The Infants Advocate Against the Cruel Doctrine of the Presbyterians, Part 3
Diviſ. 3.
Wherein is conſidered, whether the Covenant of Grace was taken from the whole World, and appropriated only to Abraham and his Seed, from the time of the making the Covenant of Circumciſion, Gen. 17.
Mr. Firmin, p. 20.]
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, to be his God, and the God of his Seed, and ſealed this Covenant, by which Covenant and Seal, God did ſeparate and divide all Abraham's Seed from the World, living under the Covenant you ſpeak of.
Anſw. 1. It is evident, that either Mr. Firmin holds, That the Covenant made with Adam, Noah, and Abraham, before that mentioned Gen. 17. was not the Covenant of Grace; or elſe that Covenant, Gen. 17. was not the Covenant of Grace; or that the Covenant of Grace was now taken from all the World, and appropriated and reſtrained to Abraham and his Seed only. The latter is clearly his ſenſe, that God was now only the God of Abraham and his Seed in the Covenant of Grace, and of none other.
But this Doctrine is moſt falſe and abſurd, as I evidently ſhewed to Mr. Petto, to this effect. We ought to underſtand that Abraham and his Seed was not the only Perſons in the World, which were under the Covenant of Grace, at that time when God made with Abraham the Covenant of Circumciſion, Gen. 17. For (as Mr. Broughton obſerves) Sem lived 50 Years after the Covenant of Circumciſion was made with Abraham; and divers other holy Men lived long after the Covenant of Circumciſion was made; who were all true Worſhippers of God according to the Covenant of Grace: Melchiſedeck bleſſing Abraham, (from whence St. Paul infers, that he was greater than Abraham, Heb. 7. 7.) yet neither he, nor the reſt of the Patriarchs were concern'd in the Covenant of Circumciſion.
And as neither theſe, nor their Infants or Poſterity, were liable to any loſs of the Covenant of Grace, by their not being Circumciſed after the manner of Abraham; ſo neither Job, nor other Worthy Men that were not of the Seed of Abraham, had no neceſſity at all to be concern'd in the Covenant of Circumciſion: From whence it muſt needs follow, That God did not intend the Sign of Circumciſion, as neceſſary to entitle Men to the Covenant of Grace, nor that none could be Saved who were not under the Covenant of Circumciſion. But certain it is, the Covenant of Circumciſion was appropriate to Abraham, and to his Seed, for very great Ends, reſpecting ſpecial Preſervation to the Family of Abraham, as being now the Family from whence Chriſt ſhould proceed according to the Fleſh: And with whom God would preſence himſelf in a Land of Promiſe, by a diſtinct way of Worſhip from all other Nations, who were then falling very faſt to Idolatry.
Again, Mr. F. telling us, That God made that Covenant of Circumciſion with Abraham, and none other. By this he has given a fatal Blow to his Cauſe, which he is ſo zealous to defend. Becauſe by this, it is evident, that the Covenant made with Abraham, Gen. 17. conſidered as it was peculiar to him and his Seed, and no other, no not of the Patriarchs then living, it was therefore (at leaſt ſo conſidered) not the Covenant of Grace. But it was only, ſo conſidered; the Covenant of Circumciſion, as it is alſo called, Acts 7. 8. without any ſuch adjunct as the Covenant of Grace; as if all that were not in that peculiar Covenant throughout the World, muſt be damn'd without Mercy. No, no, God had his tender Mercies for others, tho this Covenant was peculiar to Abraham.
God was no ſuch reſpecter of Perſons when he made the Covenant with Abraham, Gen. 17. But in every Nation, from the beginning even to the end of the World, all that feared the Lord, and wrought Righteouſneſs, found acceptance with him. This old Truth, Peter himſelf (being tinctured with this Notion, that God had no Grace for any but Abraham's Seed) could not perceive, till God by Miracle did reveal it to him; no tho his Commiſſion, Mat. 28. 19, 20. did oblige him to teach all Nations, and to preach the Goſpel to every Creature, yet till now he durſt not preach to the Gentiles, Acts 10.
And therefore it is the leſs ſtrange, that Mr. Firmin, and ſuch as he, who take themſelves to be Abraham's Seed, becauſe they are born according to the Fleſh of ſuch as they take to be Believers, ſhould be ſo cruelly dark in this glorious Truth, that God is no reſpecter of Perſons. Nor do I ſee any thing more liable to puff Men up with Pride, than this, that they were in the Covenant of Grace from their Infancy, becauſe their Parents were Believers, or at leaſt one of them, or their Grandfather, &c. was ſo; as Mr. F. words it.
This Opinion undid the Jews generally, and I doubt it has ſpoiled many of the Gentiles. Our bleſſed Saviour, John 8. has a long Diſputation to deliver the Jews from this their vain Confidence, which they built upon their being Abraham's Seed. And St. Paul bent his Stile againſt the ſame thing, Rom. 2. 26, 27, 28, 29. and Chap. 3. ver. 19. to the end. But the more they laboured to undeceive theſe deceived Jews▪ the more they were hated by them; and if we meet with the ſame meaſure, we muſt bear it. For indeed, ſcarce any ſo fierce againſt us, for extending the Grace of God to all Men, as being therein no reſpecter of Perſons, and yet ſhewing to Sinners the neceſſity of actual Repentance towards God, and Faith towards our Lord Jeſus Chriſt, as neceſſary to their Memberſhip in the Church Militant, by the Baptiſm of Repentance for Remiſſion of Sins; I ſay, none ſo fierce againſt us, as thoſe who boaſt they are Abraham's Seed, becauſe deſcended from Gentiles, who they ſuppoſe to be Believers. But let me have a care, I muſt now Anſwer for my ſelf, for Mr. Firmin demands of me, Page 21.
By what Scripture-Warrant do you reduce our Children, into the ſtate of the Children of Adam, or Noah, &c. ſince we are never called their Children, but only Abraham's, whoſe Seed differ from theirs by a ſpecial Covenant made with Them, and ſealed with Them. To which of them did God ſay, I will be the God of thy Seed, and I will ſeal it?
But I reply. Theſe ſeem to me to be great ſwelling words of Vanity, much worſe in a Gentile than in a Jew. And I would know what ſpecial Covenant hath God made with Mr. F. and his Seed, which he hath denied to Tho. Grantham and his Seed? But to the Queſtion.
1. I am far from denying Abraham's Fatherhood over the Faithful Chriſtians; but I deny that every Believer that hath an Infant, is the Father of the Faithful. And I deny many to have any right to that Title, who boaſt much of it, becauſe they do not the works of Abraham, but deſpiſe thoſe that worſhip God according to his Will. Thus did not Abraham: But thus does Mr. Firmin.
2. I find that Adam was the Son of God, Luke 3. Whether called ſo meerly for his Creation, or for that after the Promiſe, Gen. 3. 15. He walked with God, or for both, I will not diſpute. And I find that Chriſt's Deſcent is reckoned from Adam, and the Saviour of the World was firſt promiſed to him, and to proceed from him; and therein was the Covenant of Grace in the firſt place made with him, and in him with all Mankind who then were in him: Nor do I find that this gracious Covenant was ever repealed, but is in force to this day, as is granted by Mr. Baxter.
3. I find that Noah found Grace in the ſight of the Lord, being righteous before God. And I know that Mr. Baxter, and other Learned Chriſtians, acknowledg the Covenant made with Noah and his Generations, to be a Covenant of Grace, and of perpetual Duration, being indeed the renewal of the Covenant made with Adam. I find alſo, that Noah became Heir of the Righteouſneſs which is by Faith, and that his Faith did lead him to believe that which was as difficult to Senſe, as that Abraham ſhould have a Son, viz. That the whole World ſhould be Drowned: His Faith alſo was made perfect by Works, for, Whatſoever the Lord Commanded, that did Noah.
4. I find that all men from the time of the Flood, are the Generations of Noah, and that he was perfect in his Generation, a Juſt Man, and one that walketh with God; and as one of his Sons proved wicked, ſo did one of the Sons of Abraham. I do alſo find in Scripture, that we are all called the Sons of Adam; To you, O Men, I call, and my Voice is to the Sons of Adam, or Man, Prov. 8. 4. And as the Sons of Adam, God ſhews them what is Good, even to do Juſtly, to love Mercy, and to walk humbly with their God, Mich. 6.
Now from theſe Scripture-Warrants, I honour my Great Grandfather Adam, becauſe to him was committed the firſt Oracles of God, making known the Covenant of Grace: I honour my Grandfather Noah, becauſe he was Heir of the Righteouſneſs of Faith, and had the ſecond Edition of the Covenant of Grace, extended to all his Generations, till by Sin they eject themſelves. I likewiſe honour my Father Abraham, becauſe he had the third Edition of the Covenant of Grace, as a Bleſſing to all Nations, or to all the Families of the Earth, Gen. 12. And alſo for that God was pleaſed to chooſe his Poſterity, as the People from whom Men ſhould look for their Saviour, with reſpect to his Deſcent according to the Fleſh, and of this Covenant, as alſo of the Land of Promiſe was Circumciſion given as a Sign to his Poſterity, that they might not mix with other Nations, in Life or Religion; but to Abraham himſelf, as a Seal of the Righteouſneſs of Faith, which he had near 30 Years before he was Circumciſed.
But for all this, I know that in Goſpel-times, unleſs we crucified the Fleſh with the Affections and Luſts, we cannot be Abraham's Seed, nor Heirs according to the Promiſe, Gal. 3. 29. And the Seal of our Sonſhip and Right to the Inheritance, is the Holy Spirit, Epheſ. 1. 13. Gal. 4. 6. Epheſ. 4. 30.
Mr. Firmin. Now ſuppoſe that were true which is the great buſineſs of your Pamphlet, to prove that all dying Infants are ſaved. That thereby you may take off the Odium which lies upon you for ſhutting the Children of Believers out of the Church, and denying them Baptiſm, they being under the Covenant of Grace made with Adam, (as you ſay) Tell me, 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: If Iſaac die before the 8th day, he is ſaved, ſo that this Covenant might have been ſpared.
Anſwer. 1. I hav… ſaid enough to ſhew that Abraham's Covenant, Gen. 17. was not in vain; but I am ſure you here make a vain uſe of it. For had Iſaac died before he was Eight Days old, in your Judgment he had not been ſaved, and conſequently no Male Infants which died before they were Circumciſed were ſaved. This is that wretched Doctrine which I oppoſe. And ſeeing you make Baptiſm as neceſſary to Salvation as Circumciſion was, and call it the Seal of the Covenant; you either make Infants which die unbaptized, ſaved by an unſealed Covenant, (as you ſpeak) or elſe you damn all Infants which die unbaptized. No other ſenſe can be made of your ſtrange Queſtions, P. 73.
Your Queſtion is this. Are they all Juſtified and Saved? then it muſt be by a 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? As if the Covenant of Grace were of no uſe to poor Infants, without the Croſſing, Sprinkling, or (as you) Pouring a little Water on their Forehead, for which you have no Rule at all in the Word of God. I cannot but admire your great Blindneſs.
2. The Covenant of Circumciſion might not now be ſpared, becauſe God had now deſigned, to honour Abraham's Faith, and to make him and his Poſterity famous both for Multitude, Religion, and other Excellencies, but chiefly to point out all Nations from whence to look for a Saviour; which accordingly was foreknown and expected by many other Nations, by means of the Covenant made with Abraham. But you add:
If their Seed die while little ones, I hope they are not further from Salvation by this Covenant, nor Parents the leſs hope—two ſtrings to a Bow are good. But I anſwer:
1. You ſo ſtring your Bow of Salvation for Infants that you break it, and ſo kill more Infants than you ſave, yea, an Iſaac himſelf cannot eſcape you, but muſt periſh, if he die before the 8th day. Pray, Sir, what manner of Doctrine is this? is it in the power of Infants to live till the 8th day? And if God take them away before the 8th day, will God damn them becauſe they were not Circumciſed, when yet by his own Law they might not have it? Are theſe the comfortable Strings you give Parents to the Bow of Infants Salvation?
2. Hence it is evident that it is you, not I, that make Infants further off from Salvation by the Covenant of Circumciſion. For I ſay, (though all the Commands of God be good in their place and uſe) yet he never ordained any Rite, to be neceſſary to the ſalvation of poor Infants. But according to your Doctrine, if Infants died before the Covenant of Circumciſion was made, whether the firſt, ſecond, third, fourth, fifth, ſixth, or ſeventh day, their Salvation was never the more doubtful for that. But now the Caſe is very hard, for if Iſaac himſelf die before the 8th day he is loſt, according to your ſenſe of the Covenant. What follows, I have anſwer'd before.
Mr. Firmin. Yet again, as to that Notion wherein you ſo much glory, I 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 does ſave thoſe that are under that Covenant, without any Condition in it. Name that Text, I pray.
Anſw. 1. Here obſerve again, Mr. Firmin is in good Earneſt, that no Infants can be ſaved, unleſs they keep the Condition of the Covenant. And he makes Heart-Circumciſion, and the Circumciſion of the Fleſh, both neceſſary Conditions of the Covenant, for Infants Salvation in the time of the Law, or ever ſince Abraham's time. And Repentance, and Faith, and Baptiſm, the Condition in the Goſpel.
2. I am to demonſtrate the contrary, which with much eaſe (by God's Grace) I ſhall do. I ſay then, Almighty God made a Covenant of Grace with Adam in the Promiſed Seed, Gen. 15. in which Covenant ſtood the Salvation of all dying Infants; and yet no Condition was there to be annexed on the part of Infants; howbeit, Faith was neceſſary on Adam's part, or elſe he had ſinned in not believing the Promiſe *In the Book of Wiſdom, we read, That Wiſdom preſerved the firſt Father of the World, and brought him out of his Offence, Chap. 10. 1. which is agreeable to the Canonical Scripture, Luke 3. 38. becauſe Adam is called the Son of God. Dr. Willit. Hexap. in Gen. p. 56.. And its evident, Abel had Faith in this Promiſe by his offering a Lamb, a Figure of Chriſt the Lamb ſlain from the foundation of the World. See Diod. on Gen. 4.
To prove that God requires nothing of Duty, as a Condition of the Covenant on the part of Infants in order to Salvation, I will ſet down two Texts, Deut. 11. 1. to 10. Rom. 5. 14, 18. And I alſo give you this Argument: Circumciſion it ſelf was not appointed to be a Condition of the Covenant of Grace, neceſſary to the Salvation of ſo much as one Infant. Ergo, There was never any thing impoſed or required of Infants as a neceſſary Condition of the Covenant, for the Salvation of Infants.
The Conſequence I ſuppoſe will not be denied, becauſe nothing can be pretended with ſo much probability this way, as Circumciſion: And for the Major it is clear from the caſe of Moſes's Child, Exod. 4. 24, 25. where we find that God ſought not to kill the Child, becauſe it was not Circumciſed the 8th Day, but he ſought to kill Moſes; which ſhews the Child was not guilty of Sin in this Caſe. And that this Note may be the more acceptable, I ſhall make ſome Addition to the Teſtimonies formerly given, and here ſhew the Judgment of ſome Learned Writers in this Caſe. Cajetan (a Man no leſs Zealous for Infant-Baptiſm than Mr. Firmin, yet) writes thus: Conſentaneum eſt, &c. It is ſit that none ſhould be Puniſhed, but they which had committed the Fault: But Infants can commit no Fault, therefore the puniſhment here aſſigned doth belong to the Adult only, they only be rightfully Puniſhed, which only are juſtly blamed for the omiſſion of Circumciſion. And ſaith a Proteſtant Doctor upon this Sentence, Put Baptiſm (meaning of Infants) in the place of Circumciſion, and this Sentence is moſt true of the one, as well as of the other. Yea, the Ancients, quoted by the ſaid Doctor, tell us, Circumciſion did See Diodat. upon Gen. 17. 14. who is alſo clear in this Point.not profit the Soul, but was only a ſign of Grace: For Children when they underſtand not what is done to them, can reap no profit thereby to their Souls, Chryſ. Hom. 9. in Gen. And Irenaeus is alledged to ſay, Circumciſion was only given as a Sign to the People. The concluſion is, that as it is certain that Infants ſhall be cleanſed and renewed, before they come to Heaven; ſo God hath not tied this Mercy to any Ritual, or thing to be done by us, but by the Obedience of Chriſt, and his Free-Grace, ſanctifies them in a manner unknown to us.
Mr. Firmin. 2. You muſt demonſtrate (ſaith he) that by this Covenant he ſaves thoſe who have loſt the Image of God, and are corrupt by Nature, for Infant-Regeneration, and Heart-Circumciſion, is denied by you, and yours.
Anſw. This Demonſtration alſo will eaſily be made, or elſe I am ſure Mr. Firmin and my ſelf, ſhall not be Saved, for that we are as corrupt by Nature, and have loſt the Image of God as much as any Infant; nay, we are ſent to Infants to learn the Qualifications we want.
And as all have ſinned, and come ſhort of the Glory of God; ſo they are Juſtified freely by his Grace, through the Redemption which is in Chriſt Jeſus; Rom. 3. 23, 25. And tho Chriſt is ſet forth to be a Propitiation through Faith in his Blood, for the Remiſſion of Sins that are paſt through the forbearance of God; yet this Faith is not required of Infants, becauſe they cannot believe on him of whom they have not heard, Rom. 10. And tho you reply, That this is ſpoken of the Adult, yet you are to know as it is the Adult only to whom the Goſpel is preached, ſo it is the Adult only who are required to believe. As for the Way of the Almighty in the buſineſs of Infants Regeneration, 'tis a thing not revealed; and therefore you do but vainly pretend to know it. And ſeeing it is ſaid, That we know not the Way of the Spirit, nor how the Bones do grow▪ in the Womb of her that is with Child. It is ſtrange that Mr. Firmin ſhould know after what manner the Hearts of Infants are Circumciſed, and how they are Regenerate. It is enough for us to know that they are redeemed by Chriſt, and ſaved by Grace; for in knowing this, we know our Gracious God will deny them no Supplies which is needful for them.
If this do not ſatisfie Mr. F. then let him give ſome account to the World now he is grown up, how the Spirit did work in the buſineſs of his Regeneration in his Infancy; and if he can give no account of his own Infant-Regeneration, then, I think, it will be hard for him to give it of the manner of the Regeneration of other Infants.
Mr. Firmin. 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.
Anſw. 1. I conceive nothing can be ſpoke more irrationally, nor unrighteouſly, than to ſuggeſt that poor Infants have Unbelief and Impenitency in them. And yet ſo 'tis, the ſeeds of thoſe Impieties at leaſt Mr. F. will have to be in them: And I demand of him, how he knows this? And how he can tell when theſe Sins againſt the Covenant of Grace, are purged from Infants? Seeing he has told us they are not holy by their Birth, I would know whether they be purged before their Birth, or after? But let us hear our Saviour's Judgment of little Children, which all will grant to be more worth than Mr. Firmin's.
He ſpeaks of ſome juſt Perſons which need no Repentance, whom he oppoſes to ſuch as have gone aſtray. I will not preſume, that this is only meant of Infants, to whom our Lord tells us the Kingdom of Heaven belongs; but I humbly conceive, as it is true of them, ſo it does include them, as being of that Number.
Again, He tells us, Except we be Converted and become as little Children, we cannot ſee the Kingdom of God. But if Infants be guilty of Ʋnbelief and Impenitency, in ſuch a degree, as theſe Sins in them are quite oppoſite to the Covenant of Grace, we ſhould have but little benefit by ſuch Converſion: And thus he reflects upon Chriſt in his Directions to his Followers, as if Chriſt gave not good Counſel herein.
St. Paul exhorts Chriſtians, as touching Malice, to be Children; in which Speech he is directly contrary to Mr. F. And St. Peter would have us like new-born Babes, i. e. to lay aſide all Malice, Guile, Hypocriſie, and evil Speaking. But if Unbelief and Impenitency be in them Seminally, theſe Impieties are there alſo; and then they are bad Preſidents, being as wicked as it is poſſible for them to be, in Mr. F's judgment.
However, Mr. F. is compelled to confeſs, Infants are not guilty of any Actual Sin againſt the Covenant of Grace. And then, who made you a Judg of their Hearts, Sir? Sure this is an Attempt too high for any Man.
But I muſt demonſtrate that Infants have not unbelief ſeminally. Well, I will plead their Cauſe as well as I can; and I Argue for them thus:
They who have no object of Faith propounded to them ſeminally, can have no unbelief ſeminally. But Infants have no object of Faith propounded to them ſeminally. Ergo, They can have no unbelief ſeminally.
If Mr. F. deny the Minor, I will hold him to his own Law, Affirmanti incumbit probatio. If he affirm that Infants have an object of Faith propounded to them ſeminally, let him prove it. As for the Major, our Saviour's words, John 15. 22. do eſtabliſh it; and indeed, This is the Condemnation, that Light is come—, and Men love Darkneſs. He that has no Light cannot be blamed, becauſe he cannot ſee. Our Lord charges not the ſin of Unbelief, till means to believe was rejected; And will he be more unkind to the Infant, than to the grown Perſon? Who can have ſo vile an opinion of the Almighty!
But I muſt demonſtrate alſo, that Infants have not Impenitency ſeminally, yea, ſuch Impenitency as is quite oppoſite to the Covenant of Grace.
Well, I reply, firſt, by way of Admiration, That ever ſuch wild Notions ſhould iſſue from a Learned Head, that ſo he might have ſome ſpecious pretence to damn poor Infants: But God hath ſaid, He will turn the Wiſdom of Wiſe Men backward, and make Diviners mad, Iſa. 44. 25.
2. Impenitency ſuppoſes the Party charged, firſt, to be guilty of ſome Sin committed, or deſired, or conceived. But nothing of this can be juſtly charged againſt Infants. Conſider them acquitted of Original Sin, by the Mercy of God in their Redeemer; Who ſhall lay any thing to their charge? What have they done?
Mr. Firmin. Do you ask what have they done? Did you never ſee Revenge, Wrath, Pride, Envy, Rebellion againſt, and Striking of Parents, acting in little Children?
Anſw. 1. Theſe are not Infants of Eight days old, &c. but ſuch who by the ill Example of their Tutors, quickly may learn theſe things. Otherwiſe, if the Child thinks it has cauſe to be Angry, and to make Defence, it does no more than you will vindicate in your own Cauſe. And why does not Charity make you think the beſt of Infants, ſeeing you ought to think no evil of the weak actions of grown Perſons? O, thou that canſt ſee ſuch Beams, as Revenge, Wrath, Pride, Rebellion, &c. in the Eyes of poor Infants! pluck theſe Beams out of thine own, which evidently are thy Diſtempers from the Books which thou haſt written, in which, not many Pages are free from Tincture of ſome of theſe Diſeaſes. But you add:
Bleſſed Auſtin obſerved a Sucking Child, that was not able to articulate one word, look with a Countenance even pale with Envy, upon his fellow-Suckling, which ſhared with him in the ſame Milk; which made the holy Man cry out, Ubi, Domine? Quando, Domine?
Reply, How did Auſtin know that the Child was pale with Envy? Suppoſe this good Man himſelf had ſat down to Dinner, and another ſnatch it all away from him, perhaps he would have look'd Pale alſo; for ſuch we muſt ſuppoſe the Child's caſe to be, when another takes the Breaſt, it thinks all is gone, for it yet underſtands not the Rules of Hoſpitality, or Good-fellowſhip, being unſenſible of the others Neceſſity. The poor Child attended its own preſervation as Nature taught it; a poor ground on which to build ſo ſevere a Charge. Should the beſt of God's People be tried, how duly they make others ſharers in their Bleſſings, who have need of Relief, they may perhaps be more juſtly charged than that Sucking Child; Judg no poor Infants, leſt ye be judged.
To conclude: Seminal Faith, Seminal Repentance, Seminal Ʋnbelief, and Seminal Impenitency, are things of which we have no account in Scripture. And though I would not offend Mr. Firmin, nor at all diſparage his Scholarſhip, which I acknowledg to be abundantly more than mine; yet when I conſider Learning in Saint Paul's ſenſe, 2 Tim. 3. 14. I cannot but think theſe to be very wild and unlearned Notions, which no Man can be aſſured of, nor give a good account that he learned them of any of the Maſter-Builders, the holy Apoſtles. And who ever aſſerts theſe things, ſhall never be able to prove them, viz. That ſome Infants have Faith and Repentance ſeminally; and others have Ʋnbelief and Impenitency ſeminally. And (which is another Impoſſibility) no Man can diſtinguiſh the Infants one from another. Nor can it ever be proved, that Seminal Faith and Repentance (if yet any Body can tell what it is) do give us any ground to baptize any Body. For,
Suppoſe we take this Seminal Faith and Repentance to be the faculties of Credence and Sorrow: Or ſuppoſe ſome take them to be ſome ſecret Inſpirations of the Spirit, yet ſith they appear not to us, it is as if they were not. For that Rule is good in this Caſe, De… non apparentibus, & non exiſtantibus eidem eſt ratio. It is the profeſſion of Faith and Repentance, that qualifies a Perſon (in reſpect of us) for Sacred Baptiſm; the Church is not judg of of Hearts, they are only known to God infallibly.