by open Profession and Confession Such was the manner of Iohns baptisme having to deale with unbeleeving Jewes He baptised them confessing their sinnes and professing their faith in the Messiah Thus the Apostles having to deal with unbeleeving Gentiles heathens they first preached to them as Iohn the Baptist did and then baptised them upon the confession of their sinnes and profession of their faith And such was the practice of the Priâ—â—â—iâ—e Church in like cases Having to deale with Infidels they first catechised them instructed them in the principles of Christian Religion whence they were called by the name of Catechumeni persons that were to be catechised That being done and they brought to some measure of knowledge then they declared and testified their repentance and faith by an open and publick confession in the congregation where they were to be baptised And this they did as it seemeth by answering unto some questions which were propounded to them by the Minister To which practise St. Peter seemeth to allude 1 Pet. 3. 21. where speaking of Baptisme he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the answere of a good conscience towards God So our translation renders it though as Beza notes upon the place not so fully expressing the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth an Interrogating a Questioning So the vulgar Latine there renders it Interrogatio bonae conscientiae the Interrogation of a good conscience Which though it be somewhat obscure yet it will lead us to the right understanding of that phrase Beza translates it Stipulatio bonâ— conscientiae the stipulation of a good conscience Now stipulation properly it is an answer to an Interrogation when one being demanded concerning a thing he returnes answer and by his answer ingageth himselfe to doe somewhat that is demanded and required of him Such a Stipulation there was in Baptisme where the party to be baptised being demanded by the Minister concerning his repentance and faith he made answer before the congregation professing both and obliging himselfe to both Such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a stipulation we finde betwixt Philip and the Eunuch Act. 8. 37. 38. The Eunuch desiring Baptisme Philip interrogates him concerning his faith If thou beleevest c. To this the Eunuch answereth I beleeve that Iesus is the Sonne of God And such was the practice of the Primitive times Those which tendered themselves to Baptisme being Adulti able to answer for themselves of which sort then there were many they had certaine questions propounded to them to which they made answer as Credis Credo Abrenuncias Abrenuncio Dost thou beleeve saith the Minister I doe beleeve saith the party Dost thou renounce the Devill and his pompes c. I doe renounce them Such was their manner then of Baptizing persons come to yeares of discretion which as Beza notes upon that place of Peter after ages out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse imitation drew downe and applied to the Baptisme of Infants but not so fitly they being not able to answer for themselves And this was the stipulation which St. Peter there speaketh of and to which he attributes that saving property it saveth us which is the fruit and effect not of the outward Baptisme the putting away the filth of the flesh bodily washing but the inward Baptisme testified by the answer or stipulation of a good conscience towards God To which agreeth that of Tertullian cited there by Beza as an apt glosse upon that Text. Anima non lavatione sed responsione sanatur In Baptisme the soule is healed not by washing but by answering even by that answer of a good conscience Thus were their Adulti persons come to yeares of discretion baptised then And after the same manner ought they to bee baptised now But I will not dwell upon this wherein wee are all agreed The maine businesse we have to deale with and that which I chiefly aimed at when I fell upon this Subject is touching the Baptisme of Infants whether they or any of them may be baptized Here the Anabaptists and we are at variance We allow it to some they deny it to all Whence it is they are called by the name both of Anabaptists and Catabaptists because they oppose the Baptisme of all Infants as a thing not onely inconvenient but unlawfull and in case any of them bee baptized in their infancie they looke upon that Baptisme as a nullity and so impose upon them a Rebaptization when they come to yeares of discretion With this Errour of theirs I am now to encounter An Errour not only opposing the constant and universall practice of all the Churches of God in the world but dangerous and pernitious to them tending directly not only to the unchurching but unchristianing of them Of such consequence is this doctrine of theirs that if it be true there are but a few Christians to be found this day in the world To vindicate the truth of God and the practice of the Churches as also for the staying of unstable soules who are subject in these unsetled times to be carried away into this Errour amongst others Come we as plainly as we can to joyne issue with them putting it to the tryall whether any Infants be baptizeable or no. So I shall state the controversie and that to prevent impertinent disputes and collaterall differences which otherwise might fall in betwixt us and the Semi-Anabaptist or else some others of our Brethren who deny baptisme unto some Infants though borne of beleeving parents upon other grounds which now I forbeare to mention My quarrell here is with the compleat Anabaptist who holdeth that Infants quâ Infants are not baptizeable let their parents be never so holy and the administration in all other respects never so pure and regular To meet with them I propound the question in these tearmes Q. Whether children of the holiest parents and in the purest Churches may and ought to be baptized in their infancie Of this Question we maintaine the Affirmative that they may and ought they the Negative that they neither ought nor may It remaines then that we come to see what can be said of either side I shall beginne with the Affirmative shewing you what grounds what warrant we have for our doctrine and practise Then come to the Negative shewing what they can say by way of opposition against it Begin with the former pleading for our selves and all the Churches of Christ whose very practise in all ages in all places of the world for so many hundred yeares together ought not to be despised by us But letting that passe Infants of beleeving parents are subjects capable of baptisme This we might prove by divers arguments Take but two or three of the principall and those no new ones New arguments in this cause are not to bee expected onely the improving of old ones the driving home of those nayles which have beene
and all his family were circumcised In the selfe same day was Abraham circumcised and all the men of his house And the like we read of Baptisme As it came in the roâ—me of Circumcision being the initiall seal of the Covenant as Circumcision was so it was administred after the same manner to the whole family Where the head of the family believed presently we read that they and all theirs were baptized Thus we read in that 16. of the Acts first of Lydia v. 15. God having opened her heart she was baptized and her houshold Then of the Iaylour v. 33. being wrought upon by the Apostles Ministery he came and was baptized he and all his Thus be they what they will being once in Covenant they may and ought to be baptized So runs the Apostles Commission Go teach all Nations Mat. 28. 19. And will you have the ground and reason of it why the administration of this Ordinance should be so universall consider but these two things 1. The universality of mans sin and misery and secondly The universality of Gods offer of grace and mercy 1. Mans misery is universall All have sinned Rom. 3. 23. And sinning died Death passed upon all men for that all have sinned Rom. 5. 12. Such is the condition of all the sonnes of men by nature They are all concluded and shut up under sinne and death so shut up as without the free grace of God in Christ pardoning their sinnes and healing their natures they cannot possibly be saved Even Infants that never sinned after the similitude of Adams transgression viz. by committing actuall sinne yet being sinners by nature by nature children of wrath they stand in need of Christ as well as any other And consequently they stand in need of this laver of regeneration this Sacrament of initiation whereby their spirituall washing from the guilt and spot of sinne and their ingrafting into Christ may be sealed up unto them and declared unto others All sorts of persons stand in need of Christ and consequently of this Sacrament which sealeth up their interest in Christ 2. And secondly as mans misery is universall so is the tender of Gods grace and mercy held forth to all men Goe teach all Nations Mat. 28. Goe preach the Gospel to every creature Mark 16. 15. Thus Christ sent forth his Apostles and thus he now sendeth forth his Ministers with Commission to offer Christ and salvation by Christ to all that will receive him beleeve on him submit to him And reaching forth the thing signified hee also reacheth forth the signe even this Sacrament of Baptisme which is therefore to be administred alike unto all because Christ is offered alike unto all I meane all sorts of persons and is alike to all There is neither Iew nor Greeke i. e. Gentile there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Being all alike in Christ they ought alike to be baptised into him By one spirit we are all baptised into one body whether we be Iewes or Gentiles c. Thus all that are in Covenant ought to be baptised 2. And in the second place Onely they This being a seale of the Covenant ought not to be administred unto any but unto those which are or in the judgement of charity may be thought to be within the Covenant By this rule must the Church proceed in dispencing of this Ordinance not by the judgement of Infallibility and Certainty but of Charity To know infallibly who is within the Covenant this none can doe but God and a mans owne soule The Churches rule is the rule of charity Those who by the law of charity may bee thought and are to be reputed within the Covenant of Grace they all they and only they may and ought to partake of this Ordinance Q. Here then the great Question now falls in Who they are that in the judgement of charity are to bee thought to be within the Covenant A. Hereunto we answer All that professe the faith of Christ and their children Both these the eye of charity looketh upon as Christians and being such it cannot deny them the badge of their Christianity the seale of that Covenant wherein they are presumed to be As for the former of these we shall meet with no great difference about them Persons professing the faith of Christ may and ought to be baptised For this Scripture is expresse when the Eunuch put the question to Philip See here is water what doth hinder me to be baptised Philip returnes him this answer If thou beleevest with all thine heart thou mayest Those three thousand Converts Act. 2. 41. upon the receiving of Peters word his doctrine they were baptised Thus Simon Magus and the rest of Samaria upon their beleeving i. e. making a profession of faith they were baptised both men and women Thus all that professe the faith of Christ professing it with their mouthes and not denying it in their lives they have a right unto Baptisme And why Because in judgement of charity they are to be reputed Christians and to be within the Covenant True it is if we speake of Christians in truth in reality then they only are Christians who have received Christ into their hearts by faith and love in whose hearts Christ is formed He is not a Iew saith the Apostle which is one outwardly And so may we say He is not a Christian that is one outwardly that hath only the name and profession of a Christian Yet in a large sense they which make so much as a generall profession of Christ of faith in Christ and subjection to Christ they are to be accounted Christians And by vertue therof they may and ought to be baptised Upon this profession Iohn the Baptist baptized those that came unto him And so did the Apostles those which came unto them however in some of them that profession was hypocriticall and unsound as in Simon Magus Ananias Saphira c. yet the Apostles looking upon them with an eye of charity and judging of them according to their profession they admitted them unto this Ordinance Neither doe we read of any whom they refused or yet brought to an exacter scrutiny and tryall touching the inward worke of grace in their hearts who did make such a profession and confession And thus ought all those who are come to yeares of discretion before they are baptised be admitted to it As viz. Pagans and Infidels such as are borne and brought up without the pale of the Church not descended from Christian parents Before they be admitted to this Sacrament they ought first to be instructed in the faith of Christ in the principles and rudiments of Christian Religion Being thus instructed then they are to declare and testifie their voluntary imbracing of that faith together with their repentance
were growne up to maturity and if in all that time they can but shew any one instance of any childe borne of a believing parent whose Baptisme was deferred till he came to yeares of discretion and that then he was baptized we will then acknowledge that there is some strength in their negative allegation In the mean time having such generall instances of the baptizing of whole families sure we are we have more reason to believe that Infants were comprehended and are to be reckoned in that number then they have any for the contrary 2. For a second evidence that this was the Apostolicall practise I will not goe far from this word in the Text which I have now in hand Possibly we may finde somewhat that maketh for this practice nearer hand then we were aware of Even in the words immediatly following The doctrine of Baptismes and laying on of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic locus ad Paedâ—baptismi approbationem facit It is Calvins hint upon it This place maketh for the baptisme of Infants How so To shew you how give me leave to touch upon that clause a little Though it be a long yet I hope it will be a usefull Parenthesis serviceable not only to our present but to some other purposes of great and speciall concernment The doctrine of Baptismes and laying on of hands What is here meant by the latter of these I confesse it is not agreed by Expositors To boult out the truth as neare as wee may laying on of hands in it selfe wee know it was and is a Ceremony a Ceremony of very ancient use in the Church of God and that in divers cases To let passe the former In the New Testament we meet with a twofold imposition of hands The one miraculous and extraordinary the other ordinary The former was practised by the Apostles and other extraordinary persons in the Primitive times and that in two cases 1. In conferring of extraordinary gifts of the Spirit Of this you may read Act. 8. 17. 18. and elsewhere 2. In bestowing some tempâ—rall blessing as viz. Healing of the sicke Of this speaks St. Iames Iam. 5. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him Not only pray for him as Beza and the Geneva render it but over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall super eum over or upon i. e. holding their hands over or laying them upon the sicke person So was it frequently practised before as by our Saviour himself so by other of the Apostles as the Evangelists informe us in healing of the sicke working some miraculous cures upon the bodies of men they imposed their hands upon them In both these cases was this Ceremony then used You may see them both together in that act of Ananias his Act. 9. 17. where comming unto Saul or Paul he put his hands on him and said Brother saul the Lord hath sent me that thou mightest receive thy sight and be filled with the Holy Ghost But this was extraordinary and consequently but temporary to continue only so long as that miraculous power was continued to the Church which ceasing the Ceremony from thence forth in these cases is of no more use In the second place there is another imposition of hands which was and is more ordinary And that againe in two cases In the case of Ordination and Confirmation 1. In case of Ordination the ordaining of Ministers Church-officers setting them apart to their Ministeriall office and function This for the greater solemnity of it was performed with this significant Ceremony the laying on of hands Thus were the seven Deacons ordained Act. 6. 6. When the Apostles had prayed they laid their hands on them v. 6. Thus were Paul and Barnâ—bas separated to the worke which God had called them viz. to the exercise of their Ministery amongst the Gentiles When they had fasted and prayed they viz. the Prophets and Teachers in the Church of Antioch spoken of in the â— v. layd then hands on them and sent them away Thus was Timothy himselfe ordained by Paul 2 Tim. 1. 6. And thus did Timothy ordaine others And thence is the whole action denominated from this Ceremony and called a laying on of hands 1 Tim. 5. 22. Lay hands suddenly on no man saith Paul to Timothy speaking of the Ordination of Ministers 2. Secondly in case of Confirmation So it is usually how fitly I will not dispute called Let not the name prejudice any against the thing which without question is of very ancient use in the Church of God That I presume will bee granted at all hands Neither can it be denyed there being so many of the Ancients making mention of it But whether Apostolicall oâ— no that is the Question I know many have looked upon it meerly as an Ecclesiasticall constitution Of this opinion was Calvin in his former time who in his booke of Institutions declares his dissallowance of Ieromes authority and judgement in this particular in holding this forth for an Apostlicall Ordinance But others I finde of another minde I Calvin himselfe in his latter time who comming to write upon the words of the Text upon second thoughts which are the more to be regarded secundae cogitationes hee retracts what before he had dubiously averred affirming and that positively and confidently that this Ordinance was no other but Apostolicall grounding it upon these words the doctrine of Baptism and laying on of hands Hic unus locus abunde testator c. This one place saith he doth abundantly testifie that this Ceremony viz. the Imposition of hands in confirmation how ever in after times it was superstitiously perverted and abused as the best Institutions are apt to degenerate into foule corruptions yet it had its first originall from the Apostles themselves Of this minde are divers others as of the Ancients so of our moderne Divines of note viz. Beza Piscator Chemnitius Hemingius Vrsine Dr. Fulk Dr. Willet and many others men of singular both Learning and Piety who all expound this Text in this sense I know there are some few others whose names and memories I honour who are of a different judgement who being distasted with the corruption of this Ordinance as practised in the Church of Rome and amongst our selves and so possibly prejudiced against it carry the Text another way conceiving that by laying on of hands here we are rather to understand the totum Ministerium the whole Ministery of the Church which was wont to be ordained by Imposition of hands A usuall trope or metonimie say they one Ceremony put for the whole Service But to this supposition I must professe I cannot freely subscribe In as much 1. as I cannot looke upon this as one of the fundamentalls of Christian Religion as these six heads here named and this amongst the rest are by some conceived
to be and that not without some colour from the Apostles own words nâ—t laying againe the foundation c. v. 1. Nor yet can I looke upon it as one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle hath it v. 12. of the Chapter foregoing those prima elementa those first rudiments and principles of Christian Religion as the Apostle calleth all these six in the 1. v. of this Chapter the principles of the doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ the A B C as it were of Christianity one of those heads of Catechisme that children novices should bee first taught and instructed in as part of that milk which the Apostle in the 12. v. of the Chapter foregoing tells us is fit for Babes If this be milke viz. the doctrine of Church-Discipline Church Officers Church-government c. what shall we call or count strong meat Certainly were there no other argument the sad differences of the times about this point and that betwixt those who are no Babes but strong men judicious and conscientious learned and holy men shew this doctrine to be nothing lesse then milke 2. Besides in the second place the very putting of these two together Baptisme and laying on of hands seemeth in Calvins judgement to import some reference and relation that the one should have to the other A point that is observable how the Apostle here bringeth forth these doctrines even as the creatures went into the Arke by payres Repentance and Faith Baptismes and laying on of hands Resurrection of the dead and eternall judgement each having a neare reference and relation to his mate So it is in the two other payres Repentance and Faith Resurrection and Iudgement the one relates to the other And so it seemeth to be here Doctrine of Baptisme and laying on of hands the latter seemeth to have a reference to the former so as what shall we or can we understand by it but that ancient and universall practise of the Church viz. Confirmation rightly administred and used Q. But what was or is this Confirmation A. Here not to regard what the Church of Rome holdeth forth unto us concerning it as viz. that is a Sacrament a Sacrament in some respect superiour to Baptisme that it is the consummation of Baptisme so as without it Baptisme is incompleat and imperfect that in and by this Sacrament the Holy Ghost is conferred and given for strength and corrâ—boration against spirituall enemies that it ought to be performed with such Ceremonies as are in use amongst them most of which are very superstitious and ridiculous toyes none of them imposition of hands only excepted finding any footing in Scripture Thus have they dealt with this Ordinance even as Mical sometime dealt with David when having conveyed him away she put an Image in his roome with a pillow of goats haire for a boulster under the head of it 1 Saâ— 19. 12. 13. Even thus I say have they dealt with this Ordinance taking away the Ordinance it selfe as it was first instituted they have substituted an Image in the roome of it which they have boulstred up with Ceremony and inventions of their owne no better then laâ—a Caprina all to deceive the vulgar So as their confirmation as by them used is no more that which was first instituted and which the word holdeth forth unto us then that Ship Argos was the same that it was first built when as by often repairing it had scarce a piece of the first materialls left in it And so much is ingâ—â—ously confessed and acknowledged by some of their owne as is observed against them by our learned Whitaker And therefore to leave them plow we with our owne Heifers consult we with the Authors aforesaid Some of them will informe us how that in the Primitiâ—e Church there were two sorts of Catâ—châ—meni as they called them persons that were catechized and instructed in the principles of Christian Religion The first sort were Extranei such as werâ— without strangers to the Câ—vâ—nant Heathens Infidells by birth borne out of the Church Now as for these the manner was they were first taught and instructed in the faith so as in their owne persons they might make an open confession of it which accordingly they did before they were admitted unto Baptisme The other were the children of believing parents who being borne in the Church and looked upon as members of it they were baptized in their Infancie Now they not being able to make such a confession in their owne persons before Baptisme when they were growne up and come to yeares of discretion they were then catechized and instructed in that faith whereinto they had beene baptized which being done they gave an account of that faith in the publicke congregation ratifying that Covenant which they had entered in Baptisme and so they were admitted and received in â—â—â—lesâ—am adulâ—orum to further degreâ—â— of communion with the Church as viz. to partake of the Lords Supper c. For the greater solemnity of which admission and that the action might be had in more respect and reverence it was performed with this ceremony the laying on of hands upon the person so received who was dismissed with a solemne benediction This was as it is conceived by them the simplicity of this Ordinance in the first institution and primitive practise of it An Ordinance as Calvin and the forenamed Authours conceive of it of great and singular use unto the Church of God And surely so it would bee were it but restored to primitive purity 1. By this meanes the exercise of catechizing would be brought in use and credit whereof the Church of God hath ever had singular need and use 2. By this meanes the unity of the faith would bee maintained especially there being one and the same forme of catechizing generally observed 3. By this meanes parents would be quickned up to looke to the religious education of their children which otherwise many of them never regard And 4. Children themselves would bee put on to seeke after knowledge that they may be able to give an account of that faith whereinto they were baptized when they shall be called to doe it before the publicke congregation 5. By this meanes persons ignorant or scandalous might be kept out from communion with the Church in that sacred Ordinance of the Supper of the Lord. In which respect of what consequence it might be for the healing of our present breaches may bee easily apprehended I shall not need to tell you what a stumbling blocke in the way of many our mixed communion as they call it hath beene and is At this stone many have tripped and some have fallen and others are daily in danger of it Now of all remedies for the healing and preventing hereof I know none more promising then this Ordinance being duly practised according to the institution of it By
the childe yet to the Parents it may be being to them a signe and seale for the confirmation of their faith in believing the promise made to them and to their seed But what needeth this Is not the promise it selfe sufficient And cannot God as well make it good unto our children without this Sacrament So Chemâ—itius brings in some reasoning against this act of these women in the Text as if it savoured more of superstition then of devoution viz. that they could not be contented with Christs praying for their children but they would needs have him to touch them The Centurion say they was of another minde He doth not bring his servants unto Christ or desire Christ to goe unto him Onely speak the word saith hee and my servaant shall be whole And this act of his say they it was farre more commendable then this of the women here who brought their children unto Christ that hee should touch them From whence they argue that Parents having the word the word of promise they shall not need this Sacrament for their children To this wee reply it is true God can make good the promise unto them saving them without this Sacrament as our Saviour could and sometimes did heale those which were diseased without touching of them or coming neere to them But seeing God is pleased so farre to condescend unto our weaknesse as to give us a signe for the confirmation of our faith in this case to sleight it to neglect it to refuse it what is it but to tempt God It was Ahaz his case yee know The Lord bids him aske a signe for the confirmation of his faith in the promise He refuseth it as a thing needlesse I will not aske a signe neither will I tempt the Lord. Nay Ahaz in not asking it at Gods command therein thou didst tempt the Lord not to believe Gods word without his seale not to believe the promise without a signe this is indeed to tempt God But where God affordeth a signe for the help of our infirmitie there to refuse it to neglect it is both presumption and rebellion The 3. head is yet behinde what parents are to doe for their children when they come to yeares of understanding in way of bringing them to Christ Here again two things 1. Instruct them in the knowledge of Christ Instilling into them so soone as they are capable of them the principles of Christian Religion Thus was Timothie brought up From a childe hee knew the holy scriptures c. And thus should Christian parents bring up their children bring them up in the nurture and admonition of the Lord as Paul exhorts his Ephesians teaching them to know God and Iesus Christ commanding them to walke in the wayes of God This will Abraham doe I know saith the Lord that he will command his children c. and they shall keep the way of the Lord. In the second place goe with them goe before them leading them unto Christ by their own examples It is that which taketh place with children more then all precepts and instructions whatsoever And without this the other will doe little good Would we then have our children brought home unto Christ be we our selves followers of him Not dealing by our children as old Barzillai did by his son Chimham whom he leaves to follow David when himselfe departed from him Even thus doe some parents They could be content their children should follow Christ and be religious whilest in the meane time themselves turne their backs upon him and his Religion walking loosely making no conscience either of sins or duties Now what is this but to prejudice their children against that way wherein they would have them to walke Would we have our children come unto Christ goe with them as these mothers here did leade them and shew them the way by our own example And thus I have done with the first branch of the text the first act viz. of these mothers or who ever they were that brought these children unto Christ And his disciples rebuked those that brought them Come we now to the second act in this Historie viz. the act of the Disciples prohibiting these Infants not without a check a rebuke to those that came and tendred them So all the three Evangelists have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpebant eos saith Matthew and Luke they rebuked them Not the Infants themselves but the bringers of them So our Evangelist explaines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rebuked those which brought them Thus these Infants were repulsed and these devout persons rebuked Each will yeeld us something worth the observation 1. In the former take we notice of a peculiar ill-will Satan beareth to children he hath an evill eye upon them endeavouring by all meanes to keep them from coming to Christ and so to hinder their salvation This Satan doth many wayes 1. Through the indulgencie of Parents suffering them to have their owne wills 2. Through evill education poisoning their tender yeares giving them such a â—ang then as they shall retaine all their life after 3. Sometimes under a pretext of Religion Thus of old he instigated not only the heathen but even Gods owne people to offer up their children in sacrifice to Molock unto devils And even thus doth he instigate those of the Church of Rome at this day to sacrifice their children to put them into monasteries before they know what they doe which is little lesse than to offer them up unto Satan 4. By keeping them from the ordinances Thus he instigated the disciples here to repell thâ—se Infants from coming neere to Christ And he it is that hath of late times instigated the Anabaptists to take up this quarrell to prohibite the Baptisme of Infants which is as much as in them lyeth to keep them from coming unto Christ And wherefore should Satan have such an evill eye at them Why he looketh upon them as the seminarie the â—urâ—â—rie of the Church out of which God taketh those plantes wherewith he plants his 〈◊〉 and therefore Satan hath an ill-will to them that so he might hinder the encrease of the Church Let Parents take notice of it and be so much the more carefull and vigilant in watching over their children not neglecting any meanes for their spirituall good which if they shall doe what doe they but leave them as a prey unto Satan who will be ready enough to prey upon them My purpose is onely to touch things as I goe These Infants are repelled and those which brought them are checked rebuked Thus good intentions and pious undertakings sometimes oft-times meet with impediments and discouragements which sometimes God casts in the way of his people sometimes Satan 1. God for their probation and tryall the tryall of their faith as also for the exercise of that and other graces in them which by the exercise of them
a milstone were tyed about his necke c. That it seemeth as Jerome noteth upon it was the usuall punishment where with the Iewes were wont in those times to punish the most Capitall offenders viz. Tye a stone about their necks and so plunge them into the water No crime more heinous in the eye of God than this the scandalizing offending any that doe but begin to looke towards Christ and towards heaven so to offend them as that they should bee put off from Christ as that the worke of their salvation should any wayes be hindered All of us beware of it If we can any wayes bee furtherances to others in bringing them to Christ this do we So did Andrew to his brother Simon having himselfe found the Messia he brings his brother to him So did Philip to Nathaniel So did the Samaritane woman to other of her friends and neighbours Doe we the like The best office that wee can performe to any But take heed of hindering them whether by our evill counsel or evill example or else by the abuse of our Christian liberty in things indifferent Every of these three wayes men may bee and often are hindered from comming unto Christ First By evill counsell Thus the Scribes and Pharisees hindered many from comming unto Christ in the dayes of his flesh from believing on him viz. by their pernicious counsels and wicked suggestions whereby they set them off what they could Secondly By evill example So did some of the scandalous Jewes who made their boast of the Law but no conscience of it they thereby brought an evill report upon the wayes of God making the name of God evill spoken of among the Gentiles as the Apostle chargeth it upon them Rom. 2. And thus do scandalous Christians at this day who doe Gentes agere subnomine Christi beare the name of Christians but live like Heathens walking counter to their profession they make the name of God evill spoken of amongst those which are wicked confirming and hardening them in their wickednesse Even as the Spaniards in the Indies who by their horrid cruelties which they exercised upon the Natives there they so prejudiced them against Christ and his Religion as that they professed their willingnesse rather to go to hell with their owne Country-men then to heaven with the Spaniards 3. By the abuse of Christian libertie in things indifferent Hereby also Christians come to give offence unto others laying stumbling blocks in their way Of this I shall speak some what more fully hereafter Every of us take heed of every of these Knowing that we cannot doe a greater wrong or injurie to any then to be any wayes a cause or occasion of hindering them from coming unto Christ Here was the first errour in this act of the disciples they were hereby injurious to these Infants themselves 2. They were injurious to those that brought them By checking and rebuking of them they did as much as in them lay to take off the edge of their good affections towards Christ to weaken them to dishearten and discourage them A thing very improper for the disciples to doe It being their office to confirme and strengthen those which were weak That is the charge which our blessed Saviour giveth unto Peter When thou art converted strengthen thy brethren This they should have done No wonder then that our Saviour was displeased with them to see and heare them disheartning checking those whom they should have encouraged and strengthened This also take we heed of If we can any wayes promote and further the worke of grace in any by encouraging strengthening this doe wee So did holy Job in his time as Eliphaz giveth the attestation to him Job 4. Behold thou hast instructed many and thou hast strengthened the weake hands Thy words have upholden him that was fallen and thou hast strengthened the feeble knees The like doe we according to abilitie and opportunity But take heed of disheartning discouraging weakning It is a thing which Iesus Christ will not doe A bruised reede shall he not break and the smoaking flaxe will he not quench Take heed how we doe it or be any wayes accessory to it Take heed of being any wayes offensive to our weake brother Whether it be 1. By word as the disciples here or 2 ly By evill example as Peter by his Judaizing and dislembling or else 3 ly By the abuse of our Christian libertie in the use of things indifferent This oft-times proves matter of scandall unto others And such scandals take we heed of It is Pauls caveat to his Corinthians 1 Cor. 8. Take heed lest by any meanes this libertie of yours become a stumbling-block to them that are weak In this case Christians must restrain and abridge themselves not doing what otherwise they may do exemplary is that resolution of the Apostle in the last v. of that Chapter If meate scandilize my brother offend him so as to make him to offend which is properly to scandalize I will eate no flesh while the world standeth that I may not scandalize my brother Christians in this should be very tender very carefull how they offend or grieve their weak brother by the use of their Christian libertie much more how they cause or occasion him to offend It is good saith the Apostle to his Romans neither to eate flesh nor to drinke wine nor any thing wherby thy brother stumbleth or is offended or is made weak Three severall words expressing as I conceive one and the same thing but not without an emphasis insinuating the great and speciall care that Christians should have for giving any kind of scandall to their weake brethren whereby either to grieve their spirits or distract and unsettle their judgements or much more to cause them to offend by stopping them in or turning them aside out of their way This take we heed of doe all that we can to further others in their way take heed of hindering stopping diverting them Cherish and blow up the sparkes of grace in others what wee can but beware of casting a drop of water upon them either to dampe or quench them This was the disciples fault here in the text Instead of welcoming and encouraging and furthering these new-comers unto Christ they beate them off A thing which their Lord and master taketh ill at their hands He was displeased with it Here was the second injurie involved in this act of the disciples They were injurious to the persons which brought these children Thirdly they were herein injurious to their Lord and master Christ himselfe and that in going about to straiten his jurisdiction and lessen his Kingdome Of this Kingdome Infants and children are a considerable part Now to keep them from coming unto Christ what a dimunition was it to his Kingdome Surely this wrong doe Anabaptists unto Christ in debarring children from Baptisme and denying them