profit was there of circumcision the Apostle saith much every way and what is the advantage of the believing Christians child and Gods covenant with them what no more then of Turkes and Iewes where is then that promise I will be a God unto thee and thy seed interpreted by S. Peter the promise is to you and your children and to as many as the Lord our God shall call what is it of force only to men and women of yeares where 's the infants part where is his priviledge of federall holynesse as being borne of believing parents What must they be interessed onely when they come to that act of which by nature they have the faculty That is the act of understanding â—aith and repentance In those acts the persons and children of Turks and Iews have a right in the same promises you cannot exclude any person from baptism who believes in Christ repenteth and desireth baptism at your hands Thus you make the promise of God concerning the children of the faithfull of no effect by your tradition and vain opinion But to amend this you say Baptism is not the means of conveying the holy Ghost I suppose you mean the ordinary gifts and graces of the holy Ghost as faith love hope sanctity c. if not there may be a double fallacy in your assertion First in the term conveying and next in the term holy Ghost both whiâ—h may be homonymically intended and then your discourse is meerly captious and to discover it is a sufficient answer and indeed by your following words God by that miracle did give testimony c. it seems you mean that baptism is not now the ordinary means of conveying the holy Ghost that is the gift of miracles unto the baptized if so here is both an homonymia and an ignoratio elenchi Your reason being reducd to a Syllogisme you might take these words the holy Ghost for the ordinary gifts and graces of God necessary to salvation in the one proposition and for the extraordinary in the other and so the question were mistaken which is not whether baptism be an ordinary means of conveying the extraordinary gifts of the holy Ghost into the baptized as speaking divers unstudied languages curing the sick raising the dead casting out devils c. which we affirm not but whether baptism as the word preached be not the external ordinary means by God appointed to seal us up to a lively hope in Christ to beget faith and to engage us to repentance and newness of life to which all that you here triâ—le concerning imposition of hands and insinuation of rite to confirmation is nothing to purpose neither is the case of Cornelius and Peters argument thereon any waies advantagious to you for you confess it a miracle and how then is it pertinent to our present question You say that God by that miracle did give testimony that the persons of the men were in great disposition to heaven and therefore were to be admitted to those rites which are the ordinary inlets into the kingdom of heaven I then demand if that argument be good Are not children of believing parents to be admitted to those rites which are the ordinary inlets into the kingdom of heaven seeing they are also in great disposition to heaven whom Christ blessed and proposed for paterns to all that shall enter therein But we answer 1. That the great disposition which you talk of was not so much the gift of miracles as the persons inward baptism by the spirit of regeneration and sanctification for the gift of miracles is not of it self any certain argument of salvation see Matth. 7. 22 23. but this was a sufficient warrant to Peter to baptize them as being marked out thereby for the visible Church at least into which elect and reprobate may come 2. To the main we answer That as by delivering a key putting in possession of an house is not only signified but also livery and seisâ— the conveyance and chirogrophum are passed confirmed and actually made sure So in baptism by water the washing which is wrought by the blood of Christ is not only figured but also at last fulfilled in the elect by Christ. 3. In a right use of the Sacraments the things therby signified are ever held out and convey'd together with the signes which are neither fallacious empty nor void of a due effect or without the thing represented because they are of God who cannot deceive and is able to give the effect if the receiver do not ponere obicem therefore the Sacraments are rightly called the Channels or Conduits of grace that is the ordinary means to convey the graces of God into the receivers 4. God confirms his mercies to us by the Sacraments wherein the Minister by Gods own deputation beareth his person or place in the Church as well as in preaching the word so that what they doe who are his Ministers by his appointment he doth both in respect of the institution and effect So the Lord is said to have anointed Saul whereas Samuel anointed him so Jesus made and baptized more disciple then Iohn whereas Iesus baptized not but his disciples by his assignement Therefore although these signes neither convey grace nor confirm any thing to them for good who keep not the Covenant for God made no promise to them yet are they means to convey the graces of God to those that do To conclude we affirm not that baptism conveyeth Gods grace to all that are baptized but to the elect only as that whereof he hath made a peculiar promise to them and that so certain as are those things which God himself sealeth covenanteth for and testifieth in heaven and earth as 't is written There are three that bear record in heaven the father the word and the holy Ghost and there are three that bear witness in earth the spirit and the water and the blood Now if we receive the witness of men the witness of God is greater Under the mouth of two or three witnesses every word must be confirmed and taken for sure how much more when we have by Gods blessing the same witnesses of our faith who are also the promisers workers and sureties of our salvation But from thence you say to argue that wherever there is a capacity of receivinig the same grace there also the same signe 〈◊〉 to be ministred and from thence to infer poedo-baptism is an argument very fallacious c. Quis tulerit Gracchos your dispute is fallacious upon your grounds on which we go not and so all your impertinent superstruction here falleth together They that are capable of the same grace are not alwaies capable of the same signe for women under the law of Moses although they were capable of the righteousness of faith yet they were not capable of the signe of circumcision I would gladly be resolved quanta est illa propositio is your meaning Some of them
warrant have you to wrest this similitude to what you please in those similes which are most apt there may be many disconveniences found Or what commission can you dream of that gives you authority to draw this alledged Scripture beyond the Apostles scope and purpose rather to that which seems to favour your fancy and practise of immersion then to another sense 2. Those expressions Rom. 6. 4. are meerly figurative and therefore do not at all bind us to any external or literal sense or observance in the maner of baptizing if the similitude must fully hold some might possibly reason thus as Christ was first dead and buried and rose again the third day so we must first be dead and buried and then be baptized and rise with Christ a third time Marcion that old pernicious heretick held that one might be three times baptized or they might infer that we must not rise up out of the water into which we are dipt until the third day but how absurd such inferences are none can be ignorant 3. The alledged scripture concludes not the manner of our baptism but the effects thereof not how the water should be applied or in what maner we should be baptized whether by sprinkling washing or dipping but how we ought to live who are baptized that sin should henceforth have no more power over us then if we were dead that we should so live to righteousness and bringing forth fruits thereof as being implanted into Christ and so no more living our own life but the holy life of Christ. 4. He saith not We are buried with Christ in water or juâ—â— as Christ was buried in his baptism but into the likeness of his death that like as Christ was raised up from the dead so we should not be raised oâ—t of the water but walk in newness of life Here is the main substance of the similitude 't is not in any circumstance Now I would fain know whether a man may not walk in newness of life being baptized with sprinkling as well as if he had been doused 5. The argument here drawn to prove necessity of immersion is a fallicia accidentis a reasoning from the the substance to the accident Suppose thus We must be baptized into the similitude of Christs death But he was covered and rose again ergo We must be covered with water that we may be raised again c. Non sequitur his being covered in the rocky vault was but a circumstance as was his lying covered to the third day therefore it can be no more here concluded that we must be like Christ in being covered with water in baptism then that we must lie under water three days and nights in our baptism because he lay so long in his grave for why should one circumstance or accident be concluded rather then another 6. If the similitude must be so strictly urged it will be rather for us Christ was not thrown down prone with his face downward as they use to dive their disciples but honorably embalmed and decently laid in a new Sepulchre and we use solemnly to bury our dead with their faces upward sprinkle dust and earth upon them and in such decent posture we baptize Infants by putting our sprinkling water on them or by dipping them 7. Christs natural body was truly dead buried we must therefore understand that which must be done in us by analogy and proportion and not wrest the Apostles words to a litteral sense The body of sin is then buried when the power thereof is enervated and weakned and as it were a dead carcase is so over-whelmed and buried that it can no more move and force a man whither it would and was wont and this is said to be done in Baptism in a twofold respect 1. In respect of Christ into whom when we are implanted by baptism all the benefiâ—â— of his death are freely given and sealed to us so that our sins are buried in his grave who bare our 〈◊〉 in his own body 1 Pet. â— 24. so in his burial our sins were covered no more to appear in judgment against us or to be imputed to us 2. In respect of our mortification sacramentally accomplished in our baptism and by the Spirit of God by certain degrees in al our life long though bodily death being a privation of life hath no degrees he that is dead dyeth no more yet in our spiritual death to sin there are degrees we dye daily as the power of sin is more and more broken in us That baptism which is not agreeable to Christs or Iohns baptism is not instituted by Christ therefore mans invention and will-worship But washing or sprinkling with water agreeth not with the baptism of Christ or John for they baptized and were baptized in Jordan and the Eunuch was baptized in the brook Acts 8. 38. therefore baptizing with sprinkling or only washing is not instituted by Christ. We answer 1. This is a fallacious arguing the termâ— agreeable being homonymical 't is doubtful in the assumption whether he mean agreeable in substance or in circumstance that which is not agreeable in substance with the baptism of Christ and Iohn Baptist is not instituted by Christ but this holds not in point of circumstance for then there could be no lawful baptism but in Iordan or some other water of Palestine 2. It follows not that Iohn B. dived Christ or any other into water or Philip the Eunuch because Iohn baptized in Iordan where were some sandy places because we read they went down into the water for so they may do who only wet their feet or go up to their knees or anckles we must consider that in the infancy of the Gospel they had not publike Oratories and Fonts to accommodate them baptizing as in a setled state of the Church we have seen and therefore they baptized where they could have convenience of water which in that dry region was not every where to be had as appeareth in that reason of Iohns baptizing in Aenon near Salim given by the Evangelist because there was much water there 3. It is not probable that Christ was dipt cloathes and all in Iordan and so went immediately wringing-wet into the wilderness see Mark 1. 1 2 10. nor that he was stripped naked with such a confused multitude of men and women as 〈◊〉 to Iohns baptism see Luke 3. 21. Matth. 21. 31 32. Matth. 3. 5 6. 4. It is but a weak Fallacy to dispute à particulari ad generale thus some went iâ—to the river to be baptized therefore all that are to be baptized ought so to do for in things circumstantial and without some binding Precept to impose them as duties a particular example can beget no general rule for our due and necessary imitation 5. If it could be proved which all our Antagonists can never do that Christ and those whom Iohn baptized were duckt into the water when they were baptized yet
act and ministery none of ours ever so reasoned And why cannot God as well do his mercies to infants now immediatly as he did before the institution either of circumcision or baptism Once again we say We question not Gods power truly nor his will in many Infants dying before they could be baptized the question is whether we may or ought according to Gods revealed will baptize them In which it seemeth to us a very weak querie And why cannot God as well do his mercies to Infants now immediately c. However you say there is no danger that Infants should perish for want of this externall ministery c. Not to dispute Gods secret counsels we say the danger will be to the despâ—er and neglecter of Gods Ordinance wherein Tertullians Assertion may serve for a reason Because saith he he shall be guilty of a mans destruction who shall omit to do that which he freely might have performed For say you Water and the Spirit in this place John 3. 5. sigâ—ifie the same thing and by water is meant the effect of the Spirit cleansing and purifying the soul c. It is true that Calvin Oecolampadius and some others do not think that Christ doth there precisely speak of Baptism but that he either opposed it to Pharisaicall washings and purifications to which possibly Nicodemus with whom he then discoursed might be too much addicted Or that those words are simply to be interpreted concerning Regeneration but Iustin Martyr Chrysostome Theophilact Cyril Euthymius Augustine Rupertus Bâ—naventure Musculus B Aretius R. Rollâ—c Pelargus and others expound these words concerning Baptism the Sacrament of Regeneration the present speech of Christ being concerning Regeneration and it is most probable that Christ therein respected the common order of the Church mentioning the Spirit and Water to shew that we must be baptized if we will be saved yet 't is not the water but Gods holy Spirit which washeth away our sins Neither doth he so simply and necessarily tie the grace and efficacy of Gods Spirit to the Sacrament of Baptism as if none could be saved without Baptism and that God could not extraordinarily and immediately save Whatsoever Papists say to the contrary to assert their bloody decree and cruell doctrine concerning Infants dying without Baptism yet their Schoolmen and they in their more sober fits confesse that God hath not absolutely tied his grace to the Sacraments Christ â—aith He that shall believe and be baptized shall be saved but in the Antithesis he saith not Whosoever shall not be baptized shall not be saved to shew us that faith alone may sometime be sufficient to salvation as in the penitent Thief but nothing can suffice without faith because without it it is impossible to please God And because faith onely apprehendeth Christ in whom alone there is salvation Acts 4. 12. To conclude it doth not appear that Water and the Spirit in the fore-cited place Iohn 3. 5. signifie one and the same thing Although Christs Baptisme with the Spirit which gives the effect of Baptism were more excellent then Iohn Baptists or any Ministers of the Gospel for so is it still and yet no sober man will deny that the water in baptism and the Spirit do differ as the externall sign and inward grace thereby signified You say further You may as well conclude that infants must also passe through the fire as through the water c. This assertion might better have suited with the dream of some â—anaticall Iacobite What will not such an advocate say for his Clients I appeal to your own conscience may we as well conclude against Gods word as for it God expressly saith Deut. 18. 10. There shall not be found among you any one that maketh his son or his daughter to passe through the fire and it is above all rationall controversie that he instituted baptizing with water who said Baptize all Nations without any exception at all to infants this is a poor trick of yours to elude Scripture And where doth Peter say the same thing that we may as well conclude that infants must also pass through the fire as through the water No no Peter by the Spirit of truth speaketh another thing indeed intimating by those words 1 Pet. 3. 2. Not the washing of the flesh but the confidence as we translate but the answer of a good conscience toward God the effects of the inward baptism which the Syriac in his Paraphrasticall interpretation of that place maketh more clear but confessing God in a pure conscience as when in the peace thereof we call upon him with an holy security of his hearing us which can be onely in the inward Baptism which the Spirit of Iesus giveth by faith and sanctification wherein we have peace toward God in the assurance of our justification Rom. 5. 1. Rom. 8. 15 16. So that the sum is that the outward sign the water and washing of the body in baptism is not sufficient to salvation if the Spirit of Iesus give not the inward effect thereof and therefore it is dangerous to live securely in sin and unbelief as too many do in vain confidence that they must needs be saved because they have been baptized into the visible Church of Christ No but the externall sign availeth not where the inward grace thereby signified is wanting So in the preaching of the Gospel administration of the holy Eucharist mans ministery can nothing prevail to the receivers salvation without Gods Spirit giving the inward effect so that Peter briefly toucheth the power use of baptism recalling us to the testimony of a good conscience that confidence therein which can endure the sight of God and his Tribunal and flye unto him in all wants through Câ—rist But this Scripture is fanatically perverted by Schuincfeld others who would hence coÌ„clude against the effect of the Sacrament in the elect whereas the Apostle affirmeth not that the institution of Christ for baptizing the body with water is vain or effectless but secretly admonisheth carnall Gospellers that they rest not in their security but consâ—lt their own consciences whether they find there the effect of their baptism so that he neâ—ther saith that infants may as well pass through the fire as through the water as you trifle nor is this place any thing to the purpose in this question of Infant-baptism so that your following confused Hypotheses are of no value or use except to puzzle the Reader to find out what you mean which he hardly shall Therefore when you express your self more orderly and clearly we owe you an Answer This you sayâ— no more inferres a necessity of Infants Baptism then the other words of Christ inferre a necessity to give them the holy Communion Nisi comederitis carnem filii hominis c. This is another argument of Anabaptists à pari if infants say they are to be baptized they are also to be
is considerable either as it is in or of the subject 1. A previous disposition in the subject we may understand eitheâ— as a self-disposing by some intrinsecal and inward faculty or as a being extrinsecally disposed and fitted by some other power to a capacity or receptibility of something which yet it hath not neither was capable thereof before such a disposition Now this in our present instance presupposeth or speaks some change of the mind by illumination faith remorse of conscience purpose of leading a new life and desire to be implanted into Christ and the communion of Saints by baptism and so it is internal or professing of that endeavour of knowing the mysteries of the Gospel saith and repentance testified before men and so these dispositions are external or expressed to men whom it may concern these are necessary in persons of years coming to baptism 2. there is a previous disposition of the subject without any present change of the mind which springeth from his relation to some other or some others act So some titles of honour come on children in their fathers Charters without any present change of the childs mind so Lands and Inheritances by right of adoption may be setled on them in their infancy without their present change or knowledg so also the believing parents priviledg and being within Gods Covenant made with them and their children previously disposeth infants to the seal thereof to wit by giving them a certain right thereto and so was it in circumcision But if a Proselyte were to receive the seal of the Covenant he must necessarily be prepared and first disposed thereto by the knowledg of Gods Law and Covenant faith repentance or at least the profession thereof and those other rites which the Law required on that behalf The infants previous disposition to circumcision was no other then his fathers and his own priviledg and being within Gods Covenant Of the child was neither faith nor repenâ—ance required for the present but future so must we understand concerning baptism the seal of faith under the Gospel And not say you to instance in those innumerable places that require faith before this Sacrament there needs no more but this one He that believeth and is baptized shall be saved I answer 1. Deal fairly dispute ad idem and shew me one place of Scripture which universally requireth faith before this Sacrament and you shall be excused for the innumerable places which you speak of We can shew that the rule holds not universally that faith must precede the Sacraments for though Abrahams faith preceded the seal thereof yet Isaaks seal preceded his faith Mr. Calvin expresseth the reason hereof Why saith he doth in Abraham the Sacrament follow faith and in Isaak his son it goeth before all understanding because it is meet that he which being in full-grown age is received into fellowship of the Covenant from which he had hitherto been a stranger should first learn the conditions thereof but an infant begotten of him needed not so which by right of inheritance according to the form of the promise is even from his mothers womb contained in the Covenant And certainly in this respect God calleth the infants of covenanted parents sons and daughters born unto him Ezek 16. 20. 23. 37. be esteeming them his children who are born of those parents to whom God made the promise to be a God unto them and their seed after them which promise as truly concerns us and our children as it concerned Abraham and his 2. If the argument be good from that place Mark 16. 16. He that believeth and is baptized faith is first named and then baptism ergo faith must precede baptism Why shall not the Argument from other places be good to the contrary as Iohn 3 5. Except a man be born of water and of the spirit he cannot enter into the Kingdom of God Baptism is first named and then regeneration therefore baptism must precede regeneration So again Ephes. 5. 26. Washing with water that is baptism is mentioned before the word ergo we must first be baptized and afterward receive the word 3. If this argument were good how many men and women of age must by the same reason be denyed baptism For all have not faith but the truth is that to be born in the Church is unto or in infants instead of profession of faith and repentance as to the outward seal for which we contend and profession of faith and repentance is to and for the adult instead of the same for their right to the desired seal so was it to Ismael and Esau whom God hated because they were born of covenanted parents 4. Sure it is that Christ in the forementioned place speaketh of men and women of years For you confess that infants as such cannot believe and what then must follow if your cruel principles were true Christ saith But he that believeth not shall be damned If this were as you would have it spoken concerning infants also what should become of all those that die in their infancy what are they damn'd Here appears an inexcusable perversness of these men who when children are proposed to their interest in general terms granted them there they would exclude them except they shew a particular warrant and baptize all Nations without a baptize infants shall not advantage them for the seal of their admission into Christs visible Church But where a general rule is mentioned from whence they are in reason and all charitable construction to be exempted there it must include them for their disadvantage even to damnation without any particular warrant for such inteterpretation Mr. Cobbet observeth well That the Covenant-priviledges of grace are ever to be expounded in favour of the principal or less principal counterparties unless any exception be made of persons or priviledges by him which was the Covenant-maker To avoid this you must either acknowledg that the place you cite is either to be understood of those of years who contumaciously reject the Ordinances of God being hardned in wilfull blindness and unbelief and so that it doth not concern children as such or else you must allow infants some secret seeds of faith and regeneration and so you shall justly acknowledg their capacity of baptism Plainly you say thus faith and baptism in conjunction will bring a man to heaven but if he have not faith baptism shall do him no good True in those who though baptized as Simon Magus are yet but in the gall of bitterness but this is a meer ignoratio elenchi hence to conclude against infants baptism our question not being whether all that are baptized shall be saved but whether children of believing parents ought to be baptized which if you would thus disprove whosoever have not a saâ—ing faith that the Sacrament may do them good may not be baptized but children have not such faith that baptism received may doe them good ergo children are not
are to be excused from it we have answered in the â—oregoing paragraph if you mean from administration of infant baptism we deny your assertion and expect proof The second device you say was of Calvin and his You said before that some said infants have imputative faith and by the number you now attribute it to Calvin indeed Mr. Calvin saith as I have noted That infants are baptized into future repentance and faith which although they be not yet formed in them yet by the secret operation of the spirit the seed of either lieth hid in them and in the same chapter he saith as Paul there reasoneth That the Iews are sanctified of their parents so in another place he teacheth That the children of Christians receive the same sanctification of their fathers Also in the same chapter he saith not that I mean rashly to affirm that they be indued with the same faith which we feel in our selves or that they have at all knowledg of faith which I had rather leave in suspence c. but concerning imputative faith I find neither device nor approbation of Calvins Why did you not rather say that this device was P. Lombards who mentioneth the Imputative faith you speak of or some of the following Schoolmen Or Polydor Virgil who in his fourth book concerning the Inventors of these things cleareth Calvin from this invention saying Seeing infants by reason of their age cannot testifie their own faith as Cyprian saith it was providedâ— from the beginning that they should profess their faith by oâ—hers that aâ— anothers fault to wit Adam â—ur first parents sin was evil to them in so much that from their birth they were subject to originall sin so others endeavour might be good to them who therefore as Ambrose saith in his second book concerning the calling of the Gentiles believe and are baptized by anothers confession Or why do you not rather lay the invention hereof to Iustin Martyr who living long before any of these saith They are made worthy of the good things of Baptism by their faith who present them to be baptized The Reader may hence gather how little Calvin said for imputative faith and if he had affirmed any such thing yet how untrue it is that Calvin or any of his invented it But the pleader saith further Can an infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a man then if he had not been baptized Pag. 241. Yes caeteris paribus for though the Sacraments work not the same effect in all receivers yet Gods holy Spirit deserteth not his ordinance in the elect though for causes ever just though most unknown to us it doth not always alike shew its power in the recipient It is true that the seal and ministration of man can nothing profit where God giveth not the inward Baptism by his holy Spirit though the inward may save without the outward as hath been noted but your supposition being rightly laid concerning an elect infant baptized and so carried away you must grant that God whose election can by no means be defeated or made voyd will give and make effectuall the means to the end that is salvation whether by acquainting the party baptized with his will declared in his word preached to him or by his secret work within him if he will take him away in infancy in the adult coming to the knowledg of Gods covenant in Christ and of his own sealing in infancy it must make him more confident of his implantation into Christ then if he knew that he never had been baptized What then Must this be by vertue of baptism by water onely or the externall ministration thereof No but by the power of Gods Spirit working on his ordinance and accomplishing his own decrees do we follow your supposition dividing preaching of the word to such when they come to years from the precedent seal Truly such a strange invention were absolutely without Art without Scripture reason or authority I would say as is your argument here alledged against infant-baptism but that you call it Demonstrative and Vnanswerable but consider how to overcome before you cry victory To answer your supposition suppose that an infant were not by any habituall faith so much as disposed to any actuall belief without a new master what could this conclude more then that it is necessary to the actuall faith of an infant come to fit years that he be taught the doctrine of faith repentance c. which we constantly affirm what makes this against infant-baptism We unanimously confess and solemnly profess that the infant so soon as it shall be able to learn ought to be and shall be taught the mysteries of eternall life and salvation by Christ so your demonstration proves but a poor fallacie you utterly mistaking or willingly dissembling the question We affirm not that the Word ought to be divided from the Sacrament whereof new-born infants are capable but that the word is to be preached to them they are to be instructed in all the Rudiments of Christian Religion so soon as they shal be able to learn I only add hereto what have you said in this your so much applauded argument against infant-baptism which might not as reasonably and religiously have been urged against infant-circumcision Could they if sent into Painim-Countreys with all the terms of your supposition have been more disposed to an actual belief without a new Master yet they had and we have right to the seal of the righteousnesse of Faith not for any excellency or ability to produce any good and saving effect in our selves bâ—â— through the merits of our Saviour the free mercy of God and the right of our Fathers with whom God made his Covenant for their persons and posterity Next you say To which also this consideration may be added That if baptism be necessary to the salvation of infants upon whom is the imposition laid Concerning Baptism in generall 't is considerable which Tertullian saith The Lord himself who owed no repentance was baptized and was it not necessary to sinners his reason will reach possibly beyond his opinion to infants also except we should say with Pelagius that they are not sinners Further we say that Baptism the â—aver of regeneration is necessary to the salvation of infants yet in case of privation or impossibility they are saved by the peculiar and extraordinary goodness and providence of God So that the necessity of Baptism as hath been avowed is not absolute as if none could be saved without it but necessary on our part who are to obey the ordinance of God God is not tied to his ordinance but we are he can otherwise save but we cannot be saved in the contempt thereof God saith Tertullian hath bound faith to the necessity of Baptism therefore Cornelius and those that were with him after they were sanctified by the holy Ghost were yet baptized neither
blind see the Sun what can you gain hereby it may be and certainly is that the Gospels light is hid to some the Apostle will tell you to whom and why 2 Cor. 4. 3 4. It is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them we undertake not to make the truth evident to every gain-sayer and despiser thereof but say of such an one as Elisha for his servant at the beleaguered Dothan 2 King 6. 17. Lord I pray thee open his eyes that he may see The most manifest light of the Gospel had not evidence enough with the Pharisees whom Christ pronounced blind and it concerned them chiefly which he said they have winked with their eyes c. an unbeliever may doubt of any truth and then it is not evident to him The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris being not confident of the truth of that they saw with their eyes and heard with their ears Carneades doubted of all things yet certainly many things were evident of themselves to those who could and would see and know manifest truths though not to him 4. They who deny convincing evidence in Gods Word not only erre not knowing the Scriptures but tacitely accuse the Wisdom and Providence of God for mans salvation of insufficiencie for how shall matters of controversie concerning faith and manners he decided without sufficient evidence and if you think there is not sufficient evidence in Scripture to keep us from errour and to direct us in the way of truth and salvation in what other rule or testimonie will you place such evidence as you would have what in Traditions and unwritten verities where shall we seek these among our adversaries nay but no man can be edified by that which is destructive or in Enthusiasms and Revelations but what evidence can there be in those things whose authority cannot be proved and whose truth cannot be infallible nothing less then that which cannot be false can be the ground of faith and religion whatsoever falleth below that supreme certaintie is but opinion at most Now the Word of God only is infallible because he cannot lye Tit. 1. 2. and therefore his Word is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3. 16 17. 5 If it be rejoined that in our present question and some other cases the Scripture saith nothing expresly and positively to evidence the truth I answer I with Tertullian I am confident to say that the Scriptures themselves were so disposed by the will of God that they might administer matter to Hereticks seeing that I read there must be Heresies which could not be without Scriptures 2 That is Scripture truth which the Scripture proposeth or enjoineth by necessary consequence though not in express words and whosoever disbelieveth or disobeyethâ— that so far he rejecteth the Scripture in his errour and ignorance of Scripture So the Sadduces denyed the resurrection of the dead among other vain arguments so principally a non scripto because Moses whose writings only they received did not in terminis or express words and syllables say the dead shall rise again now though that is true Moses did not expresly say so yet our Saviour told them that therein they erred not knowing the Scriptures Mat. 22. 29. where he meaneth not express words of Scripture but necessary consequence for certainly they knew the express letter yet thought they had not evidence enough from Scripture because they found nothing there in terminis against their errour which Christ yet justly chargeth on them Ye do erre not knowing the Scriptures as touching the resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Iacob Well what express Scripture is here to prove the resurrection of the dead that Christ should charge those that denyed the same with errour and ignorance of Scriptures Truly no more then we find for Infant-baptism in appearance much less yet thus he who could not be deceived chargeth them because denying necessary consequence they required express words now the consequence was thus God is not the God of the dead but of the living therefore the dead shall rise again To the folding up of all I might repeat sundry things which as necessarily conclude our Infant-baptism as Infants circumcision into the same faith Gods Covenant with Abraham and his spiritual seed that is all Beleevers Christs honouring Infants with sacred embraces proposing them as heirs and patterns designed for the Kingdome of heaven the extent of Gods federal promise to us and our children childrens capacitie of the inward baptism signified in the external sign whole Families and Nations baptized of which children are and ever were a great part Christs absolute command to baptize all Nations without any tittle of exception to Infants Infants-federal and ecclesiastical holiness by their parents and their own right But that I would not be irksom to the prudent and pious Reader to whom I heartily wish a right understanding in all things constancie in the truth and unitie of the holy Spirit that we may all meet in Gods eternal kingdom of glory AMEN A SURVEY OF The Controverted Points CONCERNING INFANT-BAPTISM c. THE SECOND PART CHAP. I. Infants of Christian Parents ought to be baptized I Need not be long in describing this Sacrament only I say that Baptism is a Sacrament of the New Testament succeeding Circumcision the Seal of the Old appointed by Christ for our Inlet into his Church our implantation into Him and the similitude of his death and resurrection in which the water sanctified by the word representeth the blood of Christ sealeth and exhibiteth to the Elect all the benefits of his inestimable merits death passion and resurrection to our regeneration remission of sins and cleansing our bodies and souls from them all though not presently so that we have no sin yet so as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation for the water by the Ordinance of God touching the body the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us 1 Pet. 3. 21. the end of Baptism is that being baptized we might be illuminated being illuminated we might be adopted sons of God being adopted we might be perfected that we may become immortally blessed In our being baptized in the Name of the Father the Son and the Holy Ghost we do as it were by a solemn Oath or Covenant declare and
which our present question is is one thing and the inward effect thereof another As it is also in the Word preached the Administration must be indifferently to all Mark 16. 15. whether stony thorny highway or good ground Gods Seeds-men must diligently sow the fruit and efficacy will be to Believers only Hebr. 4. 2. but that no meer man can foresee 2. What Illumination Infants have by the secret working and influence of Gods holy Spirit belongeth to Gods secret councel and therefore not to our inquest 3. Sanctification more then Ecclesiastical in order of time doth not always precede the Seal and Sacrament thereof as may be proved from Infant Circumcision but by the Sacrament which implanteth us into Christ and which is therefore the washing of Regeneration and Renovation the seeds of Faith Sanctity and good conscience are sowed in us which by a powerful and secret working of the Holy Ghost sheweth it self in due season without which work of the Spirit the Gospel most powerfully preached and Sacraments duly administred to the most knowing men and women could bring forth no better effects then a favour of death unto death and condemnation Seeing then the effect to Sanctification and Salvation is neither in the Minister nature of the Water and Washing therewith but in the Ordinance of God nor in the capacity or ability of the most prudent sons of men but in the sole working of Gods gracious Spirit why should any rest in opere operato the work it self done or deny it to any within the Church needing Regeneration that they may be saved Christ joyneth these two together Teach and Baptize and Believe Repent and be Baptized But Infants are not capable of Faith and Repentance Therefore they ought not as such to be Baptized We answer Here is an Ignoratio Elenchi in the mistake of the Question which is not Whether that teaching ought to be divided from Baptism which we affirm not but the contrary persons of years ought first to be taught to believe and repent and then to be baptized But our question is not concerning the Baptism of Adults or persons capable of these things for the present but of Infants here again the question is mistaken and therefore such disputes are fallacious It is true the water without the Word can make no Sacrament nor give any sacramental effect therefore neither young nor old may be baptized where the Gospel is not first preached and received For Baptism is a seal of the Gospel but believing Parents have been taught received the Gospel and been sealed into Gods Covenant therefore they ought to present their children to Baptism who are joynt Covenanters with them Again Baptism is administred with the words of institution by Christ appointed take away the Word and what is the Water but ordinary water The Word is added to the element and makes the Sacrament Whence is this so great vertue of the Water that it but toucheth the body and cleanseth the heart but by the Word not because it is spoken but because it is believed Moreover though God taught Abraham concerning the Sacrament of Circumcision and so he was circumcised and all his Males yet he circumcised Isaac at eight days old so long before that word of faith could be preached to Isaac he received the same Sacrament and Seal of the same Righteousness of faith in Christ in whom believing we also are saved Men of ripe years were first instructed concerning the institution end and use of Circumcision and then received the Seal but Infants as such not capable of instruction first received the Seal of Faith and if they lived to years then they were taught yet the Word and the Seal were not parted in either So is it in Infant-Baptism now Those Infants whom Christ blessed and of whom he pronounced Theirs or Of such is the Kingdom of heaven were such as were fit to be taught for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth And Christ in the persons of children blesseth those that were such in humility and innocency not in age We answer 'T is true that in their persons Christ commended humility and innocency and also shewed their interest in the Kingdom of heaven saying Of such is the Kingdom of Heaven that is of such persons and of persons of such quality for he proposeth Infants for a patern Now as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth a Son or Servant of years yet not always as common use of that word shews Matth. 2. 13 14 20. Luke 2. 21 c. so are the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 15. which without controversie properly signifieth Infants lately born as Luke 2. 12 16. Acts 7. 19. 1 Pet. 2. 2. new born babes and sometimes children in the womb as Luke 1. 41 44. that which is said 2 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a childe thou hast known the holy Scriptures is as much as the Greeks proverbially said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines à teneris unguiculis from thy tender years that is so soon as it was possible for thee to learn so Psal. 58. 3. The wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb they go astray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utero as soon as they are born speaking lyes So Psal. 22. 9. Thou didst make me hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I was upon my mothers breasts that is very soon very yong The Syriac 2 Tim. 3. 15. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a childe from thy tender years so soon as it was possible for thee to learn by a word indifferently signifying Infancy Childhood or Youth but that Luke 18. 15. the same render by the word which signifieth Infants 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms put his hands upon them and blessed them which sheweth that they were little portable children had they been of mans growth though never so humble or innocent they would have been too heavy to have been carried in the arms Lastly there can be no rational doubt but that he blessed Infants properly so called who took on him Infancy to save them Nor may we think that they are less then blessed of Christ who are saved by his blood as Infants are That which God Commandeth not in some express precept concerning his worship is not any better then mans invention Will-worship and may not be done But Infant-Baptism is no where in Scripture commanded in any express Precept Therefore it is no better then mans invention Will-worship and may not be done We answer 1. By demanding quanta est major Propositio if it be universal the sense running thus All that is Will-worship which is not commanded in some express Precept it is evidently false For there is no express Precept for many things
be admitted into the same by the initiatory seal thereof which is baptism that they may be externally known to be of the Church but Infants of Church-priviledged persons are members of Christs body the Church ergo they ought to be baptized that they may be admitted into the same by the initiatorie seal thereof which is baptism c. The major is thus confirmed such persons as were circumcised under the Law that they might be known to be of the Church ought to be baptized under the Gospel for the same end for baptism answereth circumcision and is called by the same name Col. 2 11 12. as having the same end effect to seal up the same grace unto faith mortification remission of sins admission into the visible Church If it be excepted that under the Law there was an express command for Infant-circumcision on the eighth day but there is none for Infant-baptism We say 1 Because there was an express command under the Law never repealed in the Gospel and the same end and use still remain therefore there need be none in the Gospel more then that general opening the kingdom of heaven to all believers in taking away the stop of the partition wall by that which is said Baptize all Nations None but Israelites and their proselytes were sealed under the Law none but male children at eight days old but now go baptize all nations without exception to nation age sex or condition 2 There is in all the Scripture no express prohibition neither caâ— any by any sound consequence imply it The assumption is thus confirmed Those whom Christ saveth are members of his body for he is the head of the Church and Savior of the body Eph. 5. 23. But Christ saveth Infants of believing parents therefore Infants are members of Christs body the Church The major is evident for Christ saveth none but those who are members of his body the Church The minor is as evident it being granted that any Infants are saved which is apparent from the covenant of God Gen. 17. 7. and the words of Christ of such is the kingdom of God as also by this argument Those whom Christ loved and for whom he gave himself to death those he will sanctifie and cleanse with the washing of water by the Word Eph. 5. 26. that they may be received into the Church and be made partakers of the benefits of his death but Christ not only loved and gave himself for persons of years but also for Infants therefore he will sanctifie and cleanse Infants with the washing of water by the Word c. 2 All Infants were by 〈◊〉 capable of sin and the expressions of Gods justice punishing the same by death sickness 〈◊〉 but Infants are not leâ—â— capable of the grace and mercy of God in Christ in respect of the expressions thereof then they were of his justice in Adam Therefore Infants are capable of the expressions of Gods grace and mercie in Christ which in the ordinary dispensation thereof is baptism The major is evident Rom. 5. 12. 1 Cor. 15. 22. The minor Rom. 5. 20 where sin abounded grace did much more abound that is Gods grace doth more abundantly appear in holding out the visible remedy then his justice inflicting the denounced puâ—ishment which could not be if Infants visibly involved in the condemnatorie sentence and execution thereof should be excluded from the ordinary and visible means of recovery and salvation by Christ which in them can be no other external means but baptism the laâ—er of regeneration it can be no less then a sacrilegious injury to the grace mercy of God in Christ to suppose that the sin of man is more powerfâ—l to hurt then the grace of God in Christ is to heal and save 3 If we ought not to baptize Infants then there must be some apparent let and impediment thereto either on Gods part prohibiting or on the Ministers part or in the Sacrament it self or in the incapacitie of the receiver but there is no apparent let or impdiment on the part or in any of these therefore there is none at all 1 There is no impediment on Gods part for God no where expresly or by good consequence saith Baptize not Infants or Baptize none but those who do first testifie their faith and repentance 2 There is no impediment on the Ministers part for he can as easily baptize Infants as persons of years 3 There is no impediment in respect of the Sacrament it self for all the essentials of baptism may be placed on children profession of faith repentance c. are conditions of baptism in persons of years and effects of it which may in due time appear and follow in baptized Infants those therefore are not of the essence of baptism nor so much as universal conditions thereof â—or the presâ—â—â— sprinkling washing or dipping in water in the name of the Father the Son and the H. Ghost are the essence of baptism so are not faith repentance or newness of life for it may be a true baptism where these graces do neither precede nor fâ—â—low it though without these preceding or following baâ—tism cannot be effectual to salvation which need not seem strange to him that considereth that Iudas 〈…〉 and many who were and now are truly 〈◊〉 are 〈◊〉 â—â—ved 4 Neither can the lâ—t be in the 〈◊〉 who cannot by any actual hardnes of heart impenitency or positive unbelief or contempt of the ordinance of God refuse or despise the grace of God offered in baptism Therefore they are to be admitted to that whereof they are apparently undeniably capable which is the external seal at least which is all that man for present can administer or we will contend for being most willing to leave secret things to God and to hope the best where the contrary cannot appear unto us only add hereto if the issue be put upon the capacitie or incapacitie of the Infant with relation to any condition so mucâ— insisted on let any of our Antagonists shew us how or wherin Infants under the Gospel covenant of grace in Christ have less capacity in respect thereof then Infants under the Law of Moses had or that baptism is not the seal of the same righteousness of faith in Christ wherof circumcision for the time was the seal 4 That which without any expressed exception to particulars Christs commission holds forth to all nations belongs to Infants as well as persons of years for Infants are alwayes a great part of all nations but Christs commission holds forth baptism to all nations without any expressed exception to particulars therefore baptism belongs to Infants of believing Parents as well as to persons of years 5 No man may forbid water that is the outward administration where God hath given the inward operation of his H. Spirit which maxim the Apostle built on in that then difficult question whether the Gentiles might be sealed into
Therefore the signing of Believers children with the sign of Gods Covenant which is Baptism is still in force 24. That which dependeth not on any age or act of man but on the meer institution and gracious promise of God as its ground may not be denyed by man to any comprehended under the general term of All Nations in respect of any age or defects thereof as want of understanding and the acts thereof in faith repentance c. in Infants But Baptism depended not on any age or act of man as its ground but on the meer institution and gracious promise of God therefore tought not by anyman be denied infants in respect of their present defect or want of understanding or the acts thereof in faith repentance c. they being comprehended in All Nations The minor appears in S. Peters answer to his hearers prickt in heart Repent and be baptized every one of you for the remission of sins For the Proâ—ise is unto you and unto your children c He saith not Be baptized for ye have repented ye are of age and a good understanding but Be baptized c. for the Promise is to you and to your children though they cannot yet actually believe repent understand c. yet they have Gods promise for the ground of their sealing on whose grace and ordinance the whole power and vertue of the sacrament dependeth But his grace and Ordinance depend not on any excellency ability or act of man therefore the Apostle fetched not the reason of his Exhortation from their â—ge or repentance but from the promise and mercy of God calling them who were far of 26. For conclusion I take up this congeriem of arguments out of the â—earned Vrâ—inus That opinion is pernicious which robs poor Infants of their right which obscureth the grace and mercy of God who would that Infants of Believers should from the womb be reckoned members of his Church which derogates from the grace offered in the new Coveâ—â—nt making it less then that in the old which weakneth the comfort of the Church and faithâ—â—l Parents which denyeth Iâ—fants that seal which should differ them from the children â—f Ieâ—s and Pagans which 〈◊〉 the Apostles reason Can any man forbid water that these should not 〈◊〉 baptiptized which have received the holy Ghost aswell as we which keepeth Infants as much as man can from Christ he expresly saying Suffer little children to come unto me which without a Covenant they cannot do spiritually nor without the external seal sacramentally Now such is the opinion of Anabaptists denying Christians Infants Baptism CHAP. IV. Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism examined and answered THe envious Philistims will still be casting earth into Isaacs wells of livings waters to stop them up Satan envying man these waters of life in the Laver of Regeneration eftsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls by causing them to renounce their Baptism and Christ whom they sacramentally had put on therein by taking on them another Baptism under a vain pretence that they were not susceptive of Baptism in their infancy nor lawfully baptized neither at all truly if happily they were not dipped under water for they say the institution of Christ requireth that the whole man be dipped all over in water so that the Anabaptists now hold that dipping the whole body into water is essential to baptism so necessary that except they are so dipt they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel Satan hath not ceased to trouble the Church concerning baptism Some of the Jews would have circumcision joyned with baptism the Archontici condemned baptism with a curse the Novatians deferred it to the last because they understood not the power of this ordinance of God to cleanse the whole life but thought that there was no mercy for him who sinned after baptism Liberius the Monk as also Fidus would have childrens Baptism tyed to the eighth day Anabaptists not only deny believers children Baptism as the Pelagians and Donatists did of old but affirm That dipping the whole body under water is so necessary that without it none are truly baptized as hath been said So the subtil enemy still assaileth Baptism in one part or another that we may not unaptly apply that to him his factors which Tertullian once said concerning the most impious Persecutor Nero He that knows him well may understand that nothing but some great or singular good thing is condemned by Nero And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace and more seriously and carefully endeavour to answer thereto in newness and sanctity of living by how much more the enemy regeth against it The Protestant Church holdeth that the word and the element make the Sacrament and that neither sprinkling is simply necessary nor washing or dipping unlawful but that according to the convenience of times places and persons either sprinkling washing or dipping in the name of the Father the Son and the Holy Ghost is the true form of Baptism and that caeteris paribus either of these three applications of the water have the same effect and may as convenience serves indifferently be used being fit to signifie the application of the benefit of Christs blood for the remission of sin and cleansing therefrom But our Antagonists say We are buried with Christ by baptism into his death that like as Christ was raised up from the dead even so we also should walk in newness of life Rom. 6. 4. But Christ in his burial was covered that he might thence rise out of the earth therâ—fore in Baptism we must be covered and as it were buried under water that we may rise again as Christ did We answer 1. Similitudes run not on four feet types signs and similitudes are not to be extended beyond the scope and meaning of the Speaker as might be shewed in almost innumerable instances lest not only absurdities but horrid blasphemies should be thence inferred The Ark in the Deluge was a type of Baptism 1 Pet. 3 20 21. what must the type and truth agree in all things must all the world be drown'd and only eight persons saved I doubt you would hardly agree among your â—elves which should be the eight The red-sea and cloud figured baptism 1 Cor. 10. 1 c. what would you have your disciples baptized with the sprie of two neighboring seas and a cloud of fresh water raining on their heads Ionah's being in the Whales belly was a type of Christs burial and resurrection you would not have your disciples in their conformity be three days under water These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines and now deal ingenuously what reason or
as can appear in Scripture how much water must be used herein noâ— how deep it must be as there is no quantum of the elements prescribed in the Eucharist neither is there in all the new Testament either one precept for or example of plunging or dousing the party to be baptized over head and ears under water 3. In Circumcision the whole body was not cut but onely the foreskin of the flesh whereby the whole person body and soul was sealed and admitted into Gods Covenant and so is it proportionably in baptism the seal of Gods prâ—sent Covenant In common use we know the seal of a writing obligatory is not set all over the deed but to some one part by which the whole is confirmed and as in Livery and Seisin a little turf of grass with a twig or smal bough delivered to the Purchaser investeth him in the whole state of the demeasn So here 't is the seal and subscription of a just Deed which passeth the estate not the quantity of the wax or largeness of the parchment nor greatness of the Character whether Text-hand Chancery Court-hand Secretary all these things are circumstantial and no more and so is it in the matter of much or little water in baptism the essence whereof is applying water to the body of the baptized in the name of the Father of the Son and of the Holy Ghost There is therefore no simple necessity of dipping the whole body under water it is sufficient if the face which is as it were the representative or epitome of man in which are united all the senses be dipped washt or sprinckleâ— 4 In baptism lawfully administred by washing sprinkling or dipping the elect have the same interest in the death burial and resurrection of Christ as if they were baptized in the deepest channel of Iordan or any other water Faith which instrumentally gives them interest in Christ being no effect of deep waters but of those Rivers of living waters whereof Christ spake Iohn 7. 38 39. to wit the Holy Ghost 5 Sprinkling doth also aptly signifie our sprinkling with the blood of Christ in baptism cleansing us from our sins â—nd sealing our election 1 Iohn 1. 7. 1 Pet. 1. 2. and pouring water signifieth the effusion of the Spirit upon us Tit. â— 5. and those sprinklings of the blood of sacrifices signified the very same Christ being baptized is said to have come up out of the water Matth. 3. 16. therefore he was in it And the Eunuch went down into the water with Philip in neither appears any sprinkling or washing but rather dipâ—ing We answer 1. It appearsâ— that Christ and the Eunuch were baptized it appears not that either they or any other whom Iohn B or any of Christs Disciples baptized were dipped all under water as hath been said any more then that they were washed or sprinkled with water The word Baptizing in the original signifying sprinkling washing or dipping therefore we take it to be indifferent which of the three ways baptism be administred respect being had to convenience of times places and persons 2. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cited places rendred Out of signifieth properly From as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From not from under the ships and so Christ might come from the water though he were never dived under it or though he had gone only to the depth of the first or second measure of the Sanctuary waters to the anckles or to the knees 3. Philip and the Eunuch are said to have gone down into the water Act. â— 38. for it was a descent to them the waters though shallow or possibly not within very low or hollow banks as Iordan and all great waters of Rivers usually run yet always running lower then the Superficies of the earth near the sources and channels thereof 4 The words Acts 8. 38. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And both of them descended c. so the word also signifieth to descend or to alight as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to alight from not to come from under an horse or to descend or lâ—t down ones self or to come down from some higher place as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus after Suidasâ— or to go down to some even place as to invest an enemy to wrestle fight or encountre also to go from one place to another as Acts. 17. 15. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob descended or went into Egypt Acts 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee down and go with them So Acts 14. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went down unto Attalia for so they usuually expressed going from one place to another as the Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 38. they went down both to or into the water from inforcing the conclusion aimed at therefore the Eunuch baptized was dived under water that it makes nothing for it more then that Iacob going down into Egypt was therefore duckt in Nilus or Peter in the waters of Cesarea â—r Paul and Barnabas in some Attalian waters because these were said in the very same word to go down to these places all which being frivolous and vain your assertion must be left unconcluded for any thing to the contrary in these cited Texts appearing Add hereto that here is nothing said of the Eunuch as going down into the water more then of Philip for they both went down c. now I suppose you will not affirm that Philip as and then when he baptized the Eunuch in that administration stood all under water with the Eunuch or that Iohn B. in the like action in Iordan was ever doused over head and ears for company And how then can it hence appear that the baptized were more dived then the baptizers Behold upon what unsound grounds our Antagonists build their pretended necessity of ducking their disciples in Rivers or deep waters CHAP. V. Protestants arguments against the supposed necessity of dipping rather then sprinkling or washing with water in Baptism THat which the word used by Christ enjoyning the duty of Baptism doth indifferently signifie and commonly import there being neither express example nor precept to restrain it precisely to either that is lawfully and warrantably to be done in baptizing But the word used by Christ enjoyning the duty of Baptism or Baptizing doth indifferently and commonly signifie dipping washing or sprinkling and there is no express example or precept in Scripture to restrain it precisely to either Therefore in Baptizing we may lawfully and warrantably pro more loci temporis statu personarum eitheir dip wash or sprinkle in water In the name of the â—ather and the Son and of the Holy Ghost The major is out of controversie The minor thus confirmed The Word used by Christ Matthew 28. 19 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth indifferently to wash
sprinkle or dip and as the learned Mr. Leigh well noteth it is taken largely for any kinde of Washing Rinsing or Cleansing even when there is no dipping at all So Aemilius Portus gives it by mergo immergo tingo intingo madefacio lavo abluo c. Suidas interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavant The same word signifiâ—th washing or sprinkling in many places of Scripture and from necessary consequences 1. From the types of that which was signified in the old Testament which the holy Ghost as hath been noted calleth Baptisms or Washings to wit by Sprinklings for how were they performed see Numb 19. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 70. gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water of Separation hatâ— not been Sprinckled upon him so is it often named there and Levit. 4. 17. The Priest shall dip his finger in the blood and Sprinkle it seven times c. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 14. 16. and Lev. 16. 14 15. he shall take the blood of the bullock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall sprinkle it with his finger So Numb 8. 7. Thus shalt thou do unto them to cleanse them Sprinkle water of purifying upon them So Numb 19. 18 19. A clean person shall take hysope and dip it into the water and Sprinkle it upon the Tent and upon the persons so Exod. 24. 8. Moses took the blood and Sprinkled it on the people and said Behold the Blood of the Covenant which the Lord hath made with you which signified the blood of Christ to cleanse them from sin as the water of Baptism now doth And these very Sprinklings the holy Ghost calleth Baptisms Heb. 9. 10. 13 2â— where the mystery is clearly unfolded 2. From the truth thereby signified So Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sprinkle you with clean water or clean water upon you and ye shall be clean how The Apostle â—elleth us I Pet. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto obedience that is by the Spirit of Sanctification and Sprinkling of the blood of Iesus Christ as 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 that is the water mentioned by Ezekiel the purifying water of baptism and Heb. 12. 24. We are come to Iesus the Mediator of the new Covenant and to the blood of Sprinkling that is the application of the blood and merit of Christ in Baptism for the remission of our sins 3. From necessary consequences from the common use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures where they cannot reasonably by interpreted by dipping but by washing or sprinkling as Matth. 2â— 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he did not dip his whole fist into the dish but only wet his fingers therein So Matth. 20. 23. Christ mentioneth his baptism which all understand of his blood-shedding not dipping therein but besprinkling therewith So Luke 11. 38. when the Pharisee invited Christ to dinner he wondred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not first washed before dinner it cannot there reasonably be interpreted that he had not first been dipt over head and ears in water So 1 Cor 10. 2. They were all baptized unto Mosès in the cloud and in the sea No reasonable man can think that all Israel with their wives and children were dowsed into the sea nay but they passed through dryâ— foot nor were they dived into the cloud but only as those who were rinsed or wetted under a rainy cloud by the drops thereof distilling on them So Mark 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Except they baptize or be baptized he meaneth not by dipping the whole into the water but as it is clearly manifested by the Holy Ghost the best interpreter of himself a little before they ear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with common hands that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwashen and in the same place as hath hath noted we read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the letter Baptisms of beds which was not by dipping into but though understood of tables which they commonly made of Couch-beds set together by sprinkling them with a little water which manner of purification they too superstitiously and commonly used As for the second clause of our minor proposition we appeal to Scriptures whether there be any express example or precept restraining baptism only to dipping over head and ears 2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element a little bread therein is as good and effectual as a whole loaf so here it is not as hath been said in the quantitie of the element but in the ordinance of God and operation of his Spirit Now herein Christ never gave any precept concerning the quantumâ— the Word and the Element make the Sacrament and a few drops sprinkled are as truly water as all Iordan 3. If Baptism in the type thereof were administred by God by sprinkling then it is lawfully and effectually so to be administred by man in the truth for in the main Analogy the truth must answer the type But Baptism in the type was administred by sprinkling infants as well as persons of yearsâ— for all Israel were baptized under the Cloud 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water 4. That administration of Baptism whereby Christ cleanseth his Church is lawfull and effectuall But Christ cleanseth his Church with the washing of water through the word Ephes. 5. 26. Therefore that administration of Baptism which is by washing with water according to his precept Matth 28. 19. is lawfull and effectuall 5. The Goaler Acts 16. 33. was baptized about midnight and it is improbable that he had any such store and convenience of water in his house as to dip himself and family or that they went out to some river at such a season neither was it probable that three thousand added to the Church in one day durst in those times when Christians were so eagerly persecuted go publickly with the Apostles to the poole of Bethesda Siloam or the brook Cedron or any like place to be doused more probably they were baptized by washing or sprinkling with water as they had private accommodation thereto nor could so many in one day have been baptized by a few Apostles if all had been baptized by dipping 6. If immersion were simply necessary and of the Essence of Baptism then it might not be dispensed withall in case â—ome sick Convert should desire it before his death for the comfort and peace of his afflicted conscience which were extream uncharitableness which belongs not to any Ordinance of God Therefore it cannot
be simply necessary 7 That which can neither be proved by example of Christ Iohn Baptist or any of the Apostles baptizing nor by any precept of Christ concerning the same is not essential or simply necessary to baptism but dipping or dowsing iâ— baptism can neither be proved by example c. or any precept of Christ concerning the same therefore diping or dowsing is not essential or simply necessary to baptism and indeed were there to be found in Scripture any example hereof without a precept to lay the same universally upon the Ordinance it were not binding as hath been proved from Christs administring the communion with unleavened bread after supper in an upper room to twelve men only and no women So that if that which you can never prove should be granted you that Iohn Baptist and Christs disciples did then and there baptize by dipping yet it would not follow that we ought to baptize in the like and no other manner In the infancie of the Church they had not Baptisteries or Churches as we have there was a kind of necessitie for them as they met with occasions to make use of waters as they could find them in rivers or sources wherein it cannot be proved that they dipt nor could it conclude our Antagonists pretended necessitie if it were supposed 8 Whatsoever was or is essential to baptism or simply necessary thereto is mentioned in some clear example or express precept of Christ But dipping the whole body in baptism is neither mentioned in any clear example nor any express precept of Christ therefore it is not essential or simply necessary to baptism Christ omitted nothing necessary and the holy Scriptures are able to make men wise to salvation And let our Antagonists now seriously consider what they do when they rebaptize upon that fancie that washing or sprinkling with water in the Name of the Father the Son and the holy Ghost is not true baptism CHAP. VI. Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered THE malitious Serpent ever attempting to poison or trouble these sanctuary-waters obstructing or hindering their effect lest they should heal sin-wounded souls somtimes moved Pelagius Donatus and others reviving their errors to deny the most innocent children of believers baptism sometimes he teacheth them to except against the manner of baptizing as if the vertue of the Sacrament depended on the quantitie of the element and not solely on the Ordinance and power of God working thereon sometimes he causeth deluded people to annual their baptism and in effect to renounce their faith and Christ whom they had sacramentally put on in baptism by receiving a second third or iterated baptism we read that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized every day supposing that their former baptisms were made void by any sin after committed on which fancie possibly the Novatians thought that baptism ought to be deferred to the end of their lives Auxentius the Arrian taught that baptism ought â—o be iterated the Marcionites baptized their disciples three times The Anabaptists rebaptize baptized Infants coming to age and affirm that the assuming of baptism in ripe years by those who were washed in Infancie is not â—n renâ—uncing baptism but a firmer avouching thereof according to Christs mind errors are fruitful one absurdity granted many will readily follow they think first that Infants having no present actual faith and repentance nor present use of reason to understand the Gospel preached are not as such to be baptized but until they come to years to be taught and to make profession of their faith and repentance to be kept from baptism and that so Infant-baptism is void and to be esteemed no baptism Secondly they dream that those who are not dived under water are not baptized and therefore they rebaptize them who were baptized in Infancie though that ground may often fail them because some have been baptized by immersion Now that which hath been said on our part is enough to satisfie those in those things who are not wilfully bent with Simo in the Comedian rather to erre then to be directed by any Therefore to avoid repetitions let the issue be if Infant-baptism in the name of the Father the Son and the holy Ghost either by washing sprinkling with or dipping into water be indeed a compleat and warrantable baptism according to the institution of Christ then Anabaptists rebaptizing do impiously seduce and teach simple people to renounce that baptism by which they had at least sacramentally put on Christ and thereby were re-admitted into that Church out of which can be no salvation And â—et the prudent Reader judge whom I herein refer to an impartial and serious consideration of that which hath been said which being proved the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads The Church of Christ holds that Infants of enchurched Parents or others of years converting to the faith being once sprinkled washed or dipt in the name of the Father the Son and the holy Ghost according to Christs institution ought not on any pretence to be rebaptized I say thus baptized according to the ordinance of Christ because the Samosatenians Sabellians Marcionites Arrians or the like who any wayes opposed the holy Trinity or denied any persons thereof did not baptize according to the prescript of Christ and therefore in case any of their disciples converted the true Church baptized them because the former pretended baptism was not according to the Ordinance of Christ and so no true baptism it being the peculiar prerogative of Christ to appoint the seals of his own Covenant of free Grace and mercie with man But the Anabaptists after their manner object We are regenerate not only by Baptism but also by the Word Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated and therefore so may baptism We answer 1 The word mentioned Eph. 5. 26. is that which comming to the element makes the Sacrament as Chrysostom wel interpreteth that he might sanctifie and cleanse it with the washing of water by the Word What Word saith he why this In the name of the Father of the Son and of the holy Ghost that Word which coming to the element makes the Sacrament ought not to be more repeated then the Sacrament it self because it is essential thereto 2 The regeneration of man is only one whose principal efficient cause is the holy Ghost the means or instrumental causes on Gods part are the Word and Sacraments on our part faith which the holy Ghost begetteth encreaseth and confirmeth ordinarily by those external means Therefore when they are baptized who were before regenerate by the Word as a spiritual seed they have not need of any other regeneration nor can they be twice regenerate but then baptism is to them an obsignation and confirmation of their regenerationâ— So Abraham first believed as so was regenerate and afterward was sealed
but only one and once suffered Indeed it is said of the other seal as oft as ye do this 1 Cor. 11. 26. but not one word in Scripture can be found for more then once baptizing but the Apostle mentioning baptism joins it with things incapable of multiplication or pluralitie one Spirit one body of Christ the Church one hope of our calling metonymically put for the thing hoped for that is eternal life which is essentially but one one Lord one Faith that is one doctrine of faith Gal. 1. 6 7 8. Iud. 3 or objectively one truth of God one Christ shewing that there ought to be no more baptisms then faiths Christs or Gods if therefore said Optatus you give another baptism give another faith if ye give another faith give another Christ if ye give another Christ give also another God c. You see to what damnable absurdities rebaptizing drives unto That whereby men crucifie to themselves the Son of God afresh and put him to open shame may by no means be done But to rebaptize or to be willingly rebaptized in the Apostles sense is to crucifie to themselves the Son of God afresh and to put him to open shame therefore it may by no means be done This point the Apostle layeth down Heb. 6. 4 5 6. It is impossible for those who were once enlightned saith our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have been once baptized saith the Syriac to renew them again to repentance c. that is baptismal repentance the baptism of repentance as it is called Act 19. 4. and so Heb. 10. 12. Call to remembrance the former dayes in which after ye were illuminated Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriac the best and nearest Interpreter of the New Testament rendreth in which ye were baptized So the Greeks were wont to call baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination possibly because persons converting from darkness of Idolatry were ordinarily enlightned by being taught the doctrine of the Gospel see Mat. 4. 16. Luk. 2. 32. Act. 26. 18. so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one signification importing taught is rendred by the LXX illuminated or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel and unstudied tongues with other admirable enlargments of heart then flourishing in the Church Now those who are described v. 4 5. who have been once baptized and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good Word of God and the powers of the world to come if they shall fall away saith our Translation Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and falling away which and the Syriac omittetâ—â— rendring the sense as others also non possunt iterum peccare ut denuò renoventur ad resipiscentiam denuò crucifigant c. they cannot so sin that is unto death that they should again be renewed to repentance and crucifie afresh c. that is in a second baptism where note by the way that this place of Scripture so much wrested by the enemies of truth against the comfortable doctrine of the Saints perseverance maketh mainly for it for the Apostle saith not that those who are described v. 4 5. do or may fall away but that it is impossible isto supposito to be renewed because in such a supposition the merit of Christs Cross being abolished and made void by which they were renewed it must needs follow that so Christ should be crucified afresh and be put to open shame that they might be renewed by a second and new merit of his Cross which seeing it is impossible to be the Apostle will inferr that it is impossible that these here described v. 4 5. should finally fall away The foundation of the Lord remaining sure and having this seal The Lord knoweth who are his whose prescience cannot possibly be deceived in electing any who shall fall away But to return to our purpose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to themselves is very considerable The Son of God they cannot now possibly crucifie afresh nor put him again to open shame who sitteth at the right hand of the glory of the Father had they the malice of the Jews and power of the Romans who once crucified him to help them yet in iterating on themselves baptism the sign of their implantation into the similitude of his death they crucifie to themselves that is as much as in them is the Son of God Chrysostome excellently expresseth it Baptism saith he is the Cross for therein our old man is crucified with him Again we have been planted together in the likeness of his death as therefore Christ may not be crucified again for that were to put him again to open shame so neither may we be baptized again for if death have no more dominion over him if he be risen in his resurrection a conqueror over death c. and should again be crucified then all these things were meer fables and mockeries therefore he that rebaptizeth himself doth again crucifie him But what is crucifying again As Christ died on the Cross so do we in baptism not in the flesh but to sin therefore there may be no second washing for if there be there may be a third and a fourth for the first is made void by the second and that by another even to an infinite Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles there baptism cannot be made void or no true baptism by any thing accidental circumstantial or less then essential neither expresly nor by any necessary consequence any where in holy Scripture forbidden But in baptizing of Infants of Church-priviledged Parents by sprinkling or washing with water in the name of the Father and the Son and the holy Ghost there are all the essential parts of baptism according to Christs commission given to the Apostles to wit the Element and the Word which constitute the Sacrament Therefore that their baptism is not neither can be made void or no true baptism by or in respect of Infant-age or of only washing or sprinkling them with water which are things circumstantial accidental less then essential and no where expresly or by necessary consequence forbidden in holy Scripture So that whatever Anabaptists pretend in their eager pursuit of their opinion that they do not rebaptize supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie or because they fancie dipping the whole body to be essential to baptism and so necessary that without it they think there can be no true baptism neither of which have any ground in Scripture and whereas Christ is the Saviour of every age sex and condition therefore male and female aged and Infants have right to the seal as hath been shewed it highly concerneth them seriously to
protest that we are wholly devoted to one God in Trinity of Unitie and God on his part herein testifieth that by this Seal of his Covenant he receiveth us into the participation of his free mercies in Christ and into the holy communion of his Church the body of Christ 1 Ioh. 5. 7 8. The Protestant Church holdeth That the subject of Baptism are all they who either are or professing faith repentance c. desire to be admitted into the Church and Covenant of God and that Infants of Christian Parents being within the same ought to be baptized forasmuch as the Covenant and Promise of God is to Parents and their children The Pelagians and Donatists long since condemned of Heresie by the Church and now again of late the Anabaptists deny the baptism of children to be lawful until they come to years that they may be taught and profess their faith and repentance and desire of baptism upon these and the like grounds Christ saith Go therefore and teach all Nations baptizing them in the Name of the Father the Son and the Holy Ghost therefore Teaching must go before Baptism and consequently Infants may not be baptizd before they be taught Unto which we answer 1 That in the cited place there was not intended an exact and compleat model of Christs commission to the Apostles for there is no mention of the Lords Supper Christ only nameth the two more usual things for making or initiating disciples for the gathering of a Church that is teaching for them who were capable therof and baptizing for them and their children not yet capable of doctrine that having their names given unto Christ and being admitted into his school they might as they grew up to capacitie be instructed concerning the mysteries of salvation in Christ neither was this the first institution of baptism for when Christ spake these words he was about to ascend up into heaven he had some years before that time appointed baptism among the Iews converted to the faith and confirmed it by his own reception of baptism not that he needed it or had any sin to be washed away therein but to sanctifie the element of water by his sacred body to the use and end of baptism that is to appoint for us a laver of regeneration and in the cited place being to leave the world he enlarged the commission of baptism on the receivers part as if he had said Hitherto ye were not to go into the way of the Gentiles but to the lost sheep of the house of Israel but now go and call the Gentiles also go baptize and teach all Nations the mysteries of the Gospel as I have taught you now therefore the order and laws of Baptism are not hence to be derived 2. Christ then sent his Disciples to convert and baptize those Gentiles who possibly had not so much as heard of Christ much less of faith in him and baptism into his Church it was necessary therefore that the Apostles should first instruct them what they were to do in baptism and why but when the parents were baptized and instructed so that there were Churches setled among the Gentiles then their children were also to be baptized into the same Covenant of God which runneth to covenanted parents and their children which before their parents sealing and admission into Christs Church might not be so that as hath been often noted we must distinguish between a Church to be constituted and setled and a constituted or setled Church as also between persons of years and Infants presented to baptism In a Church to be constituted and converted from Iudaism or Pagâ—â—sm those that are of years must necessarily first be taught and afterward baptized but in a constituted or setled Church Infants are first to be baptized and then to be taught when they are able to learn no otherwise was it in circumcision which was the former Seal of the same Covenant and righteousness of Faith into which we are now under the Gospel baptized When Abraham according to Gods commandment came to circumcise the men of his family doubtless he first instructed them and preached to them the reason use and end of that sacrament according as the Lord said Gen. 18. 19. I know him that he will command his children and his houshold after him and they shall keep the way of the Lord but when Isaac was born he did not expect till he was come to years of discreetion to learn but circumcised him on the eighth day Gen. 21. 4. 3 In the cited place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also make Disciples which was to gather a Church both by preaching the Gospel and administration of Baptism the Sacrament of initiation and first entrance of Infants thereto So these two means are expressed in the very next words of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Baptizing them in the Name of the Father Son and Holy Ghost teaching them to observe all that I have commanded Some do well observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach them that are strangers to doctrine that they may become Disciples and so in any humane school also scholers are entered or admitted before they are therein taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to teach them that are Disciples So Mat. 27. 57. it is said of Ioseph of Arimathea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also was Iesus Disciple And so the same word is expounded Ioh. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples the Phariseesâ— heard that Iesus made and baptized more Disciples then Iohn And so the Hebrews from their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 didicit assuevit derive their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmid a Disciple or Scholar So that here appeareth no such necessitie of the order by our adversaries pretended to as can conclude that none may be baptized but such as are first taught 4 If the order of those words must determine the order of the actions then by the same reason repentance must be before faith for Mark 1. 15. it is said Repent ye and beleeve the Gospel So Rom. 10. 9. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart c. thou shalt be saved Doth it follow therefore a man may make confession of Christ with his mouth to salvation before he believeth in him in his heart and indeed if the order of words may determine in what order we must act in this business then from other places of Scripture it may be concluded that Baptism must precede teaching as Mark. 1. 4. Iohn did baptize in the Wilderness and preach the baptism of repentance and Mat. 28. 19 20. when Christ had said baptizing them c. he presently inferreth teaching them to observe all things whatsoever I have commanded So Ioh. 3. 5. the water is named before the Spirit and Eph. 5. 26. the washing of water that is of baptism is named
before the word 5 Christ doth not in the cited place in one syllable prescribe or limit the Apostles whom they should baptize and whom not but only enjoineth that they baptize all Nations in the name of the Father and of the Son and of the H. Ghost teaching them to observe all those things which he had formerly taught them his principal end being there to command them to preach and to set to the Seal of the Gospel-covenant mentioning no particulars but intimating that all those that were of capacitie should be taught and that those that were not of present understanding yet if born of such persons as had given their names to Christ ◠should be admitted to the seal of the righteousness of faith in Christ that they might be instructed when and as they were able to learn There are two conditions of Baptism Beleeve and Repent which seeing Infants as such cannot do their baptism ought to be deferred until they can We answer 1 These are the conditions If the question were concerning persons of years to be baptised but it is concerning Infants on whom no such condition is or can reasonably for the present be laid 2 The argument is impious and ridiculous as if one should say the condition of eating is labouring which seeing Infants cannot do let their eating or feeding be defered till they can The Apostle saith If there be any that will not labour let him not eat 2 Thess. 3. 10. Who of any sense doth not understand that of those that can and will not and why not so in believing and repenting seeing that God requireth impossibilities neither in things temporal nor spiritual 3 As in the baptism of those who are of years a previous faith is required so is a subsequent faith of those who are baptized Infants which if they afterward have not they forfeit the benefit of the Seal which they received 4 Though Infants as such cannot have actual faith yet have they the seeds thereof in baptism covered or shut up in the habitual beginning of grace which Christ both can and doth work in them Nor is it simply necessary that the Sacraments should in the same moment in which they are administred effect all things which they figure or represent yea a dilatory paction hath place when in the making thereof there is some invincible let to present performance as want of the present use of reason is to infants faith repentance and obedience to the Gospel unto which they are by Covenant bound in their baptism and indeed to be within the Covenant gives the Infant a just capacitie to the seal of the same Now Infants of believing and baptized parents are within the Covenant Gen. 17. 7. Act. 2. 39. Christ was not baptized in his Infancie although the Deitie hypostatically united dwelt in him fully but deferred the same untill he was about 30 years of age therefore what ever habitual faith or seeds of grace can be pretended to for infants they ought not to be baptized until they come of years to know what they do We answer 1 Christ requireth not that we should imitate him in all that he did which is proposed to us for doctrine but not for imitation for example he was both circumcised as being of the seed of Abraham under the Law the righteousness whereof he was to perform Mat. 3. 15. and also baptized if we should be so Christ should profit us nothing Gal. 5. 2. 2 The time was not come at the birth of Christ for the repealing of the seals of the ceremonial Law nor was the seal of the new Covenant to be instituted untill the time drew near wherein he was to publish it by preaching the Gospel and accomplishing the great work of our redemption in his bloud therefore he that was Saviour both of Iews and Gentiles was circumcised in his Infancie and baptized as soon as that Sacrament was instituted 3 They that herein require imitation of Christ intimate a necessitie of deferring baptism untill the age of 30 years which our Antagonists that I know of do not practise 4 A bare example without a precept doth not bind to imitation Christ administred the communion with unleavened bread after supper in an upper room to twelve men only and no women but seeing we find no precept in the Gospel which commandeth us to do the same we believe we are not bound by that example 5. There was neither neglect contempt nor danger in so long delaying Christs Baptism there must needs be some of all these in the delay of our childrens Baptism Christ had no sin but we have both Original and Actual he not only foreknew but foreordained as God the manner and time as of his nativity so also of his death We neither know nor can appoint the time of our departures hence therefore we may not defer our childrens Baptism they may suddenly dye 6. Christ would not before that age be baptized and enter into his publike Ministry among other causes for this also that the truth hereof might answer the type preceding in the Levitical Priests who although they were received into the Colledge of Priests at five and twenty yet were they not admitted to exercise their Ministry until they were thirty years old Numb 4. 3. The Lords Supper may not be given to Infants by reason of their incapacity On the same ground neither ought Baptism the other Sacrament We answer That the reason why we may not administer the Communion to Infants is because God hath given an express command Let a man examine himself 〈…〉 let him eat of that Bread and drink of that Cup And there followeth a dreadful reason For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Now Infants can neither examine themselves nor discern the Lords body because they cannot understand the institution end use and condition of that Sacrament Therefore we do not administer it unto them until they can be instructed therein No such limitation can be shewed concerning Baptism for though Faith and Repentance be mentioned as conditions of Baptism and Remission of sins and Salvation to persons of years yet the case is far otherwise with Infants◠who though they cannot as such actually believe and repent yet we doubt not of their Remission of sins and salvation neither could those Infants who were circumcised actually believe and repent yet that barred them not from the Seal of the same Righteousness of Faith Again that which is said Mark 16. 16. is very considerable as hath been noted He that believeth and is baptized shall be saved but he that believeth not shall be damned It sheweth that the condition of believing is proposed to persons of years who may believe or obstinately reject the Gospel which Infants as such cannot do and therefore it cannot for present concern them without involving them all in the sentence of damnation which