The Practical Use of Infant Baptism Part 2, Dialogue

The Practical Use of Infant Baptism Part 2 · Dialogue

p. 5THE PRACTICAL Use OF INFANT-BAPTISM.

A SECOND DIALOGUE, BETWEEN POEDOBAPTISTA, and ASTERICTUS.

Asterict.

SIR, I blesse God, my last Discourse with you, about the Practical use of Infant-Baptism, so Baptised me into your Principles, that (as to the main of your Discourse) I am not (by any thing which either mine own thoughts, or the Objections of p. 6others, to whom I have Communicated it, have suggested to me) any whit stumbled therein And therefore I desire you will not Interpret my present Second addresse to you, as an Argument of my unsettlednesse in the Point then under debate; but only, as an expression of my farther desire, to have my understanding cleared in some passages, then delivered by you; concerning which, I have met with some dispute from others and find some darknesse of apprehension in my self: And withal to give you the opportunity of confirming me in my present perswasion, by the addition of such new considerations, as possibly our farther Discourse may give you occasion of dilating your thoughts into. And therefore, I shall only take upon me the Person of another therein, and Suggest to you, as well as I can, what Questions, and Objections I think a Christian of the growth in which your last discourse found me, would exercise you withall, or understand others are dissatisfied in.

Paedbaptista.

I assure you, Neighbour, you cannot more blesse God for the satisfaction, that slender discourse then gave you, then I desire to do; for that God made use of me as an happy Instrument to give it you. And I farther assure you, that your present visit is so much the more welcome to me, because it brings me the good news, that you are (without Dipping) of Asterictus, become Sterictus, of an unsetled Christian in this point, a setled, and confirmed one. But seeing you will yet passe under your old name, acting Asterictus still, when you are another man. I shall not mistake you for the party you resolve but to Personate. p. 7Only, I must warn you of one thing, that you will not (out of charity to your new perswasion) put forth lesse strength of opposition, or take easier satisfaction, in any thing in Dispute between us, then if you were really Mr. Asterictus still.

Aster.

I am very well pleased, Sir, that my change yields you so much content, and my name so much mirth. And, (as to your Caution,) I shall assure you to do my best to find you more work; and I hope, God will effectually carry you through it, to do it to the purpose. And to encourage you therein, I assure you, upon mine own knowledge, that I am not the only man, upon whom your last Discourse hath had this effect: but some others, who were serious in their dissatisfactions, as I was, have, by the blessing of God, been reduced to the Practice of Infant-baptism, which they formerly forbare, as I did, because they knew not how to practice aright.

Paede.

I scarce dare to hope, Neighbour, that any of my poor labours should return into my bosome, with so ample a reward, as the Reduction of any one straying Sheep, into the Fold of my Master, when I first bestowed that pains upon you. And when I saw what effect it had in your particular, I thought my self sufficiently apaid, in your satisfaction And therefore (considering mine own slendernesse, which I my self best know) I should very much suspect the truth of this farther Intelligence, but that the experience I have of you Piety, assures me that you dare not lie, for God glory, much lesse for my encouragement. How… ever, if any such successe hath (besides expect… p. 8tion) followed my weak endeavours. I shall, I hope, sing from my heart the First verse of the 115. Psalm, Not unto me, Lord, not unto me, but …o thy Name be the praise. Only, (because successe in a good way, is a providential Call to go on in it) I shall make so much use of it, as to proceed in the businesse in hand with so much the more encouragement, and Faith. And so, the Lord blesse our Discourse, and grant, that some farther Light may be gained thereby, to the Illustration of that necessary, yet too little Studyed Point, the Practical use of that precious, eng…ging Ordinance. I pray you therefore, let me know, in what Particulars you desire to be better informed, concerning the Subject in hand, and I shall be contented to be led by you in the matter, and Method of our ensuing discourse.

Aster.

First, then, Sir, Although you led me into the understanding of many pretious truths, concerning the way of improving Infant-Baptisme practically, yet I remember you omitted one (and that a Principall) use of Baptism, wherein Administration at the yeares of Discretion, seemes to have the advantage of Infant-Baptisme, viz. [in the Assurance of Remission of sins:]

And Secondly, you Suggest another, which to some, (and those, sober men) seems dubious; pag. 5.viz. [the probability of conveighing actual Justification, and Regeneration unto some Infants in the very Administration.] In both which particulars, I desire to be farther instructed by you, at our entrance. Some other things I shall suggest p. 9to you, when these are dispatched.

Poedo.

It is true, as to the former of these particulars, our former discourse was deficient, and the later was not so fully delivered, as to remove all scruples; And therefore I thank you, that you put me in mind of them, and (upon the account of that courtesie) I shall endeavour to give you as ample satisfaction in them as I may.

First, therefore, I acknowledg Remission of sins, a special part of the Spiritual grace sealed in Baptism. And I withall suppose, that I can prove, (contrary to what you say) That in the sealing of this mercy, Infant-Baptism, hath the advantage of Baptism at riper years, as well as in the other particulars, insisted upon in our former discourse. But, suppose I could not; it is …nough (notwithstanding) to your satisfaction, … I prove it no lesse useful. For supposing the balance weigh but even in this particular, yet it will follow, that no man need remove his Baptism at years of discretion, for a benefit which Infant-Baptism as fully exhibited, as Baptism at those years can do. Now this later I will undertake in the first place; and afterwards descend to offer you a consideration or two, to clear the probabilit… (at least) of my first proposition. OnelyOnly, (fororders sake) I must intreate you to acquaint me vherein you conceive the advantage to lie on your side in this particular, and I doubt not to shew you your mistake therein.

Aster.

In his, Sir, that the present application of the Sacramental Element, to an understanding perso…, is a present actual assurance of the Grace sealed p. 10which to an Infant incapable of understanding cannot be so: and the looking back to the baptisme received in Infancy, at yeares of discretion, receives much disadvantage in point of the livelinesse of application, by the distance of time betweene the Ordinance, and the use thus made of it.

Poedo.

If the advantage lie on the Anabaptists side in this particular, that advantage must be bottomed on this ground, [that the sealing …ffacacy of a sacrament is tied to the time of administration:] or at least, [that that which followes the time of administration, is lesse prevalent to assure the benefits sealed, then that which accompanies it.] Neither of which, will easily be granted by me, or (I suppose) by any intelligent person, that studies the nature of sacraments, and the experience of Christians in them.

As to the first of those grounds, I am assure…, that Sacraments were never intended by God …o exert their vertue onelyonly in, or during the Administration. For then, it would follow that the B…ptisme once received, at whatever age, is no …arther to be improveb by the party receiving it; and so, either Baptism must be altogether a…arren Sacrament all our lives, but only durin… the little time of its administration: or else, … renew the benefit thereof, we must often ren… the administration it selfe. And in the other sacrament, I doubt not, but your owne expe…ence, and the experience of many other Chritians, must testifie, that, to their onc… sensible re…eiving benefit by it during the time of administr…tion, they have found the advantage of it afterward, p. 11ten times. And moreover such a principle as this where it is (I know not from what ground) taken up by tender-hearted, and scrupulous Communicants, hath beene found, by my small experience in the affaires of troubled Consciences, a very great snare whiles they have come to the ordinance with such expectations of present sensible benefit, and being defeated therein, gone away with great consternation of spirit, concluding themselves unworthy receivers; and drawing all the sad consequences of unworthy receiving upon themselves, to discourage themselves from approaching againe

By consequence therefore, Baptisme administred at Infant-age, may at after-yeares, yield its vertue and efficacy as well, (possibly as early to one then baptized, as baptisme at yeares of discretion, to another to whom then it is administred: seeing God is not bound to make the Ordinance efficacious at the precise time of administration, either to the one, or to the other.

Aster.

But, however, to some adult persons you will grant, the present operation of the sacrament w…th the administration. If it then be but p…ssible to the adult, and impossible to Infants (as indeed it is) to feele the present efficacy of the ordinance; I conceive herein is a sufficient disadvantage to Infant-Baptisme.

Poedo.

I shall not dispute the possibility on either hand; but, granting what you say therein, I shall onelyonly enquire of you; whence the sacrament of Baptisme is rendred thus affectual, as to give a present actuall assurance of Remission of sins to any person? Is it barely from the …pirit of p. 12God cooperating with it? Or, is it from the understanding application of the things signified in, and with the signe, also?

Aster.

Surely, from both together.

Poedo.

Then surely, Infant-Baptisme, acted over again upon another in my presence, may doe no lesse in this kind, then if it were then, and there administred to mee in mine owne person. For surely, the morall application of the signes may bee actually, and as effectually made by an understanding Christian, putting himselfe in the place of another to whom it is applied, as if hee were the very subject of that application. Tis but the annexing of this short meditation, to what is then said and done.

—Mutato nomine de me,

This was once done to me, which is now acted on the person of that Infant; God speakes that to me now in his person, what hee spake to me then in mine owne.

And as for the concurrence of the Spirit, I suppose you allow him to be a free agent, that like the wind, blowes when, and where he listeth, and therefore, by the after-meditation of Baptisme received in Infancy, upon such an occasion, it is as possible, I may receive this Assurance by his concurrence, as if I my selfe were then, and there the subject of the Administration.

Aster.

But however, Sir, the second ground before mentioned may turne the scales on the Anabaptists side in this particular. For surely, though it should be true, that the sealing vertue of Infant-Baptisme may be received, as truely many yeares after, as that of Baptisme at yeares, in p. 13the moment of administration: yet, that sealing efficacy is more strong and powerfull, under a present application, then afterwards.

Poedo.

I told you also before, that this second ground would admit of as much dispute, as the former. For if the assurance be given, by the same spirit, at the one or other season, it is stronger or weaker according to the greater or lesser measure of cooperating influence from that spirit. But it may be you will abstract the consideration of the supernaturall Agent, in this case, and looke onelyonly, to the effect, as it depends upon an applicatory use of the administration it selfe.

Aster.

You rightly ghesse, Sir, and I cannot in that particular, so soone let goe my hold of this Argument, when I consider, that in the administration of the other Sacrament, we choose rather to receive the Elements with their particular application in the Sacramentall words, our selves, then to stand and looke on whiles they are administred to others; and I conceive upon the some ground: because therein wee apprehend a more direct, immediate, and particular obsignation of the benefits sealed, and so suppose it to be more morally operative of the assurance therein exhibited. Now in this case, there seemes to be par ratio, a like reason in both Sacraments.

Poedo.

Suppose it, yet it will only hold the same, when the persons are alike considered, in both Sacraments, which I conceive, is not done, as you lay the case. The person, I suppose, making his advantage of Baptisme administred to another, p. 14is one, who hath received it himselfe also. The person you suppose, making advantage of the Lords Supper administred to another, is a bare Spectator, not having communicated therein himselfe also: and so the case is not the same, as to the persons, though, as to the Sacraments it may be. Lay the case then, thus. A man that hath, it may be, received the Sacramentall Elements of the Lords Supper, himselfe, is withall present at the administration of it to others. And I would faine know, whether he may not draw as effectuall an assurance from it as so administred, putting himselfe by applicatory meditation, in the case of every other particular receiver, as he did er might, when he himselfe was the particular subject of the administration? For my part, I judge he may. Otherwise, when any particular persons have received the Elements themselves, I know not why they should think themselves obliged (as to their owne benefit) to continue their presence at the administration thereof to others: but (as beggars at a dole) when they are served, depart, not minding at all what others receive.

But, suppose your case were right laid, yet I am not of the mind, but that the consideration of the very circumstance of Infant administration in the case of Baptisme, is of speciall efficacy to promote Assurance of my particular remission, when by occasion of the same administration upon others, I am led to an application of what was done to my selfe; nor lesse then actuall Baptisme would be, if I were the present subject of that administration, at yeares of capacity. For p. 12mee thinkes, I could thus, upon such an occasion, plead it out with God, and in pleading, worke it upon my selfe. Lord, I am in this administration minded of an Act of Oblivion long since sealed to me when I was in the same capacity with yonder Infant. I have often pleaded it, (thou knowest) at thy Throne of grace; and beene as often tempted to doubt whether my plea were admitted or no. Sometimes, the greatnesse of my sinnes, sometimes the weakenesse of my faith, the defects of my repentance, the faintnesse and flatnesse of my prayers, and (in all of these and many particulars more) the unworthynesse of my person, have discouraged me. But Lord, am I now more unworthy to receive the mercies themselves, then I was at that time to receive the seale of them? Surely thou didst then seale free pardon to me, when I could not in the largest charity, be supposed to have any thing of personall worth, to plead for it. I desire now no other pardon then what thou sealedst then. What I was necessarily voyd of then, I now strip my selfe of voluntarily. And shall I be lesse favourably entertained by thee, because I now see, confesse, be waile mine owne unworthynesse, which was indeed the same then, but unseene, unconfessed, and unbewailed? Surely thou that blottest out transgressions for thine owne names sake, canst not lesse glorifie thy Name, by pardoning a penitent, confessing sinner, when out of his owne mouth thou might'st condemne him, then by extending the same pardon, to a sinner, that wanted an heart to repent, and a mouth to confesse.

Thus you see how I could improve the Infant-administration p. 16of Baptisme, to strengthen Assurance of remission of sins, many years after.

Aster.

Yea but Sir, Infant Baptisme at most can onelyonly give the Assurance of the remission of Originall sin, seeing the party to whom it was then sealed, could be capable of no other; so that either Baptisme here by, must be confined to that only, in its sealing act; or else, if it be also a seale of the remission of actuall sins, it will need a second administration applicable to persons, when they have superadded the guilt of them also.

Poedo.

Neither your dilemma, nor the ground of it, neighbour, offers any violence to the doctrine before delivered; For (as to the ground) it will not follow from the incapacity of actuall guilt in the subject of Infant-Baptisme, that God seals only to such a subject the pardon of originall sin. Indeed, [as Infant-Baptism] it most primarily and properly respects originall sin, the sin of the party to whom it is then administred. But [as Baptism] I know not what hinders, but that God may also beforehand extend that seale to the pardon of actuall sin, to them who afterwards should commit it. I am assured circumcision was not only the seale of remission of sins to those who needed it only for the pardon of originall guilt, but also to those who afterwards contracted the guilt of actuall sins. For the Apostle tells us it was a seale of the righteousnesse of Rom. 4. 11.Rom 4:11faith; and so sealed righteousnesse to those who were capable of applying it by faith (who were actuall sinners) as well as to those whose age rendred them uncapable of actuall believing. p. 17And indeed to set forth the rich grace of God in pardoning, and the compleate efficacy of Christs satisfaction, in procuring the pardon of sin, it was very much conducible to Gods glory in both; to seale pardon of actuall sin before commission of it, though not to apply it actually, before commission and repentance. For so, in sealing to man in his Infant Age, the pardon of those sins which afterwards he should commit, God doth in effect tell him, (and that roundly and fully) that the Originall spring of pardoning and reconciling grace, is in himselfe, who found a ransome before we sought it, that he is the first Job 33. 24Job 33:24in that work, seeing he prevents the very commission of, and much more, the repentance for our sins, by bringing us under a gracious sealed Covenant of pardon, before capacity of actuall guilt. Nor doth he herein, lesse clearly and fully speake out the compleatnesse of the efficacy of Christs blood sealed in Baptisme, by letting us know, that our God before hand accepted that-attonement for us, which in time he applies to us; and the savour of Christ propitiatory sacrifice, hath ascended into his nosthrils, and hath virtually attoned him to us, before the blood of the Covenant runs forth upon us in the Order of gospel-application, to our actuall reconciliation.

And hereby you may see also one horn of your lilemma sawed off, seeing I do not confine the efficacy of Baptisme, though administred in Infancy, to Originall sin onelyonly.

And as for the other; it being cleared in the former discourse, that a seale of forgivenesse, p. 18even of actuall sin, may (without absurdity) be said to be administred before it can be actually applied by the receiver; there will no necessity appear of administring it a second time, at years of capacity for actuall application: because the vertue of that which was before received, extends it selfe through the whole course of a mans life afterwards, and is as often applicable, as he commits, and repents of actuall sin. And if it were but so, yet there is another Sacrament, often to be received, which would abundantly supply the defect of this, seeing it seales the same grace, remission of sins in the blood of Christ.

Aster.

Sir, I must confesse my selfe much obliged to you for your copious enlargement upon this head, wherein I suppose it convenient both for your selfe, and me, to pauze a while. For your selfe, because I doubt, you may be tired, by following me in my weake and prolix reasoning: and for me, because I have nothing of moment to reply at present that may deserve your farther stay thereon. Especially, when I consider, that you and I may, by Gods providence, meete again, and so I shall have other opportunities of receiving farther satisfaction from you hereafter, if upon farther thoughts, I shall see need to require it: wherefore, I shall presume, (if you please) to demand those considerations in the next place from you, which you promised, to conclude it probable at least, that (in this point of promoting the Assurance of remission of sins) Infant Baptisme, hath the advantage of Baptisme administred at riper years.

Poedo.

I remember, that I lie under such an engagement, p. 19and I know no reason you have to account it any presumption in you, to sue a confessed debt. In a few words therefore, I shall endeavour satisfaction both to it, and you.

First therefore, to me it seems probable (at least) that to the assurance of pardon on Gods part, (for Sacraments assure no otherwise, then by signifying and ratifying the grace of God in the pardon of sins, they doe not assure, or seale, any qualifications for pardon) those evidences that lead most to the consideration of grace as most free, are most effectuall. Now that Infant-Baptisme doth so, rather then Baptisme at yeares of discretion, I have already showne in part, and shall more fully cleare anon.

Secondly, It seemes to me no lesse probable, that that evidence of pardoning grace which most abstracts from the consideration, of any difference betweene sinnes, from any imaginable aggravations, is likely to be most effectually assuring. Now the evidence drawne from the sealing of remission in Baptisme administred in Infancy, is upon a peculiar account, such. A pardon sealed, before a capacity of actuall sin, which (in the aggravating circumstances thereof) puts the only difference between sinner and sinner; gives equall hopes, and encouragements to all sinners, and so is alike applicable to every ones conscience, to whome it is so sealed, being laid hold on by faith. Now although the same grace, and that in the same latitude, bee sealed in Baptisme at age, yet that latitude is not alike visibly held forth in the Administration of the Seale at that age. So that however the like p. 20grounds of Assurance bee derivable from the Covenant, at any-Age, yet in the sealing of that Covenant at Infant-Age, the advantage apparently lyes, as to that helpe, which the seale (as distinct from the Covenant) doth afford toward it. Possibly, this may bee plainer to you, if exemplified in the person of a Christian, gathering Assurance thus. Soule, why art thon thus cast downe, and why art thou disquieted within me? Is it the g…ilt of sin that distempers thee, and disturbs thy peace? and what greater Assurance canst thou have, of the pardon of sin, th…n Gods gratious promise, and the ratification of it by his sedle in the sacrament of Baptism? Is not that water, by signification, the blood of Christ, through which we have redemption in the remission of sins? And is not the application of it to thee, by Christs Minister in his name (as all acts of Embassadours are which they performe by deputation from their Prince,) as valid to loose thee from thy guilt, as if hee in his owne person had beene the administrator? Hath hee promised in vaine, that whatsoever his Ministers loose on earth shall be loosed in heaven, Mat. 18. 18. and engaged his presence in vaine to his Gospell administrations to the worlds end? Mat. 28. 20. If Christ then have opened thee a fountaine for sin, and for uncleanenesse, as he hath, doe no… thou shut it against thy selfe by an unbelieving exclusion of thy selfe from it. Is it the greatness… of thy guilt that discourageth thee? Take then into thy serious consideration, the season of this gracious Act on Christs part. Thou hadst not indeed at that time contracted the guilt of any actuall p. 21sins, much lesse dipped them in graine, by multitudes of aggravations as since thou hast. But he that then said to thee [sonne, or daughter, I seale to thee the forgivenesse of thy sins] excepted not any out of this number; (that had beene to have disparaged his owne precious blood, whose greatest honour it is to be able to wash out the deepest stains of guilt) yea, in sealing the pardon before the capacity of commission, he sealed the pardon of all that thou wer'st capable to commit, upon the same termes on thy part, upon which he sealed the pardon of any, viz. future faith and repentance. Improve therefore Gods baptismall Covenant with thee in Infancy, to the utmost latitude, and possibly thou maist draw Assurance from the brests of it, even against the greatest guilt.

And thus much shall suffice me to offer for the asserting the probability of greater evidence (at least in some respects) to the Assurance of pardon, by and from Infant-baptisme, then from the same administration at riper year…: whereof you may judge as you please, upon your owne private thoughts. It is enough to me (however) to have proved (as I suppose) evidently, that Infant-Baptisme in this use, is not behind Baptisme at riper years; and in many others, before it. Have you any farther imployment for me, concerning this subject?

Aster.

Yes, Sir, for whereas (as I before told you) you assert p. 5. of your former booke, a probability of Gods bestowing grace upon some Childre… in the instant of baptisme, viz. upon elect Children, dying in Infancy, and that, not only j… stifying, but sanctifying: and p. 23. you doe, … p. 22relation to sanctification, allow Sacraments a physicall influence towards the conveyance thereof unto the soule: (and so Baptisme physically to sanctifie some infants,) as well as a morall influence towards the working of holinesse by the use of reason, and faith in persons who at yeares of descretion come to make use of them. In both of these particulars I find some sober and pious men dissatisfied, in the former with the doctrine; in the later with the expression. And therefore I must intreate your grounds for the former, and your sense of the later.

Poedo.

I shall very willingly endeavour your satisfaction, and in you, theirs. For (although the former of those passages be somewhat eccentricall to my maine discourse in that book, and I expresse it only dubiously, as not finding so sure a footing as I could desire in so dark a point; and the later be a phrase that I lay no great weight upon; so that it doth not much concerne me whether they be owned or disowned; yet) I shall be so tender of any sober mens satisfaction, that I shall not willingly leave you or them scrupled in any word that drops from my tongue or pen, as far as I can prevent it. When therefore I hinted to you the probablenesse of a possibility (for that is the highest pin that I dared reach to in this point) that justifying and sanctifying grace, may be bestowed upon some Infants in Baptisme: I did it upon these grounds, and considerations.

1. That just…fication and sanctification are the principall graces that baptisme seales on Gods part; all other mercyes and favours depending upon them, which, in the former branch, viz. p. 23Justifying grace, I suppose none ever called in Question: and as to the later, sanctifying grace, I shall endeavour to cleare anon, in case any should doubt of it.

2. That it is generally agreed by our Divines that the Sacraments are not nuda signa, bare signes of the grace they signify. The generall signification of the word seale, applied by the Apostle, Rom. 4. 11. to circumcision, suting unto every Ordinance of the same generall nature with it; we have learned to call all Sacraments (being such in that generall) seales of the Covenant of grace. Now a seale, doth not only ratify a deed, but also legally conveigh, by that ratification, a present right from party to party. In the case in question, the deed or writing is the Covenant of grace, the seale is baptisme. This seale therefore according to the nature of a seale, doth both ratify Gods Covenant, and conveigh a right to the benefits of that Covenant, to the persons to whom it is administred.

3. (Because in this Covenant the persons interessed are of severall capacities,) for in adult or growne persons justification coms to be bestowed upon believing; and sanctification, in the attendance upon the outward and ordinary meanes of working it, but infants can neither believe nor use the meanes in which faith is wrought (therefore) I suppose I had cause to conclude, that God justifies them upon another account…, and sanctifies them in another way, then those that are of age. And (by consequence) that baptisme now (as circumcision of old) seales and conveighs to them, these graces, according to p. 24the same difference. And in this particular, I shall tell you by the way, what a godly and learned minister writes to me. As in the bodily life (saith he) one organ is the instrument of nourishment to the Child in the womb, another when horne: so in the conveighance of spirituall life, 'tis one way to a Child, another to one of yeares. For this is not the most universal proposi…ion of the Gospell, [He that beleeveth shall be saved:] but this, He that hath the Son hath life, and he that hath not the Son, hath not life.] Now God gives his Son by the Spirit, and we receive him by faith: but God can supply the want of that hand in a Child, by dropping into his mouth what he cannot receive with his hand, as I may so say.

4. (Because we have no clear light to determine the exact season of Gods bestowing these graces on Infants; and they are alike capable of them at all times after the Covenant takes hold of them) I propounded it as not impossible nor improbable, that in that Ordinance which conveighs a legall right to them, God may put them in possession of them. I doe not say, that he cannot or doth not bestow them on those that dye unbaptized; nor that God hath appointed that Ordi…ance for that purpose (at least, so as we may lay any stresse of faith upon it, certainly to expect it therein:) but only that there seemes to be a probability, that God (who useth to convey grace by Ordinances, where he affords opportunity and capacity to enjoy them) may in Baptism (the only Ordinance that Infants come under) bestow on them the pardon of sin, and sanctification of nature.

p. 255. (Because we have no ground to extend this Charity to all Infants; no nor to all Infants of believing parents, divers of whom, it appears, may live, and dye unjustified and unsanctified; therefore) I farther advanced, to limit my Charity in this particular. And to this purpose, considering that Election is, confessedly, the immutable rule according to which God justifies, and sanctifies, I was cautious of extending (with D^r. Ward, and others) the skirt of justifying, and the seed of sanctifying grace to any non-elected. For I was not, nor am I satisfied, that the Justification, or sanctification of Infants, is of another nature, then the justification▪ and sanctification of grown persons, though bestowed in another way. I know no justification, but that which consists in the remission of sins, and acceptation of our persons, through the imputation of Christs righteousnesse; nor sanctification, but that participation of the devine nature, that seed of God, of which Peter and John speake; and therefore I cannot extend justification and sanctification to all infants visibly under the Covenant, or upon that account baptized, because I am perswaded it cannot be done, without suppositon of falling away from saving grace; seeing many such fall away, and perish everlastingly. And here also I shall once more quote the words of the same reverend man in the same Letter. I conceive (saith he, being by me asked his judgment in this point) Change of Covenant, and change of Image are inseparable. And that Baptisme seales that Interest which men have before they are baptized, nay before they are borne; Look how they are written p. 26in the records of eternity, (Elect, or non-Elect) so it seales, as also doth the other Sacrament; a visible right by vertue of their visible Interest, an invisible right, by vertue of their invisible interest, if any such they have at all, which God only knoweth, & de secretis non judicat Ecclesia, secret things belong to God, but things revealed to us and our Children.

6. (Because, of Elect Infants, some die in infancy, and others live to yeares of discretion) I knew no reason to conclude, that God would break his owne Ordinary rode of bestowing these graces in Infant Age, upon those that live to the use of means appointed to that end. And I suppose (excepting the case of John the Baptist, who yet may be looked on, as so privileged upon an extraordinary account, to wit, that by a miraculous instinct, he might beare witnesse to Christ, as his forerunner in the wombe, as well as in the wildernesse) it can hardly be asserted defact…, concerning any one that ever lived to a perfect use of reason, that he was justified and sanctifyed from the wombe, or any period of Infancy whatsoever; Nor have we any Scripture warrant to expect it. Nay, it were against the very end for which God appoints the use of means: seeing by bestowing saving grace out of them to those who live to enjoy them; God would in a sort make voyd his owne Institutions. For what need of them when the ends of them may be otherwise attained? I confesse, grace is wrought in some very early, possibly in Childhood, but ordinarily, 'tis after they come under catechizing.

p. 27Upon these considerations therefore, I made bold to adde another limit to my probable assertion; to wit, their not surviving an Infant-age: or (as I there expresse my selfe) that such as (being Elected) dye in Infancy, are onelyonly the subjects of this my Charity.

And herein I having asked the advice of another godly and reverend minister, as most in this nation, he returnes me this Answer, As to that particular concerning Elect Infants that dye before actuall faith, I doe altogether concurre with you, and I have the consent of two able Divines whom I consulted of late, the rather, that you might be the better perswaded and encouraged to adhere to that opinion.

Now I know no reason why any one should be offended at me for a proposition so warily laid downe, and that under the favour of so many received Orthodox principles.

Aster.

But Sir, I have heard it objected against this doctrine, that hereby you give no more ground of hope to parents, of their Childrens salvation, then the Anabaptists give, or then we may have of Heathens Children; seeing the Anabaptist supposeth Infants may be justified, and sanctified according to the Election, as well as you. And the Children of Heathens may (for any thing we know) be elected, as well as ours.

Poedo.

Both these objections, (I conceive) doe not prejudice my opinion at all. For first, the Anabaptist ownes Election, but doth not owne the Covenant. And so he hath (according to his principles) no speciall ground to derive his hopes of Election with relation to Children, p. 28downe to the case of this or that particular. But we that owne the Covenant of God to us, and all our seed, can say upon good grounds, we are perswaded of the Election, and salvation of such and such a Child dying in Infancy, because a visible standing under the Covenant of grace to any particular person, who by any declared forfeiture hath not justly …ut himselfe off therefrom, gives sufficient grounds of Charity to judge that such an one is Elected, and shall be saved; Though some of them may be neither. For it followes not, that because we assert a Charity grounded on a probability of Election, and salvation, to our Infants as our Infants, from their Interest in the Covenant; that therefore we must inferre a necessity of an actuall donation of all the blessings held forth in the Covenant, to all of them. Because a visible standing in the Covenant binds me to extend the same Charity to hypocrites, and yet God doth not take himselfe bound by that Covenant to give them grace and salvation, to whom we may and must hope, he hath given them.

And, (as for the Children of Heathens) I know they may (for ought we know) be under Gods Election; but whiles they are Infants, and so shew not any signe of actuall vocation (as indeed they cannot) and their parents are apparently without the Church; I have no ground to conclude any of them Elected; because I find the whole body of Heathens (as such) excluded the Covenant, which is the only warrantable ground of my Charity. Eph. 2. 12.

In a word, I desire no man to subscribe to my p. 29opinion herein, except my grounds satisfie him. And though no man should be satisfied either in my opinion, or the grounds of it, I shall not be offended at him. For if I be out of the way herein, I suppose it doth not a jot prejudice my maine undertaking, seeing there are abundance more pricious uses of Infant-Baptisme, that stand upon surer grounds, though it should be granted, [that it conveighs pardon of sins or sanctifying grace actually to none.] And yet I thinke I was not to blame, that having some apprehensions of a probability it might be so (which yet are very strong upon me) I suggested it to you as a consideration not to be slighted, to induce you to present your Children to Baptism.

Ast…r.

For my part, Sir, I have no quarrell at you upon that account, Especially seeing I perceive you lay no more stresse upon it, nor obligation upon me to receive it. I shall therefore cease your farther trouble in this particular: and only desire your explication of the other expression wherein you call Sacraments Physicall helps to convey these graces. What mean you thereby?

Poedo.

I meane no other, then that they are (as God pleaseth to fill them) conduits of the grace of the Covenant, as I expresse my selfe p. 5 of my former booke. For the whole of my judgment herein is, that, [as Sacraments (as divine seals) conveigh a right to the grace signified; so God in the same Ordinances duely applied, may take the occasion of deriving to the soule, in or by them, the said grace, (though possibly without any morall or rationall improvements of them on our part) by the secret operation and p. 30influence of his owne Spirit; in case, the want Illic (viz. in Baptis… mo) nobis ablutionem nostram testabatur Deus, et fimul efficit quod figurat.of such personall improvement of them be our meere impotency, not our guilt.] All that I herein assigne to Sacraments, is to be onelyonly the way in which God comes to doe the good held forth in them to the soule: whether it be applying pardon, or conferring holynesse, strength, comfort, as a returne of our obedient owning of him in his owne Institutions. And I knew not And, Nisi enim conjuncta esset veritas rei aut exhibitio, impropria haec locutio esset, [Baptismus est lavacrum animae.] Again, Signo Deum tanquam organo u…i, non est absurdum. Calv. in Epist. 5. 26.how to expresse this way that brings God home to me or another, herein, better then by calling a Sacrament a Physicall help: as opposed to such an one as is meerely morall, which contributes to the elect, only by the intervening of a mans owne faculties in a rationall way. And sure I am, Calvin saith altogether as much as I. See the margin. But I say herein, as (formerly) in the other Answer, I am not fond of this distinction more then of that opinion; if any one can expresse the same Notion better, I shall be glad to learne of him. For I am perswaded of the thing, (and I think the experience of many growne Christians will witnesse it in the other Sacrament) but not so indulgent to my owne faculty of expressing my selfe, but that I conceive I may very well undergoe the ferule of many of my reverend brethren; and where I see they correct me in measure, shall doe so.

Aster.

I suppose it is but reasonable that you be allowed the liberty of cloathing your own notions in your own expressions. I have only one thing more upon this head to exercise you withall, and that is, how you difference this doctrine of yours from the Papists, that hold, the Sacraments to be effectuall p. 31ex opere operato, as they call it, affirming the bare receiving of them, to derive the benefits signified, and held forth in them?

Poedo.

My opinion herein stands at a great distance from theirs. For by their doctrine they make no difference, betweene good and bad, Elect or non-Elect, in the participation of those benefits. They hold, that in Baptism, all Infants that receive it, are actually rege…erate; whereas I restraine the efficacy of that Otdinance only to the Elect, and admit not all of them neither: for I exclude those of the elect, that afterwards live, to live under meanes of regeneration, therefrom. And in the other Sacrament, they hold, that the wicked, and reprobates, eat panem Dominum, the body of the Lord, as well as panem Domini, the bread of the Lord; I restraine that benefit only to the Elect, and those, truely regenerate, and actually prepared for the beleeving reception of it. He that will see the exact sense of the Papists in their doctrine of the opus operatum, may read Chemnitius in his Examen conci…ii Trid. sess. 7. Can. 8. where from their owne Schoolmen, he shewes that they directly o… pose, the opinion of the opus operatum, (in th…is case) to faith in the receivers; and make this the difference betweene the Sacrament of the …ld and new Testament, that in those there was: required faith, to the derivation of benefit from them, but in these, the opus operatum, the worke done, is sufficient without faith; which (where there is a capacity of actuall faith in the receivers, as in all of age baptized, and al…l receivers of the Lords supper) we absolutely require. p. 32Besides in the case of baptism, the Papists hold, that Baptisme in its receivers, works such a renovation, as that there remaines no originall sin, at least, under the proper notion of sin, so as Si quis per Jesu Christi Domini nostri gratiam quae baptismate confertur, reatum peccati originalis remitti negat, aut etiam asserit, non tollit totum id quod verā, et propriam peccati ratignem habet, &c. Anathema fit. Sess. 5.to render them obnoxious to the wrath of God, and the damnation of hell. And this is the effect of their opus operatum, in Baptisme. On the contrary, I owne the inherence of Originall sin in Infants after Baptisme, which abundantly appeares in the fruits it afterward brings forth, when they come to a capacity of acting electively: and that their Baptisme doth no way take from Originall concupiscence the true and genuine nature of sin.

OnelyOnly, I suppose, a possibility, and prebability, that in some elect infants, viz. those of them that dye in Infancy, the season of Gods doing that which all Christians acknowledge is done at one time or other, before the separation of soule and body, (viz: their justification, and renovation) is rather the time of baptisme then any other time. And I must tell you, did the Popist Doctrine of the opus operatum, extend no farther, then Infant Baptisme; and hold forth no more, then that God doth at the time of Baptisme, and in, and with the administration, justifie and sanctifie some Infants, I know no popery in it. For I find many Antipapists write larger then this comes to. As, for justification, some say, that all the Infants of believing parents being sincerely presented to God in Baptisme, are freed from the guilt of original sin: but for a reall Change, they utterly deny it, (though I suppose it will be hard to prove from p. 33the Scripture, that God ever wrought or promised to worke, a relative Change, without a reall. I am sure, the Apostle Paul in that golden Chaine, joynes them, the linke of justification, is annexed to that of vocation on one hand, and glorification on the other. And although there be some difference to which of these two, (vocation or glorification) sanctification belongs; yet, I doe not find, but that all Orthodox divines, judge it included in one, or both.)

Others, grant both justification and sanctification in Baptisme, but affirme the extent of them in too great a latitude; to wit to all infants duely baptized, and not laying any impediment, of themselves, to hinder the taking place of that grace, (which indeed no Infants can doe, when infants; and afterwards, it implyes a contradiction to suppose an impediment may be layd to hinder that grace that is received before in Infancy.)

One reverend man had a peculiar fancy, he supposed all elect Infants, to have pardon and the seed of grace in baptisme, and this seed not extinct, though many yeares continuing in divers of them, till conversion. And yet all these farre from Popery even in this point; both in their owne judgments, and esteemed so in the Charity of others. I neede not name parties, nor am I willing to doe it; partly, because I am loth to seeme ambitious of being knowne to dissent from men of great names; and partly, to avoyd occasion of commencing suites against me, upon a businesse wherein I am extremely unwilling to contend.

p. 34To shut up this whole businesse; neighbour, if all these Orthodox Divines be not out, there is such a thing possible, and probable, as justification of Infants in articulo Baptismi, in the very instant of baptisme: and if many of them be not out, sanctification too. All the dispute is concerning the extent of the grace so conferred.

They that extend it farthest, enlarge the comfort of that Doctrine to all believing parents concerning all their issue: they that contract it most, (among whom, (and possibly beyond most of whom) I reckon my selfe to be) doe not so straiten it, but that they render every particular believing parent no lesse capable of improveing it to his comfort; seeing whatever is Gods purpose concerning this or that particular Child according to the decree of Election, they allow him an equall ground from the Covenant, and the seale thereof, to conclude every such Child of his, during infancy, under the same grace, which is extended to any. So that, which judgment soever you most incline to, you will see cause for the encouragement I gave you to present your Children to Baptisme, from the possible, yea probable present advantage accrewing thereby, in their actuall justification, and sanctification.

Aster.

Sir, your candour, and openness in this particular much Obligeth me, and I assure you whatever satisfaction I find in my selfe as to your opinion, when I farther consider it, I am much satisfied in your way of delivering it; and therefore shal urge you no farther herein: but remembring that you gave also an hint in your former discourse p. 35of the furtherance of conversion by the principles and practise of Infant-Baptisme. I shall desire to heare that particular enlarged also, if it may stand with your conveniency, in the next place.

Poedo.

You cannot put me upon a welcomer taske. For I verily perswade my selfe, since the neglect of Infant-Baptisme, and (which is worse) the contempt sinfully cast upon it, in divers places of the Land, this worke is lesse successefully carried on by Gods painful Ministers; and they have too much cause to complaine, of a strange barrennesse in the wombe of the Gospell, in comparison with former times, which I impute to these Reasons.

1. To the just judgment of God upon a Nation, that after so gracious a continuance of the Gospel, and its holy mercies among them for so many yeares, unthankfully began to grow willing to let the Lease of such a precious priviledg run out without taking any care to renew it to their posterity after them: a sin, which you may remember, I have deeply and justly Charged upon the principles of Anabaptisme in our former P. 61, 62. 79, 80discourse.

Sometimes, (me-thinkes) when I seriously consider the reason of the slow progresse of this worke of conversion, I seeme to hear God saying concerning England, Ah, ungratefull Nation! Have I this requitall from you, for the derivation of Church-mercies, and Covenantmercies to you, through the meanes of Infant-Baptisme, that you begin to dispute away the Title that I have to your posterity, and (like profane p. 36Esaus) contemne your best birthright, the Covenant, and solemne seale thereof? Have you a mind to dissolve the bond betweene me, and your posterity? Had you rather have them visible members of the Pagan world, then weare the badge of Christians? Is my family growne so contemptible a thing in your eyes, that you care not to have your Children beare so much as a visible relation to it, or be seene in my livery? Will, then, take your option, you shall not need take much paines to disoblige them from me, and me from them. I will save you the labour of disputing downe that contemned relation to me: whiles you dispute I will dis-Spirit mine owne ordinances, and so they shall grow heathens under them, whom you would faine make heathens without them.

2. To the grievous prejudice, against those Ministers, Societyes, and Ordinances, in which God hath beene wont to scatter saving grace in this Nation; which are, if not raysed, yet day-ly fomented by Anabaptisme. I confesse, I have sometimes wondred, (supposing our Ministers to be in an errour in the misapplication of an Ordinance) how any man pretending to reason or conscience, can justify a separation from it barely upon that account; especially in another Ordinance different from that upon which the misapplication is Charged. But upon serious consideration of the matter, I can scarce see, but the principles of that profession of Anabaptisme, necessarily involve it. For supposing Infant-Baptisme null, as they doe, they cannot looke upon either Ministers or people in our p. 37Congregations, as other then non-members of the visible Church, and so looke upon all the Ordinances administred in those congregations by those ministers, as no Church-Ordinances, and (by just consequence) administred without a call, and not to be attended on with expectation of a blessing. Now experience shewes, that nothing more hinders the operation of the word, then a prejudicate opinion of the preacher, and among all prejudices against the preacher, there are none more operative this way, then those that call the Authority of his place, and calling into Question. So that, seeing Anabaptism raiseth, and nourseth, and propagateth these prejudices, against that Ministry, wherein conversion in former dayes hath beene dispensed, it is no wonder if it be unhappily accessory to the hinderance of its progresse, more then hath beene observed heretofore, under the like means.

3. To the Actuall disengagement of many young people, (among whom usually the streame of converting grace most runs) from all relation, to God, Church, and Ordinances, till of their owne Choyce they take up Baptisme at yeares of discretion. Now whiles persons live loose from such engagements, as in their proper nature and tendency further conversion, no wonder if the worke go slowly on among them. As on the other side, I shall shew you by and by, how many speciall advantages a Child of a believing parent, dedicated to God in Infancy, by Baptisme, hath over another, suffered to graze in the wild common of the world, without Gods sheep-marke upon him, towards p. 38this necessary worke.

Aster.

Truely, Sir, the small experience that I have gotten in my observation of the present state of this Church and Nation, enables me to second what you say, in these particulars, with mine owne probatum est. And I feare succeeding generations will be too fertile in the same observations. But, I beseech you Sir, proceed to shew me the grounds of the hopefulnesse of conversion, upon the principles and practise of Inf…nt… Baptisme.

Poedo.

You are therefore to understand that a thing may be said to promote con…ersion two wayes:

1. Either by way of …xternall meanes.

2 Or by way of internall motive.

1. First. then, By way of externall meanes. The principles, and practise of Infant-Baptisme afford more advantages of externall meanes towards conversion, then the contrary principles and practise doe.

For, First, Converting Ordinances and the promises of profit by them, are the peculiar portion of our Infants, thus in Covenant with God, as soone as they are in capacity of using them. God bestowes the word upon the Church, and its members, upon another account, then upon other people. Persons unrelated to God, enjoy the word only providenti…lly, when the sound of it reacheth them. But the word in the Church, is a Covenant-mercy God is engaged to teach them his Lawes, and his Ordinances he is under no such obligation to others. Every Scholar under a Schoolmasters peculiar charge, may by his relation expect p. 39teaching from him. But other Children, who are not admitted into his Schoole (it is true, he may occasionally as he pleaseth teach them somewhat, but) they are not in a capacity to challenge, and claime it from him. A ministers relation to his flock, binds him to preach the word constantly to them, and every one of his Flock may expect it from him as duely as the Lords day comes, and upon other occasionall seasons as God shall offer them. But others, though in the next parish, have no such tie upon him; though he may in kindnesse step out now and then, and bestow a sermon, where he sees need.

In like manner, Jesus Christ who is the great Shepherd of the Sheepe, is under a peculiar obligation, to feed all those, who are of his flock; and they may claime at his hands their food in due season. But what hath he to doe, but by meere courtesie, with those without the fold? As the Apostle Paul, saith, in another case, concerning censures, another ordinance for conversion (in its season) what have I to doe to judge th…m that are without? 1 Cor. 5. 12. So may Christ say, (as to point of obligation or Covenant) what have I to doe, to carry my fodder out of my fold? To teach those that are without? Now, surely, an Ordinance is there most likely to doe good, where there is a peculiar right thereunto. Me thinkes, the consideration of that place, Rom. 3. 12. Makes very much to the illustration, (if not confirmation) of this point. It seemes the question then was seriously propounded, as the parallel to it, is now captiously. What advantage then hath the Jew, and p. 40what profit is there in circumcision? Hee answers, much every way: Chiefely because to them were committed the Oracles of God. Others, heard of them, and (possibly) might have copies of their Scriptures, (as Ptolomeus Philadelphus set the 72 Interpreters to translate the Old Testament into Greeke, that it might, (being then the learned language) propagate the knowledge of the Jewish Law, through the world.) But yet the Oracles of God were committed to the Jewes, and this upon the account of circumcision. They were a people, that were solemnely, and sacramentally the Lords, and God commits his Oracles to them. Hee permitted them to others providentially: but hee committed them to the Jewes foederally, as the Law of the Kingdom he would govern them by. They owed their Bible to circumcision. Gods covenant was in their flesh, and therefore God entrusted them with the Instrument, in which it was drawn up. To bring home this to the present case. It is cleare, that the oracles of God, (that pure Law, which (as David saith) converts the soule) Ps. 19. 7. are the protion of a people in Covenant with God; Our Infants, therefore, being, according to our principles, in Covenant with God, are intituled to the Bible, and all the contents thereof; and so the precious effects of that word, whereof conversion is one of the principall, may bee comfortably expected to redound to them; & this their Title is pleadable for them, and by them, as soone as they are capable of receiving any benefit there from.

Adde to this; The Ministers, the dispensers of p. 41this word, are (upon the account of Church-membership) theirs, with all their gifts, graces, and labours. Pastours and teachers, are set up in the Church, 1 Cor. 12. 28. and given to them, as a peculiar fruit of Christs ascension, Eph. 4. 12. Paul, & Apollos, and Cephas, are theirs, 1 Cor. 3. 22. Gods husband-men are set over his owne inclosure, his shepherds over his owne flock, and his builders over his owne building. If any persons therefore, bee aliens to the Commonwealth of Israel, no members of the Church, lye common with the rest of the world, shut out of this enclosure, bee not sheep of this fold, no stones in this building; (however God may providentially extend the benefit of his Ministers labours to such persons, yet) they can claime no covenant-right or title to any spirituall advantage from them. The Children therefore of Anabaptists (by their principles) sit under the ministery of the word as meere Heathens, and are onelyonly under a providentiall capacity of receiving benefit from it. But our children even from infancy (by our principles) are entituled by a Covenant-right, to all those precious emoluments which accrew therefrom. Loro Jesus, (may a godly parent of our principles pleade) my child, though but a lamb, yet is of th… fold, beares thy marke, and so hath a right to be… fed by the shepherds which thou hast set ove… thy flock. I have according to my duty, brough… him to the ordinance, remember thy Covenant, le… the gifts, and labours of thy servants bee profitabl… to him. …Tis the principall part of that Covenant wherein my childs right lyes; the writing of thy Law in the heart, and thy statutes in the inward p. 42parts. Jer. 31. 33. Bee it now to thy servant according to thy word.

To this, I may adde, private meanes of conversion, to which there are promises made, That foreign, the nurture of the Lord, of which the Apostle speakes, instruction, and correction, (as ordinances of God) and all the promises made unto them, are not to be extended beyond the Church, as to the benefit to be expected from them. There is no engagement of God to sanctify these meanes, for the working of grace in professed Heathens children (though it could be supposed they might be applyed) till their parents render themselves Covenanters with God, and then those promises take place on their children, and are pleadable for them, as well as others.

Suppose wee Lois and Eunice, instructing young Timothy in the Scriptures from a sucking child, 2 Tim. 3. 15. and mee-thinkes, I see their faith, in the use of that ordinance, encouraging them thus. Here, Lord, is our Timothy, thy Timothy, (for hee is thine by Covenant, as ours by Nature) wee have in obedience to thy command, endeavoured to season him in the way that hee should goe: Doe thy part, as wee have done ours.

Aster.

But may not a godly parent of an Anabaptisticall judgment, expect a blessing upon his child also in the use of meanes? may hee not obtaine that blessing upon his labours in the education of his child, upon the account of his owne Interest in Christ, whether his child bee in Covenant with him or no, baptized or unbaptized, seeing an Interest in Christ entitles to all promises?

Poedo.

I deny not, but hee may. For the mercy of p. 43God to his people, is many times, larger then their faith or prayers. So, that God may looke upon those children as in Covenant with him, and deale with them as such, whom their parents deny him a title to. Even when the people of Israel, idolatruosly offered their children to Molech, yet God calls them his children notwithstanding. Ezek. 16. 21.Ezek 16:21They gave them away from him, but God would not part with his title to them so; so though those of the Anabaptisticall way, (some through loose and profane principles, and others through consciencious scruples) deny God the right hee hath to their children, yet God may, and I doubt not, doth, many times, remember t…e Covenant which they sinfully forget, and does them god upon the account thereof, when they never plead it. And as for those few, of those principles, who may challenge the reputation of being truely godly; I dare not but thinke, that they may obtaine grace for their children by prayer, upon other grounds. But, this I constantly affirme, that they cannot plead for it with that strength of Argument, or have so grounded a confidence to prevaile, whiles they deny the Covenant-interest of their children in those Ordinances and promises, which hold it forth, and conveigh it, as others that act faith upon it, may and do, with comfort, and successe.

Aster.

But, if this be true, Sir, I should thinke, that it would appeare, d…facto, by the multitude of converts, among the children of Poedo-baptists, that ordinances and meanes of grace tending thereunto, are peculiarly theirs. But on the contrary, how many of their children, do wee p. 44see running the same riot with others? Can it bee supposed, that ordinances should bee so visibly ineffectuall upon such numbers of those, to whom they, and the blessing of them do peculiarly belong?

Poedo.

No wonder at all, that it should bee so. The Apostle answers this very objection (in my judgment) in the case of the Jewes, & their Ordinances, Rom. 3. 3. when hee had spoken concerning the peculiar right of the Jewes to the Oracles of God, v. 2. he foresaw the objection that might thence bee started. But how then came it to passe, that so many of them were never the better for them? If God had vouchsafed them these oracles by a peculiar Title, a Covenant-title, it would (in likelyhood) have beene otherwise. Seeing therefore so many did not believe, it followes that eyther it was no peculiar priviledg to them to enjoy the ordinances by covenant, whereas others enjoyed them by providence onelyonly: or else that Gods faithfulnesse fayled in bestowing that mercy upon them by Covenant, which they were never the better for.

The Apostle answers this objection thus. What then? what if some did not believe? shall their unbeliefe make the faith if God of none effect? q. d. The priviledge of the Jew, in the enjoyment of Ordinances, was continued to the Church, by Gods faithfulnesse, the unbeliefe of some notwithstanding; and their owne misimprovement of that mercy justly exposed them to the same condemnation, notwithstanding them; which the Gentiles, upon the account of sinning against the Law of nature, and glimmerings of providentiall p. 45light, underwent without them. So that though divers of them perished under them through unbeliefe, yet Gods Covenant in the vouchsafement of them was entrie and unbroken notwithstanding. Which Argument hee pursues copiously, and connexeth it with the precedent Chapter in the following verses. In like manner may I say concerning the Children of Poedobaptists, their priviledge in the peculiar right they have to converting ordinances is not at all impayred by the inefficacy of those ordinances, upon any, or any number of them. It is their priviledge to enjoy them, and it will bee the aggravation of their guilt that they do not improve them. And although they have a peculiar right to the blessing of ordinances, as well as the ordinances themselves; yet (because this right, is▪ (as the Covenant is that derives it) externall) it becomes ineffectuall to many, through their owne neglect of seeking to God in his owne way for the obtaining thereof. Besides, (to the shame of many of us it may bee spoken) divers parents among us do not understand, and others, (out of dissatisfaction as to their owne Covenant-Interest) dare not, or through sinfull neglect do not plead with God for theit Children as they have sufficient warrant to do.

Aster.

I cannot but acknowledge, Sir, that to mee there seemes somewhat more in this present discourse of yours, then is usually considered, or then I have met withall heretofore. But, I hope, you will allow mee, in your wonded candour, the liberty of pauzing a while upon a matter which I never had occasion to study before, ere p. 46I declare my selfe fully satisfied therein; and i… the meane time proceed in your maine Argument.

Poedo.

God forbid, I should force any mans beliefe especially in a subject wherein I my selfe am bu… an Essayer, and desirous rather to bolt out tha… truth, which I suppose, lyes in these notions then to determine magisterially, concerning them I shall therefore willingly gratify your tendernesse, and commendable shynesse of beliefe upo… first hearing, by leaving them to your consideration; and proceed according to your desire… And here I shal aske you a Question; (seeing I hav… given you an hint concerning promises of blessing upon ordinances, as peculiar to the Church) concerning promises of conversion, or, (as we… usually call them) promises of the first grace, concerning the changing of the heart, &c. And tha… is this. To whom thinke you do such promises belong? To those within the Church, or those tha… are without it?

Aster.

Surely all the promises, are founded o… Christ, who is the corner-stone of all saving Truths: & the promises that you speake of a… reckoned by the Spirit of God as a principall pa… of the Covenant of grace, in two eminent Scriptures, Jer. 31. 33. and Hebr. 8. 10. and so ca… bee made to none but such as are under that Covenant, and by consequence must not bee extended beyond the Church.

Poedo.

You say well, for an alien from the Common… wealth of Israel is also a stranger from the Covenants of promise, Eph. 2. 12. and so no promis… of the Covenant belongs to any one, that is not … p. 47Church-member. Bee you then your selfe judge, whether the principles that exclude Infants of believing parents, out of Covenant with God, and out of all Church-relation, or those that admit them to both, give the more comfortable hopes of conversion to them. Wee say that they are not only under a providentiall capacity of conversion, as meere heathens are, but they are under a Covenant-Capacity, because within that number to whom the promises of renewing grace belong.

Aster.

But, Sir, now it comes to my mind, I thinke I must recall my former concession: for are there not promises of converting grace made to the heathen world? and doth not the Apostle Paul reckon the successe of his ministery among the Gentiles, as a fruit or gracious accomplishment of those promises, Rom. 15 9, 10, 11, 12. in many instances? How then, can it bee true which you affirme, that promises of converting grace, belong only to Church members?

Poedo.

Very well; Except you can make it appeare that those scriptures you mention, and others like, are promises, or at least, come under the proper notion of promises, made to them who are the persons mentioned in them.

For my part, I looke on them rather as prophecies of the conversion of the Gentiles, then promises; or, if promises at all, yet promises directed to the Jewes concerning the Gentiles, and importing no more, but that God would in time performe his grand-promise to Abraham, that in him should all the nations of the earth bee blessed; to wit, by sending Christ to take humane p. 48nature from his loynes, who was to bee a light to the Gentiles, as well as the glory of his people Luc. 2. 32.Luke 2:32Israel. And so notwithstanding the Scriptures you mention, you have no reason to recall your former concession, that all converting promises are made to none but those that are in Covenant; for prophecies of conversion may belong to the See more of this subject h…reafter.Heathen Gentiles, or promises concerning them to the Jewes, and yet that concession mentioned stand unshaken.

Aster.

Well then, Sir, in stead of revoking my concession, I shall give that honour to the satisfaction you have given mee herein, as to revoke my rev… cation; and disire you to give your selfe no farther diversion, from what you farther intend mee upon that subject.

Poedo.

I remember, I am yet in consideration of the advantages for conversion, held forth by the principles of Infant-baptisme, in relation to exter…all meanes of conversion. You see how they establish a peculiar right to Ordinances, and promises annexed to them. I have something more to say to this head, & that is concerning the p…ayers of the Church. Are the prayers of the Church (thinke you) any meanes tending to the furtherance of conversion, or no?

Aster.

Yes, undoubtedly. For if the effectuall prayer of one righteous man avayle much, if it be fer…ent (as James saith) surely the prayers of many Jam. 5. 16.Jas 5:16righteous men assembled in Christs name must needs bee far more prevalent. And if so large a promise bee made to two or three agreeing toge…her what to aske, as there is, Matth. 18… 19. how much more may wee thinke God obliged p. 49to prayers of the universall Church upon earth?

Poedo.

And for whom thinke you is the strength of all the prayers of the Catholick Church offered up?

Aster.

Surely, for those of the same body with themselves.

Poedo.

You say well. For although the Church by the common tye of humanity, pray for all men, according to the command, 1 Tim. 2. 1. yet those that are most upon their hearts in their prayers, are those of the same flock and fold with themselves. Prayer with, and for one another, is a part of Church-Communion, and (as such) it properly belongs to those that have right of Communion. And (accordingly) I make no question, but that in the inmost desires of all true Christians, the conversion of those that are nearest related, whether in naturall or Christian bounds, is most passionately wished for; and (by consequence) the little ones borne in the Church, the hope of the derivation of Christs Kingdome to succeeding generations. So, that those principles, that will not allow such persons, a standing in the Church, do what they can, to disinterest them in the very creame, and marrow of the whole Churches prayers. You, for your part have children, and therefore let mee aske you but this one serious Question, If my poore prayers have any estimation with you, had you rather your children should share in my prayers, onelyonly, upon the account of that common charity, whence I pray for the conversion of heathens; or that speciall charity, which moves mee to pray for p. 50the conversion of those of mine owne flock to whom I am related in the Lord?

Aster.

Much rather, Sir, upon the later account.

Poedo.

And in this, Sir, I can not gratify you, but only upon the account of their Church-membership. Did I not believe them church-members, my charity to them, & so my prayers for them, would extend no farther to them then to other Heathens.

Aster.

I pray God, then, grant my children, the prayers of Poedo-bap…ist…; for it seemes the Charity of Anabaptists, upon their principles, cannot possibly, but be cold towards them; & I thinke those godly mens prayers will do them most good, whose charity is largest towards them. But Sir, there is yet one thing sticks with me… in relation to all that hath beene said concernin… the externall helps to conversion, in the case i… hand. And that is this, if there be granted suc… an Interest of Infants borne in the Church to e… ternall meanes of conversion, as they grow up int… any capacity to make use of them, upon the a… count of Church-membership; and this Churc… membership (according to your principles) is befor… and (therefore) may be without Baptisme; Ho… doth the addition af Baptisme to our Infants co… tribute any thing to this Interest, which seems is a right annexed to Church-membershi… without any necessary respect to Baptisme?

Poedo.

To grant what you say; yet is not Baptis… uselesse to the efficacy of those ordinances, a… helps which a person hath right to, before Ba… tisme. For Baptisme being that ordinance, which that Covenant (according to our prin… p. 51ples) is sealed, in pursuance whereof God gives converting ordinances, and Instruments to the Church; that Covenant in which God promiseth converting grace to them; and lastly, that Covenant in the strength whereof the Church prayes for the conversion of its members in speciall: Nay more, Baptisme being that ordinance, in which those who are de jure Churchmembers, are solemnely admitted into it, and so put under the churches peculiar care de facto: the Covenant, so sealed to them, may bee pleaded for them with more strength, from the solemnity of its ratification; carryes with it a more rationall assurance of the Efficacy of its ordinances; and the prayers of the church are more solemnely engaged thereby to those so admitted, they being thenceforward, accounted members legally invested with all the priviledges of that holy Corporation. But the efficacy of Baptisme, in the use of it, with relation to its Infant-administration, will appeare more fully in the next branch of this Argument, which I shall, (in case, I find no farther remora from your dissatisfactions) proceed unto.

Aster.

I pray you therefore Sir, proceed to the internall motives, which the principles, and practise of Infant Baptisme afford to conversion, which as I remember was the second head propounded II.by you, in your entrance into the present subject.

Poedo.

The motives from infant-Baptisme tending to the furtherance of conversion, are either,

Supposed by it, Or,

Suggested from it.

p. 52I. Motives supposed by it, are the three converting I. Joh. 16. 8.convictions, viz. of

1 Sinne; and that Originall; the sinne of nature, the plague of the heart.

2 Righteousnesse.

3 Judgment.

[1] The cleare and full conviction of Originall sinn…, concerning which I have given you an hint in my former discourse, as to the [quòd sit,] that Infant-Baptisme holds forth such a conviction. I shall farther enlarge that head here, and pag. 25.improve it to our present purpose, by shewing you how it doth it, and how it furthers conversion thereby.

You are therefore to consider, what I believe you understand, that the Notion of Originall sinne implyes three things.

1 The imputation of Adams first sinne.

2 The want of Originall righteousnesse.

3 The corruption of our whole nature.

1. That every person, even within the Church, is borne under the guilt of Adams sin, is cleerly evinced from the ingrafting notion of Infant-Baptisme, and the Covenant therein sealed; For what need of grafting into a new stock, a s…cond Adam, but upon this evident supposition, that there is no safe abiding for any person, under the old Adams Covenant? The Covenant of the Creation made with him, as a common person, comprehending all his posterity; and they all sinning in him, (so some render foreign, in that place Rom. 5. 12.) were, upon that account, liable to the curse and wrath p. 53of God as soone as they were borne. What thoughts (therefore) more proper, can the consideration of Infant-Baptisme suggest, to any serious spirit, either by reflection upon the administration of it to his owne person, or view of it as administred to others, then such as these? Lord, I have a serious occasion administred this day, to remember the rock whence I am hewen, and the hole of the pit whence I am digged. I see, in this Sacrament, a sonne of Adam, made a sonne of Abraham, and thereby engrafted into a new stock, the Covenant of a second Adam. I see propitiating, justifying, pardoning bloud, sacramentally applyed to this Infant. Wouldst thou not have mee conclude from this speaking administration, what a damning guilt, the most innocent age brings from the very wombe! Who could justly have blam…d thee if thou shouldst have taken yonder Infant out of his first swadling-cloathes, er… ever the brests gave him suck, and …urned him into hell! And was not I once such another? My parents when they presented mee to baptisme in my Infancy, confessed mee borne in sin, and a child of wrath by nature, as well as others, and thy word, when it appointed mee this Bethesda to bee washed i…, judicially pronounced mee so; and ever since that time, in owning that Baptisme, I have confessed my selfe so. Lord, how many yeares have I lived in a condemned condition! What a long reprieve have I enjoyed! Where had I beene ere this time, had I dyed, as I might, divers years since! And how can I safely continue in that condition, without suing out the pardon, at that time, graciously, but conditionally, sealed p. 54to mee. If imputed guilt endangered me then without a Saviour, how many renewed hazards have I runne ever-since, by adding so much personall guilt thereunto! Why do I not then hasten to the City of refuge; sue out, by a saving faith, that gracious Act of oblivion, then sealed to mee on thy part, upon a sacramentall faith! Hye thee, my soule, hye thee quickly, from the Tents of the Old. Adam, and his posterity, lest thou bee swallowed up in their common-condemnation. I am graciously, and seasonably, in this administration, warned to fly from the wrath to come, before that wrath come so unavoydably, that there will bee no flying from it. Lord, 'tis too long, already, that I have adventured upon thy patience. Haa'st not thou beene a long-suffering God, I had suffered long since what my sins have deserved: and I shall deserve to suffer as long as thou art God, the revenge of abused patience, if I continue longer, in so desperate, and withall, so provoking a condition.

2. The want of Originall righteousnesse, (another branch that wee ordinarily comprehend under Originall sin) is no lesse lively presented to our consideration in this ordinance, and that from the same notion of the ingrafting nature thereof. To bee ingrafted into Christ, is to receive that relation to him, by which the righteousnesse and benefits of Christ become ours; as by engrafting, the life and sap of the root, is the branches: and that very act of grace in God, by which hee ingrafts us into Christ, signifies to us that wee are of our selves branches that have no life, nor sap in them to enable them to beare p. 55any fruit; Nothing that renders us capable of any saving mercy or priviledg from God, but what wee receive from Christ Jesus. Infant-Baptisme (now) fastens this convicton, even with relation to that Age. Alas! (may a considering Christian say upon the occasion of this administration) How little do those poore soules understand themselves, that boast of a good heart, and a good faith towards God, ever since they were borne! How evident and undeniable a conviction is there of the folly and ignorance of that conceit, in yonder Infant, and that speaking ordinance! There is a little Innocent Babe, as wee use to say, (and 'tis true, as to actuall sinne) yet God tells mee aloud in this ordinance, that without the imputed righteousnesse of Christ, hee is not capable of accepta…ce with him, or entituled to eternall life. This child never wronged any one, never committed any act of drunkennesse, swearing, Sabbathbreaking, uncleanenesse, nay never committed one of these sinnes, or the like, so much as in thought; and yet all this, God tells mee by this ordinance, will not stand him in stead for justification in the sight of God. And how then dare I, or any other under the guilt of so many actuall sins, plead our owne righteousnesse, for the matter of our Justification? what is the thing wee call good nature, if nature in the very bud, nay blossome, bee thus voyd of goodnesse? Accept mee, Lord, in the righteousnesse of him, whose nature from the wombe was sanctifyed, and whose life to the grave was holy, seeing in its owne personall righteousnesse, the most innocent Age, shall not bee justifyed. And O my soule, that hast in Baptisme p. 56put on Christ sacramentally, make speed Gal. 3.Gal 3now and put him opn savingly: get that garment to cover thy nakednesse, seeing the greatest measure of personall innocency attainable on earth, is a covering too narrow to hide an Infant of a span long, from the pure eyes of that justice, that cannot behold the least iniquity.

3. The corruption of our whole nature receives no lesse convincing evidence from Infant-Baptisme, and that from that notion of Baptisme, wherein it holds forth sanctifying grace, and the obsignation of the promises exhibiting it. The application of Baptismall water in the name of God, by his Minister, clearely shewes, that the spring of all personall, as well, as imputed righteousnesse is from above: and in the administration thereof to Infants, preacheth aloud that Doctrine of our Saviour to Nicodemus, That whatever is borne of the flesh is flesh: and that except foreign …o. 3. 3.a man bee new-borne, from above, hee cannot enter into the Kingdome of God. That the firstbirth delivers us into the world with corrupted, polluted natures; our soules being as deeply stained in the bloud of our nativity, as our bodyes. For what need of washing, where all is cleane without it? In vaine, did God appoint an ordinance to bee a l…ver of regeneration, if naturall generation were so pure, as not to need it. Were the hearts of those that are present at such an ordinance serious, mee thinkes, no child should be baptized, but they should reflect upon themselves this conviction also. I would faine every person in the Congregation, at such an Administration, should entertaine, his owne soule p. 57with such thoughts as these.

Lord, doth not this administration, shew me my selfe in a true, …flattering glasse? Canst thou tell mee more plainly, then hereby thou dost, what a filthy, polluted nature I have? Had I never had experience of the fowlenesse of the streame, I cannot, upon this occasion, but (by reflection upon mine owne infant-Baptisme) see enough mud in the very fountaine. Surely, I was (as this child) shapen in iniquity, and in sin did my mother conceive mee, and I, as well as hee, derived an hereditary Ps. 51. 4.Ps 51:4leprosy from the loynes of my parents. And who can bring a cleane thing out of an uncleane? Surely, Lord, these waters have not cleansed themselves by running. The farther they have spread themselves, the fowler I find by sad experience, they are become. What a monster of pollution am I growne, by the continued practise of sin? How many puddles have I wallowed in, since that filthy sinke of my birth-pollution in which thou foundest mee, when thy Minister washed mee in sacramentall water? And is it not then high time for mee, to make out after sacramentall grace to cleanse my filthy Nature? Had I not need to apply my self to those promises whereby I may bee made partaker of a new Nature? Lord, I come to the fountaine opened in the Gospell, for sin, and for uncleannesse. O sprinkle cleane water upon mee; regenerate mee, (as thou hast already with water sacramentally, so) with the Spirit savingly. Bestow upon mee now, Lord, the inward, and spirituall part of my Baptisme; sanctifie mee, in pursuance of thy promise sealed Eph. 5. 26, 17.Eph 5:26Eph 5:17therein, by the word; and present my soule to p. 58thy selfe, without spot, or wrinkle, or any such thing. Loath mee not for that, O Lord, for which I loath my selfe; but purge my loathsome heart and life, and make mee a lovely object of thy owne love.

Thus you see, how Infant-Baptisme, supposeth Originall sinne, in all the branches of it, and by conviction thereof, (by way of Motive) furthers conversion.

Aster.

Surely, Sir, very few are acquainted with the holy Art of drawing such convincing consequences from Infant-Baptisme. But I hope, I shall henceforward, for mine owne part, see more of my heart in the glasse of that ordinance then heretofore, having received such information from you. But Sir, is there any thing else supposed in Infant-baptisme, as such, to further conversion in the same way, viz. by motive, inducement, or encouragement?

Poedo.

[2] Yes, (there is; and that indeed, without which all convictions of sin will do no good,) viz. [A conviction of righteousnesse] Infant-Baptisme doth not only preach Law, but Gospel. The free grace of God to poore guilty sinners, exhibiting the righteousnesse of Christ without any worth, or worke of ours, is lively shadowed out in that ordinance (which is the next motive after conviction of sin, to prevayle with a poore sinner, to renounce his sinne, and turne to God.) For this takes away the grand discouragement… which, upon a full, and powerfull conviction o… sin, usually is cast in by Satan to hinder the worke… of saving conversion. Will God (dost thou thinke) entertaine so unworthy a wretch as by thin… p. 59owne Conscience thou art convicted to be? Indeed hee invites sinners to come to Christ, but there are certaine qualifications, which thou hast not, prerequired; and dost thou thinke that God will receive a wretch so utterly voyd of any good as thou art? Here comes in properly the consideration of the freenesse of pardoning and saving mercy; invitations and encouragements, to come to the well Rev. 22. 17 Is. 55. 1.Rev 22:17Isa 55:1of life freely, without money or price; and those declarations of Gods precious intendments towards sinners, whom hee intends to draw to Christ, which wee call absolute promises, wherein God undertakes for those very qualifications and dispositions, which hee requireth in us. Of which more anon.

Now the promises of free pardon of sinnes to such sinners, as are intended in them, and those gracious absolute promises, are signally exhibited in Baptisme under the Infant-appplication of it. Hath God said, hee will Pardon sin for his Is. 43. 25. Hos. 14. 4. Apoc. 22. 17.Isa 43:25Hos 14:4Rev 22:17owne names sake, that he will heale back slidings, and love pardoned back-sliders freely? that whoever will, shall partake of the water of life freely? &c. I cannot tell what more-effectuall assurance hereof God gives, then in Infant Baptisme. Baptism is ordained by God, as a signe, and seale of remission of sins. And so also is the other Sacrament, in which the bloud of Christ is applyed for remission of sins. So that here, in the generall nature, both the sacraments agree though with this difference; that the sacrament of Baptisme sealeth initiall remission, the sacrament of the Lords supper renewed and continued remission. But, (for Infant-Baptisme) it sealeth remission of sins, under p. 60a more peculiar consideration; viz. in the freenesse, and grace of it. Baptisme at riper years, and the Lords Supper, signifie and seal the same remission, but the persons presupposed to bee so and so qualified. But in Infant-Baptisme, as in Infant-circumcision heretofore, there is a lively representation of remission of sins and acceptance with God through the imputation of righteousnesse without workes, (as the Apostles phrase is, Rom. 4. 6.) That grand commendation of Gods love mentioned Rom. 5. 6, 7, 8, &c. in Charists dying for us when wee were sinners, ungodly, without strength, and in the reconciliation of enemies, is lively exhibited in Infant-Baptisme. That administration, in my Judgment, bespeaks all sinners thus: Lo here, all yee that looke on, is there any love like this love, that extends an act of grace and pardon to a filthy polluted sinner, one that hath no worth to deserve it, no power to requite it? Are there no poore soules here, that dare not lay hands upon Christ, and pardon, because of their owne unworthinesse; that are in doubt whether Christ will receive them, till they bee thus, and thus graciously qualified, as they propound to themselves to bee? Soul, if thou thinke to bring any thing to Christ, but thy sores, and thy diseases, and thy wants, and thy weakenesses, thou disparagest this grace and endangerest thine owne salvation. Behold in this administration, what a paterne of pardoning mercy, God exhibites for thine encouragement. Here is guilt confessed, and unworthynesse acknowledged, and impotency ad inability apparent. What is there in this little embleme of want and weakenesse, p. 61that may bee supposed, to incline God to any thoughts of favour? Here is the bloud of sprinkling for remission of sins, sacramentally applyed to one that cannot come under the suspicion of any personall worthinesse. Come then, thou selfe-discouraged sinner, plead thy Infant-Baptisme, for free grace, and gratuitous forgivenesse. Aske God (with reverence) whether thou bee now more unworthy to receive the mercy, and grace sealed, then thou at that time wer'st to receive the seale of it? Aske him, (with humility) whether hee did not seale to thee at that time, to tell thee, that hee lookes not upon what man deserves, when hee intends to bestow his owne grace? whether hee will not have thee now enter into the Kingdome of heaven, (by remission of sins, that opens the doore of it) as a little child; who when thou wer'st a little child indeed, opened the Kingdome of heaven to thee, in Baptisme, the seal of that remission? Say, Lord, I acknowledge my selfe unworthy, as then I was, let not my unworthinesse bee a barre to mee now, which thy Sacramentall grace then broke through, with [a non-obstante.] Let not that barre shut mee out from the grace of the …ovenant, which could not exclude me from the seale of it.

[3] And as much may bee said for conviction of judgment, from Infant-Baptisme, (if the word [judgment] bee taken for [inhe…ent grace,] as it is probably, Is. 42. 3.) It futhers conversion, by shewing where all true grace, which the soule by the convictions before mentioned sees a want of, is to bee had.

Now, that baptismall water signifyes, the p. 62grace of the Spirit, as well as the bloud of Christ, I know no man that makes any doubt. If any do, they may do well to consider, what is meant in that Phrase of being borne againe of water, and of the Spirit. Joh 3. 5. Which phrase either denotes the necessity of the spirituall grace of baptisme to salvation, as superadded to the material water of that sacrament, (not asserting an absolute necessity of baptisme to salvation, but supposing Baptisme, and requiring more then baptisme to salvation;) q. d. [in vaine doe men thinke meerely, by thronging to Johns Baptisme, to flee from the wrath to come; if there be no more then baptisme, there is no more capacity of salvation, then there was without it. Except a man bee regenerated not only of water, but of the Spirit also, hee cannot see the Kingdome of God: Or else it is, foreign, water, and the Spirit, for the water of the Spirit, or the Spirits baptisme. Now if Baptismal water, were not the embleme (and so, sacramentall signe) of the regeneration of the Spirit, the connextion betweene them in either sense, were very improper. Such an expression wee have also Eph. 5. 26. where wee have the Love of Christ to the Church set downe as an imitable precedent to Husbands in their love to their wives. Husbands, love your Wives, even as Christ also loved the Church, and gave himselfe for it, That hee might sanctify and cleanse it with the washing of water by the word. In which Text wee may note, (1) The death of Christ, the thing held forth in Baptisme; Hee gave himselfe for it. (2) The end why Christ gave himselfe, That hee p. 63might sanctify and cleanse it. (3.) The meanes by which hee doth it, viz. 1. externall with the washing of water. 2. internall (superadded to that to make it effectuall) by the word.

So that by the apparent Analysis of this Text, it is plaine, that Baptismall water doth signify cleansing, sanctifying, and (by consequence) renewing grace: and that not only as a duty therein required of us, that were are thereby engaged to cleanse our selves from all filthinesse of 2 Cor. 7. 1.2 Cor 7:1flesh and spirit, as is his phrase elsewhere; but also, (and principally) as a grace thereby bestowed by God; for it is not said, [that wee might sanctify and cleanse our selves,] or, [that it (the Church) might sanctify and cleanse it selfe,] but, [that hee might sanctify and cleanse it by the washing of water.] And then, this is also plaine, That the efficacy of this water to sanctify and cleanse, is from the word. Here is all the Question; What word is here meant, to which this fanctifying and cleansing vertue, with relation to the washing of water, is attributed? The word, (relating to sacraments) is eyther, the word of institution, the ordination of God, appointing them as means to their proper ends: or the word of promise annexed to the Institution, to assure us of benefit by it. Now most Verbum promissionem significat, quā vi… & usus signi explicatur. Calv. in locum. Sic Beza in loc.Protestant interpreters, (and Calvin in the van) understand it of this last, the word of promise sealed by baptisme. It seemes then, that there is a promise of sanctifying grace annexed to Baptisme, and in the vertue of this promise Baptisme sanctifyes. A parallell place to this, is, Tit. 3. 5. according to his mercy hee saved us by the p. 64washing of regeneration, and renewing of the Holy Ghost. Where (to suppose, (as some do) that the washing of regeneration, and the renewing of the holy Ghost, are the same thing; yet) that there is an evident allusion to the signe of baptisme in the metaphor of washing, is so cleare▪ that, the late Assembly of Divines quote this place, as well as the former mentioned, to prove that baptisme Larger Catech. of the Assembly. Non dubito quin saltem ad Baptismum alludit. Calv. in Tit. 3.Titus 3is a signe and seale of regeneration: and Calvin upon the place professeth hee doth not any way doubt, but that the Apostle manifestly alludes to Baptisme. But to mee, (and I am sure I have divers of eminent note voting with mee in that interpretation) it seemes also very probable, that the Apostle joynes these two, the externall sacramentall washing, and the inward renovation, which that signifies and seales. In a word, when I consider how often sanctifying grace is expressed in the Scripture, by cleansing, and (the meanes thereof) washing with water; I cannot straighten a sacramentall element so as to exclude it from one principall part of its Scripturall signification, and that founded in so apparent an Analogy and resemblance as (in the point in hand) there is betweene baptismall water and the renewing of the H. Ghost.

I thinke I may by this time take it for granted, that Baptisme is not only a seale of regeneration, on our parts, obliging us to the duty; but also on Gods, engaging him to bestow the grace of it. Which, if it bee granted, (as I question not but (by most orthodox) it will) it will follow that (seeing the seale necessarily supposeth the pr… mise, as the writing to w^ch it is annexed) the promises p. 65of regenerating grace are sealed in Baptisme, which promises wee call, absolute promises, or promises of the first grace. Now, because the administration hereof at riper yeares, supposeth, as I have formerly told you, (at least, by the profession of faith and repentance) this initiall regeneration already wrought; therefore to persons admitted at that Age, Baptisme seales properly, (according to their capacity) the grace of progressive regeneration: but to Infants, (whose actuall regeneration is not supposed in the administration) it seales initiall regeneration, properly, and the promises exhibiting it. And I do no way doubt, but that circumcision of old did the same. It signified the putting off the body of the sins of the flesh, as may bee inferred from the Apostle, Col. 2. 11. and that promise Deut. 30. ver. 6. I will circumcise thy heart and the heart of thy seed, sounds so like, the putting off the body of the sins of the flesh, in the place forenamed; that it is to mee more then probable, that God therein expresseth a spirituall grace in sacramentall termes, to shew, that, that sacrament was a seale of that grace. Adde to this, that the phrase of [circumcision of the heart] as required over and above the circumcision of the flesh to make a true Jew, or son of Abraham, by the Apostle, Rom. 2. ult. as also, the phrase of [an uncircumcised Jer 9. 26. Act. 7. 51.Jer 9:26Acts 7:51heart, and uncircumcised in heart] applyed to the Jewes, by way of exprobration (viz. as charging them with the want of that grace, which the outward ordinance sealed, whiles yet they boasted in a barren ordinance;) seeme to speake aloud such neerenesse of relation betweene p. 66the one and the other, [sacramentall circumcision, and heart-renovation] as is betweene the outward signe and the inward grace. Now, as to the adult Jewes and proselytes who were circumcised, the promises of heart-circumcision, were ratified, according to their present capacity; viz. to assure the conferring of more, and more degrees of inward renovation: so, to their Infants, they cannot but be interpreted according to their capacity; and so circumcision, to them, sealed those promises, in the utmost extent of them, and principally, the grace of first regeneration, which lyes most plaine in the Termes, and is legible in the very foreheads of them.

Adde to this, further, that, Baptisme (being a sacrament of ingrafting and admission into the church) most properly must bee supposed to exhibite that grace, by which we are so ingrafted and admitted into the mysticall body of Christ. Now wee are not ingrafted into Christ, but when wee are made living members; and that is not, till wee have a principle of life infused into us; which life wee receive in the infusion of initiall grace. So that Baptisme being Gods seale to our admission into Christs body, is a seale of that grace by which wee are thus admitted.

Once more, Baptisme being (as it is generally granted amongst orthodox Divines) a seale of the Covenant of grace, either seales the whole Covenant, or but part of it, let any one assigne clearly from the Scripture what part it seals, and what not. If the whole, (as I p. 67conceive, when the Scripture layes the promise as the ground of Baptisme, it means the Covenant, I will bee thy God and the God of thy seed▪ in its uttermost latitude and extent) then, the promises of initiall grace as part of the Covenant.

Nay lastly, there being but two seales of the Covenant of Grace) it is necessary, that either some part of the Covenant is altogether unsealed, or else that one of those two seales must ratifie it whatsoever it bee. That any part of the Covenant, wants the ratification of a seale altogether, I suppose no one will affirme Now, I conceive, the sacrament of the Lords supper doth not confirme that part of it, which exhibits the first grace, because in the nature of it, it is a Sacrament of nourishment; and so necessarily supposeth life in the person participating thereof. It remaines then, that the said promises of the first grace are sealed up in Baptisme, and most eminently in Infant-Baptisme, according to the grounds before layd. Which, as to mee, it is a rationall proofe of the lawfulnesse of the application of Baptisme to Infants, so it much furthers the application of the doctrine of it, if improved by serious meditation. To help you wherein I shall hasten, as fast as your farther dissatisfaction, or irresolution shall permit mee.

Aster.

But I pray, Sir, give mee leave to interrupt you a little, ere you proceed any farther; for in my judgment, there is a considerable rub lyes in your way, which if you remove, your haste will bee the more safe, and that is this. It may bee questioned, [how Baptisme can seale p. 68promises of the first grace?] upon a twofold account.

First, because it seemes improper to call those scriptures, promises, which exhibit God intending to bestow the first grace. For promises, are made to some persons or other, by whom they are pleadable. Now that which renders any promise pleadable to any person, is some nominall or virtuall mention of him, in the grant. But to the promises of initiall grace (as you call them) there is no such specification, or nomination reall or virtuall annexed, by vertue of which any particular person may plead them. Nor indeed, can there bee. For, either that specification must bee Election, or the purchase of Ch…ist, or some qualification or other in the person, making him a fit receiver, when another is not. Election, is a title not pleadable by any, but by speciall revelation, which I suppose, you will not grant. The purchase of Christ is not pleadable by any, except upon evidence; that in that purchase Christ intended him in particular, and that is as darke and unpleadable a Title in this case as Election, except you hold universall redemption in a latitude beyond most men, viz. as including an universall purchase of grace; and yet then also, it were not pleadable by any one, more then another. As for personall qualifications, they must either bee gracious or common. Gracious, they cannot bee, for then some grace would bee supposed to bee before the first. Common, they cannot bee, for then common grace would bee admitted, as a qualification for speciall grace, which is downeright Pelagianisme, against which p. 69I have often heard you zealously declare.

Secondly, Because if it do so, then either to all or to some. If to all, then how come all that are baptized, not to have it? If to some, assigne those some, and distinguish them from others.

Poedo.

I willingly embrace your counsell; and I assure you the rubs you lay, are considerable ones; but by Gods assistance, I shall endeavour the removall of them.

It seemes by your discourse, that you allow not the Terme of promises of initiall grace: and indeed I have not beene, and I will not bee overfond of it, or any other Terme, if any man can give me a better, and make it of common use as this is. Meane while, Loquendum ut vulgus, wee must speake as others do, if wee will bee understood. I had rather use a lesse proper or lesse significant expression, then bee suspected of innovating doctrines by innovating Terme…. Yet I must tell you, it is not improper to call that a promise which is pleadable by no one person in particular; and as these are made to the Church, so they are proper promises. For a promise may bee made to a Corporation; and there is nothing more usuall then such promises in Scripture made to the whole Church, so as to bee fulfilled to particulars included in that Corporation, according to Gods owne will and pleasure. Such is the promise of continuation of Gospel-ministery and ordinances, and Christs presence in them to the worlds End, Mat. 28. 19, 20. and such is the promise of preserving the Church against the gates of Hell, and many others. Mat. 16. 18.Matt 16:18Which promises are fulfilled, and shall bee to p. 70the whole church in some or other parts of it, to the worlds end; and that according to the rule of Gods secret decree only. Now although no particular Church or ministry can challenge God upon these promises, under any peculiar claime, yet (God having not declared his secret purpose to performe them to this, and not to that particular ministry or society) they may all plead them, as branches of that body to which they are made; yet so, as to leave him to his liberty, to do as hee pleaseth according to his secret determination. So, (with submission to better judgments) do I conceive those promises of initial grace, to bee made to the whole body of the Church; and my reason is, because I find them, so drawne up, without any particular description of such and such persons in the Church. Nay I find the body of the Church mentioned in divers (if not all) those promises. I will circumcise thy heart, and the heart of thy seed, &c. Deut. 30. 6. Israel, and the seed of Israel, were termes then commensurate to the whole visible Church of God. So, This is the Covenant that I will make with the house of Israel, I will put my lawes into their mind, &c. Jer 31. 33. Heb. 8. 10. So I will give you a new heart &c. and I will put my Spirit within you, and yee shall dwell in the land that I gave to your Fathers: so that the promise is made to the whole Nationall Church of the Jewes, as such. Now the Apostle telling us that the partition wall is broken downe, and wee are coheyres with them, Ephes. 3. 6. and Christian Jewes and Gentiles being now become one Catholick Church; these p. 71promises extend to the Gentile-Church in the same latitude; and are accordingly pleadable by the whole Church now, as then, for its visible Members, and by those members for themselves in particular, as parts of the whole.

And therefore, you see a particular Christian need not bee driven to plead Election, for the performance of these promises to himself▪ or his child, but only the Covenant of grace, as made with the Church visible for either, upon the account of membership therein. Nor need hee plead any personall Qualification, for this only relative qualification is sufficient without any personall one whether gracious, or common, to bring him so farre within the reach of those promises, as to afford him a good plea for a share in them, for himself or his.

Yea, upon the same account, may hee ground his plea upon the very purchase of Christ, without either supposing that Christ dyed to purchase grace for all; or a revelation, that Christ purchased it for him in particular. For, however Christ knew whom hee had chosen, and had their names engraven upon his heart when hee suffered, so that none can eventualy obtaine any saving fruit of his death, but those so intended by him; yet, seeing Christs church visible upon earth, is the first subject of all promises, and declarations concerning the benefits of his purchase, and particularly concerning this part of his purchase, santification, as hath beene before shewed) every particular member may plead in the name of Christ for the grace so promised, taking it as granted, that there is no legall obstruction against him, more then another in the same capacity.

p. 72And thus you see, I have in a few words removed the difficultyes which obstructed my passage. What hinders now, but that I should dismisse you with some applicatory notes upon the whole matter to render it further usefull to you?

Aster.

Some things more I have yet to say to you, ere I can fairely dismisse you to that part of the taske you have imposed upon your selfe, for my farther advantage: but I suppose they will not need to hold you so long as may render, either you or mee over-likely to bethink the time spent upon them, though I as much long, to bee, as you can, to make mee partaker of the applicatory close you intend. Wherefore first, I intreate you to helpe mee to make use of the doctrine of the obsignation of promises of the first grace in Infant-Baptisme.

Poedo.

The use is easily deducible from the premises. And it is this, that if the doctrine bee true, a godly parent for his child, and such a child (coming to capacity of understanding) for himselfe, may plead for sanctifying grace with more assurance; having the promises in which it is exhibited, sealed to him as a church-member in his infant-Baptisme.

Aster.

Next, Sir, I crave leave to mind you, that you are yet in my debt for a second ranke of motives furthering conversion from the consideration of Infant-Baptisme, viz. such as are suggested from the after consideration thereof, at yeares of discretion.

Poedo.

Indeed, I had almost forgotten that head, till you mi…ded mee of it: and therefore I thank you for your seasonable intimation. You have p. 73heard what is supposed in Infant-Baptisme, that may afford meditations tending to conversion. Other converting considerations there are which may bee no lesse effectually drawne from some things relating to Infant-Baptisme, and its Covenant, though not alike intrinse… all to its very nature, and essence, as the former. And those II.are.

1. A consideration of the mercyes vouch saved through Infant-Baptisme, and by vertue of its Covenant.

2. A consideration of the engagement entered into by Infant-Baptisme on our parts.

The consideration of the mercyes vouchsafed through Infant-Baptisme and its Covenant, which amount to a very great reckoning, the totall summe whereof (in a word) is cast up in this, the solemne admission into the number of visible Church-members, and enstating in all the priviledges of that membership; will much enhance the value of them, and further the influence of them, in order to conversion; if you take in to aggravate them this grand circumstance. That therein there was a gracious act of anticipating or preventing mercy. Preventing mercy, hath alwayes by Gods people, beene looked upon, as a mercy of largest dimensions. When God is before-hand with a person, in shewing kindnesse, hee displayes the banner of free-grace all abroad; in so much as there can bee no pretension of any thing on their part to obscure it in any measure, but what comes too late to stand in competition with it.

Now in the mercy vouchsafed through Infant-Baptisme, p. 74and its Covenant, there is a double prevention or anticipation on Gods part.

1. Hee prevents whatever good can bee supposed to proceed from us, to render him our debtour; so that that Question takes unavoydable hold of us for conviction, Who hath first given to him? Rom. 11. 35.

2. Hee prevents a great deale of evill, wee might, had not hee taken such early hold of us, have fallen into.

1. As the mercy vouchsafed in Infant-Baptisme and its Covenant, prevents any good that can proceed from us, it may conduce to conversion, by some such meditations as these.

Alas! what a disingenuous heart have I, to bolt the doore against mercy; against mercy courting mee, and beseeching mee to bee happy, and that before I could so much as apprehend my selfe so miserable, as to stand in need of mercy, and therefore before I could make the least motion towards mine owne happinesse! How did infinite mercy wooe mee in my cradle, that it might bee sure to bee before hand with any merit, and so oblige mee the more to entertain… its suite, from the freenesse of that love that fixed upon mee when I had nothing lovely! wooed mee, (said I?) nay, marryed mee then (sacramentally) and tooke all the Church for witnesses of it; and wooed mee ever since, for my consent to compleate the nuptialls, by a voluntary surrender of my selfe, to its conjugall embraces. And how dis-ingenuous, & unkind is it in mee, to go about to annull the match, by an obstinate refusall! Had the disadvantage of this p. 75early contract beene on my part; had I beene entituled to any such estate, as might have made mee a considerable prize, and the party laying claime to mee, capable of being raised upon my ruines; I might with some colour of reason now plead a non est factum, and pronounce it a nullity, because done without mutuall consent. But considering what a poore forlorne creature I was, that had neither beauty, nor portion, nor any possibility of either, but what hee alone gave mee, who then made himselfe mine, that hee might by so royall and generous a love, the more to oblige me to bee his; I can never answer it to reason, or Conscience, and (which is more) to that gracious Majesty with whom I have to do, in this weighty affayre; if I do not with admiration, and thank fulnesse pr… strate my selfe at his feete, and cry out, [Here, Lord, receive the surrender of that heart, that hath held out too long a siege against the batteryes of such infinite love, and unspeakable mercy. Pardon my obstinacyes, and heale my infirmityes, and cover my deformities, and make mee all that which may make mee meete for thy company, and embraces]

2. As the mercy vouchsafed in Infant-baptisme and its Covenant, prevents a great deale of evill which wee might have fallen into; so the after consideration of it, may conduce to some persons conversion by some such apprehensions as these. Ah, Lord! How many thousands are there in the world, whose very cradles stand upon the brinke of Hell! And so did mine too, among others, when the very guilt, and pollution of my nativity, rendered mee alike obnoxious to eternall p. 76fire with others; but that thou graciously didst remove it from that dangerous standing, and set it in the confines of thy Kingdome of grace and glory. At that time didst thou lay claime to mee, & write upon my cradle, Thou art mine. Ah Lord, how many times hath Satan looked enviously and maliciously upon mee, since that day; when yet hee dared do no more, because I was thine! How many desperate dangers have I escaped, wherein death threatned mee, and hell gaped for mee, merely because I was thine! Since I came to yeares of election, (though I have beene too bad at best, yet) how much worse had I beene, had I not beene thine? Certainly, there is something peculiar in common mercyes and deliverances, for which I ought to acknowledge my selfe obliged to thee, who, as thou hast beene in Covenant with mee from my Mothers brests, so hast thou (no question) beene mindfull of that Covenant, in the dispensations of thy providence towards mee. And therefore it concernes mee to bee mindfull of my duty, to become thine graciously, by an actuall surrender of my selfe to thee, who hast made mee thine by a sacramentall covenant, and since that, layd out so many gracious providences upon mee, in pursuance thereof.

Aster.

But Sir, are not thousands of baptized infants taken off providentially, from the land of the living, before they come to considering yeares? And are not divers persons baptized in Infancy left to a very great height of sin, and obstinacy? So that it seemes, the ground of this converting consideration is not layd in Infant-Baptisme or the Covenant sealed therein, for p. 77then it would be common to all so baptized; but wee see plainely the contrary; that abundance of them, are not capable of such considerations as these, as not having experience of these mercyes; and some are, that are not in Covenant nor baptized, as Heathens children. How then impute you these mercyes to the Covenant and Infant Baptism?

Poedo.

I answer you, to both these objections, & to the last, First. All providentiall mercyes to the visible Church, and its members, as such, are common Covenant-mercyes: thence wee find the Covenant pleaded, in relation to providentiall deliverances, on the behalfe of the whole visible body of the Church, Psal. 74. 20. and God when hee bestowes such mercyes upon such a people, is said to keep and remember; and when hee doth not, to breake his Covenant, Deut. 7. 12, 13. &c. and Exod. 6. 5. and Zech. 11. 10. &c. By consequence therefore, every member of that visible body, (and among these (by our principles) are Infants born, and baptized within the Church) may looke upon every providential mercy as a Covenant-mercy, though of a common nature, id est, such as is bestowed in common upon Covenanted Church-members, as such, without any speciall consideration of election, or faith, or any other distinguishing character differencing one from another. And surely, the patience and goodnesse of God, if meerely providentiall, should lead to repentance, Rom 2. 4. much more, if foederall. So that those providences which are common both to Heathens, and Christians in profession, from Infancy, will yet p. 78aggravate the impenitency, and obstinacy of Christians beyond Heathens, because, though [as providences] they bee common to men, as men; yet [as Covenant-providences] they are common only to those that are within the pale of the visible church; and so are (give mee leave to say,) common within a certaine pale or inclosure.

Secondly, Whereas you say, that it seemes these mercyes here considered, are not mercyes derived from the Infant-Covenant, because many such Infants as are visibly in Covenant, and baptized, partake not of them, some through praemature death, others otherwise. I answer, It doth not follow that they are not Covenant-mercyes, to those that enjoy them, because they are not vouchsafed to all in Covenant. For Gods Covenant doth not engage him to bestow the same mercyes upon all Covenanters, no not in temporals. Every Covenanter during his standing within the Covenant, hath some mercyes or other flowing to him through it. And I am sure whatever those mercyes are, they are to be made use of as c…rds of love to lead those that enjoy them to repentance. My drift is only to shew, that what-ever deliverances providence vouchsafes a person in Covenant with God from Infancy, are imputable to that Covenant as the spring of them, by a spirit piously disposed to improve them; and as I have instanced in some suiting some such persons, you or any other may enlarge the same consideration to more, as any different experience… of Gods mercy in any sort whatsoever, occurre to them in their p. 79owne observation. But an Anabaptist by his principles cannot looke upon any such mercyes vouchsafed in infancy, or before actuall faith, under a Covenant consideration, in any sense; and therefore cannot improve them otherwise, then as meere providences.

Aster.

I hope Sir, you will favourably indulge mee a liberty of pondering what you herein say, as you have done in other particulars before. For indeed I am by experience taught to bee shye of giving in a suddaine assent even to that, against which (for the present) I have nothing to object; and I am assured you will lose nothing in the upshot and issue of your endeavours, by a considering, and therefore slow, disciple. For what you may want of encouragement, by the speedinesse of his through conviction, I am perswaded, in the Issue you will reap in the firminesse and constancy of his continuance therein. Principles and opinions suddainly taken up, are too often as suddanily layd downe againe. Wherefore I shall lay this aside for second thoughts, and intreate you to proceed to your second head of considerations suggested from Infant Baptisme and its Covenant conducing to conversion; viz. such as emerge from the engagement entered into thereby, on our parts.

Poedo.

The favour you desire, neighbour, is such, as had need in this argument, to bee mutuall. For I my selfe am sensible, how much second thoughts in matters of Essay, (as my discourse concerning this subject is) may better ones first apprehensions. Something surely there is in these p. 80particulars, which possibly, I may not have the felicity to expresse so well, as others might, at the first conception of them: and therefore I must also reserve to my selfe a liberty of bettering mine owne notions, or expressions, as upon a deliberate review I shall see cause: But (to draw towards a conclusion of this subject, in the answer of your last proposall) you are to know that the restipulation, or mutuall engagement, that Baptisme layes upon us, is not lesse (on our part) valid, because of its Infant administration, as possibly to some it may seeme to bee. And therefore if Baptismall obligations at any age oblige us to conversion they do so no lesse at Infant-Age: So that here I shall need only to do these two things farther.

1. To shew that our engagement to bee the Lords, sealed on our parts in Baptisme, is never the lesse because that Baptisme was administred in Infancy.

2. To illustrate, and cleare up to you the manner how our Infant-engagement to God derives such considerations as promote conversion.

For the first of these, I have given a short hint tending thereto, in my former booke, which I Pag. 53. 54.shall now enlarge in a few words. You may therefore understand, that there is a twofold engagement, a virtuall engagement, and a formall or expresse engagement. Then are wee formally engaged, when in expresse termes, wee take upon us any obligation; as when a man subscribes his owne hand, and sets his owne seale to a deed or bond; this the Law calls, a mans owne deed. p. 81A v…rtuall engagement, is when I am legally understood to be engaged though in mine own person I promise nothing, subscribe not, seal not. And such an engagement, is that, which binds a mans h…yres, …xecuters▪ and ministrators, and assignes in a bond or deed. The conditions of that bond or deed, are in law requirable at their hands, as if they were by their own personall act undertaken. And the reason of it is this; Those to whom by mee, such a benefit is derived, are supposed in equity to bee equally concerned with mee in the burthen that it carryes with it The title, which by me such persons claym, transit cum onere, as Lawyers say, passeth to them with all incumbrances. So that, there is no way, for my heyre or execut or to discharge himselfe of my debts, but by renouncing those incomes, and emoluments upon which the debts are chargeable. To bring the discourse home to the present case. A godly parent or Ancestour, claimes God, as his God, and the God of his seed, and engageth for him and them, that hee and his household will serve the Lord▪ In testimony whereof hee presents his Issue to baptisme, and claims the ratification of that Covenant by solemne Act on Gods part in the face of the Church, as in open Court; and withall, subscribes, and seales a counterpart on his owne behalfe and the behalfe of his seed; so that the bond is mutuall. I will bee thy God an… the God of thy seede, saith God on his part. [Know all men by these presents, that I the great God of heaven and earth doe stand bound to such or such a professed beleever, and to his heires, and children from him descending, for the performance of all p. 82Articles contained in a great Charter or Deed or gift hereunto annexed, called the Covenant of grace &c.] And a believer on his part binds himselfe and his seede to God againe thus. [Bee it knowne to all men by these presents, that IN. do hereby oblige my selfe and my heires, and posterity from mee discending, to the great God of heaven and earth in all the duty required of all true Christians in the said deed, and charter aforesaid, &c.] This on both parts (as to the substance of it) is solemnely done when a Christian parent presents his child to Baptisme. Such a child now being thus related to God and God to him, if hee bee by these mutuall conveighances betweene God and his parents stated in the promises, and enjoy the benefits of the Covenant, as hee doth many wayes (upon our principles before supposed) surely must needs bee as firmely obliged to the duty in them specified; and can no way discharge himselfe, except by an expresse renunciation of that God and Covenant, which hee is thus virtually obliged unto▪ which yet it is supposed no man, except of desperately forlorne principles will do, seeing hee cannot possibly make a better bargaine for himselfe then his parents have made for him. Nay, a considering child of our principles, when hee comes to age, and considers what a good God hee had, that would accept of him into a Covenant relation so early; and what kind parents hee had, that tooke care to provide so well for him in his very Infancy, as to tender him to that God; will thinke himselfe from a principle of ingenuity and thankfulnesse, bound in Conscience to renew p. 83that Covenant in his owne person, with all possible speed and seriousnesse. And this leads mee to the second thing promised you upon this head, to shew you, how the obligation enterd into virtually by us in Infant-Baptisme yields consideration… furthering conversion.

Aster.

I have learned, Sir, in this short discourse, something more of the reasonablenesse of Infant-Baptisme then before; wherein also, I see the use of that solemne sponsion required of parents, (or other neare relations, in case they bee disabled) by your selfe and other ministers, in order thereunto: and therefore I hope, I shall undertake it the more seriously, when-ever I present a child of mine to that ordinance hereafter. I pray you, Sir, perfect your intendment, that I may also thence learne how to lay home to the Consciences of my children their baptismall Engagement for conversion.

Poedo.

I have in a great measure prevented my selfe in this already, by shewing you, the equity of that obligation which Infant-Baptisme layes upon us; unto which if you adde the consideration of the slownesse and backwardnesse most persons are guilty of, in answering this obligation; you may thence draw these moving considerations. What? my soule, is it not time yet to knock off from the service of the Devill, and thy base lusts? Surely, thou belongest to another, and better Master, whose service thy Christian parents dedicated thee unto from thy Cradle, in whose family thou hast beene educated, and maintained, and whose livery thou host w…r…e ever since▪ I… cannot bee but that by this time hee expects tho… p. 84shouldest acknowledge him, and owne thy relation to him, or in plaine and downeright termes renounnce it altogether. Seest thou not in his laying hands upon thee so soone, that hee likes to bee owned betimes? Surely hee apprehended thee betime, to let thee know that hee loves young sacrifices best. H…e accounts it a great favour, that hee accepted of thy name into his roll so early, and hee cannot therefore but charge it upon thee, as a great piece of ingratitude, that thou who hast thus long eaten of his bread when thou wast able to doe him no service, shouldest as soone as thou camest to any yeares of choyce, and serviceablenesse, lift up thy heele against him. Psal. 31. 9. If thou couldst find thee a better master, yet surely, thy praeengagement is to him, made in thy name by them, whose property in thee at that time was unquestionable, and whose love to thee was inestimable; and thou oughtest not since thou becamest thine owne man, to have dealt so disingenuously with him, as to continue in his family, and weare his cloth, and yet doe anothers worke for so many yeares as thou hast done. If thou hadst seene cause to have revoked that early Indenture by which thy parents bound thee to his service, why didst thou not expressely, and solemnely renounce the name, as well as the thing; Christianity, as well as Chris…, the family and livery, as well as the Master? What hast thou, but that Infant-Covenant, to entitle thee to the Church and its priviledges? Thou that wil… not renounce thy Christendome (as thou callest it) in point of priviledges, and hopes, with what shew of reason canst thou renounce it thus p. 85long in point of Duty, and service? Hath not God the counterpart of that Indenture, by which thou claimest? and dost thou thinke hee will owne that Covenant to bee obliging to him, which thou castest behind thy back, and thinkest, or (at least) livest as if thou thoughtest, thy selfe discharged from? Eyther therefore renounce thy Infant-Covenant as null, and make thy selfe a professed Heathen, and then when thou art a freeman, take thine owne choyce, make a Covenant with death, and an agreement with Hell to all intents and purposes, for wages, as well as worke; or else stand to it, and owne thy selfe a reall Christian, by thy owne free consent, for worke, as well as wages. Do not halt thus betweene two Masters. If God bee thy Master, follow him; If the Divell bee thy Master follow him; but not in Gods name, nor Gods livery. 'Tis high time thou shouldest resolve upon what thou wil… betake thy selfe to. God hath wayted long enough, and too long, from thy cradle to this very day, and yet thou playest, fast and loose with him. Sometimes thou art a Christian, because thou darest not dye or appeare in judgment, with any other name; and yet thou hast no more of Christianity, then was bestowed upon thee at the Font, when thou wast made so, by the tender of thy parens, and upon their undertaking. Dost thou thinke (how farre soever that Covenant might have avayled thee to salvation, hadst thou dyed under an actuall incapacity of confirming it by thine owne consent) that God will account thee an infant still, and save thee upon the same termes? No, no, thou must now renew that Covenant, p. 86and renouncing all other Lords, that have had, since that time, dominion over thee, thou must become his by a voluntary resignation of thy selfe unto him, and his reasonable service; and then thy Christianity so long since received, will bee a strengthening to thy faith, a quickning to thy love, and thankfulnesse; and thou wilt find many wayes the fruit and advantage of so long a relation to so good a master; which otherwise will but tend to the aggravation of thy sin here, and thy hell hereafter.

Much more might bee added upon this subject, but that I am very willing to leave you something to do at home, which should I here say all that can bee said, you would bee prevented of. And therefore I shall (except your dissatisfactions call my meditations into some fresh subject) very willingly draw towards an end of this discourse, which hath growne so much under our hands, that I doubt the length of it, may a little rebate that edge, which a shorter entertainment might possibly have left keener upon your appetite.

Aster.

Indeed Sir, I cannot excuse my selfe from the common infirmity of humane nature (as now it goes) of being apt to bethinke a few minutes spent in holy employments, more then many hours spent in vanityes, and follyes. But, (whether the unusualnesse, variety, or usefulnesse of the argument; or mine owne sensible improvement which I find I have made thereby; or the desire I had to get as much furniture as I could to silence opposers, and benefit those of mine owne family by learning first my selfe, and then p. 87teaching them the use of so profitable an ordinance; bee the cause, I know not) this I can safely say, I have had as little cause to complaine of a tentation to wearynesse during this conference, as ever I found in any thing of that nature. And to shew that the edge of my appetite is not yet dulled with this large entertainement, I will make bold to call for a dish that you promised to make mee partaker of for a close of the banquet, and I believe have not forgotten, and that is the applicatory notes upon the whole subject, which a while since I desired should bee set aside, till now.

Poedo.

Thus then, neighbour, (to shut up the whole matter) you see how much advantage many, wayes, may bee made of this contemned Ordinance of Infant-Baptisme. And therefore (upon the whole) take these closing animadversions.

[1] That there is a very profane spirit fomented in this nation under the wings of Anabaptisme. For how can it bee other then such, which endeavours to extirpate so considerable a meanes for the advance of conversion, and sanctification, as you have seene Infant-Baptisme to bee? May wee not justly impute all those sad miscarriages (even in point of morality, and common honesty) which in the former and present Ages, Anabaptisme hath broken forth into, to this very cause; that such persons weakening that hold which God and they mutually had of each other, have sate the looser from him ever since; and so exposed themselves the more to Tentations, and provoked him to withdraw that assistance, p. 88which might have supported them to encounter them? For this is a consequence ordinarily following upon the neglect or contempt of any ordinance of God: constant experience shewing, that as it is not in vaine to draw nigh to him in his owne appointed meanes, (seeme they never so absurd or irrationall to our corrupt reasons:) so it is not safe, to depart from him in any one of them, seeing it is a provoking presumption to expect God will meete us in bywayes of our owne, when wee refuse to go out to meete him in the publique and rode-wayes, which hee hath appointed.

[2.] That it is no small advantage that Satan gets by our corrupt reasonings against divine Institutions; seeing thereby hee cuts us off from all that profit and advantage which (whiles wee dispute) wee might husband them unto. Certaine it is, in this particular ordinance, (and might by a serious spirit bee found in divers others) that disputes and contests are barren things: the pious and conside…ing practiser goes away with the benefit, whiles the curious Questionist is enquiring with Nicodemus, how can these things bee? suppose wee therefore, in this case, that hee that conscienciously disputes the right of Infants to Baptisme, comes off with the same satisfaction at last, which others, that make it no matter of dispute at all, enjoy all the while; yet hee must needs after all his reasonings confesse, that hee hath suffered the disadvantage of the losse of so much time for improvement, as hee hath spent in the controversie.

p. 89[3.] That the cause of Infant baptisme hath in this respect, lost many of its adherents, because no considerable paines hath beene taken heretofore by Ministers to informe, and by Christians to study the way of improving it. Surely, had those that are now fallen off from this cause, to the adverse party, beene well disciplined herein, and accordingly found the experience of the advantages of Infant Baptisme before-mentioned, they would not have beene so easily perswaded to have submitted it to an ambiguous dispute. And wee may hence by experience learne how to preserve our selves, and those under our charge, who (as yet) are unscrupled in the ordinance, from a temptation of scrupling it; to wit, by shewing them what use to make of it: in order whereunto, I judge it were not amisse to have some short Catechisme drawne up for parents, and masters, to teach their children and servants, to that effect. And hereunto, I intend (God willing) to offer my help (according to my small proportion of abilityes) in an Essay of that kind, hoping it may not bee altogether unwelcome to serious Christians, nor unprofitable, at least, till such while as an abler hand shall give them a better.

[4.] That parents who present their children to this Ordinance should specially eye the profit of it to those whom they tender to God that way. Which if they do, they will see reason,

1. To labour to affect their owne hearts in that action, with sutable dispositions thereunto.

p. 902. To manage it in such a way as may render it most usefull.

1. The hearts of parents in that action should bee affected,

1. With an high and thank full esteeme of Gods rich mercy to them, and their families, above others; that hee honours them so farre as to make their issue the nursery of the Church visible: that (like honour given by patent,) Christianity through a Covenant of grace descends in their line, and becomes (in a sort) hereditary. That such an inheritance as the Covenant of grace with all its mercyes, and promises, and priviledges should bee so farre made their Issues peculiar portion, as to bee pleadable in their names as soone as they have a being. That they have such a ground and footing of prayer for them, joy in them, and hope of them, whether they live or dye, as I have before shewen you at large.

2. With a serious and sollicitous inquisitivenesse into their owne Covenant-relation to God, and covenant walking with him: so as to bee able to plead a saving interest in it for themselves, that so, they may bee furnished with a more lively and vigorous faith to urge it for their posterity: to find out, what occasions or advantages have beene given to God, eyther by their owne or their forefathers sinnes, to infringe that plea; and so repent for them, and renew that Covenant againe, toties quoties, as often as they become parents, with particular respect to such and such children. For although a Churchinterest in the Covenant of grace (a visible p. 91church-membership I meane) in the parent, (although there bee no more) sufficiently entitles the child to that Covenant, so farre as hee him-selfe is related to it; and so, bee sufficient ground for his baptisme: yet it is only the godly parent that can plead it in faith for his child, and that so farre, as hee can hope or believe his owne spirituall and saving Interest therein, and takes course that every breach bee made up that may any way weaken his claime.

3. (From hence) with a great measure of faith and confidence, to the expecting of those Covenant mercyes, which God therein promiseth, and Baptisme seales to his child, to bee effectually powred out upon him in Gods time and way: laying the mouth of faith to that full brest, the grand Charter of believers, [I will bee thy God, and the God of thy seed after thee] perpetually sucking, in relation to the present administration, the sincere milke of that vast, bound-lesse, endlesse, endlesse clause of entayle [thy seed, (how many soever) after thee, (for how many Ages soever) in their generations.] Surely, surely, very few parents bring a faith to their childrens baptisme, large enough for this promise. If they did, who knowes at how vast a distance for future generations, it might come in remembrance before God; so that the child, (give mee leave to speake a word that, though it looke like an Hyperbole, yet to a man that seriously studies that promise, is none) the child (I say) whose great-great grandfather is yet unborne (if, at least, the world last so many generations) may bee the better for it, though pleded p. 92at so great a distance of time beforehand.

4. (Hence also in the last place) with abunlance of joy and comfort; looking upon that day, as the day of their childrens Espousalls to Jesus Christ; and by consequence, a day that should bee more joyfull to a godly parent, then, the day of their marriage to the best earthly Matches that possibly can bee desired. If a parent should live to see all his children well married; hee would say, and well hee might (as to the outward condition of his posterity) what an happy man am I that have lived long enough, to see all my children so well disposed of! But I tell all parents that feare God; that the days in which their children are baptized, are farre joyfuller dayes, then the dayes of their marriage (if it might so come to passe) to so many of the most potent and mighty Princes in the world: and thou that hast seene all thy children baptized, hast lived long enough to see them 10000 times better be stowed. Thou hast espoused then to Christ, and hee hath made them a jointure beyond the abilities of all the Monarchs of the world; and therefore write downe the dayes of your childrens Baptisme, as their Wedding-dayes, and as often as you have occasion to remember them, remember it is your duty to rejoyce in the Lord, and blesse him upon that account.

II. They should manage it in such a way, as may render it most usefull: id est, in the most serious, and solemne way that possibly can bee. For my part, I looke upon it, as too great an undervaluing of an ordinance of so great importance, p. 93to huddle it up in such a private way as is the custome now to do. Surely, if any opportunity, be more publick then other, that were the fittest of all to bee taken for this use, especially at such a juncture of time as this.

Partly, that by the prayers of many, the incomes of the Ordinance may be the more plentifull. So that if a Godly man could present his child to God in this way before a generall assembly of all the saints over the world, it would bee a thing of lesse pompe then profit so to do, seeing the more of Gods people agree in any request, the more likely (according to the proportion implyed in the promise Matth. 18. 19.) is it to succeede.

Partly, for the more sol…mne ratification of that engagement which a parent then undertakes on the behalfe of his child The more witnesses there are to the dedication of his child to God, the more conscience of not-fayling afterwards in his education, will any serious man thinke himselfe obliged to make, lest in the mouths of so many witnesses his neglect should bee one day sadly evidenced against him.

And partly, because the scorne that is by divers persons publickly cast upon this ordinance, seemes to call for a Publick Profession at the hands of those who yet remaine fast-friends thereunto. How great an advantage do wee afford the adversaries, whiles wee give them too much appearing ground to insult, that they have hissed our orthodox principles so farre out of countenance, that very few owne them in a publick practise? Surely, wee can never owne p. 94any truth publiquely in a better season, then when it is most in disgrace. At such a time to appeare on its side, argues a sincere love to it, because, it shewes a spirit ready to suffer with it, as well as to reigne with it. In a word; shall the adversaries of this Doctrine (as in divers places they do) creepe out of darkenesse, and private corners, and (not blushing at the nakednesse either of their persons or opinions) dip their proselytes at noone-day, and in the open rivers? and shall wee that do nothing unbecoming the day, and all the spectators in the world, creep into corners? No, let us not seeke corners to baptize our Infants in whiles wee …eed not, lest God justly permit the Enemies of the Truth to prevaile so farre, as to force us into them, when wee would not.

5. That it cannot but bee very much prejudiciall in reference to all the advantages beforementioned to accrew from Infant-Baptisme, and the grounds of it, to set narrower limits to that administration, then the Churches of Christ have used to do in former times, or then the grounds, and foundations upon which it is bottomed, will allow. For thereby (should such restriction, universally obtaine) abundance of persons would unjustly bee totally deprived of those advantages, by being excluded from the ordinance, at least under that circumstance of administration whence they emerge. I know it is a matter much disputed by godly and learned men, who are upon the same principles satisfied in the point of Infant-Baptisme, Whether …nely those Infants whose immediate parents, (or p. 95one of them at least) are visibly Godly, (to which others adde more, and actually joyned to some Church of Christ) are to bee baptized? or all Infants, whatsoever, borne of th…se that are outward professors, though visibly ungodly? To which I shall not say much, because I desire not to bee a man of strife. OnelyOnly, I desire it may bee considered,

1. How those that hold a Covenant-Interest to the Children of Christians, from Abrahams charter, (as all of Poedobaptists principles do,) will disengage themselves from allowing its full latitude in this particular. If God when hee renewed it by Christ, and enlarged it to Gentiles as well as Jewes, did pare it, and contract it, so as to exclude a great part of those whom it did formerly include, it will bee necessary that it appeare under some authentick record of the New Testament, which yet to mee appears not, and if it do not for the future, I suppose these Queries may bee worthy consideration.

Q. 1. Whether a Jewes or Proselytes child (supposing the immediate parent to have taken up the profession of Christianity, and thereupon to have beene baptized in the primitive times, upon that profession, and afterwards to have broken out, and become visibly ungodly) should or might have beene baptized, or no? If so, the cause is yielded: If not, I farther enquire, Whether, had hee so broken out whiles hee was yet a Jew, or Proselyte to that Church, whether his child had beene capable of circumcision or no? If so, then I cannot see but (according to Poedobaptists principles, that owne the samenesse p. 96of the Covenant that is sealed by circumcision and baptisme) his right to Baptisme will bee thence undeniably concluded also: If not, shew mee one Scripture-rule or example for such an exclusion of the child from circumcision upon the account of the visible ungodlinesse of the immediate Parents.

Q. 2. Whether, supposing both the immediate parents bee visibly ungodly, a godly Grandfather or Grand-mother yet living, may claime this priviledge for their grand-child, or no? If so, then it is granted, that the immediate parents visible ungodlynesse is no such unremovable barre to the childs baptisme: If not, I know not (as was before said) how we can hold Infantmembership from Abrahams chart…r, which extends the Covenant upon which it is founded, to his seed in their generations; Gen. 17. 7. without holding it in the same extent.

Q. 3. Whether a godly child descending from the loynes of immediate ungodly parents, (suppose Hezekiah, or the like) when hee comes to yeares, may not plead the Covenant of his godly Ancestours, upon the account of the promise in the second commandement? If hee may not, what pedigree is there in the world in which that promise of shewing mercy to thousands of generations of them that love God, will not bee uselesse once or oftener in every 4th or 5th descent? and if so, surely, in my judgment God would have inserted some limitation or proviso, to that purpose: If he may, I know not why the same promise should not extend to give the church warrant enough to baptize him, whiles an Infant, which p. 97yields him a ground of faith at Age. If any say, that that intercision or cutting off of the Covenant of Ancestors, in the immediate parents, is restored againe upon his actuall beleeving; I answer, that personall faith in this case, supposeth the ground upon which it acts, it being, before it acts; faith doth not create promises, but lay hold on them already made. So that except the Ancestors promise (notwithstanding the pretended intercision by the immediate parents) had still continued in being, & pleadable by faith, the Posterity could not take hold of it by faith, as is supposed.

Secondly I answer, that till actuall faith, though in the child of an immediate godly parent, his owne personall unregeneracy makes as great an intercision in the Covenant descending from him, as to his use, (the pleading of it before God) as the ungodlynesse of an immediate parent doth in the Covenant of progenitors; for a child of an immediate godly parent, cannot (whiles unregenerate) pleade his Fathers Covenant, more then the child of an immediate ungodly parent, can the Covenant of pro-parents or predecessors; and yet this Covenant in the case of immediate parents, (if Godly) confessedly takes hold of the child, (though unregenerate) in point of Church-membership, even whiles it is interrupted in point of Spirituall improvement and advantage. It seems therefore that the same should bee granted in the case of pro-parents or predecessors notwithstanding the p. 98like interruption. For faith in the child makes no otherwise a restauration of the immediate parents Covenant, then that of the remote parents; the right to both, (as farre as it depends upon actuall faith in the posterity) being the same. So that the suspending of the Covenant of pro-parents, till actuall faith in the grandchild, or great grand-child, gives the Anabaptist but too much ground to plead the like suspension of the Covenant of immediate parents till actuall faith in the immediate Issue.

2. Herein also it may bee considered how, or upon what account any person, once admitted a member of the Church visible, can bee denyed the privilege of a member, (except as farre as such a privilege requires personall and actuall dispositions to render him capable of present possession, which is the cause that divers such are not, though members, admitted to the Lords supper) except hee bee actually excommunicated? Now the privilege of having his children admitted to Baptisme doth not require any such perfonall actuall qualification in the parent, as the Lords supper doth. It is no where said, Let the parent examine himselfe, and so let his child be admitted to Baptis…n; or let him be able to discern the Lords body, &c. and so let him present his child to Baptism, nor any thing like it any where, in Scripture.

Nay even in case of excommunication of both the immediate parents, there is much said in most protestant Divines, that have studyed these cases, why the punishment of the parent should not bee extended to the child, seeing p. 99the offence being but personall, and the punishment but personall (for no Church excommunicates father and child) and that not totally destroying the persons membership; it seemes unequall that the parents personall crime and punishment should prejudice the child in any sort, much lesse deprive him of that which hee is not cut off from, his Church-membership.

I onelyonly propound these things to your consideration, by way of corollary from our preceding discourse. If you desire to see this Question more fully stated (and I judge satisfactorily) I referre to Mr. Daniell Cawdreyes Diatribe, at the end of a dispute betweene him, and Mr Cotton, and Hooker, called [The inconsistency of the Independent way with Scripture, and it selfe.] Mr. Thomas Blakes Vindiciae foederis, for divers sheets toward the end: and the same Mr. Blakes Covenant sealed Chap. 7. sect. 8.

For my part, my intention is not to enter the lists with any one, the world being too full of disputes already. My maine designe in these discourses, hath beene, to perswade such a latitude in the use of Infant baptisme as may render the visibility of Christian profession more large; and yet withall render the sanctifyed use of it more common then it is, among those, who for want of understanding it, and practising accordingly are rendred most obnoxious to tentations of Apostatizing from it. To both which ends, the Lord blesse it, to you and all whom it doth concerne: which I shall the more hope hee will, if you, and they joyne their prayers p. 100with mine to that purpose.

Aster.

And that Sir, as farre as I can contribute to so good a worke, you shall not want, by the help of divine assistance. Meane while I shall take the advantage of a little privacy to recollect what I have heard from you in this discourse: resolving (if I meete with any new difficultyes) you shall heare from mee againe, provided you give mee the same liberty which you have hitherto vouchsafed mee.

Poedo.

God forbid, Neighbour, but my doors should bee alwayes open to such candid, and conscientious reasoners as you have shewne your selfe to bee. And therefore, I say no more at parting but, The oftner the welcomer.

FINIS.