The Badges of Christianity, Book 2 · Chapter 7
Chap. 7. That Infants are to be baptized.
ALthough it cannot appeare vntounto vsus, that infantes and new borne babes brought to be baptized, hauehave actuall faith, but rather is like they want the habit of faith which hauehave aDeut. 1, 39 Luk. 1. 15. 44 Iohn. 4, 11not the vse of vnderstanding, vnlesse God extraordinarily work it, which lieth not in vsus to iudge of: yet wee baptize them and admit them to this sacrament, which we doe vponupon very good grounds and susficient reasons.
First therefore, we wil proue by euident demonstration out of the scriptures, the doctrin of childrēs baptisme to be conformable to the Iewes circumcisiō, agreeable to the practise the Apostles, allowable by the wordes 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 gathred from hence, for the strength of faith, and the increase of our obedience.
Touching the first, that the baptising of infants is waranted by the word bReasons waranting the baptizing of children.of God, I will make it appeare by sundry reasons. We see in the old testament, that all males by expresse commaundement were willed to be circumcised the cGen, 17, 12 Leuit, 12 3 Phil. 3, 5eight day. If God made infants partakers of cirumcision: why should we not holde the same of baptisme, being instituted for vsus in steed of circumcision, dcol. 2. 11there 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 dooth 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 wee will say, that our sauiour Christ by his comming hath restraind or diminished the grace and louelove of his father, which were detestable blasphemy against the father, and an horrible reproach against the sonne of God. From hence then, we reason thus, if the infantes of the Iewes were circumcised, then the children of christians are to be baptized: but the infantes of the Iewes were circumcised: therefore also the children of christians are to be baptized.
Against this reason, sundry exceptions are taken by the aduersaries of this doctrin, which are not vnworthy the consideration. Obiect.They say, circumcision was a signe of mortification, it was tyed to be administred the eight day, and that women ought not to be baptised, if baptisme were like to circumcision, in asmuch as they were not circumcised. I answere, these obiections will easily appeare to be verye cauils and meere dreames of idle and addle braines, if we diligently ….obserue, both wherein circumcision and baptism agree, and in what points they differ. They eWherein circumcision & baptisme agree.agree, first, in one author of them both, that is, God himselfe, who firste 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, newnes of life, and iustification are signified. So then they fullie 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.
Againe circumcision and baptisme differ fWherein circumcision & baptisme differ.onelyonly in certaine circumstances: first, in the forme and maner of doing, as circumcision was administred by cutting awaye of the foreskinne and effusiou of blood, but baptisme by washing and sprinkling with water. Secondly, in the outwarde signe, which is different in both. Thirdly, in the circumstaunce 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 women were after a sorthowsoeuer 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 straungers from the Couenants of promise. For as the man is the h1 cor. xi, 8head 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, their circumcision was thus comprehended in the men, so that it was vntounto them in stead of circumcision to be borne of the circumcised, may be gathered by many places, as Luke, 13, Where the woman which Christ healed of a spirit of infirmity bounde togither, is called iLuk, 13, 11the 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. 16We 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-child 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 vncircumsed, which teacheth that they were accounted as circumcised in the males, so that it was enough to them to be borne of parents that were circumcised.
Fiftly, they differ in the setled time which is limitted 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 Sabbaoth following would not without vrgent cause be omitted. Sixtly, circumcision was instituted for the Israelites that were the seede of Abraham: but Baptisme was instituted for all Nations that are willinge to ioyne themselues to the fellowshippe of the churches of Christ that professe his name, of whatsoeuer Lande 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 world lMath. …, 20as our sauiour teacheth Math, 28 Teach and baptise, and loe I am with you vntill the end of the world. Wherefore, the circumcision of the Turkes which liue in infidelity, and of the Moores which professe Christianitye vsed at this day is nothing worth, albeit they retaine the outward sign and ceremonie: because the institution of it was onelyonly to indure the blessed times of the Gospell. Thus we see, that notwithstanding the differences betweene circumcision and baptism in circumstances of time and maner of doing: yet being in substance and effect the same, the Argument standeth strōg and inuinsible, prouing the baptizing of infants in the time of the Gospell, from the commaundement of circumcising infantes 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 find in diuers places, that whole families and housholds hauehave bin baptized, in which no doubt were many infants and sucklings nact. 16, 13 33 1 cor. 1. 14, 16 act, 18, 8 & 2. 37, 38, 39as 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 baptised and all that were with him. So was Crispus the chiefe ruler of the Synagogue and his houshold baptised, and the houshold of Stephanas.
Furthermore, when Peter commaunded the Iewes, newly conuerted to the faith of Christ, and hungring after saluation in him whome before they had crucified, to be baptised: 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 LORDE our GOD shall call.
Neuerthelesse will some say, we read not directly that any infants were heer baptized in these pIaces? But do we Obiect. answ.read that any wer excluded? And seeing the scripture expresseth al the houshold, who shal dare to debar infants? Are not they a principall part of the house? Besides, if the baptisme of children bee not to bee 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 enimie to the communicating of Women as to the baptisinge of Children) seeinge wee do not expressely read, that they were not admitted to the Lords table in the apostles times. Wherfore, childrens baptisme is no humaine tradition, no apishimitation, no ancient corruption of this Sacrament: but is grounded on the vnblamable practise of the Apostles, which hath the force and strength of a commaundement.
Thirdly, Christ by his owne example aloweth and approueth their baptisme as we see, Mar. 10, when the Disciples rebuked those that brought little chilren to Christ that he might touch them, he said, oMar. 10. 13 14, 15Suffer little children to come vntounto me, & forbid them not, for of such is the kingdome of God: verily I say vntounto you, who soeuer shal not receiue the kingdome of God as a little child, he shal not enter therein. Wher we are to obserue, that he saith not, of these onelyonly is the kingdome of heauen, but of such like infants, which shall be in all ages and times of the church. In this act of Christ embracing the infants brought vntounto him and sharply rebuking his Disciples thatforbad them: we are to consider that he commaundeth children to be brought vntounto him, and addeth a reason, To such belongeth the kingdome of heauen. If any obiect, It is said, he embraced them, it is not said, he baptized them: or if Obiect.any reply and say that there is no agreement and resemblance betweene baptizing and embracing: I answer, he Ansvver.layeth his hands vponupon them, he prayeth for them, he 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 be 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 to them: why should the signe be denied vntounto them, wherby the doore of entrance into the church is opened? Why should we driue them away from Christ: whom christ calleth vntounto himselfe? Neither let any say, these children were of yeares and growne vp in age, able of themselues to come and repaire to christ: For the Euangeliste vseth such words as signifie such young infants as are babes and hang vponupon their mothers brestes, pLuk. 2, 12, 16 & ch. 1, 44therefore, by comming in this place he meaneth to draw neere or to hauehave excesse. Againe they were such as were brought to Christ by qLuk. 18. …others, Luk. 18, 15, they were caried in their Armes, they walked not on their feet, and Christ also tooke them in his owne armes.
Besides, heerto agreeth the practise and custome of the primitiue church: for no teacher so profound, no docter so learned, no writer so ancient, which doth not refer the beginning heereof to the rOrig. lib, 5 comment. ad Rom. Hieron in fine lib. 3, contra Pelag. August. de bap … &. cap 20 libri. de origine 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 cancel, 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 child first baptised, and in what assembly or church it was? If they cannot doe these or any of them, let them acknowledge the baptisme of children to bee the ordinaunce 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 doe we not see and behold daily verie babes and …, schildren admitted to coppi-holdes by custome of the Manour amoug men.oftentimes among men admitted to their inheritance, hauehave they not liuery and season of lande, and hauehave they not the wand or turfe taken in their hands, according to the vse of the …, or custome of the Manour of which they holde? They knowe 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 afterwarde instructed what they hauehave done, what they hauehave vndertak n and taken vponupon them, what seruices and duties they owe, what their Lord requireth of them.
Thus they are admitted in their infancy to a temporal inheritance and possession this they holde to the end of their life: and of the validity of such entrance no tenant maketh doubt. Why then shoulde it seeme vnreasonable to giuegive them baptisme, the signe of the couenant, being born heirs 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 understand afterward that which they vnderstand not for the present: and yet if it please GOD to take them in mercy to himselfe from the miseries of the worlde, before they know the mistery of their baptisme, he worketh extraordinatily by wayes best knowne to himselfe the force of their baptisme in their harts, and sealeth vp their engrafting into Christ I esus. If then children hauehave the white wande deliuered vntounto them to assure them of the inheritance which they holde: let none deny vntounto them the partakinge of this sacrament, wherby 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 infantes are a parte of the Church of GOD, tchildren are christs sheepe and members of his bodythey are the sheep 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 be in the number of the sheepe of Christ, who shall presume to keepe them from the sheepe-folde? Or if they be sound members of the bodie of christ, who shall cut them off as rotten members? Wherefore then, uGen. 17. 7 act, 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 shoulde they not be pattakers of the outward signe, amath xix14seeing they are partakers of the thinge signified? Why should they be put back from the figure, seeing they hauehave the truth itselfe? Why shoulde 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, to 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 baptised.
Furthermore, to whome forgiuenes of sinnes and the Holy-ghost are promised and giuen, they ought by no meanes to bee denied the outwarde signe: but forgiuenesse of sinnes and the Holy-ghost are promised to infantes and giuen vntounto them: therefore infantes ought not to bee 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 bene wrongfully and vniuftly dispossessed.
Hauing now sufficiently prooued by the scripture, that children are to bee baptized: it remaineth that wee shoulde maintaine this assertion against bObiections of Anabaptists, impugning childrens baptisme, answered.the cauils of the Anabaptists. For as the former reasons, grounded vppon the euident demonstration of the worde, as vppon a pillar that cannot be shaken, may perswade vsus to embrace the truth: so the weakenes and sophistry which appeareth in the Obiections of the aduersaries, ferueth to confirme vsus in this perswasion. But let vsus examine what is the strength of them.
First they obiect it was neuer cōmanded that infants shold be baptized. I answer, vnblamable examples and practises Obiection Answerenot contradicted, are in the nature of precepts. Againe, the will of God approuing and appointing childrens baptisme appeareth, ccol 2. 11, 12in that it came in place of vncircumcision, Baptisme is our circumcision. Besides we hauehave dMath. 28, xix i. cor x, 1, 2a generall commaundement, Go teach all nations and baptize them. And the Apostle saith, all were baptized in the cloud and in the sea. Christ saith, al nations, the Apostles saith all the Israelites: let them shew, where infants are excepted and exempted: for wee hold this as a certaine principle, that a generall commaundement includeth the particular, and comprehendeth the same vnderunder it, as well as if it were by name expresled.
Secondly, they obiect, if infants may be baptised, then they may be admitted to the Lords supper: for why should Obiectionnot the supper be giuen to the whole church as well as baptisine? I 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 Answereinto the church, so that the Supper is to be granted to none but to such as are baptised, and are fit to beare strong meat, being instituted for our confirmation and sealing vntounto vsus, that God hauing once receiued vsus into the church, will also euermore preserue vsus in it, that we neuer fall from it, nor forsake it, and will nourish and cherish vsus by the body and blood of Christ. Wherefore, 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 stronge men that are of age.
Againe, sundry conditions and considerations are required in the supper which debar young 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. …, xi, 26 28, 29to 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 thinges, they cannot shew foorth the Lordes 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.
Thirdly they obiect, fMar. 16, 16. Math. 28, 19that it is said Teach and baptize: and Obiect. 3.again, He that shall beleeue and be baptized shall be saued: where vponupon they conclude, that such as beleeue not, are not to be baptized; inasmuch as Christ before baptisme commaundeth 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. Again, gact, 2. 38if repentance be 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. I answere, first, those Answersentences are not generall to all, but belong onelyonly 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 mā would go about to proue that children are not to be nourished and sed with coporall foode, because the Aposte would hauehave none to eate h1 Thess 3. x.but such as labour, were he not worthy to be spitted at or hissed out of the schools, because he carrieth that indifferently to all ages, which is limited and restrained to a certaine age? So must we not rack and rent asunder the iLuk. xiii. 3. 5 Rom x. xvii. Mar, xvi, xvi Heb. xi, 6generall sentences of scripture, Except ye repent, ye shall al perish: faith commeth by hearing, & hearing by the word of God: he that beleeueth and is baptized, shal 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 conuersion of the Gentiles: first, they must instruct them in faith, then baptize them being instrued, and lastly guide them in true obedience being instructed, when he addeth. kMath 28, 20Teaching them to obserue what soeuer I hauehave commaunded you. Besides, if they strictly vrge and stifly stand vponupon the wordes, as they literally lye in order: why may we not first baptize them before wee teach them, because it is said, baptizing them in the name of the Trinity, and teaching them to obserue what I commannd. But hee intreateth in this place of such as are growne vppe, which must first hauehave knowledge in the gospell, faith in Christ, and repentance from dead workes before they bee baptized: but infants are baptized by reason of the promise made to their parentes. Moreouer, we might oppose vntounto these, the example of circumcision, which we know and they are not ignorant was giuen to infantes, who could not yet beleeue: so that such as bar them from baptisme, because they are not capable of faith and repentance, might in like manner exclude the infants of the Isralites from circumcision. Baptisme is the sacra. of repentance and faith, though neither of these be in infancy, yet they are baptised to the repentance and faith to come, which albeit they be not actually formed in them, yet by the fruites afterward they shal appeare to be in them. Lastly, if baptisme should be giuen only to those that truely beleeue, it should likewise be denied to such as are of vnderstanding: for wee are able to pronounce of these that they do truely beleeue, and certainely apprehend the promises of the gospel. Wherfore, 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 said, they do beleeue. Simon the sorcerer mentioned lact, 8. 13. 20in the Actes of the apostles was baptized, and yet remained an hypocrite. If they say, profession of faith is sufficient to make members of the visible church: I answer, our sauiour speaketh not of a bare profession of faith, when he saith He that beleeueth and is baptized shal be saued, for then al that professe faith should receiue m1 Pet. 1. 9The reward of their faith, which is the saluationof 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 doctrin, which they neuer learned. Now, to be borne in the church and in the couenant, is infants in place and stead of an actuall confession and reall profession. Such as are growne vp must beleeue with the heart, nRom, 10. …and confesse with the mouth the gospel of saluation: it is sufficient for others to bee the children of such as hauehave confessed the faith.
Fourthly they obiect in this manner, baptisme is giuen for Obiect. 4.remission of sinnes: but infants hauehave not sinned: they therefor cannot be baptized: I answer, infants commit not actuall answer.sinne, yet are guilty of originall sinne, they want inherent righteousnesse, they hauehave a pronenesse to all euill, their whole nature is corrupted being in the seede of Adam. Albeit therefore infants hauehave not finned after the similitude of Adams transgression, in their owne persons, yet they hauehave sinned in him, and in his loynes, in whom al are dead. This the holy man oIob. 14 4teacheth, Iob. 14. Who can bring a cleane thing out of filthinesse? There is not one. Likewise, the prophet pPsal, 51, 5 Rom. 5, 14 19Dauid confesseth this truth, Psal. 51.
Behold, I was borne in iniquity, and in sinne my mother conceiued me. So the Apostle Paule, Rom. 5. Death reigned 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 oome: for as by one mans disobedience, many were made sinners, so by the obedience of one shall many be made righteous. Wherefore, such as holde infants without all guilt of sinne, neuer knewe the greatenesse of Adams fall, of Gods iustice, of mans misery, and of Christes endlesse mercy.
Lastly, they obiect, that Christ himselfe was not baptized Obiect. 5.vntill 30, yeares of age. I answer, no more did he preach Answer,before he was thirty: yet hence it followeth not, that none ought to enter that calling before that age. True it is, hee that desireth that worthye office must bee no new plant, no younger Scholler, none lately come to the profession and gathered immediately from heathenish religion to the fellowship of the gospel: yet the office of teaching is not tyed to 30, yeares, the age may be lesse if the gifts be great, and fit for that calling. Againe, Christ stood not in neede to be baptized in respect of himselfe, being without originall or actuall sinne to he washed away, and therefore Iohn at the first put him back: rMath, 3, 15yet he would be 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 osfice. But we stand in neede to be baptized, to seale vp the washing away of our sinnes, and therfore there is a great difference in this respect betweene Chrift and vsus. Besides, the Euangelist doth testifie, that albeit our sauiour were baptized at thirty years of age, yet he was circumcised at 8. daies old. Now wee hauehave proued before, that the same which circumcision was to the Iewes, baptisme is to al christians. If then he in his infancy wer circumcised, then children in their in fancy may be baptized, and are not commaunded to waite thirty yeares: for baptisme is our circumcision as the Apostle teacheth: but Christ in his infancy was circumcised, sLuk. 2, 21when the eight dayes were accomplished: therfore 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 child, and therefore he could not possibly be baptized, vnlesse we will imagin he might be baptized, before baptisme was. So that wee see, as he would not hauehave his circumcision deferred one day beyond the time appoynted: so hee was presently baptized, so soone as baptisme was instituted of God, and administred by Iohn. Fiftly, we are no more tied 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, & after his resurrection. Lastly, when the time appointed came, that the promised sauior and redeemer of mankinde should manifest himselfe to the world, then he shewed himselfe openly, then he came to the preaching & baptisme of Iohn, & began to publish the glad tidings of saluation, tMar. 1, 15and to exhort men to repent & beleeue the gospel. These are the chiefest obiections against childrens baptisme, that carry any shew and probability of reason, which hitherto wee 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 Anabaptistes and other Arrians of Transiluania, that hauehave uMinistri. Transiluan. contra Trinit & in carnationem domini.oppugned this truth: so let vsus come to see the benifit of this doctrine, and what profit 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 daies old. First, consider from Vse. 1.hence, a plaine and palpable errour of the Church of Rome, aLindan. lib. 4. panopl. Bellar. de verbo dei. lib. 4 cap. 9that teach that the baptisme of children is by tradition, not by deuine institution, from their word vnwritten, not in the word of God written. But we hauehave confuted the Anabaptistes by the Scriptures, and conuinced them by the institution of circumcision, by the tenor of the couenant, by the holinesse 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 Anabaptistes, then the wooden dagger of humaine tradition which the church of Rome draweth out against them. The Scripture is all sufficient b2 Tim. 3. 16to proue all truth, and to beate downe all false doctrin that lifteth vp it selfe against God. Wherefore, we hold their traditions, to be superstitions: & their vnwritten … are written lies. As we retaine the baptisme of children, so wee hauehave alwaies beene 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 … acknowledge a difference Vse. 2.betweene … and the Lords supper. For in baptizing of children, … faith, not …, not regeneration is required, but onelyonly to bee 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 young children, who know not light from darkenesse, nor good from euill.
Thirdly, if infants hauehave interest in baptisme, then hence it Vse, 3.floweth that all are conceiued and borne in originall sin, cIoh, 3, 6 1 Cor. 15. 22, Rom 3, 23, 24, Eph 2, 1, 2and 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 redemption 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 therfore that whatsoeuer is begotten of man is sinfull and corrupt, it must be cut and pared away, we must be renewed and borne again by the spirit of God, clensing vsus from our sins: yea the children of the faithfull parents, whose corruptions are mortified, whose lustes 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 born by carnall generation, and not by spirituall regeneration: as corne winnowed from the chaffe dAugust. de poenit. merit & …emiss. l. 3. c. 18.yet groweth vp againe with it, and as the foreskin cut off from the parents recurneth in the child. Again, hauehave infants of the faithful right to be baptized? Then acknowledge heereby the difference betweene them and the children of infidels, Iewes, Pagans, and Turkes. As the children of the Iewes, being heires of the couenant, were separated & 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 christians e1 Cor, 7, 14are called holy, borne of either party and parent being faithful and a beleeuer, and do differ from the prophane seede of idolatrous people. Indeede whosoeuer maketh a true profession of the faith which he holdeth, and is ready to lead his life according to that confession, though he be not the seede … child of the faithful, yet is to bee baptized, though hee came of the race of Turks, or pagan…s, as fact. 8, 37appeareth by the speach of Phillip to the Eunuch, If thou beleeuest, thou maiest. Thus we see, that the childrē 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. Heerby then, the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists, Epicures, Libertines, Arrians, Anabaptistes, Turkes, Sarazens, Persians, and other barbarous nations, gEph. 2, 12which are without christ, without hope, without God in the world: wheras the holy seede of all the faithfull belong to the church of God, and are reckoned in the company of the church. For this hRom. 11, 16,cause, the Apostle calleth the whole posterity of Abraham, holy, that is, consecrated and halowed to God, If the roote be holy, the branches are also holy. Not that the children of the faithfull do want originall sinne, or that they gather any actuall holinesse or inherent righteousnesse by carnall generation and propagation from their parents, but because by benefit of the couenant of God, and by force of his gratious promise, they are separated from prophane infidels, and brought into the bosome of the church, as Noah was into the Arke.?
Fiftly, this doctrine setteth forth the honor and glory of God. For is not God greatly glorified, when he sheweth Vse. 5.himselfe true in his promises and hath mercy vponupon the faithfull iDeut, 7, 9 Esa. 59, 21 Exod. 20, 6for a thousand generations? And is not occasion offered to vsus continually to glorifie him? Can we deserue that God should be our God? Nay do we not deserue, that hee should not be our god? And yet behold he will be the God of our children also? Let vsus therfore neuer forget his mercies: let vsus fil our mouthes or rather our heartes with his praises: let vsus confesse before the Lorde 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 worthye and wonderfull promise which wee must receiue by faith, kGen. 17. 7,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 Golde, but in the tables of our hearts to dwell with vsus for euer. When we must leaue the worlde and our families in poore estate behind vsus, and go vntounto the father: let vsus not be dismayed, discoraged, or discomfited: this is the stay of our hope, this is the staffe of our cófort, this is our Anker-hold, that he wil not shut vp his mercy towarde our children, but be a gracious God to them as he hath bene to ourselues: so that wee may assuredly say vntounto them with faithfull Abraham, lGen. 22. 8.My sonne God will prouide. Let vsus be content with those things that we hauehave, for he hath saide, mHeb. 13, 5, 6, 7, Iosh, 1, 5 Hag, 2, 9I will not … thee neither for sake thee, so that we may boldly say, The Lord is my helper, neither will I feare what man can do vntounto me. Godlines 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 husbande to the Widdow, eyes to the blind, a couering to the naked, a father to the fatherlesse, and he will not forget his kindenesse towards vsus for euer.
Wherefore, let vsus lift vp nHeb, 12, 12 13our hands and our harts 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 … whose glorie shineth brightest in our greatest wants, Remember oPsal 37, 25 34. 8, 9, 10what the prophet saith Psal 37, 25 I am young and now am olde, yet I saw neuer the righteous for saken, nor his feed begging bread. And againe, Tast ye and see, how … the Lord is, blessed is the … that trusteth in him Feare the Lord ye his saints: for nothing wanteth to them that feare him. The Lyons do lacke and suffer hunger, but they which seeke the Lorde, shall want nothing that is good. Loe, how the man shalbe blessed that feareth God, not onelyonly in his owne person, but in his children: pPsal, 115, 13 …. …, 32 38, 39inasmuch as our seed is no lesse dear to him then we are, as Psal, 115. He will blesse them that feare the lord, both small and great: the Lord will encrease his graces towarde you and toward your children. And to the same purpose the prophet …, Chap, 32. saith. They shal be my people, and I will be their God, and I will giuegive them one heart, and one way, that they may feare me for euer for the wealth of them and of their children after them. Let vsus all rest in his words, and rely vppon his mercifull promises. He is not as man that he should lie, nor as the sonne of man that he should deceiue. He hath said, he will be our God, and the God of our seed that we leaue behind vsus. Behold, O Lord, the words of thine own 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 written with thine owne finger: on thee we wait and in thee we put our trust, let it be vntounto thy seruantes according to thy free promise, and according to thy gratious couenant, that we may feele the accomplishment thereof in our soules.
Seuenthly, all parents are heereby to be warned and admonished, Vse. 7that seeing the promise of forgiuenes of sinnes and the kingdome of heauen belongeth to their seede, and consequently the signe and seale therof: they must be carefull to bring them vp qEph. 6, 4in the true knowledge and feare of God, as Eph, 6. Fathers prouoke not your chrildren to wrath, but bring them vp in instruction and information of the Lord So Moses teacheth Exod, 12, 26, 27. When their children should aske them touching the paschall 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 … made heires of life and saluation: it standeth vsus vppon, 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 hel? If we do no more but feed them, and giuegive them meat and drinke: what do we for them, which we do not … the Oxe and Asse? Or if our chiefest care be to cloth them wel, and to apparrell them warme: what doe we r1 Tim. 5. 8which the Turkes and infidels do not, as wel 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 exceede theirs, if we will enter sMath 5. 20into the kingdome of heauen. Whereby we see, that they are greatly deceiued, who when, they hauehave made honest prouision for the sustenance and sustentation of their children in this world, wil 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 lead them into euil, and so murther their soules. For children in steade of godly and religious instruction, do oftentimes heare their fathers sweare, swagger, lie, raile, and slaunder: see them deale deceitfully and vniustly, and marke their walking in eueryevery euill way, making their houses as it were any mage and representation of Hell it selfe, by practise of all manner of abhominations leading therevnto.
Lastly, this doctrine is very comfortable to children themselus. For howsoeuer they cannot know or remember vse. 8their 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 bin tA laudable custome of the Church to hauehave godfathers and Godmothers.of auncient time a laudable custome in the church to hauehave speciall witnesses (men of credit and estimation) of eueryevery childes and infants baptisme, whome commonly wee call God-fathers and God-mothers. The steps of this truth may be traced out, if we consider uEsa. 8. 1, 2, 3what the Pprophet 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 two aParents no. fit witnesles of their own childrens bap tisme.faithfull witnesses Uriah 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 Uriah walked not with a right foot, but turned aside from the pure worshippe of God to set vp the idolatrous Alter after the fashion of Damascus to seede 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 woulde be troublesome and full of many calamities. For their children were named, when they were bGen. 21, 3, Luk. 1. 59 & 2 21circumcised: as now our children are named, when they are baptized.
So likewise the Church oftentimes lyeth vnderunder the crosse, and is subiect to persecution, as cReuel. 12. 6the Woman driuen into the Wildernesse, Reuelations 12, 6, and so the baptisme of many members might many times be doubted of and called into question, (forasmuch as no impressionabideth in the flesh, as there did in circumcision) the Churches hauehave thought it conuenient to require certaine men to bee as speciall witnesses of infantes their bringing to Christ and to the church by baptisme, and of their names giuen them in their baptisme.
Seeing therefore children are baptized, and hauehave by this meanes no assurance giuen them of their baptisme: they hauehave a marueilous 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, as dLuk. 1, xv, 41Iohn Baptist is saide to be filled with the Holy-ghost from his Mothers …: and they are called e1 cor, 7. xiiiiholy 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 worlde, before they had the vse of speech, of reason, and of vnderstanding. Christ Iesus shed his blood for them, he dyed for all the children of God, fIoh 11, 52 Reuel. 20, 12he redeemed them whether they be old or young, smal or great, as Ioh. 11. He must die, not for that nation onelyonly, but should gather together in one the children of God which are scattered. And the same Apostle Reuel. 12. 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 holynesse and righteousnesse all the daies of their life, by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption, before they were able through their age, to know and acknowledge him for their father.
Let them giuegive the gPro. 3, 9, Lam. 3, 27 Psal. 119, 9 Eccl. 12, 1first fruites of their life to God: let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth: and seeing God hath remembred them in their baptisme, let them also remember their creator in the daies of their youth and begin to be wise betimes, least death come suddainely and cut them off, as the sluggard that for-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 proued: the obiections against this truth aledged, hauehave been susficiently answered: and the vses of it to the great comfort of all faithfull parentes and Children hauehave beene particularly remembred.