Antipaedóbaptists are so peremptory positive and stiff for an express Command out of Holy Scripture for the Baptizing of Infants though there can be no Reason given for such a request or demand for what need of direct words when we have plain sence against them Why may not we with equal Reason and with the same Importunity return upon them by way of Retortion and ask where they find any Command for the Baptizing Elder persons If they shall reply that is included in the Commission St. Matthew xxviij 19. Go teach all Nations baptizing them we may with equal strength of Argument return upon them again Children are included as well as the Adult they being by all Men of Sence acknowledged and owned to be a part of the Nations to whom the Commission is directed and whatsoever they are upon the account of the smallness of their Number or weakness of their Understanding they are a considerable part of a Nation Obj. But if the Antipaedobaptists shall object that Children are in the Commission as soon as capable of Teaching Answ I Answer The Commission intends those should be taught that are capable but excludes not those from the Seal of the Covenant that have a right to the Covenant as Children have Besides if the placing of the Words be for them in St. Matthew the Order of Words is for us in St. Mark where we read the Baptist did Baptize before he Preached So that the Methodizing the words is neither for nor against them or us So then seeing Children are not by any necessary and rational Consequence shut out of the Commission let the most Learned Antipaedobaptist of the whole Christian World shew the least passage of Holy Scripture that excludes them and if they cannot produce any such place of Holy Writ they are bound by the Obligations and Principles of Conscience unless they will renounce Reason and Truth too to confess the Children of Christian Parents having a right to the Covenant have as undeniable and unquestionable a right of being admitted to the Holy Sacrament of Baptism as the Adult and Full-grown Obj. But if the Antipaedobaptists shall urge That we have Instances and Examples in Holy Scripture of Elder persons Baptized Answ To that I Answer That an Example or Instance of Holy Scripture is not as of the same Force so not of equal Authority with a Positive Command And further I observe in answer to this Objection That there was no need of a Precept or Example for the Baptizing of Children and my Reason is this Because there was an Institution of the Abrahamic Covenant and also of the Sign or Token for admitting Members thereunto and a Conveyance of the Privileges thereunto belonging Surely the sence of those Texts in the Holy Gospel that enjoyn a Declaration of Faith and an Exercise of Repentance before the Adult were baptized was known to the Primitive Doctors of the Church they unquestionably had seriously weighed and fully understood the Usage of Baptism in the Apostolic Acts related by St. Luke but yet they never inferred this unreasonable Conclusion from them That because Faith and Repentance were to precede the Baptismal Sacrament which is an Institution of Latitude in full-grown People that therefore Baptizing was not to precede Faith and Repentance in Infants and little ones as Circumcision and Baptism did under the Jewish Dispensation They understood a Distinction between Actual and Potential Believers and likewise understood it was very absurd to draw Conclusions from the Graces and Vertues of those to the excluding these Besides all this to be somewhat more particular 1. There are different ways of Instruction as well as different methods of Faith or Believing and the Holy Jesus doth not declare instruct each Party personally and that presently on the place which may be almost Morally impossible for it is not probable that though there were Three thousand Souls converted by St. Peter's first Sermon and immediately baptized that he could personally instruct so many in so short a time as we may suppose between his Preaching and their Baptizing it is enough if they be instructed though in their Fathers as Levi paid Tythe in Abraham's Loins as the Author to the Hebrews acquaints us Hebr. vij 9. So Children are by the Blessed Jesus directly termed Believers St. Matth. xviij 6. which by the Coherence cannot be understood of the Adult as the word sometimes is particularly St. John xxj 5. But whosoever shall offend one of these little ones that believe in me Infants are supposed to believe by their Father's Faith so that as they fell from the Divine Life in their Forefather's the Protoplast's or first Adam's Loins so they may be instructed by their natural or legitimate Fathers to be Disciples to the Holy Jesus Obj. Ch. Blackwood's storming of Antichrist in his two strong Holde Compulsion of Conscience and Infant-Baptism But I have read an Objection to the Sence I have offer'd started by a seemingly Ingenious Antipaedobaptist who would make these little ones to signifie such as are little in their own Apprehensions Answ But to this I Answer It is impossible that this can be the meaning for it plainly is meant not of such as are little in Understanding but of such as are little in Age and Stature For in St. Mark Chap. ix 36. the Blessed Jesus who best understood the Divine Writings expounds it of such an one as he took up in his Arms. Now it is not usual to take up Youths that are arrived at years of Discretion which is about the Age of Sixteen years in our Arms. 2. They were to teach them all things whatsoever their Lord and Master had commanded them Now our Blessed Saviour continued in the World after his miraculous Resurrection sometime above a month speaking of the things pertaining to the Kingdom of God as St. Luke acquaints us Acts i. 3. And how know we but this Doctrine of Baptizing Children he then instructed them in if he had not done it in the time of his public Ministration upon Earth before his Passion and Sufferings because the nature of the Doctrine may seem to imply and require it and in all likelihood some if not all the Holy Apostles did use it For it is probable that it begun in their Age seeing in the Times immediately succeeding them we are by Ecclesiastic History assured of its Practice CHAP. VIII The Sence of St. Matthew xxviij 19. confirmed by an Exposition of Acts ij 39. in General AND now that this Exposition may be the more firmly believed and readily embraced I will confirm and strengthen it by the consequential Sence of two places of Holy Scripture The one from St. Peter the Holy Apostle of the Circumcision or the Jewish Church and the other from St. Paul the Holy Apostle of the Uncircumcision or the Gentile World I come now to the Exposition of the first place that of St. Peter the Holy Apostle of the Circumcision or the Jewish Church
in the least trusting to my self but earnestly begging the Aid of Heaven that the God of Truth would enable me to maintain what was true And this I the rather did because I believed this one of the Doctrins of Faith once delivered to the Saints St. Jude vers 2. St. Jude exhorts Christians earnestly to contend for When the Day was come I waited till about ten or eleven of the Clock before my Antagonist appeared about which hour he came and knock'd at door which when I opened I saw him and a great Crowd I let in as many as my room I intended for our Dispute would hold for so many crowded in There were some scores After I let him in he walked somewhat briskly and with a sort of Smile as if I were to be led in Triumph as the Roman Victors dealt with their conquered Slaves at the end of my Hall attacks me with a Challenge to dispute in the Church I told him there seemed some Vanity in the Request as if he designed Noise more than Argument Whereupon I desired him to look into my Parlor which I told him was large enough for as many as were fit to hear us Beside I told him to dispute in the Church might be accounted a Riot and I asked him if he would secure me from the damage I might sustain by undergoing the Penalty assigned for the Transgression of the Laws Whereto he answered he thought the Act for Liberty of Conscience was my Security To which I replyed though I had the use of my Church for Preaching as he his Meeting-place to Hold-forth in yet I did not believe the Law allowed the Church to be a place for Disputation nor was it fit it should because it was improper where the Holy Gospel of Peace was Preached there Contention or Controversie should be managed However if he would go to my Reverend Diocesan and request his leave upon License from him I would comply After which he walked into my Parlour to enter into Discourse I told him being so many were gathered together we should act with good Intentions designing the People's satisfaction that they might be convinced which of us had Truth on his side being our Principles were diametrically opposite and directly contrary not consulting our Credit as if we contended for Victory more than Truth and being we of the Church of England had the Laws on our side for what we professed and as we thought Truth in Possession he ought by strong Reasons to shew our Title was not Good before he attempted to dis-seize us of the Truth we hoped we justly possessed But before we begun I desired one thing which I thought was reasonable because for the Good of the Auditors and that was I had a License from my Lord Bishop to teach School and on that Account I had an Usher that did write a fair and swift hand and desired he might write the Argumentative part of our Discourse and such Collateral Proofs we urged to strengthen our Arguments and after our Conference was done the Writing might be viewed by such as heard us and they have Liberty to judge which had spoken most Truth and that he might be sure he should not be imposed on I told him the Man that wrote what he spoke should read it and ask him if it were his Words and his Sens or if he could read Written-hand he should read it himself which I had not said but he moved me by asking an impertinent Question before but he answered he would have nothing writ on either side That Proposal being denied I had another to make which was as reasonable viz. That I might propose two or three Cases that should include the greatest part of what was necessary for solving the Doubts and answering the Objections against Infant-Baptism and if he would allow any of his Party to understand the Principles of Antipaedobaptism better than himself I would appeal to him whether they did not or if he thought I imposed too much by such a Proposal for I had resolved before his coming to treat him with civility I would allow him the Liberty I desired to take provided the Questions he should ask were as proper as mine for I am of the Poet's Mind Damus petimusque vicissim The Answer I had was He should not ask me a Question nor should I ask him one upon which I replyed That his coming was to wrangle â—ot dispute and I was sorry the People were so disappointed however I was willing they should hear what he had to say on which I desired him to begin but I perceived which he ought not to have done for a Reason I have hinted he expected I should begin whereupon I did But before I give an Account of what was said I will give you the three Cases propounded for a resolution of The Antipaedobaptists Object An Obj. Baptism is only to be administred to the Adult and those of years of Discretion For the making out of which in Answer to what is objected it is desired these things appear If Children are to be Baptized answ 1 then it seems necessary there should be an express place of Holy Scripture to enjoyn it though the former part of the Proposition be allowed yet the Consequence follows not and therefore is desired to be proved If a Party be admitted into Covenant answ 2 then it seemeth needful the Party should understand the Articles of the Covenant he is admitted to but in some Cases this is as inconsequent as the former and therefore it is desired that the Consequence of this Hypothetic or Conditional Proposition be evinced or made out to be universally true in all Cases and in all Times answ 3 If there was an express place of Holy Scripture for the Circumcising of Children under the Law then it seems reasonable there should be an express place of Holy Scripture for Baptizing Children under the Blessed Gospel and this likewise is desired to be made evident and because according to the Logicians Rule Affirmanti incumbit probatio The Proof lies on his side that Asserts and the Antipaedobaptists do affirm these things it is desired they make proof or else they have no Reason to expect we should entertain a Belief of them And now being I was engaged to begin I will give as true an Account as I can of what I offered and he answered I told him I thought it as reasonable Children should be admitted into Covenant under the Holy Gospel as under the Law there being nothing more in the Holy Gospel-Covenant to debar them an admission thereto than there was in that under the Law besides it adds strength to the Argument if we consider that the Covenant made with Abraham and the Holy Gospel Covenant are for substance one and the same as St. Paul tells us expressly Gal. iii. 8. and as we have made appear in the Book Vid. p. 97 98. of this Book and certainly the Holy Apostle
for the confirming the Sence I have given of the Holy Jesus's Commission to his Blessed Disciples for the bringing whole Nations over unto Christianity And that I may speak fully hereto I will give 1. A General and 2. A Particular Account First then in General The Text is Acts ij 39. For the promise is to you and to your Children and to all that are afar off as many as the Lord our God shall call An Obj. That is true saith the Antipaedobaptist As many as the Lord our God shall call by the public Ministry of his holy Word so that they would insinuate that Children are not to be admitted into Covenant or the Sign thereof till converted But hereto I answer answ This is plainly false because the word Many cannot refer to Children seeing it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Greek word for Children is in the Neuter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the sense is plainly this The Promise is to you and to your Children i. e. after you have forsaken the beggerly Elements of Moses and embraced my holy Religion my more excellent Dispensation your Children while Children shall after such a public Profession of your Faith in me and my heavenly Doctrin be made capable of being Members of my Covenant of Grace and by the Sign and Seal of my Covenant Baptism be admitted and received into the same and to all that are afar off a usual Phrase in holy Scripture to express and signify the Heathen Nations by as many as the Lord our God shall call i. e. as many of the Gentile World as shall be converted by the public Ministry of the holy Word shall have the same Priviledges which the Proselites of Righteousness or Justice had in your Church i. e. after such a Conversion and public Profession of the Christian Faith your Children likewise shall be received into my Covenant of Grace and by the baptismal Seal have a Right and Title thereunto and now that any other Interpretation must distort the Words from their proper meaning and that this I have now given must be the true Sense of them will clearly appear from the Original For what the Antipedobaptists would make the meaning of this Text is true in one sense tho' not to their purpose i. e. That Children cannot be called or converted to the Christian Faith because of their natural Incapacity by the public Preaching of the holy Gospel and therefore it could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the holy Apostle St. Peter makes this comfortable Promise to those of years of discretion in the Pagan World that should embrace the Christian Faith upon the Conviction they received in their minds from the public Ministry of the holy Apostles And St. Peter uses a word of the Masculine Gender because that agrees with a Greek word of the same Gender that signifies Men I mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that being the more noble Sex includes the Feminine and so takes in the Female and that when Persons of Discretion were brought over into the Christian Religion their Children should have the same Priviledge with natural born Jews or the Children of the Proselytes of Righteousness who had publicly owned and been converted to the Religion of Moses may appear plainly and evidently from the Literal and Grammatic sense of another Phrase in the Text where there is a Dative Case applied to the Pagan World in the same sense that he applies two words to the Jewish Nation that have the same Case in the Original which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Promise is to all that are a far off must have the same sense with the words preceeding in that Verse The Promise is to you and to your Children which no Antipedobaptist that hath sense but must own that they refer to the Jewish Nation otherwise the words could have no force upon those to whom St. Peter spoke them So that when St. Peter saith The Promise is to you and to your Children the meaning must necessarily be this if you will have him speak consistently and with any tolerable good sense If you of the Jewish Nation will embrace the Christian Religion and own and submit to the Faith of the Holy Jesus the Benefits Immunities and Priviledges of the New Covenant of Grace are by us Apostles promised to and shall by the power of the holy Ghost the Gift of which for the use of the Church is communicated to us be conveyed and made over conferred and bestowed upon you and your Children and the same Promise St. Peter makes to the Jewish Nation and their Children he also makes to the Heathen World and their Offspring which enlarges the sense I have given And that this must be the sense may appear from the Original Word used for Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of a like sound and of the same derivation and of a near signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Greek word for the holy Gospel which is as it were the counterpart of the new Covenant or the Covenant of Grace that contains all the Parts and Articles thereof So that by virtue of your Faith the Title and Blessings of the Covenant shall be imputed to your Children that thereby they may be made as capable of Baptism the Sign of Admission into the Christian Church under the holy Gospel as your Children are now by vertue of your Jewish Faith capable of Circumcision the Seal that gave a Title to the old Covenant under the Law and if you will not allow the words this sense what St. Peter spake must rather confirm and harden the Jews in their own way and their Mosaic observations then persuade and bring them over to Christianity and upon this undeniable sense of the former part of the Text the latter must be allowed the same Exposition because any other Sense and Interpretation will be an impediment bar and hindrance to the Progress of christian Religion So that if we have any love for the blessed Jesus and desire exactly to observe his divine Institutions this Phrase And to all that are afar off must be expounded and interpreted from unquestionable parity of Reason according to the sense we have already given of the former part of the Text The Promise is to you and to your Children which answers the true meaning of our blessed Saviour's Commission to the holy Apostles according to the Account we have offered and may be called a Logical Demonstration as convictive to Reason as a Mathematic Demonstration is to the Senses of Mankind CHAP. IX A further Conformation by a particular Exposition of Acts ij 39. BUT Secondly I will give you a more particular Account that I may offer all that is necessary to be said upon this Text And here that I may deal fairly
Sin and Faith whereby they stedfastly believe the Promises of God made unto them in that Sacrament answ That is for answer hereunto Those that are baptized when adult are indispensably obliged thereunto and Infants when they come to years of discretion and thus our Church Catechism expounds her sense which Promise or Graces Children when they come unto Age are bound to perform It is a good Rule in the Civil Law Nemo tenetur ad Impossibile No Man is obliged unto the performance of that which is impossible to be done by any human power And then we cannot believe that he who is the God of Reason as well as Truth will oblige his Creature to a Duty which he is not able to perform by any Powers he hath created him with and suppose God should infuse into a Child an extraordinary and miraculous measure of Grace as well as Reason as he did into our blessed Saviour and St. John the Baptist who were sanctified from or in the Womb yet we read not tho' they had so great a proportion of the Gifts of the Holy Spirit that during the state of their infancy they magnified God and spake with Tongues antecedent to the use of Speech the manifestation of which Miraculous Power and the discovery of which Divine Gift the Jews at the Feast of Pentecost Acts 2.4 8 11. 10.46 and the first Gentile Converts shewed But to return Tho' these Graces are not needful to all in all circumstances for where there is not a capacity to act them there can be no obligation to their exercise yet that the Children of Believers have a right to the Covenant as soon as born and so have a right to the Seal that conveys the Title and are obliged to its Use if they will enjoy the Priviledges of the Covenant I hope hath been made appear beyond contradiction yet they are needful for some that are admitted unto that Holy Ordinance and this Distinction ought to be well understood and weighed If Baptism be allowed to those who have not the proper Qualifications then those Qualifications are not absolutely needful unto the Undertakers of that Holy Ordinance Faith is sometimes needful when Repentance is not so sometimes Faith and Repentance conjoyned and otherwise sometimes Acts 8.37 When St. Philip admitted the Ethiopian Eunuch to Baptism he only enjoyned Faith 2.41 38. not Repentance St. Peter when he made three thousand Converts at his first Sermon enjoyned Repentance only In short It is as the condition is or the needs of the Party require In Infants the matter is plain as to Repentance the non-performance whereof cannot hinder their being baptized because they having committed no sin are not obliged unto the Duty and yet this is as needful for being baptized as Faith So that this evidences they are not absolutely needful not to all not to Children but only accidentally so and if they may be baptized if they want one why not if they want the other is a Mystery that will not nay I am inclined to believe cannot be discovered by those that because they think the contrary are engaged to make the Revelation Besides I add Actual Faith is needful not to the undertaking but to the subsequent Products of that Holy Ordinance because the first Planters of Christianity admitted some tho' adult to Baptism who had no Faith but were only formal Professors and of this sort were Simon Magus Alexander the Coppersmith Demas and Diotrephes and Judas if baptized and also the Gnostic Hereticks For the Effect is from the Searcher of Hearts who knows our secret thoughts but the External Ordinance may be performed and undertaken by those who know not such Secrets And this is a clear Proof that that Faith which is needful to the product of the Holy Ordinance is not needful to its undertaking and if formal Professors may be partakers of it much more Children if to such as actually impede or hinder the product much rather to them that do not so If it be objected by the Antipedobaptists An Obj. The Church cannot tell but that those that say they have Faith may have it but she certainly knows Children have not I answer answ The Church cannot tell but Hypocrites stop the Product and oppose the Grace of Baptism but she can tell Children do not nor can make hindrance or opposition there is a possibility one may partake of the Grace but the second cannot stop its effects Moreover Children have Faith because they believe in the Holy Jesus St. Matth. 18.6 St. Mark 9.42 as we are told in Sacred Scripture in express words recorded by two Evangelists if one be not enough And that this is a satisfactory and sufficient Proof the Holy Scriptures do assure us when they tell us St. Joh. 8.17 that the Testimony of two Men is true and this witness and evidence it appears we have for the truth of this Doctrin that Children have Faith and that this their Faith was true sound and such as God will accept we may with good reason believe because he that is truth and will not therefore deceive us doth seem so to assure us Vid. pag. 89. as we have already made appear in this Chapter Whosoever shall offend one of these little ones that believe in me and therefore fit for his Blessing which is Divine The exercise of our understanding is no more necessary to make us fit for Grace than for Reason but we have seeds of Reason congenite and innate antecedent to the exercise of our understandings otherwise there would be no distinction between a Rational Creature and a Brute when first produced into being and brought to light Sparks and Seeds then of Reason there may be to use the words of the great African Father Per Infantis animan non ubi ratio nulla erat sed ubi adhuc sopita erat St. Aug. Ep 23. ad Bonifac. The Soul of an Infant hath Reason but as yet not capable of use like Fire raked together in the Embers So likewise there is a possibility of Grace being infused by the Divine Spirit as is clear in the fore-quoted Instance of the blessed Jesus and his Praecursor or Fore-runner St. John the Baptist who were sanctified in or from the Womb. Or else they may be said to believe by the Faith of those that present them unto the Holy Ordinance in the Sacred Place Fide gestantium Idem ibidem For to this I may add the Child hath the Faith of the Parent imputed to it and that the Faith of the Parent is imputable to the Child and available for great purposes is apparent because we read in the Holy Gospel That the Blessed Jesus makes the Faith of the Parent necessary unto the Healing of the Child From whence I argue thus That if the Faith of the Parent may be imputed for the recovering of the Bodily Diseases why may not the same be imputed for the curing the Distempers
whole Housholds which makes the Argument concluding whether there were any Children in those Families mentioned or no by virtue of one of the Parents Faith And without the allowance of this sense it is impossible to come to the right interpretation of this and many other places of Holy Scripture in the New Testament Add to all this that tho' this Hypothesis or seemingly fair Principle of the Matrimonial Legitimacy may seem plausible to the inconsiderate Many yet it cannot be a true Interpretation as will appear unto any judicious considering person for this reason because it offereth no greater encouragement to the Gentile to become Christian than what he enjoyed in his Heathen state For I doubt not but it may be proved from several Testimonies taken from the Authorities of good Classic Authors among the Greek and Roman Writers that where a Man or Woman were lawfully married according unto the Rites and Customs of their several Countries their Children were legitimate and if that should be the sense they might be Holy in their Heathen state which may seem to be contradictio in adjecto to use the Logicians Phrase the highest absurdity being a contradiction in terms whereas our Interpretation offereth a considerable Priviledge so far that it cannot be interpreted of a Matrimonial Legitimacy as is evident by Ver. 16. For what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife Which shews that the preceeding Coherence cannot contradict the subsequent Connexion and the Holy Apostle doubtless would not have said this if his meaning in the 14th Verse had carried only the sense of a Matrimonial Legitimacy to free the married Couple from the great and crying guilt of Adultery * And this may be a sufficient Answer to the two Objections started against Acts ij 39. and 1 Cor. vij 14. by A. R. in his Tract called The Second Part of the Vanity and Childishness of Infant-Baptism Printed May 3. 1642. And truly I was the better satisfied with the account my thoughts suggested of this Text when I found it supported by the concurrent Judgment of the very reverend and most learned Dr. Hammond who I think beyond exception hath evinced that the Antipedobaptic sense of a Matrimonial Legitimacy cannot be the true and proper meaning of this place and because I cannot better express it I will give it you in his own words as I find them in one of his excellent Books Vid. Dr. Hammond's six Queries Resolved whereof Infant-Baptism is one P. 203. 202. A Remain or Footstep of the Holy Apostles Practice is the Reasoning of St. Paul 1 Cor. vij Which supposes it then received and known in the Church at the writing of that Epistle that Christian Children were received unto Baptism the sum of which will be best discerned by the setting down a few Verses and a brief Paraphrase upon them whereby the preceeding Connexion appears to be as little for them as I have made the subsequent Conherence to be i. e. Verse 12. If any Brother hath a Wife that believeth not and she be pleased to dwell with him let him not put her away If any Christian-Husband hath an Heathen-Wife and she be desirous to continue with him he ought not to put her away Unbelief being no sufficient cause of Divorce by the Law of Christ i. e. Vers 13. And the Woman which hath an Husband that believeth not and if he be pleased to dwell with her let her not leave him And so in like manner for the Christian-Wife that is married to an Infidel if he be desirous to live with her let her by no means separate from him i. e. Vers 14. For the unbelieving Husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been sanctified by the Wife and the unbelieving Wife hath been sanctified by the Husband else were your Children unclean but now are they Holy For beside the Command of Christ St. Matth. v. 32. who obliges to this other advantages there are to the believer's living with the unbeliever worth considering for by this means it has oft come to pass that the unbelieving party has been brought to the Faith by the Company and Conversation of the believer And considering the efficacy of good Example and seasonable Exhortation 1 St. Pet. iij. 1. and Instruction on presumption of the great Zeal and consequent Endeavours and Diligence that by the Laws of Christianity the Husband will have to the eternal good of any so near him as a Wife there is great reason to hope that it will be so that their living together may produce this effect in the unbeliever and the intuition and prospect of that more than possible because highly probable effect may move the Christian Party not to forsake the other voluntarily and this one probability that the conversation of the believer should gain that is bring the unbeliever to the Faith and the reasonable presumption that it will be so is the reason why the young Children of Christians which cannot as yet be deemed actual believers are yet admitted to Baptism because by their living in the Family with Christian Parents they probably and by the Obligation lying upon the Parent ought to be brought up in the Faith and kept from Heathenish Pollutions and the Church requiring and receiving Promise from the Parents it may be reasonably presumed they will and upon this ground it is that tho' the Children of Christians are the Children of Heathens are not admitted unto Baptism That this is the true importance of the Holy Apostle's words and force of his arguing doth for the former part of it appear evident 1. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been sanctified which must needs refer to some past known Example and Experience of this kind or else there could be no reasonable account given of the Holy Apostle's setting it in the Preterperfect Tense 2. By the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the Wife This the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinarily signifies that it cannot need to be further testified and in this Notion it is that we here take it whereas the Notion which by the Opposers the Antipedobaptists I mean is here affixed to it that it should signifie to that to which is the sign of the Dative Case sanctified to the Wife as Meat to the Believer made lawful to live with is never once found to belong to it in the New Testament nor can with any tolerable congruity or Grammatic Analogy be affixed to it whereby the Antipedobaptists Argument for Matrimonial Legitimacy is totally overthrown And that the Greek Preposition is thus to be accepted the learned Dr. Hammond proves from the Original in no less than five particular places of the New Testament and so still the rendring it to the Wife will be without any one Example and the turning it into quite another phrase as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to do without any necessity or reason save only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve the opposers turn upon the place and support his false Opinion must needs seem to be very unreasonable 3. This appears most irrefragably by the express words added on this Argument Verse 16. where the unbeliever having been sanctified by the believer used as an Argument why they should live together is farther explained by these words of an undoubted perspicuous sense For what knowest thou O wife whether thou shalt save thy husband Or how knowest thou O husband whether thou shalt save thy wife Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save which ordinarily signifies to reduce or as it is 1 St. Pet. iij. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gain to Repentance from Heathenism or wicked Life is set parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifying and maketh it clear what was meant by it which being once yielded to be the true meaning of the first part there will then be little reason to doubt but that this of the Admission of Christian Children to Baptism on this score is the improvement of the latter part that and no other being it which exactly accords with the former reasoning and it being not imaginable that this should be here added in that argumentative style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas or for elsewhere c. if it were not an enforcing of the foregoing Position thus proved by him For the confirming of this sense it may be remembred 1. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy is known to signifie in the Sacred Dialect not only an inherent but a relative Holiness being separate or set apart to God discriminated from common ordinary things or persons and as that belongs to higher degrees of separation the Office of a Prophet or the like so the lowest degree of it is that of being received to be Members of the Church into which all are initiated or entred by Baptism and accordingly all visible Professors and not only those that are sincerely such are in Ezra ix 2. the Holy Seed and in the Epistles of the Blessed Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy and reasonable it is Children should have an imputed or relative Holiness because they have the Prohibens or Obstacles which kept the Holy Jesus from them or them from the Blessed Jesus I mean Original Guilt taken away with this reserve when they shall be able to perform the Terms of the Covenant they are admitted to as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Dr. Hammond's Query of Infant-Baptism as Arrianus calls it the Promise of every reasonable Creature when he hath first leave to become such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oath consubstantiate with us the Engagement that our Creation ties every Son of Man to is actually required of those only that are of age to practise it but may in the mean time be presumed even in the Womb of the Parent to be undertaken by us this by our being in tended for the use of Reason as Holiness from our being made Proselytes unto the Christian Religion And 2. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean Acts x. 14. is used by St. Peter for those that must not as he conceiveth be received into the Church as God 's having cleansed is God's reputing them fit to be partakers of that Priviledge whereby it appears how fitly receiving and not receiving them unto Baptism may be expressed by those Phrases 3. It is known of the Jewish legal Uncleannesses contrary to their Sanctifications that they were the cause of removing from the Congregation they that were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean might not partake of the priviledge of the Temple till they were washed and sanctified and that is proportionable to the Notion here given of it That the Christian Children are Holy i. e. not inherently they are not capable of that but in the Account of God and Man capable of separation for the service of God of being entred into the Church into Covenant which denominates Men Holy as the Gentiles as long as they were out of it were Unclean and Unholy Acts x. Now are they Holy i. e. it is the present practice of the Church that Holy Apostolic Church of St. Paul's time to admit to Baptism such Infant Children of Parents of whom one is Christian though not of others and the ancient Fathers who certainly knew the Sacred Dialect called Baptism Sanctification So St. Cyprian * Eum qui natus est baptizandum sanctificandum S. Cypr. Ep. 59. He that is Born must be baptized and sanctified So St. Gregory Nazienzen †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Greg. Naz. orat 40. It is better to be sanctified without sense of it i. e. baptized in Infancy when they are not sensible of it than to depart or dye without the Seal of Baptism And again ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 648. Let him be baptized from the Infancy i. e. baptized then and many the like This Passage being thus interpreted is a clear proof of the point in hand Were not this the Import of it there were no Priviledge imaginable no Sanctity could be attributed unto Christians which would not belong to the Infants of Heathens also which yet is here directly affirmed of the one and denied to the other by the Holy Apostle and as this evidently concludeth such a Custom known and acknowledged among Christians at that time so it is directly the thing that the Jewish practice in which Christ founded his Institution hath laid the foundation of in baptizing Proselytes and their Children and to which the primitive Church conformed And so though that Judaic practice taken alone were not deemed any demonstrative evidence that Christ thus instituted his Baptism for the Gentile World yet being taken in conjunction with this Holy Apostolic practice and the primitive usage it brings all the weight with it that a divine Testimony interpreted by practice can afford which is as great as any such matter can be capable of And thus I have sufficiently I hope answered the Objection that would overthrow the true Sense I had before given of this place of St. Paul and offered Reasons so strong and so plain as may satisfie any unprejudiced reasonable Man For Reasons must be plainer than the Matters they are brought to give a Proof of because when we go about to prove a Matter that is questionable we must do it by such Mediums and Methods that are apparent as well as cogent And now from this Text of St. Paul I have made it evidently appear That Children have a right unto the Covenant under the new Dispensation as our Adversaries own and acknowledge they had under the old one and then let the most learned of our Adversaries make appear at what time or when they were excluded and shut out and we will acknowledge and own our selves in a Mistake And if
they cannot do that they ought to confess and declare we have Truth on our side and that they are in an error which though Men out of love to their Reputation or a mistaken Interest they are unwilling to come to yet I am certain it is their Duty to do it CHAP. XVIII An Account whence Infant-Baptism results AND now the business may be determined in this one Enquiry Whether the baptizing of Infants do appear to be a divine Institution and holy Apostolic usage And if it do we have all we can desire in the Case but if it do not we are obliged and bound to disown the Method we have taken for the asserting our Principle or drawing from it what we would conclude thereupon and because the best Method for the solving of this doubt is the urging home what we have said laying the foundation upon a divine Institution and the usage of the holy Apostles Therefore give me leave to press it close upon the Consciences of such Men as love the Truth and value their Souls above all Worldly Considerations in six Particulars 1. Whether by the holy Jesus's laying the Institution of this blessed Sacrament in the Jews usage of baptizing Proselytes which hath been evidenced to appertain unto the Infant Children of such Proselytes 2. By his being so far from rejecting the Age of Children as an impediment of coming unto him i. e. unto their Proselytism that he affirms them to be the Pattern of those of whom his Kingdom consists and though he be not affirmed in the holy Gospel to baptize such when indeed the blessed Jesus baptized not at all St. John iv 2. St. Mark x. 16. but his holy Disciples yet he took them in his Arms and laid his Hands upon them and blessed them which being the Rite customary in the holy Church for those that were qualified for Baptism and directly preparative to it they that were by the Christ allowed that cannot be esteemed by him less fit for Baptism than for that 3. By the express words of the holy Apostle that their Children are holy expounded by the coherence and connexion of the Text as we have already made evident and apparent by giving its proper sense and answering the strongest Objection against what we have offered as its true meaning so as to conclude from the reason of the holy Apostle's Discourse that it was the usage of the days Apostolic to admit the Infants of Christian Parents unto Baptism and so expounded by the Christian Authors of the earliest Centuries 4. By the Authorities of the ancient primitive Fathers that treated of this Doctrin without the least pretence of theirs who were best acquainted with their Customs that this was not an holy Apostolic usage and therefore continued in all the times of the ancient Church successively 5. By the Testimony of Councils when the obstinacy of false Teachers contradicted resisted and gain said it 6. At last enjoyned by the holy Church whence I believe with the other Accounts already given the needfulness of its usage and continuance ariseth and not from any other Grounds Now all I urge with due submission of my Self and the Cause unto the Opinion of unbyassed Persons any Man of Candor and Ingenuity that is freed from Passion Prejudice and Interest is this Whether these six Particulars being duly and seriously considered the Truth of all which is well known unto any learned Man it be not clear enough that admitting Infants to Baptism is a divine Institution and an holy Apostolic usage If it be not I would willingly understand what is more needful for satisfaction in a business of this Concern And whether by any other or more properly convincing Arguments the contrary can be proved to be an holy Apostolic custom or that they denied the Infants of Proselytes the holy Sacrament of Baptism CHAP. XIX An Appeal unto the Reason of Mankind AND now I have one Consideration to offer by way of Appeal unto all disinterested and unbyassed Persons to engage their Belief unto such a comfortable and christian Doctrin as well as so necessary and useful a Practice That whatsoever appointment or precept hath God the Father for its Author whether discovered by the Revelation of the holy Prophets or by the service of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring Spirits above that are sent forth into all the Parts of the World to Minister for them who shall be the Heirs of Salvation as the Author of the Epistle unto the Hebrews acquaints us or the Holy Jesus for its Institutor whether directly from himself Heb. 1.14 or mediately by his Successors the holy Apostles and those that succeeded them holy Apostolic Men is not of Infallible Obligation unto all to whom it was given and so each Institution of Christ unto all Christians and that the peculiar way of its Derivation unto us whether by the Inspired Discoveries of the Law or Holy Gospel or any different Method is but of an extrinsic Consideration to any such Divine Appointment or Command I say upon this Consideration I have I hope in the Judgment of all sober and rational Men for the full clearing of this Doubt and satisfying this Case of Conscience concerning Infant Baptism by proper and the most highly probable Arguments manifested That by appointing Baptism as a blessed Sacrament to be used amongst Christians the blessed Jesus and his immediate Followers did not deny Children the use of that comfortable and holy Ordinance but freely and willingly admitted them thereunto CHAP. XX. The Conclusion of the whole Matter AND now I have one Proposal to make by way of Importunate Request which I hope is reasonable for me to desire That none of the Antipedobaptists will look upon or account me as their Adversary because according unto the Duty of my Place and the Obligations of my Conscience I declare unto them what I verily believe to be true and have no different purpose or intention in the management of this Controversie but to bring Men to a Great Regard and Reverend Esteem for and an humble and dutiful Submission to the Holy Jesus's Ordination and Appointment Upon the whole Matter then and an impartial and serious Consideration of what hath been offered I cannot imagine what Plea except such as is conducted by Interest Humour or Covetousness any understanding Man can with the least probability use to throw off the concording Agreement of so many Testimonies and great Authorities for so necessary a Practice as well as comfortable a Doctrin And I shall with all Hearty Affection and Brotherly Love conclude and presume no farther than these Arguments and Testimonies will allow me to do surely not be so Censorious as the Antipedobaptists and Anabaptists are when they declare hainous Matters of us and affirm that we by Baptizing Infants Pollute the Blood of the Everlasting Covenant God forbid that we who heartily Pray in our Public Liturgy which all Clergymen are obliged and engaged unto the daily use
of That it would please thee good Lord to bring into the way of Truth all such as have erred and are deceived The sense of which is That all Separatists from the Holy Catholic or any Orthodox National Church that is a true Part or sound Member thereof may return home unto Christ's Fold and be received into the Bosom of the Holy Church and cannot be thought without breach of Charity to have the prospect of any other purpose but the Everlasting Happiness and Welfare of Mens Immortal Souls I say that we should ever entertain a thought of persecuting killing or damning those that differ from us while they profess the Holy Name of the Blessed Jesus Our Mind is the same with St. Ignatius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Ignat. that Holy Martyr to soften the sharp Humour by tender and skilful Applications of the Gentle Word like pouring Oyl into the Samaritan's Wounds I mean to heal by Embrocation or the most tender Methods and not by Scarifications and Caustics to use the Chirurgion's Term of Art and I do esteem it my Obligation to deprecate that deceitful Prosperity that should be strong enough to breath into the Spirits of persons any higher measure of sharpness in the Fathers Vid. Dr. Hammond's Query of Infant-Baptism Pag. 312. or Sons of the Holy Church than what I now believe to be a powerful Engagement to bring Men to the Church THE END A PRAYER used by the Author after the publick Preaching and Delivery of these Discourses O THou holy ever-blessed and illuminating Spirit the Fountain of Wisdom who was sent by God the Father and promised by God the Son to conduct and guide Men into all necessary Truth who wouldest not the Destruction of any of the Sons of Men but art really and truly desirous that all Persons should come unto the saving Knowledge of thy revealed Will and hast formerly Commissionated peculiar Messengers and at last didst send the beloved Son of thy Bosom to reduce all People from dangerous Mistakes and Errors and to lead them into the Paths of divine Truth that at the end of their days they may arrive at and be placed in the Mansions of Glory and Happiness above to live an immortal and never-dying Life with thee the best of Beings Give thy Blessing we humbly beseech thee unto these Discourses and render them serviceable unto those excellent Purposes unto which they are sincerely intended Prepare and qualify the Spirits of those that have or shall hear them to embrace whatsoever is discovered in them according to thy revealed Will with a Spirit of Love and Meekness Mollify and soften all obdurate hardned Souls all callous brawny Consciences that are seared as it were with an hot Iron enlighten the dark-sighted that they may discover and understand thine holy Will when it shall be powerfully offered unto them and give them the Assistance of thy divine Grace and the Aids of thine holy Spirit to live according to such Convictions Take away from all Men Conceitedness and strong Prepossessions secular Interests and fond Humours or whatsoever may put the least stop unto the Operations and Workings of thy divine Spirit in the Proposal of thine holy Will unto the Sons of Men and make these Discourses useful unto such as know and are acquainted with thine heavenly Doctrin unto the Conviction of those that scruple the Truth and are therefore unwilling to own and acknowledge it and unto the recovery of such as are apostatized and fallen therefrom and if thou shouldest be so merciful unto me as to make me the unworthiest of thy Servants in the least measure an Instrument for the advancing thine Honour and thy Churches good by curing our Divisions and reducing any wandring straying Sinner from the Error of his Way deliver me from any Tumours or Swellings of Spirit any undecent Exaltation of Thought or Mind any assuming or taking the least thing unto my self and grant I may ascribe and return all Laud and Praise to thee who art the Fountain of Light and the Author of Truth and that I may acknowledge that the Improvement as well as the Talent proceeds from thee who art the Giver of every good and every perfect Gift Grant these Requests for the Merits and Mediation of thy dear Son who is not only the Way and the Life but also that bright Day-star who by his irradiating Beams lightens every Man that comes into the World even our only merciful Saviour and most powerful Redeemer the Holy Jesus Amen Now to God the Father God the Son and God the Holy Ghost be given and paid all Honour and Glory as is most due from Angels and Men henceforth and for evermore Amen FINIS Errata Corrigenda IN the Preface Pag. 15. Marg. Lin. 7 8. read P. 103 104. P. 24. l. 7. r. been P. 53. l. 11. r. hit P. 60. l. 26. r. Roast P. 62. l. 8. r. Man In the Contents Pag. 5. Lin. 8 9. read Schecinah In the Book Pag. 3. Marg. Lin. 18. dele sine P. 17. l. 4. r. as are not P. 35. Marg. l. 22. r. cavit P. 50. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 58. l. 3. del of P. 70. l. 20. r. prevails P. 75. Marg. l. 25. a Baptizari in P. 80. l. 14. r. Harmoniously P. 91. l. 3. del fore and in the same line r. offered for P. 92. l. 27. r. were P. 93. Marg. l. 4 5. r. 48. 53. P. 94. Marg. l. 3. r. 46 47. P. 100. Marg. l. 4. r. 94. P. 120. Marg. l. 16. r. instituto P. 127. l. ult r. Antipadobaptistic P. 133. l. 3 4. r. Obstacle P. 136. l. 21. del they P. 138. l. 15. del the.
Mr. Walker in his modest Plea for Infant-Baptism yet none had handled it in such a Scriptural Way by Testimonies from Holy Writ which manner of treating this Christian and comfortable Doctrine might be most effectual on the Minds of such as opposed this Truth because the Antipaedobaptists will not admit any Proof but from the direct Words of Holy Scripture or an Exposition so plain that may be equal to a literal sense And this way I have endeavoured to prove this momentous Subject and for this Reason some thought it might be successful on those of that Party that have teachable Minds and this Consideration the Conscience and real desire of doing good was the strongest Motive to expose it to the Public And truly if it may be instrumental to the convincing any that are not too far gone by Interest or Humour it will be a greater satisfaction than the Eulogies of the wisest Men and I shall think my Labour sufficiently compensated If any admire this Subject is methodized and worded so like the way of Preaching it is because I believed it would have the stronger Impression on the people it was preached to if it were printed as they heard it and I had rather be subservient to my People's Good than comply with the capricious Humour of the nicest Critick An Account of the Conference with Mr. M. C. upon the Subject of Infant-Baptism and the Occasion of it AFter this I hope useful Introduction I come to perform the Obligation of my Promise which was to give a Relation of a Conference publicly held with an Antipaedobaptist of no small Fame on the Subject and of the Occasion and this I will endeavour to do with all imaginable Sincerity and take all possible Care not to commit any voluntary Error or wilful Mistake In the Month of October 1686. I was collated to a Living by my reverend Diocesan After a Year I received Information that an Antipaedobaptist had perverted one of my Parish But I hope without a reproachful Reflection I may say of some that pervert tru Doctrin what the Holy Jesus said of the glozing Pharisees Wo unto you Scribes and Pharisees Hypocrites St. Matth. XXIII 15. for you compass Sea and Land to make one Proselyte and when he is made you make him two-fold more the Child of Hell than before The first Intelligence I had as I remember was from my Parishioner's Neighbour of whom he held a considerable Farm the Gentleman was firm to the Church of England and though he is no Loquacious Talkativ Person yet I have heard him give good Reason for his Principles From the Account he gave I found him in Christian Charity concerned for his Tenant whereupon he desired me to discourse his Tenant and because he thought he would be unwilling to give me a Meeting he told me the next time he came he would send for me to discours him to make a Tryal if I could reduce him to the Church Accordingly he did and I readily went where I treated him with all the Civility he could look for and discoursed what I thought proper and I spoke with all the kindness and plainness was possible that what 〈◊〉 said might have an Influence on him But I was disappointed in my hopes for I found â—im weak and which is usually the unhappy â—ate of such obstinate so that though I â—poke plainly yet he either did not understand me or would not be convinced by what I offered So true is the Observation of the wise Lord Bacon â—ertinaciae Hominum nullum Remedium posuit Deus The Lord Bacon That God hath appointed no Remedy for the Obstinacy of Men And if he have appointed none it will be in vain to endeavour to find any All I could get was an importunate Request I would permit him to bring one to dispute with me I was much against it at first because usually such Designs come to no good nor seldom have their desired end but are attended with noise and clamour and generally there is a greater Contestation for Victory than Truth and a Man's Reputation is more consulted than their Satisfaction on whose Account the Meeting is appointed The Answer he gave was He was no Scholar and so not able to discourse with a Man of Learning as he supposed me to be I replied whatever my Stock of Learning was I would make no use of it with him because I charitably intended his Good but this instead of satisfying engaged him to renew his Importunity there might be a public Disputation which he pretended would be much to his Satisfaction but I believe it was but a pretence For on the Account of some after-Circumstances I have reason to conjecture that his Importunity for such a Meeting was not so much to be convinced as from a Confidence that the Advocate he pitch'd on for he was in Vogue with his Party for his Disputatious Faculty and as I have heard hath often travelled many Miles to dispute with a Clergy man would so far baffle me it would give a Reputation to his Cause and confirm him in his Principles But because he could not prevail for a Consent his Neighbour joined desiring I would comply Upon which out of respect to him I condescended but on this Condition there might be but a few at the hearing of our Discours and if he would name how many he would bring I would endeavour to equal his Number or be content with fewer For I told him I believed three or four judicious Persons of a side might better understand the Reason and Truth of an Argument than a Multitude For I had for many Years been of the same Mind with the ingenious Mr. Matthew Clifford who hated Crowd and Noise A little after I had notice my Parishioner would bring his Man on December the thirteenth 1687. And because I would be just to my Word I acquainted to the best of my Knowledge only two Persons viz. my Parishioner's Neighbour and his Father But he on the other side dealt unfairly with me for contrary to his Promise he sent his Man to Church the Sunday before the Day to acquaint my People when Sermon was done there was to be a Dispute between Mr. M. C. and My self Some time before which I addressed my self to a Consideration of the Doctrine of Baptism and the Holy Gospel Covenant and what Persons are to be admitted thereto and to enjoy the Privileges by receiving the Sign thereof I had only by me one Book on the Subject that treated of the Nature of the Covenant and whether Persons that were not capable of understanding the Articles thereof could by the external sign be admitted to the Privileges But I had a belief he would not or cared not to manage the Controversy from that Principle and thereupon I laid the Book aside and for some time consulted the Holy Scriptures and addressed my self by importunate and sincere Prayers to the Throne of Grace for the Divine Assistance not
understood the Nature and Difference of Covenants better I believe than any Antipaedobaptist in England To all which he made no return but after some Pause and an Harangue to the People he told me he would not be satisfied unless I brought him an Example out of the Holy Scriptures of the New Testament for any Child being Baptized or a Command for his admission into Covenant that way To which I urged the probability of Children being Baptized Acts xvi 15.33 when it is said That Lydia was Baptized and her Houshold and of the Jaylor That he was Baptized and all his straitway 1 Cor. 1.16 and when St. Paul saith I Baptized also the Houshold of Stephanas and to speak ingenuously the only thing considerable he said was the proving the probability there were no Children in those Families I am very sorry I have forgot what he said but if I could remember it I would do him that Justice as to relate it for I would pay my Adversary that respect as to declare all the Truth and Reason of him that his Cause will bear or that he can with good ground desire but that which is but probably true may notwithstanding be false However that I may allow my Adversary all he can reasonably ask supposing there were no Children in those Houses mentioned Dato sed non concesso disputandi gratia Allowing but not granting it as we say sometimes in the Schools for disputation-sake yet the Argument is not weakned because the Holy Apostle spoke those Words not with the consideration of there being Children in those Families but in allusion to known Customs among the Jews in their receiving Proselytes of Righteousness as we have made appear in the Book Afterwards he urged the necessity of a direct Command in the Holy Scriptures of the New Testament In totidem verbis for the Baptizing Children in so many Words whereupon I asked him If he believed such a Command necessary to which he replyed He did I returned upon him I thought it was undecent if not absurd so positively to assert a thing necessary and offer no Reason beside I said if he would give a Reason why he believed it necessary I would do that which by Rules of Disputation he could not oblige me to for no Man is bound to prove a Negative viz. prove it not necessary Hereupon he made a longer Pause than before and after he recovered himself made so long an Harange to those present I was forced to pull him by the Sleeve and desire him not to make my House a Meeting-place and assume or take so much Considence as to instruct my People unless he thought me not able for such an Employment which if he did I desired him to make proof and when he had done to make his complaint to my Reverend Diocesan Upon which with a sort of flattering smile he complemented me and told me he thought me able for my Office and said he and I might agree well in all points but one viz. Infant Baptism for he heard I was an Arminian and so was he Whereupon I told him I somewhat doubted whether he understood the Quinquarticular Controversie managed at the Synod of Dort and knew what an Arminian was but whether he did or no was not material now but I acquainted him I desired not to pass under any Character but that of a Christian nay that Honourable Name for the best things may be abused in some Cases and Circumstances if I understand St. Paul right where it is used for a Faction in opposition to Christian Peace is blame worthy Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas 1 Cor. 1.12 13. and I of Christ Is Christ divided was Paul Crucified for you or were you Baptized in the Name of Paul So that there were four Parties in the Church of Corinth And therefore did I affect to be called by a Name that should preserve Universal Charity I would espouse that of a Reformed Catholique without renouncing the Name Christian And then I offered a Reason why there was no necessity for an express Text of Holy Scripture in the New Testament for the Baptizing Infants because it was so long known in the Jewish Church before our Blessed Saviour's days and as he took the other Sacrament from the Jews Post-coenium or After-Supper so he took this from their way of admitting Proselytes of Righteousness before they Circumcised them And why should we not for the same Reason debar Women from the Lord's Supper as Children from being admitted by Baptism into the Covenant seeing there is no more Command for one than for the other So that Christ's not saying whether Children were admitted to Baptism is so far from being a cogent Proof that weighing the former Jewish Customs it is the strongest Motive to believe it But still notwithstanding all I said to shew the absurdity of his Request and the Arguments I offered to signifie the unreasonableness of such a Demand without answering one of my Reasons my Adversary importuned me for an express place of Holy Scripture in the New Testament for the Baptizing Children whereupon I asked him if I brought a place of Holy Scripture whose Sence could have no other tolerable meaning but the allowance of Infants to be Baptized it were not the same as if I brought express Words for Baptizing Children which he yielded Upon which it pleased God as if he would assist the defence of his Divine Truth for I thought not on it before this I own because I am not willing to ascribe any thing to my self to suggest to my Mind that place of St. Paul For the unbelieving Husband is sanctified by the Wife 1 Cor. VII 14. and the unbelieving Wife is sanctified by the Husband else were your Children unclean but now are they Holy Where Interpreters understand by the unbelieving Husband or Wife an Infidel and by the Wife or Husband that sanctifies a Christian from whence I drew this Argument That if Children as soon as born had a right to the Covenant by the Parents Faith where but one of the Parents is a Christian then Baptism being the Sign of the Covenant and not the Covenant as the Antipaedobaptists own It follows by the Argument à Majori ad Minus from the greater to the less if the Child when born hath a right to the Covenant he hath a right to the Sign Omne majus includit in se minus for according to the Logical Maxim The greater includes the less and he that should deny this would be as absurd as he that should say he that receiveth Ten Pounds receives not Five And then I told him there were but two sorts of Holiness with reference to Men though there may be a Relative Holiness with respect to things a Personal and a Foederal Holiness at which he stared on me as if he understood me not on which I
An Obj. that our way is not Baptism or Baptizing but Rantism or Rantizing I Answer Answ Though our Church alloweth dipping in some cases and circumstances as supposing the Parents desire it and the Party's health is not in the least endangered and of that there may be much greater hazard in our cold Northern Climate than in those hot Eastern Countries where Baptism was first used and of the Party's health our excellent Church taketh such care in her Rubric that she Orders if it be done at all See the Liturgy in the Office of Publick Baptism it shall be done with great discretion and wariness and not without the Sponsors and Undertakers certifying the Child may with safety endure it but if the Party's health may in the least measure be endangered thereby there cannot by any means be a necessity for it for this good Reason Hos VI. 6. St. Matth. IX 13. XII 7.3.4 St. Luke VI. 4. Levit. XXIV 9. because the God of Heaven will have Mercy and not Sacrifice i.e. The Almighty God and best of Beings dispenseth with his own Institutions in such cases as is plain from the Instance of David eating the Shew-bread when he was well an hungred and they that were with him which was not lawful for him to eat neither for them which were with him because it was lawful for none but the Priest's alone So that for the Reason I have offered the Objection lieth not directly against the Church of England or any that own her Rational because Scriptural Principles yet the Judicious Mr. Walker hath made it demonstrably and therefore unanswerably appear from Divines Grammarians and Lexicographers Vide Mr. Walker 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Doctrine of Baptisms which whole Book with his Modest Plea for Infant Baptism is very well worthy any Man's perusal that neither the Primitiv Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Derivativ Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only to dip and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signifie a total Immersion and that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not restrained to a total Immersion among Christians by the practise of the Jews Nay farther he hath clearly evidenced that sprinkling was used in the earliest Centuries or first Ages of the Primitiv Church besides he hath given probable Arguments to incline if not engage any unprejudiced Man's Belief that sprinkling was the Custom in the Holy Apostolic times even in those early days when the first commissionated Teachers went forth into the several parts of the World to publish the Sacred Gospel and more than all this he gives great probability of believing See Mr. Walker 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Doctrine of Baptisms Chap. X. that our ever Blessed Saviour the Holy Jesus when he was Baptized by St. John the Baptist in the River Jordan did not undergo a total Immersion And this I think is abundantly sufficient if not more than enough to Answer if not for ever silence that Objection but they that would have a more ample and larg Account may receiv a full and clear satisfaction from what that excellent Man hath said on that Subject to whom I referr the Readers I know but one Objection that is any thing at all considerable for I would not willingly neglect any that are worth answering I hav not mentioned and that I find started by Mr. Walker in his late excellent Book I have so oft quoted It may be met with in his Preface and because he hath stated it so fairly and answered it so strongly I will give it you in his own Words because I cannot better express it either as to Sens or Words object Because there is no one prejudice holds a stronger possession of our Antipaedobaptists than what springs from that bright Evidence they have of Baptizing Adult Persons in all Ages of the Church and of Persons deferring either to be Baptized themselves or to Baptize their Infants in several Ages of it and those especially that were nearest the Primitiv Times and the removal of that Prejudice and answering that Objection may be a fair Introduction to their depositing and laying down all the rest answ Therefore I will endeavour by way of Conclusion and Answer to remove that and if I can shew the delays of Baptizings which the Antipaedobaptists so greatly insist on in the ancient times were on other Grounds from those they alledg in the Case and plead for a defence of their erroneous and mistaken Principles then that Plea of theirs from the Practice of Baptizing the Adult in the early Ages of the Church and deferring the Baptizing Infants will neither serve their Hypothesis or Principle nor disserve ours The Grounds as I understand on which our Antipaedobaptists refuse Baptizing of their Infants and deferr their Baptism till they come to full Maturity or Ripeness of Age are because as they suppose there is no Command in Holy Scripture for it and because there is no Example in Holy Scripture of its practice either of which if there found our Adversaries would hold it lawful and because they find neither of them they hold it unlawful Now if it appear the Unlawfulness of Baptizing Infants for the want of an Holy Scripture-Command or Example was none of the Grounds on which the Ancients did delay their Baptizings And if it be likewise evident that never any such thing was in the Primitiv Times pretended or pleaded by any Persons to justifie or excuse that delay then I hope the Case will be clear that their delays of Baptizing on other Grounds can afford no Protection to or Defence for the Hypothesis or Principle of our Antipaedobaptists who deny Baptism to Infants on the Account of its Unlawfulness That never any such Plea was made by any in the Primitiv Times even for Five hundred years against Infants being Baptized I rationally presume because I find none yet produced by any of the most learned of our Antipaedobaptists who I believe have searched through all the Writings of the Ancient Fathers and Ecclesiastic Historians and ransacked every Page and rifled every passage in them for some Patronage to their Hypothesis or Principle And as they are quick-sighted enough to have espied it if there had been Quotation or Authority from them to have produced it in their behalf so on the most curious and diligent Enquiry I have been ever able to make I profess I have not been able to find any And then learnedly from Tertullian St. Gregory Nyssen St. Basil St. Gregory Nazianzen and St. Chrysostome he gives Eighteen or Nineteen Instances of several Cases for the deferring of Baptism and afterward brings in three or four other Cases which are all I think could be reckoned up Upon which he saith that I may draw to a Conclusion and now so many Reasons being alledged for the delaying of Baptism so many shifts used for the putting it off in the Primitiv Times and yet the Lawfulness
of its being administred to Infants never once questioned the Unlawfulness of it never urged it is a plain Case that those Times had no such Thoughts of Infant-Baptism as the Antipaedobaptists in our Days entertain For had they thought Baptizing Infants unlawful for want of an Holy Scripture Command or Example when any Persons had been exhorted to an early Baptizing their Children how easie an Answer had been at hand The Holy Jesus never commanded such a thing as Infant-Baptism the Blessed Apostles never practised such a thing as the Baptizing Infants There is neither Precept nor Example in Holy Scripture and therefore it is unlawful and we dare not do it But in regard there is in all those times not the least appearance of any such Objection or of any such Plea pretended for the delay it is evident they thought there was either Precept or Example in Holy Scripture or both or else that the want of either or both did not make it unlawful and so did not delay it on the Account of the Unlawfulness thereof And so all our Antipaedobaptists boasting of Antiquity for the Baptizing only Adult Believing Persons and against the Baptizing Believers Infant-Children affords them little Boast there is not the least strength added to their Cause nor weakness brought on ours I heartily wish those ignorant People that are deluded and cozened with the great Noise and gay Shew of Antiquity to take notice hereof that they be no longer deceived and imposed And now this grand prejudice is as I hope fully removed and all Objections I can imagine any way considerable have been endeavoured to be rationally and clearly answered in the following Book I shall now heartily desire my Readers to join with me in the pious and devout Suffrage of our excellent Liturgy in the Office of the Litany That iâ— may please thee to bring into the way of Truth all such as have erred and are deceived We beseech thee to hear us Good Lord. And now as I begun this large Preface with some of the Sens of a Learned Bishop of our Church in some of his Prefaces to his Books so I will conclude this large Account not only with some of the Sens but in the Words of the same Reverend Bishop I mean the Lord-Bishop of Ely In short then to shut up all if it had not been to fill up some vacant Pages and to be just to the performance of the Promise I made in the Title-Page of giving a Relation so far as my Memory would serve of a Conference publicly held with an Antipaedobaptist of no small Fame I had made almost as short a Preface as those Words of the Son of Syrach according to which I expect the Success of my Labour Ecclus XXI 15. If a skilful Mad hear a wise Word he will commend it and add to it But as soon as one of no Vnderstanding heareth it it displeaseth him and he casteth it behind his Back Examine all things and judge righteous Judgment July 26. 1692. A TABLE OF THE CONTENTS CHAP. I. AN Introduction unto the Subject discoursed upon Pag. 1 CHAP. II. Some Rational Arguments offered for Infant-Baptism Pag. 2 CHAP. III. The tru Sens of the Holy Jesus 's Commission unto his Blessed Disciples for the Administration of Baptism recorded St. Matth XXVIII 19. maketh for the Baptizing of Infants Pag. 4 CHAP. IV. An Exposition whereby the Sens delivered of St. Matth. XXVIII 19. is farther cleared Pag. 12 CHAP. V. The Exposition for clearing the Sens of St. Matth. XXVIII 19. farther enlarged Pag. 26 CHAP. VI. The Sens of St. Matth. XXVIII 19. proved by the Coherance and Connexion of the Words Pag. 38 CHAP. VII The Sens of St. Matth. XXVIII 19. farther evidenced from the Original Pag. 40 CHAP. VIII The Sens of St. Matth. XXVIII 19. confirmed by an Exposition of Acts II. 39. in general Pag. 48 CHAP. IX A farther Confirmation by a particular Exposition of Acts II. 39. Pag. 53 CHAP. X. The Sens of St. Matth. XXVIII 19. strengthened by an Exposition of 1 Cor. VII 14. Pag. 57 CHAP. XI Some General Observations upon the Sens and Expositions given Pag. 62 CHAP. XII A defence of the Expositions delivered from Jewish Customs Pag. 68 CHAP. XIII Authorities of the Ancient Fathers to establish the Sens of the Three Texts of Holy Scripture Pag. 72 CHAP. XIV The just Complaint of the Jews if this Doctrin be not tru Pag. 76 CHAP. XV. An Answer unto an Objection that would overthrow the Sens given of St. Matthew XXVIII 19. Pag. 79 CHAP. XVI An Answer unto an Objection that would undermine the Sens offered for Acts II. 39. Pag. 91 CHAP. XVII An Answer unto an Objection that would overturn the Sens delivered of 1 Cor. VII 14. Pag. 125 CHAP. XVIII An Account whence Infant-Baptism results Pag. 137 CHAP. XIX An Appeal unto the Reason of Mankind Pag. 140 CHAP. XX. The Conclusion Pag. 142 A Prayer used at the end of these Dicourses by way of Humble and Importunate Address unto the God of Truth sitting upon his Throne of Grace his Mercy-Seat the true Scheinah or Symbol of his Divine Presence to implore the Descent of the Heavenly Blessing upon this charitable and well-intended Design Pag. 145 CHAP. I. An Introduction to the Subject discoursed upon SEeing some Men of ill Principles and Separatists from our excellent Church have with an evil design set up a Meeting in this Parish as we may reasonably conjecture without breach of Charity I think it my most indispensible Duty to confirm and settle you in those necessary and fundamental Truths our Church holds by the clear Testimony of Holy Scripture and the evident Dictates of Reason that you may not be seduced into dangerous Errors by weak or cunning Men that lie in wait to deceive I have formerly made appear I hope to the satisfaction of unprejudiced because dis-interested Persons that the Place of Holy Scripture the Enemies of Infant-Baptism so much insist upon and boast of viz. St. Matth. xxviij 19. Go teach all Nations baptizing them is no more against the Comfortable and Christian Doctrine of Infant-Baptism than Gen. 1.1 In the beginning God created the Heaven and the Earth And now I will endeavour to prove That that Place of Holy Scripture if rightly understood is not only not against us but for us and against them And this I will attempt to evince and make appear by the Evidence of Reason and the Testimony of Divine Revelation CHAP. II. Some Rational Arguments for Infant-Baptism THE Argument I offer in short is plainly this which I will reduce into the form of a plain and proper Syllogism That Principle which hinders the Propagation of Christian Religion can be no Christian Doctrine But the denying Baptism to Infants hinders the Progress of the Christian Religion Therefore such a Principle can be no Christian Doctrine The Major all Christians even our Adversaries allow but the making out the Minor is the Difficulty for which
I offer this Proof That Principle which makes the Covenant of Grace less beneficial and extensive than the Covenant of Works hinders the Propagation of Christian Religion But the former Principle does so Therefore such a Principle hinders the Progress of Christianity The Major is undoubtedly so and I will endeavour to make the Minor to be such by this One Argument That Principle which allows not as great Immunities Benefits and Privileges to the Covenant of Grace as to the Covenant of Works makes the Covenant of Grace less Beneficial and Extensive than the Covenant of Works But the Principle that denies Baptism to Infants does so Therefore it makes the Covenant of Grace less Beneficial and Extensive than the Covenant of Works Siquidem evidentissimum est quod semel cum Abrahamo Dominus foedus percussit non minus hodie Christiano constare quam olim Judaico populo adeoque verbum istud non minus Christianos respicere quam Judaeos tum respiciebat Nist forte arbitramur Christum suo adventu Patris gratiam imminuisse aut decurtasse quod sine execrabili blasphemianon vacat Calv. Institut lib. 4. cap. 16. Par. 6. And the Judicious Mr. Calvin in his Institutes seems to speak the same sence with this last Argument for after he had said It is most clear that God entred once into Covenant with Abraham he tells us That that Covenant had a respect and regard to Christian as well as Jewish People unless peradventure we should suppose that Christ by his Advent or Coming had diminish'd or curtail'd the Grace of his Father which would be execrable Blasphemy to imagine CHAP. III. The true Sence of the Holy Jesus's Commission unto his Blessed Disciples for the Administration of Baptism St. Matth. xxviij 19. makes for the Baptizing of Infants AND now I will endeavour to confirm these Arguments by the Authority of Holy Scripture and prove in particular That that Text of St. Matth. xxviij 19. must have such a sence as to evidence That the Covenant of Grace or else it would not be such a Covenant and so forfeit its Title is full as or rather more beneficial and extensive than the Covenant of Works and consequently that the Baptizing Infants is a Christian as well as a Comfortable Doctrine which is the Truth to be proved and then it will plainly appear this Text our Adversaries so much Glory in and Vaunt of is on our side For if there had been as General a Commission given by Moses to Twelve Elders of Israel as the Blessed Jesus gave to his Disciples and it had been said to them Go teach all Nations circumcising them this had been no Prohibition to the Circumcising the Jewish Children because there was a Positive Command given them by Divine Revelation and no After-Commission could discharge from Obedience to such a Command And where the same Reason holds for the same Observation under a different Dispensation there is no necessity for the Publication of a New Command to enjoyn its Observance Now there never was since the Creation of the World but two Instituted Religions that had Truth on their side the Jewish and the Christian And the Blessings that were conferred by either of these Religions and the Duties and Services required to ensure and consign the Blessings from the Party that was to bestow them to the Parties that were to enjoy them were transacted transmitted and conveyed in a Covenanting way Now the Evangelic Dispensation being in a Covenanting way as well as the Legal one those that had a right to the Covenant under the Holy Gospel had a right to the Sign Seal or Sacrament of the Covenant as well as those under the Law Hereupon that Children under the Holy Gospel had a right to the Covenant is not very difficult to prove from St. Mark x. 14. Suffer little Children to come unto me and forbid them not for of such is the Kingdom of God i. e. the Kingdom of Grace For in that sence is that Phrase of the Kingdom of God in several places of Holy Writ to be understood and it plainly signifies that his Holy Gospel-Dispensation by which the Kingdom of God is meant was as extensive and mercifull as the Legal Dispensation and of which they were capable of being Members and having the Benefits and Blessings therein communicated consigned to them which is true not only in respect of their Innocency and Meekness for by reason of their Infantile State they were not capable of actual and voluntary Sins and so might in some sence be fit for his Kingdom of Glory but because also they were to be allowed an admission into his Covenant by virtue of an Imputation of their Parents Faith as the Jewish Children were upon that account capable of being Members of the Covenant and of receiving the Sign thereof Circumcision So that by this Argument which I doubt not is sufficiently founded upon this place of Holy Scripture whereby Christian Children have as true a right to Baptism under the Holy Gospel as the Jewish Children had to Circumcision under the Law It may appear there is no necessity for an express Place of Holy Scripture in so many words for the Baptizing Children when the reason of the thing is founded in Circumcision for which there was a Positive Command Now our Blessed Saviour substituted Baptism in the room of Circumcision for these two Reasons as may probably be conjectured 1. Because he was the Author of a more Mercifull Dispensation and that That might not be said of the Christian Parents which Zipporah said to Moses Exod. iv 25. Surely a bloody Husband art thou to me 2. Because he was the Author of a more extensive Dispensation and therefore he appointed a Sacrament or Seal of his Covenant that Females as well as Males might undergo Whereas under the Legal Dispensation Females were not capable of the Sign of the Covenant and because it was a more narrow Dispensation and likewise for St. Paul's reason the Man being the Head of the Woman 1 Cor. xj 3. she was included in or comprehended under the Man which there was no need she should be under the Evangelic Dispensation that admitting a Sign or Seal of the Covenant she was as capable of as the Man Thus as our Blessed Saviour took his Holy Supper from the Postcoenium or After-supper after the Passover which as I have found in some Authors was only a Sallad of Endive Lettuce and Succory so he took Baptism as the Sacrament of Initiating or Entring Disciples into his Evangelick Dispensation being well known among the Jews because it was the Ceremony for admitting Proselytes into their Church That by taking both Sacraments from known usages among the Jews he might the more easily and powerfully reduce and bring over his own beloved Country-men the Jews to his Holy Gospel and this being a more gentle way of Entrance into his Church might have a better Influence and be more probably successfull to
only a distinction in the manner of Conveyance why should any barr lie against the Admission of Children now more than formerly Is Baptism an higher spiritualized Rite than Circumcision That is not possible because Circumcision is an Evangelic Institution I mean an Institution of that Doctrine which was to Abraham delivered of old And if the Spirituality of outward Ordinances is to be drawn from the design of their Appointment then Circumcision was as much spiritualized as Baptism because it truly seals the same Covenant and assures the same Grace and was a Rite of Admission for the same spiritual stock of the Father of the Faithfull as Baptism is among us Hereupon if Circumcision as a Sacrament was the same formerly that Baptism is now it must be consequent That Infants now are as capable of the One provided there is no Precept de novo or a new to exclude them as formerly they were of the Other If it were not absurd that Children then were allowed to be Members of the Church why should it be so under the Holy Gospel If the Almighty allowed them under the former Dispensation to be imbodied into the Church without a Precept to forbid them there is reason they should be allowed the same favour now Nay if Children were made Members of the Church when the Admission was more harsh how irrational is it not to allow them an Entrance now when the way of Admission is more suitable to the Tenderness of an Infant Surely if Jewish Children were Circumcised by blood made with hands Christian Children without a Prohibition of Holy Scripture should be allowed the Spiritual Circumcision which is Baptism Whom the Lord hath admitted an Heir to the Glory above and given an Interest in his Church below no Man should dare to hinder his Title that seals the Inheritance and offers the Privilege But yet so impertinent and censorious have some Antipaedobaptists been Vid. Case of Infant-Baptism p. 30. as to say Children are as unfit for Baptism as the Off-spring of Brutes and that it is as nugacious and triffing to Invocate our Heavenly Father for the Descent of his Divine Spirit as to beseech him to enlighten a Stock or a Stone So that upon this Hypothesis or Supposition That Children are not fit to be Baptized the Antipaedobaptists generally affirm That admitting Children to it is a reproach to the Sacrament a very Nothing an uncommanded Duty and thereupon in contempt term it Baby-Baptism as I have heard some of them phrase it though in truth the strongest Arguments I have heard from them or met with in their Books may more properly be called a Baby than a Manly Defence of their mistaken Principles Not remembring at the same time that Circumcising Children was no Reproach to the Sacrament of Admission into the Jewish Church but had a proper sence and signification so that the Antipaedobaptists might as well say there was Baby-Circumcision and Baby-Baptism under the Mosaic Dispensation both being used to Children among that People Obj. The main Argument they offer against it is drawn from Childrens unfitness for some Purposes of that Ordinance which can be performed by none but such as are Adult who have the use of Reason to know the terms of the Covenant they are admitted to and to exercise the Graces proper for that Ordinance and to confirm those Graces by such an Exercise but Children cannot undertake these things and therefore should not be allowed the use of that Ordinance whose design is so much disappointed in the Application thereof Answ But this Argument or Objection how pleasing soever at first sight is not good 1. Because it is deceitfull in its Consequence and therefore the Conclusion will not hold 2. Because it is a reflection upon some of the former Dispensations of the Wiseft Being 1. Because it is deceitfull in its Consequence and therefore the Conclusion will not hold and that for a Reason I find urged by a Learned Man in his Excellent Tract called The Case of Infant-Baptism which is so strong that if well understood would fully answer if not for ever silence this Objection His Reason is this Because this way of arguing takes away the difference between a strict Institution which is appointed to answer one or more Purposes and particularly for persons of one kind and an Institution of Latitude which is appointed for several Purposes and for different kinds of Persons differently qualified for those several Purposes Of the first kind was the Institution of Fringes which could only be worn properly by those that were Adult because they alone were fit to perform the design of their appointment viz. To look upon them and remember the Commandments of the Lord And these you may suppose were those Phylacteries the Pharisees did wear and because they were Ostentatious Men affected to make them broader than others which Hypocrisie and Dissimulation our Blessed Saviour the Holy Jesus did severely reprove in them and tartly upbraid them for and with And of the other kind is the Sacred Institution of Matrimony which was Instituted by Heaven for several Purposes and for those that are differently qualified and fitted for those several Purposes inasmuch as Persons that are not fit for some Purposes may yet lawfully enter into that State of Life because they are fitted for other ends thereof All the Purposes for which it was Instituted cannot be performed but by such as are past the Age allowed by all for the begetting Infants yet such as have out-grown those years are not wholly unfit for that State Nor is their Matrimony of no force or an Impeachment of the Sacred Institution of Matrimony because they are only fitted for one Purpose for which Matrimony was Instituted and that is the last End for which our Excellent Church tells us Marriage was Ordained viz. the mutual society help and comfort the one ought to have of the other in prosperity and adversity This one Instance declares how deceitfull our Adversaries Argument is against the admitting Children to Baptism because of their unfitness for some Purposes for which it was Instituted they should first offer a Proof for what they would have allowed but have no reason to expect viz. That it was a Sacred Appointment of the former kind which I term a strict Institution and then their way of arguing would hold But this I am well satisfied they can never do because that Ordinance came in the place of Circumcision which was a Sacred Appointment of the second kind and because the Blessed Jesus underwent Baptism in whom there was more unfitness than there could be in Children The Baptist in truth used the Baptism of Repentance and thereupon assured the World of the Pardon of Sins and on that account knowing our dear Saviour stood in no necessity thereof was not willing to admit him to it St. Matth. iij. 14. But John forbad him saying I have need to be baptized of thee and comest thou to me But our Blessed
hereafter were used for Children as well as for the full-grown under Moses's Law And hereupon though the Father of the Faithfull did believe and openly own that his Belief before Circumcision yet I presume the Antipaedobaptists will not acknowledge That the Wisest Being did imprudently in laying Circumcision upon Isaac before he knew the Intent of the Ordinance or could Actuate Faith or make declaration of it He was by Sacrament admitted to the Covenant before he knew the terms thereof yet I hope the Antipaedobaptists will not declare his Circumcision to no purpose though he was as unfit to understand why he was Circumcised then as Children are in our days why they are Baptized now Obj. If any of the Adversaries to this Principle shall say All that I have offered doth not amount to a Command for Baptizing Children or in express words In totidem verbis Answ To which I will give a short yet I hope full Answer There is no need after what hath been already said to prove it there should be a Command or Example to approve the Usage of admitting Children to Church-membership in the New Testament but it is enough to make it practicable under the New Dispensation that it is not any-where in Holy Scripture prohibited Nay as I may possibly take occasion to shew hereafter there is greater ground to believe that Christians ought to have had a direct Precept to let alone the Custom of admitting Children into the Church Because it was expresly enjoyned by God in the Circumcising Children and had his Approbation in the Baptizing Children which the Jews super-added unto their Circumcising Children under Moses's Law Precepts are ordinarily delivered when a New Custom is introduced which was not formerly used to be done But to vindicate the continuance of a formerly-appointed or practised Custom it is enough That the Authority which did appoint and allow it doth not prohibit or revoke his former Injunctions And this being the Original Case of allowing Children a Right to the Covenant and by a Sacramental Rite admitting them to the Possession of the Benefits of that Covenant the Admission of Children into the Church under the New Dispensation by Baptizing them must by a necessary Consequence be enjoyned or approved of And if the Case be thus as undoubtedly it is then Fathers Guardians and Undertakers for Children are obliged by indispensible Duty to offer them to be Baptized in submission to the Church's Authority For the Church is a Company of persons in Covenant with Heaven and in this Company as in Humane Societies there are such as give forth Rules and such as practise those Rules such as enjoyn and such as submit And hereupon if the Universal Church or any part thereof enjoyneth her Members the practice of any Doctrine not forbidden by an higher Power which must be the God of Heaven they are obliged by the known Rules of all well-governed Societies and by the Commands of the New Dispensation which hath a respect unto Church-Government to submit to and practise her Precepts as the Author of the Epistle to the Hebrews asserts Chap. xiij 17. Obey them that have the Rule over you and submit your selves for they do watch for your Souls And for this end it was that we find the Holy Apostle of the Gentiles when he travelled the Grecian Countries giving unto the Christians the Orders which the Holy Apostles had decreed at Jerusalem to be observed But there is no necessity of speaking further to Evidence this Truth which all Separatists from our Excellent Church do allow For though they disagree amongst themselves as well as diffent from us as to the subject of true Ecclesiastic Jurisdiction yet they all own there is such an Authority and that all Precepts enjoyned thereby if not contrary to the Laws of Heaven should be submitted unto which will force our Adversaries from their own acknowledged Concessions to allow the Lawfulness of Infant-Baptism or recede from and renounce one of their owned Principles neither of which I fear they will be willing to do though in Reason they ought to do one of them CHAP. V. The Exposition for clearing the Sence of St. Matthew xxviij 19. further Enlarged AND now I will offer some further Account to strengthen the Sence I have given of the Holy Jesus's Commission to his Blessed Disciples in St. Matth. xxviij 19. From the Exposition I have delivered it is not a proper Question for the Antipaedobaptists to ask Whether the Holy Jesus hath appointed Children to be admitted unto Baptism but Whether they are by him forbidden or denied it Because upon a consideration that the Mosaic Dispensation allowed Children to be not only Circumcised but Baptized it will necessarily follow That a Precept delivered by the Blessed Jesus to admit Disciples from all Parts of the World to his Holy Institution will without a Prohibition be interpreted to include Children as well as the Adult As for instance Imagine our dear Redeemer had not altered the Sign but in the room of Baptism had declared to his Followers Go teach all Nations Circumcising them Now I make appeal to the Conscience of any considering Person whether by such terms it can be supposed the Children of such as were Proselyted from Heathenism could be denied Circumcision and then what ground is there from such Expressions that our mercifull Saviour designed the Children of such as were converted from Paganism the being Baptized This is so reasonable that it was necessary the Commission should be so expressed For who can suppose but that they who were Enemies to the Institution of the Holy Jesus were to be first instructed and made Disciples before they were admitted to Baptism For imagine a Commission should be given to certain Men among whom Baptism is customary Go and teach the Indians baptizing them Can any one believe the design of it was to barr the Children of those Indians from being Baptized when Baptizing Children was an usual Custom among those to whom the Commission was delivered So that this being the clear sence of the Commission the Blessed Jesus could not well express it in words more plain and easie to be understood by his own People to whom he spake for they must necessarily apprehend those capable of Church-fellowship under the New Covenant that were allowed it under their own Dispensation Common sence would oblige them to interpret the words according to their known Custom Moreover with what sence can any person suppose that he who drew several Appointments from the Jews should leave out this and in this alone vary from what the Jews practised when there was Reason for the Continuance Children are as capable of the Seal of Divine Grace and of the Advantages thereof now as they were under the former Dispensation There is as much Reason for the Baptizing them now as for the Circumcising and Baptizing them formerly Their Admission under the Law and Holy Gospel have something alike Reason in it and though the
for Infant-Baptism who gives an account of ten Advantages thereof to whom I referr my Readers And now having given you the true sence of this Text and a large Exposition to confirm it let me make this one Observation Our dear Saviour in the Translation of his Church from the Law to the Holy Gospel did not annul or revoke the old Custom of Baptizing Children but he designed the Administration of it as large as under the Law otherwise he would not have been so mercifull and extensive a Saviour as Moses was a Legislator and so consequently had not been so faithfull in his House as Moses was which he certainly was as the Author to the Hebrews plainly insinuates Chap. iij. 5 6. If therefore it be so as undoubtedly it is then it will follow There is as great an engagement upon Fathers and Tutors separated from the Church's Authority to bring their Infants to be Baptized as for those that are Adult and full-grown to request for it Now seeing Christ did not revoke the Old former Custom it is an evident Declaration to the World That it was his Will it should remain as it was and had been formerly used and that being Children were admitted into Covenant under the Law by a Sacramental Sign they should be admitted unto Covenant under the Holy Gospel by a Sacramental Rite likewise It was the Custom of the Jews before our Blessed Saviour's Advent or Coming and the Custom of his Followers within a while after his Illustrious Ascension unto the Mansions of Glory And there being an agreeable Harmony between the former and the latter Custom we may reasonably believe that what was Antecedent to and Consequent upon his Advent or Coming was used in the Interval I mean in the Holy Apostolic Age as his supposed design and desire who never declared or acted any matter that can with tolerable Reason be urged against the Old Usage of receiving Members into Ecclesiastic Society So that his and the Holy Gospel's not saying any thing whether Children were Baptized or no is so far from being a cogent Proof against it that weighing the former Custom it is the strongest Motive to believe it as the most Excellent Dr. Nam cum Paedobaptismus in Ecclesia Judaica in admissione Proselytorum ita fuit notus usitatus frequens ut nihil fere notius usitatius frequentius 1. Non opus erat ut alique praecepto roboraretur cum Baptismus jam in Sacramentum evaderet Evangelicum nam Christus Baptismum in manus suas atque in usum Evangelicum suscepit qualem invenit hoc solum addito quod ad digniorem finem atque largiorem usum promoveret Novit satis gens universa parvulos solitos baptizari Illud praecepto opus non habuit quod communi usu semper invaluerat Si prodiret jam edictum regale in haec verba Recipiat se unusquisque die Dominico ad publicum conventum in Ecclesia insaniret câ—rte ille quicunque olim hinc argueret non celebrandas esse die Dominico in publicis conventibus preces conciones psalmodias eo quod nulla in Edicto de in mentio Nam canit Edictum de celebratione dâ—ei Dominicae in publicis conventibus in genere de particularibus autem Divini cultûs speciebus ibidem celebrandis non opus erat ut esset mentio cum istae ante datum edictum cum daretur semper ubique notae essent in usu assiduo Ipsissimo hoc modo res se habuit cum Baptismo Christus eum instituit in Sacramentum Evangelicum quo in professionem Evangelii omnes adâ—â—itterentur ut olim in Proselytismum ad Religionem Judaicam Particularia eo spanciantia modus scilicet baptizandi aetas baptizandorum sexus baptizandus c. Regula Definitione opus non habuerant eo quod haec vel lippis tonsoribus satis nota erant ex communi usu 2 Econtra ergo plana aperta prohibitione opus erat us inflantes parvuli non baptizarentur si eos baptizandos nollet Servater Num qum per omnia saecula praecedentia usitatissimum esset ut baptizarentur parvuli si aboleri istam consuetudinem vellet Christus apâ—rte prohibuisset Silentium ergo ejus Scripturae hac in re Paedobaptismum firmar propagat iâ— omnia saecula Dr. Lightfoot Horae Hebraicae in Maâ—thaeum Cap. iij. ver 6. Lightfoot doth irreâ—â—agably make appear in his Commentaries on St. Matthew Chap. iij. 6. called Horae Hebraicae in Matthaeum which because it is in Latin and the Account large I will give you the plain sence of it in English For when Infant-Baptism in the Jewish Church in admitting Proselytes was known usual and frequent so that nothing was more known usual and frequent there was no need of a particular Precept to strengthen it For Christ took and translated it into his Holy Gospel as he found it only with this addition That he employed it to a larger use and exalted it to a more noble End For the whole Nation of the Jews knew very well that little ones were wont to be Baptized so that there was no need of a Precept to establish that which was grown into use by common Custom If a Royal Edict should be published in these words Let every one repair on the Lord's Day to the Public Assemblies in the Church Certainly that Man would be distracted that should argue Prayers were not to be offered in the Public Assemblies on the Lord's Day nor Sermons preached nor Psalms sung because there was no mention of them in the Edict when antecedent to the publishing the Edict these things were known to be in common use and custom It is the very same thing with Baptism when Christ made it an Evangelic Sacrament whereby all should be admitted to the Profession and Privileges of his Holy Gospel as formerly Proselytes were to the Jewish Religion There was no need of Rule or defining the particular manner of Baptizing as what Age should be Baptized or what Sex c. because these things were by common usage known to the weakest understanding So that there was a necessity for an express and open Prohibition that Infants and little ones should not be Baptized if our Blessed Saviour would not have them so to be admitted into his Covenant If then Christ would have had that Custom abolished he should have openly prohibited it His and the Holy Scripture's silence therefore doth for ever confirm and maintain the Baptizing of Infants So that if Baptizing Children be not only needfull because the Church hath instituted it but the Church hath instituted it because it is needfull and by all means to be continued then this preceding Needfulness is the greater Motive to Fathers and Guardians to bring them thereunto as correspondent to the Custom of the first Planters of the Blessed Gospel and the design and desire of our mercifull Redeemer because it may reasonably be believed it had their
Allowance or Command being it was used in the times immediately succeeding to the Holy Apostles and also if it had been disagreeable to the Mind of Christ it is very probable he would have forbid it or some way or other declared his Aversion or Dislike In short to conclude the Exposition of the Sence I have delivered of this Text Nothing can more disparage the Wisdom of Heaven and the long-approved Custom of the Jews than to affirm Children unfit by Sacramental Seal to be admitted to Covenant under the Holy Gospel that were admitted under the Law and which Heaven and the Jews allowed them For Heaven enjoyned Circumcision for Infants and the Church of the Jews enjoyned them Baptism as well as full-grown Proselytes and under the Law they were allowed both It is highly unreasonable then that under the Holy Gospel they should be denied one or any other Token of Admission into the Covenant as they must necessarily be by Antipaedobaptistic Principles CHAP. VI. The Sence of St. Matthew xxviij 19. proved by the Coherence and Connexion of the Words AND now that I may engage you to believe the Sence I have offered I will prove it by the Connexion of the Words Whereas the Antipaedobaptists say Children are to be Instructed before Baptized I will endeavour to evince That the Coherence of this Text seems to be of our side and that Children are to be baptized before taught Obj. I know the Antipaedobaptists by the placing of the Words in the Commission would insinuate that Infants must be Instructed before Baptized Answ To which I return That if the placing of the Words be a sufficient Objection against our Practice we have the same Argument by way of Retortion to urge against their Custom of Teaching first and if they do not like our Argument in that Case we have the same Reason not to like theirs For we find in St. Mark i. 4 John did baptize in the Wilderness and preach the Baptism of Repentance for the remission of sins Where we may observe Baptism precedes and Preaching is subsequent thereupon The same we may find in our Text with respect to the Verse before and that which follows ver 18. And Jesus came and spake to them saying All Power is given to me in Heaven and in Earth i. e Now I am exalted to the right hand of God I am the great King of all the World the Supreme Pastor and Head of my People the High-Priest of my Church Go you therefore and teach all Nations or as St. Mark expresses the Commission Chap. xvj 15. And he said unto them Go you into all the World i. e. Travel into all the World and from every Nation gather me Sheep into my Fold make Subjects to my Kingdom and then by Baptism receive them as Members of my Church And this is your Office of Discipling all Nations and then the Instructive part follows ver 20. Teaching them to observe all things whatsoever I have commanded you CHAP. VII The Sence of St. Matthew xxviij 19 further evidenced from the Original IN truth the Term it self if seriously considered will not conclude what they would have it do for the Word in the Greek hath a peculiar signification and is not properly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word i. e. make Disciples or receive into Discipleship all Nations baptizing them And let this Form of Baptizing be the Rite for their Admission into my Church you may find the Word so rendred in another place of the Holy Gospel not unlike hereto St. John iv 1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John where to Baptize and make Disciples is the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Baptizing being immediately annexed to the making or receiving Disciples and the making Disciples not granting any foregoing Teaching but looking to it as a consequent Duty in like sort as in the next Verse ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching subsequent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing which must signifie different from what he used for Discipling else why should he not continue the same word must needs inferr the no necessity of Teaching before Baptizing so that all that are thus admitted ad Discipulatum or to Discipleship to be taught and improved in the Religion of the Holy Jesus and such that shall and will be instructed for the future may certainly by being Baptized be admitted into the Church the Rite appointed and instituted whereby Disciples may have a Reception and Entertainment in his Family the Church Obj. And now give me leave to offer something further to an Objection of the Antipaedobaptists in reference to the Commission Their Objection as I have already hinted is from the Order of Words because Teaching is set before Baptizing Therefore none but the full grown can be admitted to Baptism Answ Now all that I shall say or need to say in return to the placing of the Words is this Teaching according to the sence we have given may go before Baptizing as in the Adult and Baptizing before Teaching as in Infants So that without altering the Order of the Words there is nothing in the true sence of the Commission that condemns the Baptizing of Children and I may say of Teaching and Baptizing or Baptizing and Teaching as it may be said of Faith and Repentance Divines do generally say Repentance is the fruit of Faith and yet in the Holy Gospel it is said Repent ye and believe the Gospel St. Mark i. 15. And now what I have said of the Order of Teaching and Baptizing the same may be said of Faith and Repentance There may be a Faith that may go before Repentance and a Faith that may follow it That which precedes may be said to be that Faith that fills the Head and informs the Judgment That Faith which may be said to be subsequent is the Faith that influences the Heart and saves the Soul The one may be called a sound Faith the other a saving Faith My meaning in short is this I must first believe the great Love of Christ which is a sound Faith or else I cannot so truly grieve for those Sins that pierced the Holy Jesus's side and put him to death and so Faith precedes Repentance But then I cannot exercise the other sort or kind of Faith untill I really detest and hate and fully purpose to relinquish and forsake those Sins that put my dear Lord and Master to so much shame and pain and then I may safely and comfortably make an Application of Christ's Merits to my self for my Salvation And this is that which is properly called a saving Faith and this is that which may be said to be consequent upon and follow true Repentance And this I do think may sufficiently satisfie us that the ordering or placing the words destroys not nor evacuates the sence I have given of the Commission And now seeing the
with our Adversaries I will give them two Concessions which I think is all they can reasonably ask 1. We will allow that St. Peter designed to support their Spirits as to their Infants upon their outcry when the Roman President declared himself innocent of the Blood of that just Person St. Matth. xxvij 25. upon which they exclaimed His Blood be upon us and upon our Children 2. We will allow that it is not impossible but that by Children here may be understood adult Persons yet in the words are several particulars so clear as will be strong enough to defend our Orthodox Principle 1. That the Promise here offered to them and their Children was the New Dispensation the Holy Jesus was Author of and the same Dispensation which tho' in obscurer terms and times had been declared to the Father of the Faithful which Dispensation also included Father and Son 2. That except St. Peter did in this Promise include their Children they had not been strongly supported under the Curse they wished for themselves and their Offspring upon supposition they should depart this World before actual Repentance 3. They had no reason to believe their Infants included in the Promise except they had been qualified for the Sign and Sacrament under the New Dispensation as they were of the Sign of the Old Covenant for all visible Confirmation is by Seal and by this account we may understand the full sense of what is said Ver. 41. And the same day were added to them about three thousand Souls viz. Masters of Families becoming Christians Infants and all in their House according to the Terms of the Covenant and Usage of the Jews were admitted and received to Baptism otherwise how should three thousand Souls be particularly taught for it is not probable that St. Peter's Sermon did reach the ears of all that were there present and moreover as our Adversaries would perswade us they must every one be treated with and spoken to which was morally impossible for so few Apostles as may probably be conjectured to be there and in so short a time as we may reasonably suppose they stayed where they were But to all this our Adversaries gainsay because the Text tells us not An Obj. they and their Children were receiv'd to Baptism but they only that gladly receiv'd his Word Answ To which I make this return 1. This Text doth not so evidently conclude the thing done that Children were then receiv'd to Baptism tho' it may properly enough infer it from what hath been offered in the general Account as their Title to it by force of their being adopted into Covenant by virtue of their Parents Faith 2. That the Infants were receiv'd to Baptism is not specified becauset here was no necessity for doing that which might be reasonably supposed 3. Because the Covenant for substance was the same with that delivered to Abraham of old time the Administration made the sole distinction 4. There being three thousand Souls added to the Church they could not be admitted Members thereof without Baptism and this being all done in one day it is not in the least probable they could all be adult Men or if they were it is as highly improbable so few as the Holy Apostles then were could have time which our Adversaries think necessary to treat with and discourse every person 5. Because all is not expressed in Holy Writ that was tranfacted and when an Historical Account is rehearsed some Particulars are inserted not named in the prior or former Declaration As for instance In the Story of the Holy Apostle of the Gentiles his miraculous Call is taken notice of three times and his being baptized more than once and yet in the second Relation concerning his Baptism there is something added to the first Account Acts xxij 16. Arise and be baptized and wash away they sins calling on the Name of the Lord declaring the Scope and Design of Baptism as well as how necessary it was and it is probable had there been reason to rehearse this Account related Acts ij as there was of St. Paul's other matters possibly this of admitting Infants to Baptism had been inserted 6. By way of Retortion to return their own Argument upon them because Women are not named neither in the Commission St. Matth. xxviij 19. nor Acts ij 41. to be baptized both being rendred by the Greek in the Masculine Gender I may therefore according to their way of arguing urge because it is not declared in the Sacred Text that they who gladly received the Word with their Wives were baptized I might therefore according to their manner of disputing say no Women had as yet received Baptism for it was after this time that we read in Samaria Women were baptized by St. Philip. Acts viij 12. So that tho' the Design of the Covenant be known yet not always declared in Holy Writ and the baptizing of Infants may verily be believed to be of this kind CHAP. X. The Sense of St. Matth. xxviij 19. strengthned by an Exposition of 1 Cor. vij 14. THE second place is that of St. Paul the Holy Apostle of the Uncircumcision or the Gentile World 1 Corinth vij 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy This place of St. Paul is a strong confirmation of the Sense and a clear conviction of the truth of the Interpretation I have given of the first Text of the last quoted place of St. Peter St. Paul was a Pharisee the most learned and strictest Sect among the Jews and was so well instructed in the Christian Religion that he himself saith he was not a whit behind any the best and most knowing of the Holy Apostles and for the encouragement of the Pagan World to embrace Christianity he publickly declares and assures them that the believing Paganish Husband or Wise should have a Power and Priviledge to transmit and convey their Faith to their Seed so that their Children after such a conversion of the Parent should be capable of a Federal or Covenant-Holiness which should be of such efficacy and vertue as to impute and make over to them a Right to the Covenant and then by the Seal of Baptism to be receiv'd into the Church admitted to the favour of God and made Heirs of Heaven by virtue of their Membership in the Covenant of Grace Thus we plainly see by the Testimony of Holy Scripture and by the Evidence of Reason a Reason so infallible and unerring that it is conducted by the Light of Divine Revelation what is the plain natural and proper sense of the Holy Jesus's Commission to his Blessed Disciples St. Matth. xxviij 9. Go teach all Nations baptizing them So that he who shall from a mistaken sense of that place of Holy Scripture deny Baptism unto Infants hinders the Propagation and Progress of Christian Religion makes the
Covenant of Grace less beneficial and extensive than the Covenant of Works and so consequently doth not allow as great Benefits Priviledges and Immunities to the Covenant of Grace which he doth to the Covenant of Works all which are the dangerous Consequences of Antipedobaptism as I hope I have sufficiently proved and convincingly made out and in the evincing or proving this Argument I have plainly shewed that we have the proper meaning of three Texts of Holy Scripture which I think to any Man of sense is as clear a Proof and as powerful an Evidence to engage our belief to the truth of any Doctrin propounded to us as if we had brought the positive and express Words of Holy Scripture which is as strong a conviction as any Man can with the least shew of reason desire So that if the true sense of the Holy Jesus's Commission to his Blessed Disciples be duly considered and that no other meaning can tolerably be put upon them being backt with the Authority of two other places of Holy Scripture and a threefold Cord is not easily broken no Antipedobaptist that is a Man of sense will hereafter press for a positive and direct place of Holy Writ because he hath no reason to expect a Tautology in Sacred Scripture to please an Humour or serve an Interest and because he will thereby weaken his Cause and then have great reason to be ashamed of if not repent for the Injury he doth his Principles and he will see the vanity of demanding express words for a confutation when he hath plain sense against him for the Holy Scriptures are to be expounded and interpreted by their Sense and not by their Sound by their Spiritual Meaning and not by the bare Words Syllables and Letters for they are best understood by their proper Design and Purport or a true Relation to their Coherence and Connexion with what preceeds and follows after And now give me leave to offer one thing that will confirm the sense of the Texts I have delivered and will also further shew how unreasonable and absurd weak and trifling the Antipedobaptists are for being so peremptory and positive in demanding an express place of Holy Scripture for the baptizing of Infants and this I will endeavour to evince from Customs among the Jews well known to all learned Men. Three things were required by the Jews to make a Male Proselyte of Righteousness Circumcision a kind of Purfication by Water which was an Allusion to Baptism and Oblation which was commonly two Turtles or Pidgeons To a Female Purification by Water and Oblation Now because the Jews since their Dispersion have neither Altar nor Sacrifice they say For the Male Circumcision and Purification by Water are sufficient For the Female Only Purification by Water In David's time they tell us many Thousands were added to the Church without Circumcision by Purification only Hence we may observe that a kind of Admission by Water into the Church was long in use among the Jews tho' it were not Sacramental till the Blessed Jesus's Institution therefore it may seem to be used by them because they looked for it as a Sacrament at the coming of the Messiah as is evident by their coming to St. John the Baptist not so much scrupling his Baptism as his Authority by what Power he baptized St. John i. 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias nor that Prophet By which three different words they meant the Messiah because he was well known to the Jews by those Terms or Phrases to be foresignified so that had he owned himself for such they would not have doubted his Commission but Christ being plainly proved the Messiah he was Lord of the Sacrament as well as of the Sabbath and so had a sufficient Power to institute a New Sacrament and so substituted Baptism in the room of Circumcision which whosoever believes not to be as extensive as the other is so irrational as to make the holy Jesus not so merciful a Legislator as Moses which shews the unreasonableness and absurdity of demanding an express Text of holy Scripture for Infant Baptism which was the Truth to be cleared and I hope is sufficiently made apparent and manifest CHAP. XI Some general Observations upon the Sense and Expositions delivered LET me now offer some general Observations upon the Sense and Expositions of those Texts I have brought for the Proof hereof and I will begin with the Observation of Chemnitius in his Plea he makes against the Antipedobaptists of Germany * Ego sane qui simplicitatem amo etiamsi nec intelligam nec explicare possim quomodo Infantes qui Baptizantur credant judico tamen suffitire firmissima illa testimonia explicata Infantes esse Abaptizandos neque enim ab illis propterea discedendum etsi non possim vel intelligere velexplicare quomedo credant Infames Chemnit Exam. Conc. Trid. part 2. Tit. de Baptismo ad Canon 13. I do so truly love Simplicity and Truth that altho' I cannot tell how Children who are baptized believe yet I judge the Testimonies from Holy Scripture above-named most strong Evidences and a sufficient Proof for this Christian Practice neither ought Christians to depart from this Truth tho' I cannot understand or explain how Children believe In some things we should take St. Paul's Advice And become Fools that we may be wise 1 Cor. iij. 18. Obedience being more acceptable than burnt Offerings 1 Sam. xv 22. And we should offer up our Understandings to divine Revelation where there is clear Reason to submit to it Faith is the wisest and most well-pleasing Service we can offer to God Nescire ea quae docere non vult Magister maximus erudita est inscitia not to know those things our great Master would have us ignorant of is if I may so speak without a Solecism a learned Ignorance But prais'd be Heaven I have yet met with no Arguments of the Adversaries so strong as to need such an Apology or Plea We find not any Accusation laid to the Charge of Christianity by the Jewish or Pagan World upon this Account which certainly would have been done by some of the Enemies of our holy Religion if the Jewish Believer had not enjoyed the same Immunities when Christian that he did before Or if the first Planters of Christianity had preached the same Doctrin the Antipedobaptists do now how would the Enemies of our holy Religion have declamed against us and declared the Doctrin they preached was not the same Covenant God offered to the Father of the Faithful and the People of Israel because that included Father and Son as to the Covenant and the Sign that conveyed the Benefits of the Covenant An Obj. Now because the Antipedobaptists call upon us for an Example of any baptized in a gathered Church without Faith and that herein the holy Scripture is silent Answ To which I
will give a full Answer and for which I shall in great part Vid. Mr. Ellis's Treat called Pastor and Clerk Or a Debate real concerning Inant Baptism p. 182 195. be obliged to the Judicious Mr. Ellis 1. I am not obliged to make any return 2. This is a perillous Method of arguing to Religion 3. That it doth not further their Cause 1. I am not obliged to make any return For we may well continue the Custom seeing we have so strong Reasons from holy Writ for it and seeing we have so long enjoyed and used it by so many Instances from the Primitive times as may be proved so that we have Prescription to plead and that Lawyers tells us in some Cases is a good Bar against all other Titles It is upon these Accounts your duty that contradict it to declare any one Instance or Proof that these Reasons and this continued Custom of all times since the holy Apostolick Age should not be continued which I am satisfied they will not be able to perform if they should be so couragious as to undertake it and therefore it will be in vain to make any attempt that way 2. This method of demanding positive Words from Holy Writ for all that Men are to believe or do is extream hazardous to Religion where there is sufficient reason without such an Authority to engage our Faith 1. As to Doctrin it would censure the Method of arguing used by our Blessed Saviour and his Holy Disciples and so make way for a falling from the Truth and giving entrance to the most pernicious Heresies and therefore he that believes such a Doctrin can be no good Christian and possibly for this Reason several have gone from one Sect to another till they came to be of no Religion at all and looking for what is not to be had in Holy Writ nor should be expected from any sort of arguing they have thereupon cast off all 2. As to customary Practices what a door of entrance would there be for strange Doctrins and stranger Practices there is no Command for or Instance of a Woman partaking in the Holy Communion we read not of the baptizing of the Holy Disciples no Command or Instance of one that is not a Clergyman may not have more Wives than one whereupon I have read of one in Essex that married more than one at a time and as it was supposed for that Reason 3. It doth not further their Cause because where there is a good Reason for us to believe or do we are not to stop or stay our belief or defer acting till we have an Instance from Holy Scripture What Command or foreknown Instance had the Holy Apostle of the Circumcision to admit the Centurion of the Italian Band and his Family to Baptism seeing they were not circumcised only that he collected it that because he had a Title to the Covenant by the miraculous Gift of the Holy Ghost he had right to the Sign that conveyed the Priviledge of the Covenant The Commission the Holy Jesus gave to his Blessed Disciples at his leaving the World in relation to the persons is in the Masculine Gender and the Account of St. Peter's baptizing his first Converts was in the same Gender Why then did St. Philip admit to baptism Women as well as Men Acts viij 12 And why do the Antipedobaptists as well as we admit Women to the Communion when there is neither Command nor Rule to enjoyn it To conclude all I shall need to say by way of Exposition upon these three Texts As the Obligatory Power of the Ceremonies and Rites among the Jews was abolished because they did not agree with the ingenuous temper of the Christian Institution so more principally was it taken away as being disagreeable to the Notion of its being an Universal Society for it would have impeded the Propagation of the Religion of the B. Jesus had it been burdened with the Ceremonies and Rites of the Jews which were grown hateful as well as nauseous to the Heathenish part of Mankind and to name no other Instance he was upon this account engaged to alter the Sacrament for Admission into his Church or the Sign of the Old Covenant Circumcision I mean whereby the People of Israel excepting some few Nations as the ancient Egyptians Ethiopians Ishmaclites and Colchians were differenced from the rest of Mankind They were I say Vid. Case of Infant-Baptism pag. 20. grown nauseous and hateful to the World for the use thereof as it is insinuated by several of the Poets as Martial Horace Petronius and Juvenal Is any man called being circumcised let him not become uncircumcised i. e. 1 Cor. vij 18. Let him not use means to attract the Praeputium or Foreskin which the Jewish People were frequently wont to do to shun reproach and to deliver themselves from Persecution in Paganish Kingdoms And upn this account it would have been a great hindrance to the propagation of the New Dispensation should the Heathen World have been admitted to the New Covenant by that way no Sacred Ceremony could be more unacceptable to Mankind in general and hereupon the Wisdom of our Merciful Redeemer as well as New Legislator is to be commended in altering the old antiquated Sign into a more gentle pleasant way of admission by Water which was as of a more universal use so of a more general signification because the Heathen World as well as the People of Israel used it For Heathenism was little else but the Jewish Religion abused by the Prince of Darkness and Father of Lies as Christianity was little more than pure Natural Reason exalted and improved by the King of Light and Purity CHAP. XII A Defence of the Expositions delivered from Jewish Customs AND now that I may engage you to the belief of the sense I have given of these three Texts of Holy Scripture I declare the Account I have offered is according to Jewish Custom and the sense of things well known among them which is the only true and proper way of coming to their right meaning and without such an Exposition or Allusion it is impossible to understand several Phrases and Places in the New Testament Dr. Hammond's Case of Infant-Baptism in his Resolution of six Queries And this may appear from an excellent Account given by the Reverend Dr. Hammond in eight Particulars which I will only mention but not enlarge upon referring you to the Account he gives and then add one memorable Instance to confirm this way of expounding H. Scripture 1. In the calling and receiving Disciples 2. In the Donation of the Keys of the Kingdom of Heaven 3. In the Blessed Sacrament of the Lord's H. Supper 4. In Imposition of Hands 5. In the Title of Apostles 6. In the Name and Office of Bishops 7. In the Title of Deacons 8. In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church in both Notions of it for the People and the Rulers thereof or Church-Representative
meaning of the Term is Separate such and such Persons from the rest of Mankind and by initiation admit them to be my Disciples or dedicate them to the Service of Heaven and then by Baptism set a Mark upon them that they may be known to be my Disciples and let them be afterwards instructed who in respect of their present unfitness cannot immediately become Disciples by personal Instruction and the ground of this Interpretation is strongly laid because an Active Verb of Injunction should be allowed such a meaning for being made to People and Nations it must have such a sense as must extend it self to all to whom it is made and assuredly little ones on account of their Number are a larger Portion of People and Nations than they are upon account of their Stature and that Infants may by this way be made Disciples is out of doubt Because 1. They are by their Fathers or the Church presented to Heaven who consecrate them to God and are thereby enrolled in the Register of the Holy Jesus 2. The Sponsors or Undertakers promise upon their account that correspondent to their Engagement expressed in the Form of Baptism which is declared in the following Charge they are to be instructed in the true Service of God Hereupon they become Disciples in Fieri 3. They have the Regal Seal stampt upon their Spirits whereby they are set apart for the Service of Heaven and become Christians and Disciples in Facto esse not as being personally instructed but as being placed so as to be reckoned the Servants and Scholars of the blessed Jesus and so really looked upon and accounted his Disciples We put little ones to places of Instruction not so much for their growth in Knowledge as to be secured from Mischief And after this manner Infants are kindly admitted into the Institution of our great Master from the hazard of their departing out of the World without the Seal of the Covenant and for fear because they have not the Divine Mark either they or our selves may undergo punishment To all this I may add which is sufficient to stop the mouth of Gainsayers That the placing Instruction before Baptism doth not any more infer that Instruction should go first and should have the preference than that Repentance as being enjoyned before Faith by St. Mark Repent you St. Mark 1.15 and believe the Gospel ought to challenge the precedence which is the proper product of Faith Faith in this place being consequent upon Repentance by an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Transpositions in Holy Writ have caused this Observation to be made Non datur prius aut posterius in Scriptura There is not a former or a latter allowed in Holy Scripture And now I pity mine Enemy being so beset that he cannot stir out of the Circle which calls to mind the Observation of one of the ancient Fathers Quid est miserius misero non miserante seipsum S. Aug. Confess What is more miserable than for a miserable Man not to commiserate himself But still the Antipedobaptists object and say The altering the placing of the words An Obj. inverts and discomposes the Method of the Holy Jesus's Commission because that principally relates to the adult and such as have entertained Christianity answ To which I make this Return It shutteth not out little ones as we have I hope abundantly proved Let them produce any one single Instance in the whole Bible of the Infant of one that had received the Faith either Jew or Christian that was denied being baptized and tircumcised and I think I may venture to give our Adversaries the Cause tho' we find mention of such as had Mothers and 2 Tim. 1.15 Grandmothers If we were to Preach unto perfect Infidels the same that Christ commissionated his holy Disciples to go unto those that were adult before they embraced Christianity we must first instruct them and then Disciple them which word in the Original the Antipedobaptists are very fond of and yet I suppose with due submission I have made clear proof that the true sense of it doth not in the least assist or strengthen their Principle The phrase Discipling is the principal word in the Commission and Baptizing and Instruction the formal modification of the Commission tho if the words were otherwise placed and Instruction in express words had preceeded Baptism their turn would not have been served thereby for the Commission naming no Sex or Quality neither for Age nor on any other account must necessarily take in whatsoever particulars can be comprehended under that Phrase and the Antipedobaptists cannot possibly make a difference from the words themselves Hereupon it is clearly evident that if the blessed Jesus intended all Capacities when he used the Phrase all Nations then it is all one as if he had declared all Capacities of Reasonable Beings both as to Sex and Age should be admitted unto Baptism the sign of admission into his holy Gospel Covenant Now that this General Commission takes in each several Capacity of Reasonable Beings we will evidence from three things even the several Circumstances necessary to any Human Action the Place where the Time when and the Parties concerned in the Action 1. The Place where This Commission was not delivered out in any Foreign Country but in the Land of Judea where it is acknowledged by all Parties that the Usage of admitting all sorts of Gentiles that embraced the Jewish Religion unto Baptism was constantly practised 2. This Commission was delivered when the People of Israel were most strict and exact in the observation of their ancient Rites and Usages 3. This Commission was given out by our Messiah born in Judea to his immediate Followers and Attendants his dear Friends that were Natives of the same Country and thereupon it is not in the least improbable but that they well knew the constant and general Usages then transacted by the Jews Now upon these Accounts it is evident that Christ's Commission for Discipling all Nations was as genuine and clear as if he had descended unto Particulars For he that gave the Commission and they unto whom it was granted fully understood what Persons were capable of the Ordinance of Admission into his Holy Church and hereupon an Universal Usage and an Universal Commission were most proportionable and correspondent to the Wisdom Goodness and Power of our Great Legislator It was a constant and uninterrupted Usage with the Jewish People to admit unto Baptism whole Housholds wherein we may reasonably suppose Men Women and Children contained of Gentile Proselites so that it being the usage to leave none unbaptized there was no necessity for a particular Order or mentioning who should be baptized so that if there were need of exempting any we may well imagine the Holy Jesus would have excluded them but we read of no such Exception in Holy Scripture So that the Question ought to be thus stated Whether Infants are
that the Promise is imputed to the Children may appear Because 1. The first thing in every sort is the Rule for the rest that are consequent upon it but to Abraham as the prime Guardian the Holy Gospel-Covenant was given and the Sign of it applied to Infants hereupon the same must be to all that believe and their Off-spring For all that believe shall inherit the Promise and be Heirs as well as the Father of the faithful This St. Paul speaketh clearly in express words Gal. iij. 29. And if you be Christ's then are you Abraham's seed and heirs according to the promise 2. That which was granted to Abraham was not a particular Priviledge to him alone or to his People the Jews but it was the Holy Gospel-Covenant that all Nations were to be interested in and concerned with what it was to Abraham it was to be unto the whole Race of Mankind and therefore called a Covenant of Grace as may appear by the forequoted place of the Holy Apostle St. 8. Paul and from St. Matthew we are assured St. Matth. viij 2. that the Heathen World shall sit down in the Kingdom of Heaven as equal unto Abraham Eph. ij 19. because they are fellow Citizens with the Saints and of the Houshold of God Now the Covenant made with Abraham included Father and Son as I have I hope proved and upon this account possibly it might be the Holy Jesus called the Chief of the Publicans a Son of Abraham St. Luke xix 9. and so consequently a Son of God for it was usual to call the People that worshipped any God the Children of that God whether the God they worshipped were true or false Mal. ij 2. Now that there is a necessity of Baptism this Consideration may prove it That Children as soon as born by reason of Adam's transgression are under the Sentence of Death and Damnation except secured from it even while Children if they dye without according to any outward means yet revealed they cannot ordinarily be happy and except this be cleared the Fathers can have little comfort in them Now there is no other Method appointed by Heaven for the Pardoning and Purging of Guilt but the Blood of Jesus and the Covenant that Blood gives a Title unto and there is no other external Medium or Means discovered to us by God to make this Blood so efficacious as to procure us pardon and peace but only the being baptized St. Paul tells us that those that are baptized into Jesus Christ are baptized into his Death Rom. vj 3. So that if we are not cleansed by this external Baptism supposing the neglect to be with our own consent which cannot be the condition of Children we have no interest in his Merits When we thus declare we intend only the external common appointed Means of Salvation The Holy Ordinance of Baptism is the Instrument that sues out and purchases through Christ's Blood a Pardon to our selves and our Infants How far Heaven extends its Mercy to those that are without Means and cannot use them is a Mystery hid from us and known only unto God But now to return to a more particular defence of Acts ij 39. Besides this particular and express Gift of the Holy Ghost was only in the infancy of the Church and then that Gift was indispensably necessary to enable the Blessed Apostles to perform the Holy Jesus's Commission which he gave to them presently after his Miraculous Resurrection and not long before his Illustrious Ascension unto the Mansions of Glory which was to teach and publish his Holy Gospel to all Nations which they could not do without this Gift of Tongues because they knowing no more than their own Native Language had been Barbarians to a great part of the Gentile World and therefore could not have spoken so intelligibly as to be understood and this appears by the effusion of the Holy Ghost on the first Jewish Converts in this Chapter and upon those of the Gentile World as appears eight Chapters after this Acts x. 46. they heard them speak with Tongues and magnifie God which Children were incapable of not being arrived to the use of Reason or Speech which might be for the greater encouragement of the Gentiles because the Holy Gospel-state assures a more plentiful effusion of the Holy Spirit than the weaker Oeconomy or Dispensation of the Law Besides seeing the Antipedobaptists object and say Infants are excluded from Baptism by this Text An Obj. because this Gift refers to Sons and Daughters mentioned Verse 17. To which I do answer Answ I may say Children are not excluded for a like reason because Sons and Daughters may in reason be supposed to mean more adult and full-grown persons and because this Promise referring to the Gift of Tongues could not belong unto Children capable of Baptism for they had not the use of Speech Infused Habits must suppose the Subject capable of them or by the Infusion render them so as in this Instance of the Gift of Tongues when it is supernaturally infused it must either suppose the Subject predisposed with understanding or must make him so by that Infusion Now we read no where that this Gift of Tongues was bestowed but it found the Subject predisposed with understanding for upon all on whom this Gift was conferred it is said they spake with Tongues Acts ij 4 6 8 11. x. 46. i. e. in different Languages which we never yet read or heard any Infant-Children did which evidences beyond denial to you and to your Children must be meant of Sons and Daughters that were adult and of full-grown Years Lastly I may urge this descent of the Holy Ghost was the Baptism of the Holy Ghost and of Fire prophecied of and foresignified by S. John the Baptist St. Matth. iij. 2. St. Luke iij. 16. and that he who was Praecursor Christi the Fore-runner of the Messiah should be the Minister of and dispense and deal forth to the World and this may appear true because when St. Luke describes this Advent or Coming of the Holy Ghost he tells us he descended in cloven Tongues like as of Fire i. e. having a resemblance like unto Fire Acts ij 3. St. Mark 1.8 and this St. Mark calls expresly the Baptism of the Holy Ghost And this doth not vacate or make void the other Baptism of Water because St. Peter makes it the assurance of the Messiah's Baptism Acts ij 38. Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of sins and you shall receive the gift of the Holy Ghost An Obj. And tho' it is objected and said by the Antipedobaptists answ that the Gentiles had this Gift before Baptism Yet in answer hereunto they had the Grace of Faith that qualified them for Baptism because the Holy Ghost fell upon all them that heard the Word i. e. by Faith embraced and received it and
yet this doth not exclude Infants from Baptism as appears from the reason already offered To all this let me add in short what is meant by the Promise as recorded by Joel and cited by the Text and it is double 1. The Pardon of Iniquity 2. The Gift of the Divine Spirit whereby was not always intended a miraculous Gift but the comfort and support of the Divine Spirit in their Souls by his Holy Inspirations and Breathings 1 Cor. xij 29 30. his powerful Aid and Assistance for it is clear by St. Paul the Gift of Miracles was not imparted to some and the Kingdom of God or Grace that good Christians enjoy in this World Rom. xiv â— 6 consists in Righteousness and Peace and Joy in the Holy Ghost and that these very persons had this Communication of the Holy Spirit appears at the latter end of this Chapter for this reason Acts ij 46. Because they did eat their Meat with gladness and singleness of Heart And further Another Communication of the Holy Spirit they had in that they were willing to leave their Possessions and deliver them to be disposed of as the Holy Apostles thought most useful for the good and benefit of the Church iv 34. which were clear and great Testimonies that the Divine Spirit resided and dwelt in their Souls I know a great and learned Man saith he will not defend the Arguments from this Text because he thinks it inconcludent for this reason because he believes the word Children there used is really the Posterity of the Jews and not their Infant-Children And I believe so too And yet with deference to my Superiors and with submission unto better Judgments I take the Argument to be concluding upon this account because it would be a great Incentive to incourage the propagating Christianity and a Motive to both Jews and Gentiles to embrace and come in and own themselves Professors of the Holy Gospel and Disciples of the Blessed Jesus And it is very probable in his first Sermon St. Peter would use the most prevailing Argument with the Jews that he might remove the Prejudice that lay upon their Hearts to hinder them from believing in a crucified Saviour and it is not improbable his numerous Auditors understood him in this sense because we read in the latter part of this Chapter the same day were added to the Church about three thousand Souls Acts ij 41. So that when St. Peter saith the Promise is to you and unto your Children it is as much as if he had said these words O you Jews that now hear me if you will repent and be baptized you and your Posterity and the Children of you and your Posterity if you will repent i. e. own your Guilt in crucifying the Lord of Life and Glory and embrace his Holy Gospel and live according to the Rules thereof and be baptized i. e. receive the Sign of Admission into the New Covenant of Grace you and your Children shall have the same Priviledge you had in your own Dispensation under the Law i. e. your Children shall be in Covenant as well as your selves and equally with you be admitted to the Sign of the Covenant Baptism as your Children are now admitted to Circumcision the Sign of the antiquated Covenant in your way and this might be a great Argument to the Gentiles to become Christians because they should not only enjoy the same Priviledge as the Jew if one of their Proselytes but much greater by being a Disciple of the Blessed Jesus as much greater as the Holy Gospel did exceed the Law as appears by St. Paul's Argument But if the Ministration of Death or the Law written and engraven in Stones was glorious so that the Children of Israel could not stedfastly behold the Face of Moses for the Glory of his Countenace which Glory was to be done away how shall not the Ministration of the Spirit or Gospel be rather glorious For if the Ministration of Condemnation or the Law be Glory much more doth the Ministration of Righteousness or the Gospel exceed in Glory for even that which was made glorious or the Law had no Glory in this respect by reason of the Glory or Gospel that excelleth for if that which was done away or the Law was glorious much more that which remaineth 2 Cor. iij. 7. 12. or the Gospel is glorious Thus I hope I may say without assuming or taking too much to my self I have rescued this Text from the Antipedobaptists Objections and drawn a concluding Argument from it for Infant-Baptism but because the Reverend Dr. Hammond thinks he hath founded the Practice upon a better Basis give me leave to mention it because it will corroborate and confirm what I have said and when I shall have answered the Objections brought against the other place of Holy Scripture I hope I shall for ever silence the Objections of any Antipedobaptist from Holy Writ from having any influence or prevalency on unprejudiced minds that love Truth better than Interest and had rather comply with the Sacred institutions of the Holy Jesus than carry on and promote any Faction against him and his Holy Religion The Argument is this Baptism or Washing was a known Rite solemnly used among the Jews as it is now among Christians for the initiating or entring Jews and Proselytes into the Covenant of the Lord and so into the Congregation of the Jews as among us it is into the New Covenant and into the Church of Christ Many Branches of that Custom there were I shall briefly gather them together and farther testifie the truth of those Affirmations which any way seem questionable to any 1. Baptism or Washing the whole Body was a Jewish Solemnity by which the Native Jews were entred into the Covenant of God made with them by Moses This that learned Doctor makes appear by several Quotations from their great Rabbins and tells us nothing can be more clearly affirmed by them 2. As the Native Jews were thus entred into Covenant by Baptism so the Proselytes of the Jews that were taken in as Profelytes of Justice or Righteousness as professing or undertaking all their Law and not only as Proselytes of the Gate to live among them were received into their Church by Baptism likewise This also the same excellent Doctor proves by several Authorities and Testimonies of their learned Men in all Ages whensoever any Gentile was willing to enter into Covenant and to be gathered under the Wings of the Schecinah or Divine Majesty and to undertake the Yoke of the Law he was bound to have Baptism Circumcision and a Peace-Offering and if it were a Woman Baptism and Sacrifice And again the stranger that is circumcised and not baptized or baptized and not circumcised Arrianus in Epictet l. 2. c. 9. is not a true Proselyte until he be both A clear Testimony we have of this in Arrianus the Stoic Philosopher where the Jewish Proselyte is by him called