Scripture Warrant Sufficient Proof for Infant Baptism, Chapter 6
CHAP. VI.
I Have a little Reckoning with one of your Disciples, who makes a great noise about us; brought up to the Plough, but being of good natural parts, hath devoted himself so to the reading your, and other Books, that he never laboured more in sowing his Wheat, than he hath in sowing this Darnell. Infant-Baptism, he tells us, is an Antichristian Cheat.
Help us I pray in this juncture of time, tell us, who is this Antichrist? What kind of Creature is he? where dwells he? There is a great pudder about him; some say he is come: others say he is not come. You tell me of your Judgment, in your scribling; I pray give me your Judgment here. If you say he is come, when was the time he Appeared? None of all the Authors, that I have read, and I have read divers upon that subject, say that he was come so long as the Ten Persecutions lasted; no, nor so long as the Emperour kept his Seat in Rome. But we find Infant-Baptism practised above a hundred years before the ten Persecutions ended; nor was Infant-Baptism the least advantage to his rising. Irenaeus lived near the Apostles time, and then it was in practice: he tells us Christ was an Infant, and sanctified Infants. Origen was born about 186. and in the year 203. when his Father Leonides suffered Martyrdom under Severus; he wrote to his Father, and encouraged him to suffer it chearfully. He was then about Seventeen years of Age; and he writes, that the Church recived the Baptism of Infants from the Apostles. How then can this be an Antichristian Cheat, when Antichrist was not come above a hundred years after it was in practice, as we read in them, and they write they had it from the Apostles? Cyrpian was Martyred under the Eighth Persecution; if you can read his Epistle to Fidus, you may then see whether Infant-Baptism was not in practice. By this you declare your self to be a Cheater.
You tell me, Your way of application of water to the body (in Baptism) is a fine flesh-pleasing way.
A. 1. What do you mean by Flesh? Corrupt Flesh? O what a high degree of the mortification of the Flesh is this, for a person to be Dipt! Is that the reason that Anabaptists are such mortified Pervons above others? If it had been so, it had been the better for some of my Relations, which is one reason why I shall not be in love with Anabaptism in haste.
2. Do you mean Natural Flesh? We read in the Scripture, so soon as any were made Believers in Christ, they were presently Baptized; why do not you so soon as you have made a Proselyte, presently Dip him, or her, tho' it be a hard Frost and Snow? will you not stay till the season be warmer? and is not this a little pleasing to the Flesh?
I could not tell upon what Scripture ground these Anabaptists denied Communion with all Churches but themselves. I instanced in some, that I am sure there are none such amongst the Anabaptists, nor hath the Sun shined upon better since the Apostles daies: the Question was not, Why not communion with me? But your Answer which you learned from your Masters, is this:
You are Rantized, not Baptized, and such you admit to your Communion, but the Apostle chargeth us, 2 Thes. 3.6. that we withdraw from every brother that walketh disorderly. This Rantizing was brought in by Rome and the Church of England.
A. What a Grecian are you become on a sudden; Rantizing, Rantiz'd, Rantism, I read in your Letters. Decline foreign. For my self first; how do you know I was Rantized? did you see it? It was forty years before you were born, if it were so. For others; how do you know they were Rantized? All your ground is from the Common-Prayer Book. But what if there be no such word as Sprinkling or Rantizing in the Administration of Baptism? You that can charge the Ancient Fathers with Ignorance, (as we shall hear anon) and Chrysostom with Lying, you should speak and write nothing but Truth; but there is no such word: for in both Editious the words are these; The Minister naming the Child, shall dip it in the water, so it be discretly and warily done. And if the Child be weak, it shall be sufficient to powr water upon it.
Where is Sprinkling? is powring and sprinkling the same? I am ashamed, saith Mr. Grantham, &c. You have cause to be so, and all the Anabaptists, whose mouths are full of a word to reproach us by, when there is no such thing.
1. As to your Text, 2 Thes. 3.6. Baptism is not so much as mentioned in neither of the Epistles: Now it lies upon your party to prove, that Paul left this Tradition with the Church, to Baptize no Infants, and to Baptize onelyonly by Dipping. Which I am sure all the Anabaptists in the World can never do.
2. To walk disorderly here, is not to walk after the Tradition; what the Apostle aims at, you may see, 1 Thes. 4.11. To work with your own hands, as we commanded you. Now compare this Tradition with the 11. vers. of this Chapter which you quote against us, and read their disorderly walking, what it was: For we hear there are some walk disorderly among you, working not at all: This was contrary to his Command, and Tradition; this the Apostle condemns from his own practice, v. 7. Thus from the 6. vers. to the 13th v. the Apostle tells you what he means by disorderly walking, and this is contrary to the Light of Nature. But the Light of Nature teacheth us, in all Religions, the Children are reckoned with the Parents.
For other sins, the Apostle hath given us directions what to do in other places, 1 Cor. 5.11. &c.
3. It is well known, those Churches, do maintain the Ordinance of Baptism, use it reverently, teach the improvement of it; suppose there were some defect in the mode of Administration (here is no Imposition upon you, of any thing humane,) is this a sufficient ground to unchurch all the Churches in the world but your selves? The Lord require this at your hands.
When I framed this Argument from Mark 16.16. which was urged against Infant-Baptism:
If Children must not be baptized because they cannot believe, then neither can they be saved because they do not believe. Both Baptism and Salvation depend upon one and the same Condition, i. e. Believing.
Mr. Grif: denied the Consequence, telling me that Text speaks onelyonly of Adult persons. So does 3 Joh. 3. & 5. Hence two Positions he gave me.
1. God regenerates no Infants.
2. God doth not Circumcise the hearts of any Infants. By this it seems, no not the heart of John Baptist. I have spoken to this before, onelyonly I add to this, Dr. Homes conceives that Text Deut. 30.6. to have its fulfilling chiefly, when the Jews shall be called. When I observed well the Verses going before, and consider Rom. 11.26. I should not oppose him, then the great Body of the Infant-Seed of the Jews shall experience the truth of the Promise, and Anabaptism shall be exploded.
I asked, If God Regenerates no Children, how shall they be saved? He answered, All Infants dying such are Justified and Saved. Rom. 5.18. (To this Text I spake before.)
The young Scribler was so full with this notion, that thus he writes to me.
The ignorance there was in some you reckon as great Fathers, of the Justification that is by the Blood of Christ for Infants, caused them to invent their Infant Rantism, to take away Original Sin, and they together with the Church of England, and Church of Rome, if not some of the Presbyterians, do reckon it a Regenerating Ordinance.
What stuffe is here! The Reader may judge the spirit of this Anabaptist, how proud, bold, and confident it is; that if he had the Books of these learned, ancient, godly Men laid before him, he could not read one line to understand it, ye the dares charge them with Ignorance, and Lies beside. Could this young duplicate page duplicate page Fellow that charges these ancient Fathers with Ignorance, but read Justin Martyr, Athanasius, Hierom, Epiphanius, Augustin, Ambrose, Gregory Nyss. Basil, Macarius, &c. I would point him to places in their Books, where he should find, they understood, our Justification, I mean of all persons before God, to be onelyonly by Christs Righteousness. As for Dipping, we know it was their practice, thô in some Cases they did allow the Baptizing by Powring of water, (for so the words in Crypian, Eò quod aqua salutari, non loti sint, sed perfusi. So Augustin. In those hot Countries, they did ordinarily use Dipping, we do not deny;) but from the signification of the word, we judge it Indifferent. I add but this, thô I acknowledge Christs Burial to be a part of his Humiliation, yet our Redemption, Justification, Reconciliation, Mortification of Sin, are all given to the Righteousnesse, Blood, Sacrifice, Crosse of Christ: His Death, before his Burial. It is finished, said Christ upon the Cross, Joh. 19.30. before they Buried him.
As for Original Sin, indeed they were sound and clear in that Doctrine, and the Church of England, in their Homiles and Articles, are very full and clear, thô you be rotten. What God doth in Baptism, we leave to his Wisdom.
But at this rate doth his Pen run in his Letters to me. And this is the Spirit of the Arminian-Anabaptists in other places; as I know the Town, where the Minister gave them a Meeting to discourse them. One that was an Auditor told me, the worst term the Minister used was Friend, but their Carriage towards him very unworthy. As to his Conformity they might have spared him. For he did no more than Mr. Tombes, the Antesignanus of all Anabaptists, hath written in defence of it. When they urged him for a positive Command for Infant-Baptism; he told them, If we must have a Positive Command for all things we practise, or lay it by, then we must lay by the Observation of the Lords day: They yielded this, saying, All daies were alike with them.
But since you are so charitable to Insants, how far will you extend your Charity? It must go further than Infants. You tell me, To preach the Gospel to a Child in the Cradle, were ridiculous: and that they are Disciples who hear, learn, and embrace the doctrine they hear. But Children are not capable of these; hence exclude them from Baptism.
But doth Scripture own none other for Disciples? Compare Acts 15. vers. 10. with Acts 21.21. the Question was about Circumcision, Act. 15. v. 1. In the 10. v.—to put a yoke upon the neck of the Disciples: They upon whose necks they would impose Circumcision were Disciples, this is clear. Now in Act. 21.21. they tell Paul what is reported of him, viz. That he did teach the Jews, they ought not to Circumcise their children. Then Children are Disciples, at eight daies old.
I desire your wisdom would determine, what years Children must or may be of, before they come to that capacity, to understand, learn, and embrace the doctrine they hear, as to an outward appearance.
The word foreign, which signifies a Child, Paul useth five times in one verse, 1 Cor. 13.11. He spake, he understood, he reasoned, foreign, as a Child. The Jews tell us, a Child is so accounted untill he be nine years old and a day: Sure I am, there are many Children who before they be capable to understand, learn, and embrace Gospel-Doctrine, can rebell against Parents, Curse Swear, speak Filthily, &c. and if these dy… under that incapacity, their incapacity it seem makes them to be justified and saved by Christs Righteousness: O Happy Childre… who dye in such a State.
But hold a little, are they all justified, and saved? then it must be by the Covenant of Grace, and shall they be under the Covenant so, as to be in a justified and saved state by it, and not have the Seal of the Covenant? You may say what you please, but give a solid reason why you yield a Person the Covenant, and deny the Seal; when did you ever know it among men? but this we have gained now, that not only the Infant Seed of Abraham, but all Infants in the World have a right to Baptism.
As for your Texts, by which you prove Infants can have no Faith, Rom. 10.17. nor be regenerated, because we are begotten by the Word, Jam. 1.18, &c.
I had prepared several Answers to them, but I saw my book grew too big, and omit them. I shall give you but your own answer, which you give to John 3.3. and 5. and Mar. 16.16. The Texts speak only of Adult Persons, but that God can infuse Grace no way into the Heart but by the ear, and that he hath tied up himself to one Instrument, this you are to prove. Divers learned Divines, and I believe some of your own party, conceive, that the conversion of the duplicate page duplicate page Jews shall be, not by Hearing, but by Sight, as Pauls was; Christ appearing in the Clouds, Rev. 1.7. compared with Zech. 12.10. Hence Isa. 66.8, 9. Shall a Nation be born at once? However, can you tell how that Wise one frames the Body of the Child, and infuseth (according to most mens opinions) the Soul into the Body, while it is in the womb? If not that, can you tell what he doth with the Soul? Can he not infuse Grace into the Soul, as the Soul into the Body? which is hardest?
To prove then Infants may be regenerated, three or four Arguments I shall use, beside what I spake before of Heart-circumcising, from Deut. 30.6.
(1.) If all, even Adult Persons, are Passive in the Work of Regeneration, then Infants are capable of Regeneration: But the Antecedent is true.
Some Ladies have their Husbands Pictures drawn at large, these hang up in the Parlour; they have them also drawn in a Little compass, and hang them upon their breasts: This Blessed Limner draws his Image upon little Children, as well as upon Adult Persons. The Shunamites Child lies Dead, 2 King. 4.20. Lazarus lies dead, John 11.14. Lazarus tho' Adult doth no more towards his Quickning, the receiving of his Soul into Union with his Body, than the Shunamites Child did, they were equally Passive; so are all they who are dead in trespasses and sins, Eph. 2.1, 5. Col. 2.13.
To this you answer, What you say of the Adult being Passive in the work of Regeneration, I know that you and others say so; but from what ground I know not; Is not Hearing and Receiving an Active work? is not Faith and Repentance which are the two parts of Regeneration, Acts of the Soul.
A. Your false Grammar I let pass, and for brevity sake, let Hearing alone. But for Faith and Repentance, the two parts of Regeneration, are Acts of the Soul; but tell me, whether of a Soul Dead or Quickned? If Quickned, how comes this Soul to be Quickned, that it might have a Principle or Power to put forth these Acts? Were you Active or Passive in the work of Quickning? It seems by your Answer you were Active; then you were never Dead, or else Death is active to Life, Corruption to Grace, Hell to Heaven. Much good may your Self-Regeneration do you: So your Self-Creation; for so the work is called, Ephes. 2.10. and 14. v. foreign 2 Cor. 5.17.
You tell me, Seminal Faith and Repentance, which I affirm, is but the Fiction of mens brains, and so of my brain; let me try it.
They who are regenerated have Faith and Repentance.
But all Infants saved, are regenerated. Therefore, All Infants saved, have. Faith and Repentance; but these do not show themselves in Act, then it must be but Seminal.
The Major is clear from your own Confession, who tell me, they are the two parts of Regeneration, now where the whole is, the parts must needs be.
The Minor, I prove.
They who are born unclean, that are sinful and corrupt by Nature, must be regenerated before they can be saved: But so are all Infants born. Therefore, &c.
The Minor is the part to be proved. For this I gave your Master Divine Authority, and Humane Authority, read the Texts.
To this you Answer, Children being Justified from Adams Sin, (which is not yet proved) no other Sin they are guilty of, (say you in another Letter;) What other Sin have they committed, that should hinder them from coming to Heaven?
How finely you answer! Does my Argument speak of Committing Sin? tho' as I have told your Master, Children do that too. I argued from their Birth Sin; our Lord laies the necessity of Regeneration, from our Birth Sin, Joh. 3.5, 6. That which is Born of the Flesh is Flesh. If we are born Clean, Spiritual, Sinless, then give all the Texts I have there mentioned the Lie.
As to Seminal Faith, Repentance, and so of all Graces; if of any Grace, then of Faith and Repentance as well. I thought alwayes, that Seeds or Roots had been before Fruits; Principles before Operations, Habits before Acts. I read indeed of one Act without a Habit, but it was Miraculous, Numb. 22.28, 30. Balaams Ass speaks, and Discourses with Balaam, a Rational Act; but it hath no Rational Soul. When God regenerates an Adult Person, he doth first infuse the Principles, Seeds, Habits, of all the Graces of the Spirit, before he can act and bring forth the Fruits of the Spirit: When the Sower went out to Sow, Mat. 13.3. it was but the Seed of Faith, Repentance, which he did sow, and which was first received; and these Seeds grow up, Mar. 4.27. It is the Seed which remains, 1 Joh. 3.9. Peters Faith failed fadly as to the Act, but the Seed remained.
Since then this is but a Fiction of my brain, do you Twi-fallow and Tri-fallow your Ground, but Sow no Seed, for according to your Doctrine you may have a Crop without it: If you do cast in Seed, look for the Fruit next day, according to your Doctrine, for if God sow in the Hearts of little Ones the Seeds of all the Graces of his Spirit, they must show themselves presently in Fruits.
(2.) Argument. No unclean Person shall ever see God, Heb. 12.14.
But Infants by Nature are born Ʋnclean, if the Scripture may be believed: they must bear that Image in which they were created by God, that ever see the face of God.
All the members of the Kingdom of Heaven are Holy, but Children are members of the Kingdom of Heaven: Therefore Holy, but not by Birth, it is by Regeneration.
The Foundation of Anabaptism, lies in denying Original Sin, as did Pelagius, and he was against Baptizing Infants upon this Ground.
(3.) If Adam had continued in Innocency, his Children had born the Image of God from the Birth: I never heard it denied, that which I infer hence, is, That Children are capable of the Image of God, and receiving the Seeds of all Grace; it was so then, why not now? Shall the Sin of one Person be so mischievous to deprive Adam, and all his Posterity of the Image of God, and bring the Seeds of all Corruption into their Nature; and shall the Grace of God be denied to renew his Image in little Children, when and where he pleaseth? Children being a great part of the World, shall the Spirit of God have nothing to do in their Hearts? Adams Disobedience far exceeds the Obedience of Christ, which the Apostle compares in Justification, Rom. 5.16, 17, 18. For his Disobedience could defile all his Posterity, but Christs Obedience doth not cleanse and regenerate one Child: Our Regeneration is as truely the purchase of Christ as our Justification. The Spirit of the second Adam repairs that Image in those Subjects which the first Adam hath defaced, when and where he pleaseth; but he hath defaced it in Infants, if the Scriptures may be believed, before this kind of Anabaptists, which you and your Master are of: I do not think all Anabaptists, deny Original Sin, or Sin of our Nature.
(4.) If all Children dying such are justified and saved, then there will be Millions in Heaven in whom the Spirit of God, as the Third Person in the Blessed Trinity, had nothing to do in their Salvation: That Rule, Omnes Operationes ad extra, &c. does not take off my Argument. For the Distinct Subsistences, have their Distinct Manner of Working; and I speak of the Spirit under that Consideration. The Father Decrees Redemption. The Son (assuming our Nature) works out, and laies down the Price for our Redemption. The Spirit Applies Redemption. The Consummation of things is given to the Spirit: so Regeneration is given to the Spirit, Joh. 3.5, 8. Tit. 3.5. 2 Thes. 2.13. So 1 Cor. 6.11. There is Christ for Justification, and Spirit for Sanctification.
I adde no more, these with what I mentioned before are enough.
Because you find I am not for sprinkling, you hope I may be brought over to be Dipt, and tell me, you should therein greatly rejoice.
A. If you do not rejoyce before, you shall not rejoyce in hast. For, (1.) Were I waver…ng, I know no right Administratour: for, …ake up your Principles. 1. Baptism is the Form of a Church. 2. No Baptism but by Dipping. 3. You grant Pastours must be …alled by the Church, then there must be a Church onelyonly by Dipping to call these Patours; now according to Scripture, these Pastours must be Able men, 2 Tim. 2.2. And …o Ordination, there must be a Presbytery (or Bishop over Presbyters, but the Bishop Dipt, I will yield that too,) of Able Men Dipt: Now where were there such Churches …t first, with such Presbyteries, or Bishop …ver Presbyters to call, and ordain, is more …an ever I heard of; and if not such, I know …o right Administratour, and if not so, I …alue all your Dipping not worth a Rush.
(2.) Thô God overlooks the Infirmities of …s, and I doubt not some are sound in …her points, and Conscientious, yet to very any, it hath proved a Blasting errour. How many have proved Corrupt in Doctrines, and Immoral in their Conversations, who were not so before Dipping. Major Packer, thô an Anabapist, yet a sober Man, complained to a worthy Friend of mine: 'Tis our unhappiness, that a man cannot be an Anabaptist, but presently he must be an Arminian. So it seems by you. And now men have Repentance pinn'd upon their sleeves. A friend of mine discoursing with an Anabaptist, asked him, If you sin can you repent when you list? Yes, said he. Sin he could be sure, for he could be drunk: for his Repentance, which he found so easie, let him look that it be as found. That is very observable which Dr. Winter relates, of that Anabaptist, executed for a Capital Crime, who confessed, That from the time of his going under water, he sensibly found God Departing from him. I spare to write what Corruptions in Doctrine I have heard among them besides these: Out of whose Hive the Quakers swarm'd for the greater part, is well known, going from Gospel Light to Natural Light, and further they cannot go.
That Hypocrites, and Apostates may be found in other Churches, who doubts it? but when men put such a stress upon a Mode of the Administration of an Ordinance, as i… Salvation depended on it, and keep such a stir to make Proselytes, and joy so if they get one, and tell us they must be Regenerate, Israel according to the Spirit, Saints by Calling, they must do the work of Abraham, that now are Abrahams Seed, these must be the Baptized ones, and hence exclude all Infants; yet after these, to prove so corrupt in Doctrine, as very many of them are, and too many vitious in Conversation, I may well call it a Blasting Opinion.
3. I shall be wary of that German Errour, which made such work there, and would make little better here were the Power in your hands, if all be of the same spirit with those who by Marriage bear some Relation to me; and I am confirmed in it the more from that passage of Mr. Hutcheson to Mr. Baxter, calling upon him to Repent of that absurd and Heretical Position of a Baptismal Covenant of Grace, running in a Fleshly ('tis false, for 'tis a Believing) Line, &c. If Infant-Baptism be a Heresie, let Ministers look to themselves, if Anabaptists get the power.
To conclude: When Mr. Tombes's book first came out, and made such a noise in the Kingdom, two other Ministers being with me, we got his Book, laid it upon the Table, but they would not open it, till first we bowed our knees to the Father of Lights, begging of him that he would please to enlighten us, that we might know his Mind, and if he had revealed his Truth to this Man, that we might see it: Engaging to God, that whatever had been the Opinion of our Fore-fathers, or our own Opinion to the contrary; and tho' this Doctrine was a Novelty, odious, and would render them contemptible who did practise it, yet if it were his Truth, his Mind and Will, we would yield up our selves and practise it. Prayer being ended, we opened the Book, the first thing we met with was Abrahams Covenant, this we liked well. We read him with great Intention of mind, examined every line, and found him fall very short of proving the Repeal of Abrahams Covenant; failing here, we laid by his Book, and regard him no more. They persisted in their practice of Infant-Baptism to their Dying daies, and so shall I.
FINIS.
End of the text · Giles Firmin, Scripture Warrant Sufficient Proof for Infant Baptism (1688)