hath said as he liveth that he desireth not the deâ—th of a sinner neither shall the sonne die for the fathers iniquitie but every one shall beare his own iniquitie q Ezek. 18. Shall every one beare his owne iniquitie Then the iniquitie of the righteous parents that is remitted is not visibly imputed to any of their children in their infancie Therefore those infants are to be accounted righteous For the m râ—y of Jehovah is from everlasting to everlasting upon them that feare him and his righteousnes unto childrens children to such as keep his Covenant c. Psal 103.17 18. For to say that the sinne of the parent that is remitted is imputed to his childe that never sinned actually is an arguing that the sonne shall die for the father yea and for the sinnes of the righteous father A flat contradiction both of the Scripture and Reason it selfe But it may be some will say that the best beleevers on earth doe sin daily yea and that in their best actions Shall all these sinnes be remitted and not be imputed considering that sinne is daily committed by them Ans If they sinne they have an Advocate with the Father Jesus Chrâ—st the righteous r 1 Ioh. 2.1 2. and through him the beleeving parents who die dâ—iâ—y unto sâ—nne have their sinnes so quelled and crushed that there is no power in the same whereby to condemne them for as the Brazen Serpent was lifted up in the Wildernes so is Jâ—sus Christ lifted up for them Å¿ Ioh. 3.14 15. so that the fiery Messengers of Sathan though they sting them yet cannot destroy their soules and this being remitted to the parâ—nts to all beleevers shall not be imputed to them because still upon the renewing of sinne they renew their repentance and so doe cut the cords of sinne by godly sorrow t 2 Cor 7.10 11. But a wicked person that is not penitent hath the iniquities of his fathers imputed unto him and his mothers sinne is not blotted out all this is remembred with the Lord continually u Psal 109 14 15. and laid upon the sinner that is not justified by Jesus Christ But the infants of beleevers as hath been observed before are from under the guilt of originall sinne their parents sinne is not imputed unto them but both the originall sinne and actuall sinne is fully remitted and the infants cannot be taxed with actuall sinne they are cleare they never acted sinne Wherefore by all this it appeareth that the Lord spake not in vaine when he bid the parents choose life that both they and their seed might live for though God visiteth the iniquities of the fathers upon the children to the third and fourth generation of those that â—â—te him yet he sheweth mercy to thousands of those that love him and keep his Commandements * Exod. 20.5 6 Seeing then it is so apparent that the infants of beleevers are freely justified and saved by Jâ—sus Christ through his righteousnesse they are under this promise mentioned by Peter Act. 2.39 And therefore are to have Baptisme the seale of the same promise administred upon them And this conclusion is agreeable to your own position * A. R. second part pag. 6. lin 37 38 39. which is that that which availeth to justification doth according to the rule availe to Baptisme c. Whereas you further say * Pag. 2. lin â—0 that by children are meant sonnes and daughters which should prophecie This I denie not But that it is onely meant of them I doe deny for all are not Prophets x 1 Cor. 12.29 Jeremia was not a Prophet till God called him And though he was not set about the work till he was capable to understand and apprehend y Ier. 1.6.10 11 12 17 18. yet he was sanctified in the wombe and therefore the promise appertained unto him then before he could prophecie even so the promise is really made to the infants of the faithfull though they can neither prophecie nor speake with tongues Wherefore it appeareth by what hath been said in answer unto you that your argument is quite overthrowne and the drift thereof hath no weight in it to edifie the soule nor any strength to prove what you undertooke * Pag. 2. lin 21. namely that by children no infants are meant in this place of Acts 2.39 And although it be said that the promise is to their children yet you deny that the Text speaketh of their children in Covenant * Line 41. by saying that this objection that these children were in Covenant hath no colour of footing in the Text for proofe whereof you bring your own former speeches * Line 42. and adde for further demonstration saying * Pag. 3. lin 1.2 3 4 5. that first the promise is made equally to them and to their children and to them that are afar off But these which are afar off are not within the Covenant by the promise untill they beleeve the same To which I answer that if it be not meant of their children in Covenant then is it meant of their children out of Covenant But you should know that those who are out of Covenant are not within the promise of life and salvation None have right unto the tree of Life but those that are in Covenant with God z Rev. 21.7 8. 22.14 15. and those that abide not in Christ they have no part in him or his * Ioh. 15.6 But the infants of beleevers are in Christ and in the promise and God is faithfull a 1 Thes 5.24 and therefore will not breake his promise with those whom he hath effectually called to the fellowship of his Sonne Jesus Christ And it appeareth by the Apostle Peters words that these children mentioned in Act. 2.39 were such whom in visibilitie the Lord had so called in Christ Jesus for the Apostle speaketh of them in the time present The promise is to you sayth he and to your children but when he speaketh of those afar off he hath relation wholly to the future time saying and to all that are afar off even as many as the Lord our God shall call And so by this he shewed that God would be a God unto all those whom he so calleth Now this calling I doe not understand to be a bare publication of the Gospel or generall invitation which appertaineth unto all b Mar. 15.15 2 Tim. 1.9 but such a calling which is appropriated unto those whom the Lord accepteth in the Covenant of the Gospel and fellowship with his Sonne Jesus Christ That the infants of beleevers have fellowship with Jesus Christ is evident Suffer them sayth Christ to come unto mee and forbid them not for of such is the kingdome of heaven c Luk. 18.15 16 17. Seeing then that they are declared to be in Jesus Christ who is made a d Isa 42 6 7. Covenant to the people they are not out of
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
yet we may conclude that eternall life is theirs and the second death shall have no power over them * Rev. 20.6 they are blessed and happie having part in the first resurrection for theirs is the kingdome of heaven and therefore it appeareth that they are given for an heritage unto Jesus Christ who is the way and the truth the resurrection and the life and their Physician the graces of whose good Spirit which is infused in them they cannot be said to refuse or to reject his kingdome or any of those good things which are distributed unto them If the kingdome of heaven should not appertaine unto the infants of beleeving parents as it hath done heretofore then the Scripture is not fulfilled which sayth that their children shall be as aforetime but the Scripture is true as God himselfe is true and therefore your words cannot be true God took the infants of beleevers into covenant with him formerly and admitted them to be members of his visible Church then and he caused a visible signe * Gen. 17.11 and seale * Rom. 4.11 of his covenant his righteousnesse of faith to be imposed upon them then and he declared from time to time his deare love and his tender affection which he had towards them and therefore they are as holy as they were and shall be as holy as they are Christ is a father * 2 Cor. 6.18 unto the beleeving Gentiles as he was unto the beleeving Jewes and he is the same yesterday and to day and for ever And therefore as the infants of beleeving Jewes * Gen. 17. Gentiles * Exod. 12.48 were received with their beleeving parents into the Church of God in former time So the infants of the beleeving Jewes and Gentiles are received with their beleeving parents into the Church of God now and as the other had Circumcision so these are to have Baptisme it being given to all the members of Christs visible Church * Mat. 28.19 amongst whom they are a part * Mat. 10.14 And this is according to what is written in the Scripture of God for thus sayth the Lord Their children shall be as aforetime and their Congregation shall be established before me c. Jer. 30.20 Wherefore now let us see who can give one instance or tittle of Scripture for the dismission of their membership or for barring them from any spirituall priviledge now under the Gospel which they are capable off and in particular this of Baptisme seeing it is so generally distributed by the Lord of all administrations and appertaineth to all Saints Indeed if Christ Jesus had not been much * Mar. 10.14 displeased with his Disciples for such a thing and if he had not declared that the kingdom of heaven appertaineth to them and had not given a command that they should be admitted unto him or if he had not taken them up in his armes and layd his hands upon them and blessed * Ver. 16. them but had despised these and put them from him and justified his Disciples in their rebuking of them or if he had given the bringers of them a check 〈◊〉 â—5 26 as he did to the Cananitish woman or if he had given the least touch of holy Infants supplantation then you might have had some matter to work upon in this your sacrilegious opposition of holy infants But you have no tittle of Scripture to beare you out all the Scripture from the beginning of Genesis to the end of the Revelation maketh against you and therefore wee may conclude against you that the Infants of beleevers are now as the Infants of beleevers were in former time even subjects of Gods kingdome a Luke 18.16 members of his Church b Gen. 17. glorious branches young sucking-sprigs of his noble Vine c Psal 80.11 holy plants d 128.3 proceeding from those Olive trees which are planted in the house of the Lord and are said to flourish in the Courts of our God e 92.13 And what man shall root them out without rooting out himselfe Jesus hath honoured them greatly and what shall be done unto those whom the King of heaven delighteth to honour That the Lord Jesus Christ greatly delighteth to honour the Infants of beleevers Mat. 18.2.3 19.13 14 15. Mar. 10.13 14 15 16. Luk. 18.15 16 17. is apparently seen in these Scriptures where Christ Jesus now in the time of the Gospel honoureth them so much by his words and actions And this is that which that heavenly Prophet Isaiah being carried by the holy Spirit of God spake of long before Our God that Father of mercies and God of all comfort and consolation declared prophetically and oraculously by Isaiah the continuation of his truth unto beleevers and their Infants now under the Gospel prophesying of Christ and of Christians Isa 22.21 thus He shall be a father to the Inhabitants of Jerusalem 22. and to the house of Judah And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut 23. and he shall shut and none shall open And I will fasten him as a naile in a sure place 24. And he shall be for a glorious throne unto his fathers house And they shall hang upon him all the glory of his fathers house the off-spring and the issue all vessels of small quantitie from the vessels of cups even to all the vessels of slagons Isa 22.21 22 23 24. First It is here to be observed that Christ Jesus is called here a Father ver 21. He shall be a Father sayth he So in Isa 9.6 he is called the everlasting Father Now he that is a father must be a father of some wheras he is called an everlasting father it sheweth that he is as the Apostle sayth the same yesterday to day for ever * Heb. 13.8 Secondly It is declared to whom he is a father namely to the Inhabitants of Jerusalem and to the house of Judah Now the Inhabitants of Jerusalem and the house of Judah were the Lords Saints in covenant with him his Church and people of whom he had declared that Christ Jesus their Saviour should come and these Christ Jesus was said to be a father unto even to the Church of the Jewes both young and old parents and children and salvation was said to be of the Jewes a Joh. 4.22 Their advantage was much every manner of way first because the Oracles of God were b Rom. 3.1 2. through Christ coÌ„mitted unto theÌ„ The God of their fathers c Exod. 15.2 was their father d Jer. 31.9 and was as a nursing e Num. 11.12 father unto them And the same God is a father now unto the beleeving Jewes and Gentiles as largely every way as he was then f 2 Cor. 6.18 The same God over all was g Psal 86.5 and is rich
were to confesse Christ according to this saying of the righteousnes of faith which spake on this wise c Rom. 10.6 7 8 9 10 11 12 13. Say not who shall ascend into heaven to bring Christ downe from above c. And seeing God usually giveth names unto persons according to their nature state and condition d Gen. 22.28 Rev. 3.12 11.8 the infants of the beleeving Jewes having the name of Jewes rightly attributed unto them they were Jewes that is Confessors though they could not actually confesse and the like may be sayd for their invocation or calling upon the name of God So it appeareth that the infants of the Jewes had such a holy state and condition upon them that the visible imputation e Heb. 7.9 10. of holy actions was conferred upon them though they could not act the same And the very like may be said concerning the infants of beleeving parents now And seeing that salvation appertaineth to the infants of beleevers f Luk. 18.15 16 17. the righteousnes of faith is imputed unto them g Mat. 16.16 and therefore they ought to receive the signe and seale of the same righteousnes for we are to account that Jesus Christ our righteousnes is a Saviour in a speciall manner unto all those who ought to be judged righteous persons in Covenant with him and ought not to be accounted to have the guilt of originall sinne but that they have it pardoned and done away through him But the infants of beleeving parents ought to be judged righteous persons in Covenant with Christ and ought not to be esteemed to have the guilt of originall sinne but that they have it pardoned and done away through him as hath been proved before Therefore wee are to account that Jesus Christ our righteousnes is a Saviour unto them in a speciall manner See Mat. 1.21 as well as to their parents It is certaine that the rarest Saint in the world though he professe and confesse never so much yet he being one of Adams posteritie hath originall sinne from the houre of his birth to the time of his death yea and before his birth he was conceived in sinne So David sayth of himselfe Loe in iniquitie was I painfully brought forth and in sin my mother conceived me Psal 51.5 But herein consisteth the Saints happines that all their sinnes are remitted h Psal 32.1 2. Rom. 4.6 through Jesus Christ so that the Lord will not remember their sins nor impute the same unto them he counteth them not guiltie he saveth his people from their sinnes therefore is he called Jesus * Mat. 1.21 So David sayth that with Jehovah is bountifull mercy and plentifull redemption And he will redeem Israel out of all his iniquities Psal 130.7 8. Now whereas it is said He shall save his people from their sinnes He will redeem Israel out of all his iniquities Hereby is meant all the sinnes of all his people in Covenant with him both young and old both great and small So David sayth Psal 115.12 13 14 15. The Lord hath been mindfull of us he will blesse us he will blesse the house of Israel He will blesse the house of Aaron He will blesse them that feare the Lord both small and great The Lord shall increase you more and more you and your children You are blessed of the Lord which hath made Heaven and Earth And so in Isa 44.3 the Lord sayth to Israel I will powre my Spirit upon thy seed and my blessing upon thine off-spring And in Isa 45.25 In the Lord shall all the seed of Israel be justified and shall glory By all the seed of Israel he doth not mean Apostates for they are not counted for the seed k Rom. 9.8 but this justification and glorifiâ—ation is promised onely to those that abide in the Lord Jesus l Joh. 15.4 5.6.10 and so continue in his Church But the seed of the faithfull in their infancie cannot justly be sayd to depart from Christ to aberate from his Commandements to Apostate or degenerate from that h avenly state wherein the Lord of his mercy hath planted them therefore they are as well in infancie as after to be accounted holy â—pâ—â—iâ—uall and iâ— the new Covenant in the very promise of Eternall life and freed from the wrath of God and curses of the law and under grace and mercy through Jesus Christ our Lord therefore it is apparent that the Lord imputeth them righteous though him so then they are righteous by imputation they are believers and Coâ—fessors imputatively yea and all the graces of God are theirs by imputation and this favour and benediction is not onely extended to the infants of the beleeving Jewes m Jer. 30.20 but also â—o the infants of the bâ—leeving Gentiles There is no d fference a Rom. 10 12. sayth the Apostle Paul their riches are equall they are all on in Christ b Gal. 3.28 God is their God and Christ is their Saviour in a speciall manner He justifieth the circumcision and uncircumcision by his righteousnes c Rom. 4.8 This righteous servant justifieth many d Isa 53.11 He pardoneth the iniquities of all that abide e 1 Ioh. 3 5 6. in his Covenant And seeing that the beleeving Jewes and the beleeving Gentiles have equall priviledges f Isa 56. As the infants of the beleeving Jâ—wes were and are in the Covenant of God with their parents g Gen. 17.7 Psal 11. â— so are the infants of beleeving Gentiles h Exod. 12.48 Rom. 11.12.15 16.17 20.23 24. for Jesus Christ is the same to day as he was yesterday and so is he for ever i Heb. 13.8 God is the same God over all and therefore rich unto all that call upon him * Rom. 10 12 And seeing he is the same God rich unto all that call upon him Beleeving Gentiles have the same priviledges for their seed as the beleeving Jewes had and have for their seed so that though their infants are all sinners k Rom 5.12.13 14. c. originally yet by the free grace of God they are justifica l Ver. 20.21 their transgression is forgiven and their sinne is covered and therefore they are all blessed both small and great m Psal 115.13 buds n Isa 65.23 and blossoms Blessed o Jer. 1. Psal 22.10 11 71.6.17.18 Mar. 10.13 14.15 16. Rev. 14. â—3 Psal 100.5 2 Sam 12.23 in their conception blessed in their birth blessed in their life and blessed at their death remaining still in the Covenant branches p Psal 80 1.1â— of Gods holy Vine In the Lord shall all this blessed seed of Israel be justified and shall glory Note he doth not limit it to some onely but extendeth it to all not one person of them is exempted for though they be all sinners by nature yet by grace they are saved not of themselves but it is the gift of God who
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
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
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
and full of wisdome and abound in sense you would heare hâ—m patiently and partly if not fully approve of his speech But if he should draw a consequence from his former words and say that therefore he meaneth your arguments are evill and full of foolishnesse and abound with nonsence and that in saying such arguments were good he doth not mean that your argumeÌ„ts are good at all nor such as yours in such a respect but in respect of such or such a thing Would not you begin to wonder at him and to count him a madman an idiote a foole or a lyar or one that setteth himselfe on set purpose to cavill or quarrell Apply this to your selfe for even so is your owne argument or objection here against Infants And therefore I hope I may tell you without giving you any occasion of offence that as your vindication unto that person before specified would be that your Arguments are such as those which are so answerable to them that they are such and that therefore his arguing can make nothing against your Arguments So I in answer to you may say that the infants which Christ tooke up in his armes are the same with those who are so answerable to them that they are such for reason teacheth us to know that those infants then in Christs armes are such as they then were not otherwise then they then were and so now reason teacheth us that reasonable creatures are as like unto themselves as those to whom they are compared and that those to whom they are compared rightly are not more like themselves then themselves are like themselves and therefore apply all this to our present purpose and then wee may see the unreasonablenessâ— and perversenesse crookednesse and foolishnesse of those who will so wrest Christs words as if when he sayth Of such is the kingdome of heaven he meaneth not them but excludeth them and such as them and onely includeth some others who are for qualifications like them And therefore now Mr. A. R. I challenge you and all that take your part in opposing Infants to bring me one instance in all the Scripture where persons are spoken of and where it is sayd of such that the persons with whom they are compared to whom such a thing is applyed are not included or comprehended in the word such as well as those who are compared with them In the mean time till you shew such an instance whicâ— thing you can never doe I must still rest in the mind of Christ that he meaneth them as well as any includeth them as well as the rest and doth not exclude them but include them in these words Suffer the little Children to come unto me c. for of such is thâ— kingdomâ— of heaven Fourthly If Christ had sayd Of them â—s the kingdome of heaven and had not sayd Of such is the kingdome c. Then you might have had more colour for to limit and restraine the Scripture as you doe And then you would object thus Yea It is true Christ as he was God knew all things therfore he knowing theÌ„ to be elected saith in particular Of them is the kingdom c. But it doth not follow that therefore such as they are of it and therfore we cannot say that any other beleevers infants are of the kingdome of heaven besides them But heer you may see that this blocketh up your objections considering that Christ sayth Of such is the kingdome c. And that the word such is of a larger extent then the word them and includeth them also as hath been observed before Fifthly If the next words after both in Luk. 18. and Mar. 10. doe confirme the former as you confesse then it still argueth that the reason is invincible and therefore neither you nor all the men in the world can overthrow it It was firme before and it being by your own confession confirmed in the next words after then it is not contradicted there as you have contradicted it here and therfore judge your selfe whether you have not bestowed labour in vaine in thus opposing holy Infants For these Texts doe prove still that as infants are of the kingdome so they are not destitute of the graces of the Spirit without which none are capable Subjects of the Kingdome Wherefore heer is sufficient demonstration of Infants conversion humiliation regeneration and great estimation which they have with Jesus Christ whose word is to be taken and not refused it being spirit and life and truth and so directly opposed to your erronious affirmations that it quite overthroweth your unsound collections in your violent opposition of holy infants Sixthly You speake very untruly and doe abuse and wrong the Scripture exceedingly by inferring from the premises 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 For Christ as he speaketh of them so he meaneth them though he doe not shut out aged persons that are in respect of holinesse such as those holy infants then were or such as these holy infants now are and he meaneth such properly both in yeares understanding as may appeare by the scope of the place where it is sayd that Christ commanded to suffer them to come unto him and declareth the reason namely because they are Subjects of his kingdome for of such is the kingdome of heaven sayth he And when he cometh to teach a further lesson he applyeth it also to persons of yeares that they should learne to receive the kingdome of heaven like them and to be converted and to cast away all pride and to humble themselves All which graces the fruits of regeneration the Infants of beleevers are not destitute of for as much as they are regenerated they have the seed and beginning of all Christian graces as hath been proved before Now that Christ meaneth these infants when he sayth Of such is the kingdome is cleare in the Text and may partly appeare unto you from the former Considerations But for further confirmation of the premises let us minde the scope of the place and examine the Scriptures cited In which is expresly declared First That the Infants were brought unto Christ Luk. 18.15 Secondly The persons intent in bringing them or the reasons why they brought them was that Christ should put his hands on them and pray Mat. 19.13 Thirdly When Jesus saw that the Disciples rebuked those which brought them he was much displeased Mar. 10.13 14. Fourthly And he called them unto him Luk. 18.16 Fifthly Wee are discreetly to observe Christs two-fold charge given unto his Disciples In these words 1. Suffer the little Children to come unto me 2. and forbid them not Mar. 10.14 Mat. 19.14 Sixthly Wee are heedfully to minde the reason which Christ rendereth for this which is expressed in these words For of such is the kingdome of God Mar. 10.14 Luk. 18.16 Seventhly Christs addition or
confirmation of his former speech or the use which Christs Disciples should make concerning themselves is not to be forgotten Verily I say unto you whosoever shall not receive the kingdome of God as a little childe he shall in no wise enter therein Mar. 10.15 Luk. 18.17 Eighthly Wee are to minde Christs act to these Infants which was three-fold 1. He took them up in his armes and 2. Put his hands upon them and 3. Blessed them Mat. 19.15 Mar. 10.16 All which doth give us sufficient warrant to esteeme highly of them and of all those who are like them in every respect Therefore I desire you to weigh these things distinctly and discreetly and then I hope it will evidently appeare unto you that you are mistaken in your meaning and have done very evill though you meant never so well in saying that Christs meaning is not of them nor of such as them in age c. For indeed you may as well say that those were not Infants whom Christ took up in his armes and that he did not lay his hands upon them nor blessed them nor such as them in age and understanding But surely if the Scripture in speaking of such persons doe not exclude the persons spoken of then wee have no reason to exclude these infants here specified but to know that Christ Jesus who was once an infant and like other infants both in age and understanding * In respect of his humane nature he includeth the infants those like unto them both in age and understanding when he saith Of such is the kingdom of heaven Consider how that the infants * Not aged persons like Infants were brought unto Christ The intent of those that brought them was good and their act in bringing them was pleasing unto God The truth of this may appeare by observing the declaration of their intention and likewise Christs great displeasure or offence given by and taken at his Disciples because they rebuked those that brought them He was much displeased sayth the Holy Ghost by Mark Mark 10.13 14. which declareth an agmentation or aggravation of his displeasure The noting of which maketh still for clearing the case in controversie and may serve for further satisfaction of the doubting soule that by Sathans deceit Isa 53.11 is apt to thinke that this righteous servant through his knowledge doth not justifie many Infants as well as others Christs double charge unto his Disciples that the holy infants should have free accesse and admittance unto him without any let or hindrance by any and Christs forcible reason for it namely for or because of such is the kingdom of heaven c. And then Christs acts concerning these infants that he took them up in his armes and put his hands upon them and blessed them doth further declare the strength and sufficiencie of mine and the weaknesse and insufficiencie of your interpretation Seventhly As without Christs minde you have taken upon you to deliver Christs meaning contrary to his owne expressions manifestations and commissions so you cite 1 Cor. 14.20 for confirmation of your strange restriction of Christs declaration concerning the Infants As if Paul were a Patron of this your fond opinion but I tell you in this you are much deceived also and doe erre and as I in charitie judge doe not know the Scriptures It was no part of Pauls doctrine to speake of holy infants as you doe he telleth us they are holy * 1 Cor 7.14 And this his exhortation in 1 Cor. 14.20 maketh nothing for you against holy infants for Paul doth not speake unto Infants when he sayth Brethren Be not children in understanding howbeit in malice be yee children but in understanding be men Now who knoweth not but that those Saints who are capable to act are to performe acts of obedience unto God when those Saints who are not capable to act are not bounnd so to doe For as hath been declared before God requireth actuall obedience of his people so far as they can act no further and so Pauls speech is not to binde us to impossibilies but to teach us who have capabilitie to exercise the same to the uttermost of our power in searching after the mycries of Christ in treasuring up those divine truths which are taught us by his Spirit And this maketh nothing against holy Infants being in the Covenant or kingdome no more then it maketh against those aged Saints who in respect of a naturall capabilitie are like children and know no more then Infants know nor doe no more then infants doe and yet doe as much as God requireth and in respect of a spirituall capabilitie are like those Saints who are capable to act doe act according to the same and yet those who want that capabilitie whether Christian infants or other Saints though the graces of Gods Spirit doe not appeare in them in the blossome or fruit yet have they still the sap and seed of all Christian graces in them Even as a man or childe which hath not the use or exercise of reason must not be judged to be an unreasonable creature wholly destitute of reason but a reasonable creature So these precious Saints before specified though they have not the use and exercise of the graces of Gods Spirit and cannot shew forth the same in the fruit or outward manifestation yet they are not to be esteemed ungracious or destitute of Gods grace but gracious Saints And though they be in understanding like children yet in respect of their capablenesse of the Spirit they are to be esteemed as precious as any men on earth and wee are not to judge otherwise but that they shall be glorified and made equall with the Angels and be the sonnes of God in heaven Now your citation of Pauls words 1 Cor. 14.20 Be not children in understanding c. to confirme what you inferred and collected from Christs words concerning Infants doth imply that you doe judge that all those who are like those Infants in yeares or understanding are not of the kingdome of heaven And this your interpretation bringeth in three absurdities First It directly contradicteth Christs words which he spake concerning them and checketh him in his actions which he did to them upon them and for them and so you make the words and actions of Christ both vaine and frivolous Secondly Your speech implyeth that Beleevers infants are not of the kingdome of God and so their minoritie hindereth their salvation if they die in their infancie and this striketh at the fundamentall principles of Gods free love unto them in Christ Jesus Thirdly In implying that none are of the kingdome of heaven who are like Infants in understanding Here I thinke you bring in a heavie censure against your selfe for I suppose as you know not how soone your life shall be taken from you the like you may say for your understanding and when your understanding is taken away which may be done and
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
furniture of my fathers kingdome And those whom the father giveth me I will not cast away It is not the will of your heavenly father that any of these little ones should perish * Mar. 18.1 Joh. 21.15 They are Israelites the lambs of my pasture I am the Shepheard of Israel and will in no wise cast them away He sayd Surely they are my people children that will not lie so he was their Saviour In all their affliction he was afflicted Isa 63.8 9. And as I being the Angel of Gods presence saved them and in my love and in my pittie redeemed them and bare them up in mine armes all the dayes of old so will I beare them now Therefore suffer the little children to come unto me and forbid them not for of such is the kingdome of God Wherefore let all those who oppose holy infants know that they thus far are enemies unto the Gospel and so doe sinne against God exceedingly in labouring to cast out these who are the glorie of our fathers house But the holy Prophet Isaiah sayth that upon all the glorie there shall be a covering * Isa 4.5 Now Infants being part of the glorie there is a covering upon them and this covering 59.21 is by the Spirit of the Lord for verification whereof see the Evangel Mat. 19.14 * Luk. 18.15 16 where Christ sayth Of such is the kingdome of heaven Mark 10.14 Of such is the kingdome of God And he tooke them up in his armes and put his hands upon them and blessed them Ver. 15. And by this it may appeare that all beleeving parents have ground to cast their infants upon the Lord Jesus Christ and for them to depend upon him who is as a nayle fastened in a sure place And whereas it is sayd All the glorie Wee are taught not to leave out any of the glorie least by abridging or debarring our Infants of their priviledges wee leave out some of the glorie if not the chiefest part and so highly disobey Gods Institution in leaving out his ordinances and his people which are the glory of his house It is to be minded that this word all is agreeable to the words of Christ when he sayth Of such is the kingdome of heaven for this word such as hath been observed * See before in pag. 92 93. 99. 100. is of a large extent and includeth them also they being the glory of the Fathers house So in Malachy the seed of the godly are called a godly seed Mal. 2.14 and in 1 Cor. 7.14 they are tearmed holy children God greatly delighteth in them and they are a glorie unto his Church Wherefore they are dignified with names accordingly And moreover Christ being set forth as a nayle unto these holy vessells it doth signifie unto us that these must be put upon him which have not a naturall capablenesse the holy off-spring and blessed issue the vessells in Gods temple must be fastened upon * Not but that they are of the Temple or mēbers of the Church but for more comelines honour and eminencie safetie glorie and dignitie they were appointed to be set on high by the Inhabitants of Jerusalem the house of Judah upō him who is as a nayle fastened in a sure place him by others If we compare the 17th of Genesis with this it will give light to the poynt for there the parents were commanded to circumcise their children which was unto them a signe and seale of the righteousnesse of the same faith which Abraham had and so it was a token that they belonged unto the Lord. And Baptisme being unto us as Circumcision was unto them wee therefore baptize our infants as they circumcized theirs and thereby doe confirme them unto Christ as they confirmed theirs And because he claimeth these holy vessells of small quantitie we therefore dedicate them unto him according as God commanded the Children of Israel concerning theirs and so we put them upon the Lord Jesus Christ and they are his peculiar treasure and he beareth them and approveth of our practise in bringing them unto him it being according to his Commandement who is as faithful in his house as Moses and is worthy of more glory then Moses * Heb. 3.3 inasmuch as he who buildeth the house is worthy of more honour then the house Now in this house there the Lord hath ordained his vessels of small quantitie to abide who are the off-spring and the issue and the glorie thereof And they may well be called so for God calleth and counteth them so And also where this glorie is there is still hope and it is and may in reason be expected that as they come to be capable so they will manifest actually the fruits of Gods Spirit and as they are children of light and inlightned so they will set it forth to the glory of the father of lights And as glorious starres in eminencie shew forth their excellencie in the bright firmament of that heavenly Jerusalem wherein they are planted and placed and will be also a meanes to encrease it not onely by grafting in those farre remote but also by propagation or multiplication of persons within themselves As Moses that good Christian who was like unto Christ sayth Deut. 1.11 The Lord make you a thousand times so many as you be Which speech is not to be limited to an addition of persons unto them from out of the world but it is meant that they should increase amongst themselves and so multiply even as a tree which though it have grafts yet groweth into many branches which branches are not grafted in but spring therefrom and grow thereupon Now where this glorie is not there is a want of it yea and a great want I may say indeed And why Because that the Church then is in expectation according to the ordinarie course of nature in a decaying condition I say the Church is readie to decay that is to say to be lessened more and more in this terrestriall habitacle for it is appointed unto men once to die and when they are dead they are gone and leave the remnant or none behind them But holy infants being in the Church and members of the same they are a glory unto it and it may well be expected according to the ordinary course of nature that they will out-live the other and so succeed them after their decease and so the celestiall glorie of the fathers will shine in the children according to the minde of God in this terrestriall world Now where this glorie is missing so that the generations in the Church doe passe away and none are borne to succeed there is a want in that respect and so consequently the supply thereof is to be desired which if it be made up then it is a glory an honour a rejoycing unto them So that though this hope deferred maketh the heart sicke yet the desire comming is as a tree of life Pro.
Saints have There was a great difference * They differed in the quantitie not in the qualitie Zach. 4.20 in the time of the Law between the spoones flaggons and cups in the Temple and the censers seas and potts and yet they were all holy both great and small and so were the Jewes both young and old great and small Infants and aged persons they were all holy ecclesiastically and all the Lords holy vessels and we are not to have such sacrilegious thoughts as to thinke God doth refuse the infants of beleevers though they are vessells of small quantitie The Boules before the Altar were counted very glorious when it is taken for such an excellent thing for the potts in the Lords house to be like unto them If then the potts in the Lords house spiritually are in these last dayes and flourishing times of the Gospell * In respect that there is and hath been both by the sight of the eye hearing of the eare and in divers other respects most of God of Christ and of the Holy Spirit manifested in these last dayes like the boules before the Altar What are the boules before the Altar What are the cups What are the flaggons The Lord in numbering up his holy vessells of small quantitie even the holy off-spring and the blessed issue calleth them by the name of cups and flaggons and calleth them the glory of his house All which doth set forth the excellency of the Infants of beleevers their great holinesse and high estimation with Jesus Christ Compare with this the Historicall Relations of Christ concerning infants in the Gospel and there the fulling of this Prophecie will appeare to be for there they brought infants to him that he should put his hands on them and pray and he approved of their act * Mat. 19.13 yea and gave free admittance for the infants to come unto him and charged that none should interrupt the bringers by forbidding them because of such is the kingdome of heaven * Mar. 10 14. Luk. 18.17 and he took them up in his armes and put his hands upon them and blessed them ** Mar. 10.15 But to this you answer First That all this is not baptizing them for Christ baptized not A. R. Pag. 14. lin 3 4 5. Joh. 4.2 And therefore this place seemes not at all to prove the baptizing of Infants Ans The holy Ghost fell upon Cornelius and his friends Act. 10.44 at Peters preaching though all this was not baptizing them with water yet they being baptized by the holy Ghost who could forbid water that they should not be baptized which had received the holy Ghost as well as * Ver. 47. others So the infants which Christ took up in his armes he layd his hands upon and blessed Christ did more for holy Infants then baptize them with water and declared that the Kingdome of God belonged unto them Of such is the Kingdome of heaven sayth he Christ had declared that without the Spirit persons could not enter into the Kingdome of God But these infants were subjects of his Kingdome according to the doctrine of Christ and therefore they had the Spirit and seeing the infants of beleevers are as they were they have the Kingdome the Gospel the Spirit and the graces of the Spirit and all and therefore they may lawfully be baptized and therefore these places have not onely a semblance in them but also a substantiall ground for the baptizing of the infants of the faithfull It being not various in the least from any of Gods institutions but every manner of way agreeable to the same And though then neither Christ nor his Spirit baptized with the Baptisme of water but instrumentally yet those that have Christ and the Spirit have the inward Baptisme and so are to have the outward Baptisme but the infants of beleevers have Christ and the Spirit for they have the Kingdome which cannot be without the Spirit therefore the infants of beleevers are to have the outward Baptisme As hath been proved before and even now and shall be further cleared afterwards Next you say Secondly Let them that please doe as here Christ did A. R. yet much rather let us all learne the lesson which Christ here taught A. R. without which wee cannot be saved But wee quite perverting Christs meaning doe in another sense become little children for some at first had no sooner hence sounded out this tune in our eares that the Kingdome of heaven belongs to little children and therefore Baptisme But wee all presently like little children dance after this pipe as though our heads were lighter then our heeles and in the meane time loose the true sense the marrow and fatnesse of these Texts which so much doe concerne us And thus it is not onely in these Texts but in many more in so much that wee through this our childish if not brutish following the heard of Interpreters from humane authoritie rather take many grosse errours for undeniable principles then once open our eyes to see and receive the truth upon Gods own bare word that wee might beleeve and so be saved out of this quick-sand of delusions And indeed how can wee beleeve giving and receiving honour thus one of another and seek not that honour that commeth of God alone As Christ tells us Joh. 12.44 To which I answer That those may rightly doe as Christ here did who are heires of the Kingdome whereof Christ is King But before you do as Christ here did take that counsell which you give unto others learne the lesson which Christ hath here taught without which you say you cannot be saved And seeing that the kingdome of heaven consisteth of the infants of beleevers wee may safely beleeve and justly conclude that though they are little in quantitie yet they are great in qualitie and most precious in the eyes of the Lord. And surely we have need of humilitie to teach us not to be so proud as to despise the day of small * Zech. 4.10 things It is not the way to be happie to despise those that are happie though they have not attained to such a measure as to confesse or expresse by verball relations or visible demonstrations Gods work upon their soules And I tell you further If you hold on in your errours in withstanding holy infants and doe not repent of this your evill you cannot rightly doe as Christ here did nor learne the lesson which Christ here taught and so upon your own ground cannot be saved but doe come under the censure which you have here set downe * Pag. 14. lin 8 9. of quite perverting Christs meaning c. and loosing the true sense marrow and fatnesse of these Texts which so much concerne us An evident proofe of this appeareth in your interpretation of the Scripture in the Gospel which speaketh of infants which you would not have to be meant of those Infants nor of
the distillation of the spirit of giddinesse into the hearts of their hearers that they walke indeed as you speak * Lin. 33. in a circular Maze And so by confounding Law and Gospel have laboured to bring you or rather detaine you in bondage to sinne See A. R. pag. 26. at lin 10. Next You would make us beleeve that you desire that the doctrine of free grace by Jesus Christ might be set forth distinctly in its native luster and the spiritualitie thereof in its fulnesse of beautie and glory clearly layd open Which is indeed a thing to be desired both in the continuance and encrease thereof But alas little doe you thinke as I in charitie judge how all your labour in this Treatise tendeth to the darkening obscuring eclipsing restraining and limitting of the doctrine of free grace by Jesus Christ the distinct displaying of whose native luster though it be never so often done or the spiritualitie thereof in its fulnesse of beautie and glory never so clearly layd open before you yet you cannot see it clearly indeed so long as you thus hudwinke the eyes of your charitie and present the blessed babes of beleeving parents unto you and your selfe unto them in such beastly shapes as you have don throughout your discourse coÌ„cerning them You talk freely of free grace as if it were excellent in your eyes and that you desire to be satisfied with the fulnes of the beautie thereof But in the mean while you would not have us thinke that any part thereof belongeth to the holy infants But surely as I sayd before * See before in this Treatise pag. 82. it is well they are not at your finding for if they were it seemeth that you would Dives-like not admit them the least crum which falleth from your Table But our sweet Saviour Jesus Christ who was once an infant and is and alwayes was the onely begotten Sonne of God full of grace and truth hath free grace enough in store for them and hath displayed the same excellently in its native luster as is frequently manifested in the Scripture of God Which thing no doubt you will perceive when once God openeth your eyes to see how the covenant of mercy is made with beleeving parents and their seed that he will be their God and will accept of them in Christ binding them to do nothing above their abilitie And this free grace of God ariseth from his loving kindnesse or good will which he hath unto them and alwayes had which kinde mind moved him to look upon them with the eye of pittie and so to take such his chosen ones to himselfe And this grace may well be said to be free and why Because it proceedeth not from workes but from the love of God in Christ Jesus The love which is in God is that which moveth God who is love to love Because He loved thy fathers Deut. 4.37 Gen. 17.7 8. therefore He chose their seed So the covenant of free grace runs thus I will be the God of thee and of thy seed after thee And he bindeth the holy infants to no action or any thing which they cannot doe but giveth them the true blessednesse without works And therefore though you talke never so long of free grace and tosse it never so often in your mouth yet it is no freedome for you but bondage unto you so long as you doe by with-standing holy infants as it were snatch their bread out of their mouths The ground whereof is your unbeliefe because you perswade your selfe that the holy infants are not visibly in the state of salvation till they actually and verbally expresse faith As if the beleevers infants dying in their infancie were not saved by Christs righteousnesse imputed unto them without workes And your own errours you mention which like hypocrites twinnes doe smile and weep stand and fall together may be justly fathered upon those who bâ—râ—e out the infants from the said priviledges which Christ hath bequeathed unto them as they are selected unto him As for the gay Clergie which you mention Pag. 25. meaning those of the Church of England as I suppose which you now run upon as you did at the latter end of your first book though it be to little purpose for as much as it doth not concerne our poynt in hand yet I will tell you what I know and have found by experience that they are faine to betake themselves to Anabaptisticall Arguments both for the maintenance of their state and retaining of evill persons therein which indeed ariseth from their grosse mistake of the Historie of the Scripture thinking as you doe that the Church of the Jewes was constituted meerly upon nature and carnalitie and the like stuffe never considering that God from the beginning of the world alwayes constituted his Church onely of such persons who in all visible account were faithfull and holy And still provided a way and means to purge the Church from corruptions Moreover The parties formerly specified in maintenance of their state have also a fond erronious conceipt that because they have some of Gods ordinances therefore they are a true Church not considering that Gods ordinances may be in a false state as in Jeroboams whorish Church as hath been observed formerly ** See the Answer to A. R. first part Hereupon they are forceably driven either to confesse the Church of Rome to be a true Church or else to maintaine that an unbaptizâ—d person may baptize Now if they stand to denie the baptisme in the Church of Rome they denie their owne Baptisme which they received successively from thence which if they doe as upon your grounds they are driven thereunto then how doe you thinke they will raise baptisme except an unbaptized person baptize another Thus you may see into what streits they wrap and ensnare themselves in taking up such groundlesse Arguments as you bring and all to justifie themselves in their own way and to avoyd and withstand the way of Seperation which is the onely way of God Whereas you bring in the disorders in worship government which you say the Papists have brought in I tell you this is a varying from the matter in hand yet I say we ought to learne by the same to avoyd them and all those who seek to ruinate the foundation of Christian Religion by casting darke shadowes upon the heavenly beautiâ— and glorious excellencie of Christs Kingly Priestly and Propheticall office and eclipse his Mediatorship as if it were lesse then it was before he was manifested in the flesh As if he who hath all power both in heaven and in earth hath not given so much authoritie as generally and universally to make Disciples and baptize them as the Saints of old had to make Disciples and circumcise them Surely seeing Christ is as faithfull in his house as Moses As the Gospel of Christ in former time was so effectuall and powerfull as to cause Proselytes and
truth therein the conclusion builded thereon that that Baptisme * Pag. 30. l. 15. is Antichristian and abominable is Antichristian and abominable as well as your comparisons specified in your first Book where you compare the Baptisme of Infants with the abominable Hierarchy Against which imprecations I must and will still as I have done maintaine the Baptisme of holy Infants to be just and lawfull holy and Evangelicall and ought to be observed according to the command of Christ Mat 28.19 Mâ—r. 16.16 Of which sufficient hath been spoken before and more may be according as time and occasion shall be offered But your bare affirmations without proofe you take for granted to be very true and therefore upon this ground you proceed to make a finall conclusion of your Booke with this Conclusion A. R. His last Conclusion That the Baptisme of Infants is the greatest delusion and a thing of as dangerous consequence as ever the Man of sinne brought into the world and therefore the greatest maintainers thereof are justly to be esteemed the greatest deluders Wherefoâ—e it is high time for us to look about us to awaken out of thâ— drunken slumber and to see how hitherto wee and our fathers have been blindly led by our blind guides into this depth of ignorance and mist of iniquitie and lâ—t us seek out by what means and by whom wee are so miserably intosticated as to stumble and grope for our way thus even at noone day To which I answer That it is not materiall or sufficient to say it is a delusion except it could be proved to be so you should know that it is not a delusion nor dangerous in the least much lesse can it be the greatest delusion and of as dangerous consequence as ever the Man of sinne brought into the world as you without so much as any just consequence most unjustly conclude rather wee may conclude that the greatest with standers of holy Infants Baptisme are the greatest deluders Wherefore I may better conclude against you that you have done very evill in uttering forth such bitter words against the Baptisme of holy Infants before you had seen the promises better weighed in the Ballance of the Sanctuary And why is it but because you doe not look upon things with a single eye Yea your spirituall sight is so darkened or rather that naturall reason which is in you that in pushing at Gods people you push against God who standeth between you and us though you rideing upon the insufficiency of your humane testimony which will not beare you out see him not no more then blinde Balaam saw the Angel of Jehovah that fought against him But when your eyes are opened then you shall see your errour and be inabled to perceive a difference spiritually between the Infants of beleevers and the Infants of unbeleevers in respect of a visible state and reverence the ordinance of Baptisme administred upon holy Infants for his sake who is the Author and Instituter thereof and no more condemne the generation of the just who practise the same and so kick against the prickes and be a fighter as you are now against God But know that it is no better then sacriledge to father Gods holy Institutions upon the Man of sinne And seing the signe seale of the righteousnes of faith was coÌ„manded by God to be imposed upon the Infants of beleevers we may justly conclude That those are deluded by sinne which say it is a delusion of the Man of sinne but such prejudicate opinions as yours are are the very suggestions of Sathan for with the same carnall reason did he possesse Eve with the like suggestions hath he violently possessed you this being as bad as that it not worse and therefore those who are most active and famous to withstand the Baptisme of holy Infants are if you will have it the greatest and most grossest deluders at least and at the best they are deluded And if you will still determine to hold on as you have done saying that the Baptisme of Infants is a meer device and tradition of man and brought into the world for politick and by-ends c. when it is apparently knowne that God first brought it into the world and his love is not selfe-love neither hath he any other ends but his own glory and the good of his people I say if you hold on in your peremptory conclusion that it is a delusion of the Man of sinne and that the greatest maintainers thereof are justly to be esteemed the greatest deluders I must knowing you to be deluded desire you to awake out of this your drunken slumber and know that in all these your fond imaginations vain conceptions you have brought forth a meer dream When you awake I hope you will not finde it so AND now for conclusion I desire you seriously to consider the Scriptures reasons and arguments brought by mee to vindicate the lawfulnesse of the Baptisme of holy Infants against whatsoever objections you have heer set downe in opposition of this Truth And withall take notice I pray you how that throughout both these your Treatises against Infants baptisme you have not brought one Scripture from whence wee may draw the least consequence for dismissing the holy Infants from being mâ—mbers of Gods visible church or for kâ—â—ping them fâ—oÌ„ Baptisme the visible sign of the new Covenant extant now any more then such holy Infants were exempted in former time from CircumcisioÌ„ the visible sign of the new Covenâ—nt â—xtant then But many yea multiâ—udes of plaine and evident testimonies there are evidently dâ—claring the excellâ—nt benefits which appertaine unto them in Jesus Christ Amongst which Baptisme is one which though it be externall and is not effectuall 〈◊〉 iâ— selfâ— to the salvation of any yet it is a sign or token by which God will have all his visible Saints marked out for the peculiar sheep of his owne pasture And â—f holy Infants were not to be baptized is holy Infants formerly were to be circumcised before Christ was manifested in the flesh then it would argue a great weaknes or imperfection in Christ eclipsing his Mediatorship as if he were not so able to make this as profitable unto these in their infancie as Circumcision was unto the other in their infancie importing as if Christ were not so faithfull in his house as Moses and as if Baptisme were of smaller value and of lesse effect then Circumcision But Baptisme is as generall and as effectuall every manner of way as Circumcision therefore as Circumcision was not worne out from the Infants of beleevers but was so permanent that it remained till Christs first coming and till he took away the Ceremonies of the old Law so Baptisme hath not nor shall not be taken away from these but remaine as permanent with them till Christ who was once an Infant like them come againe in the Clouds of heaven with power and great glory descending with his shouting Troopes of heavenly Hosts When the heavens from above and hell from beneath shall be emptied of those immortall soules and spirits which are therein when your owne eyes shall behold our Emanuel either to your glory or confusion at which time all the dead both small and great Infants as well as others shall be seen to stand before God to be judged Then shall there be a seperation between the precious and the vile when Jesus Christ our sweet Saviour the very beautie of holinesse the brightnesse of his Fathers glory and the expresse image of his person shall invite the blessed babes of beleeving parents together with the rest of his sheep to receive the substance of all his ordinances the accomplishment of all his promises the enjoyment of that glorious and immortall estate that ununchangeable and perpetuall supreame inheritance which shall never be worne out or taken away but remaine from everlasting to everlasting FINIS
Covenant no more then the infants of Abraham to whom the Lord spake saying I will be thy God and the God of thy seed c. Thou shalt keep my Covenant therefore thou and thy seed after thee in their generations e Gen. 17.10 By all this it appeareth that wee have no ground to deny that the Scripture speaketh of their children in Covenant neither are we to dreame that the promise appertaineth to all sorts or is visibly made equally to visible beleevers and visible unbeleevers also for though in Gods secret account visible unbeleevers may be accounted as visible beleevers are and have the promise reserved for them by God in the secret intention and unalterable resolution of his sacred Majestie who will afterward manifest it visibly to appertaine unto them in his appointed time yet these unbeleevers the mean while in our account and in their own account are not to be esteemed heires of the promise or elect vessels of mercy so long as they are not in the Covenant for none are to be esteemed as the children of life but those that are visibly in Jesus Christ for whose sake life is promised to those that choose life and also to their seed f Deut. 29.2 Secondly you say If they were in the Covenant Pag. 3. line 6. by having this promise made to them then were they of the new Covenant and Church of the Gospel for there were no other people to be accounted in Covenant with God save those which be of this Church but those were not of this Church but they were afterwards added thereunto as appeares ver 41. and therefore were not of it before and consequently notwithstanding the promise being so to them and their children yet neither they nor their children were of the Covenant nor Church untill they did beleeve although they were Jewes and so the children of faithfull Abraham Ans Here I think you are mistaken for you would inferre that these were not in the new Covenant before they were baptized and added to the particular Church but then by the same rule wee may think thâ—t the Apostles baptized and admitted into Church-fellowship 〈…〉 those who were out of the new Covenant and that those Converts mentioned in Act. 2.39 were out of the new Covenant when they haâ— gladly received the Word for as touching their Baptisme and audition to the Church the Scripture denoteth the same as distinct from the rest which went before But you should know 〈…〉 that none ought to be baptized before they are in Covenant with God Wherefore if these aforesaid were not in Covenant with God before they were baptized and added as aforesaid then they were first added and were afterward baptized and afterward entered into Covenant with God which disorderly proceeding is not according to the Rule of Jesus Christ. 〈…〉 Moreover If it be admitted that persons must be first added to the particular Church before they are to be baptized which thing I dare not affirme But suppose it were so yet I say it cannot be proved that persons are not in the new Covenant till they are joyned to the particular Church for all those that are out of the new Covenant are not fit matter for it But that these Converts mentioned in Act. 2. were in the new Covenant before they were baptizâ—d is apparent by their conversion and repentance and that the blessed promise of God in the free pardon of their sinnes was rightly applyed unto them and their seed and this is the new Covenant That God will be our God See Gen. 17.7 Rev. 21.3 and wee shall be his people and that he will be mercifull unto us in forgiving us all our iniquities c. Heb. 8.10 11 12. And so David sayth O blâ—ssâ—d is he whose transgrâ—ssion is pardoned and whose sinne is covered O blessed is the man to whom the Lord imputeth not sinne * Psal 32.1 2. And Paul explaineth it to be a Righteousnesse imputed without workes Rom. 4.6 And that this righteousnes of faith is visibly imputed to the infants of beleevers as hath been heretofore is cleare from Act. 2.39 compared with other Scriptures and therefore I conclude they are beleevers imputatively and in the new Covenant and ought to be baptized Now that persons are in the promise or new Covenant visibly before they have faith I suppose no well informed Christian will affirme But to say that true visible beleevers though unbaptized are not in the new Covenant till they be baptized and added as before specified it sheweth a great deale of ignorance at the best in him that so affirmeth NExt you say Their second Argument is from those places which speakâ— of baptizing whole housholds To which I answer It is certaine that divers places of Scripture speake of baptizing whole housholds And it would argue weaknes and presumption in us to affirme that there were no infants in those familiâ—s except wee could prove the same which if there were none it maketh nothing against the baptizing of infants I hope we are not ignorant at least wee are admonished not to be ignorant that God baptized the children of Israel in the Sea 1 Cor. 10 1 2. in which act he really declared who are the right subjects of Baptisme namely Beleeving parents and their infants with them Jewes and Prosolytes such as were the right subjects of Circumcision * Gen. 7.9.14 Exod. 12.48 49. And if wee doe discreetly weigh the great and generall Commission of Jesus Christ given when he ascended upon high it will give great light to this point for it declareth that all Nations were commanded to be made Disciples and those that were made Disciples of Christ he commanded to be baptized so soone as it appeared that the Application of the Gospel appertained unto them Goe sayth Christ teach all Nations baptizing them c * Mat. 28.18 Goe yee into all the world and preach the Gospel to every creature He that beleeveth and is baptized shall be saved and he that beleeveth not shall be damned * Mar. 16.15 16. Now I hope you will not denie infants to be part of the Nations or to be part of the number of Creatures spoken of here for whom an immortall state is prepared for it is a sure truth that they are reasonable creatures and comprehended in these words Every Creature Consider then how that the purest infants of the holiest parents are by nature the children of wrath Conceived in sinne and brought forth in iniquitie and have Originall sinne cleaving unto them till their change come I mean till the time of their death or dissolution and are by nature enemies against God so deeply stained with sinne that nothing in the world is effectuall to clense them therefrom * Psal 49 7 8 9. but the crimson bloud of their crucified Saviour naturall corruption from their conception Rev. 1.5 is inherent in them and cannot be subdued but by the