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
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
and when he complied in so many Customs why should we believe he varied in this only But I will give one remarkable Example and so conclude this way of confirming the Sense and Expositions I have given and the Sense of what I shall say for his words I cannot give you it being so long since I read him I shall borrow from the Reverend Dr. Lightfoot a Man of the greatest knowledge in understanding the Custom of the Jews and Rabbinic Learning The Text is St. Matth. xvij 20. If you have faith as a grain of mustard-seed you shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be impossible unto you Now this is naturally impossible in a literal sense but to such as are acquainted with a customary Saying among the Jews this seemingly difficult place hath an easie and intelligible meaning for it was an usual Saying among them of a learned Rabbi that had a skilful Faculty in the expounding hard places of Holy Scripture That he was a Man of such Learning he could remove Mountains Now this Phrase the H. Jesus applies to a true sound saving Faith of which it is properly meant and not of the Faith of Miracles as some perchance may believe and his sense is plainly this as may appear by the last words of the Text And nothing shall be impossible to you A right orthodox strong Faith in the Almighty God will be of such power and efficacy as to support and bear you up under the sorest Pressures of Human Life and when your Faith and Patience are sufficiently tried and exercised your Belief in the same God shall work a deliverance and no difficulty or distress shall be insuperable to or conquerable by such a Faith because so great a Faith shall like Jacob when he wrestled with God Almighty prevailed with if not overcome Omnipotence it self obtain what it desires Gen. xxxij 28. as the Canaanitish Woman's importunate Faith did with the B. Jesus when he said unto her Mat. 15.28 O woman great is thy faith be it unto thee as thou wilt And to encourage to the exercise of such a Noble Act of Faith St. Paul speaks the same sense with that Exposition I have given of that place of St. Matthem 1 Cor. x. â—â— when he saith There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above that you are able but will with the temptation make a way to escape that you may he able to bear it And that I may the better engage your belief to the sense I have given of these three Texts I have interpreted them according to Jewish Customs and Phrases As to the first St. Matth. xxviij 19. I have explained it according to the sense it must have if Moses their Legislator had given such a Commission to twelve Elders of Israel as the H. Jesus gave to his B. Disciples As to the second place Acts ij 39. we have so expounded it likewise for it is well known By those that are afar off the Jews constantly meant the Heathen Nations or the Gentile World Lastly For the third place 1 Cor. vij 14. we have interpreted the word Holy according to the Jewish custom and manner who always understood the word Holy so and applied that Phrase to any Thing or Person that was dedicated and peculiarly set apart to the Service of God and therefore neither according to the coherence of the place nor the Jewish way of interpreting H. Scripture can that word be understood of a Matrimonial Legitimacy that should render the Children clean after such a Marriage and free them from the odious Character of Bastardy as we shall make more fully and clearly appear when I come to answer a seemingly strong Objection of the Antipedobaptists against the sense of that Text which we have given as its proper meaning CHAP. XIII Authorities of the ancient Fathers to establish the Sense of the three Texts of Holy Scripture AND now that I may engage you to believe the Sense I have given of these three places of H. Scripture I will confirm it by the best Authority the Testimony of three of the most ancient Primitive Fathers who lived near the Age of the H. Apostles and therefore may be reasonably supposed best acquainted with their mind The first shall be the Authority of Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp ad Orthod or whosoever was Author of that Primitiv Book Children are allowed to enjoy the good things that come by Baptism by the Faith of them that bring them to Baptism Punctually correspondent to the sense and so fit to establish the meaning we have given of 1 Cor. viij 14. where upon the Account of the believing Husband's living with the unbelieving Wife and the reason allowed that one may build up the other in the Christian Doctrin and accordingly christianly educate their Children the Children are Holy i. e. vouchsafed the Priviledge of Baptism and the Benefits thereupon consequent Next we find Irenaeus speaking to the same sense who flourished in the first Century after such as had an occular view of the H. Jesus who declares the Messiah to be an Universal Saviour and mentioning Infants Parvulos small Children as well as Pueros Juvenes and Seniores Boys Youths and Elder Persons saith further all Omnes inquam qui per cum renascuntur in Deum Iren. l. 2. adv haeres c. 39. who by him are reborn to a Divine Life where Children being renewed or reborn must needs be expounded according to the H. Scripture-phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being renewed or reborn by the Laver of Regeneration and all that are acquainted with the Primitive Fathers know they thereby mean Baptism Dominica Apostolica phrasi according to the sense of H. Scripture as delivered by the B. Jesus and his dear Followers and as he concludes there Sanctificat Infantes he renders Children holy according to the Interpretation we have given of that place of St. Paul 1 Cor. vij 14. Lastly Tertullian who flourished much about the same time gives a much like account for speaking of the Fidelium filii the Sons of the Faithful he affirms * Sanctitatis Candidati hinc enim Apostolus ex Sanctificato alterutro sexn Sanctos procreari ait Sanctitam ex seminis Praerogativa quam ex Institutionis disciplina Tertull. L. 1. de Anima C. 39. They are Candidates of Holiness and Holy as upon different regards so from the prerogative of their Birth punctually adequate to the sense we have given of the Text to the Corinthians and according to our Exposition thereof and as it is a Testimony it was so used by the Christians then so it 's an Evidence of the Custom of the H. Apostles in that Age to allow the Infants of Christian Parents to be baptized And now to conclude the Authorities I
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
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.
they are admitted to an Holy Gospel-state by the same Reason as a Child may be admitted to a Worldly Inheritance by Guardians who undertake for certain Conditions the Child must perform when he arriveth at years of Discretion and for Faith that the Child hath in the right of his Parent because the Parents Faith giveth him a Title to the Covenant and so by consequence to the Sign of it Baptism beside that Faith may be thus imputed from some Instances in the Holy Gospel we see where we find that Christ makes the Parents Faith necessary to the recovery of the sick Child But there is no necessity of saying â—ny more to this there being a much larger Answer in the Book And now I have but one Account more to give of what I delivered before I come to my main Argument and that I am willing to transcribe because it will the better prepare the way to those Holy Scripture-Proofs I have offered in the Book for evidencing the necessity of Infant-Baptism Preaching at the Festival of the Nativity of the Holy Jesus on that Text Isai VII 14. Therefore the Lord of Hosts shall give you a Sign behold a Virgin shall conceive and bear a Son and shall call his name Immanuel I had an Occasion to quote St. Matth. XXVIII 19 20. Go you therefore and teach all Nations Baptizing them in the Name of the Father and the Son and the Holy Ghost teaching them to observ all things whatsoever I have commanded you And Lo I am with you always even to the end of the World Amen I thus addressed my self to my People I beg leave to give you the tru Sens of this Text that you may not be seduced from any important Truth of the Christian Religion And this I am willing to do because the Antipaedobaptists do so much triumph in and boast thereof as if it contained an unanswerable Argument against Infant-Baptism but I will evidently shew it hath no force for their purpose And now I will clearly evince and make out That this Text they so much insist on hath nothing in it against our Principles And this I will do by shewing what the Coherence of this Text they think so much for them is and the Design of Christ's Commission to his Blessed Disciples in these Words which is the only proper way of coming to the knowledge of their tru Sens whereby you may understand this place doth not in the least countenance their erroneous Principle Their Argument is because it is said in the Commission Teach before they Baptize Now how could Men understand a Religion that could not be known but by Revelation before they had a knowledge of the Revelation That being the only way of making a discovery and therefore it was necessary the Holy Apostles Commission should be so worded that they might by their Instructions preach to the Heathen World that Holy Doctrin the Blessed Jesus came from Heaven to reveal and which could not be known but by such a Publication For it is impossible that Men could be made Partakers of the sign of the Covenant till they owned and were admitted into the Covenant For as the Covenant supposeth some Promise on God's part so it engages to some Service on ours and we have no Reason to expect the Priviledg if we will not undergo the Service So that with relation to the Context and the Design of the Commission which as I have insinuated is the only way of coming to the knowledge of their tru meaning the Sens is plainly this All Power is given to me in Heaven and in Earth Go you therefore and teach all Nations Baptizing them i. e. seeing so great Power is delivered to me by the Father I impart to you so much of that Power as is fit to be communicated and as is necessary for the Message I send you on and the business I have entrusted you with which is to travel all the World and instruct all Nations in the Holy Doctrine I came from the Mansions of Glory to acquaint you with Now that this is the tru Sens appears from the following Words of the next Verse Teaching them to observ all things whatever I have commanded you and then encouraging them with hopes that Success should never be wanting to the diligent performance of their Duty And Lo I am with you always even to the end of the World Amen Now I do not at all question but if the Law had been as extensive a Dispensation as the Holy Gospel Moses their Legislator would have given such a Commission to Twelve Elders of the Twelve Tribes of Israel as our dear Saviour gave his Blessed Apostles and said Go teach all Nations Circumcising them But because the Law was confined to Judea and the Jews God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculiar People therefore that could not be done But supposing it might have been I say such a Commission would have been no Argument against the Circumcising the Jewish Children and by a rational consequence this Commission of Christ to his Blessed Disciples can be no Argument against Infant-Baptism because it is directed only to those that were not in Covenant and had not the least Instruction in that Holy Doctrin that was now revealed For they that were in Covenant had a Power of transmitting their Title and Interest in the Covenant to their Children and it is not only uncharitable but irreligious to believe that because the Holy Gospel was a more extensiv Dispensation than the Law it was not as merciful an one For our Adversaries allow and from Evidence of Revelation are forced Children under the Law were admitted into Covenant and then by Parity of Reason why may they not under the Holy Gospel I am certain St. Paul who I believe understood Religion much better than any of them saith so in express Words for he maketh Children holy as soon as born tho' but one of the Parents were a Christian as I hope I have made unanswerably appear from 1 Cor. VII 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 and if so they must have a Right to the Sign that conveyeth the Privileges of the Covenant because they actually have a Right to the Covenant by their Birth And this may answer a seemingly strong Objection of the Antipaedobaptists Obj. That it is unreasonable to admit those into Covenant that are not capable of understanding the Terms But not to say this Objection is a Reflection on the Righteousness of God's Dispensations which I might do and prove it It is a sufficient Answer to this their great Objection Answ That this Method of Dispensation is reasonable because according to the Laws of Heaven and Earth too For all that understand Instituted Religion own God did by Circumcision admit Children into Covenant under the Law And St. Paul saith He that is
circumcised becometh a Debtor to keep the whole Law which the Jewish Children were as uncapable of keeping as Christian Children are of the Holy Gospel and so the Objection lieth as strong against Circumcising as Baptizing Children And it is reasonable according to the Laws of Men too For it is well known to all Lawyers that it is a common thing to admit a Child to an Estate by Guardians and Tutors under several Conditions which the Child cannot undertake the Performance of till he come to that Age wherein he can exercise his Reason And is it not full as reasonable to admit Children on certain Terms to an Holy Gospel Estate as to a secular one on Conditions they are uncapable of executing And thus we have the Laws of Heaven and Men too against our Adversaries Nay we have three strong Weapons to defend the Truth if we know but how to wield and manage them 1. The Holy Scripture which is the Sword of the Spirit 2. Reason which I may call the Sword of Nature 3. The Law which I may name the Military Sword And being thus secured with spiritual natural and material Armour we may be so courageous as not to fear the most violent Attempts that shall be made against us and may believ according to an Holy Scripture Phrase very proper to our Case that against Truth and us too while we hold the Truth and stick to sound Principles no Weapon formed shall prosper or have its intended effect and when I had delivered these three Accounts from the Pulpit in defence of Infant-Baptism I was thinking that if I could make the Sense of this last Text viz. St. Matth. XXVIII 19. Go teach all Nations baptizing them I say if I could prove those Words to be not only not for the Antipaedobaptists but against them and for us I did believe I should say all was sufficient to prove its Lawfulness from Holy Scripture And meditating one Morning I employed my Thoughts to give the Words such a Sens and to justifie it when I had done And in order thereto I did humbly and fervently implore the Divine Assistance and God who is never wanting to help them who with Humility and Faith address themselves to him suggested this Account of the Text to my Mind that I have offered in the following Papers which when I had composed I penn'd down because I was not willing to forget what my Thoughts had delivered as the proper meaning of the Text according to my Judgment and I made use of no Book but the Greek Testament to satisfie my self in the Account the Original giveth of Acts II. 39. which with 1 Cor. VII 14. I made use of as collateral Proofs to confirm the Sens given For I did believ the comparing of one Place of Holy Scripture with another one of the best ways of coming to its tru Meaning which when I had drawn out it made about two Sheets of Paper which was all at first I did design to print But the Occasion of enlarging it was this A Neighbour-Clergy-man with whom I discoursed about the Sens given of St. Mat. XXVIII 19. and the Confirmation I brought from those two other Places of Holy Scripture beforementioned acquainted me he had a Book of an ingenious Antipaedobaptist that did seem to invalidate any Proof for Infant-Baptism from those two Texts which I desired to read and he lent me When I came home I did without prejudice peruse what he had wrote and at the first sight I was somewhat surprized but on consideration and retiring into my self I did find his Arguments against the Sens I offered were but weak as I hope will appear to any impartial Reader by the Answer I have given After I had done this I resolved to use all Means I could think of or remember to establish the Sens I had given of the Text and accordingly read over some useful Treatises upon the Subject and because as Pliny somewhere saith Ingenuum est profiteri per quos profeceris Plinius An ingenious thing it is to own by whom we have profited I will give an Account to whom I am obliged and more particularly I stand engaged to the reverend Dr. Hammond in his Resolution of Six Queries one whereof is about Infant-Baptism the other is the Excellent Author of the Case of Infant-Baptism Which was one of those cases the Reverend Lord Bishop of London did out of a pious and excellent Design engage his City Clergy to state and resolve for the satisfaction of Dissenters and to reduce them to the Church of England As for Dr. Hammond I have used his words in a manner and for the other I have in most if not in all places altered his words and taken his sens that I might adapt it to my own style that the Work might look the more alike and seemingly appear all of a piece Something I have borrowed from Mr. Ellis in his Book called Pastor and Clerk or a Debate real concerning Infant Baptism As to the Authorities I have used to confirm the sens delivered I have not taken things on Trust but perused and examined good Editions of the Original Authors and have been careful neither to mis-report their words nor misrepresent their sens and having made this Ingenuous Acknowledgment I cannot be accused of Plagiarism because I give my Authors all the Reputation they can desire by owning what I have taken And now I hope I may without any conceitedness say I have used all the proper Methods for reducing Gainsayers into the Paths of Truth and Peace For besides three Rational Arguments for Infant-Baptism I have endeavoured to prove it from that place of Holy Scripture the Adversaries think against it and to engage the belief of the most avers and pre-possessed I have offered all the proper methods of Conviction 1. I have given a clear Exposition to confirm the meaning 2. I have much enlarged that Exposition 3. I have proved the Sens by the Coherence 4. I have confirmed the meaning by the Original for in some places of Holy Scripture no Translation cometh up exactly to the Original for in every Language there are some peculiar Idioms that cannot well be translated into another Tongue 5. I have strengthened the Sens by two other places of Holy Scripture for the Holy Spirit by comparing one place with another doth best interpret his meaning 6. I have given some general Observations to establish the Sens of the three Texts delivered 7. I have defended the Exposition given by an Allusion to Jewish Customs without which Account it is impossible to come to an understanding of some places of Holy Scripture in the New Testament 8. I have confirmed what I have offered as the sens of the three places of Holy Scripture from the Authority of some of the Ancient Fathers who living nearest the times of the Holy Apostles may reasonably be presumed best to know the sens of their Writings and I could have produced more in
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
the gaining the Gentile World to his New Dispensation and to be professors of his Sacred Institutions and obedient Subjects to his excellent Laws And this did more suitably answer his Advent or Coming into the World who came to be an Universal Saviour for all Mankind For Moses was but a Legislator to the Israelites and Joshua a Saviour to the Jews only and yet on that account called Jesus because he delivered that People from their Enemies and entred them into Canaan But he that was to be an Universal Redeemer and so the true Jesus in the most extensive signification of the word thought fit to appoint such a Sacrament of Admission into his Kingdom as might work upon and prevail with the whole World even all Mankind Now from what hath been said and from a custom among the Jews concerning Proselytes of Justice which all learned Men know to be so and Men of Sense among the Antipaedobaptists acknowledge that after such a Proselyte was Baptiz'd and Circumcis'd and had thereby a Right to eat of the Passover his Child born after such an Admission into the Covenant had a Right to Circumcision at Eight days old as well as a natural-born Jew it may appear that denying Baptism to Infants now is an Hindrance to the Propagation of the Holy Gospel both as to Jews and Pagans As to the Jew because he might say to an Antipaedobaptist offering Arguments to perswade him to become a Christian He would not be of his Religion because after he was in Covenant and had received the Sign of the Covenant his Child was not in Covenant and so had no Right to the Sign which he had in his Way by virtue of his Faith and so consequently the Benefit and Privilege less in ours than in his Way And so the Pagan might say to an Antipaedobaptist perswading him to embrace Christianity I will rather be a Jew than a Christian because as soon as I own and profess their Faith my Child after such a Declaration is in Covenant as well as my self and hath a Right to the Sign So that by this account it plainly appears that the denying Infants Baptism is an Hindrance to the Progress of the Holy Gospel from Evidence of Reason From whence it may seem rationally to follow That he who holds any Principle that derogates from and diminishes the Honour of Christianity and impedes the Propagation of the Religion of our dear Redeemer hath no true and proper Right to the Honourable Name and Title of a Christian which is the natural and pernicious consequence of Antipaedobaptistic Tenets So that how General soever the Commission the Holy Jesus gave to his Blessed Disciples for converting the Heathen Nations was the sence must be plainly this which if I can secure by two other Texts of Holy Scripture confirm by Allusion to Jewish Customs and by the Coherence establish by the Authority of the Ancient Primitive Fathers and answer the strongest Objections of our Adversaries I shall say all that can be thought necessary by Men of Reason in defence of Infant-Baptism Go teach all Nations Baptizing them i.e. When you have sufficiently instructed the Pagan World in and convinced them of the Excellency of my Holy Gospel and thereby perswaded them to embrace my Divine Religion my Spiritual Worship and then after a publick Profession they have declared themselves my Disciples and Followers ascertain them that they are admitted into my Covenant of Grace and receive them into and give them a possession of my Covenant by the Sign and Seal of Baptism and then assure them that their Children shall have the same Right to my Covenant that the natural-born Children of Jews have and the Children of the Proselytes of Righteousness or Justice had after their Parents were converted to the Jewish Religion The Naturalists have learn'd by diligent enquiry That if a Pearl have a foulness and happen to fall into the Womb of a Dove 1 Pet. ij 2. Albertus lib. de Gemmis Vid. Mr. Carpenter's Anabaptist washt and washt and shrunk in the washing p. 15 16. and continue some time there the Dove will return it fair and clear So Doctrines should be proved in the Womb of the Holy Spirit the true Holy Scripture-Dove which Womb is the sincere Word of Truth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if the Doctrine be true Pearl the Holy Spirit will speedily deliver it for such and cleanse it from any Foulness or Impurity it hath contracted in this naughty World This Interpretation is suitable to the Nature of Baptism because it was appointed for all that need it and all should have Baptism that stand in need of Baptismal-Grace and all stand in need of Baptismal-Grace that would be cleansed from Original Pollution and all stand in need of being cleansed from Original Defilement that are Polluted therewith Aequè certa sunt ac evidentia quae ex sacris literis evidenter ac certe deducuntur atque ea quae in illis expressè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. ad verbum in terminis habentur Ex veronil nisi verum Principia fides vel quae ex iis deducuntur sunt in Scriptura Omnis divina Revelatio est in Scriptura vel directe vel per necessariam inevitabilem consequentiam It is a true Maxim That Matters are alike sure and clear which are assuredly and evidently drawn from Holy Writ as the Matters which are read there in their own proper terms and phrases Or the same Observation may be thus worded Consequences are as true as the Principles they are drawn from if truly and properly deduced The ground of this is as certain as Truth it self From Truth proceeds nothing but what is so if drawn by a right Consequence And another Ground may be because the Consequence so drawn is in a manner as true as the Principle and Truth so drawn is the same with that from whence the Deduction springs and rises Upon this account we observe That the Doctrines of Faith and what is deducible therefrom is contained in Holy Writ And again Every Doctrine that is the Discovery and Birth of Heaven is either expresly or by a needfull and unavoidable Conclusion in Holy Writ And on this account we declare That he who believes a Truth believes all the Deductions that can properly be drawn therefrom CHAP. IV. An Exposition of St. Matth. xxviij 19. Whereby the Sence delivered is further cleared IF Christian Children from the Sence I have delivered of this Text be not as capable of Baptism as the Jewish Children of Circumcision Upon what account arises the Distinction Not from the Nature of Abraham's Covenant for that as to the material part was the same with ours made over to us by the Holy Jesus Nor from the manner of Conveyance for Circumcision did signifie the same thing under the former Dispensation as Baptism under the latter And hereupon seeing the two Covenants were for the Nature of them alike and
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
prohibited Baptism and in what Place or at what Time We appeal to all the Christian World if this be the sense as is most probable whether the Commission is in the least obscure or more obscurely published for Infants than for those that are adult can be no Exception because no particulars are named Three Thousand Converts are baptized in the Name of the Lord Jesus Acts 2.38 41. Then Peter said unto them 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 Which no whit disagrees from the Command St. Matth. 28.19 Go you therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For the Form of Baptism in those first days of the Holy Gospel of which the New Testament giveth the Story may be considered under a threefold Condition 1. St. John the Baptist baptized in the Name of Messiah or Christ that was then ready to come but that Jesus of Nazareth was he he himself knew not until he had run a great part of his Course And I knew him not St. Joh. 1.31 but that he should be made manifest unto Israel therefore am I come baptizing with water 2. The Holy Disciples baptized the Jews baptizing in the Name of Jesus for this reason because the great Point of Controversie then in the Nation about the Messiah was Whether Jesus of Nazareth were he or no All the Nations acknowledged a Messiah but most of them abominated that Jesus of Nazareth should be thought to be he therefore those that by the preaching of the Holy Gospel came to acknowledge him to be the Messiah were baptized in his Name as the Critical Badge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Characteristick Mark of their embracing the true Messiah 3. Among the Gentiles where that Question was not on foot they baptized in the Name of the Father and of the Son and of the Holy Ghost so that the baptizing in the Name of Jesus was but for a season for the setling of the Evidence of his being the Messiah And when that was throughly established then those Gifts ceased for ever It is said Acts 2.44 All that believed were together and had all things common The Children of those that believed must come under the Title of Believers too or they must famish which affords no weak Argument that the Parents Faith is imputed to the Child and if for the use of the Body why not for the service of the Soul by an Argument a minori ad majus from the lesser to the greater For this Community of Goods being for the relief of the Poor the Children Babes and Infants of believing Parents must be taken in under this Expression All that believe or else how did they for support If the Community of Goods reached them as well as their Parents the Title must reach them too The Community of Goods may be considered under these two Animadversions which because it may be useful I hope will not be thought too impertinent a Digression 1. That altho' Persecution as yet for the Holy Gospel had brought none to poverty for the Holy Gospel's sake for if they were poor before they received the Holy Gospel then the Synagogue of which they were provided for them but now they were destitute of that provision they having forsaken the Synagogue or at least the Synagogue them because of their forsaking their Judaism for the Evangelick Church that was now beginning to provide for her Poor it had not only the Synagogue for an Example but would have had it for a Reproach if they had neglected so needful a Duty which that took care for so conconstantly and tenderly 2. This having of all things common therefore was not an Extinction of Propriety and of Meum Tuum as if one rich Man should have as good interest in another rich Man's Estate as himself but it was intended mainly for the relief of the Poor not to bring any that had Estates to voluntary Poverty nor to level Estates as some Fanatick People among us the Fifth-monarchy-men whose Principle is Dominium fundatur in Gratia Power is founded in Grace and so the Saints must have the Riches and Rule the People of the World would perswade the World unto but to relieve those which stood in need for it is said Acts 2.45 that they sold their Possessions and Goods and parted them to all Men as every Man had need and again we are told they laid them down at the Holy Apostles Feet Acts 4.35 and distribution was made unto every Man according as he had need Distribution then I say was made to them that preached the Holy Word for their maintenance and to the Poor for their relief When a Master of a Family was baptized his Children were they never so young were baptized with him and hence the mention of the baptizing whole Housholds Acts. 16.15 And when she was baptized and her houshold she besought us saying If you have judged me to be faithful to the Lord come into my house and abide there And again Acts 16.33 he took them the same hour of the night and washed their stripes and was baptized straitway he and all his They that pleading against Infant-Baptism An Obj. do cavil That it may be there were no Infants in those Families that are mentioned bewray that they little understand the manner of administring Baptism in its first use and therefore to give satisfaction to such of the Antipedobaptists as start this Objection I answer answ The stress of the business lieth not in this Whether it can be proved that there were Infants in those Families where it is recorded whole Housholds were baptized but the truth of the Case is this That in all Families whatsoever were there never so many Infants they were all baptized when their Parents were baptized This was the constant Custom among the Jews for admitting of Proselites and the New Testament giveth so little evidence of the altering this Custom at those first Baptizings under the Holy Gospel that it plainly on the contrary shews the continuance of it when it speaks of the Holy Apostles baptizing whole Housholds CHAP. XVI An Answer to an Objection that would fore-undermine the Sense offered Acts 2.39 NOW that the Sense I have given of Acts 2.39 may be the better secured and confirmed I will endeavour to answer an Objection made against it A. R. in his Tract called The 2d Part of the Vanity and Childishness of Infant-Baptism which may be of some seeming strength until duly weighed and considered and then I hope it will appear to be of no great force and this I find to be started by an Ingenious Antipedobaptist a Man of some Learning And therefore that I may do the Party justice An Obj. I will state the Objection in his own
of the Soul I mean Sin And is it not as reasonable that seeing the Guilt of another's Sin is imputed to us to make us miserable the Faith of another should be conveyed and made over to us to qualifie and fit us for a participation in such an Ordinance as should procure our Pardon and deliver us from our Guilt and thereby make us Happy which is done by being washed in the Laver of Baptism which is called by St. Paul Titus 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Washing or Laver of Regeneration And this is a proper Term it being rational that we who have the imputation of our Fore-fathers guilt should have an imputation of our Fathers faith to bathe us in that Fonntain that was set open to wash away the defilement of such an imputed Guilt and Uncleanness And that there is reason for such an Imputation may appear from the relation Children have to their Father which is that of Members with the Head and of Parts with the Whole the Father and Son both in Holy Writ and Customary Usage upon some Accounts being taken for one Hereupon the Covenant made with the Proto-plast or first Man was transmitted unto his Posterity and the Deluge or Noah's Flood the destruction of Sodom and Gomorrah the perishing of the Rebels in the gainsaying of Core St. Jude 11. included Infants as well as the adult and full-grown Now Reason as well as Religion in this matter requireth help for Children for if the Son be reckoned one with his Father and so obnoxious to punishment without any acting by the consent of his own will solely by the transmission of his Father's guilt certainly then when the Father is one of the Faithful they ought so far to be reckoned one with him as upon that account to receive some advantage and so to be allowed an Imputation of the Father's Faith which may render them fit for a reception of the Benefits of the Covenant and the Seal that ensures them Hereupon the Covenant given to Abraham is the same with that transacted with Adam Gen 17.7 I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and unto thy seed after thee But here the Antipedobaptists object An Obj. That this Covenant is not the Holy Gospel-Covenant but the Jewish Covenant made with Abraham because it is said a Covenant between me and thy Seed and this Covenant to continue to him and his Seed after him and that in their Generations i.e. in the Generations begotten by his Seed I have thus strongly stated the Objection that the Antipedobaptists may see I deal fairly with them and give their Argument all the strength it can have and possibly more than some of them would or could afford it Answ But for Answer hereunto if you will allow St. Paul to understand this Text which I believe he did as well and better than any Antipedobaptist in England he in express terms makes this Covenant with Abraham to be the Holy Gospel it self and then it must needs be the Holy Gospel-Covenant Gal. 3.8 and the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying Gen. 12. ◠in thee shall all Nations be blessed which is a Quotation from the Book of Genesis which must needs be more extensive than the Covenant to Abraham and his carnal Seed the Posterity of the Jews which was so small a part that it could not include all the Families of the Earth and comprehend all Nations And therefore Abraham's Covenant must certainly be the same with the Holy Gospel-Covenant because it was that which was to be published to all the World and take in all Mankind But if any Antipedobaptist shall object and say An Obj. The Covenant made with Abraham when Circumcision was instituted is not the same with the Gospel St. Paul mentions in his forecited Epistle because that is a Quotation from Gen. xij 3. To which I answer It is the same Covenant because God saith I will establish my Covenant between me and thee so that it plainly signifies it was the Confirmation of a former Covenant not the Institution of a new one and that this is true may appear by the Coherence for it is said but three Verses before As for me behold my Covenant is with thee and thou shalt be a Father of many Nations or as the Original and the Margin of the Bible hath it Gen. xvij 4. Thou shalt be Father of a multitude of Nations which Abraham could not be as a Father of the Jewish People Jewry being so small a Continent of the Earth and so little a Part of the World that it could not comprehend a multitude of Nations So that by virtue of this Covenant Abraham was to be considered as the Father of all Christians as well as Jews being the Holy Jesus that was to be an Universal Saviour for the whole World proceeded and came forth from his Loins Hereupon we may strongly press home St. Rom. v. 12. Paul's Argument and say Because the Blessed Jesus and his Holy Dispensation convey a greater measure of Divine Assistance and promise higher Rewards than the Protoplast's or first Adam's Fall did Evil and Punishment If the Parents Guilt be transmitted unto Father and Son for Death and Condemnation both shall have interest in the favour of the Holy Jesus the first unto Justification and Life the second so far as to take him into the Covenant and consequently by the sign thereof to give him a right and title unto the Benefits and Advantages of the Covenant So that we may declare the Holy Apostle's words and say Acts x. 47. Can any forbid Water that these should not be baptized Which St. Peter spoke not only because the Gift of the Holy Ghost was fallen upon them but because that Gift was a Proof of their Title to the Covenant and if by any different method a Man can prove his Title to the Covenant he hath a Right to the Sign that ensures the Benefits thereof And therefore being the Holy Gospel-Covenant now preached is the same with that made unto Abraham is there not a true consequential Implication that the same Priviledge is now to be enjoyed that was under the former old Oeconomy or Dispensation viz. That upon the account of the Faith of the Principal of the House each of that House that did not contradict or gainsay was included and by Sign admitted in Covenant And if this be not allowed Christian Doctrin will be very hard and there may seem a sort of Impeachment to lye against the Divine Justice for by the Protoplast's or first Man's Fall Sin imputed was enough to damn the Child and shall not the Father's Faith in the Blessed Jesus and his New Dispensation be available so far as to put him into a state of salvation Now
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
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