sense is rightly taken according to the Text that the Kingdome of heaven belongeth unto the infants and therefore you cannot justly charge our reason to be impertinent or to be grounded upon any mistake at all much lesse a mistake of the Text So then it appeareth that the mistake is not ours but yours seeing you mistake your selfe and us and Christ and all Thirdly I doe not know your meaning when you rehearse Christs words Of such is the Kingdome of heaven and say that is of none else but of such You should know that the Kingdome of heaven belongeth to those that are past infancie as well as to Infants Aged persons are of the Kingdome of heaven as well as such children If you denie this you will denie your own enterance into the Kingdome or else say you are an infant which thing I suppose you will not doe But the drift of your interpretation is to prove that when Christ sayth Of such he meaneth such and none elâ—e but such therefore no Infants For so it appeareth by your words afterwards when you say Christs meaning not of them nor of such as them in yeares nor understanding a meer non-sense conclusion and your ground is Because Christ sayth of such and doth not say of them But herein you erre and are mistaken in the word such and your inferences therefrom are not according to truth which may appeare thus As for Instance When Paul sayth Rom 1.32 Those that do such things are worthy of death he mâ—aneth those things before specified in the same Chapter Suppose a person should come to you and before divers persons charge you saying Such persons who doe such things as you doe are worthy to be condemned I suppose the accusation toucheth your own particular person as much as any other and that so you will confesse and take it as meant of you But if upon examination of the accuser you shall find him to faulter say that therefore he meant not you nor any such thing which you doe c. would you not count him a knave or a foole or a lyar Againe He that should come and say Such an argument or arguments as you bring here are good
h Rom. 10.12 unto all that call upon him And though some doe not beleeve it maketh not the faith of God of none effect no more then the infidelitie of some persons then for God was still good unto Israel his faithfull Jewes and Proselytes that were of an upright heart and so he is now Thirdly It is said And the key of the house of David Isa 22. ver 22. will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open And the very same with this is applyed unto Christ Jesus as is mentioned in Rev. 3.7 These things sayth he that is holy he that is true he that hath the key of David that openeth and no man shutteth and shutteth and no man openeth c. Thus through his knowledge this righteous servant is made able to justifie many 53.11 to open to whom he will and to shut out whom he will but he shutteth not out the infants of beleevers for he declared Of such is the kingdome of God Fourthly He sayth I will fasten him as a nayle in a sure place Note here he is said to be fastned as a nayle in a sure place A nayle in a sure place is such a thing upon which other things have dependance so that if the nayle fall all those things fall which are upon it But if the nayle be sure all those things which hang thereon are still upheld by the strength thereof Now the Lord Jesus Christ is this nayle and he is strong and powerfull he is perfect and pure no sinne or brittlenesse was found in him he was capable to beare the burden that was put upon him and able to beare it Yea and much more doth it appeare in that he is fastned as a nayle in a sure * The safenes of holy infants consisteth in the surenes of Jesus Christ Hee is unto them as the sure place is unto him whose choyse burden shall not be taken downe till the time appointed of the Father place his humanitie is in heaven and there it is seated and united with his divinitie and there is his place of rest and abiding he is at the right hand of God bearing us and yet thinketh not himselfe over-burdened he is able to beare and doth beare all his holy vessels both great and small even the off-spring and the issue the vessels of small quantitie so that it is as possible to pluck God out of heaven as to take away his former favours which he hath extended and doth extend towards the faithfull and their seed * Isa 59.21 As for me this is my Covenant which I will make with them saith the Lord the spirit that is upon thee and the words that I have put in thy mouth shall not depart out of Thy mouth nor out of the month of thy seed nor out of the mouth of thy seeds-seed saith the Lord from henceforth and for ever Fifthly It is said And he shall be for a glorious throne unto his fathers house that is a resting place and a place of Judgement * Psal 122.5 Justice Righteousnesse is the girdle of his loynes and faithfulnesse the girdle of his reines * Isa 11.4 And this is Christ Jesus our Lord who doth all things by his own power resteth not upon any humane thing but only upon his own divinitie in whose name we ought to doe all which we doe Mat. 18.20 and he hath promised upon the same to be in the middest of us to ratifie those divine actions which proceed from our sincere affections And as he hath promised the tree of life * Rev. 2.7 and hidden Manna * 17. and morning starre * 28. even his own selfe * 24.16 3.21 unto us so hath he promised to grant us to sit with him in his throne Now he is not sayd to be for a glorious throne unto any but unto his fathers house there is this glorious throne set in the middest of this heavenly Regiment in the middest of his Temple there is Jesus as a throne or seate Revel 4.6.8 yea further in the middest of the throne and round about the throne there are also the foure animalls said to be which are full of eyes before and behinde and rest not neither day nor night crying Holy holy holy Lord God Almightie which was and is and is to come Isa 22. ver 24. Sixthly It is sayd further And they shall hang upon him all the glory of his fathers house Here is a weightie sentence full of substance This glorious throne and holy nayle which is fastned so surely is done for no sleight intent but it is for great purpose namely to beare all the gloâ—ie of his fathers house It is his fathers pleasure to exercise him in bearing our glory which is his glory our brightnesse which is his brightnesse for indeed wee have no comelinesse but from him and we cannot beare our selves but he must beare us wee are the burden and he is our upholder he dependeth upon that which will not faile him and we depend upon him which will not faile us And this Angelicall patron hath taught the Inhabitants of Jerusalem and the house of Judah even his Church to fasten upon him all the glory of his fathers-house It is then an Ordinance from heaven that we shall so do as he hath sayd And this institution therefore being not of man but of God it will stand and it being an injunction laid upon us all that wee must both young and old have dependencie upon this nayle even the Lord Jesus wee must doe so Now if wee take this word shall prophetically it being also a declaration of what should happen though it now be historicall to us wee may still see the fulfilling of it in Mat. 19.13 Mar. 10.13 Luk. 18.15 where the Inhabitants of Jerusalem and the house of Judah brought their children unto Christ and he took them up and bare them in his armes A reall signe of his love unto them indeed And his Saints now doe esteem their Infants blessed in Jesus Christ and doe depend upon him that he will circumcise their hearts and the heart of their seed to love him more and more according to his gracious promise Deut. 30.6 And this is that which this Propheticall and Documentall sentence teacheth us when it sayth They shall hang or cause to relie or depend upon him all the glorie of his fathers house The least glorie must not be left out but all must be brought in and layd upon him He is the object upon whom they must fix their eyes He is the nayle upon which they must fasten them for so is his Command Mar. 10.14 Suffer the little children to come unto me and forbid them not for of such is the kingdome of God As if he should say They are the burden which I must beare because they are part of the
Psal 103.5 Next you rehearse a question What holinesse it here meant to the Children To which you answer That it is not that holinesse that accompanieth faith and such holinesse onely is available to the admittance into the state of the Gospel and to have right to Baptisme To which I answer that it is to be taken for that holinesse that accompanieth faith and therefore it is available to admit them into the state of the Gospel and giveth them visible right to Baptisme and this may appeare unto you from the Apostles testimony which declareth that if one of the parents be a beleever the children are holy different from those uncleane children whose parents are neither holy nor sanctified to the holy to produce a holy seed and therefore I conclude that we are to account the Infants of beleevers to have that holines upon them which accompanieth faith and giveth them visible right to Baptisme they are to be judged to be of the number of Gods elect as really as those are to be judged who professe faith and manifest obedience in their owne persons And it is further to be minded that visible Saints who make a verball profession and walke holily in outward appearance though we cannot infallibly tell whether they have faith or no they are to be baptized And we are not to dreame that wee can discerne internally in men seeing God only knoweth the heart and no man knoweth the things of a man save the spirit of a man that is in him yet where we see a holy verball profession and a life and conversation annexed thereunto and correspondent therewith outwardly though the inward qualifications be not according to the requiring of the Word yet wee are to judge them to have that internall true holinesse without which no man shall see the Lord and also that the Lord hath admitted them into the fellowship of his Son Jesus and into the state of his Gospel and that they are as lively precious stones as living fruitfull plants and therefore are to be accounted to have as much right to Baptisme as he that manifesteth more holinesse So it is said of Simon magus Acts 8.13 that he also beleeved and was baptized and yet afterwards when he manifested evill fruits Peter said unto him * Ver. 21.22.23 Note though Simon Magus was in the gall of bitternesse and in the bond of iniquitie yet he was sayd before to beleeve and was baptized And now since Peter biddeth him repent c. Which doth plainly shew that Peter knew not then but that he might be saved Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God Repent c. for I perceive that thou art in the gall of bitternesse and in the bond of iniquitie And therefore we are to baptize those whom we are to judg to have holines internally though in Gods sight they have it not That is to say Those that have holinesse outwardly are to be admitted into the outward visible state and are to have the outward Baptisme they being to be judged to have the inward graces as the holy children of beleevers have in visibilitie and so are to be esteemed in the judgement of charitie which thinketh no evill But what is the reason why you thinke that the holinesse ascribed by the Apostle to the children of beleevers is not that holines that accompanieth faith Is it because they cannot work Is it so indeed I tell you that the Scripture teacheth us that those that are of the faith though they cannot work the same are the children of Abraham a Gal. 3.7 and that the children of the promise are counted for the seed b Gal. 4.28 and that Isack was a childe of promise in his infancie c Ver. 28 29 30 31. And that faith and works are different things d Rom. 4.2.4 And therefore though the holy children of beleevers cannot work yet the Lord imputeth righteousnesse unto them e Psal 32.1 2. Rom. 4.6 Gen. 17.11 Rom. 4.11 without works And yet we are to minde f Phil. 2.12 that the Lord would not have his people to cease from working and to be idle so long as they are able to worke But when they have neither will skill nor abilitie as many a visible Saint that is in years may want and yet be no Covenant-breaker then the Lord accepteth of them and imputeth his righteousnesse unto them as if they had done all the holy workes which ever were done in the world by any who were imputed righteous God is a wise God and knoweth that his Saints can doe nothing without him nor act further then they have capabilitie therefore in his mercie he exacteth no more Good in his wisdome knew that the Infants of beleevers were capable of passive Ordinances and therefore he instituted the same to be imposed upon them and administred unto them But as for active ordinances which they could not performe nor had naturall capabilitie to doe God did not require it at their hands no more then he did require the Proselytes females to be circumcised who as you say were implyed in the males And this doth in no way eclipse the Glorie of Christs mediatorship but advanceth the free Grace of God and the righteousnesse of Christ far above all the works in the world But to affirme that the infants of beleevers have not the true holines which accompanieth faith is in a manner to darken the Glorious Sunne of Righteousnesse and the light of his Gospel with a meritorious smoake of corrupt doctrine arising out of the bottomlesse pit of sorie mans deceiptfull heart But let us heare what you say further for confirmation of your affirmation True it is that in the time of the Law and state of the Jewes A. R. Pag. 6. lin 5. and old Covenant there were some fiderally and outwardly holy and outwardly uncleane and then all men yea all things in the world were distinguished by this kinde of holinesse So the uncircumcised were then unholy and they of the Circumcision holy and might not accompanie with the other Act. 11.3 And accordingly had they their outward washings and purifications for these their outward pollutions all which were but typicall things and all these and such like distinctions are now abolished with that State and quite taken away out of the world by the comming of Christ and this is evident by Peters vision Act. 10.11 c. expounded by himselfe in the 28. verse where he sayth That God had shewed him that he should not call any man polluted or uncleane Whence it is cleare that now all men in the world are as cleane as the Circumcised and those as polluted in the Gospel-sense as any other for now all are as one and alike in Christ Jesus as may appeare by these Texts Rom. 10.11 Col. 3.11 Gal. 3.28 5.6 And as none then without this legall and outward holinesse ought to
and outward Baptisme to lay hands upon the rest of the holy institutions of God which properly and peculiarly are tyed to the Church And the Proselytes or beleeving Gentiles in the time of the Law before they were circumcised in the flesh they were to be circumcised in their hearts and before they did partake of the Passeover a figure of Christs body they and their holy seed were to be * Exod. 12.48 circumcised in flesh as well as in heart which participation in the Ordinances then was not to be limitted onely to the outward fleshly shadow no more then our partaking of Baptisme or the Lords Supper now ought to be onely limitted to the outward elements of Water Bread and Wine But as for the Infants of beleevers they ought to be judged to have the circumcision of Christ which is of the heart and Spirit as hath been formerly proved and shall be further shewed and therefore it is apparent that they are acceptable and may lawfully have the Ordinance of Baptisme imposed upon them for they being proved to be members of the visible Church of Christ it appeareth that they are to be judged in Christ and new creatures and that therefore the true holinesse accompanieth them And this being so what then will follow but that according to your owne confession they have right to Baptisme Further you say If it be objected that in respect of Justification Pag. 6. lin 3â— it availeth nothing but to Baptisme it may To this you Answer Lin. 37. to Pag. 7. That that which availeth to Justification and salvation doth according to the Rule onely availe to Baptisme for if thou beleevest with all thy heart thou art justified Act. 13.39 and shalt be saved Act. 16.31 and mayest be baptized upon the same and no other grounds Act. 8.37 To which I Answer As is the objection so is your answer without distinction for there is a difference between justification in the sight of God and justification in the sight of men By the Word persons must be justified and by the Word they must be condemned All those persons who are outwardly holy may be justified in the sight and apprehension of men ought to be baptized upon this ground though their heart knowne onely to God be like the heart of Simon Magus not upright in the sight of God But the holy Word of God is our Rule whereby we are to judge both beleevers and their infants now under the Gospel to be in covenant regenerated sanctified and adopted unto God the children of the promise in their infancie as the infants of beleevers were in former time And upon this very ground the Infants of beleevers now may lawfully be baptized as the infants of beleevers who were members of the Church in the time of the Law were lawfully circumcised To the objection * Pag. 7. lin 1 2. That all that were baptized by the Apostles themselves were not saved c. You answer And say * Lin. 3. to lin 15. you doe grant that all baptized by the Apostles were not saved and yet deny the consequence by distinguishing between the rule by which they are to be baptized which is infallible and the judgements of men who are failable and may be deceived in applying this rule but it follows not but that the rule being of God is still as infallible as God himselfe is for all that beleeve shall be saved which is true as God himselfe is true yet all who are judged by beleevers to beleeve doe not beleeve and therefore are not saved This failing then here is not in the rule but in their judgements who are but men and can judge onely in the outward appearance by their f uits yee shall know them Mat. 7.16 And cannot judge as God who onely knoweth the heart 1 Sam. 16.17 Jer 17.10 Ans Though this by construction may be without contradiction yet it may have a little further explanation thus That though the Saints doe judge by the infallible rule concerning persons yet if they alter their judgement according as the persons alter they sinnâ— not in the alteration of their opinion because the infallible rule doth still guide their judgements As for instance The infallible rule doth direct our judgements to looke upon all the members of the visible Church to be in the state of salvation So the Disciples of Christ esteemed highly of Judas as indeed the infallible rule directed them but when once he discovered himselfe not to be that in â—ffâ—ct which before he was in appearance then they were directed by the infallible rule to alter their judgements without faile Further in stead of these words Yet all who are judged by beleevers to beleeve To judge of persons according to the infallible Rule is righteous judgement in which the judgers must lay aside all partialitie doe not beleeve It may be construed thus That all who are rightly judged or ought to be judged by beleevers to beleeve doe not beleeve For there is a difference between what persons do and what they should or ought to doe And persons judging as they ought though their judgement is alterable yet as the Rule is not failable neither is their judgement by it sinfull but righteous holy just and lawfull judgement This being construed thus and so taken I assent thereunto But as for your following inference I abhorre and detest from my very soule Your words are these A. R. * Pag. 7. li. 15. to lin 25. But in the baptizing of infants the case is far otherwise yea quite contrary who will or can faile in judging an infant to be an infant the fayling therefore here is in the Rule it selfe and so the fault and sinne in the appointer of such a deceivable Rule This therefore cannot be of God who is truth it selfe but must be of man For let God be true and every man a lyar And when doth he shew himselfe more vainly to be so then when he goeth about to set his pâ—sts by Gods posts and when he teacheth for doctrines his owne vaine and lying traditions such as this is Ans Groundlesse positions and false inferences there from are frequent with you your words import that in the baptizing of infants because none can faile in judging an infant to be an infant that therefore the layling is in the Rule it selfe and therefore you conclude it cannot be of God but of man a vaine tradition The like might be sayd of the Circumcision of infants in the time of the Law that because they could not faile in their judgements in judging infants to be infants that therefore the circumcision of infants was not of God but of man a vaine tradition and the rule was not infallible But you may know that for beleevers to impose the signe * Gen. 17.11 and seal * Rom. 4.11 of the righteousnesse of faith upon their children in their infanciâ— was good lawfull warrantable *
Anabaptists by proving unto them that mis-begotten children and Bastards were not to be put away in respect of civill use for sayth he who should nourish or bring them up rather then their owne parents 2 Sam. 11.4 5. 12.14 15 c. Moreover If unbeleevers cannot be sanctified to beget or conceive a holy seed except they be yoked unto beleevers as you here grant by your words in saying that * See A. R. Pag. 12. lin 19. that which is sanctified to a beleever being unsanctified to an unbeleever must needs be sanctified unto him by his beleeving And so the meaning of the translations whether by or to * See A. R. lin 16 is all one and may be thus expressed That the unbeleeving wife is sanctified unto the beleeving husband by or through his beleeving Then it will follow by your owne confession that though an unbeleever be in the state of matrimony yet except it be with a beleever the unbeleever cannot procreate such a holy seed * To wit not borne visibly holy in the holy Covenant as the Infants of beleevers are spoken of in 1 Cor. 7 14. And so this argueth that there is a great and manifest difference in respect of holinesse between the infants of beleevers and the infants of Infidells And that this holinesse proceedeth not meerly according to your former inferences * Pag. 11. lin 36 37 38. Lin. 14 15. from a lawfull conjunction in respect of Matrimony which is honourable to all Neither doth the unbeleevers being sanctified come simply by being in the honourable state of Marriage which those have who are not so sanctified but because she or he is coupled in marriage with such a beleever Keep still to this that the unbeleeving yoak-fellow may be sanctifiâ—d to her or his beleeving yoak-fellow but not to any unbeleever And then there will be some more hope that you will be drawn out of your Anti podobaptisticall errours for as I sayd before this doth shew that those children whose parents are neither of them beleevers are not holy nor sanctified by their birth from any ground appearing in 1 Cor. 7.14 or any other Scripture Moreover I know none that pleadeth that the unbeleeving wife of the beleever should be admitted to Baptisme and Church-fellowship with her beleeving husband And yet shee is sanctified unto him in the enjoyment of her to bring forth a holy seed and therefore is in this respect far different from his cattell and beasts with whom he may not so unite himselfe they are not so sanctified to him as to bring forth a holy seed but his wife is which difference you doe not set downe when you say * See A R. Pag. 12. lin 21 22 23. that shee is no otherwise sanctified then servants and his cattell and beasts But you should have minded that the Beasts are sanctified to him as beasts the servants as servants and the unbeleeving wife is sanctified in him to him or by him as a wife But touching the children they are holy under the holy Covenant as hath been formerly observed and proved and shall be further cleared A. R. Pag. 12. li. 27 28. A. R. To another Question which you call an Objection Whether the Children of beleevers have no more priviledge then the children of Heathens Turkes and Infidells You say * Lin. 29. In respect of the Covenant of Grace and Salvation none at all Ans If by their children heer you meane their infants then I absolutely affirme and will prove that the infants of beleevers have more priviledge then the infants of unbeleeving Heathens in respect of the Covenant of grace and salvation for God hath testified to Abraham * Gen. 17.7 Jer 30.22 Ezek. 37.27 Heb. 8.10 saying I will be a God unto thee and to thy seed after thee And this is the new Covenant of grace and of salvation That God will be our God and wee shall be his people Which Covenant is not made unto the wicked and their off-spring to Turkes and Heathens who are without God in the world Rev. 21.3 Nor have they any ground to hope for the salvation of their infants for true hope is grounded upon some promise of God which they are destitute of 2 Cor. 6.16.18 and where God hath made no promise who can expert performance Touching secret things they belong unto the Lord our God but things revealed appertaine to us and our children * Deut. 29.27 for ever And whereas you say * Pag. 12. lin 30. It commeth not by any naturall Birth but by the worke of the Spirit for the Spirit bloweth where it listeth Joh. 3.7 8. And God is no respecter of persons But in every Nation he that feareth God and worketh righteousnesse is accepted of him Act. 10.34 35. I answer As the Saints generation doth not hinder their regeneration so their naturall birth doth not hinder the birth of the Spirit for the Spirit bloweth where it listeth John 3.8 And yet the sound thereof may be heard by the testimonies of Scripture which declareth that the Spirit of God is in all that are his and he hath wrought upon some of the infants of beleevers miraculously before they were born and God loveth all his Saints without respect of persons * God hath promised to circumcise our heart and the heart of our seed and this is the work of the Spirit yea he respecteth the poorest of their infants before the infants of the world which are without though they are never so rich In every nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.34 35. And as those infants in the time of the Law whom he claimed visibly for his own in speciall were not then to be judged destitute of his Spirit no more are such holy infants now for as Gods Spirit is the Spirit of promise so God is alwayes as good as his word Whereas you say * See A. R. Pag. 12. lin 34. In respect of the means of salvation their priviledge in having beleeving parents is far more then those that have not because beleeving parents may be a means to bring their Children to the knowledge and faith of Jâ—sus Christ and so be instruments of their salvation as Sainâ— Paul saith here The beleeving husband may save his unbeleeving wife I answer If by children here you meane infants if this be all the priviledge you will afford them I thanke you for nothing But it is well they are not at your finding for indeed this measure of yours is somewhat scant If they die in their infancie how shall their parents bring them to the knowledge and faith of Jesus Christ yea how shall they beleeve that they goe to heaven if they had not some warrant to beleeve that the worke of regeneration was wrought in them before If the righteousnesse of Jesus Christ and the graces of his holy Spirit were not imputed unto them before Psal
6.5 In death there is no remembrance of God in the grave who shall praise him But the Comforter which would not have beleeving parents mourne 1 Thes 4.13 as those which have no hope hath informed them that he is the Circumciser of their heart and of the heart of their seed * Deut. 30.6 a plain evidence that they love and know him or rather are beloved and knowne of him He that loved them in their life will not forsake them in their death For the dead which die in the Lord are fully blessed yea saith the Spirit for they rest from their labours and their workes doe follow them * Rev. 14.13 But by your words it appeareth that you judge the infants of beleevers and Infidells all alike Yea the Infidell servants which serve beleevers if these your words be true have a greater priviledge then the Infants of beleevers for the servants are capable of instruction in respect of a naturall capabilitie but the Infants are not Now if you will still grant that the Infants of beleevers though they die in their infancie have a greater priviledge then the infants of unbeleevâ—rs then you must also grant that that their priviledge resteth in something else besides the bare publication of the Gospel which they are not in their infancie capable of And you should not have over-topped them so far as to say that because beleeving parents may be a means to bring their children to the knowledge and faith of Jesus Christ that therefore they have no more priviledges then the unbeleeving wife As if this were the greatest priviledge which beleevers infants have which unbeleevers themselves may have Mark 16.15 But you should rather have reasoned thus Beleeving parents may publish the Gospel to their unbeleeving servants unbeleeving wives to all other unbeleevers but they may yea ought to apply it to their infants * See Mar. 16.16 Luk. 1.76 77 78 79. as well as to themselves also to all those whom they are to esteem in the state of salvation he that hath faith thus to do is a Christian he that hath not so much faith but refuseth to apply the Gospel so the Lord be mercifull to his soule by giving him repentance and remission of his sinne All godly parents â—ike faithfull Abraham were to teach their children the way of life both what things were and what things signified Gen. 19.17.19 Josh 4.21.24 and to declare unto them the goodnesse of God in the land of the living yea to hide nothing from them which might be profitable to them or beneficiaâ—l for them But as they grew up to be capable of knowledge the parents were as before mentally so now verbally to apply the promises unto themselves and their children c. Psal 78.1 2 3 4 5 6 7 8. And surely this is one cause why the Land mourns why the Lord smiteth the earth with cursing Mal. 4.5 6. because the heart of the parents are not linked to their Infants This part of good Elias and John Baptists ministâ—ry doth not worke upon them And how can it worke upon them so long as they continue in their sinnes and so wrap themselves and their off-spring in many mischiefes and miseries and doe not choose life the thing that pleaseth God but refuse it and follow the wayes of the strange woman whose wayes are wayes of death and whose steps reach downe to hell And surely I may well say unto you that those are Physicians of no value who in stead of curing them doe kill them and in stead of preserving them doe poysen harden corrupt and pervert them with such damnable doctrine which so violently possesseth them that they thinke the Infants of beleevers have no priviledge at all in respect of the Covenant of grace no more then the children of Turkes and Heathens who are unholy A dangerous doctrine and to be abhorred detested and witnessed against by those that feare the God of heaven and desire to make a difference between the precious and the vile against all such Mongrell opposites who by speech and writing contrary to the Tenour of the whole Scripture do labour to rank all infants in one condition Thus coupling light and darknesse God and Belial the beleever and the Infidell together But woe unto them may we say as sayth the Prophet Isaiah Isa 10.1 which decreâ— unrighteous decrees and write grievousnesse which they have prescribed Thus drawing * Isa 5.18 iniquitie with the cords of vanitie and sinne as it were with a cart-rope Woe ** Ver. 20. unto them that call evill good and good evill that put darknesse for light and light for darknesse bitter for sweet and sweet for bitter Psal 73.1 Yet surely God is good unto Israel may wee say to those that are pure in heart The Lord hath been mindfull of us He will blesse us He will blesse the house of Israel saith that sweet singer of Israel He will blesse the house of Aaron Psal 115.12 13 14 15. He will blesse those that feare the Lord with small and great The Lord shall increase you more and more you and your children You are blessed of the Lord who hath made the heaven and the earth NExt * See A. R. Pag. 12. lin 40. Pag. 13. li. 1 2. Pag. 13. l. 3. you say The fourth Scripture is That which speakes of Christs commanding little Children to be brought unto him and sayd That of such is the kingdome of God Hence you say therefore some reason The kingdome of God belongeth to little Children why not the Seales I Ans If by these some you mean the people of the Seperation then I say you have not set it downe according to our expression It is too generally laid downe We say the kingdome of heaven belongeth to the Infants of beleevers and we doe not barely question why not the seales But we set it downe affirmatively that the seales doe belong to the infants of beleeving parents But for as much as our poynt is particularly concerning the Baptisme of infants I intend to proceed directly to the matter in hand and answer your trifling objections by the way as I trace you Mat. 28.19 Mat. 16.16 First It is to be minded that Baptisme is one of the priviledges of Christs Church which is his house and kingdome Secondly It is also to be minded that Jesus Christ the eternall Sonne of God and Lord of Glory and of all administrations and giver of every good and perfect gift when he sayth Suffer the little Children to come unto me Mar. 10.14 Mat. 19.14 c. For of such is the kingdome of heaven He doth hereby apply the Gospel unto them I say It is Gospel which he speaketh here Where the kingdome is ther 's the Gospel Get the kingdome thou hast God and Gospel and all And so wee are to understand that with the kingdome the infants of beleevers have the Gospel of the
your selfe in answering them when you say * Pag. 13. lin 10 11 12 13 14. That Examination in respect of the Supper is required onely of men of yeares not of infants who are not able to performe it Further you tell us That if your Author nor memory faile you Children were admitted as well to the Supper as to Baptisme for many yeares in time past and over against in the margent of the page * Page 13. at lin 15. you name Parker on the Crosse Ans Indeed you may suspect your memory if you take your imagination to be your memory And you may expect that your Author can stand you in little stead in opposing the Baptisme of Infants A good object may faile a bad subject and so your Author may faile you especially he being neither an Author nor upholder of your errour which you labour by all meanes to uphold Next you say A. R. Lin. 17 18 19 And why not to the one as well as to the other seeing the same reasons are alike in both and will center into one if fully prosecuted I Answer This is but a begging of the Question I have told you why not to the one as well as to the other Because they are capable of the one in respect of a naturall capabilitie but not of the other And therefore I deny that the reasons are alike in both or will center into one though never so fully prosecuted Wheras you further oppose infants Baptisme saying that * Pag 13. li. 21 22. no Infant is required by God in Scripture to beleeve or to repent or to be baptized by any man c. The Infants of beleevers are not impenitent I Answer That this your speech is ambiguous and abominable and you may know that we stand not for the Baptizing of Infidells or those in whose hearts wee cannot rightly judge the foundation of repentance to be layd For God hath not required such to be baptized no more then he did command such to be circumcised in the time of the Law And you should know that faith is the gift of God so also is repentance and though the Saints of God are not required to manifest their faith and repentance actually so long as they cannot act yet for to say that therefore they have not faith and râ—pâ—ntance or that wee are not to judge them to have the gifts and graces of the Spirit because they cannot act is a meer idle toy and frivolous foppery But if you will say that though the infants of beleevers cannot manifest faith and repentance no more then Isaac could who was a childe of promise in his infancie yet they are to be judged to have faith and repentance notwithstanding Then you will agree with us in this truth But if you will say you deny it and will not assent unto it and that therefore the infants of beleevers ought not to be baptized Then I tell you you have your answer long agoe Christian Infants sayth Mr. Ainsworth * In his Censure upon the Anabaâ—tists Dia â—g pa. 70. lin 19. Have the grace they speakâ—â—f repentance faith regeneration c. Though not actually or by way of declaration to others yet they have through the worke of the Spirit the seed and beginning of faith virtually and by way of inclination so that they aâ—e not wholly destitute of faith regeneration c. though it be a thing hid and unknowne unto us after what manner the Lord worketh these in them Eâ—cles 11.5 Which Mr. Ainsworth doth further prove thus * In the same page lin 27. to page 71. If Infants naturally are some wayes capable of Adams sinne and so of unbeliefe disobedience transgression c. Then Christian Infants supernaturally and by grace are some wayes capable of Christs righteousnesse and so of faith obedience sanctification c. But Infants are capable of the former evills by Adam therefore they are capable of the later good things by Christ That they are capable â—f the former he proved in his treating of originall sinne from divers Scriptures as Psal 51. John 3. Rom. 5. c. The consequence to wit that infants are capable of the later good things by Christ he proveth thus * See his book page 71. lin 8. First Because the first Adam was a figure of the second Adam Christ So that as the sinne of the first Adam his fault disobedience and death for it came on all his Children both by imputation and infection or corruption of nature So the righteousnesse and obedience of Christ cometh on all his Children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15 16 17 18 19.21 Secondly Because Infants being by Adam sinners Children of wrath c. mâ—st be borne againe of the Spirit or else they cannot see the kingdome of God Joh. 3.3.5 6. But the Christian Infants dying in infancie shall see the kingdome of God and not be damned as the Adversaries grant * The old Anabaptists doe graÌ„t that childreÌ„ dying in their infanciâ— shall see the Kingdom of God But some now that stand against the Baptisme of Infants say They are all in the state of damnation Others that withstand Infants Baptisme say They know not how to judge of them But I say by the Scripture Wee are to judge the infants of beleevers to be in the state of salvation â—nd those of them that die in their infancie are not damned but saved And as for other Infants even the infants of the wicked we have nothing to doe to judge them within but without Therefore by Christs doctrine they are borne againe of the Spirit and so must needs in some measure have repentance faith and holines without which there is no regeneration Againe That Infants have the faith and love of God in them And regeneration in their measure is thus proved They to whom God giveth the signe and seale of righteousnesse by faith and of regeneration they have faith and regeneration for God giveth no lying figne he sealeth no vaine or false Covenants But God gave to Infants Circumcision which was the signe and seale of the righteousnesse of faith and regeneration Gen. 17.12 Rom. 4.11 2.28 29. Colos 2.11 Therefore Infants had and consequently now have faith and regeneration though not in the crop of harvest by declaration yet in the bud and beginnings of all Christian graces They that deny this reason must either make God the Author of a lying signe and seale of the Covenant to Abraham and his Infants or they must hold that infants had those graces then but not now both which are wicked and absurd to affirme Or they must say that Circumcision was not the signe and seale of the righteousnesse of faith and then they openly contradict thâ— Scripture Rom. 4.11 Moreover As the Apostle in Rom. 5. compareth our naturall estate in Adam and our spirituall estate in Christ so may
means of their naturall birth or generation after the flesh but by the Spirit of regeneration howbeit it is a certaine truth that the Saints generation doth not hinder regeneration in any of them Generation doth not worke regeneration but generation causeth distinctioÌ„ of persons that what was one in the root is become more in the branches or what was one in such a branch growing on such a roote bringeth forth other branches Abrahams holy action was Levies by imputation See Heb. 7.9 or as it were little sprigges who are in a growing condition or in a way of thriving so long as they are borne up and receive nourishment from the roote And this division or distinction by way of derivation doth not simply make qualities contra-distinct and opposit one to the other or break the conjunction or contraction between them or take away the vertue of the roote from them For Abrahams act of obedience which he did before Levi was an infant was imputed unto Levi afterward which act was an act of obedience even a fruit of faith which cannot be without the Spirit Now when Levi was borne should they have sayd that he was an unregenerated Infant Nay rather it may be thought that they esteemed as well of Levi in his infancie as Eve did of Seth in his infanciâ— when Seth was borne shee did not say God hath sent moâ— a young Heathen or Canite though the seed of Caine was hers by generation but saith shee The Lord hath sent mee another seed in stead of Abel whom Caine slew Marke now shee did not say in stead of Caine or in stead of Caines infants which did indeed spring naturally from Adams loynes but in stead of Abel saith shee Therefore I say it is apparent that though generation did not worke regeneration yet shee beleeved in God and had so much faith 〈…〉 to put a reall difference between Apostates and those who were not Apostated but were spiritually holy And in that it is said that Seth was in stead of Abel it is a plaine Argument that as Abel was in the Covenant and as Abel was a member of the Church so was Seth according to his name so was he set or appointed instead of Abel for the saying imports that he took the roome of Abel as when one plant is removed out of a fruitfull soyle and another planted in stead thereof And seeing God refuseth not the bodies of his Saints but accepteth of them in his gracious Covenant though they are generated persons it plainly argueth that generation doth not hinder regeneration And therefore it appeareth that this your reason concerning generation and regeneration is of no force against the holy Children spoken of in 1 Cor. 7.14 but ratheâ— maketh for them as shall be further made to appeare And all which you have said here doth not prove that the holinesse of children there is not meant of any holines in relation to any Church-Covenant which is the thing for which you brought it The Infants of beleevers are visibly holy in relation to faith and the holy Covenant The unbeleeving yoak-fellowes abiding with their be leâ—ving yoak fellowes are sanctified by them for this end Else were their Children uncleane but now are they holy So sayth the holy Apostle Paul 1 Cor. 7.14 Your children are holy that is to say the children of you beleevers in Covenant with your God they are the children of the Covenant differing from those children that are unholy and out of the Covenant But against this you argue that what is an effect of regeneration is not brought to passe by generation though the parents be holy And I suppose that those Merit-mongers keeping still to their principles may beleeve the contrary I meane such Merit-mongers who against the Gospel of free-grace do labour vehemently to shut out all beleevers infants from the new Jerusalem Rev. 22.14 15. and so doe in their conceptions rank them with dogs and whoremongers without and judge them not to be in the Covenant or regenerated because they have not a naturall capabilitie to discerne apprehend and both actually verbally professe faith in their own persons yea they judge all infants to be visibly in one condition and out of the Covenant in visibilitie without putting any visible distinction between the Infants of the Church and the Infants out of the Church But if that which is an effect of regeneration were to be brought to passe by generation they might with some colour of truth ranke them all in one visible estate considering that they are all generated And then there had been no weight in the Apostles speech concerning this matter But we are to know that the Apostle had good reason for what he sayd The Master of spirits was his instructor whose words are not to be wrested and perverted and so made of none effect but are discreetly to be observed and faithfully obeyed And though some doe despise the Lords vessells of small quantitie even holy infants the young Olive plants of beleeving parents esteeming them unregenerated yet wee are taught to esteeme highly of them and to honour them as the precious Saints whom the most high God hath regenerated and seperated to himselfe as his peculiar treasure who are justified and sanctified and saved by him and therefore ought to be sealed unto him by Baptisme as such holy Infants in the time of the Law were sealed unto him by Circumcision And you your selfe doe grant that to be of the Covenant or Kingdome is the proper effect of regeneration Joh 3.3 without which none can see it much lesse be of it Consider what you say for here you must confesse that seeing all that see the kingdom of God are regenerated either the Infants of beleevers which die in their infancie are regenerated or else that they shall never see the Kingdome of God much lesse be of it But Christ hath testified that the kingdome of heaven consisteth of such and therefore wee may safely conclude that though they die in their infancie yet they shall see the kingdome of God and therefore it appeareth that they are regenerated What will you say now in answer to your argument seeing it maketh not against holy infants but for them Surely you will denie that they have any of the effects of regeneration or else you will denie your owne argument or the Scripture of God which declareth that they are in covenant or else confesse that the infants of beleevers are to be accounted holy persons in covenant with God and heires of his heavenly Kingdome according as the holy Scripture teacheth us one of these you will doe if silence prevent you not Moreover I know not how you take the beeing in the Covenant or Kingdome there is a two-fold beeing therein to wit externall and internall outward and inward visible and invisible as I observed before concerning persons enterance into the Church Act. 8.13 Simon Magus beleeved and was rightly baptized with the
outward Baptisme therefore by consequence he was visibly in the Covenant even outwardly and externally He was an elected Saint so far as men could or were to judg then at that present time though his heart was not upright in the sight of God and therefore he was not of Gods Kingdome nor in the new Covenant in Gods secret account nor regenerated no more then Judas Iscariot though the Apostles themselves esteemed never so highly of him But the Infants of beleevers are visibly in the Covenant And wee are to judge all that are in the Covenant visibly to be elected regenerated sanctified heires of righteousnesse children of God and of his heavenly Kingdome till they appeare unto us either by some visible demonstration of their owne or evident manifestation of others or testification of Gods not to be that which before wee were to judge them to be O minde this well that Secret things belong unto the Lord our God Deut. 29.29 but those things which are revealed belong unto us and to our Children for ever Secondly say you * Pag. 5. lin 9. to lin 19. Contradictions cannot be the effect of one and the selfe-same Covenant in one and the selfe-same respect but for one parent to be a beleever that is of the Church when the other parent is not to produce a holy seed that is in the Covenant 1 Cor. 7.14 And for the other parents to be one a Jew and the other a Babylonian the one a member of the Church the other not to produce an unholy seed that is out of the Covenant and to be put away both wife and all borne by her as Ezra 10.3 you say is a contradiction in one and the selfe-same respect Therefore it cannot be the effect of one and the selfe-same Covenant Ans That is a contradiction which is opposed to a contrary thing as light is to darknesse And that is an effect which floweth from a Cause or ground The ground why God gave Abraham the signe and seale of his righteousnesse was Abrahams faith in beleeving Gods Covenant For Abraham had first the Covenant and faith to lay hold upon it and afterward the seale thereof The ground why Abraham did administer Circumcision Gods holy signe and seale of the righteousnesse of his faith was faith in beleeving the firmenesse of Gods promise Rom. 4.11 and the effectuall power and efficacie of the Ordinance of Circumcision which Circumcision had the denomination of the Covenant it self * Gen. 17.10 because it was a signe thereof * Ver. 11. I say Abrahams action of Circumcision was done in faith otherwise it had been sinne unto him * Rom. 14.23 But he added unto his faith this vertue this effect of the New covenant to yeeld obedience unto God in performance of this holy Ordinance upon his infants according to Gods appointment Baptisme being come in the roome of Circumcision though it be more generall yet it hath an equivolence with Circumcision Col. 2.11 12. Wherefore it being not contradictory thereunto but sealing up one and the same Covenant of life As Circumcision was to be administred upon the infants of beleevers in former time so Baptime is to be administred upon the infants of beleevers now Now though every contradiction argueth a difference yet every difference maketh not a contradiction But to restraine or lessen the priviledges of the Saints under the Gospel is not onely to make one Covenant contradictory to another but also the New covenant contradictory to it selfe which is not of a fading nature but of a flourishing nature and hath flourished and doth flourish more under the Gospel then it did under the Law Wherefore if you doe conceive that 1 Cor. 7.14 is of a lesser extent then Ezra 10.3 you are mistaken but if you will say 1 Cor. 7.14 is of a larger extent Wherefore have you brought Ezra 10.3 to unfold it Except it be to prove forcibly hereby against your selfe how that all beleevers infants generally of what Nation soever have greater priviledges now since Christs death then they have had heretofore As for the second part of your Argument considering that it wanteth explanation one way and proofe another way it will not stand you in any stead to prove what you would have it prove to wit that the holinesse spoken of 1 Cor. 7.14 is not a holinesse in relation to any Church-Covenant Indeed if you had set it downe thus That for one parent to be a beleever and the other an unbeleever to produce a holy seed in covenant and the same parents remaining in the same estate without alteration to bring forth an unholy seed and out of the Covenant is a contradiction in one and the selfe-same respect Or thus For one parent to be a beleever and another parent to be an unbeleever to produce a holy seed And for the like parents in the same respects to produce an unholy seed is a contradiction in one and the selfe-same respect If you had reasoned thus and so proved it then you had done somewhat like to your undertakings but in speaking generally of parents in covenant and out of covenant without noting in particular the difference that was between these sanctified unbeleeving wives mentioned in 1 Cor. 7.14 and those unbeleeving wives mentioned in Ezra 10.3 who were not then sanctified to beleevers for that purpose you even loose your selfe But you say it is a contradiction in one and the selfe-same respects and have not explaned nor declared what it is a contradiction of whether of the New covenant or of the old covenant or of both covenants Therefore declare plainly what covenant you thinke this divorcement in Ezra to be an effect of Was it an effect of the New covenant or of the old you may know that neither covenants did allow them to marry those cursed persons You ought also to minde that one Israelite might be divorced from another Israelite in the time of the Law and this precept was granted and written them by Moses Deut. 24.1 for the hardnes of their hearts Mat. 10.5 But this in Ezra 10. was not a bare grant but an absolute command not barely permitted or granted unto them for the hardnesse of their hearts there is more in it then so For those wicked persons in whom they formerly took delight they were forceably to put away it was not left to their libertie whether they would put them away or no but it was an injunction layd upon them under penaltie of Gods curse for they perceived Gods heavie wrath was hanging over their heads ready to seaze upon them unlesse there were some speedy redresse And it evidently appeareth that you have not well read or considered the Scripture for if you had you would soone have seen a great and weightie reason pressing these sonnes of God to put away these daughters of men and those unholy children borne of them for they in uniting themselvs thus unto them had made thēselves