The Storming of Antichrist, Part 2 · Part 1

The Storming of Antichrist · Part 2 · Part 1

p. 3The Second Arguments againſt Baptiſing Infants.

1. Miniſters who are Chriſts commiſsioners, ought to cleave cloſe to their commiſſion.

But to make Diſciples before Baptiſing, is the Miniſters Commiſſion.

Therefore Miniſters who are Chriſts commiſsioners ought to cleave cloſe hereto.

The major is undoubted, all perſons and States confine their commiſſioners to their commiſson.

The minor (viz.) that firſt to make Diſciples, and after to Baptize is their commiſsion appeares, Mat. 28.

There are ſundry exceptions from this place.

p. 4As firſt, the order of the words is not morall, but that, though make diſciples be here put before baptiſing, yet Mar. 1.4. baptiſing is put before preaching; JOHN did baptiſe in the wilderneſſ…, and preach the baptiſme of repentance unto remiſſion of ſinnes.

Anſw. Preaching verſe 3. is put before baptiſing, the voice of one crying in the wilderneſſe, prepare ye the way of the Lord. 2. This place is rather to be referred to Chriſts commiſſion, then Chriſts commiſſion to this, and the Geneva notes on the place do ſo referre this verſe.

Now that the order of the words is morall appears;

1. Becauſe it reaches to all nations, and to the end of the world.

2. Becauſe the ſame order is obſerved, Mark. 16.16.

3. It is Chriſts laſt commiſſion; now in commiſſions there is a punctuall command not only what ſhalbe done, but alſo the manner of doing.

4. Its abſurd to think a man can be baptiſed before he be preached unto, for ſo he ſhall be baptiſed into he knowes not what

2. Exception. Iohn Baptist did baptiſe before this commiſſion was given, John 1.26. and ſo did Chriſts diſcipl…s; John 4.2. therefore this was not the commiſſion, but an enlargement thereof.

Anſ. We only find the practiſe before we find not any commiſſion for the practiſe,VVe are not to take notice of vvhat unvv…itten vvord. Chriſt ſpake, which we know not of, but of what he hath left us in …citing. and in that practiſe we finde onelyonly believers and repentants baptiſed, not infants. 2. Its like Chriſt gave them a commiſſion by word of mouth for what they did, but this is the churches commiſſion by writing, to the end of the world.

3. If this were the enlargement of their commiſſion, ſhow us where the commiſſion it ſelf is, the Word is ſilent concerning any ſuch thing: Either this is our commiſſion from Chriſt, or elſe we have nothing but bare example; yea we know nothing about the form of baptiſme, to baptiſe in the name of the Father, Sonne, and Ho…y Ghoſt, but from this place.

3. Exception. There is difference betwixt a church gathering and a church gathered, though Faith was to go before Baptiſme then in the gathering of churches, people comming then out of Heatheniſme; yet is not ſo required now churches are gathered.

Anſw. Then there muſt be either an exception from the commiſſion, or a limitation of it; that this my commiſſion ſhall laſt till churches be gathered, and no longer. 3. Or a diſpenſation with it, as if Chriſt ſhould ſay, I gave you a commiſſion to make Diſciples, and Baptiſe, but now I diſpenſe with it. Or, 4. an inſtitution beſides it, as if Chriſt would ſay, I gave you ſuch a commiſſion formerly, but now here is a new inſtitution; the churches being gathered, the old is out of date. But Chriſt ſayes no ſuch thing.

p. 52. Chriſt intends no difference twixt churches gathering and gathered, for the commiſſion reaches to the worlds end, lo I am preſent with you to the end of the world.

3. The Apoſtle cuts off all ſuch difFerence, Gal. 3.27. As many as were baptiſed into CHRIST, that is into the name, doctrine, and profeſſion of Chriſt, had put on CHRIST, which both excludes infants, and ſhowes there was no difference twixt churches gathering and gathered.

4. Give an example of any one baptized in a gathered church without faith? The Scripture is ſilent herein.

5. Our Saviour names faith as an univerſ…ll preceding, requiſite for all that are baptiſed. Mark. 16.16. Preach the Goſpell to every creature whoſoever beleeveth, &c. cutting of all diſtinctions of churches gathering and gathered.

6. When Chr…ſt was 40. dayes on earth after his reſurrection, and ſpake of things concerning Gods Kingdome, Acts. 1.3. ſtrange he ſhould not ſpeah one tittle hereof; ſtrange Chriſt ſhould ſet down ſuch a generall rule, and ſpeak of no exception, and yet mean one.

4. Exception. The commiſſion is, make diſciples all nations, baptiſing them; but infants are capable of being made diſciples:Mr. M. pa 4. 39. But infa…ts belong to Chriſt, therefore they may be diſciples. For firſt to belong to Chriſt and to be a diſciple of Chriſt is all one: Mat. 10.42 compared with Mar. 9.41. Secondly, Acts 15 10. All they upon whoſe necks the falſe teachers would have put the yoke of circumciſion, are called diſciples, but they would have put this yoke upon infants as well as others, therefore infants are diſciples. Thirdly, to belong to Chriſt, and to be a diſc…ple are not all one, for the ore may be in preſent the other in poſſibility. Its true in grown and converted diſciples, not in infants.

Anſw. To the former, infants belong to Chriſt not in reſpect of viſible conſtitution but in reſpect of miſticall union; and not all, but only elect infants, 2. Chriſt ſpeaks not of infants, but of diſcipl…s grown up: Mat. 10.42. Mar. 9.41. and theſe he makes all one with belonging to Chriſt, though he call them little ones; its becauſe they are little in their own apprehenſion.

For that Acts 15.10. the falſe teachers did not go about to put a yoke upon the neck of infants, but only on the brethren; as appears verſ. 1. Certain mene came down from Iudea, taught the Brethren, and ſaid, except Yee (not infants) be circumciſed after the manner of Moſes, you cannot be ſaved. 2. Though infants might be ſenſible of pain yet could they not be ſenſible of a yoke, onelyonly the diſciples were ſenſible of this; and therefore they onelyonly are meant.

Now that infants are not diſciples, firſt becauſe a diſciple in Engliſh is a ſcholler, now what can infants learn?

p. 6…. 57 …ar… an… ….Auſtin ſaith, Infants to know divine things that have not yet known humane things, if in words we would ſhow, I fear we may ſeem to offer injury to our ſences, when by ſpeaking we perſwade it.

Thoſe that go about to make infants ſchollers or diſciples, they do not only loſe their pains, but expoſe themſelves to laughter.

2. The very commiſſion ſhowes what kinde of diſciples Chriſt meant in theſe words; teaching them (foreign not foreign which muſt agree with foreign not foreign) to obſerve all things that I have commanded them, but this cannot infants do; therefore infants muſt needs be excluded from being any of the diſciples here meant.

5. Exception, Chriſt ſaith, baptiſe all nations; but children are part of the nation, therefore they may be baptiſed.

Anſw. In the propoſition there is a fallacie of diviſion whereby one conjoyned propoſition is divided into two pieces. As a certain Atheiſt that would prove out of Scripture there was no God, for which he alleged the 14. Pſal. verſ. 1. where it is ſaid, there is no God: but he left out the foregoing words, the foole hath ſaid in his heart. So here Chriſt ſaith, baptiſe all nations; but he conjoynes with it, make diſciples all nations: Mr M. pag. 14.which the objector here left out.

6. Exception. Is, this of Mat. 28.9. is onelyonly an enlargement of their commiſſion; that whereas before they were to go to the loſt ſheep of the houſe of Iſrael, now they were to go into all the world. Mat. 10.1.

Anſw. This going to the loſt Sheep of the houſe of Iſrael, was onelyonly to preach, and to confirm their doctrine with miracles; as healing the ſick, cleanſing Lepers, raiſing the dead, &c. there was not a tittle about baptiſing; as appears Mat. 10.1. to 16. Mar. 3.15, 16, 7. Luk. 9.1 2, 3, 4. and the 70. had, the ſame commiſſion, Luk. 10.1, 2, 3. beſides Chriſt gives a commiſſion here that hath not miracles annext as that had; but is to remain to the end of the world.

2. Theſe commiſsions differ in reſpect of perſons and place, that commiſſion was onelyonly from Judea, this was for all nations; that was to preach to Judea, this to preach to all nations, and to baptiſe thoſe that ſhould believe the things ſpoken to be true.

3. If this were an enlargement of Chriſts former commiſſion in that (make diſciples all nations baptiſing them) is put in, yet are Miniſters and chriſtians tied to obſerve the enlargement of the commiſſion, in the very manner and form, as well as any former commiſſion; becauſe Chriſt ſaith, Teaching them to obſerve all things that I have commanded them.

4. Here is a full commiſſion with all its cauſes; As firſt efficient, All power is given me, &c. Secondly the form and immediate call; Go ye therefore. Thirdly the mater, teaching the nations and baptiſing the diſciples. p. 7Fourthly, the end expreſt by the effect, that they may keep all things commanded. 5. The effect, and behold I am with you to the worlds end; and upon no other condition.

3. The Bap…iſme of Chriſt is the Baptiſme of actuall repentance.

The Baptiſme of Infants is not the Baptiſme of actuall repentance.

Therefore the Baptiſme of infants is not the Baptiſme of Chriſt.

The propoſition appeares, that the Baptiſme of Chiriſt is the Baptiſme of actuall repentance, Acts 2.38. Repent and be Baptized every one of you, as if he ſhould ſay, firſt repent, then be baptiſed, Matth 3.6. Iohn was Baptiſing in Iordan thoſe that confeſſed their ſins, but when he ſaw the Phariſees and Saduces come to his Baptiſme, he ſaid, O generation of vipers, who hath forewarned you to fly from the wrath to come, and would not Baptiſe them, as appeares, Luke 7.30. Now for the aſſumption, the Baptiſme of infants is not Baptiſme of actuall repentance. There is no ſhame, ſorrow, hatred of ſin in them. Beſides, theſe that baptize Infants for repentance in time to come, they make two Baptiſmes, one of the repentance of Infants for time to come, and the other of the repentance of growne perſons, contrary to the Scriptures that ſaith, thers one Baptiſme, Epheſ. 4 5.

4. The Baptiſme of Chriſt requires faith as an inſeparable condition or qualification to the right receiving of it, without which it ought not to be adminiſtred.

But the Baptiſme of infants doth not require faith as an inſeparable condition or qualification.

Therefore the Baptiſme of Infants is not the Baptiſme of Chriſt.

The propoſition appeares, 1. From Scripture, which tels us that Chriſts Baptſme requires faith as an inſeparable condition, Mar. 16.16. Go preach the Goſpell to every creature, whoſoever beleeueth and is Baptized ſhall be ſaved; as if he ſhould ſay, among creatures where the Goſpell is preached none are to be Baptiſed but he that beleeveth, for where beleevers are commanded to be Baptiſed, unbeleevers are forbid, under an Affirmative command, the negative is included, Acts 8.37. Here is water what doth hinder me from being Baptized. Philip anſweres if thou beleeveſt it is lawfull, for the Greek word onelyonly ſignifies, as if he ſhould ſay,foreign Nor thee to be Baptized. if thou …oſt not beleeve, it is not lawfull neither for thee nor me, for me to Baptiſe thee, Acts. 8.12. When the Samaritanes beleeved Philip, preaching the things of God, and the name of Ieſus Christ they were Baptiſed both men and women. When were they baptiſed, when they beleeved, not till then.

Object. But its ſaid Simon was Baptiſed, and yet hee was an unbeleever.

Anſw. It is ſaid expreſſely that Simon beleeved alſo, with whoſe profeſsion p. 8Philip was ſatiſfied, for neither Officers nor church can look into mens hearts, whether they prof…ſſe in truth; but charity teacheth us to judge, they ſpeak in truth, eſpecially if the profeſſion of life condemns not the profeſion of word, could we look into the heart none were to have this Seale or Signe ſave juſtified perſons.

The aſſumption is, the Baptiſme of infants doth not require faith as an inſeparable condition appeares, in that it is maintained by ſome, that the faith of the Godfathers, by others the faith of the whole church, others the parents faith, others the faith of Abraham will ſerve the turne, though they have no faith of their own; yea moſt maintain that they may be Baptiſed though they have no faith.

Object. But Infants have faith, for Ieremy was Sanctified from the wombe, Ier. 1.5.

Anſw. 1. The Hebrew word ſignifies to ſeparate as well as to Sanctifie, ſo its the ſame with Gal. 1.15. Paul ſaith, God that ſeparated me from my mothers wombe, ſo Eſay 13.3. Chriſt and his Souldiers are called Gods Sanctified ones.

Object But tis ſaid of Iohn Baptiſt, Luke 1.15. He ſhall be filled with the holy Ghoſt, from his mothers wombe.

Anſw. I anſwer with Auguſtine, neither do I countenance that which is done in Iohn; nor thence do I faſten a rule what ſhould be thought of infants:Mirabili…. yea I do wonderfully or miraculouſly publiſh …hat in him, becauſe I finde it not in others, Aug. Epiſt. 57.

2. Had we any extraordinary teſtimony by an Angel, that this or that infant were filled with the holy Ghoſt from the womb; then ſhould we incline the more to baptiſe them.

Thirdly, all that can be deduced hence is, that there is power in God to give the holy Ghoſt to an infant in a miraculous way: yet doth it not appear that Iohn was filled with the holy Ghoſt by beleeving. That he was filled with the holy Ghoſt from the womb is certain, becauſe the word ſets it down; but for the manner how this was done is uncertain, becauſe the word ſets it not down. We may as well reaſon, that becauſe Enoch and Eliah were tranſlated into heaven, other men are ſo to.

3. Object. We cannot except any from having faith, therefore we baptiſe all.

Anſw. Firſt, we except againſt all from having faith in their infancy, becauſe they have not ſo much as underſtanding; now faith is as well an act of the underſtanding as of the will.

2. In diſpenſation of this ordinance, we muſt have ground of accepting perſons as fit ſubjects, before we can diſpence it, Acts 8.38. which cannot in an ordinary way be affirmed of infants.

p. 93. It appears that all infants wants faith; For the proof whereof,Downes on Iuſt…f… cation. I will give ſundry reaſons publiſhed long ago, by a Divine not intereſted in this cauſe, who ex profeſſo took upon him to handle this queſtion.

1 They have no knowledge of good nor evill, Deut. 1.39. Cannot diſcern betw…xt the right hand and left, Jon. 4.11. How then can they underſtand thoſe things that are above the pitch of nature?

2 The diſlike that infants have at baptiſme, teſtified by their crying and other motion of body; had they actuall faith, they would endure all with much patience: but if in doing ſo they go againſt their knowledge, the Sacrament is ſo far from benefitting of them, that by their reluctation they contract a further guilt.

3 If they have faith, why are they not after the imitation by baptiſme, forthwith ad…itted to the Lords Supper? As they were from Auguſtines time, to the times of L…dovious Pitts and Lotharius, a matter of 600 years, nay why are they not rather admitted then thoſe of riper years? for infants …ave not ſo much as evill thoughts in them.

4 Becauſe not ſo much as any one of them among ſo many millions as hav… been in the world, when he commeth to riper years, giveth any teſtimony of his faith till he be further taught and inſtructed: If a childe born of chriſtian parents, and entered into a viſible Church by baptiſme, ſhall yet while he is in his tender years fall into the hands of Turkes, as many thouſand have done; the whole band of Janizaries (as ſome ſay) conſiſts of no other: doth he not readily receive that religion which is firſt inſtild into him without dreaming of the Criſtian faith? Which yet how it ſhould be, having from his firſt infancie been ſeaſoned and ſanctified in the Chriſtian faith, cannot eaſily be conceived or imagined.

5 Do all that have received faith in infancy, loſe it again when they come to be of more years? It ſeemeth ſo, if they received it; for otherwiſe, why are they put to their catechiſme and taught the Elements of faith again? But this were a ſtrange courſe. For how ſhould they loſe it, unleſſe perhaps God ſecretly ſteale that from them, which in time paſt he gave them; which to ſay, is very derogatory to the bounty of God; who never withdrawes favour once given, untill man by abuſing of it have deſerved to loſe it. Not loſing it therefore, and yet learning it when they come to yeares of capacitie; it is a plain argument they never received it in their infancy.

6 All habits, whether acquired by cuſtome or infuſed from above, make a man more apt and prone unto their proper actions. For example, whoſoever is poſſeſſed of the vertues of Juſtice, Temperance, Liberality, Fortitude, will readily do juſtly, temperately, liberally, valiantly; it being the nature of habits to make eaſie their actions: Are now the children of p. 10Chriſtians when they come firſt to bee inſtructed, are more capable of Chriſtian Relgion, or more inclineable to holy actions, then the children of Infidels? experience tells they are not, but are as wax indifferently flexible any way, Its abſurde therefore and void of reaſon to place in infants the habit of faith, which yet inclines them no more to the acts of faith, then thoſe that are without it.

…om. 10.….7. Faith comes by hearing, but infants hear not, neither by the eare nor by any other way proportionable thereto, or if they do, they underſtand not what they heare, for did they underſtand, I pr…ſume they would hearken more attentively unto what is ſaid, then we ſee they do.

Wherefore not hearing neither do they beleeve. If you ſay they beleeve by an inward hearing, then is that faith wrought either by ordinary or extraordinarie meanes, not by extraordinary meanes, for it is done every day and hour; by ordinary therefore. If ſo, then have we a double manner of working faith and both of them ordinary, the one by inward hearing in infants onelyonly, the other by inward and outward alſo in thoſe that are adult, which is a meere noveltie in the church of God, haec ille.

To conclude the point, Auguſt. contra Donatiſas l 4. c. 24. ſaith, Baptiſed infants cannot as yet believe with the heart unto righteouſneſſe, and confeſſe with the mouth unto Salvation.

Alſo Chemnic. Deer. Conc. Trid. pars, 2. exam. Can. 13. p. 89. ſaith, I truely that love ſimplicity, do not underſtad, nor can unfold after what manner that infants that are baptized do beleeve.

Object. But though infants have not actuall faith yet they have Seminall faith.

Anſw. This is a vaine diſtinction, For 1. There is but one faith, Epeſ. 4. conſiſting in taking and relying on Chriſt if we underſtand juſtifying faith, and one profeſsion of faith, which metonimically is called faith, and goeth currant for ſaith in all Eccleſiaſticall Diſpenſations, when the profeſsion of life condemnes not the profeſsion of words.

1 Pet. 23. Borne again of immortall ſeed.2. There can be no ſuch thing as Seminall faith in infants, becauſe the firſt feed of faith is illumination, of which infants are not capable, becauſe voide of underſtanding.

This word (Seminall) doth merely delude men by the Metaphoricall acception, to make men think there is a phiſickall grouth of faith, as in ſeeds of vegitive bodies when they are ſowen, when the growth is Metaphiſicall, and onelyonly in reaſonable ſoules who are fit ſubjects thereof.

Obj…ct. But if infants have not faith how can they pleaſe God and how are they ſaved. Heb. 11 6. Without Faith its impoſſible to pleaſe God John 3.17. He that beleeveth not is condemned already.

p. 11Anſw. Firſt, the Scripture hath not revealed unto us any thing cleerly, concerning the ſalvation or damnation of infants. 2 Foraſmuch, as there is no name under heaven whereby perſons can be ſaved but by Chriſt; Acts 4.12, And foraſmuch as infants are guilty of originall ſin, Rom. 5.14. Death reigned from Adam to Moſes, and conſequently ſin over them that had not ſinned, after the ſimilitude of Adams tranſgreſſion; that is to ſay by actuall ſin. It is then moſt likely, that infants as well as others, are ſaved by the preſentment of the ſatisfaction of Chriſt to Gods juſtice for originall ſin: Rom. 5.18. By the righteouſneſſe of one, the free gift came upon all, &c. This ſatisfaction its true is but one, but there is a twofold way of applying it; firſt, through beleeving, in thoſe that are capable of beleeving, and ſo the objected Scrip…ures and others of the like kinde mean it; and its moſt abſurd to referre the preaching of the Goſpell to infants, and to think them capable of beleeving, that are not capable of k…owledge.

3 Without beleeving, is this ſatisfaction applyed for dying infants (by vertue of Election and the free grace of God) to the juſtice of God. Rom. 11.7. Elcteion hath obtained it, that is the free grace of God, verſ. 5. Rom. 5.18 If we ask how baptiſed infants dying after baptiſme are ſaved, you muſt needs have recourſe to this way; eſpecially it being concluded on both ſides, that baptiſme doth neither conferre grace, nor waſh away originall ſin.

Arg. 5. The children of wrath are not to be ſealed with the ſeal of grace; Baptiſme is a ſeal of grace;

Therefore infants are not to be ſealed with the ſeal of grace.

The propoſition is undoubted; becauſe every man as he comes into the world, is by nature the childe of wrath: As every nature pertaketh of the nature of which it is begot, ſo doth man; Epheſ 2.3 Were by nature the children of wrath, even as others: Pſal. 51 5.

Obj. But if infants as well as others, be children of wrath by nature, then they dying in their infancy muſt needs be damned.

Anſw. No; naturall defilement with originall ſin doth not ſimply damne, it ſhewes there is ſomething in us that deſerves damnation, but it doth not appear from Scripture grounds, that any perſon was damned for it alone. Davids infant, though it died the ſeventh day (a day before circumciſion) is probably thought by divines to have gone to heaven; 2 Sam. 12.13. I ſhall go to him, but he ſhall not return to me: And if men may judge (though ſecret things belong to God) why may not we think infants in generall ſo dying, their innocency being the ſame in reſpect of actuall ſin, to be ſaved through the preſentment of the ſatisfaction of Chriſts death to Gods juſtice, as was ſaid before.

p. 122 As men have a charitable opinion concerning thoſe infants that died vncircumciſed in the Wilderneſſe for 40. yeers ſpace, and of thoſe infants that died before the inſtitution of Circumciſion, and of the children of Chriſtians in the Primitive Church that dyed before their parent, or parents, were chriſtianized: So muſt we have the ſame charitable opinion concerning other infants: yea thoſe that hold Baptiſme of infants, hold their infants dying after Baptiſme to be ſaved, and yet they confeſſe Baptiſme doth not take away originall ſin.

Object. 2. Among the infants that are children of wrath, there are many thouſand are Elect, therefore they may be Babtized.

Anſw. 1. The church cannot judge of ſecret things, nor knowes nothing of their Election. 2. The Scripture revealing every man to be a a childe of wrath by nature, looks upon them under that notion till there be ſome profeſſion or appearance of the contrary, reſerving ſtil a charitable judgement for thoſe that dye in their infancy, and the rather becauſe Chriſt ſaith of ſuch is the kingdome of heaven.

Object. 3. Whereres its objected of the Jewes infants, they they were children of wrath by nature, and yet they were ſealed with circumciſion a ſeale of grace, and therefore the infants of Chriſtians may be ſo Sealed.

Anſw. Circumciſion was no ſeal of grace to the nation of the jewes, for perſons that in a ſtate of rejection, as Iſhmael and Eſau had it, yea all that were bought with a jewes money, what it was to Abraham alone, we ſhall diſpute of it further hereafter. Circumciſion was an obligation to keep Moſes Law, ſee, Rom. 2.24. Gal. 5.3, 6, 13. Act. 15.5. And it was to be given to the whole bodie of the Jewiſh nation, whether they had grace or not, it was not materiall, this was enough to inright infants to circumciſion, that they were diſcended of Jewiſh Parents.

Argument. 6. Acts 8.10.12. There is mention made of a whole Cities baptiſing, or at leaſt of a great part of it, who after they beleeved Philip, preaching the things concerning the kingdome of God, and the name of Ieſus, Chriſt, were baptiſed both men, and women: There is no mention made of beleevers, and their ſeed, but onelyonly of men and women; Surely, among ſo many beleevers there were many children, which had they been baptized the Scriptures would not have been more ſilent of their Baptiſme then of their parents, eſpecially ſeeing children are named with their Parents when there is occaſion, Acts 21. vcaſ. 5. They all brought us on our way with wives and children till we were out of the Citie. Should an Heathen (in time when Iewiſh worſhip was required) have came to a Prieſt, and told him that he beleeved in the God of Iſrael, and deſired to be joyned to the Jewiſh church, the Prieſt would tell him if you joyne to us you muſt have the foreskin of your fleſh cut off, and the p. 13foreskin of all your Males, this Proſelite might reply, this circumciſion is painfull, where do you finde it written, the Prieſt would inſtantly turne to the 17. of Geneſis, and ſhew him where it is written: In like manner,So among thoſe 30 …. ſouls there is not ſo much as … in infant ſpoken o… but onelyonly ſa…h as gladly rece…ved the Wo…d, Act 2.41Acts 2:41 An Heathen comes to a Miniſter and tels him that he beleeves in Jeſus Chriſt, and deſires to joyne to a Chriſtian church, the Miniſter tells him if you joyne to us you muſt be baptiſed, you and your children, now ſhould the Heathen reply, where do you finde it written, do not you thinke the Miniſter would be greatly puſled to prove it, and would he not be aſhamed to fetch his Covenant from Moſes, and his ſigne or ſeale from Jeſus Chriſt.

So that I conclude, if the Samaritans men and women, had children or infants why had they not brought them.

Argument 7. Acts 19.2, 3, 4, 5. Baptiſme of perſons that want faith in one of the perſons of the Trinity is inſufficient.

Infants at baptiſme wants faith, not onelyonly in one, but in every perſon of the Trinitie, therefore there baptiſme is inſufficient.

For the aſſumption, we have proved before that infants want faith at their baptiſme.

For the propoſiton it appeares, Acts 19.2, 3, 4 When certain that were not well inſtucted in chriſtianitie had Baptized ſome Diſciples, but had not baptiſed them into the name of the holy Ghoſt, and its probable by Pauls ſpeech, verſe 4. that they were not baptiſed, ſo much as into the Name of Jeſus Chriſt, but onelyonly into the name of one God, hence their baptiſme being defective in beleeving in ſome of the perſons of the Trinity, they counted their baptiſme not to be ſufficient and ſo had a right baptiſme, in the Name of the Lord Jeſus, neither was this a needleſſe ſcruple of Conſcience in them, for Paul did approve it, verſ 6. By laying his hands on them; How much more then is baptiſme of infants inſufficient, that do not beleeve in any perſon of the Trinitie. Neither let any man ſay this was a relation of Paul, concerning Iohns hearers in the time of Iohns miniſtery, ſo that this word (They) muſt have reference unto thoſe hearers, and not a relation of Paul concerning an act done by Iohn, it plainly appeares, becauſe the Apoſtle goes on in a continued Hiſtorie, concerning the Twelve, to verſe 8. for they that Paul laid his hands on and received the holy Ghoſt, and ſpake with tongues, verſe 6. muſt needs be meant, verſe 4.5.

And whereas thoſe that maintain that Paul verſ. 4.5.6. relates concerning Iohn and his hearers. Contend that impoſition of hands, and beleeving in Chriſt are all one, the contrary appears, Act. 16.17, 10, 47.

Argument 8. The ſame condition and qualifications are required in perſons baptiſeable in our daies, as were required in times of the Apoſtles.

p. 14But to have put on Chriſt to be baptized into Chriſts death, to have the heart ſprinkled from an evill conſcience, to be buried and riſen again with Chriſt, to have the anſwer of a good conſcience, were th… conditions then required.

Therefore ſuch conditions and qualifications are required in our dayes.

The propoſition appears, becauſe the eſſentials of the church of Chriſt are the ſame in all ages; and its no where ſaid, theſe conditions ſhall be eſſentiall requiſites to the planting of churches, but after churches be planted; members ſhall come in, in the faith of their maſter or parent.

For the Aſſumption it appears, Rom. 6.3, 4. Know you not that ſo many of us as were baptiſed into Ieſus Chriſt (that is the name, doctrine, and prof…ſſion of Chriſt, the badge of Chriſtianity, Chriſtian worſhip, Chriſtian religion) were baptiſed into his death. The Apoſtle ſpeaks of their being dead and buried with Chriſt, as of a thing that was in being at their baptiſme, when they were baptiſed into the name and doctrine of Chriſt.

Obj. But this was meant onelyonly of thoſe that were brought out of a ſtate of Gentiliſme, but this doth not hinder but the infants of ſuch were baptiſed, though they were not deemed to have grace.

Anſw. The Apoſtle cuts of all ſuch allegations by theſe words; Know ye not that ſo many of you as were baptiſed into Ieſus Chriſt (that is the name and profeſſion of Chriſt) were baptiſed into his death, and buried with him by baptiſme.

So Gal. 3.26, 27. The Apoſtle had ſaid verſ. 26. The Galatians were all the children of God by faith in Chriſt Ieſus: he proves it from their baptiſme, verſ. 27. For as many as were baptiſed into Ieſus Chriſt, that is his name and doctrine, have put on Chriſt. That is, all thoſe that were baptiſed in Galatia, into the name, doctrine and profeſſion of Chriſt; had put on Chriſt before baptiſme, ſo farre as man could judge; elſe any man might have excepted againſt the Apoſtles reaſon, and ſaid this proves not the point: for they are others, that is to ſay infants, that are baptiſed into Chriſt, and have not put on Chriſt.

So Coloſſ. 2.11, 12. The Coloſſians were not baptiſed to beleeve in time to come, but becauſe it was ſuppoſed, They had the circumciſion made without hands, by the ſpirit Chriſt: verſ. 11. death buriall and reſurrection with Chriſt: verſ. 12. Alſo faith of the operation of God. Now how could this be ſaid of infants? So Heb. 10.22. Let us draw near with a true heart, in full aſſurance of faith, having our hearts ſprinkled from an evill conſcience, and our bodies waſht with pure water. Divines interpret this waſhing of our bodies, of the waſhing in baptiſme. And Estius upon the place, ſaith its the common expoſition as well of the Greeks as of the Latins, to underſtand it of the Sacrament of Baptiſm, which muſt needs be meant, becauſe he names the body; for if he would not have named ſomething p. 15that he had not named before, he would not have called it body but ſoul, and have ſaid, having your ſoul waſhed with pure water; but he had ſpoke before of the ſoul in theſe words, having our hearts ſprinkled from an evill conſcience; therefore he muſt needs ſpeak of ſuch a waſhing as reſpects the body as it is a body, which can be no other then the water of baptiſme. Which things being ſo, we ſee what kinde of perſons are baptiſed; Thoſe that had their hearts ſprinkled from an evill conſcience, and had faith to draw nearer in aſſurance to God. So 1 Pet 2 21. The like figure whereunto Baptiſme doth now ſave us, not the putting away of the filth o… the fleſh, but the anſwer of a good conſcience towards God. foreignIn the Greek the interrogation of a good conſcience, when the conſcience is ſo purged that God hath nothing againſt it to condemne it, it can interrogate God what he hath againſt it? Which ſhews in Peters time who were the ſubjects of baptiſme; Even ſuch as were deemed to have purged conſcienc…s. Hence Tertullian in his book of repentance faith, that waſhing of baptiſme is the ſeal of faith, which faith is begun and c…mmended from the faith repentance; for we are not therefore waſhed that we may ceaſe to ſin, but becauſe we have ceaſed, becauſe we are now waſhed in heart. So that we ſee what qualifications were in the Apoſtles time, and afterwards to a right receiving of baptiſme; and are to continue as a rule for all churches.

Argum. 9. That tenent which brings miſchiefs to the churches, and the contrary practiſe, benefits; the practiſing of the one is unlawfull, and the contrary practiſe required.

But the baptiſme of infants brings miſchiefs to the churches, and the delaying baptiſme till perſons beleeve brings benefit.

Therefore the practiſing of infants baptiſme is unlawfull, and the contrary practiſe required.

The propoſition is undoubted, the aſſumption hath two branches;

1 That infants baptiſme brings miſchiefs.

2 That the delaying baptiſme til perſons beleeve brings benefits.

I will ſhow the miſchiefs which infants baptiſme brings,

1 It fils the Church with rotten members; Such perſons in following times growing up prove often wicked, and many of them onelyonly civill men, we know not how to get them out of Communion; and ſo the matter of the churches come to be ſo corrupted, that they are made uncapable of reformation; for when the matter of Churches is rotten, what hope is there that the churches will come into a pure ſtate? Better did the Nicene Councell, that divided their Congregations into Hearers, Catechumeni or perſons catechiſed, and Communicant. The mixt multitude were hearers hopefull perſons that had good deſires were Chatechumini, p. 16and thoſe that were deemed believers, were Communicants; a practiſe much to be thought of in theſe times of reformation.

2 It confounds the world and the church together, which Chriſt hath ſevered, Joh. 15.19 Joh. 17.9.14.15. Infants b…ptiſme eſpecially ſerving to chriſtianize the prophane world, who if men enlightned would ſpeak what they think, they muſt needs ſay they are not Chriſtians, no not one tenth part in too too many Congregations.

3 It cauſes reproach to chriſtianity, when many perſons that have been chriſtianized only by their infants baptiſme, prove ſo unholy, which Heathens look on as part of you; yea though they be kept off from communion with you in the Lords Supper, yet will it be hard to keep off ſuch from the Supper: their ignorance muſt be very groſſe, and their ſcandals very ſoul that keeps them off, but more hard to keep them off if they lead civill lives and be rich, eſpecially if they underſtand ſome Catechiſticall points, though any chriſtian man may ſee they are ſtrangers from any life of grace.

4 Wicked perſons reſt in the baptiſme they had in their infancy without ſeeking after knowledge or grace; whereas were they held a while up…n hope of acceptation into communion of churches, they might be furthered to ſeek knowledge, and reſtrain from groſſe enormities; whereas now ſuppoſing themſelves Chriſtians by their baptiſme they received in infancy, they care not to do either.

5 Its a Neſt-egge and ground work for traditions; if we fall upon traditionary teachers,Bell …. d ve…b … d… 5. Mort A…ol part 2. l 1. c 39. Obj-Ame… Ant Synod …e … …ver. … apo p 2…2 preſently they hit us in the teeth with infants baptiſme. B…llarmine ſaith, the Lutherans cannot prove the baptiſme of infants againſt the Anabaptiſts by the Scripture, the Catholiks are not wont. So the Remonſtrants in their Aſſemblies as a very ancient rite, which can ſcarcely be left off without great ſcandall and offence.

6. It fills the conſcience with ſcruples, ſome queſtion whether they were ever baptiſed, ſome queſtion how could I make a covenant by my ſelfe, much leſſe by others, being an infant. Some thinke there is no word at all for what is herein done, but its onelyonly a laudable Apoſtolicall tradition, ſome thinke it a Signe of faith in preſent, others in infants. But that which cauſeth moſt ſcruple is, about the formalis ratio, the formall cauſe that inrights a man to this infant Baptiſme. Some thinke the faith of the parents, or of thoſe that offer them, doth inright them hereto; Others think that the faith of their Grand-father, great-grandfather to many generations, if none be neerer, that were godly of the race, the faith of Noah ſhall ſerve;Aug. Ser. 1 …. de ver. apoſtol. Others thinke the faith of the whole Church. Others thinke that childrens Seminall faith makes them capable hereof, the nature whereof who can underſtand, ſeeing all faith requires an act of the p. 17underſtanding which infants have not; Some thinke Abrahams faith doth it; Some think there is an inward covenant which was made to Abraham, whereby whatſoever God is to a godly man, he is the ſame to all the ſeed. Nay ſay others; ſeeing many of the godlies ſeed are wicked, this is impoſſible but th…re is a certain outward Covenant, formerly in circumciſion, now in bap…iſme whereby infants do partake, talke with ten men, and you ſhall ſee them divided into five parts about the formall cauſe that en…itles an infant to baptiſme. Its a ſpeech of Eraſmus, things are bad where there is need of ſo many remedies.

Infants Baptiſe deſtroyes two of the principall marks of a particular church, whereby the members of it are known from all other ſocieties i… the world, ſo that hereby they are made no markes at all, as 1. Prof…ſſion. 2. Baptiſme.

1. Profeſſion, That which makes us members of the Catholike, I mean Chriſts bodie, (for the catholike viſible church I explod as a monſter, that hath neither Ordinances nor officers, unleſſe w…e take catholike into oppoſition to the church cloſed up in Iudea) I ſay that which makes us members of the catholike, the profeſſion hereof makes us members of a particular Church, faith doth the one, the profeſſion of faith doth the other, Acts 8.37, 38. Acts 19.18. and this profeſſion is required in New England before any perſon is admitted as a member. Now infants baptiſme utterly deſtroyes this note, being they are members already

2. Infants baptiſme deſtroyes baptiſme from being a marke of a Church. He that would truely define, and deſcribe it by ſuch properties as are ſo eſſentiall to the thing, as that being there, they make it to be that it is, and being abſent, it ceaſeth to be any more the ſame. And further, that it be common to no more but that thing; Now infants baptiſme is no diſtinguiſhable ſigne or mark of a member of a church, becauſe it is common to more perſons then ſuch as by Church right are members of Churches, even to many, that aſſoon as they grow up become perſecutors of beleeving members of the ſame church of which the perſecutors themſeves are reputed members. Moſt Divines make Baptiſme a ſigne of a church, but how it can be ſo in ſuch a ſubject I ſee not.

8. It makes the Preachers aſſertions of Baptiſme and the peoples practicalls to jar one with another.

Melancton ſaith dipping ſignifies the old man with ſin to be appointed to death; and comming up out of the water,Loc. com de bap. ſignifies that wee being now waſht do expect a new and eternall life.

Zanchy. They that are dipt,Zanch in Epheſ. loc. de ba… are received into the faith and flock of Chriſt, and Order of them that are to be renewed by the ſpirit, forgiveneſſe of all ſins being given unto them.

p. 18…n Roma…s, c 6.5.Martyr ſaith, Baptiſme is a ſigne of regeneration into Chriſt, into his death and reſurrection, which ſucceeded circumciſion; conſiſting of the waſhing of water in the word, whereby in the name of the Father, Son, and Holy Ghoſt, remiſſion of ſins and powring out of the Spirit is offered, and by a Sacrament we are planted in Chriſt and his viſible Church, and right to the Kingdome of heaven is ſealed unto us, and we likewiſe profeſſe that we will hereafter die …o ſin, and live to Chriſt.

… l. cap. …5.Polanus ſaith, Baptiſme is a Sacrament in which they to whom the Cov…nant of grace belongs, according to the command of Chriſt, are waſhed with water in the name of the Father Sonne and Holy Ghoſt, that is, that it may be ſignified and ſealed unto them that are baptiſed, that they are taken into the communion of the covenant of grace, planted in Chriſt and his miſticall body, juſtified of God for the blood of Chriſt powred out for us, and … generated by the ſpirit of Chriſt; and likewiſe, we are bound to worſhip him in faith and a good conſcience, and to call upon this God the Father, Son, &c.

…oc. 47. …g 6…7.Bucan ſaith, Baptiſme is a ſeal of the righteouſneſſe of ſaith, that is, of our incorporation with Chriſt, of remiſſion of ſins, of giving the Holy Ghoſt and regeneration, whereby we are ſealed unto Chriſt, incorporated and buried with Chriſt, and die unto ſin by the power of the death of Chriſt, and riſe to newneſſe of life: Or it is a mutuall obligation of God, teſtifying that he receives the perſon baptiſed into favour: and of the perſon baptiſed, giving his faith to God that he will worſhip him rightly.

…g. 612. …p. 81 of …aptiſme.Greenham ſaith, Baptiſme is a pledge of our waſhing in Chriſts blood, Acts 2.39. of our juſtification, Gal. 27. of our ingrafting into Chriſts body, Epheſ. 4.16. of our dying to ſin, Rom. 6.3. of our reſurrection, 1 Cor. 15.29. of our unitie of ſpirit with our brethren.

…ontr. 12. …eſt. 1.Willet Synepſis ſaith, we define Baptiſme a ſigne or ſ…al of regeneration, whereby we are aſſured, that as verily by ſaith in the blood of Chriſt, we are cleanſed from ſins, as our bodies are waſhed with water in the name of the Father: And a little after he ſaith; It is the proper act of faith to regenerate us, not of Baptiſme; the uſe and end whereof is to ſtrengthen and increaſe our faith.

…oc. com. …g. 614.Mu…culus ſaith, Baptiſme is a Sacrament of regeneration, purgation, or if you will of waſhing imitation, ſanctification, and incorporation, whereby we repenting and profeſſing faith and Chriſts religion, that being waſhed from our ſins, we may walk in newneſſe of life; are incorporated and ſealed to Chriſt and his church.

…. 2.Trelcatius ſaith, the primary end of Baptiſme, is to ſignifie ſeal and ſhow Sacramentally the forgiveneſſe of ſins, benefit of regeneration, and union with Chriſt.

p. 19I might heap up many aſſertions of Divines like theſe alledged, but theſe are enough to ſhow how the practicals jar with theſe aſſertions laid down, and how unſound divers of them are, if affirmed of infants.

9 Infants Baptiſme produces many abſurdities;

1 It puts an infant in a ſtate of grace and remiſſion of ſins,M.F.C. i… his Book of K Ieſu p. 5, 6, 7, 8 before calling.

2 It makes them viſible members of Chriſts church before calling, contrary to 1 Cor. 1.2.

3 It upholds a nationall church as Circumciſion did, the nationall church is but one candleſtick, the particular churches are ſeven candleſticks, Apoc. 1. 20,

4 It intayles grace to generation, not to regeneration; contrary to Joh. 3.5, 6.

5 It goes quite contrary to Chriſts order, who firſt bids make diſciples, and then baptiſe after, haec ille.

6 Hereby the carnall ſeed is taken, and acknowledged to be the ſpirituall ſeed of Abram.

7 Whereas the Scripture requires onelyonly perſons to be baptiſed who gladly receive the word, Acts 2.41. and deſire baptiſme, Acts 8.36. by this infant baptiſme all are compelled, they and their children to be made Chriſtians whether they will or no.

8 Chriſt did never ordain the Sacrament of Baptiſme any way to concurre towards grace, but as it workes in, by and upon the underſtanding (for if we go any other way, we muſt ſay the Sacrament of Baptiſme confers faith) then is it an abſurditie to diſpenſe it where there is no underſtanding to conceive the hiſtory or myſtery thereof.

10 Infants Baptiſme is a foundation for the Arminians to maintain,Ane Sy… alia de pe…ever. …anctor. cap. 11. falling from grace; If infants be baptiſed becauſe they are in covenant with God, then it ſeems they after proving wicked are faln away: This Argument was urged by the Remonſtrants, which Doctor Ames was forced to ſlight, becauſe he could not anſwer.

11 Many by infants Baptiſme are received into communion of Baptiſme, who are excluded from the communion in the Lords Supper, whereas the communion in both is one and the ſame; which I prove by four reaſons.

1 One and the ſame thing is ſignified and ſealed both in Baptiſme and the Supper; that is to ſay, our partaking in the death and reſurrection of Chriſt, therefore the communion is the ſame.

2 The ſame preparations that are required for a right receiving the Lords Supper, are required for a right receiving of Baptiſme; and the qualifications which doth exclude from the one, doth alſo exclude from p. 20the other. For example, faith and repentance qualifies for the Supper, ſo for Baptiſme; nay there are plainer places to prove the neceſſitie of theſe requiſites in Baptiſme, then in the ſupper: Ex Gr.

For repentance a preparation to Baptiſme, we ſee Acts 2.37.38.41. Repent and be baptiſed, and they that gladly received the Word were baptiſed, Math. 3 6. They were baptiſed of Iohn in Iordan, confeſſing their ſins; hence B…ptiſme is called the baptiſme of Repentance, Luk. 3.3. Becauſe it was adminiſtred onelyonly to penitent perſons. See Mark. 4. Acts 13.24, Luk 3.3. How Iohn preached the baptiſme of repentance, ſo faith is another prec…ding requiſite to baptiſme, we ſee Mark. 16.16. Whoſoever beleev…th and is baptiſed. Acts 8.12. When the Samaritans beleeved Philip, they were baptiſed. Acts 8.37. If thou beleeveſt it is lawfull. Acts 10.47. Can any one forbid water that theſe ſh…uld not be baptiſed that have received the Holy Ghoſt as well as we.

Now for preceding requiſites to the Supper, we ſee 1 Cor, 11.27.29. He that eateth and drinketh unworthily, &c. This word worthily ſhows there are certain preceding requiſites without which God will not think us worthy receivers; theſe are 1. repentance, for which we can hardly bring a plain place the moſt is, 1 Cor. 11.28. Let a man examine himſelfe.

So for faith we have it to be a preparation only by deduction, Matth. 26.28. The cup is ſaid to be the Blood of the new Teſtament ſhed for the rem ſſion of ſinnes: but this being apprehended no otherwiſe then by faith, faith muſt be a precedent requiſite to right receiving: This is the ſumme of the four Evangeliſts concerning this matter; ſaving that Luke addes theſe words, Luk. 22.19. This is my body which is given for you: which requires faith to beleeve this promiſe. For the ſixth of Iohn, the beſt Divines upon undoubted grounds confeſſe Chriſt ſpeakes not a word of the Supper. Another deduction I onelyonly remember is from 1 Cor. 10.16. Where bread and wine or rather the Cup of bleſſing, are called the Communion of the Body and Blood of Chriſt, that is, by faith comming betwixt; for by faith onelyonly, we have union and communion with Chriſt.

To conclude, ſeeing the Scripture doth require the ſame requiſites to precede Baptiſme that it doth to precedr the Supper, as plainly yea farre more plainly; requiſites for Baptiſme being ſet forth by plain commands, practiſes and examples, and requiſites for the Supper, drawn only by plain and cleer deduction; I conclude, that without the foregoing requiſites of faith and r…pentance, ſo farre as the Church or Elders are able to judge, no man ought to be received into communion in Baptiſme, no more then he ought to be received into communion in the Supper; for want of the ſaid requiſites of faith and repentance.

p. 213 There is but one excommunication, therefore there is but one communion, as we ſee Math: 18. If he h…ar not the Church, let him be as a Heathen and a Publican, and conſequently he is caſt out of communion in baptiſme, as well as in the Supper for a perſon caſt out is to be as an Heathen or publican, neither of which were baptiſed: And ſo was the inceſtuous perſon caſt out, for that which is cald a leſſe excommunication, con…uting in an abſtention of vitious men from the Supper, and yet holding them in commnunion in other priviledges, hath ſo farre as I ſee, little ground in Scripiure. That place 2 Theſ. 3.14. commonly alledged for it proves nothing. If any man obey not our w…rd by this Epiſtle, note that man and have no company with him that he may be aſhamed, yet count him not as an enemy, but admoniſh him as a brother. The word in Greek for note is foreign, which ſignifies to marke or ſigne with a marke notorious, which was no other but that excommunication practiſed on the inceſtuous perſon, as appears by theſe reaſons.

1 Becauſe there is the ſame beginning of excommunication here, that is ſet down 1 Cor. 5.4. as appears in the 6. verſe of this chapter, which muſt be conjoyned with this 14. verſe, We command you brethren in the name of our Lord Ieſus Chriſt, that you withdraw your ſelves from every brother that walketh diſorderly.

2. By the ſignification of the word foreign which ſignifies to ſet a brand upon a Subject.

3. By his bidding them withdraw their company from ſuch, for fear of infection, not onelyonly verſ. 6. but alſo verſ 14.

4. There is the end of excommunication ſet down, that is, That hee may be aſhamed, both of his wickedneſſe and come to repentance, and of that publike brand wherewith he is ſtigmatized.

Now whereas verſ. 15. its ſaid count him not as an Enemie, that is, after the cenſure is thus paſt upon the ſinner, count him not as an enemie that is as a perſecutor, or one that is an adverſarie of the faith, but admoniſh him as a brother, that is, Though he ceaſe to be a brother, being cut off, yet do not you lay aſide your brotherly affection towards him, but ſtill admoniſh him as if he were a brother in communion with you, for admonition is a duty we owe to excommunicate perſons, and yet wee may withdraw familiar ſociety from them, as wee do from Heathens and Publicanes.

5. In the courſe of Scripture, thoſe that pertooke of Baptiſme did alſo partake of the ſupper, 1 Cor. 12.13. the Apoſtle ſpeakes of all beleevers, that by one ſpirit are we all baptized into one body, whether we be Iewes or Gentiles, bond or free, and have been all made to drinke into one ſpirit; where we ſee three things. 1. That onelyonly thoſe, that in the judgement of charity p. 21have the Spirit, are and ought to be baptized, 2. All ſuch that were ſo judged of were Baptized. 3. The ſame all pertook of the Lords Supper, being all made to drinke into one Spirit, which divines expound to be no other then drinking in the Lords Supper, which by a Synecdoche is put for whole communicating.

I will now prove the ſecond branch of the aſſumption, that is this, the delaying baptiſme till perſons beleeve, brings benefits, As;

1. Hereby the matters of the Churches will be right, whiles none but Saints in profeſſion ſhall bee admitted members, and without a right matter there will never be comfortable Reformation.

2. Perſons being delayed will be carefull to get knowledge, that ſo they may partake of Church Priviledges, and without which they cannot pertake of them, and alſo to addreſſe their lives according to the Rule of Chriſtianity, ſeeing a want of either would keep them off from being church Members, but now moſt perſons being, once baptized in their infancie, are careleſſe to get either knowledge or Holineſſe, but reſt in their baptiſme.

Object. But what if a perſon ſhould die in the time when he is delayed?

Anſw. When he hath a will to receive the Odinance of Baptiſme, but cannot, being kept off by the Church or Elders, his faith will ſave him in this caſe, when there is neither careleſeneſſe nor contempt on his part.

Ambroſe doubts not of the ſalvation of the Emperour Valentiniar, though he were not baptiſed.

3. Miniſters and Chriſtians would have a more perfect underſtanding of the Doctrine of Baptiſme, which being adminiſtred to infants ſeems to be vnderunder a cloude.

What Baptiſm is.For Example, Baptiſme is a ſigne or ſeale of our Death, Buriall, and Reſurrection with Chriſt, Rom. 6.3, 4. And that we are planted into the likeneſſe of his Death, and Reſurrection, having ſin dead in us reſpect of the reign and dying in reſpect of the reliques verſe. 5. and we riſing again to newn…ſſe of life. Alſo its a ſigne of our faith. Mar. 16. of our fellowſhip with Chriſt, 1 Cor. 12.13. of the holy Ghoſt, Acts 10.47. Of our putting on of Chriſt, Gal. 3.27. of a heart ſprinckled from an evill conſcience, Heb. 10.22. Of the anſwer of a good conſcience, 1. Pet. 3.21. When we read theſe things in the Scriptures, we muſt needs queſtion, how can theſe things be in the baptiſme of infants, many of which prove very wicked, and ſome will be ready to thinke they once had this grace in baptiſme, but are now fallen from it, but if theſe things be affirmed of grown perſons who underſtand what they doe, and profeſſe what they underſtand, there will be no difficultie in conceiving what the Scripture means p. 23ſeeing every church of Chriſt, or the Elders of it, judgeth ſuch perſons to profeſſe in ſincerity.

4. Deferring of baptiſme would come nearer the purity of ancient times, as appeares not onelyonly in the Acts of the Apoſtles, Act. 8.37, 10, 47.16.35. and there is never an inſtance of c…ilden, ſo the 3000. and Lidia.

So the counſell of Laodicea, it behoves them that come to baptiſme,foreign. Conc La… cor 46 foreign. Concil. Conſtant. Can 7. learne the faith, and to give account of it to the Biſhop or Elders, the which very cannon its like, upon ſome abuſe, or neglect, r…eſtabliſhed in the counſell of Trullo word word for word, cann…on. 78.

So in the counſell of Conſtantinople which was called in the reigne of Theodoſiu…, canon the 7. the words are, So we Catechiſe them and make them for to come for a certaine time into the Church, and to heare the Scriptures, and then we baptize them.

5. Deferring Baptiſme would take off ſcruples from godly Miniſters, who ſcruple the giving the Lords Supper to ungodly civill p…rſons, and not without cauſe, being; 1. They beare falſe witneſſe to them, aſſerting the body of Chiriſt to be given for them; 2. Give them a knif wherewith they know they will cut their own throats, now if theſe ſhould profeſſe the faith in words and not deny it in deeds before they wer… baptized, by vertue of the ſame profeſſion, they might be admitted to the ſupper, without any more adoe, and continue therein, till they either dyed or were cut of by cenſure, without which, what ſoever the Diſcipline be its more then probable their conſciences will ſtill ſcruple, whiles under the maske of infants baptiſme all ſorts of civill and wicked men creepe in, to partake of the Supper in ſundry congregations, where are thouſands of communicants, the Miniſter or elders cannot with comfort admit one quarter to the ſupper

Argument 10. That tenent which was firſt taken up in the Churches, upon unfound and erronious principles is unlawfull.

But ſo was infants baptiſme, therefore its unlawfull; I prove the aſſumption, in that it was brought in upon theſe grounds or ſuch like.

1. That baptiſme did waſh away originall ſin, ſo Orig. in c. 6. ad Roma. ſaith the church received a tradition from the Apoſtles, to give baptiſme to infants, for they to whom the ſecrets of Divine miſteries were committed, knew that they were in all the naturall filth of ſin, which ought to be aboliſhed by water, and the ſpirit.

Hence the counſell of Carthage. Can. 111. Ordained children to be baptiſed, for the waſhing away of originall ſin,foreign &c. that that infants contracted by the old generation, may be purged by regeneration, by which the counſell meanes baptiſme.

p. 24foreign Bellar. l 2 c…p 1. …e ſacr…m ntSo the Counſell of Trullo, that was called together under the Emperour Iustinian, which Counſell ordained, though they could not fit ſureties for infants be found, and though in regard of age they could not anſwer for themſelves, yet ought they to be baptized, without any offence, leſt this kinde of doubting ſhould deprive them of the Sanctification of ſo great a Purification.

2. That Baptiſme did conferre grace, hence every man was afraid his childe ſhould die without baptiſme, leaſt it ſhould die without grace, hence the Papiſts teach, that the Sacraments, as Phiſicall cauſes effectually, a lively and immediately produce and make the grace of Juſtification, in the heart of man. For this end the Prieſt accordinig to the preſcript of the Reformed Maſſ…-booke is bound to pray, tha… the nature of water may receive the power of Sanctification, that God would make the water fruitfull by the ſecret mixture of his God-head, that Sanctification being conceived, a certain new creatur may ariſe out of the unſpotted wombe of that Divine fountaine, that it may be the water of life, that it may remaine eff…ctuall to purge our mindes.

That the holy Ghoſt would diſcend into the fulneſſe of that fountain, that he would make all the ſubſtance of the waters fruitfull, to make Regeneration, ſo in the Sc…tch Service Booke, which in the beginning of theſe ſtirs was thruſt upon them, there are theſe words, in the adminiſtration of Baptiſme, commanded by the Presbiter, to be uſed as oft as the water was emptied out of the Font, and new water put in, the Presbiter was to uſe this Petition, Sanctifie this fountaine of Baptiſme, Oh thou which art the the Sanctifi…r of all things. Which in effect was, that the Presbiter ſhould pray for ſome materiall creature. And this is according to the Popiſh axiome that the Sacraments conferre grace, without the faith of the receiver; Nor was our Common prayer book much removed from this Tenet, as apeares in the Catechiſme. Who gave you that name?

Anſwer. My Godfathers and Godmothers in my Baptiſme, wherein I was made a member of Chriſt the childe of God, and an inheritour of Heaven; And in the Rubricke before the Catechiſme. Children being baptized have all things neceſſary for their Salvation, foreign.and be undoubtedly ſaved, which could not upon any ground be ſaid, if the Authors did not imagine that Baptiſme did conferre grace; and it further appeares, in the Thankſgiving after publike baptiſme, when the Miniſter ſaith, Wee yeeld thee hearty thankes that it hath pleaſed thee to regenerate this infant with thy holy Spirit.

3. The third was the abſolute neceſſitie of baptiſme to Salvation, ſo the counſell of Carthage Cannon. 111. when the Lord ſaith, vnleſſe a p. 26man be Regenerate of Water and of the Spirit, he ſhall not enter into the Kingdome of God. What Catholike doubts, that he partakes of the Devill that is not coheire of Chriſt, where we ſee the Counſell judge infants dying without baptiſme to be damned, and that they gave it infants upon a ſuppoſed abſolute neceſſity to Salvation.

So the Counſell of Laodicea Canon 48, it behoves them that are Baptized after Baptiſme to receive the heavenly oyle, and to partakers of the Kigdome of Chriſt, ſo the Miniſter in the Rubricke before private Baptiſme, is injoyned to baptiſe the infant uſing the forme of words if he have not time to pray with it; yea, if have not ſo much time as to ſ…y the Lords Prayer. From which appares infants Baptiſme did ariſe from an op…nion of the abſolute neceſſity of Baptiſme to ſalvation, and danger of damnation if the Infant wanted the ſame.

4. For the increaſement of chriſtendome, Some chriſtians out of wordly wiſdome and a wearineſſe to ſuffer, I doubt not about the times of Austin or a little before brought it into the Church, but onelyonly as a tradition.

Argument, 12. From the univerſall practiſe, not only in the times of the Apoſtles but in following times, wherein we finde perſons only Baptiſed after they beleeved.

For the Apoſtles times we ſee, Acts. 2.38. Repent and be Baptized, Matth. 28.19. Make diſciples all Nations Baptizing them, Mat. 16.16. Whoſoever beleeveth and is Baptized ſhall be ſaved, Iohn 3.5. Except a man be borne againe of water and of the Spirit, he ſhall not enter into the Kingdome of God, Acts. 18.12. When the Samaritanes beleeved Philip they were Baptized, Acts 8 37. If thou beleeveſt its lawfull, Acts 10.47. Can any man forbid water, that theſe ſhould not be Baptized, that have received the Holy Ghoſt as well as wee; Lydia, Act. 16. The Jaylour v. 34. The Cothians, Act. 18.8. Act. 19.5. Rom. 6, 3, 4, 5. Gal 3.37. Col. 2.12. Heb. 10.22. 1 Pet. 3.21. This book of the Acts of the Apoſtles ſets down the Hiſtorie and practiſe of the churches in the beſt and pureſt times.

Object. But we cannot tell out of Antiquity when infants baptiſme came in, therefore it was Apoſtolicall.

Anſw. We can prove out of Antiquitie, when it was not in the church, even in Iuſtin Martyrs dayes, who is the ancienteſt father Extant, that I know of, who was not Spurious. Yet is it never mentioned, in his genuine workes, though he oft ſpeake of Baptiſme indeed in the ſuppoſitious book which is called, Quaeſtions & Reſponſiones ad Orthadoxos, it is once mentioned in theſe words. If infants dying, have neither praiſe nor blame by their workes, what difference in the Reſurrection betwixt them p. 26that have been Baptiz…d of ſome, and have done nothing, and thoſe that are not Baptized, and lik…wiſe have done nothing, to which the anſwer given is, The Baptized obtain… the go d things that come by Baptiſme, the others not, moreover, they are worthy of the good things that come by Baptiſme, by their faith th…t offers them to baptiſme.

foreignFor anſwer, the whole book, though it go under Ju…tins name, is forg…d as ap…ares by the 16. and 17. queſtions, alſo 139.14…. Where he hath th…e words, ſubſiſtences, Perſons, Trinity Vnity, which S…ulptotus in Ana… Iuſtini, cap. 11. Saith, he was ignorant of, in his former writings, and the Church of God was neceſſitated long after to uſe theſe words, moreover Sculptetus addes theſe words. I thinke no man will doubt that this treatiſe hath crept i…to the number of Juſtins writings, for qu…ſt. 112. The angell that ſpake to Jacob and Moſes, is ſaid to be a created angell, but in the diſputation with Tripho the Jew, which is confest to be his owne, that angell is ſaid to be the Son of God, again in the 82. and 86. questions, Origen is cited for the expoſition of certain Hebrew names, when he lived a matter of 80. yeers after Juſtine. So queſtion 127. the Manichees are cited, who ſprung not up till 130. yeers after Juſtine, ſo queſt. 75. that the ſoules are kept in places worthy of them, till the day of the reſurrection how doth it argee with thoſe things which the true Juſtine write…, in his Oration to the Greeks, viz. The ſoul being fred from evills goes to him that made it: there are other reaſons to be ſeen in Sculpt…tus againſt this book.

2. In this p…int of infants baptiſme this place of Iuſtine is contrary to that which the true Istine writes, in his Second apologie for the chriſtans,foreign, &c. to the Emeperour Antoninus; where he ſaith, whoſoever are perſwaded and beleeve thoſe things to be true which are delivered and ſpoken of us, and receive that they can ſo live,—they are brought of us where there is water—and are waſhed in the Name of the Father, and Lord of all things, and our Saviour Ieſus chriſt, and the Holy Spirit. pag. 73. Editio Commelini; This book by all mens conf…ſſion was his own, for which he ſuff… red death, alſo pag 76. He ſaith moreover, We after this w…ſhing do bring the beleever now joyned to us to the brethren, as they are called, where they are gathered tog…ther to Common Prayers, and ſupplications both for themſelves, and the party Baptiſed, or inlightened, and for all others, and marke it in this Apologie, he ſets down the practiſe of the Church, both for word prayer and Adminiſtration of the Sacraments, and that ex Profeſſo. This is all that I can finde upon a diligent ſearch for Baptiſing infants in Iuſtine Ma…. ſo tha… it was not in the world in his time, and but once named in one book, which moſt falf…ly is attributed to him, and the contrary practiſe we ſee in the true writings of Iustin…, and this that I have ſpoken, I challenge any man to gainſaiy if he can.

p. 27And therefore, I wonder how Mr. M. can uſe ſuch a confident aſſertion as he doth, when he ſaith, this priviledge of baptizing of ſuch infants,Mr. M. pag. 3. the chriſtian church hath been in poſſeſſion of for the ſpace of 1500. yeares and upwards, and for the confirmation hereof, he brings a quota… out of this ſpurious Book falſely attributed to Iustine Martyr, queſt. 56. the vanitie of which Book I have ſufficiently proved. We ſhall deſire him or any other to prove if he can, that in any place of Iuſtine Martyrs genuine Works, there is ſo much as the name of Infants Baptiſme, much leſſe the thing. I ſuppoſe he may as ſoon find a Dolphin in the woods, as finde any ſuch thing. Yea, we ſhall deſire him or any other if they can, to prove inſu…ts baptiſme out of Iuſtone Martyr, Ireniaeus, Origen, Clemens Alexandrirus, or Tertullian, which are the fathers next to the Apoſtles. (For the following Fathers, we do not regard their authoritie in this point, as being farre off from the Apoſtles times.) I ſuppoſe it will trouble any man to finde ſo much as the name, much leſſe the thing Save that Origen calls it a tradition, in Rom. 6. his words are. The church received a tradition from the Apoſtles, to give baptiſme to infants, for they to whom the ſecrets of divine myſteries were committed, knew that there were in all the natural filth of ſin, which ought to be aboliſhed by water & the ſpirit, whether this tradition of infants baptiſme waſhing away the naturall filth of ſin, be to be conjoyned in equality of power with thoſe traditions the Apoſtle mentions, 2 Theſ. 2.13. I appeal to Mr. M. Mr M pag. 4his own conſcience. Beſides, why the word foreign, which is tranſlated, Ordinances; 1 Cor. 11.2. ſhould be here tranſlated, Traditions, I ſee not; the word being in every tittle the ſame, it ought to have been tranſlated Ordinances here, as well as there: Such ordinances of the Word, as the Apoſtle in his preaching as well as his writing had ſet them in, of theſe he ſaith, foreign, hold theſe ordinances with all your power, theſe kind of reaſonings do not edifie, but make way for the Popiſh deluſions of written and unwritten word. And whereas M. M. addes, pag. 4. that Origen calles it a tradition received from the Apoſtles; I anſwer, many things are falſly attributed to the Apoſtles; as the Apoſtles Creed, and that Book called Canones Apoſtolorum, neither of which Luke mentions in the Acts of the Apoſtles, no more then he doth this tradition of baptiſing infants. …ſidore as Gratian cites him Diſt. 16. ſaith, the canons were made by hereticks, and put out under the Apoſtles name. And indeed there are many things in them quite contrary to the Apoſtle doctrine. O ſia…d…r ſaith l. 3. c. 3. Its certain theſe canons were not compoſed by Chriſts Apoſtles. Therefore we muſt not lay any great weight upon Origens calling infants baptiſme a tradition received from the Apoſtles.

So CLEMENS ALEXANDRINVS, We being dipt are inlightned, we p. 28being inlightned are adopted for ſons, foreign, …c. Peda…o… l…b 1. …ap. foreign, &c.we being adopted are made perfect, being perfect we are made immortall. And then he addes, this work (meaning Baptiſme) is called diverſty; viz. 1. a waſhing whereby we wipe away our ſins; 2. Grace whereby the puniſhments due to our ſins are forgiven. 3. Inlightning, whereby we behold that holy and wholeſome light.

Further, ibid. pag. 95. Moreover theſe bonds (ſpeaking of ignorance and ſin) are moſt ſpec…tily forgiven by mans faith, but by Gods grace, that is to ſay, when ſins are forgiven by one Paeomian medicine, that is to ſay, the baptiſme of the word, therefore we waſh away all our ſins, and forthwith we are no m…re wicked, for this is one grace of illumination …r Baptiſme, that there are not the ſame manners that were before we were waſhed.

Alſo pag. 96. ibid. he ſaith, We repenting of our ſins, and renouncing their diminutions, being purged from our dregs by baptiſme alſo, have recourſe to that eternall light, as children to their father: By which it appeares in Clemens his time, repentance went before baptiſme.

So Baſil. cont. Eunomin. lib. 3. Qui enim gratia divinus efficitur, &c. For he that is made godly by grace, is changeable by nature, ſometimes by negligence falling from goodneſſe; but that doth plainly reſiſt the tradition of wholeſome baptiſme, for baptiſme is the ſeal of faith, but faith is the confeſſion of the Dietie; for firſt he ought to believe, and after to be ſealed with baptiſme. Pag. 24. Alſo Fol. 107 Baptiſm therefore is the forgiveneſſe of the debt of priſoners, the death of ſin, the regeneration of the ſoul. How can this be affirmed of infants? And ſpeaking of perſons of wicked men, he ſaith Pag. 15. I will rowl in mire after the manner of hogs, I will walke deceitfully, ſwear, lye, and then when I am full with evils, I will ceaſe and receive baptiſme: Which ſhowes at what time perſons were wont to be baptiſed, not in their infancie, but when they were men.

For Mr. M. …. M. …g. 44.his place out of Irenaeus adverſus haereſes, lib. 2. there is not in that place the leaſt tittle concerning any kinde of Baptiſme, neither of infants or any other, as I can declare upon a diligent ſearch, the place makes more againſt him then for him.

Tertull. de Baptiſmo adverſus Quintill, Editio de la Cerda, vol. 2. p. 153. There is nothing ſo hardens the mindes of men, as the ſimplicitie of Gods workes; that a man without pompe and coſt let down in the water, and betwixt a few words dipt, riſeth again &c. Obſerve he ſpeakes of a man, not of an infant. La Cerda on theſe words (in aqua demiſſus) obſerves, that in time paſt baptiſme was celebrated by dipping, though he after addes, baptiſme was conferd on ſick perſons by ſprinkling.

Ibid. cap. 13. Lex tingnendi (to uſe his own word) the Law of dipping is impoſed, and the form preſcribed, go ye teach all nations dipping them p. 29in the Name of the Father, Son, and holy Ghoſt; to this law is that definition compared, unleſſe a man be born again of the water and of the ſpirit, he ſhall not enter into the Kingdome of heaven, he hath bound faith to the neceſſity of baptiſme, therefore all beleevers from thence were baptized, and then Paul when he beleeved was baptiſed. Where obſerve, firſt dipping was ſet down by a Law. 2 He bindes faith to the neceſſitie of baptiſme. 3 He ſaith, therefore all beleevers from thence were baptiſed, mentioning none elſe.

But moſt fully he ſaith, cap. 18. For every perſons condition, diſpoſition, and age, the delay of baptiſme is more profitable, eſpecially about little ones, for what need is there that Sureties ſhould be hazarded, who by their mortality may fail of their promiſes, and be deceived with the going forward of an evill towardlineſſe — Let them come whiles they are young, whiles wherein they come they are taught, let them become chriſtians when they know Chriſt. Alſo, a little after he ſaith, ſhall it be done more warily in ſecular things, that to whom earthly ſubſtance is not committed divine ſhould be committed; they ſhall know to beg ſalvation, that thou mayeſt ſeem to give it to him that askes it. In the ſame chapter he ſaith further, For no leſſe cauſe unmarried perſons are to be delayed, in whom the tentation is prepared, &c. If any one underſtand the right baptiſme, he will rather fear the obtaining then the delaying.

1 Where obſerve he ſaith, for every perſons condition diſpoſition and age, the delay of baptiſme is more profitable, much more for infants.

2 He ſaith, let them become chriſtians when they know Chriſt, this cannot infants do.

3 He ſaith we will not commit earthly ſubſtance to little ones, and ſhall we commit divine?

4 It muſt be given to them that aske it, therefore not infants.

5 He would have married folkes delayed, becauſe of the ſtrength of tentation in them.

6 He ſaith if any one underſtand the weight of baptiſme, he will rather fear the obtaining then delaying, therefore little did he think it lawfull to baptiſe infants.

Alſo in the 20. chapter of the ſame Book he ſaith, it behoves them that are about to enter into baptiſme, to pray with frequent prayers, faſtings, kneelings and watchings, and with the confeſſion of all their ſins paſt; this cannot infants do.

Chryſoſtom. ad pop. Antioch. tom. 1. hom. 21. pag. 267. Edif. purif. foreign Wherefore I have ſpoken before, and now ſpeak, and will not ceaſe to ſpeak, if any p. 30one have not corrected the tranſgreſions of his manners and hath not mad… ver…ue eaſie …o himſelfe let him not Baptized.

For CYPRIANS authority whereas Epiſt. 59. a certain Biſhop named Fidus, maintained that infants w…re not to be baptized till the eighth day, there was a Counſell of 66. Biſhops that met together condemning Fidus his opinion, yet …pproving infants Baptiſme, but two things are to be conſidered. 1. The weakneſſe of the grounds; 2. The errors that came along with it that no man hath cauſe to triumph in their authority.

The grounds of Cyprian and his 66. Biſhops were;

1. T…e ſon of man came not to deſtroy ſoules but to ſave, therefore ſo far as lies in us no ſoul is to be deſtroyed,

2. God ſhewes himſelf a like father to all, to the obtaining of the heave…ly grace.

3. If forgiveneſſe of ſins bee given to greateſt ſinners (that moſt ſin againſt God) when they beleeve, and none of them are hindered from Baptiſme and grace, much leſſe ought infants to be hindred, that being newly borne have ſinned onelyonly by Originall ſinne, and ſo much the more becauſe not his own but other mens ſins are forgiven to him. T…eſe were the cou…ſels Reaſons: Cyprianus, & Collegio, 66. Fido fratri de B…ptiz…ndis infantibus, Epiſt. 59.

Now for the Errours about Baptiſme they were many: As,

1. That the Holy Ghoſt was received by baptiſme, expounding Joh. 4 He that drinketh of the water that I ſhall give him, of the water of Baptiſme: Epistola Caecilio De Sacramento dominus calicis, pag. 147. The ſigning with the ſigne of the Croſſe. lib. 4 …p…ſt. 56. ad Thibarianos, So they thought that he who baptiſed could give the holy Ghoſt, and if the Prieſt o… Presbiter could not give the Holy Ghoſt, then he could not baptiſe, Epiſt. 70. ad I…nuarium & Epiſcopos Nilmidas de Baptizandis haereticis. Yea then they joyned Unction with Baptiſme, that he that was anoynted therewith might become one of Gods Anointed. Ibid. And for the Signe of the Croſſe, ſeverall times, more eſpecially in this Epiſtle, de lapſis, he ſai…h, The forehead pure with the ſigne of God could not bear the ſigne of the Devill. It would be too long to tell of other groſſe errors, as that only baptized perſons eſcape eternall puniſhents. That Originall ſin is done away by it, and that actuall ſins ſprouting up, Originall ſin is not after to be imputed, &c. By all which, wee may ſee what heed we may give to Cyprians time when they were ſuch groſſe errors about Baptiſme. And yet but in one Epiſtle do I finde mention to be made of infants baptiſme, which the forementioned Epiſtle to Fidus, which may not without ſome grounds be ſuſpected to be ſuppoſitions.

p. 311. IAMES PAMELIUS that wrote the Annotations upon this Epiſtle cannot finde of what place Fidus was biſhop.

2 The weakneſſe of the fore-mentioned arguments, not likely to come from a Councell of 66. Biſhops.

3 There is no mention at what place this Synod of 66. Biſhops ſh u…d mee…. But ſuppoſe this Epiſtle were not feigned, among all other corruptious, Infants in CYPRIANS time pertook of the Lords Supper; yet will not any allow this. CYPRIAN in his Epiſtle de lapſis, ſpeaking of the wickedneſſe of thoſe that ſacrificed at the heat…e… Altars, that they ſacrificed their faith their hope in thoſe deadly fires, aggravates their ſin that their infants they carried in their armes or led in their hands, loſt that which they had gotten in the beginning of their birth: when the day of judgement comes they will ſay, we have done nothing, neither did we leaving the Meat and Cup of the Lo…d, haſten willingly to prophane defilements; others treacherie hath deſtroyed us, we perceive our parents were our murtherers.

4 It appeares it was feigned, becauſe it was ſo contrary to the doctrine laid down in Tertullian, whom Cyprian as I ſuppoſe the learned know, did in his workes very much imitate, that he called him his Maſter; Da mihi Magistrum, was Cyprians ſpeech of Tertu…lian.

5 It appears from Baronius teſtimony, that Cyprian was againſt it. Baron. Annal. Eccleſ. tom. prim. A. 53. pag. 398. who ſ…ith. If Cypri…n had been ſure that that had been an Apoſtolicall tradition (ſpeaking of infants baptiſme) and not contrary to holy Scriptures is by ſound and ſincere opinion, without doubt he had reſted.

Bernard. ſerm. 65. ſuper cant. pag. 144 Speaking of ſome Chriſtians that oppoſed the popiſh ſtream, he faith; They laugh at us be becauſe we baptiſe infants, becauſe we pray for the dead, becauſe we require the prayers of S…ints. This I adde for illuſtration, not regarding any authority after the firſt 300. yeares.

Anſwer to the objections brought for infants Baptiſme.

Obj. 1. As the infants of Jews were circumciſed, ſo the infants of Chriſtians are to be baptiſed.

Anſw. We deny the conſequence;

1 Becauſe there are two Covenants eſſentially differing, Jer. 5.1 32.33. I will make a new Covenant, not according to the covenant I made with th…m when I brought them up out of the Land of Egypt, therefore their ſ…a…s ought to be eſſentially diver. The firſt Covenant was carnall typi…all, as appeares Jer. 11.7.8. verſ. 6. God bids them hear the words of …is Covenant and do them. And verſ. 7. I earneſtly proteſted unto your Fathers, in the day that I brought them out of the Land of Egypt even p. 32unto this day riſing early, and proteſting ſaying, obey my voice, yet they ob…yed not nor inclined their ear, therefore I will bring upon them all the words of this covenant, which I commanded them to do, but they did them not.

2 Then the Lords Supper ſhould be given to infants, becauſe they all pertook of Manna and the Paſchall Lamb. If it be ſaid they are kept off from the Supper becauſe they cannot examine themſelves, ſo are they to be kept off from baptiſme, becauſe they have not faith, repentance, nor the covenanting of a good conſcience, 1 Pet. 3.21.

3 Circumciſion was commanded as well to reprobates as to the elect, Gen. 17.10. Every man childe among you ſhall be circumciſed; among which were many reprobates. Eſau af…er God had ſaid, The elder ſhall ſerve the yonger, Gen. 25.23, which the Apoſtle applyes to reprobation, Rom. 9.12. was circumciſed. So Iſhmael, after God had rejected him in reſpect of ſpirituall bleſſings, Gen. 17.20. yet verſ. 23. he Was circumciſed, and ſo were all that were born in his houſe, or bought with mony. So that circumciſion was to be adminiſtred to reprobates as well as godly, but baptiſme is to be adminiſtred onelyonly to thoſe that repent and believe.

4 Baptiſme and circumciſion do much differ. Firſt, as circumciſion was to be done the 8. day, Baptiſme any day. 2 Circumciſion was onelyonly on the males, this on males and females. Circumciſion done by the parents to the children; by the father as Abram, by the mother as Zipporah. Circumciſion belonged onelyonly to the nation of the Jewes, baptiſme to the believers in all nations. So in ſignification, circumciſion ſigned a right to Canaan, baptiſme ſignes a right to the death and ſatisfaction of Chriſt. So in duration, the one was to endure to the end of the Jewiſh nation, the other to the end of the world. And though circumciſion be cald an everlaſting covenant, yet the Schooles diſtinction is known, aeternum ſuis and aeternum dei, Exod. 21.6. His maſter ſhall bore his eare, and he ſhall ſerve him for ever. Exod. 28. 43, It was a ſtatute for ever, that Aron ſhould have his linnen breeches on, when they came to miniſter in the holy place. See Exod. 30.21. Levit. 6.18.22.7.34.36 10.15. Num. 18.11. Exod. 40.15. Their anointing ſhall be for an everlaſting Prieſthood. So that ever and everlaſting in the Old Teſtament are taken for length of time, or the continuation of a thing.

5 Circumciſion was a profeſſion of the obſervation of the Law. Rom. 2.25. Circumciſion verily profiteth if thou keep the Law, but if thou be a breaker of the Law, thy circumciſion is made uncircumciſion. q. d. They being not able to keep the Law, they were no leſſe miſerable then the Gentiles. For the Apoſtles ſcope is to humble the Jewes, who doted p. 33upon outward priviledges. Gal. 5.3. Every man that is circumciſed is a debtor to do the whole Law. Now to be a bond to keep the whole Law and to be a ſeal of grace and remiſſion of ſins, are two contrary things. Gal. 6.13. Neither they themſelves who are circumciſed keep the Law. q. d. The uſe of circumciſion in the Jewiſh Church, to binde the keeping of Moſes Law, Acts 15.5. The Jewiſh brethren commanded to circumciſe them, and to keep the Law of Moſes. So verſ. 24, There were ſome that troubled you, ſaying that you ought to be circumciſed and keep the Law: ſo that keeping the Law is ſtill joyned to circumciſion. So that if you ask what circumciſion was, it was the profeſſion of the obſervation of the Law; but baptiſme ſignifies forgiveneſſe of ſinnes, death, buriall, and reſurrection with CHRIST, which is a thing of another kinde.

6 Circumciſion differs from baptiſme, 1 in the matter, cutting in the fleſh being the matter hereof, which left a ſenſible ſigne in the fleſh, which the infant when he was grown up could behold all the dayes of his life. But dipping in the water is the matter of baptiſme, which leaves no ſenſible ſigne in infants; and therefore in reſpect of them cannot be a Sacrament.

2 In reſpect of form of words, becauſe in circumciſion there are no words recited as in baptiſme, the Miniſter ſaith, I baptiſe thee; therefore perſons baptiſed ought to be capable of reaſon, that they may underſtand thoſe words, and forme their thoughts unto the death and reſurrection of Chriſt.

7 It followes not becauſe of the difference in reſpect of the viſible church in the time of the Law, and the vſible churches under the times of the Goſpell, which differ.

1 In mater, the matter of the viſible church of the Jewes, was the whole nation of the Jewes good and bad; the matter of the Chriſtian church, are thoſe that profeſſe faith and repentance.

2 In the form of inrightment, Circumciſion in the fleſh gave a perſon inrightment to the viſible church of the Jews, but now circumciſion of the heart (at leaſt in profeſſion) is required, to make a man a member of the viſible church.

3 In kinde of worſhip, the Jewiſh worſhip and Prieſthood, and day of worſhip, and maintainance of Officers, that is tithes are put to an end, therefore there is an end of the viſible Church then, and inſtead thereof in the viſible churches now there are Miniſters to preach and baptiſe, there is alſo a new worſhip, and a new day of worſhip, and a new way of maintainance of Officers. Now there being a change of the Ordinances and government of the viſible church, it is a folly to argue from circumciſion to baptiſme.

p. 348 The Sacraments of the new Teſtament cannot be proved, but by the Scripture of the new Teſtament; therefore that conſequence which is drawn from the old Teſtament, is abſurd.

Obj. 2. They that are in covenant, they muſt be ſealed with the ſeal thereof: but infants of believers are in covenant.

Anſw. We deny the propoſition, for the covenant in times paſt belonged to the females of the Jewes, yet were they not to be ſealed with the ſeale of the covenant for want of a command, to ſay they were circumciſed in the males is a miſtake; for

1 In nothing ſave marriage two ſhall be one fleſh, but this was a ſtate of infancy not of marriage. 2 whereas ſome alledge the Jews were called the Circumciſion, it is onelyonly as other denominations are from the better or greater part as Exod. 9.6. all the cattell of Egypt dyed, yet verſ. 25. there were cattell left.

2 I anſwer to the aſſumtion viz. infants of godly parents are in Covenant therefore to be baptized: Then this Covenant is either the Covenant of grace made with the Elect, or ſome outward Covenant, it is not the Covenant of grace made with the Elect; for

1 Thoſe that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant, but thoſe that are children of godly men doe oft fall out of this Covenant, and prone to be wicked: therefore the Covenant of grace God makes with the Elect cannaot be meant.

2. The Covenant of grace with the Elect hath ſundry branches not competible unto all the ſeed of godly men, nor none but the Elect among the which the Church cannot tell who they be, as that their iniquities ſhall be forgiven then Jer. 31.33.34. Eſa. 59.21. that they ſhall be all taught of God, &c. Therefore it cannot be affirmed that infants of godly parent or parents much leſſe of the infants of a whole Nation that they are in any ſuch Covenant.

Or elſe this Covenant is outward, and ſo the bond on Abram and his ſeedes part, is circumciſion, Gen. 17.10. This is my Covenant which you ſhall keep betwixt me and you, and thy ſeed after thee, every man childe ſhall be circumciſed ſo, Acts 7.8. and he gave him the Covenant of Circumciſion, and ſo Abraham begat Iſaac.

Anſw. 1. If circumciſion be the covenant it ſelf, and ſo the Covenant be outward, then is the land of Canaan onelyonly the counterpart of this covenant, as appears Acts 7. firſt 8. verſes.

2 Thoſe that alledge this, muſt diſclaim circumciſion from being the ſeal of the righteouſneſſe by faith, as they alledge; for the righteouſneſſe by faith is the covenant with the Elect. Alſo they muſt ceaſe to flye betwixt two lurking holes, ſometimes to ſay circumciſion is a ſeal of the p. 35covenant made with the Elect which is the ſame in all ages, and when they diſpute in another place, they onelyonly make it an outward covenant.

3 Baptiſme is no outward covenant, and therefore cannot ſucceed circumciſion in any ſuch Identity, but is a ſigne or ſeal of an inward covenant, viz. death, buriall, and reſurrection with Chriſt. Paul for all he was borne in the jewiſh covenant, and circumciſed the eighth day, yet did not Ananias nor himſelfe thinke this enough, but he was baptized, Acts 22.16.

4. There is but one Covenant under the new teſtament, the lawes whereof are writ in the hearts of beleevers. Heb. 8.6. Its called a better covenant, and verſ. 8. a New covenant, in the ſingular number, not covenants, and thoſe that are in it have their ſins forgiven.

Thoſe that urge circumciſion to be a ſeale of the Covenant of grace, and ſometimes urge it to be the covenant it ſelfe, they run upon this abſurdity, that they make the covenant and the ſeal to be one and the ſame thing in number, which is impoſſible.

Object. But its ſaid, Gen. 17.7. I will be thy God, and the God of thy ſeed. If there were any diſtinct covenant made with Abraham, it is only the ſame in reſpect of ſpirituall reference which was made with Noah, Gen. 6.18. Chap. 9.10.11, 12.

Anſw. There the new Covenant is promiſed but not covenanted, which promiſe before was made to Adam, Noah, Abraham, Gen. 12.3. Ier. 31.31. I will make a new covenant with the houſe of Iſrael, not according to the covenant I made with their fathers, and verſ. 33. This ſhall bee the covenant, I will put my law in their inward parts; Hee ſaith not, I have made a covenant, but I will make a new Covenant which was made good at the death of Chriſt, as the Apoſtle makes it appeare. Heb. 8.9.10 repeating this place of Ieremie, ſo verſ. 11.12, 13. 2. Abraham had but three ſeeds, viz. 1. Chriſt, Gal. 3.16. Now to Abraham and his ſeed were the promiſes made, he ſaith not, and to ſeeds, as of many, but as one, and to thy ſeeds which is Chriſt.

2. The carnall Jew, ſo we Gentile cannot be the ſeede.

3. Beleever of Iew and Gentile we Gentiles come to be the ſeed only this way Gal. 3.29. If ye be Chriſts then (and not till then) are ye Abrahams ſeed and heirs according to the promiſe, Gal. 4.28. Now we brethren as Iſaack was, are the children of promiſe; Which was only by Iſaacks faith looking on the promiſed Meſſiah, and ſo we;

Now many miſtake, beſides theſe three ſeeds (which are all the ſeeds the Scripture names) a fourth ſeed, that is, the ſeed of beleevers, unto which they thinke God will be a God becauſe they are ſuch, which cannot p. 36be becauſe many of them prove wicked, and none of them for the preſent appeare to be Godly.

Object. 4. Baptiſme ſucceeded Circumciſion, as an initiating ſigne, Col. 2.12. For the Colloſſians objected this, if Circumciſion be aboliſhed then we Chriſtians have no outward ſigne at all to confirme unto us Chriſts ſatisfaction, where by the mindes of beleevers may be confirmed and parſwaded that they are partakers of the Spirituall benefits in Chriſt: Now if baptiſme ſucceed circumciſion as an initiating ſigne, then as infants were the circumciſed, ſo infants ſhould be now baptized.

Anſw. 1. We deny the conſequence, for thoſe in Coloſſe that were baptized were not infants but grown perſons that were circcumciſed with the circumciſion wade without hands, and had faith tbrough the operation of God.

2. We deny there was any ſuch ſcruple in the Coloſſians, 1. Becauſe had there been any ſuch ſcruple, the apoſtle would have given ſome intimation thereof, or preparation thereto in words preceding, but he ſpeakes not one word tending to any ſuch thing; 2. becauſe he was not come to a period in anſwer to the circumciſion teachers, and did not come to a period, till the end of this 12. verſe, therefore could not bee upon any other ſubject in this verſe then he was in the former, and ſo much the word Alſo proves, and the appoſition of buried, circumciſed, and riſen again, proves it.

3. Becauſe the Colloſians had baptiſme already being buried and riſen again with Chriſt therein, therefore they could not reaſonably object that the circumciſion teachers would aboliſh baptiſme, nor could they ſay what ſhall we do for an initiating ſigne to confirme our faith, for they had baptiſme already.

3. But ſuppoſe it were granted that baptiſme did ſucced circumciſion as an initiating ſigne, yet where is there any ſuch thing in the text as this, viz. As Baptiſme ſhall ſucceed in the ſame latitude of infancie, of ſo much as Males, much leſſe of Females, which is the ſuppoſition endeavoured to be proved from the text, nay the contrary appears, that there were none but grown perſons becauſe, they are ſaid to have faith and buriall and Reſurrection with Chriſt, which could not in an ordinarie way be affimed of infants.

Suppoſe all the objectors premiſes were true yet all that can properly be deduced from it, is this, viz. That circumciſion was an initiating ſigne to the Iewiſh church, and Baptiſme is an initiating ſigne to the Chriſtian church, and hereof there would be no great contention.

4. The true connection of the words with the foregoing, is this; Paul having anſwered Philoſophy teachers verſe 9.10. The word, Alſo, p. 37ſhowes he comes to anſwere teachers who would have brought in circumciſion, to whom he anſwers adverſitively, whereas you would bring in circumciſion which is made with hands, we have a better Circumciſion made without hands, which conſiſts not of cutting off the bodily skin of the fleſh, but in putting off the body of the ſins of the fleſh, by the Circumciſion of the Spirit of Christ, and having laid downo the benefit or priviledge, verſ. 11. He comes further to confirme them in it, by the ſeal or inſtrumentall ſigne thereof, which theſe Colloſſians had already received, that is to ſay, by the ſeal or ſigne of baptiſme buried with him in baptiſme, wherein ye are alſo riſen again, &c.

Object. 5. If infants may not now be baptized, then are they deprived of ſome grace Circumciſion did conferre.

Anſw. No, For 1. Circumciſion did not bring any grace to the Jews, but was rather a yoke of a curſe, Acts 15.10, 11. Why tempt ye God to put a yoke upon the neck of the Diſciples, which neither our fathers nor we were able to beare. He ſpeakes of Circumciſion not as the falſe teachers would then have brought it in, but as it was conſidered ſimply in it ſelfe, in that he calls it a yoke, upon their fathers not able to be borne, who lived before thoſe falſe teachers were. What this yoke was, we ſee, Gal 5.3. to be debttors to keep the whole Law, and for failing in one point to be under the curſe Gal. 3.10. Deut. 27.26. and the Apoſtle verſ. 11. oppoſes the grace of the Lord Jeſus to this yoke.

2. It is not a benefit but a miſery for children to be baptized, for hereby they are apt to thinke themſelves Chriſtians when they are ſtrangers from Chriſt.

Object, 6. Vnleſſe infants be baptized they are excluded from the new Covenant but they are not excluded, Mat. 19 14. Of ſuch is the kingdome of God.

Anſw. 1. We deny the conſequence, for 1. The females of the Iewes were ſaved without Circumciſion, So Iob, Lot, So the Cananitiſh woman without baptiſme were in Covenant with Chriſt; 2. You thinke your infants not baptized are ſaved. 3. The Scripture no where ſets downe baptiſme as a gate to let in, or a condition without which we cannot partake of Gods covenant.

2. For the Aſſumption it followes not, becauſe Chriſt bad ſuffer thoſe little children, therefore that he would permit all from a particular to an viniverſall, theſe is no conſequence, becauſe it once rained Manna, and once water came out of the Rock, therefore it ſhall be ſo alwaies.

2. From a negative there cannot be drawne an affirmative concluſion, Chriſt did not baptize any, John 4.2. therfore we ought to baptize infants.

p. 382 Its probable the kingdome of glory doth in a great part conſiſt of ſuch infants, ſo dying in infancie through the free grace of God, and preſentment of the Satisfaction of Chriſts death to the juſtice of God, for Originall ſin, yet doth it not follow, they muſt be baptized: neither doe we know which will dye in infancy, free from actuall ſin, or which will live and grow up, and prove wicked therefore we cannot baptize any.

If it ſhould be concluded Chriſt laid his hands upon them, and bleſſed them, therefore wee ought ſo to doe the concluſion were probable.

4. Chriſt being God, and knowing all things, his divine nature might communicate to the Humanity, that to thoſe infants that were then brought and ſuch like as they were, the kingdome of God did belong, as knowing all things, he knew them to be elect, yet it followes not to other infants that the kindome of God ſhould belong, the greater part whereof grew up and proved wicked.

5. Of ſuch is the kingdome of God; there is a two fold ſuchneſſe, 1. Of perſon; 2. Of condition, no man can ſay, Chriſt ſpeakes of ſuchneſſe of perſon becauſe they are little ones, For the Indians and Mahamitans might come in ſo: but he ſpeaks of a ſuchneſſe; 1. Becauſe the word is a word of ſimilitude, he ſayes not foreign of theſe but foreign of of ſuch like is the Kingdome of God, that is of ſuch as are like in humility, &c. 2. Becauſe Chriſt, Mat. 18.4. drawes us to humilitie from the example of little children, 1 Cor. 14.20. In malice be ye children.

6. Had Chriſt uſed to baptize little children, the diſciples would not have rebuked them for bringing their children as wee ſee they do, Mat. 19.13.

Obj. 7. Little children receive the Kingdome of God, Mark 10.15. and Luke calls thoſe little children, infants: Luke 18.15. and both Mark and Luke have this ſaying, whoſoever ſhall not receive the Kingdome of God as a little childe, ſhall no enter into it, Chriſt ſaying, of little childe, or children, indefinitely, it may bee underſtood of all children, and ſo all children may be Baptized.

Anſwr. Three things are to be opened.

1. What Chriſt meanes by the Kingdome of God, I take it, Chriſt meanes the Kingdome of glory, though we will not much contend whether both Kingdomes be meant by the Kingdome of grace, and the Kingdome of glory, or whether the Kingdome of glory onelyonly, yet I rather thinke the kingdme of glory is here meant, for theſe reaſons.

1 Becauſe infants are not capable to underſtand the Laws of Chriſt, which God declares in the Kingdome of grace, neither are they able to p. 39to yeeld obedience hereto, but they are capable enough to receive the gift of heavenly glory.

2 Becauſe this Kingdome is a locall Kingdome, becauſe here is mention made of comming into it; the Greek word is foreign, which ſignifies a going into a place; but the Kingdome of grace is not a locall place.

2 What is meant by receiving, whoſoever ſhall not receive, &c. The Greek word is foreign, which ſignifies to receive that which another gives, its derived a foreign to give, & foreign to take, which is as much as to take that which another gives. So that whoſoever ſhall not receive, meaneth whoſoever ſhall not take from gift the Kingdome of God.

3 What is meant by little childe or children (for childe is put in the ſingular number, Mar. 10.15. and in the plurall number verſ. 16.)

Anſw. Little children or infants are to be conſidered two wayes;

1 Collectively and that two waies.

1 In an univerſall collection, for all infants that ſhall be born, whether they live or die; of theſe we cannot affirme Chriſts words to be truth, that theſe receive the Kingdome of God, unleſſe we maintain falling from grace that they once had received it, but were after faln from it, much leſſe can we affirme baptizing of them.

2 In partiall or diviſine collection, and that in a twofold reſpect.

1 For the kinde of infants or little children living ſo, our Saviours words would not be true. For many of them (yea even the infants of godly parents) grow up and prove wicked, and do not receive the kingdome of God, therefore it cannot be ſo taken, and we cannot know which will prove good or bad, that we may baptiſe or not baptiſe them.

2 In a partiall collection for all infants ſo dying; in this ſenſe Chriſts words would import, that all ſuch go to heaven, and ſo it would not follow that they ſhould bee baptiſed, becauſe wee know not certainly which will dye or live, and therefore though the dying infant go to heaven, yet can no Miniſter baptiſe it, becauſe he cannot know infallibly that it will dye till it be dead: nor hath the Miniſter any ſuch command ſo to do.

2 Singularly, Little children or infants are to be taken ſingularly, or individually, for ſome infant or infants which were then brought to Chriſt, whom Chriſt as God, knew to be elect; and of theſe our Saviour ſpeaks, and not indefinitely of all infants, when he ſaith; whoſoever ſhall not receive the Kingdome of God a little childe, ſhall not enter into it. And that Chriſt ſo meaneth, his ſpeech appears, by Mark. 10.14. Luke 18.16. where the words are, foreign, horum, hujuſmodi, of theſe, ſuch like, is the Kingdome of God, Chriſt pointing at them in reſpect of their p. 40humility and election to grace and glory,Reader, there being a miſta…e in the foregoing inſtead of infants, re…de, humilitie. not of their infancie, for many infants never receive heaven, and except we receive the Kingdome of glory as that little childe or children, we ſhall never enter into it.

Yet doth it not follow, that becauſe Chriſt revealed his fathers eternall love and good will to ſome infants that were brought unto him, and that heaven belonged to them, that therefore it ſhould belong to all infants in generall, or to all infants of godly parents, many whereof grow up and prove wicked. But all that probably followes is, that as thoſe infants that were brought to Chriſt, received heaven of free guift, as the word foreign to receive ſignifies (as was ſhown before) ſo all that come to heav…n, muſt receive heaven in the like manner of free guift, if ever they mean to come hither.

Mr. M. pag 15.Obj. 8. Acts 2.38.39. when Peter exhorted his hearers to repent and be baptiſed, he uſeth an argument from the benefit that ſhould come to their poſteritie; For the promiſe is to you and your children. Or as others frame the argument; As it is to a godly man, ſo is it to his children, but the promiſe belongs to a godly man, therefore it belongs alſo to his children.

Anſw. 1. The word children doth ſignifie in Scripture men, Mark. 10.44. the diſciples are called children, foreign, Children, how hard is it for them that have ri…hes to enter into Gods Kingdome, Joh. 8.39. If ye were Abrams children, you would do the works of Abram. Yea, the diminitive foreign, is attributed to men, Gal. 4.19. My little children of whom I travell in birth till Chriſt be formed in you.

2 This place is not a promiſe, but a proffer of a promiſe, to perſons not actually converted, but in a way of converſion, verſ. 37. they cry out what ſhall we do to be ſaved? Hence Peter tels them, verſ. 38.39. what they ſhould do, and after he had this and teſtified with many other words, verſ. 40. they beleeved. verſ. 41. Hence we cannot alledge, as it is to a godly man ſo is it to his children, becauſe theſe men were not yet converted perſons.

3 If there were any promiſe then, it muſt be either remiſſion of ſins, or the guift of the Holy Ghoſt, which muſt be made to godly men and their children. Had it been any other promiſe ſave remiſſion of ſins, it had not been a ſalve for the ſore of a guilty conſcience. verſ. 38. But this cannot be, becauſe many children of godly perſons prove wicked, which if they do, having formerly had a promiſe of remiſſion of ſins, and of the holy Ghoſt, then, 1. either God fals from his promiſe, which is blaſphemy to ſay, or 2. the childe is faln from grace, having formerly had the Holy Ghoſt, but is now wicked.

4 This promiſe was no more to theſe that were pricked at their heart, p. 41then it was, to them that were farre off, verſ. 39. The promiſe is to you, and to your children, and to all that were a farre off, whether a far …ff from you as the G…ntiles, or a farre off, from the promiſe, as men in the naturall ſtate, to them that are afarre off, as many as the Lord our God ſhall call.

The Apoſtle doth n t as the obje…tor ſuppoſeth, uſe an argument to his hearers to repent and be bap…ized, from the benefit tha… ſhould come to their poſterity, but anſwers a queſtion which troubled conſciences pricked for their …illing the Lord of life, made, viz. What ſhall we doe to be ſaved? to whom Peter ſaid, repent, and be baptized in the name of Christ, ſo re…iſſion… ſinnes, they farther ſcrupled, what ground have you for this? to whom Peter propounds the univerſallity of the promiſe viz.

It is …o you, to your children to all that are a farre off, even as many as God ſhall pleaſe in time ffectually to call.

They further ſcrupled we have contracted guilt on our children, by wiſhing Chriſts blood to be on them as well as our ſelves; to this Peter ſaith the promiſe is to you and your children.

6. There was none in that place was baptized, but they that gladly received the word; as appeares, verſ. 41. It is not ſaid they and their infants, or children, but onelyonly they that gladly received the word.

Obiect. 9. The parents faith is ſufficient to receive baptiſme.

Anſw 1. The iuſt muſt live by his owne faith, Hab. 2.4. The righteouſn…ſſe of the righteous ſh…ll be upon him, Ezek. 18.11.

2. What did Iſaacs faith profit Eſau, or Iehoſophats faith Iehoram?

Object. 10. Baptiſme and circumciſion are eſſentially the ſeales of faith, Rom. 4 11. Therefore baptiſme ſucceeding in the roome of circumciſion, ought not to be denied to infants, although it be the baptiſme of faith, and rep…ntance.

Anſwer.

1. We deny that Circumciſion was an univerſall ſeale of faith, but was onelyonly an individual ſeale, of the individuall faith of Abraham, as appeares out of the text.

2. foreign The word tranſlated ſeale, ſignifies a ſigne in the firſt place; …t alſo ſignifies a marke ſeale upon any thing, to know it is as well as a ſeale, and ſo the meaning may be, God would have Abraham circumciſed as a note of his faith, and a memoriall and eternall monument of his fame, that he was the firſt circumciſed perſon of that nation, yet doth it not hence follow that it was the ſeale of the righteouſneſſe of faith, either to Abraham, or his ſeed.

3. Suppoſe Circumciſion were the ſeale of faith abſolutely, and were p. 42adminiſtred to the Jewiſh infants, yet was it ſo done, becauſe it was ſo commanded of God; in like manner, the baptiſme of faith and repentance were to be adminiſtred to infants, if it were ſo commanded in the Goſpell, but there is no ſuch thing commanded.

4 Abram received not the ſeal of the Covenanant before he firſt beleeved, now we are the ſpirituall ſons of Abram as believers, not as carnall diſcending from his loynes; therefore we ought firſt to believe before we receive the ſeal of the new Covenant.

5 Should we grant the argument, yet hence none ſhould be baptiſed but thoſe that were grown perſons, and had the righteouſneſſe of faith as Abram had at this time when he was circumciſed, neither of which are compatible to infants of dayes: Its abſurd to think that baptiſme ſhould ſucceed circumciſion in reſpect of infancy, which is not here mentioned in the text, nor now was not the age of Abraham; and yet that it ſhould not ſucceed it in what is mentioned in the text, that is, in being a ſeal to the righteouſneſſe of faith or grace received in an adult perſon.

6 The ſcope of the place is this, viz. As the Apoſtle had given a comfort to the beleiving uncircumciſed Gentiles, that by the example of the ſame righteouſneſſe of faith, which was reckoned to Abram in uncircumciſion, righteouſneſſe ſhould be reckoned to them, verſ. 9, 10. So he gives a conſolation not the barely circumciſed, But to the believing Iewes who walke in the ſteps of Abrams faith, verſ. 11.12. That in like manner righteouſneſſe ſhould be imputed unto them. But what doth this conduce to the baptiſing of infants?

1 Cor. 7.18.1 Cor 7:18Obj. 11. Holy perſons are to be baptiſed, but infants are holy, ergo.

Anſw. 1. To the propoſition I anſwer;

1 Holy perſons endued with a holineſſe known to the Church, ought to be baptiſed, but the Apoſtle here ſpeaks of an outward holineſſe, common to the Reprobate as well as the Elect; for ſuch a holineſſe we ſee Heb. 9.13. The bloud of Buls ſanctifieth to the purifying of the fleſh.

2 To the aſſumption I anſwer;

1 Children in this Text are not holy with an holineſſe diſtinct from Idolaters, as appeares in the repetition of the word ſanctified.

2 Though they were holy perſons, yet are they not to be baptiſed;

1 Becauſe there is no command for baptiſing of them.

2 Becauſe this holineſſe muſt be either inward and inherent, which is unknown to the Church, and ſo the Church hath nothing to diſpenſe baptiſme; or elſe it is outward, and ſo the Church cannot diſpenſe baptiſme, becauſe baptiſme is not a ſigne of outward holineſſe, but of the fellowſhip which the Church judgeth the baptized perſon to have in the death, buriall, and reſurection of the Lord Jeſus; Here is a full anſwer p. 43to the argument, and I need not meddle with what holineſſe is here meant. Yet will I ſpeak a little of it, ſuppoſing that my anſwer given already is ſufficient, ſhould I ſay no more.

To open which, conſider theſe things;

1 The occaſion of theſe words. Some Corinthian Believers ſcrupled, whether they might live with their unbelieving yoke-fellowes? verſ. 1. compared with verſ. 12. To this the Apoſtle ſaith, Let not the Believer put away the unbeliever.

2 Of what holineſſe doth the Apoſtle ſpeak of?

Anſw. I will ſhow;

1 Negatively, of what holineſſe the Apoſtle did not ſpeak of.

2 Poſitively, of what he doth ſpeak of.

1 Negatively, he ſpeaks not of any covenant holineſſe which we partake from Abram.

1 Becauſe it doth not agree with the context; for the queſtion was not, after what way man woman or childe become holy? But whether a Believer or an unbeliever might live one with another in marriage? To which the Apoſtle anſwers affirmatively, they might live together; and gives a reaſon verſ. 14. For the unbelieving husband is ſanctified in the wife. This word For, tels us it is a reaſon.

2 If the childe be holy with a covenant holineſſe, then is the wife holy with covenant ſanctification; ſo the wife though a Heathen, belongs to the Covenant of grace.

3 If there ſhould be any covenant holineſſe conveyed to Gentiles, it muſt be by our being Abrams ſeed; but this is onelyonly by faith, Gal 3.29. If ye be Chriſts, then are you Abrams ſeed.

2 Poſitively: What holineſſe is here meant.

Anſw. A civill holineſſe:

1 Of matrimoniall inſtitution, wherein God appointed man and wife to live together, which is called, a Holy State; in oppoſition to fornicators, 1 Theſ. 4.4, 5. Poſſeſſe his veſſell in ſanctification, not in the luſt of concupiſcence.

And alſo, becauſe of the holy perſon who inſtituted it, and the holy end whereto it was inſtituted.

Reaſons why this holineſſe is here meant;

1 It agrees with the context, he bid them dwell together, verſ. 12. Now what more favourable reaſon can there be to the binding of a Believers conſcience, then Gods inſtitution.

2 Becauſe ſuch an holineſſe muſt be meant, as could befall an unbeliever, for the unbelieving man or woman is ſanctified with his holineſſe, and yet remaines a privative unbeliever, that had not acknowledged the p. 42duplicate page p. 43duplicate page p. 42duplicate page p. 43duplicate page p. 44faith in an hi…toricall a…ſen…, now a covenant holineſſe could not befall ſuch a perſon, being every way a ſtranger from the covenants of promiſe, but a holineſſe of matrimoniall inſtitution, may well befit ſuch.

3 Becauſe this holineſſe hath a proper influence upon the children, to make them in ſome ſenſe holy, Mal. 2.15. The children of one man and one woman, are called a godly ſeed; So the Apoſtle here argues from contraries If your marriage w…re not holy by Gods inſtitution, then your children born in the bloud of marriage were unholy; but you have no thought of putting them away or leaving them, therefore muſt you think your own marriage lawfull, which make… your children ſo to be. For the riſe of this Corinthian ſcruple no man can tell the ground of it, therefore in vain do they carry it to the time of Ezra; The Text is ſilent of the riſe of it.

4 Whereas ſome Corinthians ſcrupled living with an Heathen yoke-fellow, the Apoſtle ſhewes that they might live lawfully together now, which they could not do under the Law, Deut. 7.4. If …he Jewes had taken wives among the Heathen, they were to put them away. Ezra 10.3. But now under the Goſpell it is otherwiſe, Acts 10.15. A Heathen was now clean to a Chriſtian.

2 Holineſſe that may be meant is a holineſſe of education; when the believer and u…believer lives together, the children are in a way of being brought up godlily, whereas if they part one from another, the unbeliever will be apt to get ſome of the children, and then they will not be brought up holily. And ſo Eſtius and Gorranus (otherwiſe) that is to ſay, if you depart one from another (your children) now born (ſhould be unclean) that is remain in unbelief, following the greater part; which then were unbelievers: (but now) if you remain together (they are holy) that is, they are in a way to become Chriſtians.

(Again we deny the conſequence, for thoſe 1 Cor 7.14. were not holier then thoſe infants brought to Chriſt, Math. 19.14. yet would not Chriſt baptiſe them, for Chriſt baptiſed not: Joh. 4.2. and if thoſe that had right to the Kingdome by Chriſts own confeſſion were not baptiſed, much leſſe others.)

Obj 12. The holineſſe of Abraham, Iſaac, and Iacob, redounded to their poſterity, Rom. 11.6. If the fi…st fruits be holy, the lump is alſo holy. Therefore Chriſtians being taken into the ſame body, the ſame holineſſe will befall all their poſteri…ie.

Anſw. 1. If it were granted that there were ſuch an holineſſ… in Chr… ſtianity, yet ſhould not their infants be baptiſed, becauſe the females of the Jewes were partakers of the ſame holineſſe, yet were not circumciſed; for want of a command.

p. 5452 It ſhould thence follow, that there ſhould be a Catholike viſible Church, into which the Gentiles ſhould be planted.

3 The Gentiles are not planted into the root but onelyonly by faith; therefore not the unbelieving Gentiles, but believers among the Gentiles, are planted into Abraham.

4 The Apoſtle therefore ſpeakes onelyonly of the Jewiſh off-ſpring, and not of the Gentiles: And although the Jewes are brought into one body, and the mi…dle wall of partition is broken down, Epheſ. 2.14. It is to be underſtood of believing Jewes and Gentiles, united in Chriſt by myſticall union, not by viſible Eccleſiaſticall diſpenſation.

5 The root there meant is Chriſt, and the lump are the multitude of Jewes to be called into the faith of Chriſt in the laſt times, which multitude ſhall be all holy, becauſe Rom. 11.26 27. All Iſrael ſhall be ſaved, and the deliverer ſhall turn away ungodlineſſe from Iacob, Eſa. 16.17. I will make thy Officers peace, and thine exact…rs righteouſneſſe, and verſ. 21. Thy people alſo ſhall be all righteous.

Queſt. Whether by firſt fruit and root, are meant Abraham, Iſaac, and Iacob, and by the lump and branches their poſterity? Or whether by firſt fruit and root are meant Jeſus Chriſt, and by the lump and branches the Iewes in elect to ſalvation to be called home.

Anſw. By firſt fruits are meant Chriſt, &c.

1 Becauſe Abram, Iſaac and Iacob, are never in Scrip ure called by theſe names of firſt fruits and root, and their poſterity by the name of lump, and ſeldome by the name of branches: But Chriſt and his body the Elect, are called by this name, 1 Cor. 15.20. He is b…come th… f…ſt fruits of them that ſlept. So Chriſt is called a roo…, Eſa. 53 2. Apo…. 5.5… 22.16. and the Elect are called branches, Ioh. 15.5. who are ſaid to be rooted in Chriſt, Coloſ. 2.7.

2 The root and branches, the firſt fruit and lump, muſt be of the ſame kinde, but Abram and his poſteritie are not of the ſame kinde; his poſteri…y being many of them wicked: But Chriſt and his body myſticall are of the ſame kinde, having the graces of Chriſt communicated to them.

3 The lump and branches meant here, are ſuch as are holy perſons; but what holineſſe can there be in the fleſhly ſeed of Abram, being now in a ſtate of rejection, that they can truly and properly be ſo called?

So ORIGEN; As well the firſt fruit as root is no other but CHRIST: Becauſe every man that is ſaved, is planted into this root.

Object. 13. 1 Cor. 10.1 They were all baptiſed unto MOSES, in the cloud and in the Sea. Now their baptiſme was a Type of our baptiſme.

p. 461 The ſcope is, that the Corinthians ſhould not reſt in outward priviledges, ſeeing diverſe of the Iewes had outward priviledges, and yet God was to well pleaſed with them.

2 To underſtand the place, looke Exod. 14 We ſhall ſee this baptiſme was Metophoricall becauſe it was without water, verſ. 21. The Lord cauſed the ſea to goe backe all that night, and made the ſea dry land, and verſ. 22. The children of Iſrael went into the midſt of the ſea upon dry ground: ſo that the Iſraelites were Baptized ſpiritually in the cloud and ſea, becauſe for the miracles which they ſaw in the cloud and ſea, they beleeved, we ſee there unbeleefe verſ. 11.12. Becauſe there were no graves in Egypt, haſt thou taken us to die in the wilderneſſe? and verſ. 19. We ſee the pillar of the cloud ſtand behinde them, and verſ. 20. It was a cloud and darkneſſe to them, but gave light to thoſe, and verſ. 21.22. Moſes ſtretched out his hand over the ſea, and the Lord cauſed the ſea to goe backe all that night and made the ſea dry land, and the children of Iſrael went into the midſt of the ſea and the ſame ſea ſwallowed up the Egyptians, verſ. 23.24.25.26.27.28. When they ſaw the cloud, thus over them, and the ſea giving them paſſage, its ſaid, verſ. 31. The people feared the Lord, and beleeved the Lord and his ſervant Moſes, So that their being b…ptized is Metophoricall, as Mat. 20. Can ye be baptized with the baptiſme I am baptized with. They were baptized, that is ſeeing the cloud over them a ſigne of Gods preſence, and the ſea thus divided they were Baptized, that is clenſed from their ignorance ſecurity impenitency and unbeleefe.

2 If baptizing unto Moſes were a type of our Baptiſme, and that as all were baptized then, ſo all ſhould be Baptized now, then Manna the ſpirituall food they eat, and water out of the rocke the ſpirituall drinke they dranke, ſhould be types of the Lords Supper, and in the ſame latitude, and ſo all perſons muſt be admitted to the Lords Supper, as all Iſrael were to the eating of Manna, and drinking water, but our godly brethren among the Paedobaptiſts doe generally explode this, therefore the other, the thing typified by the Manna and rocke, was not the Sacrament of the Lords Supper, but Chriſt, they dranke of that ſpirituall rocke (Sacramento tenus as Auſtin ſpeakes) which followed them, and that rocke was Chriſt; it hath been an errour as I ſuppoſe to make one type to typifie another.

3 Whereas ſome bring this place to prove thouſands of infants were Baptized in the ſea; I aske whether the Baptiſme of Chriſt, and the Apoſtles were inſtituted under the old Teſtament? If not then in vaine is this alledge.

Object. 14. Lydia, and all her family was Baptized, but it is not ſaid her family beleeve, therefore its lawfull for perſons to be baptized, although they doe not beleeve.

p. 47Anſw. 1. Lydia, and her family were baptized as Chriſt commanded, elſe Paul had contemned an ordinance of God.

2 Its abſurd to Baptize any one in the faith of their maſter or miſtreſſe: I ask thoſe that hold infants baptiſme, whether they would baptize all the ſervants of a Turke if he ſhould beleeve, though the ſervants did not beleeve.

3 Hard Scriptures are to be expounded by eaſie, Nehe. 8.8. But in the ſame chapter, the Jailour and all his houſe beleeved, and then were baptized, Acts 16 32.34.…8.8.

Object. 15. There are but two kingdomes, families, cities, houſholds,Mr. M. page. 9.14. verſ 2. Gods and the devils, if infants be not of Gods family, Kingdome houſhold, then are they of the devils, which is uncharitable to thinke.

Anſw. 1. Its true in reſpect of election, and reprobation, there are but two Kingdomes families, and to one of theſe all infants doe belong, but election and reprobation being ſecret things there, no Church can tell whom elect or reprobate, that they may receive one infant and refuſe another, and without grounds of receiving they are not to diſpence this ordinance, Acts 8.37.10.47.

2. The objection places all infants in one ſtate, that they are all either of Gods kingdome or Satans kingdome, whereas the Scripture places them of two ſeverall kingdomes, as we ſee in Jacob and Eſau, Rom, 9. and the greater number grow up and go the broad way.

3 But if by kingdome, city, family, houſhold, they meane the viſible Church, and then if becauſe infants are not of this, then are they of the devils kingdom; we deny the conſequence, for firſt many are of this kingdome who are notwithſtanding of the devils kingdome, as Iſhmael, Magus, 2. Many are not of this kingdome, who yet notwithſtanding are of Gods kingdome as Iob, and Iacob, before he was borne, and had done either good or evill, before he was circumciſed, nay borne, it was ſaid Iacob have I loved, and ſo he belonged to Gods Kingdome of glory, yet was he not of any viſible Church, as being uncircumciſed.

Obiect. 16. As the childe is borne free by the fathers freedome,Mr. M. page 15. and others. ſo if God take the father into Covenant, he takes the children in with him, and if he reject the parents the children are caſt out with them. As the ſon of a Prieſt, or Levite, the ſon of a ſtate officer, by birth hath right to his fathers office, ſo in this caſe God takes the father and children into the ſame Covenant.

Anſw. 1. There can no argument be drawen from ſymbolicall divinity.

2. No childe of a beleever is borne in the ſame priviledge of adoption wherein his father is inveſted as he is a childe to ſuch a father, for them all p. 48the children, would be ſo borne, if by covenant, we meane the covenant of grace, no beleever is borne in this, being we all are by nature the children of wrath, much leſſe can the children be borne in any ſuch cov nant.

But if the objector meane it of ſome ou…ward covenant, that is in…ig…tment to Church priviledge, that by the fathers inrightment hereto, the child ſhould be inrighted, I anſwer firſt they muſt ſhow ſome copie that by the fathers inrightment in Church priviledges, all his children ar… inrighted, for that Acts 3.38. and Gen. 17.7. we have anſwereed before; beleevers under the goſpel are Abrahams ſeed, Rom. 9. Gal. 7, 29. Not children of beleevers of whoſe being Abrahams ſeed, the ſcripture ſpeakes not a word.

2. If by this outward Covenant, the children by Gods taking the the father into covenant, be inrighted into the church priviledge of baptiſme, then are they in righted into the Church priviledge of the Supper being there is, one communion in both, and ſo by conſequent are inrighted, to that which brings judgement to many of them which are wicked.

3. Baptiſme is not a ſigne of any ſuch inrightment but of our fellowſhip with Chriſt, in his death buriall reſurrection.

4 For theſe three inſtances of a childe being free by his fathers freedome, and the ſon of a Levite, to be a Levite, and the ſon of a ſtate officer to ſucceed in his fathers office; they had patents for theſe, either in divine writ or humaine ordinances: now let theſe objectors produce if they can, that there is any patent in ſcripture, that the children of thoſe beleevers, whoſe parents pertake in ordinances, ſhall alſo pertake therein, that the children of him that is baptized ſhall alſo be baptized.

Obiect. But the children of all them that were circumciſed, were alſo circumciſed.

Anſw. 1. All the children were not, onelyonly the males; ſee, Anſwer. 1. and 2. objection.

2. That the children of circumciſed lewes, were circumciſed; it was becauſe it was commanded of God, Gen. 7. let us ſee the ſame command under the goſpel, that the children of all them that are baptized ſhall be baptized, and we will obey it. We ſee contrary, Acts 2.41. Acts 8.12.

Obiect. But Baptiſme ſucceeded circumciſion, Col. 2.12.

Anſw. We have anſwered to this before, that it ſucceeds nor in reſpect either of ſubject, or ſignification: See the full anſwer to the fourth objection.

5. It infers an abſurdity, verſ. 2. that a chriſtan ſhould beget a chriſtian, p. 59or elſe a perſon inrighted to the ſeale of chriſtianity; which is in effect the ſame, whereas he begets him as a man, not as a Chriſtian; and the ſcripture ſpeakes of all, that they are by nature the children of wrath: Eph. 2.3. Many have defended the traduction of the ſoule, but no age before this, defended the traduction of chriſtianity.

Ob. 17. Luk. 19 9. As ſoon as Zach. profeſt the faith of Chriſt, the Covenant of ſalvation comes to his houſe, foraſmuch as he is a ſon of Abraham.

Anſw. All that can be gathered from that text is, that ſalvatian, or Chriſt who is called ſalvation, Luke 2.30. comes to Zacheus or any one that is a ſon of Abraham: but we Gentiles (Its probable Zacheus was one as being a Publican) are Abrahams ſonnes, not by diſcending from his loines, but by walking in the ſteps of his faith, Rom. 4.13.

2 Chriſt ſpeakes not of an outward covenant holineſſe, that comes to the houſe by Zacheus his being a ſon of Abraham, but of ſalvatior; which came not to every perſon in the houſe, but onelyonly to the houſe; which it did as ſoone as …acheus entertained Chriſt joyfully, though never an one elſe in the family ſhould receive him.

Object. 18. Rom. 11.28. The Jewes are beloved for the fathers ſake; therefore we may farre better in outward priviledges, for our godly forefathers ſake.

Anſw. The Apoſtle ſpeakes onelyonly of the Jewes to be called home into ſtate of grace in the laſt time what is that to us Gentiles?

2 Suppoſe there were any ſuch promiſe made to us Gentiles as may be alledged from Gods ſhewing mercy to thouſands we may for our forefathers ſake pertake in other priviledges; as the fatneſſe of the earth, and yet have nothing to do with ordinances: If ſpirituall mercies be meant to a 1000. generations, its onelyonly on this condition; if we love him and keep his commandements, not becauſe we are diſcended lineally of ſuch as did love him and keep his commandements.

Object. 19. We read of whole houſholds baptized, as Lydia, the jaylour Stephanas, its probable there were ſome infants.Mr. M. pag. 40.

Anſw. 1. For Lydia, there is no mention made of her being married much leſſe of her having children; but rather we may gather the contrary: firſt, becauſe ſhe was ſo importunate with the Apoſtles, perſons ſo generally hated, to come into her houſe, Acts 16.15. If ye have judged me to be faithfull to the Lord, come into my houſe; and ſhe conſtrained us: had ſhe had an husband ſhe durſt not have brought them in, the magiſtrates being ſo incenſed at them, that they rent off their clothes, verſe 22.

2 Thoſe that were in Lydias houſe were capable of conſolation, verſ. 40. and they went out of the priſon and entred into the houſe of Lydia, and when they had ſeen the brethren they comforted them, and ſo departed.

p. 502 For the Iaylours family its ſaid expreſly; That he and all his houſe beleeved in God, Acts 16.34. therefore there were no infants.

3 For Stephanas who was a Corinthian, he was baptiſed and all his houſhold, 1. Cor. 1.16. But it plainly appears th…re were no infants in his houſe. 1 Cor. 16.15. I beſeech you brethren, you know the houſe of Stephanas that it is the firſt fruits of Achaia, and that they have addicted themſelves to the miniſtery of the Saints. The houſe did give themſelves to ſerve the Saints, therefore there were no infants there.

2 It is not like they had two ſeverall kindes of baptiſme in Corinth; Now for the manner of baptizing the Corinthians, it is ſet down, Acts 13.8. Many Corinthians hearing, believed, and were baptiſed. Firſt heard, then believed, then were baptized.

3 The Scripture ſtill ſpeaks of children, when there is occaſion; As Exod. 12, 37. The chilren of Iſrael journeyed about 600000. men, beſides children. Deut. 1.39. Your little ones which you ſaid ſhould be a prey, and your children that had not done good or evill. So Ion. 4.11. Mat. 14.21. They that had eaten were about 5000. beſides women and children. Strange then that the Holy Ghoſt ſhould never once mention children, at the baptizing of men and women.

Mr. M. …bid.For other Baptiſed houſholds there are none in Scripture; Cornelius his houſe feared God, but he was not yet inſtructed in the Meſſias as already come, Acts 10.4. much leſſe was he baptiſed in the name of Chriſt.foreign. So whereas ſome alledge Narciſſus houſhold, 1 Cor. 16.11. Theres no mention of houſhold in Greek, but it may be friends or kindred; and ſo for Ariſtobulus houſhold, 1 Cor. 16.10. there is no mention of houſehold in Greek, but the words are the ſame with that of Narciſſus word for word.

Object. 20. Baptiſme of infants is not forbid in Scripture, therefore its lawfull.

Anſw. 1. That worſhip is forbid, which is not commanded: And condemned Col. 2.23. Mat. 15.9. In vain do they worſhip me, teaching for doctrines the commandements of men. Deut. 12.32. Y… ſhall not adde thereto, nor take therefrom. 1 Reg. 12.23. Ieroboam is condemned for deviſing the time and place of worſhip other then God required. So Eſa. 29.13. Ier. 7.31. Hoſ. 13.2.

2 As in the time of circumciſion, they that were not expreſt in the command or circumciſion were excluded, becauſe they were not expreſt; as the children of the Heathen, and the females of the Iewes: Though it were no where ſaid thou ſhalt not circumciſe a Heathen, or one of thy own females. So infants are excluded, becauſe they are not in Chriſts commiſſion Mat. 28.19. Mar. 16.16. Though it be no where ſaid, thou ſhalt not baptiſe infants.

p. 513 The Scripture in ſo many words doth not condemn prayers for the dead, the baptiſmes of Bels and Ships, the ceremonies of the Church of England, but where it condemnes Will-worſhip, it condemnes theſe.

4 They cannot have faith in the death, buriall, and reſurrection of Chriſt, therefore they are excluded, Rom. 6.3.

Obj. 21. But here is no alteration of the worſhip,Virtus at integ…a cauſa, vitium ex qu…libet defectu. but onelyonly of the ſubject; for the manner of baptiſing is the ſame.

Anſw. The change of the ſubject makes it Will-worſhip; becauſe herein we go from the will of that one Law-giver, who wils that onelyonly believers (whoſe ſins in the judgement of charitie are forgiven) ſhould be baptiſed. Acts 22.16. And now why tarrieſt thou? ariſe and be baptiſed, and waſh away thy ſins, calling on the name of the Lord.

2 Thoſe that defend infants baptiſme, would think it Will-worſhip if any Miniſter ſhould go and baptiſe the children of Turks or Indians when their parents were not Chriſtians, and that upon this ground, becauſe they are not fit ſubjects? The like conclude we from the baptiſing of infants, as be…ng not fit ſubjects, as not having faith, not ſo much as in profeſſion.

3 Its an eſſentiall point in worſhip, that the ſubject be right. Pro. 15.8. The prayers of a wicked man for the matter, may be better then the prayers of a childe of God. But for want of a right ſubject, they are abomination.

Object. 22. To whom the inward grace of Baptiſme doth belong,Mr. M. pag. 41. to them belongs the outward ſigne. But infants of believers are made pertakers of the inward grace of baptiſme, of the heavenly and ſpirituall part, as well as grown men; Ergo, they may and ought to receive the outward ſigne of baptiſme.

Sol. 1. We deny the propoſition, for inward grace belonged to the godly Iewiſh women, yet were they not ſealed for want of a command.

2 The inward grace of baptiſme is remiſſion of ſins; which all the Elect onelyonly pertake of: But no church can tell who are elect, therefore the outward ſigne doth not belong to them, becauſe many of the Elect cannot make it appear in a viſible way, that they have right.

3 Perſons may have an inviſible right to ordinances, that have not a viſible right; as an Elect perſon (as the inceſtuous man was) may be juſtly excommunicate. The Propoſition may be granted to be true in foro coeli, but not in foro Eccleſiae; in the court of heaven, not in the court of Churches; in reſpect of inviſible right, yet not in reſpect of viſible; and yet it will not be true ſo: For Churches are to diſpenſe Ordinances according to viſible right onelyonly; and this is but as in courts of men, if any one lay claime to eſtates or lands, they muſt firſt ſhow their right to them by p. 52their evidence, before they can have any ſeale in that Court to authorize them thereto. So is it in this caſe, Act. 10.47. Can any man forbid water that theſe ſhould not be baptized which have received the holy Ghoſt, q. d. Baptiſme muſt be adminiſtred upon ſome viſible right.

2 To the Aſſumption, viz. That infants are partakers of the inward grace of Baptiſme, of the heavenly and ſpirituall part, as well as growne men: I Anſwer,

1 If we underſtand it of all infants that live in Proteſtant Churches; its manifeſtly falſe, for abundance of them prove wicked.

2 If we limit it to all infants of believers, it is as falſe; for if all ſuch be partakers of the inward grace of Baptiſme, and of the heavenly and ſpirituall part, then many of them after proving wicked, muſt needs fall from the inward grace of Baptiſme, which is putting on of Chriſt; Gal. 3.27. And the fellowſhip with Chriſt in his death and buriall, Rom. 6.3, 4. or elſe, God muſt fall from his promiſe, in making them our partakers of the heavenly and ſpirituall part, and now taking it from them.

3 If we limit it to ſome infants of beleivers, that they are partakers of the inward grace of Baptiſme, of the heavenly and ſpirituall part, and therefore may and ought to receive the outward ſigne of Baptiſme; I anſwer, no Church is able to put a difference betwixt thoſe ſome that are partakers of the inward grace, and thoſe that are not; if any man could tell us who they were it were, ſomething, but this is impoſſible: the right of theſe perſons being inviſible, it is abſurd to put a viſible ſign thereto.

4 Theſe ſome that are partakers of the inward grace of Baptiſme, they are only partakers of it in reſpect of election, but not in reſpect of actuall converſion; according to which, or the profeſſion thereof, the Churches are to diſpence Ordinances.

Mr. M. p. 6.Obj. 23. There are three great miſchiefs goe along with denying infants Baptiſme; as Firſt, they reject the obſervation of the Lords day.

Anſw. We deny it, and the generality of thoſe that are againſt infants Baptiſme, receive it, obſerve it with as due obſervation, as thoſe that accuſe them indeed; for the Jewiſh Sabboth over-commanded by God, it is put to an end, Coloſ. 2.16. elſe it ſtands in force yet; and that being put to an end, we obſerve the Lords day from the Apoſtles example, and the mortality of the fourth Commandement, which requires one day in ſeven.

2 It is objected, the teachers of this opinion, whereever they prevail, take their Proſelytes wholy off from the Miniſtery of the word.

Anſw. I know the contrary, among many perſons that are in Churchway.

2 It is not theſe teachers that take off others, ſo much as the Preachers of infants Baptiſme; for theſe by praying and preaching againſt things p. 53which theſe you call Anabaptiſts practiſe, they cauſe them to withdraw themſelves, unleſſe you would have them to be preſent at ſuch worſhip, as they neither love nor can ſay Amen unto.

3 If you would in your ſeverall Presbyteries, conſent to forbeare theſe doubtfull diſputations, both in your Sermons and prayers, the perſons you ſo accuſe would not onelyonly be willing to heare you, but account it a mercy to pertake of your gifts; which wee deſire to acknowledge and reverence.

3 Object. This opinion puts all infants of believers into the ſame condition wi…h Turks and Indians. Anſw. As the infants of Turks and Chriſtians, dying infants are all alike, free from actuall ſin, being onelyonly guilty of originall, why may they not pertake of the ſame benefit of free grace? why may we not have charitable thoughts concerning the ſalvation of Turkiſh infants? ſeeing we know nothing of their damnation: and we read not of any one in Scripture damned meerly for originall ſin, the innocency of all infants ſo dying, is the ſame in reſpect of actuall ſin.

But for the conſequences drawne upon us from hence, wee deny: As Firſt, all of them are damned who dye in their infancie, being without the Covenant of grace, having no part in Chriſt; or all of them are ſaved having no originall ſin:Mr M. Ib… For their damnation wee know nothing of it, for their ſalvation wee charitably hope it, though they come into the world guilty of originall ſin: for what hinders, but they may bee ſaved through the preſentment of the ſatisfaction of Chriſt to the juſtice of God for originall guilt, or ſome other way unknown to us; and whereas for alleadge againſt this,M M… that hereby we carry ſalvation by Chriſt out of the Church. Anſw. Where is there any limitation, that the free grace of God ſhall goe no further then viſible Churches?

Obj. 24. There is no expreſſe command,Mr. M. p. 34. 35. no example in the New Teſtament of womens receiving the Lords Supper, no expreſſe command for rhe celebration of a weekly Sabboth.

Anſw. Firſt, that woemen received the Lords Supper appeares,

1. From example, Act. 1.14. where the Virgin Mary and other women were gathered together, and theſe women, together with the reſt of the diſciples, were altogether in one place, and ſo Peter preacheth, cap. 2. 1. & v. 42. they continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and breaking of bread, and in prayers, & v. 44. Its expreſſely ſaid, that all that believed were together. 2. It appears from command, 1 Cor. 11.28. Let a man examine himſelfe, and ſo let him eat; the Greek word ſignifies a man and a woman, the word is foreign, a word of the commune …ender; as appeares, 1 Tim. 2.4.5. there is one Mediatour betwixt God …nd man, and woman, there is the ſame word uſed, Gal, 4.28. there is nei…her male nor female, but ye are all one in Chriſt.

p. 543 It appeares from reaſon, there is one and the ſame communion in baptiſme and in the Supper, now women were baptized, Acts. 8 12. They were baptized both men and women, therefore they alſo recived the Lords Supper.

Mr. M. Ib d.2. There is no expreſſe command, for the celebration of a weekely Sabbath.

Anſw. 1. If their be no command, there is no obſervation due, Mat. 28.20. Teaching them to obſerve all things that I have commanded you; if there be no command, there is no obſervation due.

2. But the Sabbath is commanded indeterminately in the fourth commandment, which commands us to obſerve the day of Gods reſt. Now, being the firſt day of the weeke, is the day of Gods reſt, we obſerve it, though not in ſuch a way as the Jewes were wont to obſerve their ſabbath, becauſe no command can be brought to affix the reſt of the Jewiſh ſabbath on the Chriſtian Lords day, yet in ſuch a way we from the command obſerve it, that in it we may have communion with God in prayer, and hearing and receiving the Supper, meditation, workes of charity, &c.

We ſhould deſire in the bowels of Chriſt and bond of love, paſſing by what hard ſpeeches we finde in your writings, not to render us odious to our godly and wiſe Senators, and other friends, by calumneyes and falſe reports; which we hope are no wayes of your inventing, but yet through too much credulity of your receiving, in as much as we finde the ſame in ſundry of your printed bookes.

Mr. M. …b. d.For thoſe other exceptions; as firſt, that there is no expreſſe receiving of the Lawes concerning the forbidding degrees of marriage.

Anſw. Yes, there is not onelyonly a prohibition of having ones fathers wife, 1 Cor. 5.1. But alſo of having one brothers wife, Mark 6.18. Iohn told Herod, it was not lawfull to have his brother Philips wife, Mat. 14.3. Now theſe inceſtuous relations, having no other prohibition then thoſe other mentioned, Levit. 18. The ſame commandment that forbids the one, doth alſo forbid the other.

Mr. M. …b d.So when its alledged, there is no expreſſe command againſt, Poligamy, in the new Teſtament the contrary appeares, Mat. 29.5. They twain ſhall be one fleſh, 1 Cor. 7.39. If her husband be dead, ſhe is at liberty to marry to whom ſhe will, onelyonly in the Lord ſhe is free to marry to another, but not till her husband be dead, Rom. 7.3.4. If while her husband liveth, ſhe be married to another man, ſhe ſhall be called an adultreſſe, 1 Tim. 3.12. The deacon muſt be the husband of one wife, by which is condemned the taking of more wives at once, not ſecond marriages.

Mr. M. Ib.So its alledged, that there is no command, nor example, that the children p. 55of thoſe that are beleevers ſhould be baptized when they are growne men.

Anſw. Its true, if they be onelyonly growne men there is no command nor nor example to baptize them, but if they beleeve, there is; Mark 16.16. Whoſoever beleeveth and is baptized, &c. alſo Mat. 28.19. all are to bee baptized that are made diſciples, if the children of unbeleevers are to be baptized when they are growne up, and are beleevers, then ſurely the beleeving children of beleevers cannot be excluded.

Object. 23. The denying infants baptiſme, is contrary to the practiſe of all the Churches, and caſts an aſpertion upon them.

Anſw. 1 I have heard otherwiſe, that there are Churches in Tranſilvania, and Holland, that ſo practiſe.

2 We finde the Hiſtory of the Acts of the Apoſtles, and the firſt 300. yeers, well nigh if not altogether cleere for us; as hath been ſhewed before.

3 All the Churches erred for many 100. yeers, ſince the times of the Antichriſtian apoſtacie, not onelyonly in ſmaller matters, as about Church orderer, but in point of the maſſe, juſtification by works, tranſubſtantiation, judge of the faith, &c. In receiving infants to the Lords Supper, for 600. yeers together, as was ſhowen before, Apoc. 13.3. and all the world wondred after the beaſt.

4 They have I ſuppoſed erred (I meane the Proteſtant, conſiſting of Lutheran and Calvinian Churches) in the particulars ſince the reformation, which I ſhould be loth to riſſe but that onelyonly the matter comes in competition with Gods glory.

1 In retaining the baptiſme which they had from the hands of Popiſh prieſts, in the time of the deep abomination, which they could never retain without acknowledging the Romiſh Church, to be a true Church, and their prieſthood to be true, and their miniſters to be the miniſters of Jeſus Chriſt.

2 They erred, in that the elders of the Churches received all ſorts of perſons to baptiſme, upon a ſuppoſed covenant holineſſe, derived from the parents, which were Idolaters in the groſſeſt Idolatry, for many a hundred yeers.

3. In that elders, members, and the whole Church (as they are called) did agree that the Church ſhould be divided by pariſhes, making cohabitation or dwelling together in ſuch a pariſh, a ſufficient inrightment to Church priviledges; till the other day almoſt the independent Churches (though) improperly ſo called began to eſpie out this abomination.

4 They have all erred in a wrong matter, in that they have taken the whole profane world, that lyes in wickedneſſe into them, and made p. 56wicked men that are ſtrangers from God, hereby to dreame of a communion with him and them; till the other day this abomination began to be diſcovered.

5 They have erred in the continuation of Epiſcopacy, for ſo many 100 yeers, though in ſome places, the name is now changed into Superintendency.

6 I will ſpeake little of the mutuall invectives of the Lutherans againſt the Calviniſts, and of theſe againſt the Lutherans, even in the publike aſſemblies; yet could I never read of any of the miniſters cenſured for this great violation of charity, nor of the power of compulſion, which hath been given to the civill magiſtrate over conſciences, whereby the weaker party have been compelled to ſee, with the ſtronger parties eyes, and to ſubſcribe to their concluſions, the promiſes whereof they never heard; or elſe if they refuſed, then baniſhment and impriſonment followed, or ſome ſuch puniſhment; witneſſe the baniſhment of Molerus, from Wittemburge, and Zanch…, from Strasburge, and many others.

5 There is no promiſe that all the Proteſtant churches, ſhall be kept from errour, from the time of Luther or Calvin, or that they ſhall come into a ſtate of perfection all at once, either in point of doctrine or diſcipline: we tax it as a brand of Roome to hold the church cannot erre, and we by the ſame poſition ſhall caſt our ſelves upon a deſperate rock, of never amending what is amiſſe.

Object. 26. There are many miſchiefes goe along with it, and therefore we ought to abandon this Doctrine of not baptizing infants.

1 There will be a wide doore ſet open to heatheniſme, for a great part of the world, will in time become heathens, ſeeing many that goe for Chriſtians pertake of nothing in chriſtianitie, but their baptiſme.

Anſw. 1. This will be no damage, but benefit to chriſtianity, in that many that live the lives of heathens under the name of Chriſtians, will be diſcovered and ſeeme as they are, ſo the name of God will be kept from blaſpheming by theſe, whoſe infant baptiſme ſaith they are Chriſtians, when they are only artificiall chriſtians.

2 This will overthrow pariſhes, or Parochiall churches.

Anſw. True, and I thinke it comes neerer the Apoſtolicall inſtitutions, wherein calling out of the world by beleeving and repenting, did make a perſon capable of baptiſme,Tho…ndi…e. of the primit…v gov…nment of c…u…c…es. pag. 16. 17 and ſo to become a member of a church; not onelyonly the Apoſtles, but after them Apoſt…licall men went to chiefe cities and preacht there, and thoſe in the city, and in the adjoyning parts that came to heare, having their hearts opened became a church; Its plaine (ſaith one) the Apoſtles, could not beſtow their paines on all places: hence, reaſon required they ſhould labour moſt to plant the faith in the p. 57moſt populous places, and common ſence and the leaſt knowledge of times, will ſerve to ſhow that from thence it was propagated through the countries that lay to thoſe cities; halfe the citie of Rome were not chriſtians in Cyprians time, which was long after the Apoſtles.

For the diviſion of pariſhes, it is but of late ſtanding, in the depth of Antichriſts miſts, in which blinde times its very improbable that the multitude of men, and women, were fit matter for a Church; I fear me this parochiall conſtitution, and the large tithes that doe accompany it, are one of the greateſt objectons, that hinder the paſſage of this truth.

3 Though this were truth, yet its now unſeaſonable, when there are ſo many diviſions.

Anſw. It is moſt ſeaſonable now, had it come at any other time, an Epiſcopall or presbiteriall power might have cruſhed it, there were never more times of likelihood, then when men are upon ſuch a generall enquiry for truth, and each man gives his reaſons for his diſſent from others practiſe; truth is never unſeaſonable: I will conclude this with a ſaying of A …broſe ad Theodoſium Auguſtum, lib. 5. epist. 29. tom. 3. pag. 109 nihil in ſacerdote, &c. There is nothing in a prieſt or presbiter ſo dangerous with God, ſo filthy with men, then not freely to ſpeake what he thinks, ſeeing that it is written, I ſpake of thy teſtimonies before Kings, and was not confounded,

4 That ſuch perſons as hold this, are going into deeper errours, and that this is but the entrance, and that God gives up ſuch perſons, every where to dangerous opinions.

Anſw. This is but one of Satans old juglings; no diſparagement to our accuſers, I know moſt that I have been acquainted with, are as ſound in the faith as our accuſers; free from Socinianiſme, familiſme, Popery, Arminianiſme, or any other doctrine, which is unſound, as our accuſers that do accuſe us; and ſhall be ready to give a confeſſion of our faith, if we ſhall be duely called thereunto, wherein we ſhall confeſſe what we hold in oppoſition to the fore named errours.

5 It is againſt charity, in making ſchiſme in the Church.

Anſw. How is it poſſible ever to recover the ſoules of men out of this will worſhip, but by dividing from the common practiſe. 2. Chriſt and his diſciples were not ſchiſmaticks in keeping his paſſeover two daies different from the received practiſe of the Jewiſh Church. God commanded, Num. 9.3. That it ſhould be kept in the 14. day of the firſt monethmonth, in the appointed ſeaſon, and the Jewiſh teachers and people, put it off to the 16. day, as appears, becauſe the day Chriſt was crucified on, was the day after his paſſeover, Mat. 20.19.20 compared with John 18.28. But the day he was crucified on, was the day before the paſſeover, as appeares, p. 58Iohn 18.28.19, 14. No more are we Schiſmatikes keeping to the rule though the generality of men practiſe otherwiſe.

3. With Luther I ſay, potius quam aliquid diſcedat gloriae dei, oceidat non ſolem pax, ſed etiam Coelum & terra, rather then any thing depart from the glory of God, let not onelyonly peace, but heaven and earth fall.