Vindication of Baptizing Believers Infants, Chapter 16 – Chapter 17
CHAP. XVI.
TO M. T. his firſt particular,Exercitat. § 19. of Sureties in baptiſme, urged in the minor of his ſixth Argument touching, humane inventions occaſioned by Infant Baptiſme.
We anſwer,Animad.
1 That ſureties are known to have beene in Tertullians time, and two hundred yeeres after in Auguſtines time; as we have touched in divers quotations afore. Whence I infer only this, that the tenet and practice of Infant-baptiſme were held in ancient times.
2 That by vertue of Abrahams power, and Guardianſhip over his houſhold all his male family had the firſt ſigne or ſeal.
As the family of Cornelius and the Gaoler had, the Governours believing, and being baptized. And uſually thoſe ſureties that brought children to Baptiſme, promiſed to ſee them brought up in the fear of God, or to that effect. Whence I infer (though I am not in the leaſt for ſureties, onelyonly I would have M. T. ſpeak juſtly of things as they are) That the ſporting of profeſſion of faith (which M. T. here abjects) was rather in the ſureties that performed not that they promiſed, then in thing it ſelf.
To M. T. his ſecond particular thence,Exercitat. of Epiſcopall confirmation.
We anſwer:Animad. that wee have already declared much, of the Patriarchs impoſition of hands; of Chriſts impoſition of hands, of the Apoſtles impoſition of hands, of Churches impoſition of hands ſince the Apoſtles, upon little ones, and uſually after the firſt ſeal. So that there is not ſo much human-invention in impoſition of hands on baptized perſons, as there was arrogancy in the Biſhops, to aſſume this peculiarly to themſelves.
To M. T. his third particular there That the reformed union, Exercitat.by examination, confeſſion, and ſubſcription of the received doctrine in the Church, before the communion of the Euchariſt, is an human-invention, following upon Infant baptiſme.
We anſwer.Animad.
1 That M. T. all this while hath contended that Examination and confeſſion before Baptiſm (and conſequently afore the Communion) is an ordinance of Chriſt. How then ſays M. T. now, that they are human-inventions?
2 If ſubſcription be added. It is but a viſible or legible profeſſion, and not ſo dangerous as Miniſters ſubſcriptions have been in the Prelats time, though ſome have had the mercy, out of the Univerſity, to ſubſcribe with their own conditions.
3 That there is mention in Iſay 44.5. That one ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand unto the Lord, and ſirname himſelf by the name of Iſrael.
So that to ſubſcribe to the truth of God, profeſſed in a Church, to be called a member of the ſame, is no ſuch Scripture-leſſe human invention as M. T. would make of it.
To M. T. his fourth-particular. That the Church Covenant; Exercitat.yea as ſet forth in the book of the Churches of New England, called CHURCH COVENANT is an human-invention, deviſed to ſupply the place of baptiſme.
We anſwer. We will not ſay that this is Cynically, but wee will ſay it is boldly ſpoken by one man,Animad. ſo to cenſure ſo many brave men for Learning, Godlineſſe, Conſcience, and Sufferings.
For
1 we quaere whether M. T. doth thinke the late Nationall Covenant to be a meer human-invention? If not, let him be moderate in his opinion of Church Covenant.
2 Wee aſſert, that whatſoever ingenuous and underſtanding Reader ſhall peruſe the Book called the Church Covenant, will finde it ſtronger for a Church Covenant then M. T. his Treatiſe for the Anabaptiſts way of baptizing.
3 We put M. T. in mind, that all relations (except naturall) are founded upon mutuall covenant, and agreement, as between husband and wife, Maſter and ſervant, amp;c. Therefore that between Paſtor and flock.
4 That Baptiſme exhibiting one to be a member of the univerſall viſible Church now on earth, doth not make him to belong peculiarly to my flockaSee before in the former Chapter touching faults in Diſcipline. that are bound in Scripture duties to mee, or mee to be a Paſtour, and bound in conſcience of Paſtorall duty to him.
5 In that, ſeeing ſome particular expreſſe intimation there muſt be (ſeeing we have not the intellectuall communication of Angels) that he or ſhe is of my flock, and I their Paſtor, What can M. T. find out to effect this, if he lay aſide all Covenantall expreſſions.
6 If the Church Covenant were compoſed by men, as thoſe of mariage, ſervantſhip, &c. are; yet all divine, duties may follow upon this, as upon them, by divine impoſition.
CHAP. XVII.
TO the 1 and 2 particulars in the minor of M. T. his ſeventh Argument of Errours occaſioned by Infant Baptiſme,Exercit. § 20. as that Baptiſme confers grace by the work done, that Baptiſme is regeneration.
We anſwer.Animad.
1 M.T. in all his allegations of Antiquities, or others that are orthodox in the mayne, hath not to our knowledge produced any ſuch expreſſion as that Popiſh one, that Baptiſm confers grace by the work done.
2 That wee have produced places of beſt antiquity that expreſly tell us that their meaning was that we ſhould not in denying Baptiſme to Infants, as much as in us lyes hinder their ſalvation.aSee before out of Cyprian.
Thirdly, that ancients do call Baptiſm regeneration is no more than to ſpeak Scripture phraſe,bWhich place the Ancients oft quote in that point. John 3.5. Titus 3.5.
Fourthly, that the ancients did not think Baptiſm did profit all baptized perſons.
cLib. 4. contra Donatiſtas.Auguſtine ſayth, What profits the Sacrament to them that receive it, unleſſe they be inwardly changed? And blaming ſome in his time, ſayth, What profits the Sacrament to them that receive it, unleſſe they be inwardly changed? And blaming ſome in his time ſayth, Spem baptiz andorum auferunt à Domino Deo, & in homine ponendam eſſe perſuadent. That is, They take off the baptized from their hope in God, and perſwade them to, place it in men.
To M.T. his third particular thence,Exercit. that Infants dying are ſaved by the faith of their parents.
We reply.Animad.
1 How doth this agree with the former aſſertion, that we hold baptiſme, confers grace ex…pere …perato, by the work done?
2 Where in approved antiquity, or late Proteſtant Writers is any ſuch expreſſion? Wee ſay upon very good Scriptures, urged afore, that a child of a believing parent is to be reckoned within the Covenant, by vertue of that parents faith; but to pronounce him to be ſaved thereby, is a doctrine unknown to us.
For thoſe expreſſions of M.T. annexed to his third particular; put upon us, as, that Infants are ſaved by the faith of ſureties, of the Church receiving into her lap: wee deſire they may be carried back to Rome, whence they were brought; the diſpute now is not between. Papiſts and Proteſtants.
To M T. his fourth particular in that argument:Exercitat. that ſome regenerate perſons may fall from grace.
We anſwer.Animad. That neyther is the diſpute betweene Prelaticall-erring-time-ſerving-vaſſals, and us: Have therefore theſe things away to the Prelaticall Arminians, and their State-ſerving-Complyants.