Scripture Warrant Sufficient Proof for Infant Baptism, Chapter 2
CHAP. II.
NOw I come to my unlearned Question, as you call it.
Q. Since God was so gracious to make a Covenant with Abraham and his Seed, and it did then consist with his Wisdom to constitute his Church of Parents and Children, while the Parents did Believe in Christ to come; why may it not consist with his Grace to continue that Covenant, and with his Wisdom still to constitute his Gospel Church of Parents and Children, the Jews now believing in Christ, come?
I might have added in my Question, that Covenant Sealed *Gen. 17.9. Will force it seems to carry, If no Seal no Covenant, the Seal being called the Covenant.; but Mr. Tombs, who is the strongest adversary to Infant-Baptism that ever wrote, he yields that if Children be members of the Church with Parents, then they must be Baptized; for I grant (saith he) that Baptism is the way and manner of solemn Admission into the Church, I mean the Regular way. And we were told by one of this party, that Baptism is the Form of a Church; and would bear us down that Dr. Owen hath delivered the same, and this he urged with great zeal.
If then no Baptism, no Church: for forma est causa per quam res est, id quod est. The same Person denied all Baptism but by Dipping: Whence it follows clearly, there are no Churches in the world, but these Dipt Churches; hence they deny Communion with all Churches, for they want the Form.
Let me before I come to consider his Answer, to adde one Scripture more besides what I have mentioned before, that is, Rom. 11.28, 29. which speaks of these Jews broken off. Touching the Election (I conceive thô it be true as to eternal Election, yet that is not here properly meant, but that choice of them for his peculiar people, which Moses mentions twice together, Deut. 7.6, 7.) they are beloved (with a Love of good will to them still) for their Fathers sake (not merit of them, but because he loved thy Fathers, Deut. 4.37. And because he made his Covenant with their Fathers to be a God to them, and their Seed, which these Jews are; descending from th… Fathers, even in the latter daies if they return to the Lord their God *Return they shall. Rom. 11.26. 2 Cor. 3.16., he will not forget the Covenant of thy Fathers.) Deut. 4.30, 31.
For the gifts and calling of God, &c. v. 29. Take the words with respect to the Jews of whom he spake before, choosing and Adopting the Posterity of Abraham, and engaging himself by Covenant to them, are inviolable; their Priviledges shall be as high as ever, not shut out of the Church from their Parents, and denied an Ordinance, as now the Anabaptists do.
I demanded a Scripture to prove, it doth not consist with the Grace and Wisdom of God, &c. I have given you several Scriptures, after the Constitution of the Church in Abraham, and you tell me of a Covenant of grace made with the whole world in the promised Seed to Adam, and that Adam, Noah and all little Children lived under a Covenant of Grace more than 2000. years, during all which time no Infant (you might as well say neither Adam, or Noah) was concern'd in Circumcision or Baptism, and yet were as much of the Church as was needful for their Salvation, &c.
And to what purpose is all this? your learned answer to my unlearned question signifies nothing. Was that my Question, Whether there were any Covenant of grace before this with Ahraham? or whether any were saved before Abrahams Covenant? I pray Mr. Grantham study your Logick better, and understand what that fallacie Ignoratio Elenchi is, which now is yours, before you make such a noise of disputing Doctors out of the room.
One word about Noah, then I will tell you what my Question is. If by Noah's Covenant you understand a Covenant of Grace, I am not clear in that: I take that to be a Covenant with all the Creatures as well as with Noah, that God will drown the world no more: So the Rainbow which commonly appears with rain, is both a sign and seal of this Covenant. God use to seal his Covenants. But why should God make a Covenant and seal it with Creatures that do not understand it? Read our first Annotations on Gen. 9.10. And you shall find this: The Covenant of God may be made with, and the Seal of the Covenant applyed to Creatures that have not the use of reason; which may serve to refute the Anabaptists fancy in denying the Administration of Baptism no Infants.
Hence I put the Attribute of Wisdom, as well as Grace into my question, because the Arguments which the Anabaptists bring against Infant-baptism, do as much strike at the wisdom of God, in making a Covenant with the seed of Abraham, and commanding them to be Circumcised on the eighth day. What? to make a Covenant with them that doe not understand it? to Circumcise and seal a Covenant with them at eight days old, when they do not understand it? what to have children members of the Church with parents, when they do not understand it? Let them stay for this Covenant, Circumsicion, and Church-membership, till they be rather eighteen years old, that they may understand these things, and see whether they do believe, repent, and walk as their Father did with God; then admit them. This is the Anabaptists wisdom in denying Infant-Baptism.
Now I come to my question, and shall make it appear your answer signifies nothing. You tell me of a Covenant of grace made with the whole world in the promised seed to Adam, &c. I tell you, while Adam, Noah, and Abraham lived under that Covenant made with the whole world, God was pleased to make a Covenant with Abraham, and with none other but Abraham, that he would be his God, and the God of his Seed, and sealed this Covenant: by which Covenant God did separate, and Divide all Abrahams seed from the world, living under that Covenant you speak of. Hence we poor Gentiles believing in Christ, are called Abrahams Seed, Gal. 3.29. not Adam's Seed. Hence Abraham is called the Father of all Believers three times in Rom. 4.11.16.18. not Adam, nor Noah. Hence believing Gentiles, are said to be grafted into Abrahams stock, Rom. 11.17. not into Adam's, nor Noah's.
Hence my question is, By what Scripture warrant you Reduce our children into the State of the Children of Adam, or Noah, &c. since we are never called any of their Children, but only Abrahams; whose seed differ from theirs by a special Covenant made with them, and sealed to them? To which of them did God say, I will be the God of thy Seed, and I will seal to it?
Now suppose that were true, which is the great business of your Pomphlet, to prove, That all Infants dying such are saved; that thereby you might take off the Odium which lyes upon you, for shutting the Children of Believers out of the Church, and denying them Baptism, they being all under a Covenant of Grace made with Adam, as you say; yet tell me,
1. Is this Covenant of God with Abraham's seed in Vain? does the Holy One make vain Covenants? As to his Seed, they were well enough before under Adam's Covenant; if they dye, or if Isaac dye before he be eight daies old he is saved, so that this Covenant might have been spared.
2. If their seed dye while little ones, I hope they are not further from Salvation by this Covenant, nor have Parents the lesse hope of their Salvation by it, but I think much more. Two strings to a bow are good.
3. Doth God discover his Grace to Sinners more than needs? I am sure this Covenant, and Seal manifest Grace.
4. Can poor, lost, undone Sinners have too many waies to lay hold upon a Holy, Just God, when they are under their fears and sense of Sin? And have not the Seed of Believers one way to lay hold upon God by this Covenant made with their believing Parents, when their hearts would be returning to God? I appeal to all judicious Christians, sound in Judgment, and upright in heart. As to the experience I have found, and declared it to others, you make a scoffe at me. p. 6. I will be with you by and by, Mr. Grantham.
Yet again, as to that notion wherein you so much glory, and have made five remarkable Demonstrations, as you call them, to prove it; you must make three more Demonstrations or else these five will not do the feat.
1. That God saves those who are under that Covenant, without any Condition; that Covenant having no Condition in it. Name the Text I pray. Some of yours have named Rom. 5.18. but the Righteousness of Christ mentioned in that Text, is the material or meritorious cause of our justification from all Sin, Adams Sin, Original Sin, and Actual Sin. But how this righteousness comes to be Ours, whether with a Condition, or not, it speaks nothing. So that from that Text an Infant can argue no more for its Justification and Salvation, than an Adult person. It onelyonly tells us there is such a righteousness provided by Christ, by which we are justified, but if it be not imputed to us, neither Infant nor Adult person is the better. How it comes to be Ours, other Texts tells us. Rom. 3.30. Rom. 5.1. Rom. 10.4. &c. 2. If we be justified from Adams Sin onelyonly, are we then justified to life, as the Text speaks? I think not. I Suppose we shall find some other Sin in Infants tho' Mr. Grantham and his followers deny it.
Hence Mr. Griffiin, when he had told me, tho' I was an old Man, yet I might learn; very true, Mr. Griffin, but what shall I learn? This? God saves Infants dying such, out of the Covenant of Grace. Not by it; or under it, but out of it? This was News indeed, I never heard it before, nor believe it after: But by this, he avoids (if it were true) Faith and Repentance, the Conditions of the Covenant.
2. You must Demonstrate, that by this Covenant he saves those who have lost the Image of God, and are corrupt by nature, for Infant Regeneration, and Heart Circumcising is denyed by yours, and you.
3. You must Demonstrate, that tho' Infants have not actually sinned, against the Covenant of Grace, yet they have not Unbelief and Impenitency seminally, which are quite opposite to the Covenant of Grace.
You ask, at the end of your first Demonstration, p. 21. As for poor Infants, what evil have they done? but I ask,
1. How are Infants born? [of this afterwards.]
2. Do you ask what have they done? Did you never see Revenge, Wrath, Pride, Envy, Self-Love, Rebellion against, and striking of Parents, acting in little Children? Blessed Austin observed a sucking Child, that was not able to articulate a word, look with a Countenance even pale with envie upon his fellow suckling, which shared with him in the same milk; which made that Holy Man cry out, Ʋbi Domine? quando Domine? Where was the Place, when was the Time, that I was an Innocent Creature?
Yes, Sir, Mr. Grantham will tell you, Infants are innocent. p. 13. This is the first part of your Answer.
2. Then you come to a Second, and that is, by putting a Question to me; therein telling me, my unlearned Question is guilty of no more Reason than this: Since God was so Gracious, and it did consist with his Wisdom, to give Abraham a Command to offer up his beloved Son, as a sign of Christ to Come; why may it not consist with his Grace and Wisdom, for us of our own heads, without any Command from God, to offer up every one his dearest Child, in remembrance that Christ is come?
Ay, now you stitch it, Mr. Grantham; you tell me, p. 6. That I was asleep when I was Baptized: You do so jog me, Mr. Grantham, with these words, Fables, Fancy, Conceit, and your Scoffs, with which you are pleased to fill up your Lines, that I think I shall be awake by that time I come at it, to Answer it: But for the present, you have laid such a Question to mine, to illustrate how much Reason my Question was guilty of, that if when you laid your Pieces together to make up any Garment, you did not lay them more even together, you were but a plain Botcher.
Come, lay the Questions together.
1. My Question is about a Gracious Covenant, lay your Question to it, Is it a Gracious Covenant? Did God give this Commandment to Abraham to offer up Isaac, that it should be an Example to us, to cut our Childrens Throats when he commands it? Did God ever command others to do it? But God made this Covenant with all Abraham's Seed, and strictly commanded them all to keep the Seal of it, upon the danger of Cutting them off else, as Moses had like to have found it.
2. How do you prove that the end of God in Commanding Abraham to offer his Son, was, that it should be a Sign of Christ to come? the Text saith plainly, Gen. 22.1. The Lord tempted Abraham: The end was to try Abraham's Obedience; whence v. 12. he saith, Now I know thou fearest God. 2. If so, then Isaac's Throat must have been Cut and dye: As all the Sacrifices which did typifie Christ, they were all killed; though it was in his Will, so it was in Christs Will, and Actually done.
3. Gods Act towards Abraham in this Case was an Act of meer Soveraignty, but his Act in my Question was an Act of meer Grace: You say so indeed, but 'tis not true, it was a great Tempting of Abraham.
4. There is a vast difference between a Command and a Promise: In my Question it runs thus, Abraham, I will be thy God and Isaac's God; in your Question it is, Abraham, go Cut Isaac's Throat: A great difference between what God will do and we should do.
5. Come we then to Circumcision, which was a painful Ordinance, and therein the Soveraignty of God and his Command did appear; yet considering it as it was a Seal added to the Covenant, and did thereby help to confirm their Faith, in the Grace and Faithfulness of God, so it was also an Act of Grace; insomuch that,
First, The Jews did glory in it, and did reproach the Gentiles that had it not, 1 Sam. 14.6. and 17.26. Ephes. 2.11.
Secondly, They did so prize it, that it made a heavy stir in the Churches, when the Apostles went about to remove it; and to this day they do tenaciously retain it.
To Conclude, my Question is grounded upon an everlasting Covenant, proceeding from the pure Grace of God, comfortable to Parents, comfortable and advantageous to …oor Children, when they come to understand it; with a strict Command to have this Covenant upon their hearts, by impressing the Seal of it upon their Children in all their generations; which Covenant was never repealed to this day, and therefore that being in force, there is still a Seal belonging to it; which Seal is Baptism, in the room of Circumcision, as is clear, Col. 2.11, 12.
[As for your Carping at the Word, Command to Circumcise, I have spoken to it before.]
Your Question is grounded upon a Soveraign Command of God given to Ahraham in particular, without any Command to his Posterity to observe; nor ever was observed, but only by Abraham.
Now, how this Question of yours serves to demonstrate the little Reason my Question is guilty of, as you tell me, let all men judge.
The next three Paragraphs afford but little to take notice of: For,
1. As for our keeping our Baptized Children so long from the Lords Table, I hope they must first be able to Discern the Lords Body, and to Examine themselves, 1 Cor. 11.28, 29. Though the Children were Circumcised at eight dayes old, yet they were not to eat the Passover till they came to such years of discretion, as to understand the meaning of the Ordinance; therefore their Fathers did teach them the meaning of it, when they took up the Lamb. But our Question is about the Initiating Ordinance, we would have our Children under that betimes, under a blessed Covenant sealed. God would not have them stay above eight dayes, unless the Child were Sick: And why eight? we let the Jewish reasons alone, leaving it with his Wisdom. God lays claim to them betimes; they are Mine, Ezek. 16.21. I and they are in Covenant. Sensible things, as their Afflictions in Egypt were, and set forth in the bitter Herbs which they eat, were sooner understood by Children, than spiritual things.
2. Whereas he saith, Repentance and Faith were required of those who were Baptized: Very true, of Adult Persons, with whom Peter was Treating, Act. 2. who had Crucified that Christ in whom they now were to believe, and into whose Name they were to be Baptized, well might he call for Repentance. When Philip Baptized the Eunuch, Act. 8.37. If thou Believest, &c. in the Messiah now come: So was Abraham a Believer in Christ to come, before this Covenant was made with him and his Seed: Isaac was reputed with his Father a Believer in Christ, when he was Circumcised. So I have taught, and it was my practice, when I claimed the Covenant for my Child, and so dedicated my Child to him; to examine my Covenant-Interest, my Faith and Repentance, as well as if I were going to the Lords Supper; but that actual Faith and Repentance are required of Infants before Baptism, I know no Text nor Reasou, more than before Circumcision.
3. He saith, We do not deny Infants to be of the Church.
Yea, that is the Church I would fain have Mr. Grantham define, and tell us where it is: So far as I can learn by his Book, It is a Company of Innocents, without Sin, without Ordinances; (for so he speaks of Infants, as we shall see anon) but what next, I know not; nor do I know Churches without Ordinances; where the Gospel speaks of such, I keep my self to the revealed will of God, leaving secret things to him.
Let him tell us how the word foreign, which comes foreign, ab evocando; because the Church is a Company Called out from the rest, as Mr. Grantham knows, being a learned Grecian. How this agrees with this Innocent and Sinless Company, to be Called out!
If you ask me, how it agrees with our Baptized little ones to be Called? I Answer. By being Branches of such a root as is called out of the World, they are called with him the Root and Branches going together, and they Members of the same Church with their Parents under Ordinances. As Isaac was reputed a Person called out in his Father Abraham, who was called out from the Idolaters, and was Circumcised under the same Ordinance with his Father.
Therefore the Gospel gives to Parents and Children the same denomination: The Church is a Company of Saints, 1 Cor. 1.2. and 2 Cor. 1.1. So the Children of these Saints are called Saints, 1 Cor. 7.14. But now they are Saints, foreign: To Interpret this of Legitimacy, is so gross and absurd a Conceit, that I wonder it should come into any rational mans Thoughts: I have spoken to this in my little Treatise, and many other worthy Divines before me, have given the sense very clear and plain; but when God will blind mens eyes, (when before they will shut their eyes against the Light) how shall they see? But this Text will also warrant our Practice.