The New Covenant, Book 2 · Chapter 7
CHAP. VII. That Infants are to be baptized.
ALthough it cannot appeare vntounto vsus, that infants and new borne babes brought to be baptized, hauehave actual faith, but rather is like they want the habite of faith which hueaDeut. 1, 39. Luk. 1, 15, 44. not the vſe of vnderſtanding, vnleſſe God extraordinarily worke it, which lyeth not in vsus to iudge of: yet wee baptize them and admit them to this Sacrament, which we do vponupon very good grounds and ſufficient reaſons.
Firſt therefore, we will proue by euident demonſtration out of the Scriptures, the doctrine of childrens baptiſme to be conformable to the Iewes circumciſion, agreeable to the practiſe of the Apoſtles, allowable by the words of Chriſt, anſwerable to the cuſtome of the primitiue Church, reaſonable in it ſelfe, profitable to the infants, auaileable by the ordinance of God, and very comfortable to all Chriſtian parents. Secondly, we will maintaine this aſſertion againſt the obiections and arguments of the Anabaptiſts and other aduerſaries, that hauehave croſſed and contradicted this truth. Laſtly, we will ſhew what euident and neceſſary vſes may be gathered from hence, for the ſtrength of faith, and the increaſe of our obedience.
Touching the firſt, that the baptizing of infants is warranted by the wordbReaſons warranting the baptizing of children. of God, I wil make it appeare by ſundry reaſons. Wee ſee in the olde Teſtament, that all males by expreſſe commandement were willed to bee circumciſed thecGen. 17, 12. Phil. 3, 5. eight day. If God made infants partakers of circumciſion: why ſhould we not hold the ſame of baptiſme, being inſtituted for vsus in ſtead of circumciſion,dCol. 2, 11. there being the ſame promiſes in both, and there being the ſame ends of both? If then the couenant made with Abraham remaine ſtable and ſtedfaſt, it doth no leſſe belong to the children of Chriſtians at this day, then it did appertaine to the children of the Iewes vnderunder the old Teſtament: vnleſſe peraduenture we will ſay, that our Sauiour Chriſt by his comming hath reſtrained or diminiſhed the grace and louelove of his Father, which were deteſtable blaſphemy againſt the Father, and an horrible reproch againſt the Sonne of God. From hence then, we reaſon thus: If the infants of the Iewes were circumciſed, then the children of Chriſtians are to be baptized: but the infants of the Iews were circumciſed: therefore alſo the children of Chriſtians are to be baptized.
Againſt this reaſon, ſundry exceptions are taken by the aduerſaries of this doctrine, Obiection. which are not vnworthy the conſideration. They ſay, circumciſion was a ſigne of mortification, it was tyed to be adminiſtred the eight day, and that women ought not to be baptized, if baptiſme were like to circumciſiō, inaſmuch as they were not circumciſed. I anſwere, Anſwere. theſe obiections wil eaſily appeare to be very cauils and meere dreames of idle and addle braines, if we diligently obſerue, both wherein circumciſion and baptiſme agree, and in what points they differ. TheyeWherin circumciſion & baptiſme agree. agree, firſt, in one author of them both, that is, God himſelfe, who firſt appointed the Miniſter of circumciſion, which was Abraham, and Iohn the Miniſter of baptiſme, whereof hee was called the Baptiſt. Secondly, in the chiefe and principall ends for which they were inſtituted, namely, to ſeale vp the promiſes of grace by Chriſt. Thirdly, by both of them is wrought our viſible receiuing into the Church: the Iewes were receiued by circumciſion, the Chriſtians are entred by baptiſme. Laſtly, by both of them our mortification, regeneration, newneſſe of life, and iuſtification are ſignified. So then they fully agree in the ends which they reſpect, and in the things which they ſignifie, to wit, in the ſubſtance and nature of the things themſelues. The ſame Chriſt is promiſed in circumciſion, and giuen in baptiſme.
Againe, circumciſion and baptiſme differfWherin circumciſion & baptiſme differ. onelyonly in certaine circumſtances: firſt, in the forme and manner of dooing, as circumciſion was adminiſtred by cutting away of the foreskin & effuſion of blood, but baptiſme by waſhing and ſprinkling with water. Secondly, in the outward ſigne, which is indifferent in both. Thirdly, in the circumſtance of time: for circumciſion promiſed from God grace and mercy in the Meſſias to come, baptiſme in the Meſſias already exhibited. Fourthly, in the ſubiects or perſons that are partakers of them: circumciſion belongeth onelyonly to the male children, but baptiſme is common to male and female. Notwithſtanding,gHow womē were after a ſort circumciſed. howſoeuer the bodies of the men children alone were imprinted, yet through them the women were after a ſort made partakers and companions of circumciſion, ſo that albeit God commanded onelyonly the males to hauehave this ſigne in their fleſh, yet the females were not excluded from being members of the Church, nor accounted ſtrangers from the Couenants of promiſe. For as the man is theh1 Cor. 11, 8. head of the woman, ſo they were accounted as circumciſed in the man, yea they were reckoned and numbred with the men, namely, the vnmarried with their father, and the married with their husbands. Now that their circumciſion was thus comprehended in the men, ſo that it was vntounto thē in ſtead of circumciſion to be borne of the circumciſed, may be gathered by many places, as Luk. 13. Where the woman which Chriſt healed of a ſpirit of infirmity bound together, is callediLuk. 13, 11. the daughter of Abraham, to ſignifie that the priuiledge of his poſterity belonged no leſſe to her and all women that were faithfull, then to the males; and that ſhe was as well his daughter, as they his ſonnes. Likewiſe Gen. 34. the ſonnes of Iacob communing with Hamor after their ſiſter was humbled and abuſed, ſaid vntounto them,kGen. 34, 14.15, 16. We cannot do this thing, to giuegive our ſiſter to an vncircumciſed man, for that were a reproofe vntounto vsus: but in this we will conſent vntounto you, if ye will be as we are, that eueryevery man-ch…ld among you be circumciſed, then we will giuegive our daughters to you, &c. where theſe two are ſet as contrary one to another, our ſiſter, and the vncircumciſed, which teacheth that they were accounted as circumciſed in the males, ſo that it was enough to them to be born of parents that were circumciſed.
Fiftly, they differ in the ſetled time which is limited for circumciſion, being preciſely and neceſſarily tied to the 8. day: but in baptiſme it is not ſo, there is greater liberty left to the church: yet the Sabboth following would not without vrgent cauſe be omitted. Sixtly, circumciſion was inſtituted for the Iſraelites that were the ſeed of Abraham: but Baptiſme was inſtituted for all Nations that are willing to ioyne themſelues to the fellowſhippe of the Churches of Chriſt that profeſſe his name, of whatſoeuer Land and language they be. Laſtly, circumciſion was to endure onelyonly till the comming of the Meſſias, but the body being come, the figure muſt ceaſe, whereas baptiſme is to continue vntounto the end of the worldlMat. 28, 20. as our Sauiour teacheth, Mat. 28. Teach and baptize, and loe I am with you vntill the end of the world. Wherefore, the circumciſion of the Turkes and Tartars which liue in infidelity, and of the Moores which profeſſe chriſtianity vſed at this day, is nothing worth, albeit they retaine the outward ſigne and ceremony: becauſe the inſtitution of it was only to endure vntill the bleſſed times of the Goſpell. Thus we ſee, that notwithſtanding the differences betweene circumciſion and baptiſme in circumſtances of time & manner of doing: yet being in ſubſtance and effect the ſame, the argument ſtandeth ſtrong and inuincible as a brazen wall, prouing the baptizing of infants in the time of the Goſpell, from the commandement of circumciſing infants in the time of the Law.
Againe,mThe practiſe of the Apoſtles. let vsus conſider the practiſe of the Apoſtles and ages ſucceeding in this point. For albeit it be not expreſſed, that any infant was baptized by the hands of the Apoſtles: yet we finde in diuers places, that whole families and houſholds hauehave beene baptized, in which no doubt were many infants & ſucklings,nAct. 16, 13.33. 1 Cor. 1, 14, 16. Acts 18, 8. and 2.37, 38.39. as Act. 16, 15. Lidia being conuerted to the faith, was baptized and all her houſhold. And againe, verſe 33, of the ſame Chapter, the Iaylor was baptized and all that were with him. So was Criſpus the chiefe Ruler of the Synagogue and his houſhold baptized, and the houſhold of Stephanus.
Furthermore, when Peter commanded the Iewes, newly conuerted to the faith of Chriſt, and hungring after ſaluation in him whom before they had crucified, to bee baptized: he addeth this as a reaſon. For the promiſe is made to you, and to your children, and to all that are a farre off, euen as many as the Lord our God ſhall call.
Obiection. Anſwere. Neuertheleſſe will ſome ſay, we reade not directly that any infants were heere baptized in theſe places. But do we reade that any were excluded? And ſeeing the ſcripture expreſſeth all the houſhold, who ſhall dare to debar infants? Are not they a principal part of the houſe? Beſides, if the baptiſme of children be not to be beleeued, becauſe it is not named and expreſſed: wee might with as good reaſon ſhut out women from the Lords Supper, (if any were as great an enemy to the communicating of women, as many are to the baptizing of Children) ſeeing we do not expreſly reade, that they were admitted to the Lords table in the Apoſtles times. Beſides, by like reaſon we may ſay, that the Apoſtles were not baptized, becauſe we do not reade it. But the argument is weake and nothing worth, to argue from not written, to not done; foraſmuch as many things were done, which are not written, Iohn 20.30. and 21, 25. Wherefore, childrens baptiſme is no humane tradition, no apiſh imitation, no ancient corruption of this Sacrament: but is grounded on the vnblameable practiſe of the Apoſtles, which hath the force and ſtrength of a cō mandement.
Thirdly, Chriſt by his owne example alloweth and approueth their baptiſme as we ſee, Mar. 10. when the Diſciples rebuked thoſe that brought little children to Chriſt that he might touch them, he ſaid,oMar. 10, 13, 14, 15. Suffer little children to come vntounto me, and forbid them not, for of ſuch is the kingdome of God: verily I ſay vntounto y…u, whoſoeuer ſhall not receiue the kingdom of God as a little child, he ſhall not enter therein. Where we are to obſerue, that he ſaith not, of theſe only is the kingdome of heauen, but of ſuch like infants, which ſhall be in al ages and times of the Church. In this act of Chriſt embracing the Infants brought vntounto him, and ſharply rebuking his Diſciples that forbad them: we are to conſider that he commandeth children to be brought vntounto him, & addeth a reaſon, To ſuch belongeth the kingdome of heauen. If any obiect, Obiection. It is ſaid, he imbraced them, it is not ſaid, he baptized them: or if any reply and ſay that there is no agreement and reſemblance betweene baptizing and imbracing: I anſwere, Anſwere. he layeth his hands vponupon them, he prayeth for them, hee commendeth them to his Father, and ſaith, The kingdome of heauen is theirs. All this is a great deale more then to giuegive them the outward ſigne. For if reaſon require, they ſhould bee brought to Chriſt: why ſhould they not bee receiued to baptiſme, which is a ſigne of our vnion with Chriſt? If the kingdome of heauen belong vntounto them: duplicate page duplicate page why ſhould the ſigne be denied vntounto them, whereby the doore of entrance into the church is opened? Why ſhould we driue them away from Chriſt, whom Chriſt calleth himſelfe? Neither let any ſay, theſe children were of yeares & growne vp in age, able of themſelues to come and repaire to Chriſt: For the Euangeliſt vſeth ſuch*foreign. words as ſignifie ſuch young Infants as are babes and hang vponupon their mothers breaſts,pLuk 2, 12.16, and 1.44. therefore by comming in this place he meaneth to draw neere or to hauehave acceſſe. Againe, they were ſuch as were brought to Chriſt byqLuk. 18, 15. others, Luk. 18.15. they were caried in their armes, they walked not on their feete, and Chriſt alſo tooke them in his owne armes.
Beſides, heereto agreeth the practiſe and cuſtome of the primitiue church: for no Teacher ſo profound, no Doctor ſo learned, no Writer ſo ancient, which doth not refer the beginning heereof to therOrig. lib. 5. comment. ad Rom. Hieron in fine lib. 3. contra. Pelag. Auguſt. de bap. paruu…. & cap. 20. libri de Origen. animae. preciſe times of the Apoſtles. Let the Anabaptiſts and aduerſaries of this truth tell vsus, who was the firſt author and inuenter of childrens baptiſme, if they refer it not to Chriſt? who firſt adminiſtred it? What was his name? if they can tell let them not hide it. Let them declare the time when it began? Let them ſhew the place where it was deuiſed? Let them name the childe firſt baptized, and in what aſſembly or church it was? If they cannot do theſe or any of them, let them acknowledge the baptiſme of children to be the ordinance of God, and not of man: warranted both by doctrine of the Scripture and practiſe of the church.
Moreouer, if there were no writer to auouch this ancient truth, yet is it in it ſelfe very right and reaſonable. For do we not ſee and behold daily very babes and infantsſChildrē admitted to c…ppi holds by cuſto…e of the M…nour among men. oftentimes among men admitted to their inheritance, hauehave they not liuery and ſeaſon of land, and hauehave they not the wand or turfe taken into their hands, according to the vſe of the country, or cuſtome of the Manour of which they holde? They know not what is done: they perceiue nothing what the Lord of the Manour or ſtewarde ſpeaketh vntounto them: yet we ſee among the wiſeſt men in this world, this is not thought fooliſh, neither is ſuch an admiſsion called into queſtion, but they are afterward inſtructed what they hauehave done, what they hauehave vndertaken & taken vponupon them, what ſeruices and duties they owe, what their Lord requireth of them, and how they hold their lands.
Thus they are admitted in their infancy to a temporall inheritance and poſſeſsion: this they hold to the ende of their life: and of the validity of ſuch entrance no tenant maketh doubt. Why then ſhould it ſeeme vnreaſonable to giuegive them baptiſme, the ſigne of the couenant, beeing borne heires of the promiſe, that after they come to diſcretion they may make vſe of it as the reſt of the members of the Church? They ſhall vnderſtand afterward that which they vnderſtand not for the preſent: & yet if it pleaſe God to take them in mercy to himſelfe from the miſeries of the world, before they know the myſtery of their baptiſme, he worketh extraordinarily by waies beſt knowne to himſelfe the force of their baptiſme in their hearts, and ſealeth vp their engrafting into Chriſt Ieſus. If then children hauehave the white wand deliuered vntounto them to aſſure them of the inheritance which they hold: let none deny vntounto them the partaking of this Sacrament, whereby they are aſſured of an eternal inheritance howſoeuer for the preſent time they are not capable of the knowledge thereof.
Laſtly, the priuiledges and prerogatiues of children are no leſſe then thoſe of elder yeares. For infants are a part of the Church of God,tChildren are Chriſts ſheepe and members of his body. they are the ſheepe of Chriſt, they are the children of the heauenly Father, they are inheritors of the kingdome of heauen, they are redeemed with the blood of Chriſt, and engrafted into his body: why then ſhould they not beare the marke of Chriſt, ſeeing they are a principall part of his poſſeſsion? If they be a part of the houſhold, they ought to hauehave entrance into the houſe: if they belong to the Citty of God, who ſhall dare to ſhut the gates againſt them? Or if they bee in the number of the ſheepe of Chriſt, who ſhal preſume to keepe them from the ſheepefold? Or if they be ſound members of the body of Chriſt, who ſhall cut them off as rotten members? Wherefore then,uGen. 17, 7. Acts 2, 39. 1. Cor 7, 14. ſhould they not receiue the ſeale whereby the promiſe is confirmed vntounto them, ſeeing they hauehave the promiſe it ſelfe of ſaluation? Why ſhould they not bee partakers of the outward ſigne,aMat. 19, 14. ſeeing they are partakers of the thing ſignified? Why ſhould they be put backe from the figure, ſeeing they hauehave the truth it ſelfe? Why ſhould they not be partakers of the Sacrament with the faithfull, ſeeing they are enrolled in the fellowſhip of the faithfull? And who ſhall depriue them of the ſeale of the couenant, ſeeing they are partakers of regeneration and remiſsion of ſinnes?
Heereupon thus we reaſon, whoſoeuer are in the couenant and Church of God, vntounto them belongeth baptiſme, which is the ſeale of the couenant: but Infants are in the Couenant and of the Church: therefore to them belongeth baptiſme which is the ſeale of the Couenant. Againe, to whome the promiſe appertaineth, they may and ought to bee baptized: but the promiſe was made euen to Infants: therefore they may and ought to be baptized.
Furthermore, to whom forgiueneſſe of ſinnes and the Holy-Ghoſt are promiſed and giuen, they ought by no meanes to be denied the outward ſigne: but forgiueneſſe of ſinnes and the Holy-Ghoſt are promiſed to Infants and giuen vntounto them: therefore infants ought not to be kept from the element of water, no more then ſuch as are of yeares of diſcretion. Thus much of the firſt point, putting Children into the right and poſſeſsion of Baptiſme, as if it were the right heires into their inheritance, from which they hauehave beene wrongfully and vniuſtly diſpoſſeſſed.
Hauing now ſufficiently proued by the Scripture, that children are to be baptized: it remaineth that we ſhould maintaine this aſſertion againſtbObiections of Anabaptiſts, impugning childrens baptiſme, an…wered. the cauils of the Anabaptiſts. For as the former reaſons, grounded vponupon the euident demonſtration of the worde, as vponupon a pillar that cannot be ſhaken, may perſwade vsus to embrace the truth: ſo the weakeneſſe and ſophiſtry which appeareth in the Obiections of the aduerſaries, ſerueth to confirme vsus in this perſwaſion. But let vsus examine what is the ſtrength of them.
Firſt, they obiect, Obiection. it was neuer commanded that Infants ſhould be baptized. I anſwere, Anſwere. vnblameable examples & practiſes not contradicted, are in the nature of precepts. Againe, the will of God approuing and appointing childrens baptiſme appeareth,cCol. 2, 11.12 in that it came in place of circumciſion, Baptiſme is our circumciſion. Beſides, wedMat. 28, 19. 1 Cor. 10, 1, 2. hauehave a generall commandement, Go teach all nations and baptize them. And the apoſtle ſaith, all were baptized in the cloud and in the ſea: and he comprehendeth the whole Church, when hee ſaith, it was clenſed with the waſhing of water, Epheſians 5. verſe 26. Chriſt ſaith, all nations, the Apoſtle ſaith, all the Iſraelites: let them ſhew where infants are excepted and exempted: for we hold this as a certaine principle, that a general commandement includeth the particular, and comprehendeth the ſame vnderunder it, as well as if it were by name expreſſed.
Secondly, they obiect, if infants may be baptized, Obiection. then they may be admitted to the Lords Supper: for why ſhould not the Supper be giuen to the whole church as wel as baptiſme? I anſwere, Anſwere. there is not the like reaſon and reſpect of both. There is great difference betweene theſe two Sacraments. For baptiſme is a ſigne of our entrance and receiuing into the church, ſo that the Supper is to be granted to none but to ſuch as are baptized, and are fit to be…r ſtrong meat, being inſtituted for our confirmation and ſealing vntounto vsus, that God hauing once receiued vsus into the Church, wil alſo euermore preſerue vsus in it, that we neuer fall from it, nor forſake it, and will nouriſh and ch…ſh vsus by the body and blood of Chriſt. Wherfore, the Lord Ieſus to ſhew that his Supper was not for children but for men, would not adminiſter it in the element of milke, which is for infants and for new borne babes: but in bread and wine, which are for ſtrong men that are of age.
Againe, ſundry conditions and conſiderations are required in the ſupper which debar yong infants, that although they are to be baptized, yet they ought not to be admitted to the Lords ſupper, ſeeing by their young yeares they are excluded. For it is required of all thoſe that come to this ſupper,e1 Cor. 11.26 28, 29. to ſhew foorth the Lords death, to diſcerne the body and blood of Chriſt, and try themſelues whether they hauehave faith and repentance. But infants cannot doe theſe things, they cannot ſhew forth the Lords death, they are not apt to diſcerne his body and blood, they are not able to examine themſelues, and therefore infants for good cauſes are excluded from this Supper.
If any ſay, Is this a good reaſon, the promiſe doth belong to infants, and therefore the Sacrament of Baptiſme? Then why may not the Lords Supper be as well giuen vntounto them vponupon the ſame ground? This will not follow howſoeuer ſome of the ancient Fathers were of that opinion,Cyprian Ser. 5. de lapſ. Auguſt. de eccl. dogm. cap. 52. Ioh. 6, 6, 5…. applying this Scripture to their purpoſe, Ioh. 6, 53. Except ye eate the fleſh of the Sonne of man and drinke his blood, yee hauehave no life in you. But this place is to be vnderſtood of ſpirituall eating by faith, not of the Sacramentall eating, as wee ſhall ſhew in the next booke. They were therefore deceiued that thought the Supper of the Lord did belong to infants. And touching this conſequence, The promiſe of grace belongeth to children, Therefore the outward ſigne of the Sacrament: it is true being rightly vnderſtood, to wit, according to the limitation, and the appointment of God, proper to eueryevery Sacrament, who hath ordained that the Sacrament of entrance ſhould be receiued both of men and children,Gen. 17. howbeit only the males in the old Teſtament and not before the eight day: but in the new Teſtament both of male and female without reſtraint of time. And touching the Supper of the Lord, which is the Sacrament of our noriſhment, it can appertaine to thoſe onelyonly that are come to yeares of diſcretion, firſt, becauſe the end thereof is to ſhew the Lords death vntill he come. 1 Cor. 11, 26. 1 Cor. 11, 28.Secondly, becauſe eueryevery one that commeth vntounto it, is commanded to examine himſelfe. Mat. 26, 26.Thirdly, the peculiar actions and externall rites of eating and drinking do not agree to babes & ſucklings. Thus likewiſe in the olde Teſtament circumciſion was ordained for infants; but the Paſſeouer for ſuch as were of that age, that they might enquire of their parents touching the ſubſtance and ſignification thereof, Exod. 12, 26.Exod. 12, 26.
Thirdly, they obiect,fMar. 16, 16. Mat. 28, 19. that it is ſaid, Teach and baptize: Obiect. 3 and againe, He that ſhall beleeue and be baptized ſhall be ſaued: whereupon they conclude, that ſuch as beleeue not, are not to be baptized; inaſmuch as Chriſt before baptiſme commandeth teaching, and afterward ioyneth baptizing with beleeuing. But infants are not capable of doctrine, neither do they actually beleeue: therefore they are not to be baptized. Againe,gAct. 2, 38. if repentance bee neceſſarily ioyned as Act. 2. Amend your liues and be baptized: then infants muſt be ſeparated and ſecluded, who cannot repent. But repentance is neceſſarily required: therefore infants are to be barred from the Sacrament of baptiſme. Anſwere. I anſwere, firſt, thoſe ſentences are not generall to all, but belong only to men of ſufficient yeares and diſcretion to diſcerne betweene good and euill. By this fraud of extending, ſtretching, and falſely applying generall ſentences of Scripture, a man might reare and raiſe many monſtrous concluſions. If a man would goe about to proue that children are not to be nouriſhed and fed with corporall food, becauſe the Apoſtle would hauehave none to eateh1 Theſ. 3, 10 but ſuch as labour, were he not worthy to be ſpitted at or hiſſed out of the ſchooles, becauſe he carrieth that indifferently to all ages, which is limited and reſtrained to a certaine age? So muſt we not racke and rent aſunder theiLuk. 13, 3, 5. Rom. 10, 17. Mar. 16, 16. Heb 11, 6. generall ſentences of Scripture, Except ye repent, ye ſhall all periſh: faith commeth by hearing, and hearing by the word of God: hee that beleeueth and is baptized, ſhall be ſaued. Theſe belong onelyonly to men of diſcretion, and are not to be applyed to Infants, whom they do not concerne. Againe, Chriſt in thoſe words inſtructeth his Apoſtles, what order they ſhould obſerue in the cō uerſion of the Gentiles: firſt, they muſt inſtruct thē in faith; then baptize them being inſtructed; and laſtly guide them in true obedience being baptized: when he addeth,kMat. 28, 20. Teaching them to obſerue whatſoeuer I hauehave commanded you. Beſides, if they ſtrictly vrge and ſtifly ſtand vponupon the words, as they litterally lye in order: why may wee not firſt baptize them before we teach them, becauſe it is ſaid, baptizing them in the name of the Trinity, and teaching them to obſerue what I command? But he intreateth in this place of ſuch as are growne vp, which muſt firſt hauehave knowledge in the Goſpell, faith in Chriſt, and repentance from dead workes before they be baptized: but infants are baptized by reaſon of the promiſe made to their parents. Moreouer, we might oppoſe vntounto theſe the example of circumciſion, which we know, and they are not ignorant was giuen to infants, who could not yet beleeue: ſo that ſuch as barre them from baptiſme, becauſe they are not capable of faith and repentance, might in like manner exclude the infants of the Iſraelites from circumciſion. Baptiſme is the Sacrament of repentance and faith, though neither of theſe be in infancy, yet they are baptized to the repentance and faith to come, which albeit they be not actually formed in them, yet by the fruites afterward they ſhall appeare to be in them.
Laſtly, if baptiſme ſhould be giuen onelyonly to thoſe that truely beleeue, it ſhould likewiſe be denied to ſuch as are of vnderſtanding; for wee are not able to pronounce of theſe that they do truely beleeue, and certainly apprehend the promiſes of the Goſpell. Wherefore, if infants are not to be baptized, becauſe they hauehave not faith and want repentance: neither are they of ſufficient age to be baptized, of whom it cannot be directly and vndoubtedly ſaide, they do beleeue. S mon the ſorcerer mentionedlAct. 8, 13, 20. in the Acts of the Apoſtles was baptized, and yet remained an hipocrite. If they ſay, profeſsion of faith is ſufficient to make members of …he viſible Church: I anſwere, our Sauiour ſpeaketh not of a bare profeſsion of faith, when hee ſaith, He that beleeueth and is baptized ſhall be ſaued, for then all that profeſſe faith ſhould receiuem1 Pet. 1, 9. The reward of their faith, which is the ſaluation of their ſoules. Againe, profeſsion of faith is for ſuch as are capable of it, which agreeth not to the age of infants: as they cannot deny the faith before men, which they hauehave not acknowledged: no more can they confeſſe the truth of doctrine, which they neuer learned. Now to be borne in the Church and in the couenant, is to infants in place and ſtead of an actuall confeſſion and reall profeſsion. Such as are growne vp muſt beleeue with the heart,nRom. 10, 10 and confeſſe with the mouth the Goſpel of ſaluation: it is ſufficient for others to be the children of ſuch as hauehave confeſſed the faith.
Fourthly, they obiect in this manner, Obiection 4 baptiſme is giuen for remiſsion of ſinnes: but infants hauehave not ſinned: they therefore cannot be baptized: I anſwere, Anſwere. infants commit not actuall ſin, yet are guilty of originall ſin, they want inherent righteouſnes, they hauehave a proneneſſe to al euil, their whole nature is corrupted being in the ſeed of Adam. Albeit therfore infants hauehave not ſinned after the ſimilitude of Adams tranſgreſsion, in their owne perſons, yet they hauehave ſinned in him, and in his loynes, in whom all are dead. This the holy manoIob. 14 4. teacheth, Iob. 14. Who can bring a cleane thing out of filthineſſe? There is not one. Likewiſe the ProphetpPſal. 51, 5. Rom. 5, 14, 19 Dauid confeſſeth this truth, Pſal. 51. Behold, I was borne in iniquity, and in ſinne my mother conceiued me. So the apoſtle Paul, Rom. 5. Death raigned from Adam to Moyſes, euen ouer them alſo that ſinned not after the manner of the tranſgreſsion of Adam, which was the figure of him that was to come: for as by one mans diſobed…ence many were made ſinners, ſo by the obedience of one ſhall many be made righteous. Wherefore ſuch as hold infants without all guilt of ſin, neuer knew the greatneſſe of Adams fall, of Gods iuſtice, of mans miſery, and of Chriſts endleſſe mercy.
Laſtly, Obiection 5 they obiect that Chriſt himſelfe was not baptized vntill 30. yeares of age. I anſwere, Anſwere. no more did he preach before he was thirty: yet hence it followeth not, that none ought to enter that calling before that age. True it is, he that deſireth that worthy office muſt bee no new plant,foreign no younger Scholler, none lately come to the profeſsion, & gathered immediately from heatheniſh religion to the fellowſhip of the Goſpell: yet the office of teaching is not tyed to 30. yeares, the age may be leſſe if the guifts be great, and fit for that calling. Againe, Chriſt ſtood not in need to be baptized in reſpect of himſelfe, being without originall or actuall ſinne to be waſhed away, and therefore Iohn at the firſt put him backe:rMat. 3, 15. yet he would bee baptized for our ſakes, to fulfill all righteouſneſſe, to ſanctifie our baptiſme in himſelfe, and that thereby we might know he was inſtalled into his office. But we ſtand in need to be baptized, to ſeale vp the waſhing away of our ſinnes, and therefore there is great difference in this reſpect between Chriſt and vsus. Beſides, the Euangeliſt doth teſtifie, that albeit our Sauiour were baptized at thirty yeares of age, yet hee was circumciſed at eight daies old. Now we hauehave prooued before, that the ſame which circumciſion was to the Iewes, baptiſme is to all Chriſtians. If then he in his infancy were circumciſed, then children in their infancy may be baptized, and are not commanded to waite thirty years: for baptiſme is our circumciſion, as the Apoſtle teacheth: but Chriſt in his infancy was circumciſed,ſLuk. 2, 21. when the eight dayes were accompliſhed: therefore children in their infancy may be baptized.
Furthermore, baptiſme was not hitherto as yet in vſe, it was not commanded to be vſed when he was a childe, and therefore he could not poſsibly be baptized, vnleſſe we wil imagine he might be baptized, before baptiſme was. So that we ſee, as he would not hauehave his circumciſion deferred one day beyond the time appointed: ſo hee was preſently baptized, ſo ſoone as baptiſme was inſtituted of God, and adminiſtred by Iohn. Fiftly, we are no more tyed to this circumſtance of time in Chriſts baptiſme, then we are to other circumſtances of time, place, and perſons in the Supper: he miniſtred it in an vpper Chamber, and before his paſsion: we in Churches, before dinner, and after his reſurrection. Laſtly, when the time appointed came, that the promiſed Sauiour and redeeme of mankinde ſhould manifeſt himſelfe to the world, then he ſhewed himſelfe openly, then he came to the preaching and baptiſme of Iohn, and began to publiſh the glad tidings of ſaluation,tMar. 1, 15. and to exhort men to repent and beleeue the Goſpell. Theſe are the chiefeſt obiections againſt childrens baptiſme, that ca …y any ſhew and probability of reaſon, which hitherto we hauehave diſſolued and diſcuſſed. And this is the ſecond point before propounded.
Now as we hauehave ſeene the truth proued by the Scripture, and maintained it againſt all the ignorant cauils of the Anabaptiſts and other Arrians of Tranſiluania, that hauehaveuMiniſtri. Tranſiluan. contra Trinit. & incarnationem domini. oppugned this truth: ſo let vsus come to ſee the benefit of this doctrine, and what profite commeth by baptiſme of children that are without knowledge, without vnderſtanding, without faith, and without repentance. What vſe can there be of this? Much eueryevery way, as well as by circumciſing an infant of eight dayes olde. Firſt, conſider from Vſe 1 hence, a plaine and palpable error of the Church of Rome, aLindan. lib. 4. panopl. Bellar. de verbo dei. lib. 4. cap. 9.that teach that the baptiſme of children is by tradition, not by diuine inſtitution, from their word vnwritten, not in the word of God written. But we hauehave confuted the Anabaptiſts by the Scriptures, and conuinced them by the inſtitution of circumciſion, by the tenor of the couenant, by the holines of their birth, by their redemption through the blood of Chriſt, and by the practiſe of the Apoſtles. This is better armour, theſe are ſtronger weapons, this is a ſharper ſword to cut in ſunder the corrupt hereſie of the Anabaptiſts, then the wooden dagger of humane tradition which the Church of Rome draweth out againſt them. The Scripture is all-ſufficientb2 Tim. 3, 16. to proue all truth, and to beate downe all falſe doctrine that lifteth vp it ſelfe againſt God. Wherefore, we hold their traditions to be ſuperſtitions: and their vnwritten verities are written lies. As we retaine the baptiſme of children, ſo we hauehave alwayes bin ready to maintaine it by the old and new teſtament, as by the ſword of the Spirit againſt all the aduerſaries thereof.
Secondly, let vsus learne from hence to acknowledge a difference Vſe 2 betweene baptiſme and the Lords Supper. For in baptizing of Children, not faith, not repentance, not regeneration is required, but only to be borne in the couenant: but the Supper of the Lord requireth knowledge, diſcerning, trying, and examining of our ſelues: which are not required, neither can be performed of yong children, who know not light from darknes, nor good from euill.
Thirdly, if infants hauehave intereſt in baptiſme, then hence Vſe 3 it followeth that all are conceiued and borne in originall ſin,cIoh 3, 6. 1 Cor 15, 22. Rom. 3, 23, 24. Eph. 2, 1, 2. and whatſoeuer is of the fleſh is fleſh. So the apoſtle ſaith, As in Adam all dy, euen ſo in Chriſt ſhall all be made aliue. There is no difference, all hauehave ſinned, and are depriued of the glorious kingdome of God: we muſt be iuſtified freely by his grace through the redemptiō that is in Chriſt Ieſus: by nature all are the children of wrath, and borne dead in ſins and treſpaſſes, infants not excepted. We learne therefore that whatſoeuer is begotten of man, is ſinfull and corrupt, it muſt be cut and pared away, we muſt be renewed & borne againe by the Spirite of God, cleanſing vsus from our ſins: yea the children of the faithfull parents, whoſe corruptions are mortified, whoſe luſts are ſubdued, whoſe fleſh is tamed, and brought vnderunder the obedience of the will of God, are notwithſtanding brought forth in ſin, becauſe they are borne by carnall generation, and not by ſpirituall regeneration: as corne winnowed from the chaffedAuguſt. de poenit. merit. & remiſſ. li. 3. c. 18 yet groweth vp againe with it, and as the fore-skin cut off from the parents returneth in the child.
Againe, hauehave infants of the faithfull right to bee baptized? Vſe 4 Then acknowledge hereby the difference betweene them and the children of Infidels, Iewes, Pagans, and Turks. As the children of the Iewes being heires of the couenant, were ſeparated and diſtinguiſhed from other children of the wicked Idolatrous nations, and were therefore accounted the holy ſeed: ſo for the ſame cauſe and reaſon the children of Chriſtianse1 Cor. 7, 14. are called holy, borne of either party and parent being faithfull and a beleeeuer, and do differ from the prophane ſeed of Idolatrous people. Indeed whoſoeuer maketh a true profeſsion of the faith which he holdeth, and is ready to leade his life according to that confeſsion, though he be not the ſeed or child of the faithfull, yet is to be baptized, though he came of the race of Turks or Pagans, fActs 8, 37.as appeareth by the ſpeech of Philip to the Eunuch, Acts 8. If thou beleeueſt, thou maieſt. Thus we ſee, that the children of thoſe that profeſſe the faith, belong to the Church of God: the children of Pagans belong not to the Church of God: loe how great a difference there is betweene them. Heereby then the children of the faithfull are diſcerned and diſtinguiſhed from the prophane multitude of Atheists, Epicures, Libertines, Arrians, Anabaptiſts, Turkes, Sarazens, Perſians, and other barbarous nations,gEph. 2, 1…. which are without Chriſt, without hope, without God in the world: whereas the holy ſeede of all the faithfull belong to the Church of God, and are reckoned in the company of the Church. For thishRom. 11, 6. cauſe, the Apoſtle calleth the whole poſterity of Abraham holy, that is, conſecrated and hallowed to God, If the roote be holy, the branches are alſo holy. Not that the children of the faithfull do want originall ſin, or that they gather any actuall holineſſe or inherent righteouſnes by carnall generation and propagation from their parents, but becauſe by benefit of the couenant of God, and by force of his gracious promiſe, they are ſeparated from prophane Infidels, and brought into the boſome of the Church, as Noah was into the Arke.
Fiftly, this doctrine that children are commended to Vſe 5 God & infranchized into the heauenly Citty, ſetteth forth the honour and glory of God. For is not God greatly glorified, when he ſheweth himſelfe true in his promiſes, and hath mercy vponupon the faithfulliDeut. 7, 9. for a thouſand generations? And is not occaſion offered vntounto vsus continually to glorifie him? Can we deſerue that God ſhould be our God? Nay do we not deſerue that he ſhould not be our God? And yet behold he will bee the God of our children alſo? Let vsus therefore neuer forget his mercies: let vsus fill our mouths or rather our hearts with his praiſes: let vsus confeſſe before the Lord his louing kindneſſe, and his wonderfull workes before the ſonnes of men.
Sixtly, all parents are heereby wonderfully comforted, Vſe 6, they hauehave their faith ſtrengthened, and are confirmed in the louelove of God, when they ſee themſelues ſo beloued of God, that it deſcendeth and floweth euen to their Children, as they are aſſured by this viſible ſigne. This is that worthy and wonderfull promiſe which we muſt receiue bykGen. 17, 7. faith, Gen. 17. I will be thy God, and the God of thy ſeed after thee; I will eſtabliſh my couenant betweene me and thee, and thy ſeed after thee. A ſentence to be written, not onelyonly in Gold, but in the tables of our hearts to dwell with vsus for euer. When wee muſt leaue the world and our families in poore eſtate behind vsus, and go vntounto the Father: let vsus not be diſmayed, diſcouraged, or diſcomfited: this is the ſtay of our hope, this is the ſtaffe of our comfort, this is our anker-hold, that he will not ſhut vp his mercy toward our children, but be a gracious God to them as he hath beene to our ſelues: ſo that we may aſſuredly ſay vntounto them with faithfull Abraham, lGen. 22.8.My ſonne, God will prouide. Let vsus bee content with thoſe things that we hauehave, for he hath ſaide,mHeb. 13, 5.6, 7. Ioſh. 1, 5. H…g. 2, 9. I will not faile thee neither forſake thee, ſo that we may boldly ſay, The Lord is my helper, neither will I feare what man can doe vntounto me. Godlineſſe is great gaine, and he that is truely godly, is truely rich. He that hath Chriſt, hath all things: he that wanteth him, wanteth all things. Heauen and earth are the Lords: all the gold and ſiluer are his, who hath promiſed to be an husband to the widdow, eyes to the blinde, a couering to the naked, a father to the fatherleſſe, and he will not forget his kindneſſe toward vsus for euer.
Wherfore, let vsus lift vpnHeb. 12, 12.13. our hands and our hearts which hang downe, let vsus ſtrengthen our weake knees, and make ſtraight ſteps vntounto our feet, God is able to worke contentednes in all his ſeruants, whoſe power is beſt ſeene in our weakenes, and whoſe glory ſhineth brighteſt in our greateſt wants, RememberoPſal. 37.25 & 34, 8, 9, 10. what the Prophet ſaith, Pſal. 37. I was young and now am olde, yet I neuer ſaw the righteous forſaken, nor his ſeed begging bread. And againe, Taſt ye and ſee, how gracious the Lord is, bleſſed is the man that truſteth in him. Feare the Lord ye his Saints: for nothing wanteth to them that fear him. The Lyons do lacke, and ſuffer hunger, but they which ſeeke the Lord ſhall want nothing that is good. Loe, how the man ſhal be bleſſed that feareth God, not only in his owne perſon, but in his children:pPſal. 115, 13 14. Ier. 32, 38, 39. inaſmuch as our ſeed is no leſſe deare to him then we are, as Pſal. 115. He will bleſſe them that feare the Lord, both ſmall & great: the Lord wil encreaſe his graces toward you and toward your children. And to the ſame purpoſe the Prophet Ieremy, chap. 32. ſaith. They ſhal be my people, & I wil be their God, and I will giuegive them one heart, & one way, that they may feare me for euer for the wealth of thē and of their children after them. Let vsus al reſt in his words, and rely vponupon his mercifull promiſes. He is not as man that he ſhould lye, nor as the ſonne of man that he ſhould deceiue. He hath ſaid, he wil be our God, and the God of our ſeed that we leaue behind vsus. Behold, O Lord, the words of thine owne lips, conſider the promiſes that are gone out of thine owne mouth. We know thou art true and faithfull in all thy ſayings, thou wilt not alter the things which thou haſt writtē with thine owne finger: on thee we waite, and in thee we put our truſt, let it be vntounto thy ſeruants according to thy free promiſe, and according to thy gracious couenant, that we may feele the accompliſhment thereof in our ſoules.
Seuenthly, al parents are heereby to be warned and admoniſhed, Vſe 7 that ſeeing the promiſe of forgiuenes of ſinnes and the kingdome of heauen belongeth to their ſeed, and conſequently the ſigne and ſeale therof: they muſt be carefull to bring them vpqEph. 6, 4. in the true knowledge and feare of God, as Eph. 6. Fathers prouoke not your children to wrath, but bring them vp in inſtruction and information of the Lord. So Moſes teacheth, Exod. 12.Exod 12, 26.27. When their children ſhould aske them touching the Paſchal Lambe, that then it is their duty to declare and deliuer to them the true cauſe and occaſion thereof.
Likewiſe, ſo often as we conſider how our children are by grace accepted, by baptiſme conſecrated vntounto God, and ſo made heires of life and ſaluation: it ſtandeth vsus vponupon to plant and water the ſauing knowledge of Chriſt Ieſus in them. For what ſhould it profit vsus to leaue them great riches and large poſſeſsions, and make them for want of inſtruction and information in the waies of God the children of hell? If we do no more but feed them, and giuegive them meate and drinke: what do we for them, which we do not for the Oxe and Aſſe? Or if our chiefeſt care be to cloth thē well, and to apparell them warme: what do wer1 Tim. 5, 8. which the Turks and Infidels do not, as well as we? HaueHave not they as great a portion in this as we? but our obedience to the wil of God, and duty to our children muſt exceed theirs, if we will enterſMat 5, 20. into the kingdome of heauen. Whereby we ſee, that they are greatly deceiued, who when they hauehave made honeſt prouiſiō for the ſuſtenance and ſuſtentation of their children in this world, will ſay they hauehave done their part, although they hauehave not taught them to know God; theſe hauehave the greateſt and chiefeſt account to make for their ſoules. Now if this be a greeuous ſinne to neglect the teaching of our children the feare of God: then they increaſe and double their iniquity, who by their corrupt example do leade them into euill, and ſo murther their ſoules. For children in ſtead of godly and religious inſtruction, do oftentimes heare their fathers ſweare, ſwagger, lye, taile, blaſpheme, and ſlander: ſee them deale deceitfully and vniuſtly, and marke their walking in eueryevery euill way, making their houſes as it were an image and repreſentation of Hell it ſelfe, by practiſe of all manner of abhominations leading thereunto.
Laſtly, this doctrine is very comfortable vntounto children Vſe 8 themſelues. For howſoeuer they canot know or remember then owne baptiſme: yet they are to conſider that they liue in a Church and among a people, where infants are ordinarily baptized, and ſealed with the ſigne of the couenant of God. Beſides, it is and euer hath binA laudable cuſtom… of the Chur…h whom God-fath…rs and God mothers of ancient time a laudable cuſtome in the Church to hauehave ſpecial witneſſes (men of credite and eſtimation) of eueryevery childes and infants baptiſme, whom commonly wee call God-fathers and God-mothers. The ſteps of this truth may be traced out, if we conſideru… …. 1.….… what the Prophet Eſay ſaith, Chap. 8. where he declareth that ſo ſoone as his wife had borne him a ſon. he gaue him his name (which was done at circumciſion) and tooke twoPar…nts no … witneſſes of th… own… ch…ldrens baptiſme. faithfull witneſſes Vriah and Zechariah to teſtifie the circumciſion of his ſonne, and the ſolemne giuing to him of that name in the preſence of the congregation. And howſoeuer Vriah walked not with a right foot, but turned aſide from the pure worſhippe of God to ſet vp the Idolatrous Altar after the faſhion of Damaſcus, to feede the fancy of Ahaz: yet he was a man of reputation, whoſe teſtimony was ſufficient to aſſure the naming of the Prophets Sonne: becauſe the times to come would bee troubleſome and full of many calamities. For their children were named, when they werebGen 21, …. Luk. 1, 59. and 2, 21. circumciſed: as now our children are named when they are baptized.
So likewiſe the Church oftentimes lyeth vnderunder the croſſe, and is ſubiect to perſecution, ascReuel. 11, 6. the woman driuen into the Wilderneſſe, Reuelations 12, 6. and ſo the baptiſme of many members might many times be doubted off and called into queſtion, (foraſmuch as no impreſsion abideth in the fleſh, as there did in circumciſion) the Churches hauehave thought it ſit and conuenient to require certaine men to be as ſpeciall witneſſes of infants their bringing to Chriſt and to the Church by baptiſme, and of their names giuen them in their baptiſme.
True it is, there is no expreſſe commandement in the Scripture, neither is it a thing in it ſelfe neceſſary to hauehave choſen witneſſes, which they call God-fathers, to vndertake for the child. Neuertheleſſe, it is commendable, and not raſhly to be reiected and refuſed: For firſt, it is not contrary to the Scriptures, and the doctrine contained therein. Secondly, it hath bin a very ancient cuſtome in the Church, which ſeemeth to hauehave ſprung from the baptiſme of thoſe that were called Catechumeni, being as it were nouices and newly taught in the principles of chriſtian religion. Theſe being asked concerning their faith, did not onelyonly make anſwere themſelues, but gaue witneſſes & ſureties of their faith: in imitation of whom it is now extended generally to the baptiſme of eueryevery one, euen of infants. Thirdly, it containeth and commandeth nothing vniuſt, or vnhoneſt, or vnlawfull, or any way inconuenient. Fourthly, it proceedeth from charity, both of the fathers which chuſe ſuch God-fathers to bee an helpe vntounto them in bringing vp their children, and of ſuch alſo as promiſe for them, and in their name. Laſt of all, it tendeth vntounto the good of the childe and of the whole Church. Of the Childe, when beſide the parents (who may depart out of this life and leaue their children young,) there are others as guardians and aſsiſtants to hauehave an eye ouer them, who ſhould not ceaſe to call vponupon them to learne true religion, and to cleaue vntounto it to the end. Of the Church, becauſe by this meanes they that belong vntounto it are better prouided for, touching their education and inſtruction in the feare of God, and their young yeares are more eaſily ſeaſoned with the beſt things betimes. So then we ſee, that this cuſtome is good and lawdable in it ſelfe, ſo that there bee no abuſe of it, nor ſuperſtition in it, nor matter of neceſsity vrged vponupon it.
Seeing therefore children are baptized, and hauehave by this meanes an aſſurance giuen them of their baptiſme: they hauehave a maruailous benefit beſtowed vponupon them, that they ſo ſoone obtaine the partaking of Chriſt and all his benefits. God worketh in the Children of the faithfull belonging to his couenant by waies vnknowne to vsus, asdLuk. 1, 15.41 Iohn Baptiſt is ſaid to be filled with the Holy-Ghoſt frō his mothers wombe: and they are callede1 Cor. 7, 14. holy by the Apoſtle, inſomuch that they cannot periſh: whom God calleth, ſome ſooner and ſome later, all in his owne appointed time, as ſeemeth good to his heauenly pleaſure. The remembrance whereof, when children come to age, greatly comforteth them in the louelove and feare of God, when they call to mind that they are ſo greatly eſteemed and highly regarded of God, from the firſt comming into the world, before they had the vſe of ſpeech, of reaſon, and of vnderſtanding. Chriſt Ieſus ſhed his blood for them, hee dyed for all the Children of God,fIoh. 11, 52. Reuel. 20, 12. he redeemed them whether they be old or young, ſmall or great, as Ioh. 11. He muſt dye, not for that nation onelyonly, but ſhould gather together in one the children of God which are ſcattered. And the ſame apoſtle Reuel. 20. ſaith, I ſaw the dead both great and ſmall ſtand before God, and the bookes were opened, and another booke was opened which is the booke of life, and the dead were iudged of thoſe things written in thoſe bookes according to their workes. Wherefore, when children ſhall come to yeares of diſcretion and vnderſtanding, they muſt heereby be pricked forward to an earneſt care and indeuour to walke in the feare of God, and to ſerue him in holines & righteouſnes all the dayes of their life, by whom they were receiued for ſonnes and adopted for his childrē by a ſolemne pledge of their adoption, before they were able through their age, to know and acknowledge him for their father.
This muſt ſerue as a ſtrong confirmation of their faith, both in life and death, to aſſure them that God will neuer leaue them nor forſake them, who ſo ſoone beginneth to giuegive them pledges of his louelove, and to ſhew himſelfe to bee their God. We ſee by common experience, that a little child comming into the world, is one of the miſerableſt and fillieſt creatures that can be deuiſed, the very liuely picture of the greateſt infirmity that can be imagined: more weake in body, and leſſe able to helpe himſelfe, or ſhift for himſelfe, then any of the beaſts of the field. The other creatures (which are alſo the worke of his hands) by the ſecret inſtinct of nature ſo ſoone as they are come foorth, ſeeke about for ſuccour and ſuſtenance. It is not ſo with children, they can neither ſeeke their owne good, nor defend themſelues from euill. They are ready to fall into fire and water, or any other danger; they cannot take one bit of bread to feed themſelues, they cannot couer their owne nakedneſſe; they muſt be caried in our armes, ſwadled in clothes, attired in apparell, waſhed with water, nouriſhed with milke, and afterward with meat, and hauehave all things ſupplyed vntounto them. They would ſtarue for cold ſooner then come to the fire to warme themſelues, they can do nothing to ſaue or to ſerue themſelues. Thus man-kinde lifted vp into the higheſt ſeate of honour, and made little inferior to the Angels is through ſinne & their reuolt from God fallen downe into the greateſt miſery, and loweſt degree of all wretchedneſſe. Neuertheleſſe, in reſpect of the life to come, God hath prouided much better for the ſonnes of men then for others: for they are no ſooner come into the world, but he taketh care for them, he declareth himſelfe a father vntounto them, he hath commanded them to be brought vntounto him, and to be baptized in his name, to the end that ſo ſoone as they begin to breathe, they might alſo begin to breathe & liue anew or ſecond life: ſo ſoone as they begin to ſucke the milke of their mothers breaſts, they might alſo ſucke both the breaſts of the Church, and ſo finde the food of euerlaſting life. He giueth his Angels charge ouer them and receiueth them vntounto mercy; he reſerueth them for his heauenly kingdome, and in the meane ſeaſon offereth vntounto them many tokens and aſſurances of his good will toward them.
Let them therefore giuegive thegProu. 3, 9. Lam. 3, 27, Pſal. 119, 9. Eccle. 12, 1. firſt fruites of their life to God: let them learne to beare the yoke of obedience from their youth, let them redreſſe and reforme their waies by taking heed to the word of truth: and ſeeing God hath remembred them in their baptiſme, let them alſo remember their Creator in the dayes of their youth, and begin to be wiſe betimes, leaſt death come ſuddenly and cut them off, as the ſluggard that fore-ſloweth the ſeaſons of plowing and reaping, wiſheth for them in vaine at another time of the yeare. Thus we hauehave ſhewed the baptiſme of children: the certaine truth thereof hath beene euidently prooved: the obiections againſt this truth alledged, hauehave beene ſufficiently anſwered: and the vſes of it to the great comfort of all faithfull parents and Children hauehave beene particularly remembred.