by the Hearing of the Word except it was by that which came (f) Acts 9.3 4 to him immediately from Heaven But to return to Children (g) 1 Cor. 7.14 Those of believers are holy Nay some are so from the very Womb such was (h) Jer. 1.5 Jeremiah (i) Luke 1.15 John Baptist was full of the holy Ghost from his Mothers Womb. St. Paul though a great Persecutor yet He was Separated from his (k) Gal 1.15 mother's Womb as he saith himself (l) Rom. 9.13 God loved Jacob before he was born Shall after this a sort of Men declare Infants not capable of being Regenerated Surely God hath taken some care for their Salvation especially since they make a considerable part of the World Matt. 14.21 and 15.38 we find them in the Assemblies of the Church and if not able led and carried after him partakers as of his Doctrine so of the Fruits of his Miracles we hear them crying (m) Mat. 21 15 16. Hosanna to the Son of David and our Saviour approving it against the Pharisees when he saith to them out of Psalm 8.2 Have ye never read Out of the mouth of Babes and Sucklings thou hast perfected Praise Wherefore (n) Acts 10.15 what God hath sanctified let no man call unclean in this as well as in another sense I Answer further suppose Infants were not capable of Regeneration it self which is the thing signified in Baptism yet they cannot be denyed to be capable to receive the sign of it which can be done without any outward or inward act only Passively and this Ceremony is not performed without the Word there is the word of the Precept I baptise thee in the Name of the Father of the Son and of the Holy Ghost 'T is the Word that makes the Element or Water to be a Sacrament wherefore seeing Infants are capable of receiving the outward sign of the Sacrament as also the thing signified the washing of sins with the (o) Acts 2.38 Blood of Christ by the Holy Ghost and the Forgiveness of Sins which we are Baptised for therefore that Holy Sacrament ought to be administred to them lest they who refuse it (p) Acts 5.39 be found even to sight against God If they be but Children of those that make Profession of the Faith let no men take upon themselves to pry into those things that are above them as is the Mystery of the Sacrament which God hath reserved to himself only let them obey about the Ordinance we believe some are Regenerated by means of the Sacrament and some are not Our Adversaries themselves must confess that after all their Teaching before hand some of those who amongst them are Baptised be Hypocrites though they make Confession of their Faith (q) Acts 8.13 Simon the Sorcerer believed and was baptised (r) Rom. 9.6 8. All that are of Israel are not Israel Those only are the Sons of God who are the Children of the Promise Fourthly They Object thus Children do not Believe because they want the use of Reason therefore ought not to be Baptised I Answer To say Children do not believe is not true though they believe not in that degree which men of Riper Years do yet they believe in Inclination the Holy Ghost preparing their Minds and Will which can be done without the use of Reason in a manner incomprehensible to them and to us for in Conversion and beginning of Regeneration we are all meerly Passive thô they be not capable of Reason or of Faith by the Word which is the ordinary means to produce it yet as I said before God hath other ways to work it in them as he pleaseth and men must not be so Presumptuous as to stint God therein I know Knowledge Assent and Confidence in or Relying upon God to be the Three Parts of true saving Faith that is begotten in us by the usual way of the Holy Word that Infants have these in the perfection of men of Riper Years I do not Dispute but let those who altogether deny Faith in Infants take notice of the Difficulties and Inconveniencies they run into For if Children have no Faith either none are saved or if some be then there are two different ways of Salvation one for Men come to Years the other for Infants which doth not agree with Scripture and according to that Opinion one must conclude Faith doth belong only to men of Riper Years and not to Children If so what can be said to these general Texts of Scripture (t) Heb. 11 6. Without Faith it is impossible to please God He (u) Mark 16 16. and John 3.18 who â—elieveth not shall be Damned (w) Heb. 12 14. Without Holiness â—o man shall see the Lord. (x) Johu 3.5 Except a Man be Born of Water and of the Spirit he cannot enter into the Kingdom of God Hence one must conclude Children cannot please God shall be Damned shall not see God shall not enter into the Kingdom of God when our Saviour tells us (y) Mat. 19.14 and 18 2 3 4 5 6. Of such is the Kingdom of God and Vnless we become as little Children we shall not enter into the Kingdom of Heaven Out of all this we may well conclude Children to have Faith But 't is very difficult to say what manner of Faith or to what degree however we may say 't is an Habitual Faith a Seed and a Root which though at present doth not shew it's acts yet at last it will like Seed under Ground Fire under Ashes a Tree which will bear Fruit in it's due season Children have a Tongue and Legs but it requires time before they can speak and walk though they have not the use of Reason yet one must own them to be Rational Creatures because they have a Rational Soul And this I say in Answer to what is Objected that they have no Faith because they want Reason With St. John Faith I call a Seed he saith (z) 1 John 3.9 the Seed of God is in him that is born of God In (a) Isa 59.5 Cockatrice's Eggs Spiders Serpents Toads though never so young there is a Venom In Lyons Bears Wolves though never so young there is a principle of Ravenousness and Cruelty In the Wicked is a Seed and Spawn of all Evil even in their Infancy for David saith [b] Psal 58.3 They go astray from the very Womb but as to the Elect and the Righteous [c] Psal 71.5 6 17. God is their Hope and their Trust from their very Youth Where the Prophet speaks of himself And in the next Verse he saith by thee have I been holden up from the Womb thou art he that took me out of my Mother's bowels And he addeth v. 17. O God thou hast taught me from my Youth The Difference is that these Evils come by Nature and the Good is effected thorough Grace Yet suppose Children had neither Faith nor
for the Thing Signified as the Holy Ghost washing with the Blood of Christ Secondly 'T is taken for Doctrine (g) Mark 11 30. The Baptism of John was it from Heaven or from Men And it is called (h) Acts 13.24 The Baptism or Doctrine of Repentance Thirdly It is taken for Death whereof 't is a Figure (i) Matth. 20.22 23 Are ye able saith our Saviour 〈◊〉 the Sons of Zebedee to drink of the Cup that I shall drink and to be baptised with the Baptism that I am baptised with Here I intend not to engage in any Dispute against all that are in an Errour concerning Baptism my Design being upon some occasion given me only to Vindicate the Doctrin of Infant-baptism against Anabaptists And to state well the Question we say and own how men newly Converted that are come to Years of Discretion ought to give an account of their Faith before Baptism be administred to them We also own Children of Jews Mahometans and other Infidels must not be Baptised except God-fathers or the like promise before God and in presence of the Church they will cake Care to see them Bred and Instructed in the Knowledge and Fear of God But to deny Baptism to Infants born of Christian Parents 't is to deprive them of their Right to Despise the Ordinance of God to take away the Mark whereby they are distinguished from Children of Unbelievers to Cheat them of Christ's Livery and the Badge of Christian Profession 't is with Pelagius to deny them Naturally to be Sinners and not to need being Washed And 't is also to deprive Parents of the Comfort to see how God takes care to bring their Children within the Pales of his Church Before we proceed further into this matter to make it the Clearer it is necessary to go back and say something in general In order thereunto God hath not only made us Promises in his Word but to help our Weakness and strengthen our Faith hath also appointed Sacraments to Signify Seal and exhibit Things Promised for Sacraments do Seal that which the Word Promiseth Thus God works upon two of our Senses first upon the Ear (k) Rom. 10.17 Faith cometh by Hearing and Hearing by the Word of God And upon our Eye with the sight of those visible Signs representing invisible Graces Hence Augustin calls a Sacrament The Visible Word Thus God did with his Church under the Old Testament and thus he doth under the New and man must not pretend to be wiser than God and to alter the Rules he hath given And as the Church of Christ is formed by degrees and that daily some were and are added to it so there are Two Sacraments instituted one of Initiation whereby we are introduced and admitted into 't such was Circumcision under the Old and such is Baptism under the New Testament another to Feed Strengthen and Confirm such was the Passover of Old and now the Lord's Supper which Sacraments of the Old and New Testaments though they differ in some Circumstances yet agree in the Substance both these of the New Testament (l) John 19.34 Water and Blood came out of our Saviour's Side God is the Author of every Sacrament none but God who can give the Grace signified hath right to Institute a Sacrament wherefore God instituted those under the Old Testament and our Lord who is the same those under the New To every Sacrament belongeth a Precept and a Promise the Precept of Baptism is (m) Matth. 28.19 Baptise all Nations in the Name of the Father and of the Son and of the Holy Ghost the Promise is (n) Mark 16 16. Luke 22.19 He who believes and is baptised shall be saved The Precept of the Lord's-Supper is first to those who administer it this do that is take the Bread bless brake and distribute it so pour the Wine into the Cup and give it 2ly To those who receive it 't is Commanded (o) Matth. 26.26 27 28 to take eat and drink the Promise is this is my Body this is my Blood which is shed for many for the Remission of sins Now in every Sacrament the words of the Precept ought punctually and exactly to be observed without Addition Diminution or Alteration There are Four sorts of those whom Sacraments are administred unto for some have the Sign without the Thing Signified others have the Thing Signified without the Sign some others have both Sign and Thing Signified lastly some have neither Sign nor Thing Signified A Sacrament is an Ordinance of God wherein God under visible signs doth represent some invisible grace in and thorough the Mediatour therefore in the Sacrament are the visible and earthly part and the invisible and spiritual which some call the outward and inward parts of the Sacrament Then the Third thing is the Analogy and Relation between the Sign and Thing signified and the Acts outward and inward and except one doth understand this he can never have a right Notion of the Nature of a Sacrament To demonstrate it I shall insist only upon the Holy Sacrament of Baptism which is the only Point I handle in this Discourse Water is the Visible Sign in Baptism and the Blood of Christ is the Invisible Thing thereby Signified the Analogy and Conformity is this as poured or sprinkled Water washes the Filth and Uncleanness of the Body so the Sprinkling of the Blood of Christ upon our Souls doth Purify them for (p) 1 John 1.7 the blood of Christ cleanseth us from all sin Both these are mentioned elsewhere (q) Heb. 10.22 Having our Hearts sprinkled from an evil Conscience and the body washed with pure water By this last the Apostle alludeth to the several washings under the Law as to the use of Water in Baptism Now the Minister doth administer the outward Sign and can do no more but the Holy Ghost gives the Thing signified and with applying it doth purify and sanctify us to this purpose saith John Baptist (r) Matth. 3.11 I baptise you with Water but he that comes after me will baptise you with the Holy Ghost Though this Water be a common Element yet being bestow'd upon so holy an Use as well as Bread and Wine in the Lord's Supper it is thereby sanctified what I say is not to attribute so much to 't as if the use of the Sign could infallibly confer the Grace thereby signified but 't is to shew how Anababaptists are in the wrong to undervalue Sacraments in general and this of Baptism in particular as (s) 2 Kings 5.10 11 Naaman the Syrian did the Water of Jordan They are not bare Signs but 1st Signifying Signs for by those visible Signs are represented things not seen which we do believe 2ly They Seal not only the Analogy between the Signs and the Things Signified but also the Vertue and Efficacy of the Union of Sign and Thing Signified being duly and lawfully used is thereby Sealed 3ly As that
Heavenly Treasure offered us in the Word is really and spiritually tendered and represented by those Signs so thorough the hidden Power of the Holy Ghost Faith whereby we are united to Christ intervening his Benefits and the Holy Ghost are thereby exhibited to and derâ—â—ed upon us From this Sacramental Union of Sign and Thing Signified arises the Sacramental Phrase or manner of speaking used in Scripture whereby the Thing Signified is spoken of the Sign and the Sign of the Thing Signified thus (t) Gen. 17.10 11. Circumcision is called the Covenant which verse 11 is called the Sign of the Covenant that is the Sign and the Seal of it the Bread is the Body of Christ (u) Mat. 26.26 27 28 This Cup is my blood which is shed for many for the Remission of sins That is the Bread is the Sign and Seal of my Body the Wine is the Sign and Seal of my Blood Baptism is the (w) Tit 3.5 Washing of Regeneration and renewing of the Holy Ghost That is the Sign and the Seal of Regeneration or of the Blood of Christ which cleanseth all our sins Many more such Expressions we find in Scripture Furthermore by Baptism we are incorporated into Christ made Members of his Body (x) 1 Cor. 12 13. for We are all baptised in one Spirit to be one body Jew or Greek bond or free (y) Eph. 5.25 26. The Church is Sanctified by the washing of Water and (a) John 3.5 Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God I know the visible sign of Water is not meant there 't is the thing signified 't is Regeneration the working of the Holy Ghost 't is a spiritual Water (b) John 4.14 A Well of Water springing into Eternal Life (c) John 7.35 Rivers of living Water (d) Isai 58.1 All that are Thirsty are invited to come to the Waters which are promised to be poured upon (e) Ezek. 36.25 even clean Waters This is that Love of God said to be (f) Rom. 5.5 shed abroad in our hearts Those Gifts of the Spirit promised Joel 2.28 and Fulfilled upon the Apostles Acts 2. 'T is that Baptism of the Spirit which our Saviour (g) Acts 1.5 commanded them to wait for though I say the Water in Baptism be not meaned here yet the Thing Signified is therefore it shews the Excellency of that Sacrament wherefore it must not be Despised or Neglected I say further (h) Gal. 3.27 All who are baptised have put on Christ at least outwardly and (i) Rom 6.3.4 As many of us saith S. Paul as were baptised in Christ were baptised into his Death thorough baptism and raised again to walk in Newness of Life These are the Three Parts of our Regeneration First The Death of Sin which clearly appeared in Christ's Death and because the Old Man doth not presently dye in us then comes the Second Part It 's Burial whereby and by Degrees it Wastes away After which is the Third Part We begin to raise in Newness of Life This I shall no longer insist upon having as I think said enough to shew how great a Reverence we ought to have for and what a high Account we must make of that Holy Sacrament for the Divine Ordinance and Glorious Attributes given it in Scripture This being thus Premised I proceed and fall to the Point I Argue thus First Under the Old Testament Infants were Circumcised therefore under the New they ought to be Baptised for there is the same Reason for Baptism under the Gospel as was under the Law for Circumcision which by St. Paul is called (k) Rom. 4.11 the Seal of the Righteousness of the Faith which is a proper Denomination for Baptism by Circumcision the Jews the Seed of Abraham were distinguished from others who had no share in the Promises and by Baptism we are received in the Church and made visible Members of the Body of Christ Now Circumcision and Baptism in Christ we have (l) Colos 2.11 12. and find them both joyned together and as Circumcision is brought to the time of Christ so in some sense Baptism was very long before the Birth of our Lord (m) 1 Cor. 10.1 2. I would not ye should be ignorant saith St. Paul how that all our Fathers were under the Cloud and passed thorough the Sea and were all baptised unto Moses I know they will say there is a double Circumcision so there is a double Baptism if I may call it so when we distinguish the Sign from the Thing signified one Circumcision is made with Hands [n] Coloss 2.11 the other without that of the [o] Rom. 2.29 Heart so there is an Outward and Inward Baptism one of Water the other of [p] Mat. 3.11 the Spirit and of Fire yet this doth not hinder but that the Circumcision with Hands was the Sign of that made without Hands as the Baptism of Water is the Sign and Seal of that of the Spirit We conclude therefore that all their Infants were Circumcised and all as well as the Parents were Baptised in the Cloud and Sea for all passed thorough so all Infants of Christians ought to be Baptised May be they will make the following Exception which is not to the purpose that according to this only Males and not Females are to be Baptised because only the Males were Circumcised but as to this the reason is different for Females as well as Males are capable of Baptism which was not of Circumcision Men must not dispute with nor be wiser then God who instituted Circumcision at first and now Baptism at last having then appointed that feal he commanded it to be applied to the part that was capable of it and the fittest for his end which was to shew the corruption of Mans Nature and the casting of that superfluity was the seal of his Promise to sanctify Abraham's Seed and we may say this seal was in some manner communicated to the Females Now I think 't is clear enough how under every Testament there hath been a Sacrament appointed by God to introduce those whom it is administred to into the Church Circumcision was it in the time of the Jewish Church as Baptism is in the time of the Christian this is the Key that openeth it for us whosoever doth not go in at this door which is the Ordinance of God when he may (a) John 10.1 He is a Thief that would break into the Sheepfold My Second Argument is from Christ's command to the Apostles (b) Mat. 28.19 To Baptise all Nations under which Men Women and Children must be comprehended and he who saith all excludes nothing When St. Paul saith (c) Rom. 5.12 By one Man Sin came into the World and by Sin death so death passed upon all Men none may deny but that Children as well as Men are comprehended under the Name all Men for
Repentance it doth not follow they must be deprived of Baptism for all this might be said of Circumcision and yet God commanded Children to be Circumcised and to oppose this as contrary to reason is to Dispute against God who would have Circumcision a Sacrament of Regeneration for as I observed before 't is called Circumcision of the Heart and without Hands to be administred to Children whereby we are taught 't is not always necessary the Truth signified in a Sacrament should go before the Sign sometimes 't is enough it should follow at least in part so that except one would make which were a kind of Blasphemy the Mercy of God less towards us and our Children than towards the Jews and their Seed we must not deprive them of Baptism the Seal of that Covenant no more than they were not deprived of Circumcision for by these Two Sacraments God did and doth separate some from others to offer them his Salvation They who have no right to the Promises must joyn themselves to Christ's Flock before they receive his Mark Thus God instructed Abraham in the Doctrine of Faith and in his Covenant before he gave him Circumcision but once having admitted him into the Church he ordered his Seed to be made partakers of the same benefit Out of what hath been said one would hope every Rational Man would be satisfied how Infants ought to be Baptised and the Sign not to be denyed those who may have the Thing signifyed But because I know (a) Matth. 13.11 'T is not given to all to know the Mysteries of the Kingdom of Heaven but only to those whom God is pleased to reveal it to for 't is not any man's Parts or Learning that can do 't (b) 1 Cor. 3.6 Paul may Plant Apollos may Water but God alone can give the Increase To him must be left the Success of things all I now can do is to beseech the Lord to open (c) Luke 24.45 the Understanding of those who are concerned As he did that of his Apostles that they might Vnderstand the Scriptures and open their Heart as that of [d] Acts 16.14 Lidia to attend unto the Things spoken Some other things there are relating to this matter wherein Anabaptists differ from us which we must not omit The First is about the outward Act used in Baptism They would have it done with Dipping whence they have gotten the Name of Dippers and 't is the signification of the Greek Word whence comes the word Baptism And though as much as we can we must close with the Ceremony of the Institution yet that outward Rite is not of the Essence of the Sacrament and that which is used hath the same Effect and Signification It doth not appear any where that they that were Baptised were dipped under Water for they had been in some Danger of being Drowned but that they went into the River or other Water and he who Baptised as John Baptist or other poured it upon their Head whereupon they were accounted to have been under Water as in some kind they had been but those who at that time were Baptised were persons come to Years and consequently more able to resist the Coldness of the Water in cold Weather in case any Quantity had been poured upon them which yet was but little But leaving aside the Difference of Climates Hot or Cold of Constitutions Weak and Strong of Age Childhood and Manhood or Inconveniency that might arise therefrom I say in the Church Sprinkling hath succeeded Dipping and not without Ground in Scripture for the word Sprinkling is used for the Thing signified and of this we have Two Witnesses St. Paul is the first (e) Heb. 10.22 Let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water There are Sprinkling and Washing And chap. 12.24 't is spoken of the blood of Sprinkling The other is St. Peter (f) 1 Pet. 1.2 Thorough Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ If the Thing signified be represented with Sprinkling so may the Sign be administred with Sprinkling and the Child lying upon it's back in man's Arms may be said to be under the Water sprinkled upon it's Face We also find in Scripture that the Administration of that Sacrament is both as to the Sign and Thing signified called Washing so that there is no certain and constant Obligation to the strictness of the Greek word and to the outward Rite of Dipping and Sprinkling Answers the end of the Sacrament and the Analogy between the visible and the invisible parts of it as well as Dipping and we see in the Lord's Supper there is no Obligation to any certain Posture so that provided there be no Superstition nor Idolatry it may well be received Sitting Kneeling or Standing Another thing we differ in is about Rebaptisation Hence they are called Anabaptists from baptising again those that were baptised before The Church of Rome doth not rebaptise those who from us turn to them nor we those who from them come to us but Anabaptists do all that come to them out of other Perswasions and though the Lord's-Supper be administred many times yet Baptism is not or ought not to be but once because Baptism is the Sacrament of Initiation and the Lord's-Supper of Nutrition and Increase Baptism is a Regenerating and the Lord's Supper a Confirming and Strengthening Ordinance Now as there is but one beginning of spiritual Life thorough Regeneration and there is but one Introduction and admission into the Covenant so the Sacrament of these things ought only once to be administred but as during our whole Life we need spiritual Nourishment so the Sacrament of it ought often to be reiterated as in our natural Life we are born but once but we must Eat often to preserve our Life I must resolve a Difficulty and then I have done 'T is said in one place [g] Ephes 4.5 One Lord one Faith one Baptism And in another 't is spoken of the Doctrines [h] Heb. 6.2 of Baptisms as of many There is certainly but one Sacrament of Baptism instituted by our Lord Jesus In that first place the Apostle exhorteth the Ephesians to Unity for this reason that our whole Salvation is grounded upon it in it's Principle Progress and End One God One Lord One Faith One Baptism one Hope one Body and one Spirit whereby all these are united In consequence of this we find [c] Acts 4.32 the multitude of those that believed were of One Heart and of One Soul Philip. 1.27 and ought to stand fast in one Spirit with one Mind So that this admits of no difficulty But in the other place the Apostle exhorteth the Hebrews to tend to a perfection and make a further progress in the knowledge and way to Salvation the Principles thereof having been laid before whereof
Effects of Oppression for thereby man's right and just Cause are oppressed and we know what the wise King saith in the Case (o) Eccles 7.7 Surely Oppression makes a Wise Man Mad. He that loseth his own loseth his Wits with a surely therefore will he endeavour to see himself Righted and if Lawful ways because they be Corrupted and Abused do fail then God knows what the next Step will be Right oppressed is sometimes turned into Fury and this is the ready way to set Men together by the Ears and to make them to Cut one another's Throats the Mine and Thine is the ground of Discord in the World and therefore 't is but just that every one should enjoy his own whereupon God the Sovereign Judge saith (p) Ezekiel 21.27 I will overturn overturn overturn it and it shall be no more until he come whose Right it is and I will give it him Though Men will not I will Therefore when Perjury is found to be in a Cause which appears by Contradictory Depositions for 't is not possible for a Thing to be and not to be a man cannot at the same time be in Two several Places so in the same Circumstance of a Matter one to Swear for the other against is a palpable Contradiction for two contrary Oaths about the same thing cannot be True but if one be the other necessarily must be False as if one Swears that such a man at such a time was in the Countrey and I Swear that same Person at that same time was in the City because for several Days together I met with Saw Discoursed had Meetings Walk'd Managed Businesses with and visited him in his own House and I cannot believe that a Spirit had assumed that Man's Body to act all that part with me nor that I saw a Vision or was in a Dream all that while Hence it clearly appears that there is a Perjury in the Case for as some have Sworn the Truth so others have that which is False Wherefore the matter is very well worth strictly and narrowly Inquiring into to find out the Truth and see at whose Door the Perjury lyes there to Punish it that hereafter Men be not exposed to the Mercy of such Wretches and Villains And what I say is for one side as well as for the other for I am Partial for neither only for the Truth the justice of the Cause is what I stand for and am no ways Byassed by the Merits of Persons Upon such Accounts Men ought to Swear for no other End than to bear Record unto the Truth which I pray God to Discover as he is the most True and Faithful Witness and as he is the Great and Supream Judge to cause an Exemplary Punishment to be made of this loud and crying Wickedness as they that are concerned to do it shall answer to God at the last Day for Judges Juries Witnesses Parties and every Man shall some time before the Iudge of the whole Earth stand to be Tryed and Judged when there shall be no Dissembling nor Concealing of the Truth but all things shall then be manifest and be seen even just as they are In the mean time what Laws are in being against the Crime ought exactly to be put in Execution and wherein they are Defective and Wanting it may easily be Supplyed by the Legislative Power when those in whose Hands is the Executive part who have so many Occasions to observe where 't is Wanting and where not do according to their Duty represent it to them Thus all will unanimously concur to set up the Glory of God the Good and Welfare of the Nation and to the Immortal Praise of all those that will be Instrumental therein or to their Eternal Confusion if they neglect it (q) Psalm 94.2 Psalm 63.11 Then lift up thy self thou Judge of the Earth and the Mouth of them that speak Lies shall be stopped FINIS A DISCOURSE ABOUT INFANT BAPTISM THE Doctrine of the Sacraments is of so high a Concernment in the great Mystery of our Salvation that the Enemy thereof Satan hath raised many of his strongest Batteries against it They are the Seals of God's Pardon which he doth what he can to Tear or at least to Deface thereby to Deprive us of the Assurance of God's Love in Christ As to the First which is Baptism how many Disputes and Questions hath he started against it With Papists we have no less than Seven about it whereof the Two First relate also to the Lord's Supper As first to the number There are but Two Sacraments and they would have Seven 2ly The Vertue of the Sacrament doth not depend upon the Intention of him who administers it 3ly It is not lawful for Lay-men or Women to Baptise 4ly The Baptism of John had the same Vertue and was as Effectual as that afterwards Administred by the Apostles 5ly Baptism ought to be administred according to Christ's Institution without any Addition Diminution or Alteration whatsoever 6ly Every Child Baptised is not thereby Regenerated and every one that hath the Sign hath not the Thing Signified 7ly Baptism is not absolutely necessary to Salvation for some are Saved without it but it ought not to be neglected or delayed See how sometimes God suffereth men from one Error to fall into another and to maintain one they multiply others Thus Anabaptists to Assert that Infants ought not to be Baptised hold the Quintessence of the Damnable Pelagian Heresy 1st That they have no Sin 2ly That there is no Original Sin at all 3ly That no Sin comes by Nature but is Learned only by Example and Imitation of others 4ly That all that dye in Infancy shall certainly go to Heaven for none is Damned but for Actual Sins Against what Scripture saith First All Infants are Sinners (a) Psal 51.5 Behold I was shapen in Iniquity and in Sin did my Mother conceive me 'T is the case not only of David but of every one else (b) Isai 48.8 For we are called Transgressors from the Womb and (c) Ephess 2 3. by Nature we are children of Wrath even as others Then Secondly Many Infants have been made Vessels of Wrath and the Effects of God's Wrath for Sin are fallen upon them as in the Flood in the Destruction of Sodom and Gomorrah God's Order to Saul (d) 1 Sam. 15.3 was to Destroy utterly the Infants and Sucklings of the Amalekites And the Psalmist (e) Psalm 147.9 declareth him Happy that dasheth the little ones of the Babylonians against the Stones But Thirdly All Sin is not Learned by Example as we see in the Case Cain who had no Example of any Murther Committed before him Their Fourth Assertion is Rash and without Ground in Scripture But now to the Point The Word Baptism in Scripture hath several Significations It is first taken for the whole Holy Sacrament instituted by our Lord sometimes for the Sign (f) Matth. 3.11 Water and other times