The Lawfulness OF Infant's Baptism. OR, An Answer to Thomas Lamb his eight Arguments, entitled, The unlawfulness of Infant's BAPTISM.  
And may serve also to the false minors, and old outworn Arguments in the late book of C. Paul Hobson, till a more particular and complete Answer come forth to anatomise the fallasies of the said Book, entitled, The fallasie of Infant's Baptism.  For who hath despised the day of small things, Zac. 4.10. The secret things unto Jehovah our God: but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this Law. Deut. 29.29. 
By ROBERT FAGE Junior. Gent.  
London, Printed by W. WILSON. 1645.   

To the Christian Reader.  
Christian Reader,  
LEt friends debate, but not abate one whit of their affection: 'tis one truth we aim at, therefore we ought to strive for verity, not for mastery, when truth is on the one side discovered, & the other do condescend, he is not so much conquered as conqueror in yielding. I'll not say much, because he hath said little, aiming to be short in my Answer, as he is in his Arguments; desiring that when we debate things in love, God who is love, would reveal the truth unto us, that we may know how to make choice thereof for the good of us and our posterity.  
Thine in the fellowship of the Gospel, R. F.   

An answer to Thomas Lamb his eight Arguments entitled, The unlawfulness of children's BAPTISM.  
Master Lamb,  
IN your Title Page, you quote several Scriptures, as first, Rom. 9.7, 8. Gal. 3.7.29. which places prove indeed, that none are spiritually blessed, and have right unto the Covenant, but the spiritual seed. Yet this will not prove, that a Church must baptise only those who are internally spiritual persons, (though none are baptised indeed but such.) You know Simon, Acts 8. had outward Baptism, and so those Antichrists. 1 john 2.19. were a while accounted Members of the Church, till they left it and were discovered: so that ●here is nothing against the baptising of believers Infants being in no such danger of hypocrisy at false brethren are in. You quote Acts 8.12. where, upon profession of faith they were baptised both men and women. Proselytes must come in by acknowledgement and profession. So were these admitted. This doth not then exclude the male or female Infants of such Prosolites from Baptism, but showeth the largements of the Gospel above the Law: That sealed a male; but this male and female. The other places, Acts 8. 37. & 10.47, 48. & 11.17. all tend to one end in their true scope, that is, to bring the Gentile, (sometimes afar off) now near, and that by profession of faith, even as the stranger under the Law, might come in, and be one with the people of the Jews by acknowledgement, and voluntary subjection to the Law, Exod. 12.48. and this the Parent, a stranger was to perform, and then his Infant was also admitted upon the parents voluntary manifestation of his desire. And the Churches of Christ are now by faith come into the Jews state, and grafted in as they were broken off: as they were broken off, Ro. 11.  
T. L. I Come now to your Arguments; your first is. That which makes the traditions of men of equal authority with the Law of God, aught in no wise to be, Mat. 15.6. Mar. 7.7. But the Baptism of Infants, though of believing Parents, doth so. Therefore that ought not to be.  
Ans. Hear we deny the minor, which you go about to prove thus.  
T. L. That which is an action of religion performed and not one jot or tittle of the word requiring the same, that makes the Traditions of men of equal authority with the Law of God: But the baptism of Infants, though of Believers, is an action of Religion supposed, to be performed, and not one jot or tittle of the word requiring the same: Therefore, etc.  
Ans. Hear we deny your minor again; for we have the Covenant made with Abraham and to all believers, Gen. 17. That God will be a God to them, and to their seed after them, explained in the second Commandment, That God will show mercy unto thousands of them that love him and keep his Commandments. Therefore (Isa. 44.3.) I will power (saith God) my Spirit upon thy seed, and my blessing upon thine offspring; and they shall spring up as among the grass, as Willows by the water courses. And Isa. 59.21. this Covenant is renewed. My Spirit which is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed (saith the Lord) from henceforth & for ever. Which Covenant was revived to Abraham, and confirmed by Christ, Gen. 17.7. Rom. 15.8. the Covenant being still one, Heb. 13.20. though the typical ordinances thereof be changed. And therefore were the Israelites nation called a holy seed, Ezr. 9.2. a godly seed, Mal. 2.15. and were Circumcised, eat of the Manna), drank of the Rock, passed through, and were Baptised in the Cloud and Sea: and those Ordinances are declared to be the same with our spiritual Ordinances of Baptism, and the Supper, 1 Cor. 10.1, 2. The Gospel also declareth that young children [Infant's] were brought to Christ, and he gave them imposition of hands, Luke 18.15. Mat. 19.15. And [little children] proposed as an example, and parterne of imitation to the very chief of the Church-members, Mat. 18.2, 34. 1 Pet. 2.2. & Mat. 19.14. & Mat. 10.14. Christ would not have little children kept from him, for of such is the kingdom of heaven. And Peter saith, Acts 2.39. The promise is to you, and to your children, whom Paul calleth, holy Children, 1 Corinh. 7.14. in relation to Ezra. And the Gospel (prophecy) of Zachary is, that the streets of the City shall be full of boys and girls, playing in the streets thereof. And Act. 2.17. God is said to pour out his spirit upon all flesh. The believing Gentile by faith being engrafted, and his seed with him into the same stock and state, out of which the jew by unbelief is broken off. See Rom. 11.19, 20, 21. As may also appear by comparing, Exod. 19.5, 6. Deut. 10.14, 15. with 2 Pet. 2.9. Rev. 1.6. where the Saints Titles and expressions are applied to the believing Gentile, as they were to the believing Jew. Can any man than forbidden water to these (children of promise) who have received the Holy Ghost as well as we, Acts 10.47. John Baptist understood their right, when there went out unto him all the land of Judea, and they of Jerusalem, and were all baptised of him in the river of Jordan, confessing their sins, Mark 1.5. Now that it was ordinary for the Parents to carry their children with them, appears by those two examples of the five thousand men, besides women and children, fed with seven loaves, Mat. 15.38. And the Churches bearing Paul company with wives and Children, Acts 21.5. If you say▪ children could not confess their sins, and profess repentance therefore were not baptised; I answer, This will, not be granted, seeing submission to Baptism was itself a Confession of sin, and profession of Repentance: as Circumcision made men debtors to keep the whole Law, Gal. 5.3. which no Infant could promise by word, but his submitting thereto was his bond. And as John Baptist, so likewise Christ himself also, by his Disciples, Baptised the Children, that came or were brought unto him. As appears by that large testimony, That he baptised, and all men came unto him, John 3.26. which compared with John 7.22, 23. Ye on the Sabbath day circumcise a man: If a man on the Sabbath day receive Circumcision, john 16.21. For joy that a man is borne into the world, Gen. 4.1. I have gotten a man from the lord All which doth show that children were usually called men, and so not excluded from Christ's Baptism.  
T. L. Your second argument is; Every affirmative command of Christ hath its negative, so that whosoever Christ hath commanded to be baptised, ought so to be, and all others prohibited. But the affirmative command of Christ to his Apostles, is Matth. 28.18. That they should teach all nations, baptising them, (that is, those that are taught either by themselves or some other) therefore the Apostles were prohibited from baptising any that were not first taught.  
Ans. The minor of this Argument hath some deceit in it, the commission here being urged in another manner than the word in the original will be are, for it is not to be translated, Teach all nations: but Mat. 28.19. Make all nations Disciples▪ baptising them, etc. ver. 20. teaching them. And here is indeed a negative command, not to baptise any but Disciples, And this blames those who baptise the Infants of them who are not visible Disciples: but here are two things to be considered. 
☞  First, whether believers Infants are not Disciples of Christ, as the Jews Infants were Disciples of Moses, 
☞  the Spirit using the same word, which it doth here of Moses Disciples, John 9.28. who were sealed with Circumcision, as Christ's Disciples with baptism, (and the believing Gentiles also, being in the same estate with the believing Jew as was proved before.) (Secondly, if an unbeliever be baptised with water before he believeth, and after come to believe, and to be a Disciple, whether he must be baptised again? And for this, whether there be any word in Scripture to warrant a second baptising with water into the name of Christ. For my part I know none? but this I know, that we must practise nothing without warrant: So that this argument and your other, thereupon, which you frame thus, (If the Apostles were prohibited in the negative of Christ's command touching baptism, from baptising any that were not first taught, either by themselves or some other, then ought not the Infants no not of believers to be baptised, because none can know them to be taught, seeing they make no profession of faith and repentance: but the Apostles were prohibited from baptising any that were not first taught in the negative of Christ's command touching baptism. Therefore the Infants of believers are not to be baptised.) will hold well against those that are not made Disciples, but not against Infants as not taught, and the commission being to make Disciples, all nations and baptise them, must needs lead to baptise Infants as a part of them.  
T. L. 3 Your third argument is? That which overthrows the nature of the covenant of grace, aught in no wise to be. But the baptism of Infants, though of believers, doth so. Therefore etc.  
Answer. Here we deny the minor, which you seem to prove thus: T. L. That which is administered upon a supposed interest in the covenant of grace, without faith in the person so interested. That overthrows the nature of the covenant of grace, be cause persons have interest therein no otherwise then by faith, Rom. 4.16. Gal. 3.9.29. any thing else concluded so, makes the promise or covenant void, Rom. 4.16. Gal. 3.18. But the baptism of Infants, though of believers, is administered upon a supposed interest in the covenant of grace, without faith in the person so interested, viz. the faith of their parents. Therefore the baptism of Infants, though of believers, overthrows the nature of the covenant of grace, and consequently aught in no wise to be.  
I Ans. Your minor here is denied, as being quite contrary to the nature of the covenant of grace: for the doctrine of the covenant is that God of his free grace hath made a promise of grace & life to all his elect, upon whom he will show mercy, Ro. 9.18. And that before they have done good or evil, while they are enemies, reconciling them to God by the blood of his Son, Rom. 5.10. and loving them with an everlasting love, not that they believed or loved him, but that he loved them first, 1 joh. 4.10.19. And this love he in time manifests, taking his abraham's, out of the land of the Chaldeans, Act. 7.3. his Israel out of Egypt, through the red Sea, vers. 36. and his people from the world, joh. 9.14. into fellowship and union with the Father and the Son, & communion of the Spirit, vers. 21, 22.23. And thus God taketh a nation out of a nation, Deu. 4.34. to be a chosen generation, a royal priesthood, an holy nation, a peculiar people unto him 1 Pet. 2.9. And the Spirit, in this spiritual house, he hath promised to be poured out upon all flesh both young and old, Act. 2.19. The very children being holy, 1 Cor. 7.14. because children of promise, Act. 2.39. having their sins forgiven for Christ's name sake, 1 john 2.12. Therefore are they to be baptised into Christ, because they have visibly put on Christ, Gal. 3.27. And are distinguished from the world, in being the children, not of the world, but of a believer; when God draws a people from the world into fellow ship with himself, their little children are distinguished from the world, as so many perfecters of the praise of God, Matth. 21.16. and are owned freely in his Son Christ before faith or works manifested actually in their own persons. Those who deny the Infants of believers thus to be in God's visible house, must necessarily hold justification not to go before actual faith, which is Arminius tenet, or deny original sin, or conclude all infants damned, or else that those who are saved, are saved some other way then by the Gospel. The places you quote, mean no other justification by faith, than imputation. Faith to take hold of free grace, was required in the Jewish parents, even in Circumcision, as appears by Deut. 10.16. & 30.6. (without which the Circumcision outward was nothing) and the like for baptising of believers Infants, the Jew within, Rom. 2. ult.  
T. L. 4 Your fourth argument is: That which overthrows the nature of Christ's true visible Church ought in no wise to be. But the baptism of believers Infants doth. So therefore, etc.  
T. L. Answer. The minor is denied, you frame an argument to prove it, thus: If the matter of the Church be only regenerate persons, and the matter of the visible Church, such only as appears so by their profession of faith & repentance; Then to baptise Infants, is to contradict this, and to overthrow the nature thereof, seeing they are born in sin, & make no appearance to the contrary; but that they so remain. But the matter of the Church are only regenerate persons, joh. 3.3.5. And the matter of the visible Church only such as appear so by the profession of faith and repentance Ro. 8.15. 1 Cor. 4.15. Therefore to baptise Infants though of believers, is to overthrow the nature thereof, & consequently ought in no wise to be.  
I Answ. Your minor is not proved, but begged, but we have proved the Infants of believers to be a part of that nation taken out of a nation▪ Deut. 4.34. The little ones whose sins are forgiven, 1 Joh. 2.12. Holy children, 1 Corin. 7.14. Children of promise, Act. 2.39. etc. Of such is the Kingdom of heaven saith the King himself, Matth. 19 14. Therefore very meet to be of and in his spiritual visible Church: and in their distinction from the world, being believers Infant's profession of faith and repentance may be appropriated unto them visibly: as the jews circumcision inward, without which Paul saith, It was not circumcision that was outward in the Flesh, Rom. 2. ult: but that of the heart, the answer of a good conscience saith Peter.  
T. L. 5 Your fifth argument is: That which makes religion subsist in the deed done now in the time of the Gospel, aught in no wise to be. Phil. 3.3. John 4.23, 24. But the baptism of Infants, though of believers, doth so, Therefore, etc.  
Answer. Answ. This miner is denied, your argument for proof of it is this: T. L. That which is an action of religion done, and no faith in the person of the doer, required in doing of that thing: that makes religion to subsist in the deed done. But the baptism of Infants, though of believers, is an action of religion performed, and no faith required in the person of the doer, in the doing of that thing. Therefore, etc. I An. The minor is denied: Believers Infants are visibly in God's decree in the Kingdom of heaven, Mat. 19.14. Having the seeds of faith, without which they cannot please God, Heb. 11.6. And the Spirit of Christ, without which they are none of his.  
T. L. Your sixth argument is, That which reviveth Judaisme, and so denyeth Christ to be come in the Flesh, aught in no wise to be, 1 john 4.3. 2 john 7. But the baptism of Infants, though of Believers, doth so. Therefore, etc.  
Answ. The minor is denied, your argument for proof thereof is, T. L. That practice which is grounded upon the Typical seed, which typed out Christ the true promised seed, and ceased at his coming. That practice now in respect of the ground of that practice, reviveth judaisme in the type, and denyeth Christ the truth of the type to be come in the Flesh. But the baptism of Infants (though of believers) is grounded upon the typical seed which typed out Christ the true promised seed, and ceased at his coming, Gal. 3.16.19. Therefore, etc.  
Answer. Answ. The minor is denied. The practice of baptising of the Infants of Believers, is grounded upon the gracious covenant of the Gospel to all the children of God. Out of which if all Infants visibly are, then either they are all saved without the promise, or damned for want of the promise.  
Your seventh argument is,  
T. L. 7 That which makes the world and the Church all one, & confounds the distinction that ought to be between them, ought in no wise to be. Col. 4.5. 1 Pet. 2.12. 2 Col. 2.20. 2 Cor. 2.6.15.  
But the baptism of Infants, though of believers, doth so. Therefore, etc.  
T. L. Your minor is denied: your Argument to prove it is; Those who administer the special privilege, and ordinance of entering persons into the Church; from common causes which do belong unto the world, as well as to the Church, do make the world and the Church all one, and confound the distinction that ought to be betwixt them.  
But to Baptise Infants, though of Believers, is to administer the special privilege, the ordinance of entering persons into the Church, from common causes, which do belong unto the world, as well as to the Church; to wit, the general offer of promise, Matthew. 28.19. Acts 2.39. which is to be offered to every man and woman in the world, Mar. 16.15. or else being borne of believing Parents, which agrees to Ishmael & Esau, as well as to Isaac & jacob, and all in this respect being but flesh borne in sin, and children of wrath, john 3.6. Psal. 51.5. Eph. 2.3. Therefore, etc.  
In this minor is considerable what is the ordinance of entering persons into the Church? and that properly is not baptism, but the uniting of the members of one body by one Spirit, to walk together under one Lord, in one faith, Eph. 4.4, 5. Whence Baptism and all other ordinances flow; for we baptise not to bring into the Church, but because he is in the Church; therefore we baptise, (The visible Church being generally considered) so that the minor is flatly denied. And as for common causes, do you account it so common to be a believers child, when Paul counted it as a privilege to Timothy, that he continued in the same faith which dwelled, fust in his grandmother Lois, & his mother Eunice, 2 Tim. 1.5. And so was borne of believing parents. But Ishmael and Esau had that, as well as Isaac and jacob. What then? Is it therefore such a common cause with the world, as therefore believers Infants must not be baptised? Then likewise none must be baptised upon profession of faith: Seeing Simon, Act. 8.13. Believed, made an outward profession) and was baptised, though in the gall of bitterness, and in the bond of iniquity, v. 23. Demas for all his professions, forsook Paul, and embraced the present world, 2 Tim. 4.10. Phigellus and Hermogenus turned away from Paul for all their professions, 2 Tim. 1.15. & Ch. 3. v. 5. The whole world are under a profession or form of godliness, but have denied the power. Because therefore profession may agree with the world, as well as with the Saints, will you therefore baptise none upon it? This is still a very poor argument, like your former before. So is your last argument, to which I come; which is,  
T. L. That which unites persons with the church of Rome, & Papists, aught in no wise to be Rev. 18.4. But the baptism of Infants, though of believers, doth so. Therefore, etc.  
Ans. Ans. This minor is denied, you argue to prove it thus,  
T. L. Wheresoever the baptism is one, the Church & people is one. But the Papists & Rome's baptism is one with the baptism of Infants, though of believers. Therefore, etc. This minor is very false again. Now you still prove it as slightly as you did the former, thus: Because they baptise Infants? Is this a good consequence? The Papists baptise Infants, therefore we must not baptise Infants. Then take these with you also: The Papists read Scriptures, therefore we must not read Scriptures. The Papists hold it lawful to pray, therefore we must not pray! will not this be good stuff? I end.  
The Lord teach us better arguments for the truth than you hava brought here, & unite our hearts in every triuh of the Gospel.  
FINIS.