Rep. Here are a heap of words in a confused manner wrap'd up together without distinguishing one Covenant from another and without distinguishing between Seed and Seed 2. If the Covenant of Grace God made with Adam was also to all his Seed How happy is the whole VVorld All are Adam's Natural Seed Be sure that was the Covenant of Grace and the first discovery of it and this runs only to Christ the Seed of the VVoman and to all the Elect in him not to the Seed of the Serpent who were nevertheless Adam's Natural Seed as I shewed you before 3. God's Covenant with Noah had Grace in it and he was in the Covenant of Grace himself but that Covenant Gen. 9. 9. was also made with all the VVorld and with the Beasts of the Field and Fowls of Heaven even with every Living Creature Yet we will acknowledg thus much i. e. that all Covenants God made with Man since the Fall originally did spring from his special Love to his Elect and New Covenant-Grace designed for them and so they were chiefly for their Sakes But every distinct Covenant we read of was not material and formally the Covenant of Grace 4. The Covenants with Abraham and his Seed I have proved in this Answer to Mr. Owen was Twofold as he was a twofold Father Head and Representative and had a twofold Seed 1. The Covenant or Free-Promise of Grace God made with him the Apostle proves was not made to Seeds as of many but to thy Seed that is Christ Gal. 3. 16. If any Man be in Christ he is one of Abraham ' s Seed and an Heir according to the Promise ver 29. 2. The Covenant of Peculiarity God made with Abraham and his Seed we deny not refers to all his Natur. I Seed or Fleshly Seed as such to which Circumcision did appertain But this will do the Pedo-Baptists no service The Covenant God made with David runs primarily to Christ and in him to all the Elect this is the Eternal Covenant indeed Mr. Owen saith The Evangelical Prophet foretelleth that the Covenant of Grace should be of the same extent under the Gospel even as it was from the Beginning Isa 66. 22. For as the new Heavens shall remain before me so shall your Seed remain God's Covenant with the Seed of the Faithful is so stedfast as the new Heavens and the new Earth 1. Reply This all Men know only refers to the Elect Seed and not to the Seed of the Faithful as such 2. We deny not but the Covenant of Grace is of the same extent in the Gospel-Days as it was from the Beginning But from the Beginning none were truly and really in the Covenant of Grace but the Elect of God only But what Mr. Owen in the close of his second Epistle hath said may open the Eyes of his Reader tho his own be shut Take his words Distinguish between the outward Dispensation of the Covenant and the inward Dispensation thereof Rom. 9. 4 8. All the Seed of Abraham was in the outward Dispensation and the Seal of the Covenant belonged unto them but none were in the inward Dispensation save the Elect only Reply Are not all Men in the VVorld especially where the Gospel is preached in or under the outward Dispensation of the Gospel or Covenant of Grace Sure none can deny this But doth Baptism therefore belong to them all All the Natural Seed of Abraham we acknowledg were in the outward Dispensation of the Law or Covenant of Peculiarity God made with him and had great external Privileges thereby which in some things much differed from the Privileges of such who are under the Dispensation of the Gospel But let them be what they will the outward Dispensation of the Gospel of Grace doth belong as far forth to Unbelievers and their Children as to the Children of Believers For what is that more than the Privilege of reading and hearing the Gospel preached or attending on the Word in Christian Assemblies 2. I ask Mr. Owen how he can prove that the Seal of the Covenant of Grace doth belong to them who are only in the outward Dispensation of the Gospel This may seem strange to all thinking Men. They whom the Seal of the Covenant of Grace belongeth unto are assured of all of the peculiar Immunities Blessings and Privileges thereof as pardon of Sin Justification Adoption and Eternal Life 3. Tho I own no Seal or nothing to be a Seal of the Covenant of Grace save the Holy Spirit Yet was Baptism the Seal of it as Mr. Owen supposeth certainly it must if it were so seal to the Person baptized all those Spiritual Blessings or inward Graces signified thereby or otherwise the Seal would be an insignificant thing and the Party sealed would but be cheated or deceived He may think he hath some great Matter sealed to him when in truth he hath nothing sealed thereby Pray ask this Man what it is that Baptism seals to Infants 4. But is it so indeed Are none in the inward part of the Covenant of Grace or in the inward Dispensation of the the Gospel but the Elect then I infer that the Children of the Faithful as such are not in the Covenant of Grace i. e. the Spiritual Blessings or Fatness of that Covenant doth not belong to them as such but only to such of them as are elected or who do believe or are brought under special Vocation by the Holy Spirit And these things being so to what purpose is it for this Man and other Pedo-Baptists to make such a Noise about the Children of Believers as such being in the Covenant of Grace whereas he confesseth none are indeed in it but the Elect. I cannot see it is any thing he and others contend for in pleading for Infant-Baptism but only a Christian-Name or some outward thing the inward Grace not belonging to any but to the Elect only and who they are cannot be known till each Person comes to Age and is called by the Lord For it is only by effectual Calling that the Election of Persons is known to themselves or others But to conclude Let me add a word or two to you Pedo-Baptists that are sound in the Doctrine of Free Grace and Free Justification by Christ's Righteousness alone First May it not be worth your most serious Thoughts to consider how the Doctrine of Pedo-Baptism is a direct Violation of that Holy Precept of our Blessed Saviour Mar. 5. 33 34. It hath been said of them of old Time Thou shalt not forswear thy self but shall perform to the Lord thine Oaths But I say unto you swear not at all c. All voluntary and promisary Oaths and Vows and Religious Covenants as well as vain Swearing is directly thereby forbid and therefore sinful Now tho we grant that the true Baptismal Covenant is of Divine Institution yet since that only obligeth those that are the true Subjects thereof viz. Believers It followeth that that Vow or
sure when Zacheus believed in Christ he was a proper Subject of Gospel Baptism so were all that believed who were in his House but the Text doth not say that every particular Person that were in his House believed or that Salvation came so to his House but if it did no doubt they were all upon their believing baptized 2. But you may well say what is this to Baptism since he and all his House were baptized before even when he was in his Sins and a notorious Sinner the chief of the Publicans it is probable say you sure Sir 't is more then probable it was impossible that Zacheus and his Family should escape Baptism when John had baptized all the whole Country before all yea every individual Person that dwelt in Jerusalem Judea and all the Regions round about The truth is this is very impertinently brought in to prove Infant Baptism what doth it signifie that Salvation was come to Zacheus that day and not until then seeing John's Commission was to baptize all whether Godly or Ungodly Believers or Unbelievers whether Salvation was come to them or not let the Reader observe what darkness and ignorance this Man shews Peter say you when he first planted the Christian Religion among the Jews exhorted them saying be baptized every one of you for the promise is to you and to your Children Ans This of the promise being unto them and to their Children we have fully already answered but why doth Peter command these Jews who doubtless dwelt at Jerusalem to be baptized seeing John Baptist had baptized them and their Children before as you have positively asserted what must they be all rebaptized what inconsistency is there in your arguing 2. The latitude of this Command be baptized every one of you is no further then to all them that he commands to repent nor is the promise to any of their Children but such that the Lord our God shall all the Parents right and interest to the promise of the Holy Spirit Remission of Sins and eternal Life spring from their Interest in Christ by Faith and at that Door comes in the right and interest of all their Children or Off-spring that are called by the effectual operations of the word and spirit of God 't is the promise made to all the true spiritual Seed of Abraham but are the natural Seed of Abraham and the natural Seed of Believers as such or as so considered the spiritual Seed of Abraham 3. the promise here meant and the duty of being baptized are as you say of the same Latitude thus you argue viz. be baptized you and your Children for the promise is unto you and to your Children we so are to understand the Words the Promise and the Duty being of the same Latitude if the Promise belongeth unto them and their Children then bapâ—â—â—â—â— Ans I answer what is the promise but the Holy-Ghost and eternal Life and such that receive this Promise viz. the holy Spirit as an earnest of eternal Life we deny not are to be baptized and if no Child hath any other right to the Duty but such who have received the same Promise through Faith ziz remission of Sin and of the Holy Spirit then no Children but such that repent and believe ought to be baptized seeing the Promise and Duty runs to the Children or Off-spring as it runs to the Parents In the same manner you say when Peter planted the first Church among the Gentiles as might be gathered from the words of the Angel to Cornelius being the first Fruits of the Church of the Gentiles Acts 11. 13. send Men to Joppa and call for Simon whose Sir-name is Peter who shall tell thee words whereby thou and all thy House shall be saved the Gospel bringeth Salvation to him and to all his House Cornelius well knew the meaning of the Words for he being a proselite to the true Religion before that time though uncircumcised yet received the severe Commandment of Noah the substance of which might be seen Gen. 9. 1. God's Covenant was with Noah and his Seed c. 1. Ans I answer 't is said Peter should tell Cornelius words whereby he and all his House shall be saved but it must be such of his House that could hear and understand those Words Peter should tell them he shall tell thee and tell all thy House Words whereby you shall be saved but not unless he and they of his House believed and pray observe is it not said he was a devout Man and one that feared God with all his House Acts 10. 2. all his House the Holy-Ghost here intends were such who were of understanding and did fear God as well as himself also Cornelius said to Peter now we are all here to hear what things are commanded thee of God all his House were capable to hear c. Moreover is it not said while Peter yet spake these words the Holy Ghost fell on them which heard the word Verse 44. and all these were commanded to be baptized viz. that had received the Holy-Ghost for their reception of the Holy-Ghost is that argument the Apostle uses to command them to be baptized Verse 47 can any Man forbid water that those should not be baptized which have received the Holy-Ghost as well as we and he commanded them to be baptized in the name of the Lord Verse 48 them that did believe them that had received the Holy-Ghost them that spake with Tongues and magnified God and if it was every individual Person in his House let it be so the greater Grace of God was manifested but here are no Children mentioned in Infancy that were baptized 2. Besides I wonder at you 't is said Peter should tell Cornelius words whereby he and all his House should be 〈◊〉 sure you do not believe what you seem to plead for pray answer when the Parent believes and is saved or assured of Salvation are all his Children and whole Family by his Faith brought into the like stars of Salvation shall they all be saved also Through his Faith the external Priviledges of the Covenant that your Brethren talk of that is something but I know not what by virtue of their Parents Faith it is not however that which you plead for you tell us when Cornelius heard words whereby he came to be saved all his Family through his Faith were saved also if you do not this I profess I know not what you mean by what you have written but if this be your meaning I hope no Body will believe you because all know it is utterly false 3. But the greater wonder comes at last viz. it appears Cornelius and his Houshold because a Gentile had right to Baptism by the Covenant and Commandment of God to Noah not by virtue of Abraham's Covenant the Truth is one is as good an Argument for Baptism as the other but was the Covenant God made with Noah the Covenant of Grace if it was all the
Text John 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and from thence they gave Infants the Lord's Supper also But suppose that Baptism doth signify or is a figure of the washing of Regeneration yet sprinkling is no form of washing but all know dipping is and the safest way of washing 2dly You mention Fierâ— Baptism or the Baptism of the Holy Ghost and Fire Mat. 3. 11. This Scripture you say was fulfilled when the Holy Ghost came upon the Disciples in the appearance of Fiery Tongues Acts 2. 3. This Baptism was not say you by plunging in Fire but by sprinkling or pouring of Fire you mean the Holy Spirit upon them which sate upon each of them which is a Fiery washing which purifieth the Soul c. I answer Tho the Baptism of the Spirit was by pouring forth of the Spirit yet they were overwhelmed or immersed with it like as Dust may be poured upon a dead Corps until it is covered all over or quite buried therein So the Baptism of the Holy Ghost at the Day of Pentecost signifies the miraculous Effusion of the Holy Ghost The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Learned Casaubon is to dip plâ—â—ge c. in which sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Sir 't is not the sprink ing of the Spirit that is the Baptism of the Spirit for they had doubtless some sprinklings of the Spirit before they were baptized with it Moreover Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-pond because 't was promised to the Apostles that they should be baptized with the Holy Spirit Thus you may see that this no ways helps you to make Sprinkling or Rantizing Baptism 3dly You mention the Baptism of Blood or Sufferings I will repeat your Words Baptism of Blood of this Baptism doth Christ ask the Children of Zebedee Are you able to drink of the Cup that I drink of and to be baptized with the Baptism that I am baptized with Mat. 20. 22. This Cup and this Baptism are the same viz. the Sufferings of Christ of which his Disciples were to be Partakers You intimate that Baptism is a Witness of our Spiritual Resurrection and of our Resurrection at the last Day you mention 1 Cor. 15. 29 c. Answ Therefore say I it must be so administred as it may represent our Rising again First from a Death in Sin to a Life in Grace And Secondly from the Dead or out of our Graves in the Earth at the last Day But Sprinkling doâ—h not this cannot do this In sprinkling a little Water on the Face there is no resemblance or representation of rising up out of the Grave of Sin or from the Dead nor out of the Grave aâ— the last Day the Baptism of Sufferings signifies great Afflictions and from the Literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Afflictions or Troubles are taken for and figurately called Baptism as Vossius shews Not every light Affliction is the Baptism of Afflictions but like that of David Psal 32. 6. He drew me out of deep Waters Hence great Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal 42. 7. See Pool's Annotations on Mat. 20. 22. To be baptized is saith he to be dipped in water Metaphorically to be plunged in Afflictions So that neither of these Metaphorical Baptisms will do you any Service to justify your Tradition of sprinkling or pouring a little Water but contrariwise quite overthrows your pretended Baptism As to what you say in the next place of your three manner of ways of the Administration of Baptism in your first Chapter it doth not concern our present Purpose 't is true John the Baptist baptized into him that was to come so in that respect it differ'd from the Administration of it after the Death and Resurrection of our blessed Lord and no doubt from the Commission it appears Baptism was to be administred to the end of the World into the Name of the Father Son and holy Spirit and no other ways CHAP II. Containing some Remarks upon Mr. Owen's second Chapter AS to what you have wrote in your second Chapter about the Continuation of Water-Baptism in the Church until Christ's coming the second time or to the end of the World I approve generally of your Arguments and in that matter we are of your mind tho much more might be added to confirm that great Truth but pray Sir remember 't is Christ's Baptism of Believers which he only instituted that doth remain not Infants Baptism much less Infants Rantism which was neither instituted nor allowed by our blessed Lord. And because some of your Arguments for the Continuation of Baptism mentioned in your second Chapter tend to overthrow your Infant Baptism I shall make some Remarks upon them They are taken from your 4 th Proof you argue thus viz. Water Baptism is to continue in the Church if we consider the Ends of it 1. You say Christ hath ordained Baptism to be a Sign of our Repentance and therefore 't is called the Baptism of our Repentance Mark 1. 4. Repentance is a remaining Duty therefore the Baptism of Repentance is to remain Remark If Baptism be a siâ—n of Repentance to the Person baptized then the Person baptized ought to be a Person capable to repent and when baptized to have what is signified therein but Infants as such have not the Grace of Repentance when baptized so they are not capable to repent 2dly You say It is an Evidence of our Faith in Christ Mark 16. 16. Acts 8. 37 38. and therefore it is to remain as long as Faith is to remain on the Earth Remark If Baptism is an Evidence of our Faith in Christ then it must only belong to Believers How can it be an Evidence of Faith in Infants who are not capable to believe they know not the Object of Faith nor can they exert any Act of Faith It must be an Evidence to the Subject when baptized and so the Scriptures you cite hold forth He that believeth and is baptized shall be saved Mark 16. 16. it doth not say he that is baptized and believeth If thou believest with all thy Heart thou mayst Not if thou shalt believe hereafter but if thou dost believe now It appertains to such who have Faith when baptized and it evidences such a Faith to the Person nay Faith is required of them before they are to be baptized And so saith the Church of England 3dly You say It is the Bond of Holiness 1 Pet. 3. 21. the Apostle exhorts the Christians to be dead unto Sin and alive unto Righteousness There is a Virtue in the Ordinances of God answerable to
still proceed from the Loins of Godly Parents And how gracious do many Children of wicked Parents prove when grown up 2. You know not whether these little Children were the Children of Godly Parents or not nor who they were that brought them to Christ their Parents might be ungodly as far as we know and yet some of their Relations Kindred or Neighbours might believe that Christ would bless them and heal them therefore they might bring them to Christ 3. You say Baptism is Christ's Mark but I have shewed the foolishness of that Assertion Baptism is not distinguishing Mark that God's Children have on them but his Mark and Seal is his holy Spirit and his holy Nature or Image stampt upon the Soul 4. You say that Christ was very angry with his Disciples for forbidding little Children to come unto him Reply From hence we may gather it was not the Command of their Master that they should be baptized or come that way unto him for if it had besure the faithful Disciples of our Lord would not have once attempted to forbid them to be brought to Christ Moreover it is thought the Reason why the Disciples forbid them to bring little Children to our blessed Lord might be left by their crying they might disturb him for that we see little Children in a Croud of People are subject to do But you insist to shew what great Bowels Christ manifested to these little Children and fain would have it because he knew they were in God's Covenant c. Answ By this you seem to intimate that all Infants are in Covenant with God for I say again you cannot prove that these little Children were Children of faithful and holy Persons However I will add here what I have said in Answer to Mr. Burkitt on this Argument to which or any other of my Answers he hath not attempted to give any Reply but as I am inform'd is resolved to let it rest in silence and write no more on the Subject Take his Argument from this Text which is in substance the same that you further insist on about Christ's Bowels and Love to those little Children If Infants saith he be capable of Christ's Blessing on Earth and of his Presence in Heaven if they be Subjects of his Kingdom of Grace and Heirs of his Kingdom of Glory then they have an undoubted right to the Privilege of Subjects among which the Seal of the Covenant is not the least Answ 1. We answer and argue thus to the first part of the Proposition viz. In many of the Jews and others who were ungodly Persons were capable of Christ's Blessings i. e. of being healed of their Bodily Diseases they were Subjects of Baptism Is this sound arguing What farther Blessing Christ vouchsafed to Infants when he laid his Hands upon them we know not for that was the way Christ took oftentimes in the healing the Sick and so blessed many Persons that never were baptized as we read of 2. We as I have before told you do deny Infants are Subjects of the Visible Church therefore if by the Kingdom of Grace any intend not that they beat the Air Alas such â—o arguing beg and prove not besides it doth not follow I say again tho Infants may be Heirs of the Kingdom of Glory therefore they have an undoubted right to the Privileges of the Subjects of God's Church for then it would follow they have right to one Privilege as well as to another and are to have Fellowship with the Saints and Houshold of God as well as Baptism Mr. Burkitt argues further thus viz. Those whom Christ invites to him and are received by him his Ministers may not refuse nor put from them But Infant â—re by Christ invited to him and were received by him therefore the Ministers of Christ may not ought not durst not refuse them into Communion with them Take my Answer Answ 1. Christ invited Multitudes to come unto him and he received them so far as to feed them with Barley-Loaves and Fishes and to the Blessing of healing them of their Bodily Distempers But may his Ministers therefore receive all such into their Communion 2. In the days of Christ when he was upon Earth there were many who are said to come unto him whom he might receive into his Presence and Company yet his Ministers might not baptize them nor receive them into their spiritual Communion nor indeed you dare not so receive infants I mean into your Communion of the Lord's-Supper We read of some Pharisees and Lawyers that came to Christ and he received them into his Company who it appears came to tempt him Also the Sadduces are said to come unto him who said there was no Resurrection may Christ's Ministers baptize such and receive them into their Communion Therefore in Opposition to what Mr. Burkitt says in his Book I affirm there were then other ordinary ways of coming to Christ than by Admission into his Church Christ invited the worst of Sinners unto him who nevertheless did not receive him Therefore there are some who must be excluded whom Jesus Christ graciously inviteth Mr. Burkitt's Appeal for Proof of this Argument to St. Mark 10. 3. Suffer little Children to come unto me for of such is the Kingdom of Heaven doth not his Business they do not belong to the Kingdom of Grace i. e. the Church for if they did belong to that or were of the Visible Church as such then he need not by Baptism make them belong to it If Christ owns them Subjects or Members of his Visible Church then Pedo-baptists need not add them thereto by Baptism For if as they are the Seed of Believers they are already fide foederis not only in Covenant with God but also belong unto his Kingdom or Church upon Earth all the World may see that Mr. Burkitt goes about to give them that very Right or Privilege which they had before and without Baptism Doth Christ saith he take Children into his Arms and shall his Church cast them out of her Imbraces Answ May I not argue thus i. e. Doth Christ receive all Persons into his Arms of Mercy to heal their Bodily Distempers of which perhaps some were wicked and ungodly And shall the Church refuse to receive all such into her Imbraces Besides all those pretended Consequences make no more for Infants to be baptized than for their receiving the Lord's-Supper and all other Privileges that belong as well as Baptism to Adult Persons who believe or are Disciples Does Christ says he own them for Subjects in his Kingdom and shall we allow them no better standing than in the Devil's Kingdom Answ Does Christ own Infants to be Subjects of his Kingdom and yet did not baptize them for that he did not and shall we attempt to baptize them as if we were wiser than he I must again turn the Edg of the Sword upon this Man If little Children were brought to Christ and he did not baptize them
the Seal of the Covenant of Grace for hath the Covenant of Grace any other Seal that Seals to us all the Blessings of that Covenant save the Holy Spirit only the Spirit of God is called a Seal Eph. 1. 13 14. Chap. 4. 30. but so is not baptism called any where 2. If all your Children have the Seal of the Covenant of Grace or all the blessings thereof sealed up to them shall they not be all saved all know a Seal confirms and gives an assurance of all the Priviledges Blessings and Profits that are contained in that Covenant to which it is prefix'd 3. You falsly also apply that Text in Ezek. 16. 5 6 7. that is not applicable to our Infants as such but to God's Israel or Believers who were once like that wretched Infant cast out in its Blood but God entered into Covenant with us and washed us c. But are all believers Children washed in the Blood of Christ no doubt they are in the Covenant of Grace that go to Heaven that die in Infancy but the rest remain polluted in their Original and actual pollution until they believe in Christ Jesus and are negenerated by Divine Grace tho' they are baptized for that washeth them not 4. Set time a part say you for earnest praying praying to the Lord for to forgive the Sins of your Child to Sanctifie his Nature and bless the Ordinance of Baptism unto him c. Answ Prayer is good and a great Duty 't is to pray for our Children but take heed how you pray their baptism may be blessed since Christ did not appoint any Baptism for them in Infancy hath he promised any blessing to that or will he bless an Invention of Men 5. When the Minister doth baptize thy Child do thou act Faith in God's Covenant for thy self and thy Child c. Ans How can you act Faith in doing that which God hath made no promise unto you or to your Children believers that are baptized may act Faith indeed 1. Because Christ commandeth them to be baptized Mat. 28. 19 20. Acts 2. 37. 2. Because he hath promised unto them great blessings in Baptism Mark 16. 16. Acts 2. 37 38. but there is neither a precept for nor promise made unto Infants Baptized 1. Speedily do it stay not as Moses did to Circumcise his Child Exod. 4. 24. the which had like to cost him his life it is true God bindeth us not at this time to the Eighth day as he did the Jews yet we ought not to delay Vid. Cypr. Fidem Ep. 59. Answ Make not more speedy hast then good speed or more hast then God directeth you why not delay since God no where saith on the Eighth Day nor at a year Old nor three years Old but when they believe then they ought to rise indeed and not tarry and be baptized but since you have no Scripture for this advise you Quote Cyprian who would not have the Adult delay if he speaks it of Infants he is no rule for us the Ordinance was corrupted in his time where is it written in Gods Word Moses had a command to Circumcise his Son on the Eighth Day therefore he ought not to delay longer but what is this to your case 2. Cheerfully as one Marrieth his Child with the Lord Jesus Christ Answ Cheerfully do it no do it not at all on your peril For 't is as Mr. Baxter saith a strange Marriage where there is nothing of consent 3. Publickly say you before the Congregation Answ And yet not ashamed shew your authority first Your other advice seems tolerable good save what you speak concerning your Infant Baptism in Teaching your Children the knowledge of the Holy Scriptures and giving them good examples and in putting them into godly Families in doing thus you may expect a blessing from God but none of these things will add any vertue to their Infant Baptism to make that any ways effectual to them so much only shall suffice as toy our 18th Chapter CHAP. XXIII In answer to Mr. James Owens 19th Chapter wherein he gives advice to Children with an answer to his Queries that he would have the Antipedobaptists to reply unto CHildren bless the Lord for the priviledges of your Baptism God hath taken you into Covenant say you with your Parents he hath prevented you with the blessings of goodness and made you nigh who being by Nature a far off ye are no more Strangers and Foreigners but fellow Citizens with the Saints and the Houshold of God Eph. 2. 19. 1. Answ Must they bless God that their Parents deceived them with false hopes of priviledges which neither they nor your selves know what they are or for putting a cheat upon them to make them think their State is better thereby and yet cannot prove it from Gods Word so to be How doth God prevent them with blessings of Goodness by your Rantizing them doth your pretended baptism insuse grace or gracious habits unto them or what to 〈◊〉 or is â—t the blessings of that Vow you brought them under voluntarily without any authority from God 2. Are you not afraid to affirm that Children by their baptism are by the Lord made neer unto him and made thereby Children of God who were by Nature Children of Wrath and no more Strangers and Foreigners c. If this was so shall they not be all Saved Can any thing bring Children near to God and make them fellow-Heirs and Citizens with the Saints but a Sacred Work of God's Spirit upon their Souls and doth your Baptism do this 2. Can such that are no more Strangers to God c. ever perish Is there a possibility of Final falling from a State of true Grace and if it be thus ought not your Children to have all the priviledges of the Houshold of God the Lords Supper c. 3. Will you attribute those High and Sublime Priviledges that belong to believers who are only born of the Spirit to your poor Babes that yet remain Children of Wrath and unrenewed by the Grace of God is not this a ready way to blind the Eyes of your Children and ruine their Souls if they should believe you herein You are under that Gracious Providence say you which watcheth over the Church c. 1. Answ You must first prove them Members of the Church and not only Members but all of them elected Persons for they are such Members that the special Providence of God is over 2. You say they have a share in the daily prayers that are put up for the Church of God Psalm 72. 15. Prayers shall be made for him and daily shall he be praised Psalm 51. 13. Do good in thy good pleasure to Zion and build the Walls of Jerusalem Gal. 6. 16. As many as walk according to this rule peace on them and mercy on the Israel of God If you had been without baptism you should have been without and so without any share in these prayers Answ I
be Baptized Arg. 2. If Infant Baptism was never Instituted Commanded or Appointed of God Infants ought not to be Baptized But Infant baptism was never Instituted Commanded or Appointed of God Ergo they ought not to be baptized As to the Major if one thing may be practised as an Ordinance without an Institution or Command of God another thing may also and so any Innovation may be let into the Church As to the Minor If there is an Institution for it c. 'T is either contained in the great Commission Mat. 28. Mark 16. or somewhere else But 't is not contained in the great Commission nor any where else Ergo c. The Major none will deny The Minor I prove thus None are to be baptized by virtue of the Commission but such who are Discipled by the Word as I said before and so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies If any should say Christ Commanded his Disciples to Baptize all Nations and Infants are part of Nations therefore ought to be baptized I answer Arg. 3. If all Nations or any in the Nations ought to be Baptized before Discipled then Turks Pagans unbelievers and their Children may be Baptized because they are a great part of the Nations but Turks Pagans and unbelievers and their Children ought not to be baptized Ergo c. Besides That Teaching by the Authority of the Commission must go before baptizing we have proved which generally all Learned Men do assert If the Institution is to be found any where else they must shew the place Arg. 4. Faith and Repentance are required of all that ought to be baptized but Infants are not required to Believe and Repent nor are they capable so to do Ergo Infants ought not to be baptized The Major is clear Acts 2. 8. 10. 16. Chapters and it s also asserted by the Church of Ergland What is required of Persons to be baptized that 's the Question the Answer is Repentance whereby they forsake Sin and Faith whereby they stedfastly believe the promise of God made to them in that Sacrament The Minor cannot be denyed Arg. 5. That practice that tends not to the Glory of God nor the profit of the Child when done nor in aftertimes when grown up but may prove hurtful and of a dangerous Nature to him cannot be a Truth of God but the practice of Infant Baptism tends not to the Glory of God nor 〈◊〉 profit of the Child when Baptized nor in aftertimes when grown up but may be hurtful and of a dangerous Nature to him Ergo See Levit. 10. 1 2. Where Moses told Aaron Because his Sons had done that which God the Lord Commanded them not That God would be Sanctified by all that drew near unto him intimating that such who did that which God Commanded them not did not Sanctifie or Glorifie God therein Can God be glorified by Man's Disobedience or by adding to his Word by doing that which God hath not required Mat. 16. 9. In vain do you Worship me Teaching for Doctrine the Commandments of Men. And that that practice doth profit the Child none can prove from God's Word And in after times when grown up it may cause the Person to think he was thereby made a Christian c. and brought into the Covenant of Grace and had it sealed to him nay thereby regenerated for so the Athenian Society in their Mercury December 26. plainly intimate and that Infants are thereby ingrafted also into Christs Church Sure all understanding Men know the Baptism of Believers is not called Regeneration but only Metonymically it being a Figure of Regeneration But they Ignorantly affirm also that Infants then have a Federal Holiness as if this imagined Holiness comes in by the Parents Faith or by the Childs Covenant in Baptism which may prove hurtful dangerous to them and cause them to think Baptism confers Grace which is a great error How can water saith Mr. Charnock an external thing work upon the Soul Physically nor can it saith he be proved that ever the Spirit of God is tied by any promise to apply himself to the Soul in a gracious operation when Water is applyed to the Body If it were so then all that were baptized should be saved or else the Doctrine of Perseverance falls to the Ground Some indeed says he say that Regeneration is conferred in Baptism upon the Elect and exerts its self afterwards in Conversion But how so active a Principle as Spiritual Life should lye dead and a sleep so many years c. is not easily conceived On Regen page 75. Arg. 6. If the Church of England says that Faith and Repentance are required of all that ought to be baptized and in so saying speaks truly and yet Infants can't perform those things then Infants ought not to be Baptized But the Church of England says that Faith and Repentance are required of all such c. and speak truly and yet Infants cannot perform these things Ergo Infants ought not to be baptized Obj. If it be objected That they affirm they do perform by their Sureties Ans. If Suretiship for Children in Baptism is not required of God and the Sureties do not yea cannot perform those things for the Child then Suretyship is not of God and so signifies nothing but is an unlawful and sinful undertaking but Suretiship in Childrens Baptism is not required of God and they do not cannot perform what they promise Ergo c. Do they or can they cause the Child to forsake the Devil and all his works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh In a word can they make the Child or Children to repent and truly believe in Jesus Christ for these are the things they promise for them and in their Name Alas they want power to do it for themselves and how then should they do it for others Besides we see they never mind nor regard their Covenant in the case and will not God one day say who has required these things at your hands Arg. 7. If there be no president in the Scripture as there is no precept that any Infant was baptized then Infants ought not to be baptized But there is no president that any Infant was baptized in the Scripture Ergo. If there is any precedent or example in Scripture that any Infant was baptized let them shew us where we may find it Erasmus saith 'T is no where expressed in the Apostolical writings that they baptized Children Union of the Church and on Rom. 6. Calvin saith 't is no where expressed by the Evangelists that any one Infant was baptized by the Apostles Instit cap. 16. lib. 4. Ludovicus Vives saith None of Old were wont to be baptized but in grown Age and who desired and understood what it was Vide Lud. The Magdeburgenses say That concerning the bapâ—…ing the Adult both Jews and Gentiles we have sufficient proof Acts. 2. 8 10. 16. Chap.