say that concerning the baptizing of the Adult both Jews and Gentiles we have sufficient Proof from the 2d 8th 10th and 16th Chapters of the Acts but as to the baptizing of Infants they can meet with no Example in Scripture Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our blessed Saviour He that believeth and is baptized shall be saved but he that believeth not shall be condemned plainly thus Faith and Baptism will bring a Man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism saith he be necessary so is Faith much more for the want of Faith damns absolutely it is not said so of the want of Baptism If Paul declared the whole Counsel of God unto the Churches and Primitive Christians and yet never declared or made known to them Infants Baptism Then Infants Baptism is none of the Counsel of God. But Paul did declare unto the Churches and Primitive Christians the whole Counsel of God but never declared any thing to them of Infants Baptism Ergo. The Major Proposition can't fairly be denied and as to the Minor see Acts 20. 27. For I have not shunned saith he to declare unto you all the Counsel of God. It appears by the Context that he concluded he could not be pure from the Blood of all Men if he had not been faithful in this matter i. e. in making known all the whole Will of God to them Paul was the great Apostle of the Gentiles and he spake these words to a Gentile Church viz. the Church at Ephesus and therefore it is the more remarkable God hath by his Mouth made known all things that are necessary for us to know or understand of his Counsel or our Duty See our late Annotators on this Verse God's Decree to save all that believe in Christ or the whole Doctrine of Christianity as it directs to an holy Life whatsoever God requires of any one in order to a blessed Eternity this is that which say they the Pharisees rejected Luke 7. 30. and so do all wicked and ungodly Men who refuse to take God's Counsel or to obey his Command Now Baptism is that part of God's Counsel which the Pharisees rejected against themselves Moreover in Chap. 19. it appears he opened and explained that great Ordinance to those Christians at Ephesus at the first Plantation of the Church there but not a word of their Duty to baptize their Infants nor was there any reason he should it being none of God's Counsel If whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or left therein then Infant-Baptism is not of God. But whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture c. and yet Infant-Baptism is not contained therein Ergo Infant-Baptism is not of God. That the Holy Scripture contains in it all things that are necessary for us to believe and practice in order to Eternal Life is acknowledg'd by all worthy Men both Ancient and Modern and that Infants Baptism is not contained in the holy Scripture we have proved The holy Scriptures saith Athanasius being inspired from God are sufficient to all Instructions of Truth Isychius saith Let us which will have any thing observed of God search no more but that which the Gospel doth give unto us All things saith Chrysostom be plain and clear in the Scripture and what things soever be needful are manifest there If there be any thing needful to be known or not to be known we shall learn it by the Holy Scriptures if we shall need to reprove a Falshood we shall fetch it from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lack that ought to be taught or learned we shall also learn it out of the same Scriptures Augustin saith Read the Holy Scriptures wherein ye shall find fully what is to be followed and what to be avoided And again he saith In these therefore which are evidently contained in the Scriptures are found all things which contain Faith manner of living Hope and Love. Let us seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Luther saith there ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the Holy Scriptures let other Teachers and Hearers with their Doctrine be accursed Basil saith that it would be an Argument of Insidelity and a most certain sign of Pride if any Man should reject any things written and should introduce things not written Let this saith Calvin be a firm Axiom that nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is contained in the Law and Prophets and after in the Apostolical Writings It is saith Theophilact the part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Bellarmine saith that though the Arguments of the Anabaptists from the defect of Command or Example have a great force against the Lutherans for as much as they use that Rite every-where having no Command or Example theirs is to be rejected yet is it of no force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture for the Apostles speak with the same Spirit with which they did write but this of baptizing of Infants is an Apostolical Tradition c. And lastly to close with this Argument take what Mr. Ball saith We must for every Ordinance look to the Institution saith he and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own pleasure and 't is our part to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he taught us If this worthy Man speak Truth as be sure he did and his Doctrine be imbraced certainly our Brethren must never sprinkle nay baptize one Child any more If no Man or Woman at any time or times were by the
Person Nor is it any marvel when they did dip poor Children in VVater that some of them died sith they are not the true Subjects of Baptism if they had no doubt God would have preserved them as well as he did those Babes whom once he required to be Circumcised Can any believe God would command any such thing to be done that should endanger the Life of a Child that was doubtless a just Reâ—uke for the prophanation of Christ's blessed Ordinance he will one day I fear say Who hath required this at your hands Nay and who knows what Judgments and VVrath may come upon this Land for the abominable abuse of the Sacred Institution of Baptism God many times shews Men their Sin by the punishment he brings upon them if you are so fond of Humane Traditions and Innovations Object But why must the whole Body be dipp'd may not the Head be sufficient that being the principal Part Answ I must confess in a late Discourse I had with a Minister of the Church of England he pleaded for this seeing he could not defend Rantism But to give a direct Answer pray consider whether it be the Person viz. the Man or Woman or part of the Person that Christ commanded to be baptized if not the whole Body why might it not serve only to wash or dip the Hands But if it were the Hands only or the Feet or the Head only that was to be Baptized i. e. dipped a small Vessel of Water would have served and no need for Christ or John to have gone into Rivers and Places where there was much VVater to baptize 2. It is not said John baptized him i. e. our blessed Saviour not part of him But as the blessed Virgin bore him in her VVomb and brought him forth and laid him in a Manger so John baptized or dipped him that is his whole Body into Jordan or in the River Jordan Moreover 't is said Acts 8. 12. They were baptized both Men and Women that is the Bodies the whole Bodies of those Men and Women and not some Part or Members of them If this be not granted we shall be run into many strange Absurdities almost every where in reading the Scriptures 3. To put this out of doubt 't is evident the whole Body ought to be dipp'd or baptiz'd because as we shall shew in the next Chapter Baptism is a Figure of the Burial and Resurrection of Jesus Christ nay called a Burial Now a Person is not said to be buried that is not totally covered in the Earth no more can a Man be said to be baptiz'd except he be covered all over in the VVater 4. VVe have shewed how all the Learned agree and positively assert that Baptism was administred in the Primitive Times by a total dipping the Body in VVater And indeed at first when this Innovation of Rantism came in they used to sprinkle the Body all over being sure it was not one Part but the whole Body that was to be baptized and so they Rantiz'd the whole Body But you are gone here too for you in your Practice and in your own Sense Baptize but the Face only so that all your People are unbaptized Persons as evident as any thing can be take it how you will if it should be granted I mean that Sprinkling is Baptism CHAP. IV. Proving that Baptism is Dipping Plunging or Burying the whole Body in Water In the Name c. from the Spiritual or Metaphorical signification of this Gospel-Ordinance or Administration TO make it appear yet more fully that Baptism is not sprinkling pouring nor any other thing than dipping plunging or covering of the Body in VVater we shall proceed to examine what it was ordained for by our Lord Jesus Christ to hold forth or to be a Sign or Representation of for like as in the Holy Sacrament of the Supper it behoveth us to know what the breaking of the Bread and pouring forth of the VVine signifies or are Figures of so in like manner we ought with as great care to endeavour to know what is held forth or represented to us as the Holy Signs of the Blessed Sacrament of Baptism for as all true Christians readily do confess and agree with us that the Ordinance of the Lord's Supper is not cannot be rightly nor truly administred if the great Ends and Design of Jesus Christ in the Institution of it are not answered thereby or what it was ordained and appointed to signify plainly held forth and represented in its administration but it is contrarywise a great abuse and prophanation of it and from hence we and all true Protestants always say Let us keep to the exact words of the Institution and manner of its first Celebration that so the great Things signified both by the breaking the Bread and pouring forth the VVine may clearly appear and be represented in the Administration thereof Now then this is that which we affirm viz. That as the Sacrament of the Lord's Supper was ordained to hold forth the breaking of Christ's Body and the pouring forth of his Blood So in like manner the Sacrament of Baptism was instituted and appointed to hold forth Christ was really dead buried and that he arose again for our Justification And that this is so we shall not only prove it from the plain Authority of God's VVord but by the joint Testimony of almost all famous VVriters and Divines we have met with Ancient or Modern And indeed we cannot but be much affected with the great Love and Goodness of our Blessed Saviour in the Institution of these two great Ordinances it being his gracious Design and Condescention hereby to hold forth or preach as I may say to the very sight of our visible Eyes by these fit and proper Mediums the glorious Doctrine of his Death Burial and Resurrection which in the Ministration of the VVord is preached or held forth to the hearing of our Ears that so we might the better and more effectually be established and grounded in the sure and stedfast belief thereof which is indeed absolutely necessary to Salvation as the Apostle doth plainly testify 1 Cor. 15. 1. 2 3 4. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you received and wherein you stand vers 1. By which also you are saved if you keep in memory what I preached unto you unless ye have believed in vain vers 2. For I delivered unto you first of all that which I also received how Christ died for our Sins according to the Scripture vers 3. And that he was buried and that he rose again the third day according to the Scriptures vers 4. This being so let none blame us for contending so earnestly for this Ordinance according to the Primitive Purity or its Original Glory wherein according to the gracious Design of Jesus Christ we daily receive in beholding the Administration of this Sacrament as well as in the Lord's Supper what is represented
John 4. 1 2. Jesus 't is said there made and baptized more Disciples than John it is not rantize them and then teach or make Disciples of them as the manner of some now-adays is and for a long time has been Lord that ever Men should be so bold and presumptuous as once to attempt to alter or change any thing of this Holy or Great Commission or adventure to do Things contrary to what is given forth here by Jesus Christ as King and Law-giver of the New Testament What will they say when God rises up What will they answer him when he visiteth them Job 31. 14. 4. Note the Extent of the Commission here given by Christ to his Disciples Go teach all Nations baptizing them Go into all Nations or as Mark has it Into all the World East as well as West North as well as South into Cold Countries as well as Hot and make Disciples where-ever you come and Baptize them c. not Rantize them not dip them in hot Climates and sprinkle them in Cold. 5. Observe in whose Name they are required to baptize viz. in the Name of the Father and of the Son and of the Holy Ghost into the Name so the Greek In the Name doth not only import the naming of the Names of the Father Son and Holy Spirit but in the Authority and into the Profession of the Blessed Trinity of the one Divine Being dedicating the Persons baptized saith our Annotators to God the Father Son and Holy Ghost But how dare any presume to Rantize a Babe that is uncapable to be taught or made a Disciple by teaching In the Name of the Glorious Trinity can they say and prove it Christ hath given them any such Authority I am sure they have no Warrant nor Authority so to do from this Blessed Commission of Jesus Christ It was by dipping of Adult Persons then But it was in an hot Country say our late Annotators where at any time without the danger of Persons Lives it might be so done Doth not our Blessed Saviour's Words immediately following fully answer this Objection and lo I am with you always to the end of the World Has not Christ Power to preserve protect and uphold all such Persons which he commands to be Baptized Nay can we think Christ would institute an Ordinance to destroy the Lives of any Persons Besides we know he has preserved thousands in this cold Climate nay and never did I hear of any one Person that received the least Hurt or Damage by being Baptized according to the Commission of Christ though some have gone into the Water in the time of the great Frost and at other Times of bitter Frost and Snow nay and Persons very Aged and of both Sexes and some that have been very weak and sickly though our Adversaries have falsly reported to the contrary But can they be so 〈◊〉 left to themselves to think this will be a good 〈◊〉 for them for changing this Ordinance of Jesus Christ when he comes to call all Men to an account certainly they will find themselves deceived But say our late Annotators Where it might be we judg it reasonable and most resembling our burial with Christ by Baptism into Death but we can't think it necessary for God loveth Mercy rather than Sacrifice Answ Sirs wherefore do you judg it reasonable and not necessary Is it not necessary for you to do what Christ hath commanded and when at no time there is any danger of the Lives of Persons If you will follow your Master's Command and only Baptize such who are made Disciples viz. believing Men and Women is it not necessary for you to do Christ's Work as Christ has required Is it necessary you should alter any of his Holy Laws and make void one of the great Sacraments of the New Testament by your Traditions I pray my dear Brethren consider more seriously of it From hence it is evident that those who ought to be Baptized are Disciples and none else and that a Disciple is one that is a Believer one that is taught or has learned of Christ The Disciples were first called Christians in Antioch Acts 11. 26. Not only say our Annotators as Scholars were called amongst the Greeks from their Masters viz. Platonists Pythagorâ—ans to teach us whom we profess to learn of and be instructed by but to mind us of our Unction for Christians are Anointed ones 1 John 2. 2â— Such Disciples are the true Subjects of Baptism Yea Christ saith Mr. Baxter in his Commission directeth his Apostles to make Disciples and then baptize them promising That he that believeth and is baptized shall be saved And in another Book of his speaking of the same Commission This saith he is not like some occasional mention of Baptism but is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several Places and Order Their first Task is To make Disciples saith he which are by Mark called Believers The second Work is To Baptize them whereto is annexed the Promise of Salvation The third Work is To teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that there is one sort of Faith even Saving that must go before Baptism the profession whereof the Minister must expect What can any Baptist say more Let Mr. Baxter tell us what difference there is between contemning that Order Christ hath left in his great Commission and a direct derogating from it or acting quite contrary to it And is not this so viz to Rantize or Sprinkle instead of Baptize and Sprinkle first before they are taught or made Disciples nay and such too who are not capable to be taught or made Disciples of Is noâ— this to flight is not to contemn Christ's Order in his Commission for sith Christ appoints such that by Teaching are made Disciples to be Baptized he excludes all other the institution of Christ in this his Commission being doubtless a perfect Rule and those who do otherwise follow their own Inventions I find Mr. Danvers cites Mr. Perkins I have not that Book of Mr. Perkins speaking to this purpose on the words of the Commission Teach all Nations baptizing them c. I explain these Terms saith he thus Mark first of all it is said Teach that is make Disciples by calling them to believe and repent Here we are to consider the Order which God observes in making with Men a Covenant in Baptism First of all he calls them by his Word and Commands to believe and to repent In the Second place God makes his Promise of Mercy and Forgiveness And Thirdly He Seals his Promise by Baptism They saith he that
Faith or a Confirmation of that Faith he had long before he was Circumcised but so it could not be said to be to any Infant that had no Faith. It was indeed a Sign put into the Flesh of Infants but a Sign and Seal too only to Abraham witnessing to him that he had a Justifying Faith but to the Truth of the Promises there was 'tis evident a two-fold Covenant made with Abraham 1. That he should be the Father of many Nations and that the Land in which he was a Stranger should be given to his Seed these Promises seem to relate to his Carnal Seed 2. That he should be the Father of the Faithful Rom. 4. 11. Heir of the World Rom. 4. 13. and that in him and in his Seed all the Families of the Earth should be blessed that is Jesus Christ Gal. 3. 16. Now none could receive Circumcision as such a Seal to them but Abraham because none before circumcised had such a Faith which intitled them to such singular Promises The Apostle in the fourth of the Roâ—ans shews that Abraham was not justified by Works nor by Circumcision but by Faith which he had long before he was circumcised and so but a Seal or Confirmation of that Faith he had before and to assure him of the Truth of the Promises made to him and to his Carnal and Spiritual Seed You ought not therefore to call Circumcision a Seal to any but to Abraham neither ought you to call it a Seal of any other thing to him than what the Scripture calls it a Seal of viz. And he received Circumcision a Seal of the Righteousness of the Faith which he had being yet uncircumcised Rom. 4. 11. And that you may see we are not alone in this matter see what Chrysostom and Theophilact as I find them quoted by Mr. Danvers It was called a Seal of the Righteousness of Faith because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by Faith. Now this seems to be the Priviledg of Abraham's alone and not to be tranferred to others as if Circumcision in whom ever it was were a Testimony of Divine Righteousness for it was the Priviledg of Abraham that he should be the Father of all the Faithful as well uncircumcised as circumcised being already the Father having Faith in Uncircumcision he received first the sign of Circumcision that he might be the Father of the Circumcised Now because he had this Priviledg in respect of the Righteousness which he had acquired by Faith therefore the sign of Circumcision was to him a Seal of the Righteousness of Faith but to the rest of the Jews it was a sign that they were Abraham's Seed but not a Seal of the Righteousness of Faith as all the Jews also were not the Fathers of many Nations Moreover it is evident a Seal is a Confirmation of that which a Person hath made over to him and it doth insure him of it Now to call Circumcision a Seal of the Covenant of Grace 't is all one as to say all that were circumcised were assured of all the Blessings of that Covenant then must all that were circumcised be pardon'd and saved and so also would it follow in the case of Baptism were that acknowledged to be a Seal to all those that are baptized of the new Covenant But in a word we know nothing called a Seal of the New Covenant but the holy Spirit which the Saints were said to be sealed with after they believed Ephes 1. 13. 4. 30. unto the day of Redemption God by setting his Seal upon us assures us that we are his and that we shall have Eternal Life Baptism is called a Figure but no where a Seal and a Sign or Figure proper only to such who have Understanding to discern the Spiritual things and Mysteries that are represented thereby and wrought in them Object Say what what you will the Promise and Covenant of Grace was to Abraham and his natural Off-spring Answ Why do you not believe the Apostle who tells you the quite contrary and that he said not of Seeds as of many but to thy Seed which is Christ But it you will have it as you say see what absurd Consequences will follow and arise from your Notion And first take what Calvin saith 'T is manifest saith he that the Promise understood of Spiritual Blessings pertaineth not to the Carnal Seed of Abraham but to the Spiritual as the Apostle himself saith Rom. 4. 8 9. for if you understand the Carnal Seed saith he then that Promise will belong to none of the Gentiles but to those alone who are begotten of Abraham and Isaac according to the Flesh by this it appears you go about to shut out your selves and Children too from having any part in that Covenant made with Abraham Secondly If God made the Covenant of Grace with Abraham and his Carnal or Fleshly Off-spring and so with all Believers and their Children then all their Off-spring must have saving Grace bestowed upon them and a new Heart because these things are some of the chief Blessings contained in the new Covenant Now do you see that all the Children of Believers have the Grace of God bestowed upon them so that they are new Creatures certainly no for as Abraham had his Ishmael and Isaac his Esaâ— and David his Absolom so have most or many Believers wicked and ungodly Children and so they live and die to the great Grief of their Souls You can't think that God fails in his Promise and that the Covenant of Grace is not so firm and sure as the Scripture declares it to be one of them will follow or you must conclude your selves mistaken in your Notion But certainly they cannot miss of Grace if Mr. Blake is right for saith he Christianity is hereditary that as the Children of a Noble-Man are Noble the Child of a Free-Man free of a Turk a Turk and of a Jew a Jew so the Child of a Christian is a Christian We will grant him they are so called but withal must tell him the Children of Christian People are by Nature the Children of Wrath as well as others Fourthly This would render Grace to be a Birth-Priviledg as Mr. Danvers observes and Regeneration tied to Generation contrary to the Scripture and all good Doctrine as if a Believer doth not only beget a Child in natural Generation but a Saint also Fifthly Then the Apostle spake not true in saving the Children of the Flesh these are not the Children of God i. e. of the Promise Rom. 9. Sixthly And it also would follow that all the whole Off-spring of Believers shall be saved without you will assert the Doctrine of James Arminius that there is a falling away from Grace Seventhly And would it not follow also that all the Children of Believers know God and need not be taught saying Know the Lord for you know who saith
they shall all know me from the least of them to the greatest of them that is all those who are in the New Covenant which you say all Believers Children are even in the same Covenant of Grace made with Abraham Eighthly And then it follows also that the Covenant of Grace and Spiritual Blessings made with Abraham is tied up to Believers and their Seed only and if so what will become of all poor Unbelievers and their perishing Off-spring Object But does not Baptism come in the room of Circumcision the one being a Figure of the other Answ There is no ground so to believe since the Scripture gives not the least hint of any such thing 1. For first if it had then when Baptism came in and was in force Circumcision must have ceased immediately but after Baptism was commanded and administred we find Circumcision in being and was not disannull'd till the Death and Resurrection of our Saviour Now it would have vanquish'd as Shadows do as soon as Baptism the Antitype came in force had it been a Type or Figure of Baptism or come in the room of it 2. If Baptism had come in the room of Circumcision then the Church of God under the Gospel would have been just like the National Church of the Jews viz. made up of the Fleshly Seed but the Apostle shews thè contrary it consists of lively Stones that is a spiritual and not a carnal Seed 3. Then Males only and no Females would have been baptized because none but Male Children were to be circumcised as God commanded 4. Circumcision was administred on Abraham's natural Seed without any Profession of Faith but none are to be admitted to Baptism but by a Profession of Faith Repentance and Regeneration The first Birth or being born in a fleshly way by Carnal Generation gave Abraham's natural Seed a Right to Circumcision whereas the Spiritual Birth or Regeneration gives a Right only to Baptism according to Christ's Commission as we have proved 5. 'T is evident Circumcision figured forth another thing viz. the Destruction of the Body of Sin by Jesus Christ and the Circumcision of the Heart and therefore not Baptism c. Very full and most excellently you have to this Point Dr. Taylor who saith That the Argument from Circumcision is invalid upon infinite Considerations Figures and Types prove nothing unless a Command go along with them or some Express to signify such to be their purpose for the Deluge of Waters and the Ark of Noah were a Figure of Baptism said Peter and if therefore the Circumstances of the one should be drawn to the other we should make Baptism a Prodigy rather than a Rite The Paschal Lamb was a Type of the Eucharist which succeeds the other as Baptism doth to Circumcision but because there was in the Manducation of the Paschal Lamb no Prescription of Sacramental Drink shall we thence conclude that the Eucharist is to be administred but in one kind And even in the very instance of this Argument supposing a Correspondency of the Analogy between Circumcision and Baptism yet there is no Correspondency of Identity for although it were granted that both of them did consign the Covenant of Faith yet there is nothing in the Circumstance of Childrens being circumcised that so concerns that Mystery but that it might very well be given to Children and yet Baptism only to Men of Reason because Circumcision lest a Character in the Flesh which being imprinted upon Infants did its work to them when they came to Age and such a Character was necessary because there was no word added to the Sign but Baptism imprints nothing that remains on the Body and if it leaves a Character at all it is upon the Soul to which also the Word is added which is as much a part of the Sacrament as the Sign it self for both which Reasons it is requisite that the Parties baptized should be capable of Reason that they may be capable both of the word of the Sacrament and the impress made upon the Spirit since therefore the Reason of this Parity does wholly fail there is nothing left to infer a necessity of complying in this Circumstance of Age any more than in the other Annxes of the Type then the Infant must also precisely be baptized upon the eighth day and Females must not be baptized because not circumcised but it were more proper if we would understand it right to prosecute the Analogy form the Type to the Antitype by way of Letter and Spirit and Signification And as Circumcision figures Baptism so also the Adjuncts of the Circumcision shall signifie something spiritual in the Adherences of Baptism and therefore as Infants were circumcised so spiritual Infants shall be baptized which is spiritual Circumcision for therefore Babes had the Ministry of the Type to signify that we must when we give our Names to Christ become Children in Malice and then the Type is made compleat c. Thus far the Doctor Quest But why may â—ot Infants be baptized now as well as Children were circumcised heretofore Answ You may as well ask why Nadab and Abihu might not have offered strange Fire or why might not the Priest carry the Ark in a Cart. The Reason why they ought to do neither of those things were because God commanded them not so to do In like manner say we Children must not be baptized because God hath given no Command to do it Circumcision was expresly commanded both as to the Subject Time Age and Sex which was as you have heard the Male Children at eight days old with a severe Penalty of the Parents Disobedience But there is not one hint or the least colour of ground for the baptizing of Infants in all the New Testament as hath been proved and yet the Gospel is as one observes as express in the matter of Baptism as first touching the Subject Men and Woman Secondly As to the Time viz. when they believe Thirdly As to the Qualifications of Baptism i. e. Faith and Repentance Fourthly As to the end and use of it to signifie the Death Burial and Resurrection of Christ with our Death unto Sin and rising again to newness of Life Can any think the Servant should be so careful to give Directions from God in every case about the circumcising of Children under the Law and the Son of God not to be as express in all parts of instituted Worship and our Duties under the Gospel This can't be thought see what the Apostle saith which we before hinted Heb. 3. 5 6. Quest But Children were Members of the Jewish Church as well as Adult Persons sith Mr. Smythies and so say other Pedo-Bapâ—isto as 〈◊〉 Baâ—ter and many more and since they were comprehended with their Parents in that Church-state 〈◊〉 are so still under the Gospel and therefore to 〈…〉 Answ That Children were then admitted Members of the Jewish Church is granted and 't is as evident that God hath
none does the business better than the Learned Bishop Taylor For saith he the Water and Spirit in this place signifies the same thing and by Water is meant the Effects of the Spirit cleansing and purifying the Soul as it appears in its parallel place Christ's baptizing with the Holy Ghost and with Fire for although this was literally fulfilled in the day of Pentecost yet morally there is more in it for it is the sign of the Effect of the holy Spirit and his Productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he saith that Baptism saves us he adds by way of Explication not the washing away of the Filth of the Flesh but the Answer of a good Conscience towards God plainly saying that it is not Water or the purifying of the Body but cleansing of the Spirit that doth that which is supposed to be the Effect of Baptism But to suppose it meant of external Baptism yet this no more infers a necessity of Infant-Baptism than the other words of Christ infer a necessity to give them the holy Communion Joh. 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and yet we do not think these words a sufficient Argument to communicate with them if any Man therefore will do us Justice either let them give both Sacraments to Infunts as some Ages of the Church did or neither for the Wit of Man is not able to shew a disparity in the Sanction or in the Energy of its Expressions And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one Instance and yet the Obligation all the World cannot reasonably say but is the same they are honest and reasonable that do neither and sure the Ancient Church did with an equal Opinion of necessity give them the Communion and yet now adays Men do not Why should Men be more burdened with a Prejudice and a name of Obliquity for not giving Infants one Sacrament more than you are disliked for not affording them the other Thus far Dr. Taylor If what these great Men say is not sufficient utterly to invalidate this pretended Proof of Infant-Baptism we know not what to say A third Proof they bring to prove the baptizing of Babes is taken from those places that speak of the baptizing of whole Housholds as the Jaylor and his House Lydia and her House c. Object Whole Housholds we read were baptized therefore some Children were in the Primitive Time baptized Answ To which we answer that the Consequence is not natural from the Antecedent unless you can prove there were no whole Housholds but in which were some little Babes make that appear and this is the best Argument you can bring But the contrary is very evident for how many hundred Housholds or Families are there in this City in which there are no little Children but all Adult Persons which being so how uncertain is your Inference Secondly But suppose there were Children in those Housholds for usually in Scripture by a Figure which is called Synâ—â—doche the whole is put for part or a part for the whole Hence we read Jerusalem and all Judea and all the Regions about â—ordan went out to be baptized of John that is many of those places in Jerusalem Judea and in those Regions So 't is said 1 Sam. 1. 21 22 23. That Elkanah and all his House went up to offer unto the Lord yearly Sacrifice c. yet vers 22. 't is as expresly said that Hannah and her Child went not up who were part of his House yet 't is said all his House or Houshold went up Exod. 9. 6. 't is said All the Cattle of Egypt died that is all that were in the Field see Chap. 14. 26 28. and chap. 9. 26. I could give you many other Examples of the same nature wherein the whole is taken but for part And from hence 't is that Dr. Hammond grants that no concluding Argument can be deduc'd from the baptizing whole Housholds to baptize Children and therefore in his Judgment Arguments drawn from hence are better wav'd than made use of by the Defenders of Infant-baptism And certainly the Doctor judges but rationally therein saith a worthy and Learn'd Man because a clear Word of Institution or plain Precedents ought to be the ground of the practice of all Gospel-Ordinances especially in the case of Baptism one of the great Sacraments of the New Testaments Thirdly We will see in the next place what the Holy Ghost hath left on Record concerning those whole Housholds that are said to be Baptized First The Jaylor's Houshold Acts 16. 33. He was Baptized and all his Whether he had any Children 't is a great Question his may refer to his Wife Servants and Domestick Friends and Relations c. However 't is expresly said that Paul and Silas spake unto him the Word of the Lord and to all that were in his House certainly they did not preach to little Babes And Vers 34. 't is said He rejoiced believeng in God with all his House Observe 1. he and all his House had the Gospel preached to them 2. He and all his House believed And 3. he and all his House rejoiced as well as 't is said He and all his were baptized Can there be any Reason given saith Mr. Gosnold why his vers 33. should be larger than all his House vers 32 34. these two Verses being a Key to the 33d Verse saith he and this Houshold a Key to all the other The second Houshold is that of Crispus Acts 18. 8. And Crispus the chief Ruler of the Synagogue believed in God with all his House and many of the Corinthians hearing believed and were baptized All that is said of his Houshold is that they believed besides the scope of the Text shews none were baptized but such who first believed and they we say and none but they are true Subjects of Baptism that believe The third Houshold is the Houshold of Stephanus I baptized saith Paul the Houshold of Stephanus 1 Cor. 1. 16. And he saith the House of Stephanus was the first Fruits of Acaia and that they had addicted themselves to the Ministry of the Saints which little Children were not capable to do Chap. 16. 15. The fourth Houshold is that of Lydia Acts 16. 14 15. Whether this good Woman was a Maid Widow or Wife is uncertain If she had been a married Woman 't is much there is no mention made of her Husband Besides she is reckon'd the Head of the Family her Houshold which would not have been saith Mr. Gosnold if at this time she had a Husband Grant saith
commonly take into your Churches such Persons that are converted whose Parents were very wicked and ungodly Persons as any in the Parish and so lived and died as far as you know and yet do you not account their Baptism to â—e sufficient 10. Is it not an hurtful and evil thing to defile and pâ—lute the Church by bringing in the Fleshy Seed which Christ hath cast out 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness and to confound the World and Church together which ought to be separated and to make the Church National which ought to be Congregational 12. Is it not an harmful and evil thing to establish Human Traditions and make them of equal Authority with Christ's sacred Institutions and reproach them who will not against their Consciences do the same things 13. Is it not an evil and harmful thing to plead for Inâ—ant Baptism or rather Rantism and make it a bone of Contention amongst Christians and so â—inder the Unity of Churches and godly Christians For was that Rubbish gone what a glorious Harmony would follow even such a Day as would make all our Souls rejoyce for he is blind who can't see that that Relick is the cause of our sad Divisions 14. Is it not an evil and false thing to say Persons may have Grace and Regeneration before they know God or are called by his Word and holy Spirit 15. Is it not a strange thing to say Persons may be visible and lawful Members of the Gospel-Church before Conversion and to deny them one Sacrament and yet give them another 16. Is it not a false thing to say Persons may believe and be saved by the Faith of others 17. Is it not an evil thing and a contradiction to say Baptism is a Symbol of present Regeneration and yet apply it to Ignorant and Unconverted Babes wholly uncapable of Regeneration in whom none of the things signified thereby do or can appear 18. Is it not a false thing and a contradiction to say that Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water upon the Face by which act all must confess nothing of such things can thereby be represented 19. Is it not a strange and foolish thing to say Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ and to say 't is a strange Marriage where nothing is professed of a Consent and yet administer it to Babes wholly uncapable so to do 20. Is it not a foolish thing to cry out against Traditions and all Inventions of Men and yet strive to uphold and maintain them And doth not these things hinder that glorious Reformation we all long for and encourage Papists 21. Is it not strange Men should say all the Children of Believersare in Covenant and that there is no falling from a State of Grace but that the New Covenant is so well ordered in all things and sure that it will secure all that are indeed in it unto Eternal Life and yet many of these Children who they say were in this Covenant perish in their Sins dying Unregenerate 22. We will conclude this Chapter as Mr. Danvers does with the words of Dr. Taylor And therefore saith he whoever will pertinaciously persist in his Opinion of Pedo-Baptism and practise it accordingly they pollute the Blood of the everlasting Covenant they dishonour and make a Pagentry of the Sacrament they ineffectually represent a Sepulchre into the Death of Christ and please themselves in a Sing without effect Making Baptism like the Fig-Tree in the Gospel full of Leaves but no Fruit. And they Invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. XIV Proving Baptism a great and glorious Ordinance and that 't is initiating or an In-let into the Church THE last thing I shall do is to prove Believers Baptism a very great and glorious Ordinance though much despised by Men nay by many Professors of this Age. First of all 'T is a Principle of Christ's Doctrine nay a Foundation-Principle viz. of a true Gospel-Church-State so that according to the Apostolical and Primitive-Institution a Church cannot be truly gathered without it Secondly It appears to be a great Ordinance if we consider the Commission of Christ 1. Consider with what Authority our Saviour gave it forth All Power is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven And 3. In that he joyns it to Teaching expressing no other Gospel-Ordinances besides though he gave other Commandments to them Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is viz. in the Name of the Father and of the Son and of the holy Spirit We are hereby obliged to believe in adore and worship the whole Trinity Thirdly No Ordinance in all the New-Testament was ever so grac'd nor honoured with such a Presence as this was at the Baptism of Christ the three Persons manifest their Presence at this Solemnity the Heavens were opened and a voice heard saying This is my beloved Son in whom I am well pleased 1. The Father seals it and honours it 2. The Son is there and subjects to it shewing what an honourable respect he has to it nay and came many Miles upon no other Business but to be baptized as we read of 3. The Spirit also descended like a Dove and rested upon him the Holy Ghost puts his Seal upon it and in a glorious manner owns it And then our Saviour saith it became him to be obedient to it 't is it seems a becoming Ordinance it became the Master and doth it not become the Servant to submit to it It was not too low for him and is it too low for thee He said also it was a fulfilling of all Righteousness that is it became him to fulfil all the Commands of his Father or do his whole Will which it appears he could not have done unless he had been baptized And in that of being a Patern or Example to us those who neglect it neglect a most righteous thing and do not fill up after their Master Fourthly 'T is called a justiâ—ying of God and our Disobedience herein a rejecting the Counsel of God Luk. 7. 29 30. Fifthly It appears a great Ordinance in that the highest nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto as appears in Cornelius's case Nay the greater Gifts and Graces a Person hath the more fit a Subject he is of this Ordinance as Peter's words do import Sixthly Consider the great things and Mysteries held forth hereby viz. the Death Burial and Resurrection of Christ and our dying to Sin and Duty
to walk in newness of Life it preaches the Gospel to our very sight in a very lively Figure and therefore a great Ordinance Seventhly 'T is a Badg of Christian Profession and an Ordinance as Mr. Baxter observes of the Solemnization of the Souls Marriage-Union with Christ Eighthly Consider the great Promises made to those who are obedient to it amongst other things Lo I am with you always even to the end of the World. And again He that believeth and is baptized shall be saved If a Prince shall offer a Rebel his Life in doing two things would he neglect one of them and say this I will do but the other is a trivial thing I 'll not do that Surely no he would not run the hazard of his Life so foolishly And then in Act. 2. 38. Repent and be baptized every one of you for Remission of Sin and ye shall receive the Gift of the Holy Spirit See what great Promises are made to Believers in Baptism Ninthly Nay and Cornelius was warn'd from Heaven to send for Peter and saith the Lord he shall tell thee what thou shalt do Now one thing that is exprest and I think 't is all that Petâ—r told him he should do besides believing on the Lord Jesus was to be baptized Certainly these things demonstrate Baptism to be a great Ordinance 't is miraculously confirmed from Heaven as it were so to be Tenthly and lastly Baptism is an initiating Ordinance no regular or orderly coming into the Church of God but at this door and this we shall make appear therefore a great Ordinance First 'T is said they that gladly received the Word were baptized and the same day there were added to them about three thousand Souls those who were added unto this Church were first baptized and observable 't is that as this was the first Gospel-Church that was gathered after the Ascension of Christ so it is set forth as a Patern to all other Churches for as others were injoyned so they were commanded for following the Church of God that was in Judaea Secondly All along in the New Testament where we read of the first Plantations of the Churches we find that all those who became Members respectively were first upon their Profession of Faith baptized before they were received as Members thereof as Act. 8. Act. 10. Act. 16. and Act. 18. Thirdly We read of none that were received into the Fellowship of any Church that were not first baptized Fourthly Because those who were baptized were said to be baptized into Christ Know ye not that so many of us as were baptized into Christ c. Rom. 6. 3. That is into his Church or Mystical Body as our late Annotators intimate incorporated ingrafted or planted into Christ and so to be made Members of his Mystical Body by Baptism By one Spirit we are said all to be baptized into one Body 1 Cor. 12 13 By one Spirit that is by the Authority and Appointment of the Spirit and by the Guidance Conduct and Leadings of the Spirit not that all that are true Members of the Church are baptized with the holy Spirit sith the Baptism of the Spirit denotes as we have elsewhere proved the extraordinary Gifts or Effusion of the Holy Ghost which was received in the Apostles days and which continued not in the Church And have been all made to drink into one Spirit In these words he alludes to the Ordinance of the Supper which you may as well say is a spiritual eating and drinking only as so to speak of Baptism because 't is said by one Spirit we are all baptized 't is not said with one Spirit Besides should any assert that the Apostle means the Baptism of the Spirit and that the ordinary Gifts and Graces of the Spirit is the Baptism of the Holy Spirit then it would follow that there are two Baptisms left in the Church which seems to be contrary to what Paul saith Fifthly Because the Lord Jesus hath joyned Faith and Baptism together in the Commission and both were taught as beginning or fundamental Principles of his Doctrine or part of those first Rudiments that belongs to every Babe in Christ or Christian Man and Woman Heb. 5. 12. 6. 1 2. and all those six Principles as our late Annotators affirm are initiating and so they must be for if they are Fundamentals they must either be Fundamentals of Salvation or else of Church-Communion Now Baptism cannot be a Fundamental of Salvation therefore of Church-Communion how necessary 't is to lay a sure Foundation no Man can be ignorant Object It is objected from Rom. 6. 3. that but some only of the Church of the Romans were baptized because the Apostle saith as many ofâ— you as were baptized c. from thence they would conclude some of them were not Answ Did the whole Church of the Romans reckon themselves think you to be dead to Sin and bound to live no longer therein If so then Baptism which was a Symbol of those things belonging to them all As many as are baptized into Christ were baptized into his Death c. i. e. in token of it And that they all should become New Creatures it is as if he should reason thus As many of us as are baptized must know this that we were baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with Christ in Baptism into his Death therefore we must all die to Sin and live a new Life Did the Apostle intend hereby do you think to press them all to die to Sin and live to God if so that Argument he uses you may assure your selves reached them all which it could not do if they had not all been baptized Sixthly Baptism is an initiating Ordinance appears because the way of inchurching Disciples or Men and Women was one and the same in all the Churches of the Saints if some were not received till Baptized there were no unbaptized Persons ever received at all But some were not received till baptized Ergo. The Reason is not only because the way and order of the Administration of that Ordinance were one and the same in every Church and so Confusion avoided but also because there is the like parity of Reason why all should and ought to be baptized as there is for some sith the Ordinance is initiating and so a great Priviledg and all have right to the thing signified thereby Besides those who believe are required and commanded to be baptized and that which is the Duty of one Disciple as a Disciple is the Duty of every Disciple and by that Argument you may excuse one Man from one Sacrament viz. Baptism you may excuse another from the Lord's Table upon a pretence he doth not see it to be his Duty and yet admit him and continue him a Member And that Baptism is an initiating Ordinance we have all Christians