the Apostles practised in baptizing we may lawfully But they baptized believers with their housholds without exception of any because children that we read of therefore so may we 3. If the Kingdom of Heaven signifying or including the Church-state is not to be denyed to little children then neither is Baptism But the Kingdom of Heaven including the Church-state is not to be denyed them because of such it is therefore not Baptism 4. If the Infants of parents that are the branches of the stock of Abraham be not broken off from that stock until or unless they come to renounce that faith and profession of his or in his family then they are till then to be acknowledged as holy and as branches and not deprived of the badge of that acknowledgement that is Baptism But the Infants of such Parents are not broken off till or unless they come to renounce that faith and profession Ergo 5. If the promise of God appertains to children with their parents and the blessing of Christ belong to whole families except in case of wilful rejection and such right of it to them be ground of their coming to and receiving Baptism then are the children to be baptized with their parents But so it is as we have seen Ergo 6. If children have need of entering into the Kingdom of God for his blessing and the way of entering be by Baptism then need and ought they to be baptized but the promises are true as we have seen Ergo c. So then he that will implead and cry out against Infant-Baptism must prove 1. That children are not included in all the Nations or Gentiles to be discipled by baptizing them or that they cannot so be discipled And 2. That the Apostles baptized not such housholds as in which were Infants or in case they did they yet left out the Infants in them And 3. That when our Saviour saith Of such is the Kingdom of Heaven the word such signifies not such in kind or the Kingdom of Heaven as there mentioned includeth not its outward Regiment or that that may be theirs and they admitted to it and come to Christ in it and yet not be baptized And 4. That the Infants of believers or of persons not broken from the stock of Abraham are unbranched till actual believers or may not have the outward Baptism and be acknowledged members of the Church though not unbranched I say these and the like things are needful to be proved which I conceive a very hard task for him that shall reject Infants from Baptism There are I confess yet some other Objections against it as that 1. It occasions great disorder and confusion in the Church of God filling it with dead unprofitable members and profane persons That 2. There is no great Antiquity for it or not such as is pretended 3. That however the form that is now used viz. of not plunging into but onely washing or sprinkling with water cannot be allowed to have the essential form of right Baptism in it To all which I shall say a word or two particularly and so conclude 1. It s said Infant-Baptism brings in a swarm of ignorant and profane persons that have nothing but the name of Christians To which I answer 1. That it cannot be denied indeed that many evil men are in the Church of God as Matth. 13. Tares as well as wheat many that do iniquity good and bad are in the net Yea and this is to me an Argument of the vanity of those that go up and down to rebaptize and gather into themselves thereby as if they were not in the Church or Kingdom of Christ till discipled by their Baptism when as they may be in the Kingdom and Church of Christ though workers of iniquity in it The Gentiles are within the outward Court and it s given to them and it s a vain thing for men to say it s not the outward Court of Gods Temple because they be Gentile-multitudes that be in it Nor may any say the Kingdom spoken of in Matth. 13.41 is the Kingdom of Providence because the field is said to be in the world For then should they be gathered out of his providential Government which they cannot be for even hell it self is under the Kingdom of Power and Providence which ruleth over all The world indeed is the field but the field is not the Kingdom the Kingdom is in the field or world but it s not the world It s the Church-state in which they are and in which they offend and do iniquity and from thence they shall be gathered they need not then another Baptism of water to bring them into the Kingdom or Church-state in its outward Court or external form for they are in it already But 2. The reason of mens being such bad members in it is not Infants-baptism the Infants I am sure are least in the fault or their being baptized If it were yet we see there began to be such in the Apostles time and therefore if Infant baptism be the cause that was then too there were then divers that had not the knowledg of God 1 Cor. 3.1.2 and 15.34 James 2.17 2 Tim. 3.5 1 Tim. 6.4 5 6 and that judged and walked carnally dead Christians that had a form but not the power of godliness men of corrupt minds reprobate concerning the faith contentious envious brangling persons some that would be drunk in their very solemn meetings And the further the stream runs from the fountain the more mud and corruption it contracts but the truth is 1 Cor. 11.21 the cause of this dissoluteness in the Church is rather mens sleeping that is their carelesness in attending to Doctrine and Discipline Parents have been neglective of training up their children in the Nurture of the Lord and Church-censure Admonition and Excommunication have been laid aside or abused otherwise the Church had not come to this corruption Not the admission of children then by Baptism but want of carefulness in members of elder years for disciplinating their children and of the Church for warning watching over and casting out have been the true causes of so much rubbish coming in 3. This might be retorted upon the Antipedobaptists the evil consequences and fruits that frequently follow upon it Not to mention the business of Munster too much talked of our own Country affords too much of the sad consequences that have followed in many upon their rejecting their former and betaking themselves to another Baptism as their growing to slight their brethren though gracious and formerly so approved their falling off from Ordinances yea from Christ himself and turning some of them to be little less then Atheists but for the fuller opening and speaking to these sad things I refer the Reader to a Book upon this subject lately set out by my godly Brother T. M. Surely John intimates that into the floor of Christ by outward Baptism there would enter chaff as well as
ΔΙΑΤΡΙΕΗ ' ΠΕΡΙ ' ΠΑΙΔΟ-ΒΑΠΤΙΣΜΟῩ OR A CONSIDERATION OF Infant Baptism Wherein the Grounds of it are laid down and the Validity of them Discussed and many things of Mr Tombes about it Scanned and Answered Propounded to the Consideration of the Church of God and Judgment of the truly Religious and Understanding therein Together with a Digression in Answer to Mr Kendall from Pag. 143. to the end By J. H. an unworthy Servant of Jesus Christ and Preacher of the Gospel to the Congregation at Lin Alhallows While they made ready he fell into a trance and saw Heaven opened and a certain Vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth Wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all four footed beasts of the Earth and wilde beasts and creeping things and fowls of the ayr And there came a voyce to him Rise Peter kill and eat c. God hath shewed me that I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of what ever Age Sex Nation or condition for so far the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will reach common or unclean Acts 10.10 11 28. Suffer little Children to come to me and fâ—rbid them not for Of Such Is The Kingdom Of Heaven Verily I say unto you Whosoever shal not receive the Kingdom of God As A Little Child he shal not enter therein Mat. 19 14. with Mark 10 14 15. Try all things hold fast that which is good 1 Thes 5.21 LONDON Printed by J. M. for H. Cripps and L. Lloyd and are to be sold at their shop in Popes-head Alley neer Lombard-street 1654. To all Conscientious Judicious Faithfull men whether Paedobaptists or Anti-paedobaptists to whom these shall come Grace Mercy and Peace from Jesus Christ Men Brethren and Fathers I Propound unto your consideration this ensuing Discourse upon this much-discussed point of Infant Baptism not that I conceive my self able to instruct you but because I desire the point may be well looked into and further scaned that the truth of God therein may be made more evident to all that what is Christs may be owned and more cleared to be his and what is of Antichrist may be discovered and thrown down and that the Churches of God may be established in more Peace and quietness in this matter to which things by my forwardness I would provoke others that hitherto have done little or nothing herein I have herein acted to my little ability according to the talent given me searching the Scriptures about this matter rather then old Ecclesiasticall Authors of whom I am not so richly furnished as many others be and amongst whom I finde difference and little certainty save in this That divers testifie that the practise of it hath been very Ancient and none of them point us to any certain known begining of it in the Church of God Some rather disliking it unless in some cases of supposed necessity and others commending and pleading for it none that I finde wholly condemning it I mean none of primitive standing within the first five or six Centuries at least for the manner of Baptizing Anciently they seem more cleer that it was usually by plunging or diping in their heads save that some did it but once some thrice but I question whether their practise be at all obliging I conceive not further then the Scripture hath tyed us I would not willingly abet any Antichristian practise and as unwilling am I to condemn that that is Christian how I conceive it to have ground and bottom enough in the Gospel and Apostolical writings I have here expressed if any of you see further into it either pro or con I desire not to shut my eyes against it but yet further to weigh what shal by any of you be propounded to the Church hereabout and therein to my self who shal God assisting ingage that if any or all the Antipaedobaptists shal substantially Answer and confute what I have here propounded I wil unless God give other and further light yet never more Baptize any Infant but I conceive they will not do it but leaving my self and endeavours to Gods blessing and your perusall I am bold to subscribe my self An unworthy servant of Christ and of you for Christs sake John Horne From South Lyon in Norfolk Ianu. 25. 1653. A Table of the Contents of this Book Baptism considered in its 1 Kinds viz. as 1. With Spirit Pag. 1. 2. With Fire or Affliction 3. With Water and so as an outward Ordinance p. 2. the thing chiefly enquired into and therfore further spoke to in its 2. Grounds Both 1. More general the grace of God in Christ towards men p. 2. 2. More Special The Commission for it given 1. To Iohn 2. To the Apostles 3. Ends Both in respect of 1. God and the Baptizer 4 2. The party baptized 4 5 4. Subject which is principally sought after and therein whether Infants be of its Subject Whereabout therefore 1. Nine Observations out of the Scripture are layd down 6 7 2. Whether the want of express Precept or Instance mentioning Infants be sufficient ground of excluding them is spoke to Negatively in six Considerations 1. By way of Retorsion on the Antipoedobaptists 8 2. By shewing the Negative in other cases instanced 8 9 3. By asserting Christ less circumstantiate then Moses in outward Ordinances p. 11. though not less perfect therefore shewed 11 12 4. By propounding to consideration Rev. 11.2 13 5. By considering that some things are couched in Scriptures where they are not expressed 13 14 6. That those things so couched are no less true then if expressed 15 3. Divers Scriptures viewed conceived to give ground for Infant Baptism viz. 1. The Commission for Gentle-Baptism Mat. 28.19 20. p. 16 2. The Apostles practise in Baptizing the Gentiles Acts 16. p. 35 36 1. Cleared from the Antipoedobaptists 1. Inferences from it p. 19 20 2. Objections against it p. 25 2. Further opened and applyed 26 to 35 Mat. 19.13 14 15 3. That in 1 Cor. 10.2 p. 40 Objections answered p. 40 41 42 43 4. The Infants brought to Christ p. 44. Wherein is considered 1. The end of their being brought to him 45 2. Their entertainment by him p. 45 46 3. That Assertion Of such is the Kingdom p. 50 1. What meant by Such 51 2. What by kingdom Ibid. 4. Twelve Objections answered p. 57. Where also About 1. Positive Ordinances 70 2. The use of the Law in them 73 3. The Analogy between Circumcision Baptism 1. Negatively 76 2. Affirmatively 77 4. The Covenant made of God to Abraham 82 83 5. Rom. 11.16 17. 92 6. 1 Cor. 7.14 98 7. Acts 2.38 39. p. 101. the 39 verse more fully spoke to 103 to 116 8. Acts 3.25 Ibid. 9. Iohn 3.3 5. 118 4. Some Arguments from the foresaid Scriptures briefly sum'd up 125 5. Four more general Objections Answered p. 127. viz. about 1. The disorder and evil members
to that purpose in the exercise of or leaning to his own reason where it crosses Christs instructions and the following his own designs affections and will where it hinders the practise of his teachings Matth. 16.24 Now whether that Name ever include Infants may be a question In Acts 11.26 it s said The Disciples were in Antioch first of all called Christians It s very probable that they called all brought up in the nurture of the Lord and who thereby were distinguished from the rest of the world Christians as the followers of the Pharisees were from their very youth So the Infants of Protestants are included in the name Protestants the chidren or infants of Papists are called papists to◠and at beginning called Pharisees as Paul saith of himself being the Son of a Pharisee Acts 23.6 from his youth and from the beginning he lived a Pharisee Acts 26.5 And the Pharisees discipled others to themselves whom they called also Proselites Matth. 23.15 And yet it was their manner to proselite little Babes too with their Parents Now that Christians also were and are to bring up their children indefinitely in the way and nurture of Christ is plain in Ephes 6.4 5. Again in Acts 15.10 Peter under the name of Disciples upon whose neck the false Apostles would have put the yoke of Circumcision comprehends their Infants for its a known thing that they would have had their children circumcised in Infancy too for that was the manner of Moses Why tempt ye God saith he in putting a yoke upon the Disciples necks which neither we nor our Fathers were able to bear Nor matters it whether the false Apostles pressed Circumcision upon others then Disciples perhaps they might endeavour too to circumcise the unconverted and unbrought in Gentiles yet that 's more then is mentioned It s to the purpose that Peter pleads only the Churches cause that were therein to be yoked and that yoke was inevitably to fall upon the children of the Believers with them who now should have been brought up in the nurture of Moses and to the observation of his Law whereas otherwise they were only to be under the yoke and nurture of Christ and he calls all those in the Churches thus to be yoked Disciples Nor is that valid that some say that the act of circumcising was not the yoke but the opinion of its necessity for neither is that true that the opinion of its necessity was the yoke put upon their necks that was rather put into them then upon them and made way for their taking the yoke The yoke was the subjection to circumcision and the observation of the Law thereupon as so urged Gal. 5.3 and this they were to put upon Infants circumcising them with that intention and to that end that they might be subjected to the Law in their after training up It s true they felt not the weight of the yoke put upon them till they being come to understanding saw the greatness and strictness of it and began to carry it but upon them it was put even in their Infancy and as they grew up they also felt it Again in Acts 20.30 it s said some would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By speaking perverse things seek to draw away Disciples after them Draw them away to wit from the Church whose before they were Now compare this with Tit. 1.11 and there the Apostle tells us how far that extends often They draw away even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole houses or families Now that they should always happen upon such as have no children in them is very absurd and foolish to conceive and contrary to all experience yea that this especially lights upon the little children who knows not For as for children or servants fore-principled and instructed there they often fail though often they prevail with such also but for the little ones in the tuition of their Parents and as yet but rasae tabulae empty leaves fit to have any form of instruction imprinted upon them they are more sure to be subverted and overturned from the right way in which they were destined to be instructed in the subversion of their Parents from sound Doctrine and especially this was true of that Sect of the Circumcision there in particular specified They subverted children too from the Christian institution to the Jewish Again in John 9.28 We find the Jews affirming themselves to be the Disciples of Moses though yet they mistook him as much as many Christians mistake Christ who yet pretend to be zealous Disciples to him Now how were they made so but in Infancy by circumcision and thereby subjection to his Law and institution from their youth in that strict way of the observation of his precepts as understood by them Surely the very Infants of the Jews and Pharisees were discipled gradatim into Moses and so they were said of old to be baptized unto him in the cloud and sea so that at least this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipling will reach to Infants also they are as capable of being baptized to Christ from the beginning as the Jewish children were of discipling unto Moses and to be educated in that way in which it pleased God then to administer the knowledg of himself yea they are fitter also to be doctrinated and apter to receive instruction as they grow up to years of discretion then men of years that have been otherwise principled and have much to say against such Doctrine Thence our Saviour makes them the patterns to which others of age are to be in that respect conformed Except ye be converted Math. 18 3. and become humble as a little child ye cannot enter into the Kingdom of Heaven And again He that receiveth not the Kingdom of Heaven as a little child viz. as a little child receives it for such is the force of such speeches as I shall shew anon cannot enter thereinto Little children as they have not those great capacities that men of years have so neither are their judgments so forestalled or their affections so fore-byassed with or to other doctrines or principles then those of the Gospel that men of riper years before the Doctrine of Christ be propounded to them have nor have they those strong conceits of themselves and their knowledge otherwise and therefore more hope of them then of those grown up that conceive themselves wise and yet are not rightly principled according to that Prov. 27.12 Seest thou a man wise in his own eyes there is more hope of a fool one that as yet knows nothing at all then of him Unless such a one fall back to his first child-like humility and docibleness to receive the things of the Kingdom he cannot enter it Remarkable is that of Isaiah to this purpose Isa 28.9 To whom shall he teach knowledg and whom shall he cause to understand doctrine them that are weaned from the milk them that are drawn from the breasts Besides what principles
not Sure here he approves mens bringing little children to him to be under his care and blessing who came for all Ages of men to lighten every one and despiseth none no not the least but came to save them And how little children should now be brought to Christ but by bringing them to his Church and people with and amongst whom he is yet spiritually present I cannot see Note further also that he calls their bringing them their coming for it s not said That there came little children to him as if they came of themselves but they brought little children to him so it is in all the three Evangelists nor did the Diciples rebuke the children but them that brought them yet here he says let them come to me They not resisting or rejecting his goodness it s reckoned to them as if they came and desired it though they in their own persons did not desire it Where we see confirmed what we said before viz. That those things that are required of men of understanding to receive his blessing or an ordinance of his to be acted upon them as laying on of hands and praying is an Ordinance of God are not required in Infants Men grown must come of themselves being convinced and perswaded by the truth or else they are not blessed by him ordinarily or received into his grace but here children though but brought are said to come and he accepts and blesses them For so it follows Mark 10.16 He took them in his arms put his hands on them and blessed them Wherein it s also to be noted that he deals with them as with Disciples for I find not that Jesus blessed any persons else but them that were his Disciples in any other place that speaks of his blessing Luke 24.50 I know it s surmised by some Object that these were not little Infants but children that could go and though he took them in his arms yet so he did to that that he set in the midst of them Mark 10.37 To which I say Answ Even a sucking Infant may be set down on his feet amongst men though it can neither go nor stand and that that could do either is neither said nor any ways implyed that I can tell As for his calling them we see nothing exprest but by way of command unto his Disciples It 's not come to me but let them come to me Nor have we any thing as said to the Infants by way of instruction of them but to his Disciples and them with them only nor any thing said by them Infants unto him or to any other to say nothing that its usual to call an Infant in anothers arms the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infant Luke 18.15 which as Beza notes Beza in Luke 1.41 44. c. Propriè dicitur de partu recens edito is properly an infant new-born yea in Luke 1.41 44. its used of an infant in the womb but in 1 Pet. 2.2 and Luke 2. 12.16 and 17.19 it s evidently children new-born Against this is objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one capable of teaching because it s said Timothy knew the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a child or infant 2 Tim. 3.15 To which I answer That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may much differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly Ever since ones Infancy since thou camest out of Infancy Beside I deny not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may comprehend all the Age from the birth to six or seven years old before the term of which years a child is capable of instruction yet it is usually used for children lately born and it is improbable that these here spoken of were capable of instruction both because they were brought and because we find nothing spoken to them for their instructing which its no way likely that Christ would have omitted had they been capable of it The very pleading for that capability of instruction savours of the Disciples disease who very probably for some such reason forbad them because they thought them uncapable and argues that had these men been there they would in case of their incapacity for learning have joyned with the Disciples in prohibiting them Object But it s said again that it s but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Infants that he would have permitted to come to him not Infants indefinitely any infants but them only Answ To which I say that the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inforces no such restriction as may appear by these instances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Math. 28.19 2 Tim. 4.17 and Rom. 15.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. All the Gentiles admits of no such restriction by vertue of that article and so when the Apostle sayth Let us do good to all and chiefly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the houshold of faith he limits it not there to some certain believers as the Teachers or the like of whom he had been before speaking yea the same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.3 is not these little children but indefinitely little children Whence mark for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Mark 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a little child So in Matth. 26.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not some certain present poor but the poor indefinitely So that that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply in Matth. 19.13 is in Luke 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet it connot be translated these Infants See the like Mark 7.27 28. 2 Cor. 12.14 It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these or those little children as its usual when the speech is limited to things present as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 26.11 is this oyntment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all these words ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these my brethren Matth. 25.40 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these two Commandments Chap. 23.40 The like is to be seen Mark 13.2 Luke 3.5 and 9 28.44 and 24.18 John 10.19 Acts 3.24 and 4.16 and 5. 36 38. nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those children as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.27 but simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little children or little children 2. Though he bid that them very children should come to him and not be prohibited yet that he limited not his speech or the good will to little ones therein declared to them only is manifest in the ground he lays down whereupon he would have them to come to him for that is such as is not tyed up to them but affirmed of children more largely and indefinitely viz. For of such is the Kingdom of Heaven and so we come to view 3. What he says of Infants upon this occasion as the ground of his willingness to have them come to him and of his anger against his Disciples for prohibiting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For
of such is the Kingdom of Heaven Where it s to be minded first that he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom lest we should perceive some peculiar occasion not ordinary or common to Infants but peculiar to these only some secret thing known to Christ alone and so should say it was to be stretched no further but to them or them that we can discern to be elected c. Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are like these the Kingdom of Heaven belong though many would conceive it so for that could be no greater ground for children then for Doves and Lambs coming to him the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies of that kind that 's spoken of these and such as these whether it be applyed to things or persons not such in an Allegorical similitude So Rom. 2.2 The judgment of God is against those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things that is those very evils and such like So ver 3. and chap. 1.32 Gal. 5.21 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such things there is no law that is against those vertues and fruits of the Spirit and whatsoever else is of the same stamp or nature So also 1 Cor. 7.15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such shall have trouble in the flesh that is such as he had spoken of before viz. they that marry c. Of such is the Kingdom of Heaven The Kingdom of Heaven what 's that I answer The Kingdom set up by the God of Heaven in which he is King and reigneth by Jesus Christ prophesied of long since to be established in the house of David A Kingdom of which the Jews were the children it was preached to and the promise of it set before them yea they were educated under its Ordinances in part and to the expectation of it in the more Heavenly things The Kingdom more fully preached by Christ and in its priviledges rise and growth and its administration by Christ in the humanity in a more heavenly way then nigh at hand and ready to be revealed though not in its heighth of glory and large spreading lustre This is the Kingdom of Heaven of which there are divers stations and degrees of entrance into it and divers manifestations of it viz. 1. There is the outward Court the Church visible as visible or as outwardly priviledged by God and distinguished from other people not in it or if ye will the Government that Christ exerciseth in administration of his Heavenly Ordinances and Rites over men as visibly subjected to the profession of him the Church-state with its outward Ordinances the Oracles of God and his Statutes and Appointments So the Church-state of old among the Jews was part of that Kingdom that God through Christ and for him erected The Wisdom of God had there his House and Pillars Ordinances and Provision though less heavenly and more carnal then as now it s ordered by Christ come in the flesh and therefore rather called the Kingdom of God then of Heaven Matth. 21.43 This Government in the hand of Christ come being more properly both because as of God so more heavenly and less carnal then that before 2. The inward and invisible uniting with Christ by faith and so the Government of the Spirit writing the Law in the heart The power and priviledges injoyed in the inner man in forgiveness of sins peace joy conformity to God c. And this also is the Kingdom of God the more inward more heavenly and spiritual part of it and this also is held forth in the first and the right receipt of the first with all the documents thereof and spiritual operations afforded therein is the way to enter into this step of it For this is it into which men enter not but by regeneration Of this the Apostle speaks Rom. 14.17 The Kingdom of God is righteousness peace and joy in the Holy Ghost And 1 Cor. 4.20 That consists in power c. Into this the believer is translated out of the power of darkness Col. 1.15 The other step is more visibly upon men that are in it this more properly in them They that are but in the former Regiment may be cast out and often are for their unfruitfulness not receiving its instructions and operations of Spirit therewith as a little child so as to enter into this more spiritual Government Matth. 8.12 and 21.43 that or the Kingdom of God in that part of it for it s but one Kingdom in all its Regiments as the Temple of old was but one in all its Courts being like a Net gathering all sorts and like a man sowing good seed in the field wherein also the envious man soweth tares out of which all things that offend shall be gathered Matth 13.24.41.42.47 And like to the wedding made by the King for his Son to which the bidden guests refusing to come all that could be met with in the high-way and hedges were called and brought Matth. 22.1.9 10. yea to that all have liberty to come as the way to enter into it in its higher steps or more inward Government and Dominion But now this second step is yet more holy and into it may none enter but they that so have received the grace of God in what is held forth in the former as to be made an holy Priesthood unto God The former hath Laws for its Ordering and Government and in it is the power of Christ to order it which all ought to obey and be subject to in their several places and stations as in other Kingdoms but these are more visible and outward as Baptism the Supper Exhorting Teaching Hearing Prayer Communion Censures c. As also subordinate Officers Bishops or Elders Deacons c. Its Keys of Doctrine and Censures its Publick Register and Notary Book the Scriptures wherein its Laws and Orders are written and recorded This latter hath its Laws the same for substance with the other but written also more inwardly in the heart where the Spirit is more immediately Governour and Ruler and supplies all grace to the soul also These have fellowship with God and with Christ in spirit and heavenly things as well as one with another in outward Ordinances which these also have the inner Regiment being in these who are under the outward though not in all of them These have the inward true spiritual Baptism in the blood and price of Christ 1 Cor. 10 17. sprinkling their consciences and making their hearts pure and they feed spiritually upon Christ himself eat all of that one bread and partake all of that one spirit in him So as to be really and inwardly though mystically and spiritually one body being baptized into it by the Holy Ghost and made meet for the inheritance as well as outwardly baptized and outwardly eating the Memorials of Christ as the outward Regiment more generally do 3. There is also beyond both these a third step
it stick in the form of godliness nay sincerely attain to that muchless enter they into the inside of this Kingdom to have the Law writ in their hearts and to experiment the peace and joy that is therein Of such is the Kingdom the Government of Heaven and of God Nay I know not how to exclude them right to any part of it if we shall take it for the Kingdom in its Glory as some do for then much more should they have right to any other thing in it as they were capable of having it put to and vouchsafed them according to Peters arguing But sure he meant the Kingdom of God as they had the Keys of it or were to have and so as they had power of taking in or excluding suffering to come to Christ or forbidding them and as the blessings of it were to be obtained for and imparted to them through man's ministration for it was not from the after-glory or inward communication of spiritual grace that they went about to detain them but from that dispensation of blessing which they were brought to Christ for in an external way of ministration And therefore it is meet that we understand his Speech so as may reprove and correct their thoughts in that for which he faulted them As if he should say The Kingdom of Heaven which I preach and am instructing you to be my Ministers in and which I am setting up and gathering men into is of such as these Infants or for such as these whom you thus slight and reject therefore forbid them not but let them come unto me as to the great King thereof and Prophet therein to be blessed by me As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the like in Matth. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of God is theirs or of them they have right to it and it takes them in Now shall right be withheld from them to whom its due Are we authorized to disciple all the Gentiles baptizing them and that discipling them is a subjecting them to his Kingdom and Government and hath our Saviour said That the Kingdom is of such as those Infants And shall we deny to disciple them thereunto by baptizing them into his Name to be subject to his power set up in his Church for the nurture of them Do not they that deny them admission into the Kingdom run into that evil of his Disciples here or savour of the same root in them for which Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very angry with them and to correct which and prevent it for the future he gave out this instruction For of such is the Kingdom c. But here we are encountred with many scruples and objection viz. 1. That these children were not brought to Christ to be baptized nor did he baptize them or bid his Disciples do it Object 1 but he was angry with them for bidding them to come to him because they therein hindred the occasion of his doing good to men and because the faith of the bringers was herein to be cherished and the power of Christ in blessing to be manifested and the exellent Doctrine concerning little children being capable of the Kingdom of Heaven to be delivered therefore no ground hence for Baptism It 's true these children were not brought for Baptism Answ but for somewhat higher then it nor read we that he baptized them for Christ baptized none with water himself nor that he bid his Disciples baptize them and whether they were baptized before or not in all the people being baptized it s not certain it s not exprest that they were or were not but he did that for which they came to him and by that indeed took occasion to shew his good will to men and cherished the bringers faith that thought he had blessing also for Infants and especially to open that Doctrine about Infants capacity for the Kingdom which should be of further use to the Disciples in ordering the Affairs of the Kingdom Now upon Christs words and specially this his instruction together with his after-commission for Gentile Baptism we ground the right of their Baptism But for the cause of his anger 't is more probable it was their low thoughts of them for their errour which he rebuked them for is best to be understood by what he saith for correction of them had his displeasure been against them for letting him in doing good or meerly cherish the bringers faith c. His speeches would have been to that purpose they would have contained the ground of his rebuking them as usualiy in all other cases they do But now its evident they contain the freeness of his grace to children and their capacity for the Kingdom and by consequence of his blessing therefore their fault by in the contrary their too low thoughts of them as if unmeet and unworthy of Christs care of them and acting in his Kingdom ministration towards them And no doubt but much of the wisdom and goodness of God and Christ is herein to be seen in ordering this providence that so he might take occasion to open his will towards them unto us in that which he foresaw would be much questioned and to order it to be so diligently recorded by three Evangelists that under the mouth of three witnesses we might be more confirmed in childrens right to the Kingdom and so by consequence to Baptism that takes them into it and acknowledges their right and might not keep them out upon such an opinion of them as the Disciples had of them As for these it was not perhaps so material to baptize them they yet being of the Jewish Church and so in the Kingdom by Circumcision and especially now when neither he nor his Disciples were about baptizing nor they brought to him for that which as we said perhaps they had received before These things were done and said rather for instruction to his Disciples for their after-carrying on the business of the Kingdom then for their present information about them particular children As usually his Doctrines and Speeches to his Disciples upon any such occasion had a special eye at their fitting for that business and out instruction All that discourse in Matth. 18. is plainly instructive to the Disciples about things pertaining to the Kingdom not only as at that present but rather as it should be ordered after his departure by them the determination of that question about Divorce Marriage and Continency was plainly instructive to them too for ordering the Affairs of the Kingdom in those matters too and this about children follows very fitly for their direction and instruction about them as also in the same order the Apostle gives hints of instruction about them 1 Cor. 7.10.14 I say not that the act of Christ then was a standing rule for Baptism But in his act doing that that is greater then Baptism to them and in his expressions of the ground of it instructions about
it he holds forth a fair intimation of his will and ground of their admission in the Church-state for the future as well as formerly they were Sure it s a far more evident intimation of that then that saying I am the God of Abraham c. was of the resurrection of the dead to any ordinary understanding The Commission authorizing to disciple all the Gentiles baptizing them and this telling us expresly That little children are not to be kept from coming to him because of such is the Kingdom They together afford sufficient foundation for their discipling and admission into the Kingdom and so for their Baptism And I think the words here are such as might justly occasion the Antipedobaptists to question their way whether it will not rather expose them to Christs indignation to deny admission into the Kingdom to them then any place they can produce give colour to deny it to them But some say further Object 2 Had he given a Command to his Apostles to baptize Infants He would rather have said Bring them to me then suffer them to be brought He neither saith the one nor the other in terminis Answ But suffer them to come to me But neither say I that here is an express command to baptize them but a declared ground of their right thereto and a prohibition to hinder them that in faith bring them to Christ seeing of such is the Kingdom into which Baptism is an outward declarative admission and in prohibiting them to forbid their coming to him is an intimate instruction to admit and let them come in to him yea to further them therein And I think none can deny that the coming to the people or Church of Christ to be under their care and ministration is a coming to Christ in and amongst them as of old They that joyned themselves to the Church of God are said to joyn themselves to the Lord Isai 56.3 6. To Christ in his Church as there protecting covering and holding forth life to men the servants of Christ do call men testifying both to small and great Acts 26.22 which words are comprehensive of the least Infant Job 3.19 Rev. 20.12 the grace of God in him And yet when any man comes upon that call whether of himself or brought by others as these were should we keep them out and say Oh no the Kingdom is not for you the grace of Christ is not for such little ones nor to be testified towards them by discipling them and admitting them into the Kingdom till they appear to be elect by shewing faith and repentance We cannot tell whether there be any cover or protection here for them Is not this to reject the testimony of Christ that saith of such is the Kingdom of Heaven Is this to cherish the faith of those that bring them or do we not therein rather say They erre in exercising such faith and so with these Disciples rebuke them Surely we therein fulfil not the Commission that bids Disciple all the Gentiles baptizing them Object 3 Answ On but by this reason they should have the Supper too That follows not for it s one thing to have the Kingdom given them and so be admitted into it and another to have every Ordinance of the Kingdom If they be admitted into it and have the care and blessings of it then have they that which they have right to then are they in part discipled and put into the School where protections guidance and learning is to be had Other things they are to partake of as they they grow fit for it As the Infants of old at eight days old were admitted into the Kingdom set up in Abrahams Family So say the Hebrew Doctors See else Ainsw on Exod. 23.17 See also 1 Sam. 1.22.23 and Israels Posterity though they went not up to the Feasts till they were able to go in their fathers hands Every one to whom the Kingdom belongs and that are to be Discipled and baptized into it is not therefore by and by capable of every Ordinance and Office in it no more then every one that is a Subject is therefore to have every priviledge of Subjects as children to make choice of Burgesses c. Again there is a difference of Ordinances some are such as in which in the form of them persons are but passive as to be baptized to be prayed for and blessed and such children are therefore more capable of others are such as in which persons are required to be active as the eatng in remembrance of Christ the praying for and blessing others c. Such children are not capable of yea to the Supper there is an express Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man in general that comes to it examine himself and so let him eat and drink but of this Infants are not capable But then it s replyed so neither are they capable of that that is required to Baptism viz. to believe and repent I answer There is no such injunction in all the Scripture that whosoever comes to be baptized should first believe and repent and then be baptized Some indeed were baptized with this instruction That they should repent Matth. 3 11. and that they should believe Acts 19.2 But it s not said That a man must first believe and repent and so be baptized as laying that down for a general rule as it s in the other to examine himself It s again true That Peter speaking to persons opposite to Christ and his way and capable of repentance bids them Repent be every one of them baptized into the Name of Christ Acts 2.38 but it s to be minded again That he speaks to persons that had actually rejected Christ and that could not nor would be baptized into his Name really and in truth Except they did repent of their evil thoughts of him and carriages against him 2. That his speech there is applicative to the present people when he says Repent ye and no prescription of a general rule for baptizing in general like that in 1 Cor. 11. about the Supper as when the Prophet having faulted the people for treading in Gods Courts in their wicked ways bidding them Wash them Isai 1 15 16. and put away their evil ways do judgment relieve the oppressed and then come it s not safe from thence to gather that none might come into Gods Courts till they had actually put away evil deeds did relieve the oppressed c. and so exclude children of three years old because as yet uncapable of such actions so is it unsafe from thence to draw a general rule That none but persons repenting must be baptized because he first bids those persecuters of Christ repent before he speaks to them of Baptism 3. It s also to be minded though in exhorting them to repent he speaks in the second Person applicatively Repent ye yet in speaking of Baptism he changes the phrase and speaks in the third Person And
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometime indifferently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts 22.18 â—s all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3.11.32 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.20 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.40 And that children of Christians are every whit as capable of receiving the external Government of Christ by Baptism as the Jewish children the Government of God by Circumcision we have before shewed as also how fit they are to receive the instructions and form of Doctrine in the Kingdom of Christ and submit themselves thereto as they grow up And it may be seen further in Timothy who of a child began to know the Scriptures being trained up thereto by his Mother and Grandmother as is most probable and whether he might not be baptized in infancy too is wholly uncertain there is no appearance to the contrary Paul found him a Disciple when he first met with him and he was but very young then Acts 16.1 2. c. I am sure Christian Parents are to train up their children in the Christian as well as the Jewish were in their way of institution Ephes 6.4 But I pass this also But this is but however to be extended to elect Infants Object 5 such as shall have the Kingdom of God in due time and therefore he blessed them and such may be blessed yea did we know them we would baptize them too c. To which I answer Answ 1. That I find no mention in Scripture of reprobate Infants rejected from the Kingdom that we should suspect and repute any to be so and upon such a fear exclude them As for that instance of Esau he was not in Infancy rejected from the Kingdom of God at least in its outward Regiment or Church-stare no nor from possibility to enjoy the eternal state of life by any thing I can find All that 's said of him while an Infant was this That he should serve the younger And I am sure to be a servant to Christ and his Church is not to be rejected from the Church that 's no more then is appointed to all Nations And that was the thing that Jacob and his posterity was chosen unto to have the Kingdom seated in his seed and posterity and all others to have blessing in serving him but curse in despising and rebelling against him as the Seed promised was of and in him and there to set up his Kingdom As for the same reason all the other Tribes was to bow down to that of Judah Gen. 49.9 and yet they were not therefore reprobated from eternal salvation In this respect Jacob is said to have been loved not personally only but Nationally in his posterity even to Malachies time for in his time that was uttered Jacob have I loved and Esau have I hated Mal. 1.2 That love to Jacob is brought to prove his love to them called also by that name Jacob even as Jacob also while in the womb is called the younger or lesser people that it might be evident that that was not spoken of his single person only as men usually expound it of a purpose of his personal glory and Esau's personal damnation for that neither sutes the Oracle speaking of two Nations and Peoples nor could be a fit convincement of his Posterity so many hundred years after that God loved them not the purpose of Esau's personal damnation be any manifestation of hatred to his posterity in whose times his Mountains were laid waste nor sutes it with the Scope of the Apostle who was not speaking of Gods electing or rejecting their persons to eternal salvation or damnation nor perhaps of such purposes there at all But of his rejecting the Seed or Nation of Jacob formerly so loved from being his Church and People through their rejecting the Gospel his earnest wishes and prayers for their salvation his endeavouring it also in the Gospel-preaching his saying God could yet graff them in again and that they stumbled not that they might fall argues That he judged them not under an absolute decree of eternal damnation but that he speaks there of their breaking off from the Church in their visible condition See Rom. 10.1 and 11.11.14.23 So that that Exposition and understanding of it is a meer mistake of the Apostle and Prophet Sure Esau had a birth-right and by that right to blessing too till he prophanely sold it and was in the Kingdom and Church of God notwithstanding that Oracle made known to his Parents till he threw himselfe from it 2. Had this been the reason of Christs blessing of them then was there less reason for his being so much displeased with his Disciples Matth. 18.11 they being wholly uncapable of knowing a secret purpose not yet manifested He had told them that he came to seek and save that that was lost and they might know that children were lost too but of Gods secret purpose towards them they knew not And so this reason might excuse men for not praying for and blessing their children because they know not whether they be elect and so whether the Kingdom be of such as they or not 3. Then should he rather have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom and so have put some difference between them and other children and shewed them that had they been some other children he would not have been angry with them for putting them back because not such as these but for these being elect Infants or Jewish Children theirs is the Kingdom Object 6 Like to that Objection is another that I meet with viz. That these Infants might belong to the Kingdom because such as Christ would bless and therefore all that can be inferred from it this That such Infants as Christ will bless belong to the Kingdom Answ And the same Answer will serve it for the Disciples might have excused themselves against his displeasure by saying Lord we knew not thy purpose of blessing these and Christ should rather have said Of these then Of such as distinguishing them from other Infants but neither saith he so nor of such as I will bless but of such as these are even before he blessed them or said he would bless them Besides this makes his purpose to bless them the ground of the Kingdoms belonging to them whereas he lays down their right to the Kingdom as the ground whereupon he would have them admitted to his prayers and blessings and upon that ground was displeased with his Disciples for hindering their coming to him yea that would found the ground of similitude between them and such others grown men as may enter the Kingdom not in any thing in the children but in his affection only to them in which is identity or sameness towards them and others rather then similitude and so the after-instruction is out of the way that speaks of our receiving the Kingdom as a little child not of
secret purposes and intentions in Christ But will you say all Infants belong to it Object 7 then the Infans of Turks and Heathens may be admitted into it too To this what my answer is may be seen by what is said before Matth. 28.19 Answ I wish that since God hath enlarged his Kingdom and Grace to us Gentiles and that we have put on the Name of Christians we have not forgot our selves or rather the grace of God that admitted us and put on the Jewish Pharasaical principles to count the Indians and Turks as common and unclean as their Pharasees counted us Surely so far as God hath cleansed we ought not to account common Yea God hath shewed us that we ought not to call any man common or unclean that is As the Son of God Christ Jesus died for all and risen again that they that live should live to him and as God hath to that end also made him Lord of all and hath given all Nations to him even the utmost ends of the earth for his possession and hath given forth Commandment to publish in his Name glad tidings even the Gospel of his Kingdom to all and sent his servants in as much as in them lies to disciple all the Gentiles without exception baptizing them into his Name c. so bringing them into the obedience of his faith So did the whole world yeild to his gracious Proclamation they might be into his Kingdom received but such as refuse it refuse their own mercy and chusing to follow Satan do abide in his Kingdom and are out of Christs And their Infants are kept out with themselves not that they may not be discipled and brought into the Kingdom or as if the Kingdom was prohibited to them but because they are not brought or come not to it their parents and those that have the tuition of them hindring them and God for and by their refuseal lets them go and theirs with them and lye in the darkness of the world which they prefer before his Kingdom otherwise did even Turks or Indians yeild up their children to Christians to be brought up by them in the Christian way or did God by his providence bring any of them to be under their tuition they may yea ought to disciple them baptizing them and training them up in the instruction of the Lord notwithstanding that their Parents were or are Turks or Pagans Christs Kingdom is free for Infants to come into any Infants and those that come are to be entertained in it and not forbidden They do well that bring them to it to be made Disciples to Christ and they do evilly that prohibit them Object 8 By this then children of unbelievers as well as others may be admitted to Baptism But that your best Reformed Churches will not allow Answ It s not the inward reality of faith in the Parent that intitles his children to the Kingdom for of that here it is uncertain whether those that brought these children or that were Parents to them did believe with their hearts in him and were Disciples to him though its probable they were such as had an high esteem of him as a Prophet at least and so listened to his Doctrine But it s the grace of God in Christ to mankind that opens the Kingdom to them and gives liberty of admission into its outward Court to all that come to it and tells us Infants appertain to it also whence the Kingdom now gathers good and bad but the end of the world when the Net is drawn to the shore will put a difference Professed subjection to it is enough for our acting towards men of years For even such as but professed that were by the Apostles evidently admitted and that without staying to see the truth of that profession as is plain in Simon Magus and in those that were baptized in the same hour Act 16.33 that they heard the word first in or very presently upon it they and their houses for any that profess that themselves will as it may be charitably conceived be willing to bring up theirs in the same way with themselves Only this we are to mind that whom we admit we take in to be under Christs Regiment and to be trained up in his Name and so in his Fathers and Spirits in and with him otherwise we should not disciple baptizing them according to the Commission and therefore they that will not yeild their children up to that and endeavour it by themselves or yeild them up to the care and endeavour of such as will their children are deservedly to be refused in this business because they should not thereby be discipled or taken rightly into Christs Kingdom And yet herein the servants of God are to beware of rashness in judging mens intentions and ought seriously to admonish and instruct men even as John did the Pharisees and Sadduces that came to his Baptism And as the Apostle wishes those that profess themselves believers to bring up their children Ephes 6.4 When the Lord and King comes to take view of his Church he will separate the good from the bad in his baptizing and admitting into the more inward states of his Kingdom Gathering the wheat into his Garner and casting out the chaff into unquenchable burning But some object yet further Object 9 That Christ acted here as an extraordinary Prophet and so it was no work of ordinary Ministry nor rule for baptizing To which I answer 1. That it s said without preof Answ 1 or colour of proof Laying on hands and Praying was a work of Ministry yea of ordinary Ministry at least it was so in the institution of the Christian Church and therefore it is by the Apostle mentioned with other ordinary doctrines and practises Heb. 6.1 2 3. 2. The rule and ground of baptizing must come to us and hath done so from the great Prophet of the Church Jesus Christ and is to be searched for in his words and actions All that he did and said were the deeds and sayings of an extraordinary Prophet yea in his Ministration he acted and spake usually as an extraordinary one and yet in those his doings and sayings lie all the grounds of our Religion 3. We do not so much look upon and urge his action though that a so is considerable and testifies his good will to children as at his Doctrine and Instruction left for us upon that action as we said before But it s said further Object 10 That this place rather affords ground for Episcopal Confirmation then for Baptism Answ If for Episcopal Confirmation then for Baptism much more as presupposed for laying on of hands with prayer used in confirmation was evidently a customary Observation of the ancient Ordinance or Custom of laying on hands on persons baptized And we read not of laying on hands with prayers and blessings upon any but fore-baptized ones in the Church of Christ as instituted upon his Ascension If then it warrant
Church as appears by this Gen. 17.14 That they not being circumcised at eight dayes old in the times of the Law they are said to be cut off from the Congregation that is they were exempted from being Federates or having the Priviledges and Commonwealth of Israel as pertaining to them so as to be enjoyed by them In other respects they could not be called natural branches or children of the Kingdom as we have seen being by nature as in themselves children of wrath as well as and no better then others Ezek. 2.23 Rom. 3.9 Their Infants then as their Infants born in and to the Church of God were members of the Church and pertakers according to their capacities with them in their priviledges The Covenants Promises Adoption Glory pertained to them and they were concerned in them and had their share of blessing in them and in Christ also who was of them sent to them and refused not to bless them as we have seen they being brought to him and brought up in his way Ordinances and Appointments in his Kingdom of which blessing they only were deprived by their parents unbelief as not bringing them to Christ or discipling them to him Gen. 17.14 and so bringing them into his Church and Kingdom or and that more especially by their own voluntary refusing to listen to that Great Prophet when they grew up to be capable of understanding and following after him Acts 3.22 23. which may yet be further seen in what follows viz. 6. Who be meant in that phrase and All that are afar off And that is clearly the unproselyted Gentiles included in those phrases of Joel 2.28.32 All flesh and whosoever shall call upon the Name of the Lord. This is clear I say in Ephes 2.11.13.17 where Those that were in times past Gentiles in the flesh called the uncircumcision by that that is called the circumcision in the flesh made with hands are said expresly to have been afar off But now ye that were somtimes afar off namely before their being called are made nigh And he came and preached peace both to you that were afar off and to them that were nigh Afar off they were not only in opposition to what they were now after their call but also to the Jews that are said to have been nigh even before Christ actually or by his Embassadours after his ascent preached peace to them Afar off because they had not the Adoption nor the Glory nor the Covenants nor the Giving of the Law nor the Service nor the Promises nor the Prophets nor the Revelation of Christ as the Jews had in which respect the Jews were as a people dwelling in the City when they were as people lying by the high-way sides and hedges Mat. 22.7 8 9. c. yea that in what they were afar off is expressed Ephes 2.12 They were without Christ not only in respect of what interest they had in him upon believing now but also in respect of what the Jews had as Jews called of God and they had in and by their being called to the Church of God in which the Jews till they broke off were that is they had not Christ revealed to them and sent to them to bless them as the Jews had And they were aliens from the Commonwealth of Israel even from those priviledges and more special means of Grace and Ordinances with the presence and blessing of God and Spirit accompanying that the Jews had afforded to them and to all proselyted to them in common And so they were strangers from the Covenant of promises then it follows the Jews and their children were not so for otherwise they should be afar off too and the distinction between their children and them afar off should be groundless and come to nothing No they were to them and their children the other were neither born under nor brought up to the knowledge and hope of them fathers and children were without them and so by consequent without hope the fathers had not that hope for their children nor for themselves that the promise held forth for and to men and as the Jews had or might have had in minding and believing them they being without God that is the knowledge of God and the Covenant of God and so God had not engaged himself to them to be with them and their children to bless and keep and protect and own them as he was the God of the Jews whence also their hope for themselves and theirs sprung So that by this also it yet further appears that the children of the Jews as such by vertue of his foresaid choice and calling them and so the partition wall being broken down the children of the Proselytes and Disciples of the Gentiles were such as to whom the promise was into which Baptism as an Ordinance of Christ further admitted and was one way or step toward the meeting with the performance of and therefore they to be baptized and nurtured to the expectation of it And lastly 7. By this it also appears why and whereto that is added So many as the Lord our God shall call to Namely that it speaks to the Gentiles because they being far off could not have the promise either propounded to them or set before them to follow after it nor conditionally made with them and theirs much less could they enjoy that blessing in Christ promised neither call upon God nor be saved unless called by God to Christ in his Church Rom. 10.14 The Call of God by sending the Gospel to them preaching peace to them and inviting them to come in was needful and sufficient for their having the promise to them in the former sence and so much only the word call often signifies as in Prov. 1.24 Matth. 22.2 3 4. Though the being called of God so as to be prevailed with to believe and obey where capacity is given is needful for the enjoyment of the blessings promised These Jews with their children had the promise to them already and before this as we have fully shewed and were not now to call to have them made in that sence to them in which it is affirmed It was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them they were called hereto in Gods calling Abraham and calling his seed in Isaac and in his calling them out of Egypt to himself and making his Covenant and promises further with them and in all the Prophets and Christ and his Apostles calling them and their children were called in their fathers being called with them as when they were called out of Egypt As generally when God calls parents to his Church he calls theirs under their tuition with them Thence the Salvation of God the means of salvation that is at least is said to come to the house or houshold not to them of understanding or that actually believe only and they are to bring up theirs in the way of the Lord and disciple them to him or worship him with them as Joshuah
God and his heavenly Son Luke 3.3 3. Nor is this birth of water only but of spirit also and he is from Heaven Object 2 But to be born signifies to have a being given and produced that we had not before new principles c. How can a man be said then to be born of water in Baptism Answ Before we come to the Answer it self let these premisses be considered 1. That this speech is figurative not proper and so to be understood in a similitude to natural birth only it being a Metaphor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends and takes in into its signification the acts of generation conception and birth or bringing forth and so is diversly in divers places translated as in Matth. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is mentioned in her In 1 John 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is born of God and in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is begotten of of him So that if there be but a tendency to birth by Baptism it s enough to entitle it to his word 3. The whole Birth is not ascribed to Water alone but to Water and Spirit Now then to answer the foresaid Objection I say Answ 1 There is a symbolical or similitudinary yea and something more then similitudinary birth in Baptism for as in every birth taking the word in that large sense before declared there is a Corruptio unius formae productio alterius a passing from one to another form or manner of being So in this Ordinance of Baptism there is 1. A Significant letting go dying to or renouncing all other rights titles or claims to Gods Kingdom as set up in the Ministration of Christ whether from natural-birth from Adam or Abraham or spiritual or symbolical birth by Circumcision and the Ordinances of Moses Though the Kingdom of God be for and is tendred to men as born of Adam or Abraham and the circumcised were the children of it as to right of its tender to them and their duty to receive it yet the Kingdom and the blessings of it by way of receit and enjoyment they could not nor might have abiding but in that condition or under that Ministration to receive the Kingdom they must pass further be born from above that is of water c. be baptized in which was 1. A putting on and being brought into a new kind of being title and claim to the Kingdom of God a putting on Christ as come in the flesh and bringing by his death for all men life righteousness and blessing through the free grace of God unto them For in being baptized into the Name of Christ is a putting on of Jesus Christ Gal. 3.26 27. symbolically professedly and as to obligation to him and to worship God by him Something of the some nature was in Circumcision whence I conceive our Saviour reprehends Nicodemus his gross ignorance and mistake of his meaning saying Art thou a Master in Israel and knowest not these things John 3.10 For in Circumcision there was intimately a renouncing of all claim to the blessing of God by any natural birth of Adam or Abraham or any thing of themselves whence the foreskin of their generation was cut off and an owning or coming in unto a new birth or being namely to have a being in Christ of the seed of Abraham as promised to him and so in the Covenant with Abraham promising blessing to all the families of the earth through him Only that that gave title to the blessing as promised would not suffice to give title to the exhibition of it the being brought into the Covenant and so into Christ as promised served to bring into the Church as under that Ministration of Moses and the blessings suitable thereto but to the Kingdom of God preached and administred by Christ come in the flesh It was needful to be born of water that is to be baptized into him as so come in the flesh c. 2. There also there is some Analogy in Baptism to the customs used upon new-born persons in nature as in Ezek. 16.3 4 5 6. There is a washing of the Infant new-born before it be fit to be educated or nourished amongst persons that are clean So here the party to be baptized by his submission to Christ is made partaker of a new birth or title to the Kingdom and is washed to signifie that Christ forgives sins to the submitter to and believe on him Like as amongst the Jews If any Heathen family submitted to the Jewish Religion formerly they were all beside Circumcision of the males baptized or washed See Ainsw on Gen. 17.12 For being by the submission of the parents to the Law as it were new-born to that Religion they were dealt with as new-born Infants washed c. Yea such a right we find to have been practised amongst the Grecians the Devil imitating sometimes Gods Ordinances that if one had been given out to have been dead and his Funeral solemnized if it was found afterward that he was alive and appeared amongst them again they looked upon him as unclean and abominable not fit to joyn with them civil much less their religious fellowships till according to the Oracle Given at Delphos to one Aristinus whom such a Disaster befel Plut. Quest Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were washed and dealt with again as new born babes whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posti minio nati born again after death but not to turn aside to fables Nec sacris miscere profana ne mulier formosa superne Desinat in pisciem I shall pass that 3. Whereas this birth is not only of water but of water and spirit there is this tendency therein further to the birth of spirit That 1. It brings into the Church and Kingdom of Christ where he as King and Lord dispenseth his Blessing and Spirit And sealeth the dispensation thereof to the baptized in his there according to capacity attending and submitting to him 2. We may presume that there is a concurence of the Spirit with his own Ordinance in part to bless the receiver according to his capacity he not dealing guilfully in the Ordinance of God He having promised where ever he record his Name to meet with us and bless us of what ever age the comer to him be therein Exod. 20.24 with Psal 115.13 In respect of these considerations it may well be called a Washing or Laver of Regeneration as Titus 3.5 And men be said to be born therein Object 3 3. But then Lastly its objected That this will make Baptism as the Ancients said Necessary to salvation So as in Infants or others dying without Baptism must be damned but we know the penitent thâ—ef on the Cross was saved and Cornelius received the Holy Ghost before Baptism I conceive it follows not because Answ 1 1. Christ speaks here of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Sadduces did I grant it 's true that there is no truth couched in Scripture and thence to be deduced that doth contradict or evacuate any plain express truth of Scripture any collection from Scripture contradicting the open saying of Scripture is to be rejected as not rightly deduced for the Scriptures though in some places they may seem yet in no place doth deny or contradict it self in other places But many truths are couched in Scripture that are not so openly exprest in plain sayings as some others be as we before instanced I conceive if those called Anabaptists did seriously consider this and yet this is as plain and undenyable a Truth as any can be pleaded for it would make them more sober towards others in this point of Infant Baptism and not so vainly to vapor and so proudly to insult as some of them do in their own conceptions of the undenyableness of this ground for denying it viz. that it 's not plainly exprest in any Scripture Instance or Precept And now let us in the next place see if any ground for it may be found couched in the Scriptures and therein first of all let us view the Commission given by Christ to his Apostles for Gentile-Baptism 1. That Commission we find in Mat. 28.19 20. All Power in Heaven and Earth is given unto me go ye therefore disciple ye all the Gentiles baptizing them into the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. Where first we have to be noted the ground of this Commission in Vers 18. All Power is given to me in Heaven and Earth that is Though as the eternal Word I had all Power over all Creatures before they being all made by me Joh. 1.2 3 Col. 1.16 yet could I not with consistence with my Truth or Holiness order all of them or any of lost mankind as now upon the account of my Death and Resurrection I am in the nature of man impowered to do had I not dyed and risen for men I must have destroyed them all for ever but as virtually upon this account before so actually now and in the nature of man am I invested with Power and Authority as of Lordship over all Creatures to order and dispose them as I please agreeable to my Fathers Will so over Mankind to help and save them and make all things subservient to my designs about them Therefore also have I Power to make new Orders and grant out new Commissions what and to whom I please as also to protect and defend them that I employ in the execution of my said Orders and Commissions Therefore I command require and commissionate you to be my Servants and Messengers in the Work that I please to enjoyn you Go ye therefore And further For as much as by virtue of my Death and Resurrection for all men I have ransomed all men even all the Nations of the world out from under the power of the sentence to death and condemnation to which the Covenant broken by Adam as soon as made with him almost did bind them over so as that now that Sin and Law notwithstanding you and what ever Death by occasion thereof falling upon them I can save any of them in looking up to me and for so much as that is the way to their life and happiness the only way to it that they be obedient and subject to my Government and beleeve on me * God having given all Nations to me for mine inheritance Psal 28 8. Isai 49.7 Acts 4.12 1 Cor. 1.21 Joh. 1.4.5.9 and the utmost ends of the Earth for my possession and me to be his Salvation to the ends of the Earth No other Name given under Heaven by which they can or may be saved and for as much also as the light of the knowledg of God by me as the eternal Word in the fulness of time to be made flesh suffer and dye held forth to them formerly in the Wisdom of God they by wisdom knew not but the light shining in darkness they do not comprehend It 's therefore my pleasure to send a plain Declaration of my Mind unto them and not only to reserve that priviledg to the people of Israel as formerly the partition wall between them and all other Nations being broken down by my sufferings Ephes 2.15 Therefore Go ye my chosen servants and Embassadours Disciple all the Gentiles baptizing them into the Name c. Here then secondly we have the Commission it self wherein baptism was first by our Saviour appointed to the Gentiles as a medium of their being discipled to him I confess baptism was practised before and that too upon all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.21 people of every sort at least a word large enough to include infants too Deut. 31.12 Luke 9.13 with Matth. 14.21 Jude 5. but to our purpose this commission is more pertinent because it was given for the baptizing of the Gentiles and discipling them and so its rather to be read All the Gentiles as the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in other places as Acts 15.17 Rom. 15.11 2 Tim. 4.17 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles commonly they having sufficient warrant before for discipling and baptizing the Jews in the former practising of baptism by John and themselves upon them and the commission given them Matth. 10. when the Gentiles were expresly excluded No other being to be baptized but such as were of the visible Church of God before Children of the Kingdom upon whom the name of God was called and so baptism was not to them the way of taking into the Church and Kingdom of God but for further instructing and taking in further them that were somewhat instructed in it before for that 's clear that the people of the Jews were already in the visible Church the Vineyard of God and Children of the Kingdom as in Matth. 8.12 21.42 43. The hedg was yet about them and the clouds rained upon them c. But now unto the Gentiles not fore-proselited and circumcised baptism was the way of taking them in and declaring and owning them to pertain to the Church nor do we read of any Gentile or Heathen coming into the visible Body and Company of the Church to be accounted of them by any other way or medium of outward institution after Christ's resurrection circumcision being not practised upon them and theirs in their admission as was formerly used in proseliting them Indeed that the false Apostles stood for and would have had the way of their entrance and admission still in which two it is observable that they make no mention of circumcising their infants but that they the Disciples ought to be circumcised as was the manner of Moses and Paul speaking to the Galathians says They constrain you and would have you to be circumcised Gal. 6.12 13. not
or way of regiment in this Kingdom like unto the Holy of holies that into which Christ himself is really entred and all they that are in the second form do enter by hope but not as yet by real possession The Kingdom in Glory and Power exalted above all other This is that which is yet to be manifested Which Christ is gone to receive and which he shall come in even in the Glory of his Father and possess all his Saints that here have followed him faithfully withall In which the righteous shall shine as the Sun Matth. 13.43 and be filled with their Masters joy Christ and they being all manifested in glory even the glory of God Col. 3.34 so as that as Christ is now admired in himself by them that spiritually discern him so then he shall be admired also in all his Saints 2 Thess 1.10 11. and they shall be glorified with him In this all his and their enemies shall be put under them and bow before them even all that here have persecuted and hated them and they shall be possessed of all the happiness prepared and laid up in Christ for them even their inheritance The fulness of God and glory and perfect freedom from all the bondage of sin and servitude and from what ever did afflict and trouble them And this state of the Kingdom Christ shall come in at his glorious appearance again from Heaven when he shall raise up all his to meet him and be ever with him therefore also it s coupled with his appearance in 2 Tim. 4.1 This is the Kingdom in its flourish and compleatness as Solomon in his glory when as the other two are but the tendencies to this and like the Kingdom of David in the midst of oppositions The Keys of the Kingdom in the first state are committed to the servants of Christ to Peter and the other Apostles with their succeeding Church-officers and they may let in or put out there and when they walk in the Spirit in so doing Christ approveth what they do and admits too gracious operations of Spirit for blessing his Ordinances to them or withholds his presence from them as they admit or put out But for the other two states the Key is only with himself Revel 3.7 and into them none but he can give admission Whom he shuts out to them none can open and to whom he opens none can shut this state against them Into the second he admits by the spiritual Baptism those that receive the grace of God held forth in the outward Court and witnessed to by the outward Baptism rightly and effectually Matth. 3.11 12. Those that by the Word and Spirit accompanying it are truly prepared for him turned to him to look towards him and wait for him Luke 1.16 17. and 3.4 And these wait for and shall in patient continuance inherit the third into which no ungodly person no chaff in the floor of Christ none without the wedding garment though come into the house none that work iniquity though within the outward form and state of the Kingdom shall find entrance 1 Cor. 6.9 10. Gal. 5.20 21. Matth. 13.41 42. And let this be noted that though ordinarily when mention is made of the Kingdom of God and of Heaven preached and exhorted to be sought and entred into all these three stations of it are infolded in one another As when it s said Paul or Christ preached the Gospel of the Kingdom or preached the Kingdom of God c. yet as that they ultimately aimed at was the bringing men to the Kingdom in glory so that they most immediately and nextly urged unto men to receive and submit to was the first station The coming into the Church-state and submission to Christ in his Government Word and Ordinances therein as that which he set up as the Medium to bring them into union with himself and so to participation of his glory as the house in which his Feast is made ready and in a First-fruits in the regiment of his Grace and Spirit to be pertook of by those that duly and rightly receive the outward Ministrations in his Church the waters where the Spirit moves for the renewing of those that duly and submittedly wait upon him and wash therein The Bed of Love wherein the immortal Seed of the Word of God the Promise and Covenant made to Abraham is poured forth for the begetting children to him Under the Regiment of Christ here all ought to come all the Gentiles are to be discipled all so many as they found without choise distinction discrimination Matth. 22.8 9 10. and limitation are to be brought and here under to be nurtured that they might enter the second into which yet none of these do enter but them that intirely submit to him therein as we said before Those that obey him Acts 5.32 the upright hearted the poor in spirit the righteous they that bring forth the fruits of it and they shall have an abundant entrance Psalm 84.11 Matth. 5.7 and 18.3 2 Pet. 1.11 And going on therein shall be surely rewarded with the third Revel 2.26 27. and 3.34 and 3.21 Now how the words are to be taken here appears by what is said and by what follows in the Text viz. He that receives not the Kingdom of God as a little child c. that receives not in the present Tense Now the Kingdom to be now received by us is that that cometh now to us and that is certainly the Government of Christ in his Word and Ordinances as then to them ministred externally by Christ and as now left unto us in the writings of his Servants and by such as he hath instructed therein yet ministred unto us with all the operations of spirit that come along therewith in convincements and teachings to fit us for entring into the inward regiment or priviledges of it in righteousness joy peace c. This was that that came to the Jews or approached nigh unto them Matth. 3.2 and 10.7 Luke 10.9 11. and 11.20 But they received it not and some of them that received it yet not going on to receive it as little children with self-denial humility meekness they could not enter in to the inward regiment and its priviledges but finding the entrance too strait turned back again from it John 6 60.64 and 8.30 31 34. c. The Kingdom as it shall come in glory hath no rules annexed to it about men's entertaining it that I know of but its evident this of the external Ministration with the spiritual operations afforded therewith for bringing us into the state of spiritual union with Christ hath and we find that many could not become so far children in simplicity and self-nothingness as to receive it it being as ordered by Christ every where spoken against and we find yet that men not receiving the instructions of the Word of this Kingdom as held forth to men in the Scriptures in the reproofs and teachings of
that Ordinance to children as I see not how it can be denied then it presupposes Baptism warrantable to them Though 2. It s not so much the Act as the Instruction that I insist upon Of such is the Kingdom Object 11 But may not children be of the Kingdom and the Kingdom theirs and yet they not be baptized May not Christ mean the spiritual part of the Kingdom Answ 1 True it is that a man may be of the Kingdom and have it and yet not be baptized with water As in case one upon his faith presently die the Kingdom in all its Regiments appertained to him though he was not admitted into the outward by Baptism But that 's one thing what a man or child may have right to without an outward Ordinance and another thing what we are to do to them when they come for their right Divers children might be blessed of God that were not thus brought to Christ but that was no reason to Christ to deny them his blessing when brought to him 2. That the External Ministerial part of it was rather there spoken to we have shewed before So much of the Kingdom may be given them as may be without any proper action fore-required of them And as for the Kingdom in its spirituality and glory that is not of them as they are children in nature but to that its required that they have a new birth For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnless any one be born of water and of the spirit he cannot enter into the Kingdom of God However they that are of that are much more of the outward Court of it or may be admitted into it by Peters reasoning Acts 10.47 Object 12 But Baptism of Infants is meerly positive and therefore so obscure and doubtful an institution of it is without example and reason Answ 1 The bringing of Infants up in the truth and way of God and for him is not meerly positive but moral being part of that duty that God enjoyns to parents and those that bring them up according as they have knowledge and ability and natural love graciously ordered will lead to it only the outward Ordinances witnessing and engaging to that truth and way of God whether Circumcision or Baptism is meerly positive 2. The Command for Baptizing lies not simply here but in Matth. 28.19 where all the Gentiles are commanded to be discipled baptizing them and that 's a Commission positive enough large enough to include them as large as to include women or uncircumcised ones that 's the Commission for it and this in Matth. 19. instructs to the clearer understanding of that Commission with reference to children that they also are to be admitted into the Kingdom And whereas it s added that this is without reason that 's not so for here is the reason for their admission to Christ which the Commission wills viz. For of such is the Kingdom of God As also there is another before the Commission Matth. 28.18 That all power in Heaven and Eearth is given to him and therefore it s but meet that all ye children as well as others be discipled to him and baptized unto the acknowledgement of his Name Which Name also is a Name of grace to all and so to them the Saviour of the world and so of them as a part of the world And for example we have instances of baptizing in expressions large enough to include them as all the people whole houses c. yea clearly including them 1 Cor. 10.2 3. Divers other things meerly positive have less or as little clear institution by Christ in any of his practises and sayings As the Supper of the Lord is of as positive institution as Baptism and yet there is as obscure a Command or Example for womens partaking of it As for this as we have shewed though its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man examine himself and so eat yet as it s not every one that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man that may upon self-examination eat of it for a Jew or Turk though he should first examine himself yet without renouncing his former way and submitting to be one of the Church of Christ he might not eat of it So also a Company of men in Church-Assembly though without women amongst them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too as well as when women are amongst them Besides if that be warrant good enough for women to eat the Supper because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of signification large enough to include them then why are we partial to throw Infants out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations or all Gentiles us the Subject of Discipling and Baptism when that 's every way as large to include them If it be alledged that in 1 Cor. 10.17 it s said We all partake of that one bread it s easily answered that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the clause before The many that eat that one bread are one body and one bread because they all eat it and that may be true though none but men eats it They being many men are one bread and one body inasmuch as they all eat of one bread The Disciples that eat with Christ were many and they all oâ—e bread and one body inasmuch as they all eat of one bread and yet there were neither all the Church of Christ there nor any women Besides That one bread that all that eat of are made one body and one bread by may rather be interpreted to be Christ then the bread in the Supper So that there is as much Command or Example for admitting Infants to Baptism as womâ—n to the Supper and for reason there is as much laid down for it as is for them If it be said of women That they are of the Body of Christ so it s said concerning Infants That of such is the Kingdom of God The Kingdom being for such is as good reason for admitting them into it as womens pertaining to the Body of Christ to admit them to the Supper to remember it Yea might we not as warrantably against all the Hebrew Doctours affirm That no woman was to eat of or did eat the Passover Lamb in Israel as that no Infant was or may be baptized because that being a meer positive Ordinance its never said Let women eat of it or that they did Nay it s said None that is uncircumcised shall eat of it And the Antipedobaptists say Circumcision reached only to males And if it be replyed That all the Congregation of Israel was to keep it Exod. 12.47 we might after the same manner as the Antipedobaptists except against as large expressions for Baptism as all the people all Nations and say That all the Congregation might mean only of all the males that were all then to meet for that phrase is used when then there is little colour for including the women as in
1 King 12.2 3. Besides They might all keep the Feast of unleavend bread by abstaining from leaven and yet not by eating the Passover Lamb. All strangers too in their houses were to do the first but not the second So for keeping the first day of the week as a Sabbath of day of rest and worship to God and not keeping the Seventh Day yet Sabbath hath as little positive Command and less too then this of Infant Baptism Indeed we find that on the first day of the week the Disciples met to break bread Acts 20.7 but he saith Not to keep it a day to the Lord. Again in 1 Cor. 16.1 2. the Apostle bids That they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every first day of the week lay aside something for the poor Saints but that they should keep it or any other one day as a Sabbath not a Word I might also mention Christian men's being Magistrates and the lawfulness of making Wars and of Oaths in the Name of God for Confirmations but I pass them 4. That children should be admitted into the Church-state they had formerly in custom and practise under the Law and therefore for that there needed less positive institution onely that which was of difference between that state and the state of it in the Gospel-time since Christs Ascension was meet to be declared As that persons should be admitted into the Kingdom of God and discipled by Baptism and that the Male-Infants of the Gentiles should not be circumcised and that females as well as males should be baptized all which are held forth in the Commission Disciple all Nations or all the Gentiles baptizing them Though indeed it was formerly in use as the Hebrew Doctours say To baptize their females in the times of Circumcision Things that were not to be altered they might follow the light hinted to them in the Law in planting the Churches though yet Christ left them not to that but tells them plainly That of such as Infants is the Kingdom that he preached and set up And such a hint as that with a large general Commission might suffice for that considering what had been their practise for receiving in Infants And in this way the Apostle made use of the Law and ordered things in the Christian Church with a correspondency by way of analogy and proportion in like matters to what was ordered in the Jewish Church in divers particulars As to instance About subjection of the woman unto the man the Apostle saith I permit not a woman to speak in the Churches but to be in subjection as also saith the Law 1 Cor. 14.34 And speaking of the lawfulness of the Gospel-Preachers receiving maintenance of the people that they preach to and labour amongst he backs his saying and order with the authority of Moses Law 1 Cor. 9.8 9 10. Say I these things only or saith not the Law also the same For it is written Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn Thence inferring à minore ad majus and by way of analogy that if God regard Oxen and would have them sustained in their work by them for whom they work then much more the Preachers of the Gospel that labour for mens souls should be by them also so sustained 1 Cor. 9.8 9 10. Which direction he tells us is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare humane prudence but a duty approved of God And so ver 13. he proves the same thing more plainly by the Order of God in the Law for their Priests and Levites alluding to Deut. 18.2 3. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they might well know and could not reasonably plead ignorance of the mind of God in this matter from what they read in the Law of Moses before and without his thus writing unto them Know ye not that they that ministred the holy things eat of the holy things and they that serve at the Altar partake of the Altar even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath ordered or ordained that they that preach the Gospel should live of the Gospel The main substance of the Law is yet observable though not the particular circumstances of tythes and offerings in that Legal way We cannot say thence indeed That tythes are jure divino but thence we may say That maintenance by the people of those that preach the Gospel labor in the work of God amongst them is an Ordinance jure divino And if the people by themselves or their Representatives whom they elect and chuse to make Laws and Orders for them do pitch upon that way of tenths to do it in then is it in that way lawful to receive maintenance of them that being the way that the people have thought good to observe Gods Order in The like I might say about the Supper concerning the Apostles allusions to the Sacrifices and amongst them the Passover in his speaking of the nature of it 1 Cor. 10.18 and 5.8 9. Yea what else was their choice of Elders in every City and their laying on hands upon them in ordaining them but a manifest reference to the Law and the Order of God therein in chusing Elders over the Congregation laying on hands on them so chosen upon which also followed the spirit of Prophecy in the first institution of them Num. 11.24 25 26. with Deut. 34.9 And what other precept had they from Christ for so doing in the particular Churches that we read of And yet see the practise in Acts 14.23 even as their baptizing men and all theirs housholders and their housholds together seems to be a plain imitation of the circumcising men and all their males at the first institution of Circumcision and the after-proselyting of Heathens to them Now whereas some say By the same reason we should have one universal High Priest or Bishop too because they had an High Priest I answer So we have even the Man Christ Jesus who then was not come in the flesh to be High Priest to them and that we should have another on the earth follows nor for they never had two together appointed them Besides That all that Order of sacrificing and ceremonies we have express testimony for the ceasing but of ceasing to have children in the Kingdom of Christ or to bring them up for the Lord as Disciples to him we have no expressions but clearly to the contrary even as they were to disciple them to Gods Law and Statutes c. Only whereas they had an Ordinance acted upon males only yet so as the females were counted of the Circumcision in and with them as if they had been circumcised too the Commission is in such expressions as take in both Sexes and the practise of baptizing both Sexes is expressed in Acts 8.12 They were baptized both men and women Which words are sometimes used to denote both Sexes of any Age rather then grown Ages only of either Sex as may be seen 1
and others have as substantially that profess and own not another baptizing Such seem to me to need rather to returne back again from that their Baptism then to press others to be baptized thereinto as if it was the necessary thing in which men are to have salvation 7. And indeed herein also Baptism and Circumcision agree That as that was the Note of distinction Circumcision I mean as witnessing the righteousness of the faith and obliging to the Law between the Church of God and all other people so as that all that were circumcised by vertue of that appointment of God were reputed the Israel of God according to profession though of different Tribes Nations and ways of worship as after happened between the ten Tribes and the two and so the Samaritans so as that though upon their erring from the Law and right form of worship they were no therein to be joyned withall yet upon sight of their errour and idolatry and renouncing it they might be received into unity of worship with them that rightly worshipped without a new urging or alteration of their former Circumcision although done in those times that they or their Fathers worshipped not aright according to the Law which it obliged So Baptism distinguishes and was at first the badge of distinction between the Church professing the faith of Christ and worship of God according to him and all others whether Iews or Gentiles not submitting to the Christian Name and Institution and such as retain that Name and profession and are baptized thereinto though in their particular beliefs and wayes of worshipping in that Name they have exceedingly erred and corrupted themselves from God yet need nothing for their having fellowship with those that worship aright in that Name but the renouncing and letting go their departures from Christ in their idolatrous and evil principles and practises without any altering or iterating their former Baptism So that the Analogy between these two is such as affords ground enough for arguing as the Apostle did in cases before mentioned it being a clear case that children are to be subjected to Christ and brought up in his nurture and admonition So that the less need of an express Command in a case so like to what was practised constantly before and which succeeded that of Circumcision too especially as to us Gentiles They being now to be taken by Baptism into Abrahams family or Church propogated by the holding forth of his faith who formerly were to have been not so taken in and joyned to them but by Circumcision Nor mattered it against this that they were for a time together in the Jewish Church for so was Solomon anointed during Davids life and raign and yet his Successour and so the Apostles who succeeded Christ in point of Ministration to the Church did yet minister somtime before his Ascension Nay there being no prohibition of this practise of taking in children in express or implyed terms it s as a silent confirming of that order in the following way of admission Yea his telling us that the Kingdom is of such as those little ones brought to him and express bidding his Disciples disciple all the Gentiles baptizing them amounts to little less then a positive express Order for baptizing them Now whereas it s objected further that Baptism and Circumcision pertain to divers Covenants Object The former to a Covenant made with Abraham and his carnal seed This is to Christ and his spiritual seed That was a Covenant of carnal promises and earthly enjoyments This a Covenant of spiritual promises and heavenly enjoyments therefore none should be admitted into the Christian Church but spiritual stones real believers As Circumcision was upon carnal Infants or natural children so should Baptism be upon spiritual Infants new-born babes in Christ I shall consider nextly by Gods assistance what substance is in it 1. The Covenant that God made to Abraham Answ whereto Circumcision was annexed as the signe of it was a spiritual Covenant containing most heavenly and spiritual promises As that in him and his seed should all the Nations be blessed Gen. 12.3 which the Apostle calls the Gospel preached to him Gal. 3.8 That God would be his God and the God of his seed and that he should be the Father of many Nations The former of which is the most spiritual promise set before the believing Gentiles 2 Cor. 6.16 to be their God A promise reaching beyond this life even to the state of Glory Whence Christ proves by this very priviledge of Abraham Isaac and Jacob That the dead shall rise even those dead persons Matth. 22.31 32. And the Apostle tells us that upon it is grounded or therein is contained Gods providing them the Inheritance it self even that City or state of Glory with his seed that as yet he hath not received or had not in his life time Far they died in faith not having received the promises Heb. 11.13 14 15 16. Yea what greater glory or priviledge is set before us Christians or shall be inherited by us in the New-Jerusalem then this He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 And they shall be his people and God himself shall be with them their God ver 4. And for the making him a Father of many Nations this the Apostle tells us takes in the spiritual Seed even all the believers through the Gospel or word of promise revealed to him and now more fully to us in Christ Jesus Yea at length the world Rom. 4.12 13. when they shall all remember and turn to God Psal 22.27 And sure his giving him Christ to be his Seed that all Nations should be blessed in and by vertue of union with him multitudes out of all Nations and in due season the generality of all the Nations to be his Seed was no carnal but a most spiritual blessing and so the Apostle sets it before the Gentiles as a most spiritual blessing to be the Seed of Abraham according to promise and to have him the Father of us all Gallat 3.29 Rom. 4 16 17. But we find that God promised to make him exceeding fruitful and to give him the Land of Canaan Object and this latter called the Covenant Psal 105.8 9 10 11. And are not these things carnal Answ 1 We may understand them carnally and spiritually both and both ways true God made him exceeding fruitful as a spiritual Father or as by the Word of promise given unto him and held forth by him and in his posterities many were born to the faith of him and by union with Christ who according to the flesh descended from his loins and was held forth in his faith or doctrine came to be his children who also are made truly Kings unto God And the Land of Canaan was not only nor so much the Land in its then estate for so neither he nor Isaac nor Jacob nor many of his seed had it in
is acquitted and owned of God Upon this second follows his sealing It s true the Jews with all their Proselytes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the Kingdom because in its outward Court or Regiment and because to them it was in the first place in its altered form to be tendred Matth. 8 12. And in this respect too they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Children of the Prophets and of the Covenant that God made with Abraham Which signifies not only that they were the natural Seed of the Prophets and of Abraham for perhaps that they might not all be there might be many of them who had grown in with them out of other stocks by becoming Proselytes but all that were circumcised as they were were to have the Covenant first tendred to them and indeed conditionally made with them and they were under that part of it that afforded directions and means to them to become of the spiritual Seed viz. The Doctrine of the Messias and the salvation in him further explicated by the Prophets in their succeding generations and that added Doctrine for Precepts and Ceremonies for instructing unto him and for shutting them up in sin from all confidence in themselves that they might be forced to accept of him this they were under and children of and born and brought up in a way of nurture to seek after and look for its most glorious promises which in obeying the voice of God so as to have their hearts circumcised thereby to walk in the steps of the faith of Abraham they should also have had made good unto them as is clear to me in Jer. 11.4 6. where the Prophet calling upon the people to hear the words of the Covenant and pronouncing a curse to every one that obeyeth them not tells them it s the same he commanded them when he brought them out of Egypt saying Obey my voice and so shall ye be my people and I will be your God that I may perform to you the Oath that I sware to your Fathers to give them a Land flowing with milk and honey What more clear then that the Covenant of Gods being a God unto them and taking them for a people and the things absolutely promised to Abraham and his spiritual Seed were conditionally made and propounded to them that were the natural seed and family of Abraham yea and so he was also with them to protect and keep them yea to circumcise their hearts and draw them nearer to him while they were with him but in forsaking him and hardening their hearts against him he also withdrew from them from doing them good Psal 81.9 10 11 c. 2 Chron. 15.2 Psal 95.6 7 8. So that in this sence they were foederati in the Covenant it was held forth to them upon condition of walking in the steps of Abrahams faith and obedience of faith and they were taken in under the wing of the Almighty for the nurture of his Law and Doctrine with reference thereunto In which they were priviledged above all other peoples and distinguished from them they being an holy people to God and all others unclean to them unless proselyted to them and yet the seed of Abraham to whom the promises were properly made were as we have seen only the seed according to grace that walk in the steps of the faith of Abraham to them only God ingaged himself to give the righteousness of his faith that was sealed in the signe of Circumcision and not to any of them that mistaking the mind of God thought themselves Abrahams seed because born of his flesh and therein rested or because observers of the Law commanded for their instruction and convincement and there rested or sought righteousness therein Rom. 9.6 7.31 32. But now the promised Seed being come who is the heir of blessing and that brings it down to us and he having done and accomplished all those things in himself that those foregoing shadows of the Law pointed to concerning him they were now to have ceased looking to him and in stead thereof have come to him and his institution even all of them Mat. 23.37 as may appear clearly in this That those that rejected him were old and young infants and sucklings included in the punishment denounced upon rejecters of him viz. desolation and unchurching Matth. 10.14 15. and 11.21 22 23 24. Luke 19.44 And by this that when they shall come in the whole Nation shall come in together Isai 66.8 but now most of them refused him and his Kingdom Whereupon the partition wall of the legal ceremonial Ordinances being broken down in Christs death it pleased God rejecting them again to set forth his salvation unto all people and to send his servants with as full and large a Commission for bringing in all Nations into his house as before they had to invite the Jews that were forbidden Matth. 22.8 9. that so he might perform his Covenant and promise to Abraham in making him a Father of many Nations Thence that Command Go and disciple all Nations or all the Gentiles not circumcising them and subjecting them to the former way of nurture fitted for the times and ages before Christs actual coming but baptizing them and teaching them to observe all things not which Moses but which I have commanded you About which rejecting of the Jews and taking in the Gentiles that we may yet the better see whether all Infants were rejected from the external Court of Christs Kingdom or those only that were in tuition of those that actually rejected it let us 5. Consider a little that of the Apostle in Rom. 11.16 17. in which he compares Abraham Isaac and Jacob as having the Covenant Kingdom and Worship of God to a root and the members of that Church or people in that faith or profession to branches growing upon that root whereof some he says are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature born of them and brought up to that faith and profession Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature by nature branches not only of other parents but originally or naturally springing and growing up under other Religions and so wild Now he tells us some of those branches were broken off through unbelief namely from unity with Abraham c. in the priviledges and blessings derivable unto men in and through the Covenant and Kingdom given them and from being owned of God as members of their Family and subjects of that Kingdom in which the faith and covenant of Abraham are rightly held forth and where Gods protection is ingaged and so from fellowship too with them that are thereof and therein and whom as yet God had not rejected and cast out there-from Which Subjects with their priviledges were of a double rank viz. 1. Those that are born of the faith of Abraham begotten unto God believers in him as he was and to them by vertue of the Covenant appertained the special presence and blessing of God
is in thy Camp c. That thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh this day with thee that he may establish thee to day for a people unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn to thy Fathers to Abraham Isaac and to Jacob. Neither with you only c. but with him that standeth here with us this day before the Lord our God and with him that is not here with us this day To which clause the Apostle Peter seems to allude in saying And to all afar off c. Yea and one clause of that Covenant made with them and their children even their little ones there is expresly in their returning to the Lord and obeying his voice namely in listening to the great Prophet and to the word of faith as compare Chap. 30.11 12. with Rom. 10.8 9. To circumcise their hearts Deut. 30 6. and the hearts of their seed to love the Lord c. Which how is it done but by the giving forth his Spirit in his Church and Ordinances to them And what is it in substance but that in Acts 3.26 Vnto you first God having raised up Jesus sent him to bless you in turning away every one of you from your iniquities Which though now at this time they almost generally rejected yet in their turning in again shall be performed to them and their children Mark 10.16 as he did actually give his blessing to those little children that came that is were brought to him 4. To that how this promise was to them and their children Let me say 1. Negatively Not so as it was to Christ who had actually and immeasurably received upon his Ascension the Promise of the Spirit in the man or nature of men to communicate to them in listening to and obeying him and who is the Store-house and way of making out all the promises of God 2 Cor. 1.20 So they neither had nor could have the promise to them or their children Nor if were the things promised absolutely theirs nor the promise as made in an absolute form so or upon such terms as that they must certainly and without fail receive the Holy Ghost and the Blessing of Christ whether they repented of their unbelief and obstinacy yea or no or were discipled to him and baptized into his Name or not for that would rather have undermined the Apostles counsel to them then have added strength to it making their Repentance and Baptism needless to them or their children Now many of them though called Chap. 3.15 children of the Covenant and though Christ was sent to them to bless them not hearkening to the great Prophet received not his blessing but were broken off and wrath came heavily upon them But 2. Positively and Affirmatively The promise was to them and their children because they were made by way of proposition to them and the proposal of them and so the promise or promises as so made were given to them and their children as their standing priviledge in which they were preferred before all people who in that respect were strangers to the Covenants of promise Ephes 2.12 and knew them not nor were born or educated up under the hope and in the way of enjoyment of them Thus their's was the adoption they were chosen to be a people nearer to God Exod. 4.21 22. and had his Name put upon them as the fathers name is on his child and God more especially owned and cared for them and they were born and educated in the Kingdom of God where his Blessing and Spirit was conversant for teaching and bringing them to be the children of God by faith and regeneration And so theirs was the glory they had the manifestations of Gods glory amongst them and were honoured above all other people theirs were the Covenants to them made with them left that they might be trained up in the knowledge of them So theirs was the giving of the Law and the Service or way of Gods worship and the promises they were promulgated to them and they were brought up under the hope of them being children of the Kingdom Rom. 9.4 5. 2. They were made as the choice things promised conditionally with them so as that they submitting themselves and training up theirs to and for God according to his will manifested to them by Moses and all the Prophets and now by the Great Prophet Jesus he would be a God to them and theirs Jer. 11.7 do all to and for them that was needful to be done of God for making them his people a people every way happy and so now sent his Son to them having died for them to bless them in turning away every one of them from their sins which blessing even the forgiveness of their former sins against him and wickedness against Christ in crucifying him and the Holy Ghost to be present with and bless them and theirs according to their several capacities if they would repent of their wickedness and every one of them be subject to his Government being baptized into his Name they should receive otherwise they to be cut off from the Congregation of God and from the Blessings promised them 5. By what hath been said It appears how or upon account the promise was to them and their children not in respect of any particular birth repentance or faith or the like in the sences even now cleared for this is asserted concerning them not by way of promise as something that should accrue to them by their repenting and being every one of them baptized only the things promised they should actually receive in so doing but as a motive and ground to move them to repent and be baptized Was it to them as they were pricked in their hearts for the same is affirmed of them in Chap. 3.25 that were not as then so pricked that we have any mention in the least of yea of those for whom the Apostle had great sorrow and heaviness of heart as actually rejecting their own mercies and not attaining the blessings promised yet theirs also says he are the promises Rom. 9.4 But as they were the seed or family of Abraham either lineally descended from Jacob as the natural Jews or adopted or proselyted thereunto as the Proselytes of the Gentiles and such as were here amongst the people that Peter preach'd to Acts 2.10 by vertue of Gods having called and chosen them the Family of Abraham Isaac and Jacob to be to himself an holy people Deut. 7.7 8 9. And so as they sprung from or grew upon that holy root that was holy by vertue of Gods call and account as Rom. 11.16 So they are called natural branches though by their actual unbelief after broken off So even their children were born to God and owned as his Ezek. 16.20 21. Children of the Kingdom and members of Gods Congregation or
says Josh 24.15 But the unproselyted Gentiles were not as yet the body of them called to the Church the Commission only was given forth the partition wall being broken down for calling and discipling baptizing them and not circumcising them as before Matth. 28.19 20. Sum up all this together then and we see its clear That the promise was to their children one and other till they wilfully put it away and they even the least of them were therein near to God capable of Christs blessing them and so had that that is here laid down as the ground and motive for being baptized into Christs Name for the forgiveness of the sin of their Nature so as to own them and care for them that notwithstanding as his upon whom he had put his Name and so of having the Holy Ghost to be with them and circumcise their hearts and sanctifie them as they grew more and more capable thereof That they were of the Lords Congregation and it was the Jews sin both against themselves and their children to oppose and put from them Jesus Christ which they ought to have repented of that every one of them being baptized into his Name and so submitting to him they might receive the promise now brought nigh and tendred to them by Christ in his coming To which adding that which the Scriptures and we from them have before shewed That the partition wall is broken down and we Gentiles that were afar off are now made nigh by the blood of Christ called to be partakers of his promise by the Gospel as Ephes 3.4.6 Then it will roundly follow That our children now are as near as theirs were then and so are of Gods Congregation are children of the Covenant and Kingdom by insition though not by natural descent from Abraham and so have the true ground of Baptism the Seal of that promise way of admission into the outward Court of Gods Kingdom into his Church and under his promise and blessing now to us as Circumcision was before Christs Ascension and the badg of difference between the Church and Congregation of God and them that are strangers to his Church and Covenant and to deny or defer it to them is to bewray our ignorance of Gods grace and gracious mind toward them and to cut them off or keep them out of Gods Congregation and so from the blessing of Christ there to be dispensed to them And I pray God help the Antipedobaptists to see and consider the injury they do to themselves and their children so would they repent of their mistaken zeal and be as zealous against their abuse of this and other Scriptures as now they are against Infant-baptism Whereas they object That only they that heard the word gladly were baptized ver 41. I answer That they were baptized that heard the word gladly is certainly affirmed but he that shall turn it and say That all that were there baptized did gladly receive the word shall speak as much beyond what he can prove as he that supposes it might be otherwise Children are often included tacitely in their parents at least in passive matters spoken of through the descriptions of those concerned in those passive matters may be by such acts as only sute to the parents or those of years only As it s said That the Lord removed Israel out of his sight and the King of Assyria carried Israel captive and the reason is rendred That Israel had sinned against their God and walked in the statutes of the Heathen and built them high places and set up Images which things Infants were not capable of acting in and yet they are without all doubt included in what is passively affirmed of them for Gods removing them and their being led captive 2 King 17. So in Gen. 34. Simeon and Levi making though fainedly a Covenant with Hamor and Sechem requires that every male of them be circumcised which certainly included not them they spake with only but their children and Infants too as every one of you in Acts 3.37 may do And in ver 24. it s said All that went out of the gate of their City hearkened unto Hamor and Sechem and every male was circumcised all that went out of the gate of the City Shall we say that because it s said All that went out of the gate of the City hearkened unto Hamor and they were all circumcised that went out of the gate of the City therefore all that were circumcised did actually hearken to or consent to Hamor and Sechem and that no child or infant but such as were able to go out of the gate of the City and to give actual consent to Hamor were circumcised surely it will not follow So Psalm 10.6 it s said Our Fathers provoked God at the red Sea yet God saved them and led them through the red Sea in which the Apostle tells us They were baptized into Moses 1 Cor. 10.1 2. And it follows That they then believed his word and sang his praises even Moses and the children of Israel Exod. 15.1 And yet I think no man will thence gather that only those that provoked God at the Sea or that after believed and sang praises were saved and led through the Sea Many other instances might be given to the same purpose so that nothing can be thence concluded from what is said of those that are mentioned to have been baptized that will inforce a straitening of the right to Baptism to such qualified persons which is also rather to be sought and minded what it is from the grounds of it as laid down in Scripture then from what is expressed as to the practise of it That Scripture oft mentioned by us in what we have said to this of Acts 2. viz. Acts 3.25 compared with Gen. 12.3 That in the seed of Abraham all the Families of the Earth shall be blessed may come in for another Evidence to the point in hand by it self for what doth it signifie less then that In Jesus Christ he through his death as a Ransom for all 2 Cor. 5.14 15. 1 Tim. 2.6 And Resurrection from the dead having answered the Law abolished death for all and so become Lord of all and the propitiation for the sins of the whole world Gal. 3.13 2 Tim. 1.10 Acts 10.36 1 John 2.1 2. hath in himself blessing for all Nations and for all the families of the Earth and not only for some persons in those Nations or Families God was in him reconciling the world to himself not imputing their trespasses to them And hath since his Ascension committed the Ministry of that Reconciliation by preaching and baptizing c. to his Apostles and such as succeed them in the Gospel 2 Cor. 5.19 20. In which Righteousness is unto all extendible to all and in the Gospel terms held forth to all so as that it comes upon all that believe close with and receive it Rom. 3.22 According to that in Rom. 5.18 The free-gift is
to all men to justification of life through the righteousness of one Jesus Christ Even as by the disobedience of Adam the evil came to all men to condemnation Though its the receiver of the abundance or overflow of grace that shall raign in life by him ver 17. And this indeed is the bottom ground of preaching the Gospel and therein tendring the blessing in Christ to all Nations the whole world and to all the families of the earth as also of discipling them baptising them into his Name that they are all given over to him as their lawful Lord and in him through his death is Redemption and blessing for them all From which they only are excluded who when it s tendred to them put him and it from them and so exclude themselves by cursing vilifying The word in Gen 12.3 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilem lâ—vem habere vibâ— pendere To slight or set light by or setting slight by him the Seed of Abraham in his Person Doctrine Government or Blessing Gen. 12. Luke 10.10 11. Acts 13.46 Now doth not the word Families clearly comprehend little ones Are all the families of the earth without Infants or be they no considerable part of the families in which they are Surely they are so considerable that God would have them included in the Covenant of his favour Deut. 29.10 11. and Christ would not have them excluded his Kingdom and Blessing Why then do any question the giving them the seal of his blessing and so putting his blessing upon whole families that the whole houshold may upon the parents receipt of the Gospel be under Gods salvation As Acts 16.31 Except such as being capable of understanding do wilfully refuse and thrust it from them Surely they that deny Baptism to little ones then do discover much ignorance and unbelief of the grace of God and tenour of the Gospel of Christ how much soever they seem to know it and their zeal is as ignorant and reprovable as that of Christs Disciples Matth. 19.13 14. what ever they think of it as commendable Which will yet further appear if we Lastly Consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much mentioned saying by the ancient Doctours of the Church that we have John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Which they generally applied as to the water there mentioned to Baptism by water And if their interpretation of it be currant it will conclude more then lawfulness some necessity at least of baptizing Infants And sure their Authority and Antiquity though it may not cogere in Sententiam inforce our consent to them yet may deservedly challenge a sober consideration of it that we be not guilty through rashness of that fault we are oft admonished of Prov. 22.28 and 23.10 Let us then examine what may be said for and what against it The Scope of the place favours it thus Nicodemus coming to Christ by night and confessing him a Teacher sent of God our Saviour instructs him what was needful for seeing understanding and enjoying and entering into the Kingdom of God that he preached Namely That he must not rest in what he had already in Moses Ministration but submit to him whom God had more actually sent forth to be the Saviour of the world to receive a New-birth from him in his Ministration without which no enterance for any one as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into that Kingdom Now that which he did in his Ministration for admitting and leading men into that Kingdom we know was together with his Doctrine baptizing with water by his Disciples John 3.21.22 and 4.1 2. And with the Holy Ghost more immediately by himself John 7.37 38. Acts 1.5 And unless a man submitted to him in both these Administrations he could not enter into the Kingdom of God as set up of God in his Regiment and ordering The Order of the words in setting water before spirit suits with the Order of those Administrations of his twofold Baptism Baptism with water usually yea alwayes that we read of except in that extraordinary case of Cornelius of which we have given an account elsewhere going before the pouring out of his Spirit As Matth. 3.11 12. Acts 2.38 39. 8.16 17. 19.4 5. Where also that Ordinance of laying on of hands in which the more visible and evident givings of the Spirit was vouchsafed after Baptism Acts 8.16 17. Heb. 6.2 3. This Interpretation agreeth with that in Tit. 3.5 whereby by most Interpreters Baptism is called the Laver of Regeneration and I conceive it is not to be excluded in that expression 4. The Text will run as well or better this way then in and according to other Interpretations For to view them 1. Some by water think the Spirit to be signified by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that in Matth. 3.12 The Holy Ghost and fire but this looks too like a Tautalogy it amounting but to Spirit and Spirit that of Matth. 3.12 may admit of a better Exposition viz. by fire to signifie fiery trials as in 1 Cor. 3.13 14. 1 Pet. 4.12 13. 2 Tim. 3.12 I know it is said that by water is signified the cleansing operation of the Spirit and so it amounts to Except a man be born of the Spirit and his cleansing operation But then water should be rather set after spirit then before it To say nothing that all that yet amounts but to spirit for her being holy the birth of him must needs produce holiness or cleanness too 2. Others as I my self have understand by water the grace of God as held forth in the Gospel and received by faith the word grace and knowledge of God being in Scriptures often so called as Deut. 32.1 2 3. Isai 11.9 with Joel 3.18 And this indeed would well agree to men of years but how will it reach the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one which reaches to every Sex and Age Little Infants by this must be excluded Gods Kingdom then they being not capable of hearing and understanding the word in Infancy contrary to our Saviours express saying that tells us that Of such is the Kingdom of God and their receipt thereof is propounded as a good pattern for those of elder years as we have seen before But to view what may be said against this Interpretation our Saviour says ver 3. That this birth is a birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1 which signifies and is translated ver 31. from above but this water in Baptism is Elementary and from below Answ 1. Our Saviour tells Nicodemus ver 12. Answ 1 that he spake to him of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things earthly or done on earth though from Heaven and such is this Baptism For 2. Though the water in it be elementary and earthy yet the Ordinance of Baptism is from Heaven Matth. 21.25 26. Even from
〈◊〉 ver 10. If I have spoken to thee of things on earth So then by the Kingdom of God here is signified the Kingdom preached and administred by Christ on the earth or in his life In which as we have shewed before is a twofold state External and into that no man can enter so as to be reputed and taken as a member of it as now ordered by Christ come in the flesh but by being baptized with water into that Cornelius entered not otherwise nor the thief entered at all if not formerly baptized of John as none can tell but he might be Internal and into that none can enter but by being born of the Holy Ghost that is by being brought into and united unto Christ by him so as to have him the only hope of glory the only righteousness redemption life and so to have our dependance on and rejoycing in him and God through him This twofold principle of birth then may have more direct reference to the twofold state of it as here administred And yet as Cornelius entered in some measure into the second before he had the admission into the first so may a man possibly be admitted into that estate that is not here on earth to be enjoyed without it but to enter it in both its estates here both are required to be born of water and the spirit Besides 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot does not always signifie an absolute impossibility but only an unusualness or an inconsistency with such ordinary ways or principles As when it s said The children of the Bride-chamber cannot fast so long as the Bride-groom it with them Matth. 2.19 So it cannot be that a Prophet perish out of Jerusalem Luke 13.23 He could there do no mighty works because of their unbelief Mark 6.5 The world cannot hate you John 7.7 with divers others Which are to be interpreted some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s not usual or insistent with such principles or ways appointed So here a man cannot in an ordinary way enter into the Kingdom of God the Regiment of God by Christ here and so meet with the blessings and priviledges dispensed by him unless baptized with water and with the Holy Ghost Nor yet may it be said That Baptism giving an admission what need then of the Holy Ghost too For 1. The outward Baptism as outward gives but admission into its outward state though therein it brings into the way for meeting with Spirit and so the inward state of it 2. The outward Baptism as was outed above is not without the presence and blessing of the Spirit in some measure where not guilfully or deceitfully received 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the first stepping into but also the passing on into the thing entred and so a continued act of entering as Heb. 4.3 We that have believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do enter into rest we are yet but entering And so in Matth. 18.3.8 9. Such are in part entered as the Disciples were Matth. 11.11 Yet unless they do put away and turn from such evils as they occasionally are corrupted with and are offended by they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter or pass on but will stop in the passage and at length be cast out again As it was needful then for Cornelius entred into the internal state in part to be baptized with water for entering the outward state of the Kingdom of Christ So its needful for those that have been baptized and entered the outward yea and begun to enter the inward too to yeild up to Christ his Doctrine Reproofs Counsels that they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass into the inward farther and so be prepared for the eternal state of it in its glory 3. Though we cannot conclude then That no outward Baptism no salvation yet the ordinary passage into the inward state of Christs Kingdom here being by the outward and so through both into the state of eternal Glory I think we may safely conclude it to be desperate folly and madness for men to neglect the entering into this Kingdom in its outward state either in themselves or theirs presuming to enter the inner and future state without thar If this be the way of enterance without which no ordinary enterance Who will be so mad to put himself or his upon an extraordinary when the ordinary is before him and may be had It being not Gods way to work extraordinarily where his ordinary ways or Ordinances may be enjoyed and are slighted Indeed where God denyes the ordinary means we may hope his mercy and goodness dispenses with the wants in men they seeking and hoping in him according to what they have but no ground for thinking so where the ordinary means are slighted appointed for us by him in such a case a man neglecting Gods way of entering into the Church or Kingdom of God or bringing his thereinto cuts himself or his off as we have cited before from Gods Congregation as Gen. 17.14 And though there be blessing for all men Nations and Families in Christ yet where he hath promised that it shall come upon men to eternal life and enjoyment of his Kingdom in its glorious state where through unbelief or slighting it men do not enter it in what estates of it are here to be entered I know not nor believe I that any man can demonstrate to me Indeed the poor Infants of such persons cannot help it in themselves in Infancy nor could they under the state of the Jews before Christ and though I know no promise of salvation to them in such a case we may hope that the mercy of God would not impute it to them to an eternal rejection of them but in such a case the parents ingage Gods displeasure against themselves and so do all such as be accessory to such their actions Exod. 4.24 25 26. Mark 10.14 and I see not but God also punishes them in their children in threatning to cut them off from the enjoyment of such blessing as here they might in his Kingdom meet with on the earth That soul that is not entered into the Covenant of Gods blessing in Christ being cut off from and so not reputed or dealt with by God as one of the Congregation Gen. 17.14 So that there is now as the blessings of Gods Kingdom here on earth both to the parents and children of their being baptized and so born of water though there be not absolute necessity as to eternal salvation And now let us sum up that which hath been hitherto said for it and we may put it into these following Arguments 1. All the Nations or Gentiles are within the Commission for discipling by baptizing them c. Or thus Christ hath commanded to disciple all the Gentiles baptizing them c. But our little Infants are also Gentiles therefore to be discipled baptizing them 2. What