The Doctrine and Practice of Paedobaptism, Treatise 1 · Part 2

The Doctrine and Practice of Paedobaptism · Treatise 1 · Part 2

p. 65Objections Anſwered.

MAny other Arguments might yet be produced for the vindicating of this cauſe, but I will not overload it, or tire your patience. Probably we ſhall yet meet with ſome more in returning Anſwer to the Objections of the Adverſary. That is the ſecond Act which I propounded to my ſelfe, and promiſed to you, when I firſt undertooke this Subject. Let me diſcharge my ſelfe of it with as much brevity as conveniently I may; not reckoning up all the ſhadowes of Arguments that are made uſe of, of which there are divers not worth the naming much leſſe the anſwering, but only ſome of the chiefe and principall which may ſeem to carry the greateſt ſhew of ſtrength and reaſon with them.

Obj. 1. Paedobaptiſm a humane, Antichriſtian, …ovell invention.Arg. 1. In the firſt place, againſt the Baptiſme of Infants, it is alleadged, that it is but a humane, and that a novel invention, a meere device of Antichriſt, and that of a very late impreſsion, not practiſed in the Church till at leaſt a thouſand yeares after Chriſt; firſt brought in by Pope **Innocentius 3. qui vivit An. 1215. A. R. In his vanity of childiſh baptiſme. Sol. Groſſe or wilfull ignorance.Innocent. Thus it is confidently charged by ſome, who bluſh not to bring in M. Luther to vouch this their bold aſſertion.

A. But herein how groſſely (if not wilfully) ignorant they are, it is but too apparent. Certainly they who in p. 66good earneſt charge Paedobaptiſme with novelty, ſhew Pag. 72. 73.themſelves to be little ſeene in antiquity. I told you heretofore that in Auguſtines, nay in **Cyprianus floruit Anno Dom. 250.Cyprians time (who lived in the third Centurie, within leſſe then three hundred yeares after Chriſt) Children were admitted to the Sacrament of the Lords Supper: Surely then much more to Baptiſme, without which they were not capable of the Euchariſt, no more then an uncircumciſed Antiquity pleading for Paedobaptiſm.perſon was of the Paſſeover. In this cauſe the teſtimony of thoſe Ancients are commonly cited. Auguſtine ſpeaking of Infants baptiſme calleth it a Common Aug. Epl. 28. l. 3. de P…c. Merit. & Remiſſ. e. 6. 7. 8. 9. ubi totam ferè Cypriani Epiſtolam recitat. & alibi paſſim: vide Pamel. Annot. in Cyprian. Ep. 69. Cyprian us Epiſt. 69. Orig. in Levi. Hom. 8. in Lu. in Epiſt. …d Rom. c. 6.Rom 6cuſtome of the Church; ſhewing that it was univerſally received in his time. Cyprian in an Epiſtle ſent from himſelfe, and divers other Presbyters, his Collegues met together in a Councell to the number of ſixty ſix, to his friend Fidus, pleads for it, averring and proving that it was not neceſſary that Baptiſme ſhould be deferred till the eight day as Circumc…ſion was. To the ſame purpoſe Origen before them (who lived in the beginning of the third Centurie, not much above two hundred yeares after Chriſt) mentioneth this as a received cuſtome in the Church, approving of it, and giving a reaſon for it, viz. becauſe even Infants are not free from ſpirituall pollution and uncleaneneſſe, no though they have lived but one day Cy…ill. Hieroſ. Catech. myſt. Greg▪ Naz. Orat. 3. in Sanctum lavacrum Ambroſ. in Luc. Concil. Mile. can. 2. citat per Pam. in Annot. ſuper Epiſtol. Cypr. 69.upon earth. So that this cannot be juſtly charged with novelty that hath theſe, and many more of the Ancients ſpeaking of it, and for it.

Obj. Why but Tertullian, who was as ancient as any of them, the firſt Writer of note of the Latin Church, he was of another minde, diſallowing and condemning this practice.

A. To this it is anſwered by P. Martyr, that ſo hee p. 67did ſome other things, which yet the word hath not Tertull lib. de Baptiſme. P. Martyr. lo…. Com. claſ 4. lo. 8. ſect. 5.condemned, as viz. ſecond marriages, &c. ſo as his authority in this caſe is not ſo much to be regarded, he being then (when hee wrote that booke) fallen from the Church, and from the orthodox faith (fallen into Montaniſme) ſpecially ſeeing he denyed Baptiſme not only to Infants, but to all others untill they were well ſtricken in yeares, viz. to young men, nay to young widowes: But even from him (as the foreſaid Authour obſerves) it may be collected that baptiſme of Infants was then in uſe in the Church, otherwiſe he would never have reprehended the practice of it. So it was, and before his time. So much is teſtified by ſome of the Greek Fathers who Irenaeus contra haeretic. l▪ 2. c. 39. Juſt. mar. quae. 56. cum allis citat. per Pamel. ub… ſuſuprà. Repl. Paedobaptiſme an Eccleſiaſticall conſtitution.were before him, viz. Irenaeus and Iuſtine Martyr (who lived in the ſecond Centurie, about an hundred and fifty yeares after Chriſt) both making mention of it.

Repl. But it is replied that though it be acknowledged to bee ancient, yet ſtill is it a humane invention, no divine Apoſtolicall Ordinance, but a meer Eccleſiaſticall conſtitution. So ſaith the Papiſt, and ſo ſaith the Anabaptiſt, in this not unlike Sampſons foxes, joyned together by the tayles, whileſt their heads looke ſeverall wayes; both aſſerting the ſame poſition though to different ends, the one to eſtabliſh humane traditions, the other to undermine a divine Ordinance. But how prove they what they ſay? Why the Authours prealledged ſome of them ſay as much in expreſſe words. Origen calleth it a Ceremony, or Tradition of the Church. Auguſtine, a cuſtome of the Church.

Sol. Paedobaptiſm how called a Ceremony.A. To grant all, what advantage can hence be taken? Baptiſme of Infants is a Ceremony. Why, ſo in a large & yet proper acceptation of the word may all Religious p. 68Rites be called, not only of humane but divine inſtitution. Thus not only the Sacrifices, but the Sacraments under the Old Teſtament were Ceremonies. And ſo may the Sacraments of the New Teſtament, Baptiſme and the Supper of the Lord be called, and that without any offence to thoſe who underſtand the language of the Ancients, or the proper ſignification of the **Ceremonia, … Cere Italiae oppido, ubi ſacra Romanorum …ēpore tumultus Gallici ſumma circâ reſervata erant, Liv. l. 5.word.

Repl. But it is called a Tradition.

A. So are ſome Apoſtolicall inſtitutions, and doctrines and that by the Apoſtle himſelfe.

Repl. Why, but it is called a Ceremony and Tradition of the Church.

A. True, but how? not of the Church as the Authour, How a Tradition. 1 Cor. 11. 2. 2 Theſ. 2. 15. How a Ceremony and tradition of the Church. Origen in Ep ad Rom. l. 5. Auguſt. contrà Do…. l. 4 c 24 & de Gen. ad lit. l. 10. c. 23. f…tent… Pamelio ubi ſuprà.1 Cor 11:22 Thess 2:15but as the Subject of it. A Ceremony, a Rite religiouſly obſerved by the Church, and a Tradition delivered to the Church, viz▪ from the Apoſtles themſelves. So much the forenamed Doctors doe expreſſely aver. So ſaith Origen▪ ſo ſaith Auguſtine. The Church received this Tradition of baptizing of Infants from the Apoſtles. And Auguſtines rule is a reaſon for it little leſſe then demonſtrative; Quod univerſ a tenet Eccleſia, &c.] That which is univerſally received and practiſed by the Church, and had not its firſt inſtitution from ſome Councel, but hath beene ever retained, may well be believed to be an Apoſtolicall Tradition.]

Repl. Pope Higinus the author of it.Repl. But ſay ſome the more learned Anabaptiſts (at leaſt pretenders to it) though this be ancient, and a very ancient cuſtome, yet the pedigree of it doth not ariſe ſo high as to claime kindred of the Apoſtles. The firſt father of it was a Biſhop of Rome, Pope Higinus by name.

Sol.A. If ſo, then by their owne confeſſion it commeth p. 69ſomewhat near to the Apoſtles times; this Higinus being the eight Biſhop of Rome, living in the dayes of the Emperour Euſeb. l▪ 4. c. 9.Antoninus Pius, about a hundred and forty years after Chriſt.

P. Mart. loc. com Claſ. 4. lo 8. ſect. 5.2. But (in the ſecond place) let P. Martyr in this returne them anſwer, that upon ſearch he findeth no ſuch thing in the Decretals. OnelyOnly this he findes, that that Biſhop was the firſt that made a law concerning Godfathers and Godmothers (as we call them) in Baptiſme. (An Eccleſiaſticall conſtitution, though not neceſſary, yet Utile ſane Inſtitutum. P. M. ibid. Vide Bu…an. de B…ptiſmo, loc. 48. q. 47.in the judgement of that great Divine, and divers others, both lawfull and profitable.) Hereof that Biſhop is ſuppoſed to be the Author. What then? ſhall it be thence collected that he was the firſt author of Infants baptiſm. Nay rather (as P. Martyr obſerves) in as much as hee made ſuch a proviſion for Infants that were to be baptiſed, appointing them ſome to be guardians unto them in their pupillage, who ſhould by ſolemne promiſe be ingaged to take care of them, either inſtead of their parents, or together with them, for their religious educacation in that Faith whereinto they were baptized, it is moſt probable that the baptizing of them was a thing in uſe before, and ſo no other but an Apoſtolicall Ordinance by them ordained, and from them tranſmitted to the Church, where the practice of it hath been uninterruptedly continued ever ſince.

Arg. 2. No precept or preſident for Paedobaptiſm in the New Teſtament.Arg▪ 2. But (ſaith the Anabaptiſt) this is ſtrange, that this ſhould be conceived to be Apoſtolicall, and of divine authority, when as we have neither precept nor preſident for it in all the New Teſtament. Here is their great and common argument, wherewith they ſhake and diſquiet the mindes of many conſcientious and ſimple p. 70hearted Chriſtians, who defire to ſee (what all Chriſtians ought to doe) the pillar of fire, the light of the word going before them for their direction and warrant, in what ever they doe in or about any Ordinance of God. Give me leave therefore to joyne iſſue with them about it.

Sol. Not neceſſary that there ſhould be any expreſſe precept or preſident in the New Teſtament.A. 1. Minding them (in the firſt place) that it is not neceſſary that there ſhould be any expreſſe either precept or preſident for this practice in the New Teſtament. Let it be demanded of them, what expreſſe precept do they finde there for the obſervation of a Chriſtian Sabbath? what either precept or preſident doe they meet with for womens receiving of the Lords Supper? yet both are agreed upon, that they may be done, ought to be done. And the like wee may ſay for the baptiſme of Infants, ſhould it be granted (as indeed it muſt) that there is no expreſſe ſyllabicall either command or example in the New Teftament for it, yet it is warrantable. How ſo? In as much as it findeth ſo cleare a ground, ſo firme a bottome in the Old Teſtament. Even as it is in thoſe two other particulars. The obſervation of a Sabbath, though it hath no expreſſe command in the New Teſtament, yet it hath one in the Old, viz. in the fourth Commandement, which for the ſubſtance of it is morall, and ſo unrepealeable, of perpetuall obſervation. For womens receiving of the Lords Supper, though we finde neither command nor example for it in the New Teſtament, yet we finde that in the Old which will bear it out, viz. their eating of the Paſſeover to which this Sacrament anſwereth. Even ſo is it in the baptiſme of Infants, though the New Teſtament be ſilent in it, yet the Old Teſtament holdeth it forth clearly enough, viz. in the Sacrament p. 71of Circumciſion, to which Baptiſme anſwereth. There we have both precept and example, and thoſe ſo clear and expreſſe, as that it is not neceſſary that we ſhould have them renewed againe in the New Teſtament.

A. …. The New Teſtament hath not left us wholly deſtiture of either.A. 2. But (in the ſecond place) come we to ſee what the New Teſtament will afford us as touching each of theſe; it for precept, then for preſident. In both wee ſhall finde that the Spirit of God hath not left us ſo naked, ſo deſtitute as they imagine.

For precept.1. For precept. Though we have not any expreſſe 1…itterall command, or particular direction concerning the baptizing of Infants, yet we have an impli…ite, & a generall one, which comprehendeth, & taketh them in. This you ſhall finde in that knowne place Mat. 28. 19. where our Bleſſed Saviour upon his laſt farewell to the world, renewing and inlarging his Diſciples Commiſsion, hee bids them, Goe teach all Nations, baptizing them, &c.

For the cleare and right underſtanding of which M…t. 28. 19. explained.words, we muſt know that we have not in them the firſt inſtitution of Baptiſme, (which muſt be obſerved againſt our Adverſaries, who looke upon thoſe words under that notion.) No, Baptiſme was inſtituted, and adminiſtred long before both by Iohn the Baptiſt, and other of the Diſciples. Only our Saviour here (as I ſaid) reneweth and inlargeth to his Apoſtles their former Commiſsion, giving unto them one particular direction touching the ſubject, the perſons, whom they were in the courſe of their Miniſtery to apply themſelves unto, viz. Non ut hactenù… ſolos Judaeos. H. Grot. Annot. in lo….to all Nations, i. e. not only to the Iewes as formerly they had done, but to the Gentiles alſo. Goe teach and baptize them, i. e. Goe and doe unto them, all of them, as heretofore hath been done to one of them. Go teach p. 72them, inſtruct them, foreign, Diſciple them, make the… Diſciples; which being done, then baptize them, and theirs. Thus was it before done unto the Iewes, and to all that were proſelites amongſt them. The parents imbracing the faith of Abraham, they were circumciſed with their Children alſo. The like courſe our Savio…r here orders his Diſciples now to take with all Nations: Goe teach and baptize them all. By your teaching and inſtructing of them labour to bring them to the knowledge and faith of Chriſt, to bring them into Covenant, which being done, then adminiſter the Seale of the Covenant to them and theirs. Not to the Parents only: If ſo, certainly our Saviour would have put in a ſpeciall caveat to interdict and forbid them the baptizing of children, that they ſhould not adminiſter the S…ale of the Covenant to them, as formerly had beene accuſtomed amongſt the Jewes.

Repl. Teach and baptize.Repl. Why but (ſay they) there ſhould need no ſuch caveat, when as the very words of the Commiſsion are ſo expreſſely againſt this practice. Goe teach and baptize, i. e. firſt teach and then baptize. So as none are capable of the one, but ſuch as are capable of the other; none capable of Baptiſme, but ſuch as are capable of Inſtruction; they muſt firſt be taught, then baptized.

Sol. How to be underſtood.A. To this it is truly anſwered, that there can no ſuch thing be collected out of theſe words. [Goe teach all Nations, baptizing them.] i. e. Teach all Nations, and baptize all Nations. As before was done to one Nation, ſo doe ye now to all. As the word was preached to the Iewes only, ſo doe ye now preach it to all Nations. As the Seale of the Covenant was adminiſtred only to that one Nation, ſo doe yee now adminiſter it to all Nations. p. 73More then this cannot be inferred from it.

Not that all muſt neceſſarily be firſt i…ſtructed before they were baptized. That cannot be gathered from the words there, as will eaſily appear by the changing but of Note.one word in this Commiſsion. Suppoſe the words to run thus, [Go teach all Nations circumciſing them.] Suppoſe (I ſay) that our Saviour had given ſuch a Commiſsion to his Apoſtles, that whereas before circumciſio… was proper only to the Iew, now they ſhould preſſe it upon all Nations, and ſhould have delivered them their Commiſſion in theſe words, [Goe teach all Nations circumciſing them] would any thence inferre that therefore none ſhould be circumciſed, but only ſuch as were firſt inſtructed, and ſo conſequently Infants ſhould not be circumciſed. This inference (I ſuppoſe) every one will diſclaime. And why not the other? Goe teach all Nations, baptizing them, i. e. Teach all Nations, and b…ptize all Nations; Teach thoſe that are teachable, and baptize thoſe that are baptizeable. More then this cannot be made of it. Now that Infants are a part, and a conſiderable part of a Nation, none will deny; and that they are baptize…ble, I have already proved. So as here we have, though not an expreſſe, yet an implicit …arrant and command, which being rightly underſtood (what ever uſe the Adverſary makes of it to the contrary) will be ſufficient to beare ou… this practice.

Preſidents in …he New Teſtament for Paedobaptiſm.In the ſecond place enquire we what preſidents, what examples the New Teſtament will hold forth unto us. And here againe, (as in the former) it muſt be acknowledged that as for any particular perſons who were baptized in their Infancie, we have not any left upon record; yet have we that which is equivalent, ſome generall records, p. 74holding forth unto us (at leaſt with great probability) that this was the practice of the Church in the Infancie of it, even in the Apoſtles times. For this, ſee two evidences.

1The baptizing of whole families.1. The former is that common one, not to be fleighted, viz. the baptizing of whole families, whereof wee finde frequent mention in Scripture. Paul telleth us of himſelfe that hee baptized the houſhold of Stephanas, 1 Cor. 1. 16. Lydia being converted, ſhe was baptized and her houſhold, Act. 16. 15. The like we read of the Iailour in the ſame Chapter, being converted, he was baptized (ſaith the Text) and all his, v. 33. Thus was this Sacrament then ordinarily adminiſtred to whole families, to whole houſholds: Even as Circumciſion was under the Old Teſtament. Abraham believing, and entering Covenant with God, hee and his whole family were circumciſed, from the oldeſt to the youngeſt, as you have it, Gen. 17. 23. 27. And thus where the head of a family became a proſelite, ordinarily he and his were circumciſed. Even ſo under the New Teſtament, where the parent or head of the family imbraced the faith, the whole family was baptized. Now in all theſe families, it cannot rationally be imagined but that there ſhould be ſome Children.

Repl.Repl. To this our Adverſaries reply, that this phraſe will not carry it, no more then that will prove that Infants eat the Paſſeover, becauſe it is ſaid that the whole family was to eat it, Exod. 12. 3. 4. Or that Infants have actuall faith, becauſe it is ſaid that C…iſ…us beleeved with all his houſe, Act. 18. 8.

Anſw. But this muſe is ſoone ſtopped: In as much as the phraſe comprehends …ll, and only ſuch in the family, as are capable of the thing ſpoken of. Now this p. 75Infants are not of either of thoſe Acts, whether of eating the Paſſeover, or of believing; and therefore the phraſe there muſt be reſtrained to perſons of riper age. But of Baptiſme they are, as hath beene already ſufficiently proved: In as much as this Sacrament being a Sacrament of Initiation and Regeneration, a Seal of our Inciſion, and ingrafting into Chriſt, is only a paſsive Ordinance, as Circumciſion was. And therefore, when it is ſaid that thoſe of Abrahams family were circumciſed, and thoſe of Stephana's and Lydiaes, and the Iailours families were baptized, we are to underſtand it of children, as well as any other.

Note. No children of believing parents baptized afterwardsTo render this conjecture more probable, that Infants then were baptized in their Infancie, let it be obſerved and conſidered that wee no where finde any mention made of any children of believing parents who were baptized afterwards. An argument ſufficient, if not to convince, yet to ſtop the mouth of the Adverſaries. They preſſe us to ſhew where we read of any children that were baptized in their Infancie, and unleſſe we can ſhew them ſome particular inſtances for it, they will not believe that any were. Now to retort this negative argument upon themſelves; let it be demanded of them, where they finde any mention in Scripture of any children of believing parents, who were baptized when they came to years of diſcretion, and not before? That they were baptized, I preſume they will not deny; and if ſo, let them ſhew where, and when. For this let all the ſacred Regiſter be ſearched, from the time that Iohn the Baptiſt began his Miniſtery, to the time that Iohn the Evangeliſt ended his, (which was above ſixty years, during which time millions of children of believing parents p. 76were growne up to maturity) and if in all that time they can but ſhew any one inſtance of any childe borne of a believing parent, whoſe Baptiſme was deferred till he came to yeares of diſcretion, and that then he was baptized, we will then acknowledge that there is ſome ſtrength in their negative allegation. In the mean time, having ſuch generall inſtances of the baptizing of whole families, ſure we are we have more reaſon to believe that Infants were comprehended, and are to be reckoned in that number, then they have any for the contrary.

2The Apoſtolicall practice of confirmation. Heb. 6. 2.Heb 6:22. For a ſecond evidence that this was the Apoſtolicall practiſe, I will not goe far from this word in the Text which I have now in hand. Poſſibly we may finde ſomewhat that maketh for this practice nearer hand then we were aware of: Even in the words immediatly following, [The doctrine of Baptiſmes, and [laying on of hands.] foreign. Hic locus ad Paed…baptiſmi approbationem Calvin Com. in loc.facit. (It is Calvins hint upon it.) This place maketh for the baptiſme of Infants. How ſo? To ſhew you how, give me leave to touch upon that clauſe a little. Though it be a long, yet I hope it will be a uſefull Parentheſis, ſerviceable not only to our preſent, but to ſome other purpoſes of great, and ſpeciall concernment.

Laying on of hands.[The doctrine of Baptiſmes, and laying on of hands.] What is here meant by the latter of theſe? I confeſſe it is not agreed by Expoſitors. To boult out the truth as neare as wee may, [laying on of hands] in it ſelfe wee know it was, and is a Ceremony; a Ceremony of very ancient uſe in the Church of God, and that in divers caſes. To let paſſe the former; In the New Teſtament we p. 77meet with a twofold impoſition of hands: The one miraculous In the New Teſtament twofold.and extraordinary, the other ordinary. The former was practiſed by the Apoſtles, and other extraordinary 1perſons in the Primitive times, and that in two Extraordinary and miraculous.caſes: 1. In conferring of extraordinary gifts of the Spirit. Of this you may read Act. 8. 17. 18. and elſewhere. 2. In beſtowing ſome temp…rall bleſsing, as viz. Healing of the ſicke. Of this ſpeaks St. Iames, Iam. 5. 14. [Is any ſick among you let him call for the Elders of the Church, and let them pray over him.] Not only pray [for] him, (as Beza, and the Geneva render it) but [over] him. foreign, (ſaith the Originall) ſuper eum, over or upon; i. e. holding their hands over, or laying them upon the ſicke perſon. So was it frequently practiſed before, as by our Saviour himſelf, ſo by other of the Apoſtles, (as the Mat. 9. 18. Mar. 5. 23. Mar. 16. 18. Luk. 4. 40. Act. 28. 8.Matt 9:18Mark 5:23Mark 16:18Luke 4:40Acts 28:8Evangeliſts informe us) in healing of the ſicke; working ſome miraculous cures upon the bodies of men, they impoſed their hands upon them. In both theſe caſes was this Ceremony then uſed. You may ſee them both together in that act of Ananias, his, Act. 9. 17. where comming unto Saul (or Paul) he put his hands on him, and ſaid, Brother ſaul, the Lord hath ſent me that thou mighteſt receive thy ſight, and be filled with the Holy Ghoſt.] But this was extraordinary, and conſequently but temporary, to continue only ſo long as that miraculous power was continued to the Church; which ceaſing, the Ceremony from thence forth in theſe caſes is of no more uſe.

Ordinary, uſed in two caſes,In the ſecond place, there is another impoſition of 2hands, which was, and is more ordinary. And that againe in two caſes: In the caſe of Ordination, and Confirmation.

In Ordination▪1. In caſe of Ordination, the ordaining of Miniſters, p. 781Church-officers, ſetting them apart to their Miniſteriall office and function. This, for the greater ſolemnity of it, was performed with this ſignificant Ceremony, the laying on of hands. Thus were the ſeven Deacons ordained, Act. 6. 6. [When the Apoſtles had prayed, they laid their hands on them, v. 6.] Thus were Paul and Barn…bas ſeparated to the worke which God had called them (viz. to the exerciſe of their Miniſtery amongſt Acts 13. 3.Acts 13:3the Gentiles.) [When they had faſted and prayed, they (viz. the Prophets and Teachers in the Church of Antioch ſpoken of in the …. v.) layd then hands on them, and ſent them away.] Thus was Timothy himſelfe ordained by Paul, 2 Tim. 1. 6. And thus did Timothy ordaine others. And thence is the whole action denominated from this Ceremony, and called a laying on of hands 1 Tim. 5. 22. [Lay hands ſuddenly on no man,] ſaith Paul to Timothy, ſpeaking of the Ordination of Miniſters.

22. Secondly, in caſe of Confirmation. So it is uſually In confirmation▪(how fitly I will not diſpute) called. Let▪ not the name prejudice any againſt the thing: which (without queſtion) is of very ancient uſe in the Church of God. That Hujus moris ſae…è mentionem fa…iunt veteres, vid. Calv. Inſtet. l. 4. 4. c. 19. ſ 4. Confirmation whether an Apoſtolicall ordinance. Hieron contra Luc…f…r. Non inficior▪ in eo no…ihil …llucinariI preſume will bee granted at all hands. Neither can it be denyed, there being ſo many of the Ancients making mention of it. But whether Apoſtolicall; o… no▪ that is the Queſtion.

I know many have looked upon it meerly as an Eccleſiaſticall conſtitution. Of this opinion was Calvin in his former time, who in his booke of Inſtitutions declares his diſſallowance of Ieromes authority and judgement in this particular, in holding this forth for an Apoſtlicall Ordinance. But others I finde of another minde.

I, Calvin himſelfe in his latter time; who comming p. 79to write upon the words of the Text, upon ſecond Hieronimum, quod Apoſtolicam eſſe obſervationem dicit. Calv▪ Inſt. lib. 4. c. 19. ſ. 4.thoughts (which are the more to be regarded; ſecundae cogitationes) hee retracts what before he had dubiouſly averred; affirming and that poſitively, and confidently, that this Ordinance was no other but Apoſtolicall; grounding it upon theſe words, [the doctrine of Baptiſm, Hic u…us locus abunde teſtatur hujus ceremoniae originem fluxiſſe ab Apoſtolis: quae tamen poſ…eà in ſuperſtiti… nem verſa fuit: ut mundus ſemper ferè …b optimis Inſtitutis ad …orruptelas degenerat. Calv. Com. in Heb. 6. 2. Beza Annot. ad loc. Piſcator obſerv. ad loc. Chemnitius Exam. Concil. Trid. de confir. Hemin. Com. ad loc. Urſin▪ Catech. Pro…g. 2. Dr. Fulk Ann. in Rhem. ad lo. Dr. Willet ſynopſ. Contr▪ 16Heb 6:2and laying on of hands.] Hic unus locus abunde teſtator, &c.] This one place (ſaith he) doth abundantly teſtifie, that this Ceremony (viz. the Impoſition of hands in confirmation) how ever in after times it was ſuperſtitiouſly perverted and abuſed (as the beſt Inſtitutions are apt to degenerate into foule corruptions,) yet it had its firſt originall from the Apoſtles themſelves.] Of this minde are divers others (as of the Ancients, ſo) of our moderne Divines of note, viz. Beza, Piſcator, Chemnitius, Hemingius, Vrſine, Dr. Fulk, Dr. Willet; and many others, men of ſingular both Learning and Piety, who all expound this Text in this ſenſe. I know there are ſome few **Mr. Cartwright Annot. in Rhem. ad loc. D. Ames Bell. Enerv. de confirm. cap. 1▪others (whoſe names and memories I honour) who are of a different judgement▪ who being diſtaſted with the corruption of this Ordinance as practiſed in the Church of Rome, and amongſt our ſelves, and ſo poſſibly prejudiced againſt it, carry the Text another way, conceiving that by [laying on of hands] here, we are rather to underſtand the totum Miniſterium, the whole Miniſtery of the Church, which was wont to be ordained by Impoſition of hands. A uſuall trope or metonimie (ſay they) one Ceremony put for the whole Service.

But to this ſuppoſition I muſt profeſſe I cannot freely ſubſcribe: In as much (1.) as I cannot looke upon this as one of the fundamentalls of Chriſtian Religion, as theſe ſix heads here named, (and this amongſt the p. 80Metonymi… a…juncti Cart. Ibid. Laying on of hands here cannot be underſtood of Ordination. R. 1. Ordination none of the firſt Rudiments. Iſta impoſitio manuum ad prima fidei fundamenta ſpectabat in primitiva Eccleſia. C…et ad loc. Fundamentū quartum fuit Impoſitio manuum: Paiaeus ad loc.reſt) are by ſome conceived to be, and that not without ſome colour from the Apoſtles own words, [n…t laying againe the foundation &c. v. 1.] Nor yet can I looke upon it as one of thoſe foreign (as the Apoſtle hath it, v. 12. of the Chapter foregoing) thoſe prima elementa, thoſe firſt rudiments and principles of Chriſtian Religion (as the Apoſtle calleth all theſe ſix in the 1. v. of this Chapter, [the principles of the doctrine of Chriſt; foreign, the word of the beginning of Chriſt, the A, B, C, (as it were) of Chriſtianity) one of thoſe heads of Catechiſme that children, novices, ſhould bee firſt taught and inſtructed in; as part of that milk which the Apoſtle in the 12. v. of the Chapter foregoing tells us is fit for Babes. If this be milke, viz. the doctrine of Church-Diſcipline, Church Officers, Church-government, &c. what ſhall we call or count ſtrong meat? Certainly (were there no other argument) the ſad differences of the times about this point, and that betwixt thoſe who are no Babes, but ſtrong men, judicious and conſcientious, learned and holy men, ſhew this doctrine to be nothing leſſe then milke.

R 2. Laying on of hands here hath reference to baptiſme. Manuum Impoſitionem …ū Baptiſma conjungit &c. Cal. ad loc. Gen. 7. 9. 10.Gen 7:9Gen 7:102. Beſides (in the ſecond place) the very putting of theſe two together [Baptiſme, and laying on of hands] ſeemeth in Calvins judgement to import ſome reference and relation that the one ſhould have to the other. A point that is obſervable how the Apoſtle here bringeth forth theſe doctrines (even as the creatures went into the Arke) by payres: Repentance and Faith; Baptiſmes and laying on of hands; Reſurrection of the dead, and eternall judgement; each having a neare reference and relation to his mate. So it is in the two other payres: Repentance and Faith; Reſurrection and Iudgement, p. 81the one relates to the other. And ſo it ſeemeth to be here, Doctrine of Baptiſme, and laying on of hands; the latter ſeemeth to have a reference to the former; ſo as what ſhall we, or can we underſtand by it, but that ancient and univerſall practiſe of the Church, viz. Confirmation rightly adminiſtred and uſed?Confirmation what?

Q. But what was, or is this Confirmation?

A. Here not to regard what the Church of Rome holdeth forth unto us concerning it, as viz. that is a Sacrament; a Sacrament in ſome reſpect ſuperiour to Baptiſme; that it is the conſummation of Baptiſme, ſo as without it Baptiſme is incompleat and imperfect; that in and by this Sacrament the Holy Ghoſt is conferred, and given for ſtrength and corr…boration againſt ſpirituall enemies; that it ought to be performed with ſuch Ceremonies as Chriſma, Fa… ci…, Alapa, &c.are in uſe amongſt them, moſt of which are very ſuperſtitious and ridiculous toyes, none of them (impoſition of hands only excepted) finding any footing in Scripture. Thus have they dealt with this Ordinance, even as Mical ſometime dealt with David, when having conveyed him away, ſhe put an Image in his roome, with a pillow of goats haire for a boulſter under the head of it, 1 Sa…. 19. 12. 13. Even thus (I ſay) have they dealt with this Ordinance; taking away the Ordinance it ſelfe as it was firſt inſtituted, they have ſubſtituted an Image in the roome of it, which they have boulſtred up with Ceremony▪ and inventions of their owne (no better then la…a Caprina) all to deceive the vulgar. So as their confirmation as by them uſed, is no more that which was firſt inſtituted, and which the word holdeth forth unto us, then that Ship Argos was the ſame that it was firſt built, when as by often repairing it had ſcarce a piece of the firſt materialls, p. 82Alexander Halenſis & Bonaventura fatentur ingenuè Sacramen…um confirmationis, …t eſt ſacramentum, ne que … Domino, ne que ab Apoſtolis inſtitutum & diſpenſatum fuiſſe, quià in Scripturâ non legitur, ſed poſteà in concilio Meldenſi inventum eſſe ſcribunt. Whitak contrà Du…aeu▪ …. 8. ſect. 61.left in it. And ſo much is ing…ouſly▪ confeſſed and acknowledged by ſome of their owne▪ as is obſerved againſt them by our learned Whitaker. And therefore▪to leave them▪ plow we with our owne Heifers; conſult we with the Authors aforeſaid. **Calvin, Beza, Chemnit. Piſ…. Pareus, ubi ſup…à. The originall and primitive uſe of confirmation.Some of them will informe us, how that in the Primiti…e Church there were two ſorts of Cat…ch…meni (as they called them) perſons that were catechized and inſtructed in the principles of Chriſtian Religion. The firſt ſort were Extranei, ſuch as wer… without; ſtrangers to the C…v…nant, Heathens, Infidells by birth, borne out of the Church. Now as for theſe, the manner was; they were firſt taught and inſtructed in the faith, ſo as in their owne perſons they might make an open confeſſion of it, which accordingly they did before they were admitted unto Baptiſme. The other were the children of believing parents, who being borne in the Church, and looked upon as members of it, they were baptized in their Infancie. Now they▪ not being able to make ſuch a confeſsion in their owne perſons before Baptiſme, when they were growne up and come to yeares of diſcretion, they were then catechized and inſtructed in that faith whereinto they had beene baptized; which being done, they gave an account of that faith in the publicke congregation▪ ratifying that Covenant which they had entered in Baptiſme; and ſo they were admitted and received in …leſ…am adul…orum, to further degre… of communion with the Church; as viz. to partake of the Lords Supper &c. For the greater ſolemnity of which admiſſion, and that Solennis precandi rit…s: Calv. in Text. ex Auguſt.the action might be had in more reſpect and reverence, it was performed with this ceremony, the laying on of hands upon the perſon ſo received, who was diſmiſſed p. 83with a ſolemne benediction▪

Confirmation a uſefull Ordinance to the Church in divers reſpects.This was (as it is conceived by them) the ſimplicity of this Ordinance in the firſt inſtitution and primitive practiſe of it. An Ordinance (as Calvin and the forenamed Authours conceive of it▪ of great and ſingular uſe unto the Church of God. And ſurely ſo it would bee, were it but reſtored to primitive purity.

1. By this meanes the exerciſe of catechizing would 1be brought in uſe and credit, whereof the Church of Chemnit. Co. in Mark 10. 14Mark 10:14God hath ever had ſingular need, and uſe.

Calv. Inſt…t. lib▪ … 19. ſ. 132. By this meanes the unity of the faith would bee 2maintained, eſpecially there being one and the ſame forme of catechizing generally obſerved.

Calvin Ibid.3. By this meanes parents would be quickned up to 3looke to the religious education of their children, which otherwiſe many of them never regard.

And 4. Children themſelves would bee put on to 4ſeeke after knowledge, that they may be able to give an account of that faith whereinto they were baptized, when they ſhall be called to doe it before the publicke congregation.

5. By this meanes perſons ignorant or ſcandalous 5might be kept out from communion with the Church in that ſacred Ordinance of the Supper of the Lord.

A ſoveraigne remedy againſt mixt communion.In which reſpect, of what conſequence it might be for the healing of our preſent breaches, may bee eaſily apprehended. I ſhall not need to tell you, what a ſtumbling blocke in the way of many, our mixed communion (as they call it) hath beene, and is. At this ſtone many have tripped▪ and ſome have fallen, and others are daily in danger of it. Now, of all remedies for the healing and preventing hereof, I know none more promiſing, p. 84then this Ordinance being duly practiſed according to the inſtitution of it. By this means that ſacred Ordinance might be freed and kept pure from that pollution, (ſo much (and that not without cauſe) complained of) through a promiſcuous participation; and ſo this ſcandall being removed, we might hope that many who are upon this ground departed from the unity of the Church, at leaſt have broke off communion with it, might in a little time be reduced, and brought home againe; and others who are ſtaggering might bee confirmed and eſtabliſhed.

6The difference about Church-Covenant reconciled.6. And laſtly, by this meanes alſo that difference of the times about the formality of a Church-Covenant in receiving in of members▪ (as they call them) would ſoone be compremized, and taken up: There being here the Vtinam verò morem retineremus quem …pud veteres fuiſſe admonui pri…ſquam haec Sacramenti la…va naſceretur. Calv. Inſt. de Confirm. l. 4 c. 19. ſ. 13. Talem ergo▪ manuum impoſ…ion…m, quae▪ ſimplicity loco bene dictionis fiar, laude, & reſti▪tu…am hodiè in pu…um uſum …lim▪ Calv. Iuſt. l. 4. …. 19▪ 3. 4.ſubſtance of what is there deſired and contended for, and that better bottomed (as I conceive) then the former.

In all which regards (beſides many other) for my owne part I cannot but joyne with Calvin and Chemnitius, and divers other of our Divines, in deſiring the reſtitution and reſtoring of this Ordinance to the Church, which through the groſſe corruption of it in the Church of Rome, and too apparent abuſe of it amongſt our ſelves (it being generally turned into a meer formality) hath growne into great diſlike and diſtaſte. Certainly, what ever any through prejudice may think of it, were this Ordinance ſtripped of thoſe rags which ſuperſtition hath put upon it, and reſtored to naked purity and ſimplicity, the Church of God ſhould have no cauſe to bee aſhamed to owne it▪ ſpecially ſeeing the Apoſtle himſelfe in the words of the Text ſ…emeth to give ſuch countenance to it, laying it downe for one of thoſe firſt p. 85principles concerning the nature and uſe whereof children Hodieretinenda pura inſtitutio eſt: ſuperſtitio autem corrigenda. Calv. ad Tex▪ Noſtri ſaepè oſtenderunt, ritum confirmationis remotis inutilibus, ſuperſtitioſis, & cum Scripturâ pugnantibus …aditionibus, pie & ad Eccleſiae aedificatio…em, juxtà ſcripturae conſen…um uſurpari polle, Chem. Exam. de Confirm▪ Ob nugas Pon…ificias in pri…â Evangelii reformatione totu… actus confirmationis eſt abrogatus, quae reſ…ſſis iſ…is … Pontificiis non male retineri potu…ſſet. Che…it. Harm. in Mark. 10. 16.Mark 10:16ſhould be inſtructed and taught.

Confirmation preſuppoſeth PaedobaptiſmeQ. But all this while, what is this to the purpoſe in hand? what maketh this for P…d…baptiſme, the baptiſme of Infants?

A. Surely yes, very much. This being granted that there was ſuch an Ordinance in uſe in the Apoſtles times practiſed after the manner that you have heard, it may from thence be demonſtratively inferred, that ſome children were then baptized in their Infancy. To what purpoſe elſe ſhould this ſubſequent act ſerve? wherefore ſhould there be ſuch a publicke confeſsion, and ſuch a ſolemne reſtipulation, and ingagement after Baptiſme, were it not that Baptiſme was adminiſtred unto them in their Infancy, before they came to yeares of diſcretion. Otherwiſe, had they been able to anſer for themſelves, and to ſtipulate in their owne perſons when they were baptized (as thoſe that were adulti did) what need would there have beene of ſuch a ſubſequent ſolemnity, to bring them actum agere, to doe that againe which they had once done before. But I will not dwell any longer upon it.

You ſee now what Precept, and what Preſidents the Spirit of God in the New Teſtament will afford us for the countenancing, and bearing out of this practice, the baptizing of Infants. True it is, expreſſe and particular p. 86they are not; nor yet ſo demonſtrative and convincing, but that the Adverſary may take up ſome cavills againſt them. Yet are they ſuch evidences as may give ſatiſfaction to thoſe who are willing to receive it. However, ſure we are, they make more for the warrant▪bleneſſe of this practice, then ought that the Adverſary can produce, will againſt it.

Object. Infants are not capable of repentance & faith, ergo not of Baptiſme.Not ſo (ſay they) for as for Infants they are not ſubjects capable of Baptiſme. And why not? Why, becauſe they are not capable of thoſe qualifications which ſhould diſpoſe them to the receiving of this Sacrament. And what are they? why, Repentance and Faith. Theſe are the conditions which the Spirit of God requireth in all perſons that are to bee baptized; Repentance. [Repent Acts 2. 38.Acts 2:38yee therefore and be baptized] (ſaith …eter to the Iewes.) Faith [if thou beleeveſt with all thine heart thou mayeſt.] Acts 8. 3….Acts 8:3(ſaith Philip to the Eunuch concerning his Baptiſme.)

Anſ. In perſons of yeares actuall repentance & faith is requiſite before baptiſme, not ſo in Infants.A. To theſe Texts of Scripture it is ſoon anſwered, that here both Peter and Philip had to deale with perſons of yeares, and thoſe ſuch as had no other title to the Covenant, but ſuch as their owne actuall repentance and faith conferred upon them. Now had we to deale with ſuch, we ſhould runne the ſame courſe, not admitting them unto this Sacrament, but upon the teſtification of their Repentance and Faith. But in the meane time, this is ill applyed to Infants, the children of believing parents, who have a title to, and intereſt in the Covenant, and conſequently a right to the ſeale of the Covenant, by vertue of their fathers charter.

Repl.Repl. But it will be replyed; This is a generall, univerſall condition, required of all that are to be baptized; They muſt firſt believe▪ Our Saviours owne words (ſay p. 87the) are expreſſe for it. [He that believeth and is baptized ſhall be ſaved, Mark 16. 16. So that it ſeemeth Mark 16. 16. cleared.Mark 16:16faith is a condition abſolutely requiſite in perſons to be baptized, and muſt goe before Baptiſme. Here is one of the great arguments, which the Adverſarie putteth a great deale of confidence in. But what ſtrength (or rather weakneſſe) is in it, will ſoone appeare.

Sol. P. Matt. loc. Com. Claſ. 4. loc. 11. ſect. 13.A. In the 1. place, it is truly anſwered by P. Martyr, and others, that Ordo verborum non neceſſario infert ordinem rerum, The order of words doth not neceſſarily infer the ſame order in things. For inſtance, Mark 1. 4. it is ſaid, [Iohn did baptize and preach the baptiſme of Repentance.] Here is baptizing put before preaching, (which may ſerve to ballance that in the laſt of Matth. 19. Go teach all Nations baptizing them; where teaching is put before baptizing;) yet will it not thence follow, that Iohn baptized before he preached. So here in thoſe words of our Saviour▪ believing is put before baptizing in the order of the words. Yet it will not thence follow that faith muſt alwayes goe before baptiſme in the reality of the thing. Should wee thus preciſely ſtand upon the order of Siquis urgeat foreign, (quicunque crediderit & baptizatus fuerit) reponemus ei, ſi placet ſyllabas numerare, dictum Chri. Joh. 3. Niſi quis renatus fuerit ex Aqua & Spirit. Aret. Cenſura contra Anab.John 3words, what ſhould we ſay to that of our Saviour, Ioh. 3. 5. [Except a man be borne of water, and of the Spirit, &c. (a Text which is brought to ballance that other) where water is put before the ſpirit.

A. 2. In the ſecond place, wee grant it; Faith and actuall faith is requiſite in perſons capable of it, before they be admitted to Baptiſme. And of ſuch & only ſuch▪ is that place to be underſtood; [He that believeth and is baptized ſhall be ſaved.] Which cannot extend unto Infants, as the latter part of the verſe will ſufficiently evidence. [Hee that believeth not ſhall bee damned▪] p. 88Which to apply to Infants, and ſo for want of actuall faith (which they are not capable of) to exclude them from all hopes of ſalvation, I preſume it were greater cruelty then the Anabaptiſts will willingly owne. The place it ſelfe being conſulted with maketh it cleare; ſhewing that this is ſpoken of all and only ſuch as were capable of the Goſpel preached to them, and conſequently capable of faith; as the verſe foregoing explaines it, v. 15. [Goe yee into all the world, and preach the Goſpel to every creature.] And what Goſpel ſhould they preach? Why, even this; [He that believeth, and is baptized ſhall be ſaved, &c.] Which muſt be reſtrained to thoſe who were capable of hearing, and receiving that Goſpell; not extended to Infants, who though they bee not capable of actuall faith, yet are they capable of ſalvation, and conſequently of Baptiſme.

Bucan. loc. cō. loc. 48 q. 35. ſ 7 Tilen. ſyntag. de Baptiſmo Diſput▪ 2. ſ. 30.This place I finde paralleld and compared with that of the Apoſtle to the Theſſalonians, 2 Theſ. 3. 10. where he giveth order that thoſe which would not work ſhould not bee relieved; [We commanded you that if any man would not worke, he ſhould not eat.] What then ſhall become of Infants, and ſicke, and impotent perſons? muſt they be ſtarved? Not ſo. That place muſt be reſtrained to ſuch as are able to worke, but will not. So here, [He that believeth, and is baptized, ſhall be ſaved; but hee that believeth not ſhall be damned.] What then ſhall become of Infants▪ may they not be baptized, and ſo muſt be damned? Not ſo. The place is to be reſtrained to ſuch perſons as are capable of faith, may believe, but will not.

The parents faith how available for Infants.A. 3. In the third place it is anſwered by ſome; that Infants though they have no faith of their owne, p. 89yet the faith of their parents may be ſufficient for them. Even as the ſinne of another (their firſt parent) was enough Sharp. Cu…ſu… Theolog. de Bap iſmo Contro…. ….to make them ſinners, reputed ſuch by a juſt imputation; ſo the faith of another (of their next parents) may be enough to make them beleevers, reputed ſuch by a gracious acceptation. Of this opinion was Auguſtine Vid. P. Mart. loc. com. claſ. 4and the ancient Church. And not without ſome truth; in as much as the faith of the parent is ſufficient to bring the childe within the compaſſe of the Covenant, and ſo to make it baptizeable. However (as P. Martyr ſtates it rightly) in point of ſalvation, every one (who is capable of it) muſt be ſaved by his owne faith. [The juſt ſhall Heb▪ 2. 4.Heb 2:4live by his faith.] Not the faith of another.

Infants n… wholly uncapable of faith.A. 4. But (in the fourth place) it may be truly affirmed concerning▪ Infants that they are not wholly uncapable of faith. True, of the outward profeſsion, and inward exerciſe of it, they are. But not altogether of the grace it ſelfe. This, (at leaſt the ſeed and root of it) may be infuſed and implanted in the ſoule even in Infancie, by the ſecret worke of the Spirit regenerating and ſanctifying of it. So as though Infants have not faith actually, by way of manifeſtation or exerciſe; yet vertually they may, by way of inch…ation and inclination. Thus may Infants have a gracious diſpoſition which in time will come to be fides formata, formed in the habit and act of De fide Infant…um faederatoru…, idem dic…us quod de ipſorum ratione. Utra que ipſis ineſt acta primo, non ſecundo: in ſemente, non in meſſe: in radi…è, non in fructu: inter…â ſpiritus virtute, non externâ operis …emonſtr…tione: Tilen. Sy…t. de Bapt. Diſp. 2. ſect. 27 I…fantes que madmodum dicuntur habere rationem ità h…be… fi…m dici poſſunt. Imò firmiori quadam ratione, quum ſit De… occulta & ſecret… elect. o. Aret. contr. Anabap.faith. A truth which is well illuſtrated by ſome by comparing faith and reaſon together, which Infants p. 90may be conceived to bee both alike. Infants have not the uſe of reaſon, they cannot reaſon and diſcourſe, &c. yet a principle of reaſon they have, being indued with a reaſonable ſoule, which hath an inclination to diſcourſe, and afterwards actually doth it. And from hence they are called reaſonable creatures, though for preſent they have no more underſtanding then the bruit creatures, nay ſeemingly not ſo much as ſome of them of like age ſeeme to have. A young Lambe will ſooner know the damme, then a childe the mother. Even ſo is it with faith. Infants have not the uſe and exerciſe of faith, yet may they have an inward principle of faith, the ſeed and beginning of faith, wrought in the heart by the ſecret worke of the Spirit, an inclination to believe, and to ſhew forth their faith when they come to yeares of maturity. And from hence may they be called, **Quâdā locutione poſſunt dici parvuli ſidelium fideles, quemadmodum nonnunquam Infantes rationales appellamus; non quod reipsâ valeant ratio…inari, verum quod animam habeant, quae, cum per aetatem fieri poterit ratiocinabitur, &c. P. Matt. loc. Com. Claſ. 4. loc. 8▪ de Baptiſmo, ſect. 14▪ Infants of believing parents no Infidels. Infidelis …ifariam dicitur, negativè, & poſitivè, Til. diſp. 2. de Baptiſm. ſect. 28.Beleevers.

A. 5. However, (in the fifth place) Infants of believing parents, though they have neither actuall nor yet habituall faith, yet are they not to be looked upon as Infidels, and unbeleevers.

For the opening and clearing of which, we muſt know that there is a twofold infidelity, viz. poſitive and negative. poſitive or privative, the habit of Infidelity; when men being capable of faith, and having meanes of faith offered to them, yet will not believe, but continue in unbeliefe. Negative. Carentia fidei, a meere abſence of faith, but without any contrary habit of infidelity. Now the former of theſe are properly called Infidels, and unbelievers. Not ſo the other. As for Infants, though they may be called nonbelievers, yet properly unbelievers they are not. Neither doth this ſimple abſence of faith beeing in a ſubject as yet not capable of it▪ exclude them either from ſalvation, or from baptiſme. p. 91True, the former doth both. That poſitive or privitive Infidelity, the habit of unbeliefe, ſhutteth men out of the Kingdome, both of Grace and Glory. The Iſraelites Heb. 3. laſt.Heb 3could not enter into Canaan (a type of both) becauſe of their unbeliefe. Not ſo this negative unbeliefe. Infants of believing parents, though for the preſent they bee deſtitute of faith, yet are they not thereby ſhut out of the Kingdome of Glory, nor yet to be debarred from the priviledge of the Kingdome of Grace, which are agreeable to their condition. Neither are they to be reckoned, or reputed as Infidels. Being born of believing parents, they are an holy ſeed, members of the Church within the Covenant; which is all that is to be looked at in the diſpencing of this Ordinance. Not the inward ſanctification of the heart, whether preſent or future; but the outward ſtate and condition of the perſon. This is that which the Miniſters of the Goſpell are to be regulated by in the adminiſtration of this Sacrament.

The rule for diſpenſing Sacraments, not the inward, but outward ſtate.Which (by the way) let it be taken notice of againſt ſome more moderate Anabaptiſts, who will not ſtick to indulge thus much unto us, that did they know what Infants doe belong to Gods election of grace, or were after that manner indued with the ſpirit, they would not be againſt the baptizing of them. For this, let them know, that this is not the rule which we are to walke by. Not the inward, but the outward ſtate. Suppoſe a Miniſter had the ſpirit of diſcerning, and could diſcerne the inward ſtate of men (as certainly our Saviour did Iudas his, and poſſibly the Apoſtles did ſome of thoſe who were baptized of them) yet were he not to with-hold the outward priviledge from any for want of inward grace, they having right and title thereunto by vertue p. 92of their viſible ſtate, their being under the Covenant outwardly. But I haſten to a concluſion of this point. One or two objections more, and I have done.

Obj. Infants not capable of benefit by Baptiſme.Obj. Infants are not ſubjects capable of any benefit by baptiſme, and therefore why ſhould they be baptized?

Anſw. To this I have in part anſwered heretofore. Let me now doe it a little more fully, yet briefly.

A. 1. As much as by Circumciſion.1. Demanding of the Adverſaries, what benefit Infants under the Old Teſtament had by Circumciſion? Let them ſhew mee the one, I will ſhew them the other.

A. 2. Baptiſme beneficiall to the parents.2. Though Baptiſme at preſent ſhould not bee beneficiall unto Infants themſelves, yet to their parents it may be; ſerving exceedingly for their conſolation, when they ſhall ſee their children thus marked out for God, having Gods diſtinguiſhing marke, his Seale ſet upon them; which is to them an aſſurance that God is not only their God, but the God of their ſeed: That he doth acknowledge them in Covenant, and will make good the Covenant unto theirs, in caſe they doe not afterwards by ſome act of their owne ponereobicem, put a bar in the way, ſo nullifying the Covenant, and fruſtrating Gods gracious intentions towards them. Thus it is uſefull to the parent.

A. 3. Baptiſme beneficiall to children for the preſent.3. Neither (in the third place) is it altogether unuſefull to the childe, who by this means:

1. Is diſtingu…ſhed from Heathens, and Infidels, and marked out for Gods ſpeciall ſervice.

Rom. 6. 4. 5.Rom 6:4Rom 6:52. Is hereby viſibly ingrafted into Chriſt, and acknowledged as a viſible member of the Church: And conſequently hereby commeth to have a ſhare, and intereſt in the communion of Saints; beeing now daily remembred p. 93at the Throne of Grace by all thoſe who pray for the wellfare of the Church.

3. Beſides this (in the third place) who knoweth how, and in what way God may be pleaſed to concur, and worke together with his Ordinance? Certainly, heerein Gods wayes are (as the Apoſtle ſayth of them) foreign, paſt our finding out. And therefore ſtand not Rom. 11. 34.Rom 11:34in this caſe to reaſon with fleſh and blond, to conſult with ſenſe and reaſon about it. Had thoſe women in the Goſpel ſo done, ſurely they would never have brought their children unto Chriſt to be touched of him. But in this ſet faith on worke (as they did) and let that command obedience, obedience in ſubmitting unto this Ordinance of God.

A. 4. Baptiſme beneficiall in the future.4. In the 4. and laſt place: Though this Ordinance have not any preſent effect upon Infants, yet afterwards it may have: viz. when they ſhall come to apprehend this ſtipulation, and ingagement betweene God and them: then this Sacrament will be uſefull unto them, as in other reſpects, ſo ſpecially as a ſtrong obligation upon them, to binde them for ever to the ſervice of that God, who was pleaſed to take them into his ſervice, before ever they were able to doe him any ſervice: To take and acknowledge them as his, before they knew themſelves: To take and ſeale them for his children, before they were capable to know their father. A peculiar favour, and ſo a peculiar obligation.

Obj. How ſhall Infants afterwards know that they are baptized.Obj. But how ſhall children afterwards know that they are made partakers of this Ordinance? An objection which poſſibly may take much with ſome. Thoſe who are thus baptized in their Infancy, how ſhall they know, and be aſſured that they are baptized?

p. 94Even as an Iſraelite knew that he was circumciſed:A. I anſwer; Even as the Iſraelites knew, were aſſured that they were circumciſed.

Repl. Not ſo (ſaith the Adverſary.) Circumciſion was a permanent, Baptiſme is a tranſient ſigne. The one left an impreſſion behinde it, not ſo the other. The Iſraelites carried a ſenſible marke in their fleſh to minde them of their Circumciſion.

A. True: Such a ſenſible marke they had. But Viz. by the teſtimony of others.how did they know, that that marke was given them for any ſuch religious end, and purpoſe? That they received it as a Sacrament, a ſeale of the Covenant betwixt The inhabitants of Colchis, the Ethiopians, the Trogloditae, and the Egyptians. Alex ab Alex. l. 2. c. 25 Her. l. 2. Diodor. Sicul. l. 2. c. 1. It. l. 4. c. 3. Witneſſes in Circumciſion. Vide Goodwins Moſes and Aaron. l. 6 c. 1.God and them. Other Nations there were (and that many) who uſed Circumciſion (even as the Turkes doe at this day) but not to any ſuch intent, not as a Sacrament. How did the Iſraelites know that theirs was given them with ſuch an intent? Why, herein they were to give credit unto the teſtimony of others, viz. their parents, and other witneſſes. Amongſt whom (as it ſeemeth) ſome were ſpecially appointed for that purpoſe. So much the Iewiſh Doctours will informe us of; deſcribing to us the manner of Circumciſion, they will tell us, that when a childe was to be circumciſed, one who ſupplied the place of a witneſſe (whom they called by the name of Baal. Berith, and Sandak, that is, the maſter of the Covenant) he held the childe in his armes whileſt it was circumciſed, that ſo he might beare witneſſe both of the Circumciſion, and of the name given the childe at that time. Such was the uſe of the latter Iewes. And it ſeemeth that the practice was ancient, as ancient as the Prophet Iſaies time. So that learned payre of Expoſitours, Iunius and Tremellius interpret that place of that Prophet, Iſ. 8. 2. where the Prophet tells us, that hee p. 95tooke unto him faithfull **i. e. Vir…s nominatim advocatos ut …eſt…rentur nomen illud filio meo impoſi…ū in Eccleſia, quum circumcid…retur. Jun. & Tremel. ad loc Verſ. 1. 3. The originall of wit…es in Baptiſm. A…q▪ ex hoc …itu prof…ctum …ſſe illum noſtrum conſtat, quo certi homine… ſpeciatim, maxi…è ve…o i… calamitoſis temporibus (ut iſta futura erant) adhibentur teſtes acceſſus ad Chriſtum, & ad Eccleſiam per Baptiſmum & nominis in Baptiſmo indit…. Hos vulgus compatres, et commat…es, Graeci olim foreign, appellarunt. Jun. & Tr…ib. Repl. A humane teſtimony is no ground for faith. Sol. A humane teſtimony ſufficient for a humane faith.witneſſes: viz. Vzziah the Prieſt, and Zachariah.] Witneſſes to what? Why to the Circumciſion of his Sonne, of whom hee ſpeaketh in the verſe before and after. Such as might beare witneſſe that he gave him that name in his Circumciſion, which the Lord had appointed him: viz. Maherſhalal haſh baz. Which, whether it was a thing really done, or only repreſented to the Prophet in a viſion, is not materiall. It ſeemeth however, that this was a practiſe then in uſe in thoſe times. And from hence (as judicious Authours with good probability conjecture) came that cuſtome ſo anciently and univerſally received amongſt the Churches (till of very late times): viz. The having of Godfathers and Godmothers (as wee call them) in Baptiſme. Some perſons ſpecially appointed to beare witneſſe of the receiving of ſuch a perſon into the Church of God by Baptiſme, and of the Name then given unto him. But this by the way.

From theſe did children amongſt the Iſraelites receive the teſtimony of their Circumciſion. Which they were induced the more to give credit to, becauſe they ſaw the ſame practiſed upon others daily. And even ſuch a teſtimony have children now concerning their Baptiſme, beſides the teſtimony of the whole Congregation, which many have, and others ought to have.

Repl. But this is but a humane teſtimony, and conſequently fallible. How ſhall I build my faith upon it?

A. I anſwer. A Humane teſtimony is ſufficient to build a Humane faith upon. True, a Divine faith muſt have a Divine teſtimony, But to a humane faith a humane teſtimony may ſuffice. Now ſuch is this faith. To beleeve that I was Baptized; this is but a humane p. 96faith, being concerning a matter of humane fact.

Repl. What if a man ſhould believe that he is baptized when he is not? Sol. Such an error being invincible ſhall not …nder ſalvation.Repl. But what if I ſhould be deceived herein? as it is poſſible I may be? thinke and believe that I was baptized, when as I was not.

A. To this I anſwer, that ſuch an errour being invincible, ſhall not be prejudiciall in point of ſalvation. In this caſe the apprehenſion of the thing ſhall be in ſtead of the thing it ſelfe. As in the caſe of perſons dying before they can have the Sacrament of Baptiſme adminiſtred unto them: In this caſe it is determined that the deſire of Baptiſme (viz. by Parents for their children, by perſons of age for themſelves) ſhall ſupply the want of it. So ſaid Ambroſe concerning the Emperour Valentinian, who comming to him to be baptized, dyed by the way; Baptizatus voto & voluntate licet non reipſâ per aquae lavacrum. Am. lib. de vitâ Valent. 2 Co…. 8. 12.He was baptized (ſaith he) in vow a…d deſire, though not by the wa…hing of water; which he concluded to bee as effectuall as if he had beene made partaker of the thing it ſelfe. And it is no more then what the Apoſtle will beare him out in, who tells us, That where there is a willing minde, it is accepted according to that a man hath, and not according to that which hee hath not. Deſire of Baptiſme, (where it cannot be had) is baptiſme in Gods accep…ation, Minime ſalvari poſſunt qu… nec re, nec voto baptiſmi Sacramen um ſuſciperint: qu… verò ſaltem voto Sacramentum baptiſmi ſuſ…eperint, e…ſ… non re ſ…lvari poſſ…nt Thom. pars. 3. q. 68. Act. 2. conActs 2ſupplying the want of this Sacrament. So much even Papiſts (however ſtanding much upon the abſolute nec…ſsity of Baptiſme) will yeeld. Even ſo here. In the caſe of ſuch an invincible errour and miſtake, (which is only poſsible, not probable, much leſſe ordinary) the very apprehenſion of the thing as done, with the appl…cation of the thing ſignified by it, ſhall be effectuall unto the perſon to all intents and purpoſes, as if he had been really made partaker of that Sacrament.

And thus have I endeavoured as briefly, and yet as p. 97fully as I could, to give ſatisfaction to all the chiefe Arguments or Objections which are brought againſt this Doctrine and Practiſe of Baptizing of Infants.

An antidote againſt Rebaptization.OnelyOnly let me yet ſpeake one word or two, to the Anabaptiſt properly ſo called. For you muſt know, that of this Sect (as uſually in all Sects it is) there are divers ſorts. Amongſt other, ſome Catabaptiſts, others Anabaptiſts. The former oppoſeth the Baptiſme of Infants, as a thing not meet, not lawfull, at leaſt not expedient to be done; yet being done, he alloweth it as valid and of force. The other looking upon this Baptiſme as a meer nullity, holdeth an abſolute neceſſity of Rebaptization. Now to theſe latter let me ſpeake a word, and but a word. Minding them of that old Rule, which taketh place in many caſes: Fieri quod non licet, factum valet: A thing which ought not to be done, yet being done, it may be of force and valid. For inſtance. David ought not to 2 Sam. 12. 9. 10.2 Sam 12:92 Sam 12:10have taken the wife of V…iah to his wife. The Lord by his Prophet chargeth it upon him, as a ſinne, and a great ſinne; yet being done, the Marriage was lawfull, and ought not to be diſſolved. Amongſt us, Clandeſtine marriages (as we call them) they are not allowable, but prohibited, yet being done, they are valid, and may not be undone. To come neerer the point in hand. In the caſe of Baptiſme, Parents ought not to tender their children to be baptized by any Romiſh Prieſt in a ſuperſtitious way; yet being done, Baptiſme ſo adminiſtred ought not to be reiterated, but to be held as true, and valid. A caſe ſtated by many of the Ancients; in caſe any were baptized by Hereticks, ſo that the true matter and forme of Baptiſme was obſerved, in this caſe the determination of the Church (againſt the opinion of p. 98Concil. Laod. can. 7. Arelat. can. 8. Leo Ep. 7. 7. citati per Chemnitium in Exam. de Confirmat.Cyprian) was that they were not to be rebaptized; only they were to be catechiſed, and interrogated concerning the faith whereinto they were baptized, and ſo by impoſition of hands in confirmation, they were to be received into communion with the Church. Even ſo it is here. Suppoſe the baptiſme of Infants not to be regular, that they ought not to be baptized untill they be able to underſtand the meaning of this Sacrament, and make a profeſſion of the faith in their owne perſons (an opinion which ſome moderate ſpirits are ſomewhat inclinable to) yet being baptized, their baptiſme is valid, and ought not to be repeated. Even as it is with the baptiſme of a prophane or ignorant perſon; nay ſuppoſe a Iew, a Turke, an Infidel, a Pagan. In caſe ſuch a one ſhould out of ſome by and ſiniſter reſpect, whether to ſave his life, or procure his liberty, or for lucre, or honour, or the like, ſhould tender himſelf to Baptiſme: In this caſe he ought not to be admitted. Divine ordinances are not to be proſtituted to any ſuch baſe or ſiniſter deſignes. Yet put the caſe that by favour, or by ſome other indirect way, he doe obtaine it. In this caſe his baptiſme is not to be accounted a nullity. Neither ought he (in caſe afterwards he ſhall be inlightened, and come truly and ſeriouſly to imbrace the faith) to be rebaptized; only hee is then to make a right uſe of that baptiſme, which was adminiſtred to him rightly for the ſubſtance of it, however by him obtained in an undue way and manner. Even ſo here. Suppoſing Infants to be baptized before they are meet to partake of that Ordinance, yet being for ſubſtance rightly baptized, they ought not now to bee rebaptized, but only labour to make a right and holy uſe of that baptiſme, which was truly, though … p. 99conferred upon them. Which if rightly conſidered, and duly weighed, I preſume it might be of uſe to ſome who are not fully ſatisfied in the point of Paedobaptiſme, as touching the expediencie or lawfulneſſe of it, viz. to ſtay them from running into that dangerous and deſtructive errour of Anabaptiſme, properly ſo called, I mean of Rebaptization, the repeating of baptiſme; which being once for ſubſtance rightly adminiſtred, ought not for ſome defect in the manner, or miſtake in circumſtance be reiterated. But thus much for this point; which I have dwelt the longer upon, if it might be, to ſettle wavering and unſtable mindes, and to keep them from being ſeduced, and drawne away to the imbracing of this ſpreading errour of the times, which hath alſo begunne to put up head in this place: However, liberare animam, to deliver my owne ſoule, by the diſcharge of my duty towards God and you; withall, making it manifeſt, that if God ſhall permit this errour to ſpring and ſpread further amongſt us, yet it may never be ſaid, that theſe Tares were ſowne, and grew up whileſt the Husbandmen Mat. 13. 25.Matt 13:25ſlept.