ERRATA The Author's distance from the Press hath occasioned some Mistakes which the kind Reader is desired to Correct TItle Page read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 5. l. 1. r. Practices p. 17. l. 11. r. God for end p. 21. l. 7. r. is strong enough p. 27. l. 7. r. contended p. 40. l. 3. dele 6. p. 58. l. 27. for have r. heart p. 61. in Marg. for Wyer r. Wyvel p 62. l. 20. for alone r. along p. 63. l. 5. for to r. by p. 86. l. 7. dele in p. 87. l. 2. dele by p. 91. Marg. for Halak r. Habak p. 94. l. 7. r. it is an p. 95. l. 8. r. An Earnest and l. 20. r. Give and forgive p. 96. l. 17. for Active r. alive p. 101. l. 28. r. invisible Grace p. 109. l. 22. 23. r. of and dele and. p. 118. l. 23. for Omne Corpus r. cum E Corpoâ—â— p. 122. l. 18. for Diviners r. Divi were p. 129. l. 15. for Fumus r. Funus and l. 18. r. mansueti p. 130. l. 11. for fides r. fide ΠΑΙΔΟΒΑ'ΠΤΙΣΜΟΣ ' ΟΡΘΟΒΑ'ΠΤΙΣΜΟΣ OR THE BAPTISM OF INFANTS Vindicated by Scriptures and Reasons Humbly offered in Order to a Composure of Differences at this Juncture of Time By Nath. Taylor M. A. Mark 10.13 And they brought young Children to him that he should touch them and his Disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them suffer the little Children to come unto me and forbid them not for of such is the Kingdom of God 15. Verily I say unto you whosoever shall not receive the Kingdom of God as a Little Child he shall not enter therein 16. And he took them up in his Arms put his Hands upon them and Blessed them London Printed for Richard Butler next door to the Lamb and Three Bowls in Barbican 1683. To my Dissenting Brethren the Anabaptists in England A perfect understanding in all things THE Grand concern of Christianity and the danger the Protestant Religion is apprehended to be in by all its Professors may call for our serious Considerations how imprudently we expose our selves to our Enemies by our causeless Divisions and how justly God provoked by the Separations and Contentions among our selves may permit a Wolf to devour us scattered Sheep of which Mischief I would gladly hope your selves grow more sensible than formerly some of that Party and they of no small note having declared by Word Writing * Grantham's Friendly Epistle to the Bish of the Church of England Gal. 5.15 Rom. 16.17 and in Print their inclinations to a Compliance with our Church An Union much to be desired and by these Pages sincerely endeavoured for the sole ends of Gods Glory and the good of the Souls whose unhappiness or Folly I know not which most to lament Your unhappiness in separating from that Church the Purity of whose Doctrine your selves do not deny unless chiefly in that one Article about Infant Baptism and that hath not been thought cause enough to separate from us by several who with your selves opposed Infant Baptism but wrote against you for your Separation from our Church on that account 2 Tim. 3. thereby hindring your selves from the Advantages of a joynt Communion and exposing your selves to those Judgments Sacred Writ denounceth against such as cause Divisions Nor yet your Folly if you please to excuse the word appear less upon an impartial enquiry what occasion your dividing about Infant Baptism It seems to be either about the Subject to be Baptized or the Mode of Baptizing for the Essence or Form of Baptism I may affirm is Practised by us more consonantly to the Commission of our Saviour given to his Apostles In the Name of the Father Son and Holy Ghost Mat. 28.19 than by you who give a Liberty in your Printed Articles to Baptize In the Name of Christ alone The Error of which I have endeavoured to manifest And as for the Subject of Baptism the great mistake between us about it seems to arise from your not considering of and distinguishing between the state of Christs Church when gathering in Christs and his Apostles days and of it now gathered For though the Apostles could not admit as Members of Christs Church either the Jews who Crucified our Saviour or the Heathen who had not heard of Christ without a preceding Repentance and Profession of Faith by those Adult Persons to whom they Preached It being necessary they should give a Testimony of their Conversion to Christ and believe on Christ before they were Baptized into Christ or owned as Members of his Church Yet upon their Conversion their Children also were received to Baptism according to the will of God under the Law the extent of the Covenant of Grace and other Arguments urged in this Tract And accordingly our Church when Heathens or Jews are Converted or when Parents professing Christianity bring up their Children unbaptized doth prescribe an Instructing of them and a requiring from them a Confession of Faith before they be Baptized But they being Baptized our Church for the same Reasons Gods Church of the Jews and Christians ever did doth receive the Posterity or Seed of such Converts to Church-membership and Baptism So that by Christian Moderation ye may see your Error in Separating from a Church Baptizing Believers as well as you pretend to do As to the Mode of Baptizing I not a little admire Men of such Reason as some of you are should so place the whole of Baptism a it were in an external Mode and Circumstance of its Administration and that no where expressed in Scripture As to cry up your Dipping for the sole way of Baptizing esteeming ours no Baptism because not so performed Nor can I see what cause ye can modestly plead you have to Separate from our Church which allows of Dipping or Sprinkling as being both the import of the word Baptize as will in due time be manifested These things considered be pleased to take notice how uncharitably ye deal with us in denying us to be Members of Christs Church or in a visible way of Salvation so as ye cannot hope we shall be saved in the way we are in thereby exposing us in your present thoughts to Satans Kingdom here and his Infernal Regions hereafter from which that the good Lord would deliver you and us is my hearty Prayer And I hope your impartial and considerate perusal of what is here offered will more influence your Charity towards us whose Churches Prayers in her last Fast Decemb. 22. 1680. were for all our Unions here and Glory hereafter And I assure you nothing is in these Pages written with the least design of Controversie or with the least prejudice against any of your Persons But seriously to state the Controversie Ephes 4.1 to 7. and propose the Truth with an earnest desire that we who all own the same God of
Peace to be Members of the same Christ 2 Cor. 13.11 Gal. 5.22 Heb. 12.14 1 Cor. 3.4 the Prince of Peace to be acted by the same Spirit of Peace to walk by the same Gospel of Peace and to enjoy the same Heaven hereafter where we shall be at Peace together may if possible be United here that our Divisions may no longer rent the Church of Christ to the great hindrance of the Conversion of both Jew and Gentile and the apparent exposing our Church and State to Ruine and Confusion by the Fury of our Adversaries But that our unanimous Prayers may Deprecate apprehended Judgments and prevail for our continued enjoyment of Gospel Mercies And may these Pages be in any respect serviceable to these Ends so God have the Glory and his Church the Advantage I have my end who am Thy Faithful Friend The PREFACE TO THE Paidobaptist AMongst the many Parties our Church and Nation abounds with the Anabaptists are not the least considerable who not only deny Infant Baptism but proceed so far as to Separate from our Communion on that unwarrantable ground nor contented with that they as if acted by Infallibility confine the Church of Christ to their own People denying our Ministers to be either Members or Ministers of Christ and declaring our selves and our People to be in no visible way to Salvation which sad expression being daily whispered into the Ears of the People committed to my Care did not a little disturb several of them who thus were almost seduced from our Church And to add to my trouble one of the chiefest of their Teachers gave me frequent Challenges to a Publick Disputation which I declining as not yet seeing any good to have been the issue of such Disputes he and my Neighbours supposed my refusing to dispute to preceed from my sense of the weakress of the cause or from my inclination to their Opinion These and such like things Christian Reader occasioned my endeavour to discharge my Fidelity to my Peoples Souls and my own Conscience by Publishly Preaching on Infant Baptism enquiring into its Necessity as to Salvation and Church-membership in order to the satisfying my Peoples troubled minds And then inquiring into the Form Subject and Mode of Baptism to Vindicate the Doctrine and Practice of our Church and to clear my self of those Aspersions I met with which being compleated I endeavoured to solve all those Objections I have yet met with from their Mouths or Writings Which Sermons God was pleased to make so successful as to satisfie my Auditors so that hitherto they have created me no more trouble And that Person who had so often Challenged me to Dispute the Point having a little private Discourse with me assured me he would no more trouble me or my People which Promise he hath hitherto kept and hath declared his desires and as he said the inclination of the most Eminent of their Party to a Compliance with our Church to promote which I know there have been some endeavours Let then your Candor I humbly beg excuse me if when God hath been pleased to make my Endeavours Instrumental to the keeping my People and others from straying from us if not to reduce some from them to our Church And if after I have been sometimes requested to expose my Thoughts I now at length finding their inclinableness declared by word and writing to a closure with us humbly offer them such as they are after my submitting them to my Diocesan's Judgment to the Service of Gods Church in promoting his Glory and Peace and Vnion in our days And may my sincerity in this design obtain your Pardon for what may be amiss in this Tract humbly devoted to the Service of every of your Souls by one who daily Prays for and by all endeavours labours to promote the good of our Church and State it shall ever Oblige Yours in the Service of God and Souls Baptism OF INFANTS VINDICATED Matth. 28.19 Go ye therefore Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 20. Teaching them to observe all things whatsoever I have Commanded you OUR Saviour Christ who was the Messiah promised to the Jews and also a Saviour Prophesied to the Gentiles being when manifested in the Flesh to gather a Church to himself of both Jews and Gentiles did while he was on Earth Commissionate his Apostles to Teach or Disciple all Nations by acquainting them with the Rudments of his Gospel And then Ordered the Reception of them as Members of his Visible Church as by Circumcision under the Law so by Baptism under the Gospel Gen. 17.10 which in the words premised is directed to 1. As to its Form In the Name of the Father Son and Holy Ghost 2. As to its Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations 3. As to its manner of Performance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing them Before I come to the Consideration of the parts of the Text I shall premise this Grand Enquiry with its Solution Enq. How far Baptism is necessary as to Salvation and Church-membership which I shall Consider 1. Negatively 2. Positively 1. Prop. 1. I shall assert that this Baptism of Water is not absolutely necessary to Salvation so as that it is impossible for a Person to be saved who is not Baptized which Proposition I shall thus prove 1. Gen. 17.10 14. Because the Children of Israel under the Law to whom Circumcision was as strictly enjoyned as Baptism is or can be to us were Forty Years without its Practice they being not Circumcised all the time of their sojourning in the Wilderness lest their soreness thereby occasioned might hinder them in their Travel towards Canaan Josh 5.2 3 4 5. yet doubtless we dare not entertain thoughts that they who dyed in the Wilderness uncircumcised were all Damned 2. Salvation in no place of Scripture is annexed to Baptism but to the Covenant whose Tenor is not Be Baptized and thou shalt be Saved but Believe and thou shalt be Saved Not was Christ given that all who were Baptized might have Eternal Life John ◠16 Mark 16.16 but that all who Believe on him As for that place Objected against us and Pleaded by the Anabaptists Mark 16.16 it must either if strictly taken include Infants as Believers and so as subjects capable of Baptism or else exclude them as Unbelievers and render them as Persons liable to Damnation according to their own Argumentation which if they evade by saying they who are capable of believing do believe and are Baptized shall be saved Order for Baptism of Riper Years I oppose to this the Practice of our Church which requires actual Profession of Faith of all Persons who are capable of doing it and have been brought up unbaptized And again this Text when it respects Damnation doth not mention Baptism it saith not He who is not Baptized shall be Damned but he that believeth not
Lawful and Honest or else to lose the Benefits that might accrue to them by Observance of that Covenant 2. As to Spirituals Parents are Obliged to take the greatest care imaginable of their Childrens Souls Ephes 6.1 4. for their Education in the Fear of God who also hath commanded the Parents to engage their Children in Covenant with him and to bring them up in his Service 2. God esteems Children capable of engaging in Covenant with him Deur 29 11 12 14. Rom. 10.5 to 10. Deut. 30.11 12 13 14 and gives command for all the Little Ones to stand before him to be entred into Covenant with him who were as capable of being engaged in Gods esteem and were as much engaged as those Captains Men and Women that stood with them and were not engaged in Covenant as was once impertinently urged to me by our Adversaries from a Critical Observance of the Particle Thou as if one alone in the stead of all others had been engaged To which Criticism I returned besides the premised Argument of Childrens being equally capable of being engaged as all the others who being present were not engaged and that the engagement of one in stead of all did no more infringe the capability of Children then it did that of those Captains Men Women who were by and not engaged that I thought the Particle Thou might reasonably refer to every individual Captain Man Woman and Little One who I suppose to have been particularly concern'd and the Commandments were instanced in which concern all yet are given in the same second Person singular Nor was this Covenant any other than a Covenant of Grace the same Covenant now remaining as to its substance only freed from the encumbring Ceremonies and altered as to its External Administration of its Ministry Sacrifices Baptism c. as hath been proved and the Marginal Citations compared will manifest 3. 2 Chron 20.13 Joel 2.16 Deut. 31.11 12 13. The Jews Children were formerly concerned in the Duties of the Covenant as in Fasting Prayer and God accepted of them as capable of entring into Covenant of Hearing Learning Doing his Will surely then we may esteem so 4. Our Children are as capable now as the Children of the Jews were then nor can an Objection be against ours but it is equally valid against theirs and if God accepted theirs we have the same Covenant and God of Mercy and so the same Reason to believe he will receive ours and then why should we esteem them uncapable of being engaged in Covenant with God by Baptism ARGUMENT VI. Those who are Members of Christs Church ought to be Baptized But Children are Members of Christs Church Therefore Children ought to be Baptized THIS Argument hath no small force in it as will appear by considering each Proposition distinctly Major Those who are Members of Christs Church ought to be Baptized as appears 1. Because this is the usual way of Solemn Admission into Christs Church Acts 2.37 38 and the Apostles usually Practised thus Administring Baptism upon their receiving any into the Church of Christ 2. If Baptism be not Administred at the Admission of Persons into Christs Church then must it be done after or not at all The last is not true Christs Ordinance ought not to be neglected and there is no Instance or Precept in Scripture what time after a Persons Conversion and becoming a Church-Member it should be done Therefore it must be done as the Apostles Practised it at the Receiving any into the Church of Christ 3. Our Adversaries the Anabaptists acknowledge none Members of a Visible Church of Christ but those who are Baptized and Baptize as they call it those whom they receive as Church-members at their first Admission whence directly follows from their own Practice that those who are Church-members ought to be Baptized 4. Christs Church is to be Purified with the washing of Water by the Word Ephes 5.26 If then Children are of his Church they ought to be Baptized Minor And that Children are Members of Christs Church appears as to their Membership of his Invisible Church from our Adversaries granting them Eternal Life and all Priviledges belonging to such Members and that they are also Members of Christs Visible Church will appear thus 1. The Children of the Jews were with their Parents Church-members under the Law Baxter's Infant Church-Memb p. 26. Deut. 31.11 12. which Law is not yet Repealed by Christ 2. The Children of the Converted Jews lost not their Priviledges but still remained Church-members for Christ did not infringe but rather enlarge the Priviledges of his People And St. Peter seems to use this as a great motive to induce the Jews to close with Christ Acts 2.37 38 39. that though they had Crucified the Lord of Life their Promised and Expected Messiah yet they Repenting and being Baptized might be saved and might find Mercy for themselves and their Seed also for the Covenant and Promise is still to You and to your Seed 3. The Gentiles are through Christ admitted to equal Priviledges with the Jews Rom. 11.11 15 25. Eaxter p. 20. the Children of Parents who did not believe were Excluded therefore the Children of Parents believing were received 4. The Jews shall with their Children be recalled into a state of Church-membership at their Conversion Rom. 11.25 26 27. therefore doubtless the Children of Believing and Converted Gentiles are Church-members 5. Children are either Members of the Visible Church of Christ or else are visibly of Satans Kingdom There is no Medium between these two all appertain either to Christ or Satan Now let them and us consider how dismal a Doctrine theirs is which makes all the Children of the World of the Visible Kingdom of Satan and so denies us any good grounds for the hope of their Salvation And how strangely their Thoughts are linked together in granting Children all the Priviledges of Church-members as Pardon of sin and Eternal Life and so esteem them of Christs Invisible Church and yet Excommunicate them out of his Visible Church Art 11. of their Principles Grantam's Works l. 2. p. 67. c. 5. and to countenance this they calumniate Scripture and say the Old Testament-way of bringing of Children into the Church is cast out and that Children are not mentioned as received in the New Testament about which the Author Cited spends some leaves which Calumny may easily be wiped off and his leaves blown away as to the force of their Arguments against us for it can never be proved that Children are in any place by Christ rejected and excluded the Covenant Discipleship and Church-membership and it is fully proved and must be granted they were in the Covenant were Disciples and Church-members before Christ But if by the Old Testament-way of bringing in Children into the Church being cast out They mean not to infringe the Priviledge of Children the Subject of this Argument but to shew the way of their Admission
all which Benefits even of Heaven its self Children are capable 3. That the Baptized might be amongst Men owned and reputed as Christians and Members of Christs Church and this also Children are capable of whom it seems hard to account as Heathens when they are the Children of Christians ARGUMENT XIII Whom the Church of Christ hath ever received to Baptism may still be Baptized But the Church of Christ hath ever received Children to Baptism Therefore Children may be Baptized AS for the Church of God among the Jews it is evident that they received Children to Circumcision to which Baptism succeeds Nor hath the Church of Christ since its Institution ever denyed Children Baptism as will appear 1. In that for many hundreds of Years the Question was not moved Walkers Modest Plea p. 219. to 254. Walkers Doct. of Baptism p. 118. nor the Point doubted of as to its Lawfulness And indeed there was little Reason for such a doubt considering that Children were Circumcised under the Law and so admitted into Covenant who were equally uncapable of that as our Children are now of Baptism nor was that Covenant Repealed of Children any where excluded it or our Priviledges by Christ infringed but rather enlarged 2. Harmony of Confession The Reformed Churches who have espoused Christs Doctrine most purely have unanimously Practised it as their several Confessions attest And in our Nation in our Saxon King Ina's time Walkers Doctrine of Baptism p. 126. about 692 Year of Christ a Child was to be Baptized within Thirty days under pain of the Forfeiture of Thirty shillings 3. In the series of Scriptures History and the Practice of the Church what concerneth the Baptizing of Believers and Sinners Confessing their sins hath respect to those Adult Persons Converted from Judaism or Gentilism when the Church was first Constituting And in all Ages those who were brought up unbaptized through their Parents or others Negligence or contempt of the Ordinance Order for Baptism of those of Riper Years or are Converted to Christianity have given account of their Faith and still do in the Practice of our Church before they are Baptized But after a Church is Constituted and Persons Converted those thus in a Constituted Church had their Children ever esteemed capable of being admitted to Baptism 4. The deferring of Baptism amongst the Ancients was not from their Questioning the Lawfulness of Infant Baptism Walkers Modest Plea in Preface but from several Opinions they had about the Efficacy of Baptism as to the Pardon of Sins by it and the danger of sinning after it So that these Opinions whereof some might be erroneous cannot take away what was justly and Lawfully Practised by Gods People before Christ Walker's Modest Plea p. 219. to 254. and even from the * Philpot the Martyr Fox Acts v. 3. 607 608 609 at large Apostles time since Christ Therefore not only from Scripture and Reason but from good Antiquity Children are Lawfully Baptized This Argument drawn from Antiquity and the Practice of the Church of Christ for so many Centuries so universally by all true Christian Churches by Reformed as well as Popish Though it hath not so great force with the Vulgar who are incapable of the Rational deduction of its Lawfulness from this Practice yet to the Judicious Christian it prevails much the Practice being no ways opposite to but agreeing with Scripture easily deduced from it the receiving of the Practice by the Apostles implies its Practice in Christians and from Him and Them hath it been received and retained in the Church to our days and will be while Christ hath a Church upon Earth ARGUMENT XIV That Doctrine which introduceth many unchristian Consequences is erroneous But the Doctrine of the Anti-pedobaptists introduceth many unchristian Consequences Therefore the Doctrine of the Anti-pedobaptists is erroneous Major THE Major Proposition must be undeniably true For that Doctrine that introduceth many or any unchristian Consequences must needs err from the Rule of Christianity Minor The Doctrine of the Anti-pedobaptists whereby they deny Baptism to Infants introduceth many unchristian Consequences as appears 1. It opposeth the whole current of Scripture nullifies many Scripture Promises and Priviledges and destroys the Covenant of Grace as the premised Pages manifest 2. It reduceth the World into Gentilism or Heathemsm again and makes Christs Church always gathering never gathered always instituting and never established 3. It excludes Children the Covenant of Grace and its Seals denies their Fellowship or Membership with Christ and his Church they owning no visible Church of Christ on Earth but their own Synagogues and esteem all us who are not of their way as Persons who are not visible Members of Christ whence we may easily guess their Charity and hopes of our Salvation 4. It introduceth genuinely a despair of Salvation of our Children for we cannot have any good grounds for the hopes of Salvation of those whom we think not to belong to the Covenant of Grace so as to be uncapable of its Seal out of the Church so as to be unfit for Baptism out of the way to Salvation so as to be no Disciples of Christ nor Believers which implies our esteeming them as Unbelievers whose end is eternal Misery And though they will not say so of our Children yet I am sure some of their Teachers have said so of themselves that we are no visible Members of Christs Church nor are in a visible way to Salvation 5. This Doctrine is injurious to Christ and renders him a kind of Impostor who hereby is made not a Mediator of a better Covenant than that with the Jews before him And while he Promiseth to admit the Gentiles to equal Priviledges through him to what the Jews had before him makes both the Jews and our Priviledges less by the excluding the Children of us and of all Converted Jews the Covenant and debarring them the Seal of it Baptism when as the Jews before their Conversion had their Children reckoned in the Covenant and received to its Seal Circumcision 6. It equals the Children of Christians with the Children of Turks and Heathens and then sure this Doctrine must be Erroneous The Form and Subject of Baptism being hitherto considered and the Christianity and Rationality of Infant Baptism declared together with the Anabaptists corruption in respect of the Form and the absurd Consequences of their Doctrine as to the subject of Baptism being detected I proceed to consider The Mode of Baptizing laid down by our Saviour Third Part of Text. and expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing them whence the Anabaptists Plead solely for dipping and account that no Baptism which is not so performed And our Church admits indifferently of either dipping or sprinkling I shall therefore shew 1. The Indifferency and Lawfulness of each Mode in Baptism 2. The unreasonableness of that Absolute necessity of that dipping the Anabaptists have espoused 3. The Reasonableness of
15.4 5 6 7. Rom. 4.11 and received Circumcision as a Seal of his Faith whence undeniably follows that Circumcision was not absolutely Necessary to the Visibility of Gods Church among the Jews 2. Neither Circumcision nor Baptism are absolutely Necessary to the Being of a Church because a Visible Church may be without them and yet be a Church Visible as in the Instance of the Israelites whom we proved to be forty Years together Uncircumcised in the Wilderness and yet were they all that time the Visible Church God had on the Earth 3. If Persons be not Church-members before Circumcision or Baptism and be so after it will infer an Operation from the Ordinance not allowable for then these being Circumcised or Baptized would entitle the Heathens to be Members of the Church of God and Christ 4. The Jews did first Proselyte or Teach the Nations the Rudiments of their Law before they Circumcised them and so owned them to be received amongst them So that they were Proselytes and Members as such of their Church before they were Publickly declared and owned to be so by Circumcision According to which our Saviour Adviseth his Disciples in the Text Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Going to Disciple all Nations Instruct them in the Principles of my Religion and then being Disciples Baptize them So that there is a Discipleship and Visible Church-membership pre-existent to Baptism And indeed the premising the word Disciple implies none to be capable of Baptism who are not Disciples of Christ and Members of his Church which also in due time Infants will be proved to be 5. If Baptism be absolutely Necessary to Church-membership that none belong to Christs Visible Church but who are Baptized what shall we think of that innumerable number of Professing Christians dispersed over the Face of the whole Earth and scattered amongst Heathen People whose Princes and Governours will not permit this or any other Christian Ordinance to be Practised among them Shall we unchurch these or count them as Heathens What will then become of that Article of our Faith The Belief of an Holy Catholick Church Do not the Anabaptists herein imitate others who while they believe a Catholick Church confine it to their own Synagogues not considering the Catholick Church of Christ comprehensive of all Christian Professors through the whole World nor weighing the sad Consequents of denying Persons to be Visibly of this Church of Christ making them thereby Visible Members of Satans Kingdom and exposing those Persons in their Thoughts to Eternal Ruines which Thoughts are too severe to entertain of those who Profess the same God and Christ but are not Baptized because probably the Ordinances are not permitted in the Territories wherein they Reside 6. If Baptism give a Visible Form to Church-membership Wills against Danvers p. 50 51 52. then must it be often repeated even as often as any Person is Excommunicated or else Baptism is nullified for it being the Christian Practice of the Apostles and their Successors even to our Ages 1 Cor. 5.4 5. to exclude their Assemblies and Excommunicate Persons which was termed a giving such over to Satan who were guilty of scandalous Offences 2 Thes 3.6 Mat. 18.17 till by their Humiliation they had Evidenced their Repentance and so were received again into their Assemblies If that Excommunication can Exclude the Person from being a Member of the Church as it ever did then it nullifies Baptism or else Baptism is not Essential to the Form of Visible Church-membership because it would then follow that the Person even Excommunicated is still a Member of the Visible Church which is a contradictory Solecism or else that his Baptism is nulled and then must Rationally be repeated at his Reception into the Church again and so as often as any being guilty of a Crime is for it Excommunicated and afterwards received into the Church again so often must he be re-baptized Ephes 4.5 which is opposite to the Scriptures Assertion of but One Baptism Thus have I endeavoured to prove Baptism contended for to be not so absolutely Necessary to Salvation or Church-membership as that none can be saved or be of Christs Church unless they be Baptized to remove the unchristian Censures the Anabaptists have of us But Lest on the other side I should detract from the Ordinance and its due worth by rendring its use needless I proceed to prove that the Practice of Baptism is very Necessary as an Ordinance of Christ in any Church of his where it may be had Prop. 3. and that the slighters and contemners of it are really Culpable Which I prove thus 1. Christ hath Commanded its Performance in his Churches under the Gospel to the end of the World Mat. 28.19 And all his Ordinances and Commands ought by us to be Observed 2. Christ himself was subject to it Mat. 3.16 Acts 10.47 and therefore none can pretend to be above it though they have already received the Holy Ghost 3. The Apostles Practised it Mat. 3.1 St. John from hence was called the Baptist And whenever the Gospel was Preached to the Gentiles and unconverted Jews Acts 10.48 Acts 2.38 41. Acts 16.31 32. Acts 16.15 1 Cor. 1.16 and received by them The General way whereby the Apostles owned the Converts was Baptism and we find not only single Persons but whole Families Baptized 4. It is a Seal of the Covenant of Grace which when made to received by Abraham he also received Circumcision as a Seal of it And Baptism succeeding Circumcision denotes probably our greater Priviledges by Christ than the Jews had before Christ Rom. 4.11 who was of the one Sex and derived our Nature from the other by this Sacrament admitting both Sexes to equal Priviledges that of Circumcision only belonging to the Males And Baptism may as significantly be a Seal of the Covenant of Grace as Circumcision Acts 2.38 Gal. 3.27 Rom. 6.3 4 c. the Person Baptized being said to put on Christ which Phrase implies his being Invested with a Right to the Priviledges of Christians and the Benefits of Christ And thus it is of great Use 5. Many of the Converts to Christianity have soon after their being Baptized received the Holy Ghost Acts 8.16 17. to whose Baptism this seems precedaneous and preparatory And Gods usual way of working in an Established Church and Ordinances Baptism being a Publick Sign manifesting the Persons Baptized to be Publickly owned as Members of Christ and Children of God to which this Spirit of Adoption is promised Gal. 4.4 6 7. 6. This serves as a distinguishing Mark in a settled Church to know Professors of Christianity from Jews Turks and Heathens so that all who would manifest themselves to be of Christs Church should desire to partake of and submit to this Ordinance of Baptism And all Christian Parents ought to desire it for their Children since none beneath Heaven can be above
both all and every one who will believe on him should be saved by him And in this Inclusive sense as comprehending both Jew and Gentile even all Nations these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be taken and accordingly both Jew and Gentile being to be Discipled to Christ our ever Blessed Saviour seems to adapt his Commission suitably to the Practice of the Jews in their gathering of their Church for whereas they observed three things therein so our Saviour in the Text by three words seems to observe this Method in gathering his Gospel-Church For 1. The Jews did first Proselyte the Heathen by acquainting them with the Rudiments of their Law and thereby inducing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come over from Heathenism to the Jews Religion and to embrace that So Christ Commands his Disciples that they going to Constitute a Church out of all Nations should first endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Disciple them by Preaching to both Jews and Gentiles the verity of Christ manifested in the Flesh the Reality of his Death and Resurrection the Rationality of all those things which the Scriptures relate to be done or suffered by Christ Acts 2.37 Acts 16.31 Isai 53. and the Necessity of all Persons adhering to this Crucified Christ as their Saviour how that the sufferings of Christ were fore-told concerning the Messiah to the Jews and the Gentiles Sacrifices might re-mind them of their Thoughts sin could not be expiated but by Death and thus the Occasion of stumbling at or deriding of the Gospel of Christ being removed from Jew and Gentile Rom. 1.16 1 Cor. 1.23 24. Mat. 18.11 the Apostles urged a closure with Christ by the free and full Mercies tendered through him to all returning sinners and the Grand Priviledges of such a state of Grace together with the exceeding weight of Glory reserved in Heaven for Christs People 2 Cor. 6.1 And thus pre-united with many through Gods co-working to become Christs Disciples 2. As the Jews did by Gods Command Circumcise so the Disciples did by Christs Order Baptize the Proselyte or Convert and so received him as one of the Church Gen. 17.12 13. And as the Jews did not only Circumcise the Aged Proselyte but all his Children so Christ Commands the Discipled Persons to be Baptized nor did he only admit as his Disciples the Aged and Adult Persons Mark 10 13. Mat. 19.15 Luk. 18.15 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children and Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come unto him or become his Proselytes as the very import of the words denote which Proselytism or Discipleship renders them capable of Baptism Acts 2.38 as will in due time be more fully proved And indeed the Apostles having Discipled or Converted the Master or Parent of a Family we frequently find them Baptizing the whole Family Acts 16.15 31. in which several Families it may as Reasonably be presumed there were some Children as it can be confidently denyed And as for the change of the mode of Admission of Proselytes under the Law and of Converts under the Gospel into the Church of God and Christ Euxtorf cap. 2. de Sin Jadai Godwin Awiq of Proselâ—tes Dr. Hammond's Query of Infant Bap. Mr. Wal ker's Plea p. 9. from Circumcision to Baptism it may probably appear rather a Sacramental Confirmation of an Ancient Custom than an Innovation of a New Rite For if Learned Authors may be Credited or their Citations believed the Practice of Baptizing Proselytes was used by the Jews who thereby as by one means received them into their Church yea as to Females it was the chief if not only way of their Admission Which washing or Baptisin of the Proselyte Scripture seems to give us some Reason to think the Jews expected to be by the Messiah made Sacramental Wills against Danvers p. 7. John 1.25 28. else what may their Enquiry of St. John mean when they asked him why he Baptized if he was not the Messiah that should come Rather scrupling his Authority to Baptize than in the least Questioning the Lawfulness of the Ordinance Which Enquiry certainly sounds as much as a Tacite acknowledgment of their Practising it though not as a Sacrament till the Messiah had confirmed it 3. The Jews having Circumcised their Proselytes brought them up in the knowledge of the Law And our Saviour having Ordered his Disciples to Disciple all Nations Baptizing them doth afterward command their Teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to Observe all things which he had Commanded Mat. 18.20 to Edifie them in the Holy Faith in which Work he promised himself their co-worker to the Worlds end The Jews did first Teach and then Circumcise their Proselytes but they first Circumcised and then Taught the Children of those Proselytes And so all Nations are first Taught to bring them to a state of Discipleship before Baptism But the Children of such Converts and Disciples are first Baptized and then Taught and that on good Warrant which I endeavour to prove thus Arguments for Infant Baptism ARGUMENT I. IF our Christian Priviledges be as great as the Jews were then our Children are rightly Baptized But our Christian Priviledges are as great as the Jews were therefore our Children are rightly Baptized In this Hypothetical Argument the Minor is to be proved and I shall endeavour to manifest that our Christian Priviledges are as great as the Jews were which being proved I shall prove the consequence thence following that our Christian Priviledges being as great as the Jews were our Children are rightly Baptized 1. Our Christian Priviledges are as great as the Jews were as will thus appear 1. The same Covenant of Grace made through Christ with the Jews is also made with the Gentiles Acts 2.39 Ephes 2.13 19. Gen. 17.10 whereby God promiseth himself to be the God of his People and of their Seed It is called a Covenant of Grace to the full extent of which Gentiles as well as Jews are now through Christ admitted 2. Else our Condition is worse since Christ than the Jews state was before Christ nor is Christ then a Mediator of a better Covenant as he is said to be in Scripture Heb. 8.6 3. Scripture Witnesseth the Gentiles being received to the same and equal Priviledges with the Jews Rom. 11. Rom. 3.29 Ephes 2.13 19. and that now both are Co-heirs through Christ of the Promises 4. Else could we scarce perswade a Jew to become a Christian who might well Plead against his Conversion the Privation of those Priviledges he was Invested with by the Law whereby his Child as well as himself was within the Covenant with God and admitted by God to the Seal of the Covenant while he remains a Jew But if by his espousing Christianity he must part with this Priviledge and exclude his Child the Covenant and cannot admit it to Baptism the Seal of it now under the
into the Church to be altered Grantam's Christians Primitive c. l. 2. p. 2. cap. 2. sect 2. p. 6. to 17. we grant it it being formerly done by Circumcision and now by Baptism As for the several Leaves premised the sum of all of them is to prove that in the Churches at Rome Corinth Galatia c. to which the Apostles wrote there was no mention of Children Therefore he gathers Children not to be Church-members and to have no Right to Baptism The force of which Arguing may be rendred invalid two ways 1. By shewing Reasons why Childrens Baptism and Church-membership are not mentioned in the New Testament which I shall do in due time 2. By distinguishing between the Church then and now Then it was in Gathering and now Gathered Then only the Heads of Families Masters Parents and other Adult Converts are written to and taken Notice of to be Baptized Acts 16.15 31. 1 Cor. 1.18 2 Tim. 4 19. Rom. 16.11 15. 1 Cor. 16 19. 1 Thes 4.15 and to be accounted Church-members but yet we find whole Families Baptized and several Saints greeted with the Church of God in such an House which may as reasonably inser the Children and Servants of such Families to have been Baptized and to have been reckoned Church-members and we may as reasonably believe there were Children in some of their Houses and Families who were Baptized as they can confidently deny it So that I see not what force those many words in several Leaves have against our esteeming Infants Church-members and if that be granted we have proved the Rationality of their being Baptized ARGUMENT VII They who are Disciples of Christ may be Baptized But Children are Disciples of Christ Therefore Children may be Baptized IF that Proposition of Childrens being Christs Disciples be made good none will surely deny them Baptism Yet lest such Opposers may occur I shall prove both Propositions And Major That those who are Disciples of Christ may be Baptized is thus proved 1. This was the way of Discipling or Collecting Persons out of Heathenism or Judaism to Christ A distinguishing Mark between Christs Disciples and Heathens or Jews Therefore Disciples of Christ may be Baptized 2. Express Texts of Scripture commanding it especially the subject of this present Discourse Mat. 28.19 the words of our Saviours Institution of Baptism being Go Disciple all Nations Baptizing them 3. The Apostles Practice was suitable who Baptized all the Converts as soon as they were Converted Acts 16.15 31. and so became Disciples And by this treble cord may our Minor Adversaries be drawn to see Baptism duly applicable to those who are Disciples which Children will appear to be thus Children are Disciples of Christ 1. God and Christ owns them as such Acts 15.1 2 10. The Yoak that the Jews would have laid upon the new Converted Gentiles was Circumcision which pertained to Children who were to be Circumcised the Eighth Day and yet is laid too upon the Disciples Necks Nor was it an casie Yoak but might admit of what the Texts expresse about it that it was a Yoak which neither they nor their Fathers were able to bear Moses was called by his Wife Exod. 4.25 Gen. 34.24 25. A Bloody Husband because of it And the Shechemites found it an intolerable Yoak in that they were slain when Circumcised before they were whole 2. They are Disciples in that though Man cannot Teach them yet God can and may yea he hath given us some instances of his Teaching several from the Womb It is not in the Power of the most Eloquent Preacher by the strongest Arguments or most inviting Motives to Disciple a Soul to Christ without Gods co-working who 2 Cor. 6.1 who as he is pleased ordinarily to work by means yet can and hath wrought without means having reserved this Heart-work to himself And he can and hath Taught several Children as Jeremiah and St. John may instance Jer. 1.5 Luke 1.15 Isa 54.13 John 6.45 Acts 10.47 yea he hath promised to Teach them And how dare we forbid Water to Baptize those who may have received the Holy Ghost as well as we Nay probably may be more Disciples of Christ than our selves What would this be but a setting our selves in Gods stead and determining who are his Disciples and consequently who shall be saved 3. Luke 18.16 17. Mat. 19.13 Luke 9.47 Christ commands the Receiving them in his Name and owns them as Heirs of the Kingdom of Heaven and assures us that they who receive them receive him which surely declares their Discipleship And how know we but we may refuse and reject a Christ in them by refusing of them 4. They are capable of being Subjects in Earthly Kingdoms and Members of Christs Church Kingdom are owned by God as his Servants and then we may own them as Disciples And methinks the Anabaptists who grant to them their enjoying of those Blessings Christ hath Promised to his Disciples may well account of them as Disciples and if that be granted certainly it is very Reasonable to admit them to Baptism ARGUMENT VIII To whom Christ grants imposition of Hands to them be longs Baptism But to Children Christ grants imposition of Hands Therefore to them be longs Baptism THIS Argument may admit of some Explanation my Design being here to introduce Scripture and Christs Example It was between Christ and his Apostles as between Superiour and Inferiour Ministers in the Church Christ exercised the chiefest they the other Offices in the Church and Ministry Christ Baptized none himself the Apostles Baptized John 4.2 and he Confirmed or laid Hands on the Baptized So that if Christ grant imposition of Hands to Children it in the Order of Ordinances presupposeth their Baptism or cap city for Baptism because 1. Heb. 6.2 In the Order of Ordinances imposition of Hands or Confirmation succeeds Baptism 2. It is a Confirmation by a Superiour of the Truth of that Doctrine into which the Person was Baptized by an Inferiour Minister and also a Testifying of the receiving the Baptized Person into Christs Church 3. The very Anabaptists Practice imposition of Hands after Baptism as likewise did the Apostles and all Christian Churches do so that from the Practice of themselves I presume they will grant those to have a Right to Baptism that are capable of being admitted to the other Ordinance of Laying on of Hands Therefore I shall prove my Minor That Christ granted imposition of Hands to Children which appears 1. From the express Texts declaring the Subject on whom Christ laid Hands which was not Adult Persons Mat. 19.13 14 15. Mark 10.13 16. Men and Women but by the Testimony of two Evangelists little Children They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes little little Children and indeed the Gesture of Christ towards them declares as much in that be took them up in his Arms nor
is the Action of the People inconsiderable in this matter who brought them to Christ both which imply they were Little Ones who could not come alone else need they not to have been brought nor stand alone else Christ might have laid his Hands on them standing without taking them up into his Arms. 2. The Ordinance it self declares it it was imposition of Hands Christ laid his hands on them and Blessed them saith the Text which 1. Heb. 6.2 Is in the very words the Holy Ghost expresseth that Ordinance of Christs Church Confirmation both in the Original Text and our Transiation Mar. 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on of Hands And Christ laid his hands on them 2. That this imposition of Hands was an Ordinance and no common Laying on of Hands may easily be gathered because here is no mention of the Childrens being ill or labouring under any Malady to be Cured by Christs touch which might move Christ to lay Hands on them in order to their Cure 3. Christ did not at any time lay hands on Pray and Bless for the healing any Malady as he did at this time 4. It refers to a Spiritual good by our Saviours Reason given why he laid hands on them Theirs or of such is the Kingdom of Heaven They belong to my Church here and shall partake with me of my Glory hereafter Besides this Argument these Texts admit of many more for Infant Baptism so that our Church hath Prudently chosen it as one Reason for its Practice wherein is 1. A double Precept tending to it 1. Affirmatively Suffer little Children to come unto me 2. Negatively Forbid them not By both which our Saviour shews the earnestness of his desires Children should come and his unwillingness they should be hindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from coming to him or becoming as the very words import Proselytes of him 2. It was to a visible Mercy Christ could have bestowed on them Internal Favours nor could his Disciples have hindred them from receiving them or from being Members of Christs Invisible Church but because they obstructed their coming to Christ to accept of a Visible Mercy and of an outward Priviledge belonging to Christs Visible Church he is displeased 3. The Displeasure of Christ against his Disciples for this fault is Emphatically expressed Mark 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was very Angry with them so as severely to chide them for it as the Publick Reproof they had declares Let us take heed we incur not the like by keeping from him those whom he bids to be be admitted to him 4. The expression of Christ concerning the Children whom he Blessed declaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those very Infants or Children and of their Species is the Kingdom of Heaven a◠it includes the present state of Grace and the future state of Glory 5. Their coming to Christ is their becoming his Disciples or Proselytes Suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Proselytes to Me or let them be received as my Disciples And how can Children be brought to Christ or come to be his Proselytes and Disciples under a Gospel Oeconomy unless by Baptism as the Jews were formerly under the Law by Circumcision This Text rightly considered might silence all Opposers and gain their consent to our Practice ARGUMENT IX If the Faith of the Parents entitles the Children to the Covenant it entitles them to Baptism But the Faith of the Parents entitles the Children to the Covenant Therefore the Faith of the Parents entitles the Children to Baptism IN this Argument the Grand Enquiry is the Benefits resulting to the Children of Believing Parents from their Parents Believing And it being manifested that the Parents Faith entitles the Children to the Covenant we have Proved the Consequence That they being in Covenant ought to be Baptized And that the Faith of the Parent doth entitle Children to the Covenant and its Blessings and Priviledges I thus Prove 1. Scriptures seem clear in it when St. Peter had Converted the Jews Acts 2.37 38 39. he proposeth to them a Believing on Christ and adds the Covenant then to be to them and to their Seed And that place already urged manifests the Child 1 Cor. 7.14 though but of one Believing Parent to be in Covenant with God and so esteemed Holy 2. If Children of Believers had no Right to the Blessings of the Covenant in vain are our Prayers for them but we believe and know that our Prayers are helpful and serviceable to them and obtain Blessings for them 3. The Faith of Parents amongst the Jews entitled their Children to the Covenant Rom. 11.26 Deut. 29.10 11. Gen. 17.10 the Belief of the Proselyte rendred all his Children capable of Circumcision and the like Promises and Priviledges are granted to and enjoyed by Christians 4. We find the Jaylor instructed to Believe Acts 16.33 and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very same hour not only him but all with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith were Baptized 5. Else there is no difference observed between our Children and those of Turks and Infidels Ephes 2.12 13. but ours would be equally with theirs without Christ which is a Mystery unknown to the Jews and a thing not to be credited by us since Christ 6. Lydia and the Jaylor Acts 16.15 31 33. Gen. 17.7 c. being instructed we may suppose believed the Doctrine made known yet on their Believing their whole Families were Baptized agreeable to what hath been premised concerning Abraham and others who believing among the Jews were Circumcised and all their Families So that I humbly suppose we may genuinely infer from these Reasons that Children by Right of the Faith of their Believing Parents are received into Covenant by God and have been and ought to be received to the Seal of that Covenant by Man ARGUMENT X. Those who are Capable of the Kingdom of Heaven are Capable of Baptism But Children are Capable of the Kingdom of Heaven Therefore Children are Capable of Baptism Major THE Major Proposition of this Argument Proving their capability of Baptism who are capable of the Kingdom of Heaven relyeth on these grounds 1. The greater includes the less But it is a greater thing to be fit Subjects for Heaven than to be fit for Baptism Many are Baptized who shall not be saved but all who shall be saved are fit for and capable of Baptism 2. The Requisites for Baptism are far more necessary to Salvation Heb. 11.6 Rev. 21. last Mark 16.16 as Faith Repentance and if Children in Gods esteem be such who are capable of enjoying Heaven as well as Believers then sure we may account them Subjects fit for Baptism 3. The Kingdom of Glory of which they shall be partakers hereafter implyeth and presupposeth their being in a state of Grace and of the Church of Christ here Ephes 5.26 and if of Christs Church they may be Baptized 4. It seems
performing it by sprinkling 1. The Act of dipping or sprinkling may indifferently be used in Baptism without nullifying the Ordinance As appears thus 1. It is as an indifferent thing left to the Prudence of the Church of Christ whether to dip or sprinkle neither of them being commanded nor either absolutely forbidden by the Precept Baptizing 2. It cannot nullifie Baptism being but an external Ceremonial part and mode of performing it the Form or Essence of Baptism remaining in the Baptizing of a fit Person in the Name of the Sacred Trinity Therefore our Dissenting Brethren are to blame to make our Baptism to be essentially corrupted and not to be accounted Baptism because not performed by dipping Nor is their Folly less deplorable in Separating from that Church where Baptism is perfectly and rightly administred as to the Essence of it on the account of a bare external mode of Administration 3. The word by which the manner of Administration of this Ordinance is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally admits of both significations dipping and sprinkling Walker's Doctrine of Baptizing p. 6. to 64. as is granted by the best Criticks and is obvious to the Observant Eye of any Intelligent Reader of Sacred Writ in too many places to be cited as the Marginal citation at large proves Either Act then may be intended by Christ in the Word and be Practised by Christs People in the Church 4. Num. 19.18 Exod. 12.7 Heb. 9.13 Heb. 10.22 Rom. 6.3 4. Col. 2.11 The Sacramental Washings under the Law were by both dipping and sprinkling which might Typifie the Indifferency of either in our Baptizing 5. Both answer what is signified by Baptism A Washing or Purifying from sins filth and an evil Conscience and a Burying with Christ in Baptism which place though Objected against us hath little or no force in it against our Practice For 1. Earth is poured on the dead Body in its Burial and it is not put under the Earth Therefore this rather Pleads for our Practise of puring Water on the Baptized Person than for its being dipped or plunged under Water 2. If it be urged that the Person Buried is under the Earth therefore the Baptized Person in conformity to his being Buried with Christ by Baptism should be under the Water I Answer that the Interred Corps is but under part of the Earth and the Baptized Person by our Adversaries can plead no more than being under part of the Water wherein he was Baptized and the Child or Person Baptized by us is under part of Water also being under that Water which is sprinkled or thrown upon it 3. The Allusion respects more the Spiritual Ends of Baptism than a Litteral sense and implies the Baptized ought to dye to Sin and live to Righteousness not must a literal sense be strictly understood for then in conformity to our Saviours Burial the Person might reasonably Quaery whether he ought not to be part of three days under Water Rom. 6. as Christ was in the Grave which would gain few Proselytes And as to the Spiritual ends of Baptism which St. Paul seems to tell us is the meaning of the place 6. Each Action of dipping or sprinkling is equally Obliging Nor is a Person more engaged to Observe them who is dipped than he who is sprinkled as in the Lords Supper a Morsel of Bread and a small quantity of Wine received is equally Obliging of the Communicant as an whole Loaf or a full draught unless we make the inward Grace or outward Obligation of the Sacraments depend upon the Mode of an outward Administration which is unreasonable and unchristian Therefore either dipping or sprinkling may be indifferently used To require Dipping as so absolutely necessary in Baptism Dipping not absolutely necessary that the Ordinance is null unless so performed as the Anabaptist pleads is an unreasonable Error Because 1. There is not one place of Scripture which in express words commands dipping And here they are much to blame who while they cry out against us for want of Scripture-proof for Infant Baptism whereof this Treatise hath endeavoured to manifest us not destitute Adhere to the Practice of this Mode of Baptizing by dipping without the least command in Scripture and yet with so great Zeal or Prejudice as to declare us unbaptized Persons because not dipt when as our Saviours Precept and the Apostles Practice was to Baptize which word admits of both significations nor is it mentioned by which they did it 2. This is to Idolize a Ceremony and make that the whole of Baptism which is but an outward circumstance of the Act not determined by Christ but left indifferently to his Church to be used nor were obliging to the Soul nor more representing the ends of Baptism to the Soul than sprinkling 3. This Act cannot be used in the performance of Baptism in all parts of the habitable World there being many places where so much Water cannot be gotten for many Miles together as will suffice for the dipping of Persons over Head and Ears as in hot Countrys and Mountainous Places Nor is it consistent with Christian prudence to suppose Christ would limit such an Ordinance to such an Administration as could not be in all places at all times performed Nor indeed doth he for by his Commanding only to Baptize he limits the act to neither Dipping nor Sprinkling but the word admitting of both he leaves it to the prudence of his people to use which was most convenient who might probably in all habitable Towns get so much water as might suffice to Sprinkle though perhaps not so much as might serve to dip Persons in Baptism 4. Dipping or plunging the body over Head and Ears Baxters Infant Church-member Walkers Doctrine of Bapt. cap. 10. p. 179. seems to be an indecent action while either it is performed naked or in transparent Garments too suequently an act through the pravity of our Hearts too apt to create such thoughts as become not the Sacredness of the Ordinance whence some had made it a Breach of the Seventh Commandment 5. Nor is it a little injurious to the body exposing it by reason of the cold temperature of the Climate to not a few distempers in our Nation But as one observes the Adversary is so Carnally Prudent Wills against Danvers as not to Practice their Baptizing till warm Weather But how consonant to Christs Rule let all judge who know it was the Practice of the Apostles usually to Baptize Converts immediately upon their Conversion Mr. Walker's Doctrine of Bapt. cap. 8. p. 61. and if that should happen in Winter in Frost and Snow amongst us in our Cold Region and the Convert be plunged over Head and Ears in cold Water who can suppose it consistent with the Persons Health Nay must we not reasonably think it may endanger his Health and Life too unless God work a Miracle in his Preservation Baxtess Infant Church-member whence some have
the Sacrament of Baptism nor doth Scripture afford any tittle against it Therefore surely it may be Lawfully Practised Enq. 2 If Children be received to Baptism why are they not also received to the Lords Supper I Answer Answ 1. The Children of the Jews were admitted to Circumcision but not to the Passeover 2. Children though capable of having Baptism Administred to them yet are not capable of Manducation or eating Bread 3. Baptism precedes the Lords Supper as Regeneration doth our growth in Grace and in a Natural state a Child is first Born before he can be Nourished externally in order to his Growth 4. Though Children are capable of Baptism and the Sealing the Blessings of the Covenant of Grace to them thereby yet are they not capable of performing the Duties requisite to be Acted by any Communicant as self-examination and discerning the Lords Body Enq. 3 If Infants are capable of being engaged in Covenant with God by Baptism what need have they of God-fathers and God-mothers Answ 1. I Answer The Jews had at the Circumcision of their Children several Persons by Godwin Antiq. lib. 6. Buxtorf Jud. Syn. c. 2. p. 82. Gen. 17. Isa 8.25 Luke 1.58 Platina in vita Hygini Isaackson Chr. An. 153. as Witnesses to Testifie the Childs Circumcision and thereby its Reception as a Member of Gods Church and to remind the Child Circumcised when it came at Age of what a Covenant it was concerned in between God and its Soul 2. We find this Practice Recorded in Scripture as Witnesses at the first Institution of Circumcision and afterwards continued even to the Circumcision of St. John 3. The rise of God-fathers and God-mothers in the Christian Church was taken from the Practice of the Jews before Christ and was of an early Institution Especially Eyginus Bishop of Rome about 153 Years after Christ who considering the frequent Persecutions attending the Church of Christ whereby the Christian Parents often were taken away and the Children brought up in Heathen Idolatry or Jewish Superstition did Prudently order in the Church Persons to be engaged at Baptism with the Parents to take care of the Childs Education that if the Natural Parents dyed or were taken away by Persecution or else if they Apostatized from the Faith or were Ignorant and could not or wicked and would not bring up the Child in the Principles and Practice of the true Religion these might endeavour their being so Educated that Christianity might be propagated and Children brought up in the fear of God 4. Nor is this contrary to Gods pleasure Ephes 6.1 Deut. 29.10 11. Deut. 6.6 Gen. 18.19 Josh 24.15 who Commands and Commends the Parents and Friends engaging their Children in Covenant with him yea their Saves and Servant were to be engaged by them to be God Servants And we find Godly Parents and Masters Practising this Duty in their Families in their several Ages 5. Children are in the Power of their Parents or Guardians to engage in Civil Contracts and to be Invested with any Priviledge or Estate Therefore our Churches Prudence is Commendable in taking care that with the Child Baptized there should be Persons who should stand in the behalf of the Child engaged to God and the Church of Christ 1. As Witnesses to take notice of the Childs Reception into the Church as a Member of it and to Witness to the Child the tenor of that Covenant it was engaged in when it grows up and that thereby it stands obliged to be a true Christian And also to satisfie the Child that it hath been Baptized and may proceed to other Ordinances 2. As Sureties to engage as much as in them lies to see the Child brought up Vertuously to lead a Godly and a Christian Life in Principle and Practice 3. As God-fathers and God-mothers to engage themselves as it were to God and for his sake and cause to endeavour his Religion may be promoted in the Pious Education of those Children that the succeeding Age as well as the present may serve him 6. Sureties God-fathers and God-mothers are now as necessary as ever for though through Gods goodness we are not under Persecution for the Cause of Christ yet the sad Schisms and Divisions amongst us in Principles and the lamentable Debauchery and Profanenets in Practice of Professing Christians plead it necessary to retain this Commendable Order of our Church and they call aloud on all who stand thus engaged to God and the Church for any Child or Persons Education that they speedily and diligently labour after a discharge of their Duties in a diligent endeavour that those they are engaged for may be reclaimed from Impiety to Holiness and reduced from Error and Heresie to the true Faith For the neglect of those who are thus engaged renders the Order though it be in it self so good to be accounted as a meer Ceremony and as a burdensome Circumstance rather to be laid aside than continued But were the Persons engaged for Children thus Conscientious in the discharge of that great Trust they have undertaken the great good that would thence flow to the Church of Christ would make even its Enemies to be in Love with this Order and Constitution Enq. 4 Are Infants Obliged to perform that Covenant wherein they were by Baptism engaged since it was not their act but the act of other Persons in their behalf to which they gave no Consent Answ I Answer Yes They are obliged to perform it and that for these Reasons 1. Nothing was then engaged but what is Christian and Reasonable to be done 1 Pet. 5.8 Tit. 2.11 1 Pet. 2.11 1 John 5 4. If we would be Happy we must be Holy which is the sum of that Covenant then entred for Holiness will engage our Mortifying the Flesh Crucifying the World and Renouncing the Devil and all his Works So that these Duties of our Baptismal Vow are Commanded by God in Scripture as well as their observance is engaged by us in Baptism 2. Every one hath care of his own Soul and therefore what was in our Childhood engaged for 〈…〉 and every of us when we come to Years of 〈…〉 standing and retain the Christian Religion 2 Tim. 2.19 Tit. 2.14 are obliged to perform and we oguht to endeavour it if we expect Salvation nothing being promised but what our Religion obligeth to A ceasing from sin and a living the Life of Godliness And here how may the desires of all Christians be for the Christian Practice of that Solemn Ordinance of Confirmation of Persons of Ripe Years That they being instructed in the Vow of Baptism engaged in their Childhood may Publickly in the Congregation own that Religion they were Baptized into and be Solemnly in their own Persons engaged to the performance of it This certainly would much dis-engage the engaged God-fathers and Mothers and much Oblige the Catecheumen to abstain from all sin and to perform all Duties when as every Person in the Congregation is a several Witness of his Solemn Engagement it will shame him out of Sin nor will he dare wilfully to act contrary to the Gospel-Rules But 3. A Child is frequently obliged in Civil Contracts to perform what the Parent or Guardian engaged for it as in a Bond Lease or the like or else he is lyable to the Law and debarred from receiving any Profit or Advantage by any such Contract made for him So in Spirituals The Child is doubtless engaged by the Covenant made in his Name and behalf in Baptism to be Holy or else he will be deprived of the Benefits of this Covenant which is Eternal Happiness and be exposed to the Law and Curse of God for as the Commands of God obliging the Parents to engage their Children in Covenant with God are not impertinent So since the Duties they were then engaged in are but what God by Precept to the Children when at Age expects from them Their non-performance of that Covenant incurs Gods Anger and Forfeits Heaven and Happiness 〈◊〉 If they Labour not to perform the Duties of 〈◊〉 Covenant which is their Reasonable Service their Parents and Friends Care for the engaging them in Covenant with God and their devoting of them to God and their Labour in Educating them in true Christianity will Witness against them aggravate their Sin and add to their Torment FINIS
or leap or however not containing so much Water as might fit it to dip or plunge over Head and Ears so many as were in those days Baptized 4. The expression of much Water being thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying many Waters denoting the confluence of those two Springs or Waters Jordan and Jalor causing rather some Stream rather than so much as might suffice to dip or plunge Persons in for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie there was much Water And had it been so expressed according as our Translation renders it yet a little Stream may be esteemed much Water in that hot and dry Countrey whose Famous River Jordan was not Navigable and therefore it self almost incapable of serving to the dipping of so many as were Baptized 5. Supposing it to be a place of much Water and that it was fit for Persons to be dipt or plunged in it yet there being no mention at all of such a dipping or plunging but only that St. John Baptized there it can give no colour to the Anabaptists for their dipping whom they Baptize Nor can it be deduced from thence the force of their Objection lying in there being there much Water only denotes the fitness of the place to Baptize the many Converts in and gives an equal Latitude for Baptizing them by pouring water on them at the River side as it doth for dipping them in the River for which Practice the Anabaptists are wholly destitute of Scripture Precept or President and are therefore blame-worthy to Separate from our Church without Cause Baptism being rightly Administred by us according to that due form on that fit Subject and after that Lawful manner Christ appointed Thus have I performed the design of the Text and discovered the Necessity Form Subject and Manner of Baptism It remains Lastly that I Answer those Enquiries made by the Anabaptists as Objections against things pertaining to our Practice As Enq. 1 If Infant Baptism was Lawful Christ or his Apostles would have Commanded and Practised it And if Lawful why is it not mentioned in Scripture To this I Answer Answ 1. Christ is expresly said to have Baptized none John 4.2 John 3.22 nor must that in John 3. oppose this so as to render it untrue for Christ did Baptize as he Ordered his Apostles to do it and did it by them but in his own Person himself Baptized none yet did Christ grant to Children what was greater than Baptism the Holy Ghost and Eternal Life and admits them to the Ordinance of Laying on of Hands which presupposeth their being Baptized as hath been largely proved 2. The Consequence is invalid a non dicto ad non factum John 21.25 for St. John acquaints us many things were done by Christ and his Apostles that are not written and so might this be Practised though not expressed 3. As great Essential matters to the Church of Christ are not expressed either by way of Precept or Practice in Scriptures The whole Scriptures afford not one Instance of a Womans Receiving the Lords Supper or of the Apostles themselves being Baptized or of any Children of Believers or Converts being at any Age Baptized but it solely relates the Baptism of Heathens when Converted to Christ or of Jews embracing Christ as their Messiah But yet we believe on good grounds that Women ought and may partake of the Lords Supper and that the Apostles of Christ were Baptized and that Baptism is as necessary to be Practised by and upon the Posterity Seed and Children of Believers and Professing Christians as it was upon the new Converted Jew or Gentile though these and other things as material be not mentioned in Scripture 4. The Anabaptists who put this Enquiry to us as if nothing ought to be done but what is the express Precept of or President in Scripture do themselves Practice Baptizing by Dipping without any Scripture Precept or Example 5. Gen. 17. It was largely Commanded in the Old Testament that the Children of Gods People should be and they were also admitted unto the Seal of the Covenant Circumcision and Christ abundantly manifests our Priviledges to be as great as theirs Ephes 2.13 19. Heb. 8.6 whence as we have proved at large directly follows our Childrens Right to Baptism 6. There needed no new Command for it Christ being a Saviour to Jew as well as Gentile and admitting both to equal Priviledges would not did not abrogate any of the Jews Priviledges they enjoyed before his coming nor did Christ speak one Syllable against their Childrens Baptism but only gave Precepts for the Collecting a Church of both Jew and Gentile by Believing in him and being Baptized into the Faith of him And the Covenant between God and the Jews through their Messiah to come being un-repealed by him when come still gives the Children of the Converted Jews and Gentiles they having equal Priviledges right to Baptism which is warrantably Practised nor can it be unlawful it being against no Law and so not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1 Joh. 3.4 Mat. 19.13 14 15. All the Spiritual and Eternal Mercies the Covenant of Grace contains and Baptism Seals are expresly Promised and applyed in the Scriptures of the New Testament to Children 8. It is more than probable that Children were Baptized in that we Read of several whole Families Baptized by the Apostles and that only on the account of the Parents or Masters Professing the Faith Abraham Believed and he and all his Gen. 17. Acts 16.15 31 34. 1 Cor. 1.16 Ishmael and Isaac c. were Circumcised The Jaylor Lydia Stephanas c. Believed and presently they and their whole Families and Housholds are Baptized whence we have Infant Baptism tacitly implyed in Scripture 9. And Lastly Scripture is silent as to a Precept for Infant Baptism under the New Testament Dispensation because it was the Practice of Jews to Baptize their Proselytes both Parents and Children as we have proved though not Sacramentally till Christs Commission for it So there needed not a New Command to promote an Old Practice continued from Abraham's time to Christ and no ways by him or his Apostles spoken against only there needed a Precept and Commission from Christ to make those Baptismal washings to be a Sacrament of his Gospel Church Mat. 28.19 20. which was done by our Saviour in the words of the Subject of this Discourse as appears in that it was not a Precept to Administer Baptism save only as to the Gentiles because it was Practised upon Christ and by St. Mat. 3.17 John 1.25 26. John 4.1 2. John on several others before this Commission was given though by this Precept and Commission it became first a Sacrament to both Jew and Centile And these Reasons may suffice why Infant Baptism is not expresly Commanded in Scripture And this small Treatise will prove the great Reasons Scripture gives us to receive them to