a few unknown persons of some Nations and that expresses such rash conceptions of the Reprobation of many Infants Pag. 72. Chap. 8. As when he sayes Pag. 72. Chap. 8. Though they dye in Infancy before they be capable of doing any work in one kind or other on earth yet they shall acknowledge Christ in hell and bow their little guilty knees c. I am sure no Scripture tells him so Me thinks his doctrine is far more obnoxious to doubts and scruples about Infant-baptism then the other Concerning which Doctrine seeing I have had occasion to mention him I must needs say Master Kendal is more beholding to his Metaphysicks then to the Scriptures for his belief and maintenance of it As not only his Book throughout but his own positive confession therein Chap. 16. Pag. 159. declare Where he says It was his laying a good foundation in Logick and Metaphysicks that kept him upright in these controversies of Divinity See I pray then upon what a good foundation that Doctrine is built and upheld not upon the only good and sure foundation of the Prophets and Apostles Pag. 123. Chap. 4. Ephes 2.19 20. whom he plainly confesses that Christ never sent to read us any Metaphysical Lectures about those points of the simplicity of God and so by consequence not about Necessity Contingency Liberty but upon Phylosophy which the Apostle bids us beware of lest it spoyl us in the matters of our faith telling us it is but the vain deceit of man and however solid and substantial it seems to be it will but deceive us Col. 2.8 A goodly foundation that both he and his doctrine stands on Gramercy then to use his own phrase to Logick and Metaphysicks for his being right in the faith more then to the Grace or irresistable power of God at least more then to the Gospel and holy Scriptures and Grace as therein declared for however the unlearned Apostle tells us That they the Scriptures are able to make us wise to salvation to preserve himself and others from seducements Through faith in Jesus Christ yea able to furnish the man of God perfectly to every good work whether to teach doctrine rebuke evil practises reprove and stop the mouthes of gain-sayers save himself and hearers Yet Master Kendal had not gone wrong and had not been able to have made so solid an Answer as he supposes his to be to Master Goodwin had not his Logick and Metaphysicks stood him in more stead then all the Scriptures In answering or speaking to which he usually bungles No marvail that he so seriously and highly commends these Studies of which the Apostle bids us beware we put not too much in them to the Fellows and Students of Exeter Colledg in Oxford in his Epistle to them telling them It is impossible to be profitable without those Studies Oh what 's become Paul of thy assertion of the Scriptures sufficiency to make us perfect and profitable to every purpose Nay he tells them They will find that a bare pair of shears and a met-yard he means he says a little Logick and Phylosophy will stand them in I know not how much stead Yes they serve notably as he uses them to measure the Essence and Nature of God the manner of his willing knowing acting and the dependencies of all things and actions thereupon by his rule of effects and defects and applications of them to the truths of the Gospel to limit and shorten them most gallantly and to leave us but a little of that truth and goodness they seem to have in them As to instance 1. To Ezek. 33.11 As I live saith the Lord Chap. 16. Pag. 152. I have no pleasure in the death of the wicked c. He applyes his Metaphysical yard-wand and measuring it by that he finds that what ever God hath no pleasure in shall not take place and so measuring it further by the appearance in the event he finds it will agree only to the Elect nay and by another false application of to it to his Met-yard makes it to run but even with the persons spoken to the House of Israel forgetting the Mood Darii That particular Applications may be well made from general Propositions And then comes his Philosophical-shears and at one cut snips off all them wicked that in conclusion do dye and so the truth of that saying Ezek. 18. ult yea and yet further by vertue of his former application of his Met-yard snip away all the reality of that dying there spoken of and makes but the force of him that dyeth to be him that by his sins did deserve to dye but indeed dyes not yea snips away all our Interest in that notable testimony of good will to sinners and incouragement given to wicked men of the Gentiles to repent Again 2. Applying the said Met-yard to 2 Chron. 36.15 where it s said of Jerusalem Chap. 16. Pag. 160. and the Jews That God sent his Prophets to them and Messengers rising up betimes and sending them Because he had compassion on his people and on his dwelling place and by that he measures his compassion to be but a respiting their overthrow for a time till he had sent his words Prophets and Messengers and then by his Phylosophical-shears off goes all his love of pity and benevolousness of affection to them in which he desired not their destruction but their repentance and living rather yea and all the dependance of the sending of the Prophets and Messengers upon any compassion in him as the cause of it yea indeed the sending of his Prophets was rather by this Met-yard the cause of the compassion toward them for he did but respit their destruction till he should send them his Word and Prophets and therefore sure had it not been for that he would not have respited them Nay indeed this compassion was such a respiting of their destruction as argues an absolute purpose to destroy them only yea by his effects and defects purposed according to the rule laid down by him Pag. 85. Chap. 2. it contained further in it a purpose to bring them to a greater ruine And this in his Metaphysical Divinity is Gods compassion 3. Applying the same Met-yard to John 3.16 17. or rather that to it he finds that the love of God cannot reach so far as to the world of mankind in general so as to have prepared such an Object of faith of his Son and such plenteousness of salvation in him That whosoever of it believes shall be saved therefore with his shears he snips off all but the Elect that is such as are eternally saved And further to make sense of the phrase that whosoever believes he snips it so as to make it That whosoever of the Elect of this or that Nation condition or at this or that time believes shall be saved as still implying possibly not all of them of all Nations and in all Ages shall so believe and here he snips
Gods foundation 1 Cor. 3.11 with Ephes 2 19 20. which is not Election as he vainly interprets 2 Tim. 2.19 by a private interpretation that is not attested by any other Scripture but the Apostles Doctrine and Jesus Christ himself as laid therein and corner-stone for Christ only in the bosom of the Father knows and hath revealed him but no man receives his testimony but gives more heed by much to his vain reasonings and to Philosophy the Deceits of man And surely for this viz. the throwing by the word of God and subordinating it to Philosophical Dictates more then for any thing will the Wrath of God come upon the Universities and Students therein if they persist in so doing Migh I advise them I would wish them to study the Word of God more and learn to give the obedience of faith to it and subject all their studies and conversations thereto and captivate all their Philosophy and Metaphysical Notions to the obedience thereof and not measure and snip it by them so shall they find the sufficiency of the Scriptures and the blessing of God and bring more souls to Heaven then now they are like to do yea such as now they hinder from entering by rejecting the word of the Lord and exalting their Philosophical Actions above his Revelations so should they also avoid those heavy judgements threatned Isai 29 9 10 11 12 13 14. Jer. 8.5 6 7 8 9 13. c. 1 Cor. 1.18 19.20 and 3.17 19 20. And were I â Secretis with Master Goodwin I would desire him to let go his Metaphysical weapons and keep him closer to the smooth stones of the Brooks the sure testimonies of Gods word so would these Goliah's fall before him and he should have less trouble from them They might happily do with him as Master Owen with me who and I am well pleased with it either like that great Goliah looks upon me and my small furniture as an Impar congressus too little and despicable for his greatness or else hath got some stone in his forehead some conviction from some of the Scripture Arguments and Answers produced and is willing to say nothing But I have done desiring pardon for this too long Digression I shall here put a period to this Disquisition about Infants Baptism And I heartily desire that God will please to cause his truth in this point to shine out more clearly to the dispelling of all mists and clouds that darken any of our understandings there-about and subdue our hearts to the through cleaving thereto And that such pious and judicious Readers as this my Disquisition shall come unto would seriously weigh it And if God have given more full light as I question not but he may to any of them in these matters I desire that they would neither put it under a Bed of sloath nor under a Bushel to scant its appearance to those only of their own Family Society or Congregation but set it on a Candlestick whither it justifie or reprove any thing there written that it may give light to all that come into the House even to Gods whole Church and Congregation Ten Arguments modestly propounded tending to prove That the study of Philosophy though lawful to be known and in some points useful for yet is not necessary to the Preachers and preaching of the Gospel not the key of Knowledg without which men cannot understand or profitably hold forth the Truths of Christ to others Arg. 1 IF Philosophy Physicks Metaphysicks c. had been needful for furnishing men to the Gospel then Christ our Saviour who came to teach us the mind of God and to set on foot the preaching of the Gospel would have delivered those Sciences to us at least a more perfect form of them then the Philosophers did or could But he did not so As Mr Kendal says neither he nor his Apostles ever preacht us any Metaphysical Lectures about the simplicity of God c. Ergo. Arg. 2. If they had been necessary as above then would Christ have chosen the wise and prudent Scribes and Pharisees Philosophers and Princes of the world for knowledg in such Sciences to have been the Gospel-Preachers or else have furnished those he did chuse with such knowledg in them but he did neither Not the first Mat. 11.25 26. 1 Cor. 1.26 Nor the second for he only gave them his Spirit to open to them the mysteries of Salvation contained in the Scriptures Ergo. Arg. 3. They are of diverse nature from the Gospel that being a Revelation of a Redemption and way to Salvation for fallen man Philosophy but a purblind speculation about the nature of creatures their qualities and conditions as creatures and of God as he stands in relation of a Creator or Governor to them and therefore can be no more necessary to the understanding or preaching of the Gospel in its simplicity then a candle-light to shew the Sun Arg. 4. The Law or Doctrine of the Lord is perfect both for converting Souls to God and building up the converted to the inheritance Psal 19.7 Acts 29.32 which is the whole business of the Gospel Ministry Therefore there is not need of Philosophical Sciences which are but the Observations of a purblind mind and the Inferences and Deductions of a corrupted perverted Reason Arg. 5. If the said Heathenish or Humane Sciences be necessary as before then are we not compleat in Christ nor are all the treasures of wisdom and knowledg necessary for our Salvation and the carrying on of his Work hid or couched in him and his mystery but the contrary is affirmed Col. 2 2 3 10. Christ must be beholden to humane Philosophy to compleat him and the mystery of him if they be necessary but that 's false and derogatory to the glory of Christ the one thing needful and leads to distraction about many things Arg. 6. If we are to beware of Philosophy lest we be spoyled by it then is it not necessary to teach and preserve us But the former is true for the Apostle bids us beware lest any spoyl us with Philosophy calling it the vain deceit of man though man usually counts and calls it wisdom Col. 2.8 Nor may we think that the Apostle calls such Sophistry only by that name as the wisest Philosophers called Sophistry and not Philosophy but that which those wisest Philosophers called and accounted Philosophy it being the Apostles drift to assert the fulness of Christ and the mystery of the Gospel and to debase all other things that were of highest esteem with men Arg. 7. The Apostle implies that the setting up such wisdom in the Church of God is to defile the Temple of God 1 Cor. 3.16 17 18. diligently compared which is all one as to say To exalt it as needful and necessary to the work of Christ is to make it an Idol it being but part of the name of a man which is upon the Beast Ergo. Arg 8. If the coming with the Gospel in such a Philosophical way that is a holding it forth with and in the exercise of wisdom of words and Arguments after the manner of the wise Philosophers of the world be your way to obscure the power of the Cross of Christ which is the main thing of the Gospel and to make mens faith of the Gospel but to stand on a humane bottom then is it not necessary to be furnisht therewith for preaching the Gospel but the premises are held forth by Paul 1 Cor. 1.17 2.4 5. and therefore Christ gave him no commission but a prohibition rather of so coming to preach the Truth and he forbore both excellency of speech such as that that Lactantius calls Rational or wordy Philosophy that part that consists in teaching men to speak eloquently and excellency of wisdom such as the higher kinds of Philosophy as their Metaphysicks teaches Cor. 2.1 Arg. 9. Paul writing two Epistles to Timothy and one to Titus about their profitable carriage in the Church of God and giving Instructions about the choyce and qualities of Bishops never mentions that for one that they should be well learned in Philosophical Sciences but rather warns them of them as unnecessary and too often as they are apt to be used dangerous 1 Tim. 6.20 21. Arg. 10. Nay the same Apostle in those directions asserts the sufficiency of the Scriptures being studyed beleeved and minded not only to Salvation but to all the works of a Minister or man of God in his Ministry 2 Tim. 3.14 15 16 17. nor intimates he that other Sciences were needful to give them understanding into them but if they be sufficient to perfect a man of God then other writings not necessary the best way to understand the Scripture is by the Scripture Some lesser usefulness and curiosities some Sciences may afford as the Mathematicks to find out the bigness of the Ark the measures of the Temple c. Astronomy to tell us what Arcturus and Orion and Pleiades are History and Chronology may seem to help to understand the passages of the Monarchies and Visions of Daniel c. and yet there is so great incertainty in them too as to what is Heathen that they rather trouble then help therefore Mr Cushion was fain to throw those Calculations by in his late Clavis Rediviva The Tongues have their more usefulness because the Scripture was writ in other Languages but they are distinct things from Philosophy FINIS
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
they have him declared and are capable of listening to and believing on him and so a professed subjection to his order and to worship God by him and take content in the grace in him even as being further baptized by his Spirit in the opening the truth to their hearts and shedding his love abroad therein they more really and spiritually put him on by way of actual confidence and faith in him as their righteousness rejoycing and compleat redemption and salvation and his vertues by being conformed to him and the more yet by being also baptized with trials and afflictions Rom. 13.14 Ephes 4.21 22. Rev. 7.13 14 15. 3. To admit the baptized into the Church and Kingdom of God and so to have the Name of God and of Christ put upon them So Matth. 28.19 may also be understood Baptizing them into the Name of the Father c. So as that they may have the Name of the true God upon them be and be called the people or Church of God Christians as of old the Name of God was by Circumcision put upon Israel and so also to bring them under the protection help and blessing of that Name For where Gods Name is put upon and own'd by any people God hath respect unto them for his Names sake and for that cause often spares helps and blesses them that he might glorifie his Name upon them and make other people know that it is better to be his people worshippers and callers upon him and under his protection then any other Gods or powers whatsoever To this purpose are these Scriptures Psal 124.8 Ezek. 20.9 14. c. Jer. 14.7 Isai 48.9 Psal 115.8 9. 4. And so to distinguish them from all other peoples that are not baptized into the Name of Christ and receive not his Gospel as Acts 11.26 Isai 63.18 19. And to oblige them to unity in judgement and affection amongst themselvs as 1 Cor. 1.10.13 I beseech you Brethren by the Name of our Lord Jesus Christ which is but one and is upon you all that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Not to say I am of Paul I am of Apollos I am of Luther I am of Calvin I am of Arminius to make and maintain Parties Sects and Factions in the Church but every one to own truth from or by any one and singly follow after it and all own themselves only obliged to Christ and his Name and to every one to each other for that Name sake whence it follows were ye baptized into the Name of Paul that ye should only cleave to him and neglect and slight all other the servants of Christ for Pauls sake and only follow and cry him up Which might be applyed to our divisions were we baptized into the Name of Luther or Calvin or the like and so to divisions nearer home The being all baptized into the Name of Christ should make us all adhere to Christ and to receive his truth by any one he speaks it by and love one another for his sake according to that also Ephes 4.3 4 5. 4. Concerning the Subject of Baptism the thing principally inquired after in this Discourse 1. I find not any Scripture in so many words say That Infants are to be baptized or instancing that the Apostles did baptize Infants 2. I find not any Scripture expresly or intimately prohibit the Baptism of Infants or denying that they were baptized For 3. I find not any Scripture say That only believers may be or were baptized or none but such as have repented do confess their sins profess faith c. 4. I find indeed that in the first practise of Baptism it being preacht to men of age and understanding with the doctrine it baptized into they being perswaded to receive that doctrine and be baptized into it did some of them confess their sins Mat. 3 6. Acts 8.38 39. others profess their faith And such were baptized having not ever before they or their Fore-fathers been instructed into that doctrine or been baptized thereinto But 5. I find not that either John or Christs Disciples ever turned away any that came to be baptized of them That Position of the Antipedobaptists That John Matth. 3. turned away the Pharisees and Sadduces is without proof It 's true that divers yea prabably most of the Pharisees contemned his Baptism and rejected the counsel of God against themselves Luke 7.30 but neither John nor any other servant of Christ is ever said to have rejected them there-from John in that Matth. 3. indeed takes them up more roughly then he did some other as more needing it and yet Luke tells us he said the same to the multitude Luke 3.7 but withall says he baptized them For so are the words I indeed baptize you Mat. 3.11.6 Thence I find too That the Subject of this Baptism was not a truly spiritual seed of Abraham born of the Spirit either as administred by John or Christs Disciples for Iohn calls them he baptized a generation of vipers an Epithite too harsh for persons truly regenerate Luke 3.7 and says he baptized them not upon their repentance or that had repented but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance that they might or instructing them that they should repent Matth. 3.11 And so not upon faith but saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should believe in him that is to come Acts 19.3 4. Thence also it 's said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon or after usually but for or unto the remission of sins Yea John plainly intimates that he admitted chaff as well as wheat into the floor and such as should be burnt in unquenchable sire Matth. 3.12 he baptizing such as still received the Name of Publicans yea all the people the generality doubtless of them Luke 7.29 3.21 And for Christs Disciples they baptized and discipled such as our Saviour that well knew them tells us did not believe John 6.64 yea such as were in the gall of bitterness and bond of iniquity after their baptism Acts 8.23 yea they brought into the house all they found good and bad Mat. 22.9 10 11 12. 13.47 48. 7. I find indeed that once the Gift of the Holy Ghost preceded Baptism viz. in Cornelius and his friends Acts 10.44 48. They being uncircumcised Gentiles in the flesh and therefore God to demonstrate that they were thenceforth amongst the Gentiles to be admitted into the Church by Baptism without Circumcision the want whereof was no impediment to him for having fellowship with them and to take away scruple from the believing Jews that they might also admit them to their fellowship without it poured forth his Spirit first on them whence Peter says Can any forbid water that these should not be baptized that have received the Holy Ghost But 8. I find that usually persons were baptized before
such receit of the Holy Ghost as Mat. 3.11 Acts 2.38 39. 8.12 13 16. Yea 9. I find that divers being converted had their whole families baptized with them as Acts 16.31 33. 1 Cor. 1.16 And some the faith of whose family before Baptism there is not the least mention of as Acts 16.14 15. But now happily it will be said That here is enough said against Infant-baptism because it 's granted that no Scripture expresly says that Infants were or ought to be baptized which is indeed the great pillar upon which Antipedobaptism leaneth nor matter they that no Scripture sayes they were not or ought not For what is not written say they is not to be believed or practised Concerning which I propound to further consideration 1. Whether that Maxime strikes not down one main pillar of theirs For if what is not written is not to be believed then it s not to be believed that all that were baptized were capable of faith or rather actually professed it before Baptism For it s not written that either all in the Jaylours house or that any in Lydia's house beside her self profest it before Baptism Acts 16.15.33 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believed in ver 34. is of the singular Number and agrees with the Jaylor so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyced and word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house wholly is such as concludes not all in the house actually either in believing or rejoycing it may signifie as well in or concerning all his house as with them all as companions in those actings The Prophet calls the women with their sucking Infants to assemble solemnly to humble themselves before the Lord Joel 2.12 14 15. And Nineveh men beasts are said to cry to God and put on sackcloth and yet its certain that neither the beasts nor Infants were active in those repentings solemn humiliations And as for Lydia's house not a word of any of them hearing the word or believing before Baptism And the like we might say of the houshold of Stephanas 1 Cor. 1.16 Therefore if nothing is to be believed that the word is silent in why press they upon men to believe that all that were baptized did profess faith and repentance first seeing it 's more then can be proved 2. It 's to be examined whether it be true and right or not that we are to believe or do nothing but what we have some express Command of Christ or example of the Apostles in terminis to warrant us in I suppose it s not every way currant for by that rule it s not lawful for a man that is a Christian to take upon him the Office of a Magistrate or Civil government over Christian people For neither hath Christ not any of his Apostles in express terms commanded it nor did any of the Apostles practise it The like we might say for keeping the first day of the week or any one set day for a Sabbath for translating the Scriptures into our English tongue and for womens partaking of the Supper though a thing generally allowed of even by the Antipedobaptists If a man of a contentious spirit lifted he might make as great stirs about it to the disturbance of the Church as is made about Infant-baptism for there is neither express Command of Christ or practise of the Apostles or Churches in their times in which there is express mention of womens participation of it in all the Scriptures no more then for Infant Baptism The institution of the Supper was at the Passover whereof neither is there any where express mention that any woman ever did eat with the twelve Apostles or Disciples who are numbred up and named Mat. 10. and its evident enough they were all men and it was to them that he sayd Take eat c. and drink ye all of this and do ye this as oft as ye eat it c. in remembrance of me If any shall say that that all was a representative of the whol Church he may happily say true but more then by any express Scripture he can prove I know no one expression in Scripture that says either let women participate of it or that women did and that 's as much as is mainly urged against Infant Baptism there were its true three Thousand converted in one day and then they continued in breaking of bread Acts. 2. but that any of them were women is no more exprest then that when it s said all the people were bapeized there were some Infants amongst them in the fourth of the Acts. vers 4. where the number of the men is said to be five Thousand which is conceived to be the number of them in general that were converted and not only of those that were converted at Peters second Sermon there mentioned the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 males men of the Masculine sex We find again Acts. 20.5.6 that the Disciples came together to break bread but that there were any women amongst them is not exprest the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine gender too whereas the word for a woman Disciple is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 9.36 and though its true that we have a Rule that the less worthy gender is comprehended in the more worthy yet that neither proves that where ever the Masculine is used the Feminine too is comprehended for that 's evidently false as might be by hundred of places shewed now that it s so there unless it were first prooved that there were some of that less worthy gender at that meeting I know again that the Apostle bids that a man should examin himself and so eate and drink in that Supper and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utriusque sexus may be applied and often is to men and women both yet there is no express mention of women and forasmuch as it s often used of men only without inclusion of women as in John 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a man named Nicodemus 1 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Christ Jesus So in Mat. 19.5 Mar. 10 7. and Ephes 5.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man shall leave father and mother and shall be joyned to his own wife So Ioh. 7.22 On the Sabath day ye circumcise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man surely women were neither circumcised nor had wives See the like in Heb. 5.1 every high Preist is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from amongst men Heb. 7 8. there they that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men take tithes and ver 28. The law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men priests In all which places it is evident that men signifies men of the male kind only now seeing it is so I say any man that would stand as stifly against this as some do against Infant baptism might puzzle his Antagonist to prove that it is there to be taken for men and women
43.8 and more strict and circumstantial then he hath been in prescribing them to us 4. Yea I propound to Consideration that passage Rev. 11.1 2. where it 's said A Reed like a Rod was given to John and the Angel said to him Rise and measure the Temple of God and the Altar and them that worship therein but the Court that is without the Temple cast out and measure it not for it 's given to the Gentiles By the Temple of God is plainly in the Scriptures meant the Church in union and fellowship with Christ by Faith and Spirit as he is the Altar and Sacrifice and they that worship in it are the particular Saints worshipping and adoring God in the Mediation and Sacrifice of Christ and in the unity of Spirit with Christ and one another that 's the Temple worshipping These are to be measured with a Reed like a Rod or Scepter these are to be cared for peculiarly and the proportion of them diligently to be taken both Temple and Worshippers God will not have an inch of them lost nor will he have any defect or redundancy in this spiritual Worship according to this men are to be reckoned of accounted and esteemed the Sion of God By the Court without the Temple is meant that into which all the people come for it 's an evident allusion to the Temple of old the external outward profession with the things of it the worship of external Services or Forms this is not to be measured with such exactness to be insisted on and proportioned to the true Worshippers as if they were to be known or men to be reckoned such by that but to be left out as given to the Gentiles the prophane Heathen in hearts it 's given to them to come in thither to have the Name of Christ and of the outward Court whence as those things that were done in the outward Court were said to be done * 2 Chro. 6.24 Psal 12 2. with Luke 1.10 in the Temple †2 Thes 2.4 Antichrist is said to sit in the Temple of God namely in the outward Court of external Profession yea in every various Form trampling under feet the Sion and Jerusalem of God And it 's considerable to me whether all the stir and hurly-burly about external Forms and outward Ordinances is not mens endeavoring to measure the outward Court and to take it from the Gentiles that worship not at the Altar and in the Temple to whom yet it 's given and if that be not what it is I would be willingly informed 5. I consider that things not plainly exprest in the Scriptures by way of Precept or Example may yet be couched therein and the truth and lawfulness of things may be rightly deduced from places that plainly in words affirm them not As for instance Christ proves out of the Books of Moses to the Sadduces who are said to have accounted no part of the Scripture Canonical but them that the dead shall rise again whereas in all those Books there is not one expression of the dead rising He proves it as contained in the bowels of that saying of God to Moses I am the God of Abraham Mat. 22.32 and the God of Isaac and the God of Jacob. And so the Apostle proved from the Scriptures the needlessness of Circumcision to the beleeving Gentiles though there is not an expression openly saying it through all the Prophetical Writings but he shews it by considering the ground and end of Circumcision and some other truths of Scripture whence he deduces it The like may be said of womens partaking of the Supper and a Christian man being a Magistrate Yea the very Denyers of Infant Baptism take or pretend to take this course in what they say against it For there is not as we said before one express saying that Infants should not be baptized or that none but Beleevers actually or such as profess Faith and Repentance should be baptized or that all rhat were baptized did so beleeve or profess only they speak of some Instances of former practise of the Apostles baptizing such from whence they draw those deductions and with which they make a great noise and easily take silly women and simple people that cannot see into the Scripture depths nor well understand reason according to Scripture Though they may exclaim against deductions in others yet they are full of them themselves It 's not said in terminis Baptize Infants or that the Apostles did so therefore they may not be baptized which is but like that It 's not exprest that women received the Supper in the Apostles times or that Christ instituted it for them also therefore they ought not to eat of it Or that of the Sadduces Moses no where mentions the Resurrection of the dead in all his Writings therefore from his doctrine it cannot be proved 6. Things couched in Scripture grounds and thence deduceable are no less truths or warrantable then truths plainly expressed As it 's as very a truth couched in Moses his Writings that Abraham and so the dead shall arise as it is in the Apostle's plain saying it though not so easily by every one perceived And so that Jesus is the Christ is a truth as really couched in the Prophetical Writings as if it had been in so many words exprest though there is no such plain expression in all the Prophets The like may be said for Justification by Faith without the Works of the Law as Paul hath thence gathered and proved substantially though such an express saying is in none of them Scriptures to be found It 's true by the Apostle they are made evident to be truths but not made truths by his evidencing them they were there couched and contained before his searching them and bringing them out nay they could not rightly have been deduced thence if they had not formerly been there couched Now they that see not the truths couched in sayings nor pierce to any truth but what is plain in the saying they cry out that such things are falshoods that they cannot there see not because they are so but because they see them not as they lie there couched As the Sadduces clamored against the Pharisees that their doctrine of the Resurrection of the dead was an Error not delivered to them from God by Moses their Lawgiver because they could not see it in his Writings though there it was and there Christ found it and as the false Apostles clamored against Paul about the doctrine of Justification by Faith without the Works of the Law and Circumcision upon the like grounds and with as little reason And this Consideration might at least stop the clamorousness of men that with the fool Prov. 14.16 rage and are confident upon this ground meerly that the Scripture hath no such open and manifest expression lest by their rashness they deny truth contained more hiddenly in the Scriptures and trouble the Churches of God needlesly as the
straightway It s true it 's said also That he rejoyced with all his house believing in God but its remarkable that the words believing and rejoycing are both of the singular number as agreeing properly to the Jaylors own person and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house wholly verbatim is such as might be applyed to him with his family all coming into subjection to the School of Christ though every particular of his house did not actually believe or rejoyce As when it s said All Iudah rejoyced and all the people of the Land rejoyced it follows not that every one little and great of them were actual in that rejoycing A man may be said to do a thing with his house or whole family as to keep a Sabbath to the Lord or to keep a Fast-day to him when yet every one in the family are not actually capable of acting to the Lord. We instanced before in Ioel 2.16 so 2 Chron. 20.13 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house wholly may be understood to mean in behalf of them all with himself brought under the Government and Protection of Christ he and all his as it s expresly said being baptized Now a man and all his and a houshold are words large enough to comprehend infants also We read also of the houshold of Stephanus being baptized as 1 Cor. 1.16 From which places we may note 1. That we read of more baptized then are said to have had faith or to have professed faith before baptism or then can be proved so to have had or done as was before noted 2. That we have words large enough to include Infants in the instances of the Apostles baptizing words as large for that as we have any to include womens receipt of the Supper Yea why may not a man hence argue thus What the Apostles practised in baptizing is lawful to be practised now by us but they practised the baptizing of whole families therefore so may we presupposing still that we do nothing by compulsion forcing the Gospel on them that actually reject it And if so then their Infants will fall under Baptism except we can shew that they are not of a family or that there were no Infants in any of those housholds baptized by the Apostles or that Christ or they hath given us precept or example to exclude them in baptizing such families as have them none of all which I am sure can be shewed So that here is another Scripture including them If it be said we cannot prove that there were Infants there I answer Where the Holy Ghost is silent there it appertains not to us to inquire I walk by that that is exprest I baptize but the family that that 's concealed I have nothing to do to search for If the Holy Ghost would have had me put exception in families then would he some where by precept or instance have expressed that exception or ground of exception As that in case there be Infants then the whole houshold is not to be baptized or none may be baptized but they that first profess faith but there is no such command or passage in all the Scripture But it s said that these instances must be measured by other places that relate their practise To that I answer 1. That there may be different practises according to different occasions Besides this is the first we read of baptizing after the understanding of the extent of their Commission except of Cornelius where all in the house too were hearers and baptized Et primum in unoquoque genere mensura est reliquorum And therefore not to be regulated by those places wherein baptizing was upon other grounds and with less understanding of their Commission 2. Their practise in all places is to be measured by their Commission and not by one another where occasions as of single persons and without families belonging to them might alter the expressions about their practise 3. Nor is there any mention any where of their practise wherein it can be shewed that they excluded Infants much less about baptizing Gentiles and bringing them into the Church so that those exceptions avail not Nor yet do make their being of a houshold simply the ground of their being baptized for I confess there may be divers in and of a houshold that in some case that is of positive refusing to stoop to the Gospel may not be baptized As an unbelieving wife servant or child grown they are by perswasion to be won in or else let alone This springing from the foresaid ground of not forcing Ordinances upon men but I make the grounds of their Baptism the tenor of the Commission that bids them disciple all the Gentiles and of the Gospel holding forth grace to all one and other no man being common or unclean in that respect in Gods account but as they render themselves so by their willing rejections of the grace tendred to them with their being under the tuition of those that profess faith and subjection to the Doctrine of Christ and the non-resistance found in them and the duty lying upon parents to bring them up in the nurture and admonition of the Lord. Whence it is to be noted that it s said of the Jaylour he and all his not all his houshold but all his were baptized possibly some in the house might not be in his dispose but so many as were his were baptized If any man say it s an act of force to disciple an Infant I say no of no more force to baptize them to Christ then to lay them in their cradles or carry them in their arms they have no will nor reluctancy against it ye may do with them what ye will whence they are a pattern of right entring the Kingdom He that receives not the Kingdom of God as a little child c. They receive it as God and his people order them into it and in it And for their discipling by instruction they usually if well educated drink it in and submit to it better then others as to the outward profession at least as was before said And I find not that Baptism was ever denyed to any that would submit themselves to learn the Christian Profession For that frivolous objection of some that they shew it s against their wills sometimes by their crying It s not worth the answering for by the same reason we may say that some of them that are dipped finding the water cold do shrink and shudder in their going into it therefore they are baptized against their wills too not to mention the like carriages in Infants circumcised who yet when they came to years of understanding owning what was in Infancy done to them were never therefore reputed members of the Church or Proselites by compulsion But I pass from this also to another Consideration 3. Though it be true that we find no express Command to baptize Infants in terminis or such an instance of Infants baptized yet we do find
by undeniable consequence that Infants in the language of the Apostle Paul and so of the Scriptures were baptized so that to that common demand Where read we of any Infants baptized we can produce an answer very demonstrative And that is in 1 Cor. 10.2 3. Moreover Brethren I would not have you ignorant how that all our fathers were under the cloud and all passed through the Sea and were all baptized unto Moses in the cloud and in the Sea I pray let it be well minded All our Fathers saith Paul were baptized unto Moses in the cloud and in the sea Search the Scriptures and we shall find that amongst these Fathers there were many that when they passed through the Sea and under the cloud were but Infants See for this the History in the Book of Exodus First in Exodus 10.8 9. Pharaoh after several plagues poured out upon him and his people for refusing to let the Israelites go out of his Land being perswaded by his servants calls for Moses and Aaron and bids them go and serve the Lord but would know of them who should go To whom Moses gave this answer We will go with our young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with our old with our sons and with our daughters with our flocks and with our heards And whereas Pharaoh then would not condescend to that Proposition God bringing another plague upon him brought him to yeild to thus much of it That their little ones might go with them only leaving their flocks and heards with them Ver. 24. Only let your flocks and your heards be stayed let your little ones also go with you the word is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies parvulus a little child so that here we see plainly they had little children amongst those Fathers that after proved Fathers too of the Jewish Nation these too passed under the cloud and through the Sea and were baptized to Moses in them Object But here it may be objected That this was not the Ordinance of Baptism appointed and instituted by Jesus Christ for discipling men to himself and therefore this is nothing to the purpose Answ To which I say by way of concession That that indeed was not the Ordinance of Baptism appointed by Christ as come in the flesh for discipling men into the faith of him as so come nor was it that we find called a baptizing them by Moses in his Writings but yet by way of Exception I say it s much to the purpose For 1. The Scripture here and the Apostle calls it Baptism and therefore it may not be denied to have been truly Baptism though not so instituted by Christ come in the flesh as that we have to treat of so that still our assertion is true in the Apostles language which may not be gainsayed by us that those Infants were baptized 2. Yea this Baptism is mentioned and spoken of by the Apostle as answerable to the Baptism the Believers and Churches of Christ received into the Name of Christ as a priviledge answerable to this of the Gospel-baptism and a testimony of Gods favour toward them answerable to what this Baptism is now to us and upon that account partly hath it the Name of Baptism put upon it by the Apostle his intent and scope here being to shew that those Fathers were all partakers of like priviledges yea and in substance of the same with the Churches of Christ now only the difference was in way of Administration those Priviledges and Ordinances being administred by the hands of or under the conduct of Moses these nor by and from Christ himselfe come in the flesh those typing out or fore-signifying Christ then to come in the flesh these signifying and leading to confess him come in the flesh and the grace that is in him as so come and held forth to us by him which is the same grace as well as the same Christ as the Apostle sayes ver 3. that was pointed to by them now more clearly witnessed and held forth then not so plainly And indeed if this be not so that that Baptism was equivalent with and answerable to this of ours since Christ manifested in the flesh as to the substance of it the Apostles argument as much as ours from it would be rendred invalid For whereas he brings these instances of them to answer a secret objection occasioned by his discourse in the preceding Chapter from his exhorting them so to run as to obtain and from his setting before them his own Example how he kept down his body in subjection lest having preached to others he himself should prove or become a Reprobate Chap. 9.24.27 That they were called by the grace of God into the grace of Christ and baptized into him and so delivered from that state of enmity and irreconciledness in which as Gentiles they before lay yea were under his conduct guidance and protection his Church and people observing his Ordinances and tasting the sweetness of his goodness and therefore what need of their so running as if they were in danger else to lose the prize or to be rejected of God again the Apostle brings the Fathers of old as instances of people under like favour and priviledges according to the dispensations of those times baptized as well as they and eating the same spiritual bread in substance and signification with them and yet God was displeased with many of them as follows ver 4.5 c. Now they might easily have replyed that the case was far different that was no baptism in comparison of theirs their priviledges were not like theirs c. and so they might as easily have retorted the Argument in that manner as the Antipedobaptists may to us if there were not a truth in it that that was to them as much for that dispensation yea the same with this to us as to the main matter or substance We must either argue the Apostle guilty of a weak argument here as to his purpose of proving them alike priviledged with us and we notwithstanding our priviledges as obnoxious to displeasure from God in case of unbelief or unworthy walking as they or else we must confess this to have weight in it for this business viz. That those Infants though not baptized into Christ expresly and immediately yet were truly and really as to external baptism baptized into the Doctrine of God then delivered concerning Christ as we be or the Church of Corinth were they had that that carries correspondency with and was answerable to our Baptism 3. Yea further It s to be minded here That all our Fathers and so the Infants of them I mean such of them as then were but Infants were baptized into Moses or unto Moses that is had an obligation put upon them by those their passages under the cloud and in the sea to listen to obey and follow after Moses and his Doctrine what ever incapacity was in them
14. where its said that our Saviour having in the former part of the Chapter answered thee Pharisees about Divorce there were certain little children or infants in Luke 18.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sucking infants and its considerable to what end they brought them and how Christ entertained them but chiefly what he says of Infants by occasion of them 1. For the end of their bringing it s in Luke 18. That he might touch them but in Matthew That he might lay his hands on them and pray Now the laying on of hands especially when joyned with prayer is an Ordinance or Institution in the Church of God named after the Doctrine of Baptisms Heb. 6.1 2. and therefore if there be any strength in their way of arguing that from the placing of words one after another as baptizing after believing would prove that believing is to be first found in persons before they may be baptized then the same argument would prove that these Infants were formerly baptized because they came for imposition of hands a right usually following mens baptism too in the practise of the Apostles as in Acts 8.17 and 19.5 6. Nor can the ablest Antipedobaptist give us any certain proof or demonstration or ought besides their own presumption that they were not Indeed I find laying on of hands used in Scripture in these three Cases viz. In healing diseases Ordaining to office and sending forth to the work of them and praying for the Holy Ghost and his blessings where it s mentioned to the first intent of healing it s usually expressed either to have been to that end or that that was the effect as in Mark 5.23 and 6.5 and 16.18 Luke 4.40 and 13.13 Acts 28.8 in none of all which places find we our Saviour joyning prayer with it or that he blessed them he so healed Only that instance of Paul hath mention too of joyning prayer with it nor is there any appearing probability that these came for healing to Christ as some would conjecture because mention is made in the begining of the Chapter of his healing some For when there was any healing wrought in the things mentioned its common for one Evangelist or other to express it but none of them say any such thing of these Besides his discourse with the Pharisees about Divorce if not also some other as those in Luke 18. intervened between his healing acts and these children coming to him And he was also gone from that place where he had been healing and come into the house Mark 10.10 Besides it s too simple a conceit that the Disciples should prohibit them upon that ground for they could not be ignorant that children might stand in need of healing and be as capable of it as other persons and it s most probable that it was some conceit of the unfitness of Infants for such a business as they came for that made them rebuke those that brought them nor could it be for ordination to office and therefore it was for the Holy Ghost or some blessing of his upon them yea it s plain it was for blessing and that is acknowledged by Mr. Tombes to be a greater thing then Baptism Baptism being but an outward witness to Christ and the Doctrine of Christ and a matriculation of them into the School of Christ that they might be in the way of his blessing whence to use the Argument that Peter makes use of a majori ad minus Can any forbid water that these should not be baptized that have received the Holy Ghost c. So we may argue here Shall Christ admit them to his blessing and shall not we admit them to outward Baptism to be brought into his house and to have his name put upon them that they may be more in the way of his blessing when he himself gives them that that follows after Baptism Object shall we deny them the former viz. Baptism having so large a Commission for discipling and Baptism But it s said by some that this was an use amongst the Jews to bring their children to Prophets Answ and holy man to pray for them c. But if so then sure the Disciples would not have been so against them as to forbid them if it had been an usual matter of honour put upon holy men amongst them since they were not unwilling to have their Master honoured I conceive its likelyer they had some unworthy low and despicable thoughts of Infants as below their Masters business and care Besides they that tell us of the foresaid use are fain to fetch it from Isaacks blessing Jacob and Jacobs blessing Josephs sons Strange instances to tell us of fathers blessing their own children to prove that people used to carry their children to Prophets for their prayers and blessing especially too to prove their carrying Infants to them when as Jacob and Esau both were men grown or well towards it when Isaac blessed them for Isaac was but sixty years old when they were born and he was now grown old and dim-sighted so as he could not discern one from the other when he blessed them yea Esau was wont to go a hunting yea and was married too some time before this And for the sons of Joseph they could not be less then about twenty years old for they were born to him before the years of famine came Gen. 41.50 two years of which were passed before Jacob came down into Egypt Gen. 45.11 and yet he lived in Egypt after his going thither seventeen years Gen. 47.28 Beside none were blessed by them or by Christ but members of the Church visible And therefore if that may yet be done as I think none can find ground to deny it then they may first be made members of the visible Church that so it may be done unto them 2. For their entertainment We find the Disciples forbad them that brought them and would not have had them come to Christ 'T is likely as we have said because they thought it a vain thing and that Christ would not regard such as they but its remarkable how ill Christ takes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdè aegre tulit Pass he took it very ill or was very angry with them which shews Christs account of Infants and great favour to them as he did also Chap. 18. And as God also testified his love and pity towards them in sparing Nineveh upon that account that there were so many thousand Infants in it and it instructs us into this That Christ will not thank but take it very ill at that man that shall under any pretence of piety or otherwise keep back Infants or indeavour it from that that 's for them in his Kingdom and that should make us wary lest we also run into such like errours about them to incur against our selves also his indignation After this it follows that he called them to him said Suffer little children or the little childen to come unto me and forbid them
dyed for him therefore me thinks its strange that the granting of this should make Baptism needless but for which Baptism is wholly groundless This might easily be retorted against himself that there is no ground for baptizing children or very uncertain if Christ dyed not for all it would then be rather needful of the two to say till they grow up and give some testimony of their faith and so hopes that they are of the Election especially Baptism being into the death of Christ Rom. 4.2 3. that we may have good ground to baptize them into that that 's for them 2. Baptism doth neither take sin out of the nature nor off of the conscience I say this Baptism by water 1 Pet. 3.21 much less doth it take sin from before the presence of God so as that he imputes it not to men that the having these things undone should be the ground of its Administration as the Objection supposes while the supposing those things to be already done by the death of Christ is brought to argue it needless As its the sufferings of Christ that hath satisfied for sin and redeemed men from under the first Covenant to be now dealt with in and through Christ the Mediatour and hath opened the way for men to God again so it s the belief and receipt of the truth and grace of God in and upon which God forgives and acquits actual sinners of fore-going sins and justifies them and that both washes sins off from the conscience and purifies the heart and conversation This outward Baptism then doth neither after believing nor before take away sin That phrase Arise and be baptized and wash away thy sins calling upon the Name of the Lord Acts. 22.13 signifies but either that in calling upon the Name of the Lord and yielding himselfe to his Baptism he should 1. Declare and manifest his hearty closing with the Lord Jesus and that he did repent him really of his former practises against him and so should manifest That he received forgiveness of his sins or 2. That so he should receive the external soul or ratification of forgiveness of sins to the believer And so 3. Receive a Ministerial forgiveness or washing them away so as to be no longer reckoned by the Church a persecuter of it and stranger from it but to be owned by them as cleansed from his former sins and that phrase Baptized for the forgiveness of sins Acts 2.38 That that hath sealed forgiveness of sins in Christ to them to be dispensed in believing and that in yeilding to the Name and entering into the Profession and Church of Christ they were in the way to receive it from him or have it sealed to them But those phrases prove not That the outward Baptism either satisfied for or procured cleansing in conscience or heart from sin 3. The having sin taken away off from men in point of obnoxiousness to punishment or off of their consciences yea the putting a man into such a condition as in which he is actually capable of salvation and so the rendring Baptism not necessary to salvation doth not take away the need of Baptism or make that the Administration of it should be groundless for 1. Then none should be baptized at all for we do not find Baptism asserted as necessary to salvation to any in the Scripture I mean the outward Baptism so as that without it no salvation We find He that believes and it baptized shall be saved Mark 16.16 but never he that believes must be baptized that or else he must be damned Certainly the thief on the cross unless baptized before was not at all baptized yet was saved and surely Cornelius being justified of God and the Holy Ghost being poured upon him might have gone to Heaven had he dyed then before he was baptized and many went to Heaven before it was instituted 2. Then both the Antipedobaptists and Master Kendal baptize needlesly for 1. The Antipedobaptists say All its necessity is but a Necessitas precepti as the precept for it makes it necessaryâ— They believe before they are baptized surely if they believe they are actually under the promise of forgiveness yea by faith are justified from their sins and the death of Christ without doubt hath discharged them before God and brings remission to their consciences and begins to purifie their hearts and so they are translated from death to life before Baptism therefore by their rule Baptism is needless for them 2. Master Kendals principles make it needless too for did not Christ dye for the elect Infants and if so ought they to dye again or perish in the sins Christ dyed for Or ought they not rather as Master Owen sayes to be discharged of all actions and suits that may be made against them Say they not all its unjust that Christ should bear their sins and themselves too So that they are safe enough from condemnation nor possibly could perish though not baptized with outward Baptism And as for all other Infants they can have no good by it but must perish it notwithstanding being reprobate Ergo no need for Baptism by that reasoning But 3 There are other uses and ends of Baptism and reasons of its appointment in order to which there is need of it As 1. The obeying and fulfilling Christs Commission for discipling all the Gentiles baptizing them Matth. 28.19 2. The bringing or admitting them to Christ in his Church or Kingdom for his more special protection and blessing Matth. 19.13 14. 3. The discipling them to 1 Cor 10.2 Matth. 28.19 or obliging them to be brought up to the acknowledgement of the Father Son and Holy Ghost and not in the wayes of prophanness and Gentilism 4. The sealing the righteousness of the faith of the Gospel preached to and believed by Abraham but more fully performed and declared now as that though by nature we and all ours are unclean unfit for fellowship with God and admission into Kingdom yet through the death of Jesus Christ for us there is forgiveness for us in him and for ours an entrance into his Kingdom where blessing is to be met with for making us meet for fellowship with himself 5. The solemn profession of the Parents or Nurturers faith in the Gospel of Christ Ephes 6.4 5. in bringing them to have his Name put upon them with a knd of publick engagement upon themselves to bring them up for Christ 6. The putting away the filth of the flesh 1 Pet. 3.20 the stain of Gentilism and so the putting a Note of distinction between themselves with theirs and the Heathens that have not the Name of Christ upon them So that no ground for nor substance in that Objection flung so often in Master Goodwins dish by Master Kendal Indeed I rather wonder upon what what account he can baptize Infants that makes the Scripture-language so uncertain as that all Nations or Gentiles by his Line of interpretation may possibly reach but