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
brought in to the Church by it 127 2. The want of Antiquity for it 129 3. The form of Sprinkling And so it 's further spoke to as to its ‖ 4. The needlessness of it to Infants 143 * Which being occasioned by some passages of Mr Kendals to Mr I. Goodwin ushers in the Conclusion with a Digression to the said Anâ—er 5 ‖ Form p. 134 THE ERRATA Courteous Reader I desire thee to mend with thy Pen these faults escaped in Printing which were occasioned through my absence from the Press P. 9. l. 32. for now r. nor 22. l. 14. â— inforces 24. l. 7. for one of r. one with 28 for when â— whom 35. for so r. see 27. l. 35. r. Matth. 28. 35. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. l. 38 r. nor yet do I make 39. l. 27. for I r. if 41. l. 20. for not r. now 44. l. 10. blot out as 45 l. 26. r. Infants brought to him 46. l. 30. put the comma after for 49. l. 21. for 17 19. r. â—cts 7.19 50. l. 13. r Markâ— reads 51. l. 2. r. conceive l. 19. for price r. grace l. 9. for general r. Greek 56. l. 16. for sincerely r. scarcely 57. l. 2. r. for forbidding 62. l. 32. r. that if there 64. l. r. for of it r. of receiving it l. 3. r. doubling 71. l. 19. for ye r. the 72. l. 34 put out and and then l. 36 73. l. 7. put the comma after not l. 27 r. In things 75 l. 27 for 31 r. 30 77. l. 25. for All. r as 81. l. 2 r. of doctrine l. 4. r. rather then 89. l. 19. blot out or Christ 91. l. 19. for him r. them l. 22. for forbidden r forebidden 100. l. 17. r. opposed P. 105. l. â— for in termine r. intervene 106 l. 6. for prefer r. press 107. l. 5. for or r. of 108. l. 11. r not to take in 110. l. 26. r. as to 111. l. 4. r. what account l. 11. r. nor was it l. 20. r. and such were l. 37. r. Ephes 2 2 3 115. l. 31. for through r. though 116. l. 35. put out in 118. l. 23. for more r. now 119. l. 1. for where r. whence l. 19. for her r. he 120. l. 20. for mentioned r. conceived l. 23. for his r. this 121. l. 33. for there r. thence 122. l. 12. r. in their civil l. 34. blot out in 123. l. â— r. earthy things l. â— for his r. this l. 36. r. in consistent 124. l â— for outed r. noted 125. l. 5. for cited r. noted l. 25. r. there is need as to the 126. l 22. r. premises 130. l. 3â— for baptized r. discipled 133. l. â— r. â—eniant l. 22. r. suits not 134. l. 11. for cleanness r. clearness 135. in the margin r. Novatus aeger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143. l. 36. r. John 3 144. l. 35. for then r. them The mis-printings and mis-accentings in the Greek words are very many too as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50 c. But because they that understand Greek will easily perceive them and how to correct them and others will understand them never the better though corrected I have omitted them Vale. Infant Baptism Considered and the true Grounds thereof laid down Opened and Maintained c. THe Apostle advising Rom. 14.5 That every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fully carried or perswaded in his mind in the things that he acts toward the Lord as all we do we are to do in his Name Col. 3.17 and I having been exercised with doubts and scruples in my mind the rather by occasion of opposition sometimes met with about Infant-Baptism it put me upon a more diligent Search of Scripture together with other means of satisfaction thereabout In which search what I have found I have here set down as well for the helpfulness of others that may be exercised with like doubts as also that it being tryed what is found light therein may be discovered and others hereby occasioned to hold forth clearer light And first I shall propound what I find in Scripture more generally concerning Baptism the want of right understanding therein administring much occasion of the doubts and mistakes thereabout and then descend more particularly to what may thence be deduced for Infant-Baptism 1. First then I find for the kinds or ways of Baptizing a three-fold kind or way all tending to make up and effect that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptism spoken of Ephes 4.4 the washing cleansing and fitting a man for Gods everlasting Kingdom Some call them Flaminis Fluminis Sanguinis to which some adde a fourth Sermonis The Scripture thus 1. A Baptism of or with the Spirit as Matth. 3.11 Acts 1.5 He shall baptize you with the Holy Ghost which is the pouring out of the Spirit upon men on some more plenteously on others in less measure according to his good pleasure to teach sanctifie and fit them for the inheritance and service they are called to to seal them up to the day of redemption 1 Cor. 6.11 Joh. 16.13 14 15. Eph. 1.13 14. 4.30 The speaking with tongues in the first pouring out of the Spirit was neither common to them all 1 Cor. 12 30. nor for continuance in all Ages 1 Cor. 13.8 being but a more miraculous evident demonstratioÌ„ that he was indeed poured out upon them and so of the faithfulness of Christ therein for clearer satisfaction to others Acts 10.45 46. 11.15 16 17 18. for present usefulness to them that spake with them for being fited to carry forth the Gospel to peoples of divers languages Acts 1.4.8 1 Cor. 14.21 and also for signes to unbelievers that did not credit that Doctrine nor receive the Authority of the Scriptures 1 Cor. 14.22 But the other operations of the Spirit are of more general usefulness continuance therfore this Baptism in that regard is most necessary But of this is not our business herein 2. A Baptism of Fire or with Afflictions Matth. 3.11 20.22 23 Luke 12.50 called a Baptism because through the death and resurrection of Jesus Christ for us they are not for destruction but correction they are ordered to us and by him sanctified for our cleansing and purging which being effected according to his gracious mind we come out of them again Isai 27.9 Heb. 12 8 9 10. Job 33.29 Hab. 1.12 of which though all partake not alike some are more deeply plunged into them some more lightly sprinkled with them yet all in some measure partake that will live godly in Christ and are Gods children 2 Tim. 3.12 Heb. 12.6 7. Rev. 3.19 3. Baptism with water Matth. 3.11 Acts 10 47. I indeed baptize you with water To these
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
him and for his service and glory and to be the habitations of his Spirit sure that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general Shall I then take the members of Christ and make them the members of an harlot that 's a profaning them in special We might then as well say that for our bodies to be the members of Christ is only to be chaste because that 's opposed to fornication as for the same reason to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but so much Yea holiness must needs be more then chastity simply considered as opposed to adultery and as it may be a vertue Amongst the Gentiles there were chaste persons as Lucretia and others but their chastity was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy consecrating their bodies to the Lord and out of that respect an avoyding and detestation of fornication and adultery So that here is yet nothing of force against what is said about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is a Church word attributed to persons brought forth to and for God or separated from others to be more peculiarly a people to him I say when it is attributed to persons as when to other things it is to things separated for God or his Churches use and it is yet to prove that any person is ever in Scripture called holy that might not be admitted into Gods Congregation and thereupon be accounted of his Church I shall not spend time about what is alledged out of this or that Author as their Interpretations or Opinions upon either this or the forenamed Scripture I see some quote Musculus Melancthon and Camerarius for their conceptions upon this latter which though I reverence them as good men in their ages I esteem of as small weight against what I have said as they that quote them esteem of Beza and others against what they conceit If any man can by Scripture and solid argument from Scripture avert what I have said I shall listen to him otherwise not With these Scriptures that in Act. 2.38 39. well agrees and by them it may be opened For the Jews being natural branches and holy by that their branchship were therein also children of the Covenant made with Abraham and so had right to the tender of the choyce promises therein and to have the means afforded by God for nurture thereunto which God also sent unto them and would have had them receive there being nothing but their own voluntary rejection of them that could or should deprive them thereof and that must needs do it for they could not be discipled unto and have the Ordinances of Baptism and the Supper c. unless they would yield thereto and that they would not do so long as they beleeved not that Christ was sent of God and the Christ to be baptized unto and saved by Therefore Peter bids them Repent and let every one of them be baptized into the Name of the Lord Jesus for the remission of sins and they should receive the promise of the Holy Ghost set before them the promise being to them and their children c. In which the Apostle doth not prescribe a Rule for all that should be baptized how much must be in every such one before he may be baptized but tells us what hindered and letted their being baptized into the Name of Christ and so coming unto the enjoyment of the promise viz. their evil thoughts of Christ and rejections of him and his Doctrine So long as they stood out against him and came not under his Government they deprived themselves of the means of their Salvation and of the promises of God He bids them therefore Repent or change their thoughts viz. of their unbeleeving and evil carriages towards Christ whose Name they hitherto would not own and whereas they would not own his Name nor come under his Government now to submit to it and be every one of them baptized to it even as I understand it the whole people without exception they being all the children of the Covenant and so the promise being made to them and their children as to all afar off too so many as should be called to or proselyted to them for as yet Peter understood not the breaking down the partition wall If we should say to the Antipoedobaptists Repent of your conception which causes you to make a rent from your Brethren and be you and yours all subject with the rest of your Brethren to the Name of Christ and baptized into it we do not therein prescribe a general Rule what all must do before Baptism or what others not of their mind should do or else their children could not be baptized but we exhort them to lay aside that that hinders them and theirs from unity in way of nurture and subjection to Christ with others seeing they may lawfully and ought so to be at one though hitherto they keep at a distance through their own misperswasion It 's a strange mistake that an Exhortation given to some who stood in their own light and kept out themselves from God freely held forth to them to put away that their evil thought and way and accept what God tendered them and theirs and they and theirs had right to look for should be drawn into a Rule for others in general in whom there is not that way and evil thought by which they endeavor to keep themselves therefrom as it 's evident in the case of the Infants of Christians The Apostle Peter would have them lay aside that crooked thought that made them keep themselves and theirs from Baptism and so from being in the way to enjoy the promises and we would make use of it to keep persons from Baptism and from being under the Institution and Kingdom of Christ He saith the promise was to them and their children and the Antipoedobaptists would build up another partition wall between them and us and say our children have nothing to do with the promise or of their own heads limit it to children of age only when here is no such limitation in the Scripture layd down And to get a colour for that they would have the last clause so many as the Lord God shall call to have relation to all that went before or at least to that of their children as well as those afar off as if either the Apostle Peter had first exhorted that they should every one of them be baptized in the Name of Christ c. and then afterward have layd down a ground that should possibly not include them all they might happily not be all called or else confound their children with them afar off and make them as far off from right to look after the promise and from Liberty to the Ordinance as they that were then afar off Sure that distinction of their children and them afar off was needless if their children were far off from it too Besides it 's plain the Apostle reckons the Jews not as already converted
to be dipped or washed c. as was noted before pag. 4 5. 2. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of any of those actions The Pharisees washing themselves before they eat though it were but their hands is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except they be baptized they eat not So it is verbatim Mark 7.4 compared with 3.6 Luke 11.38 The Israelites being weted with the Cloud and Sea though into them they were not plunged the Cloud they could not it was above them the Sea they passed through on dry ground and the water stood up as walls on either hand is called their being baptized 1 Cor. 10.1 2. So Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with divers kinds of washings in which I conceive their sprinkling with clean water and the ashes of an heifer alluded to perhaps in Ezek. 36.25 may be included And whereas some say it s to dip Luke 16.24 it s observable 1. That the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same root it is but not of the same word 2. That 's applyed to a small part of the body and not to the whole body the tip or top of the finger 3. That the construction gives it rather to be thus that he may wet his finger with water for it s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into water but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may wet in or with water 3. That though it s said Some went down into the water yet it s not said whether the Baptist washt their body there or plunged them over head and ears the word will bear either as was noted before And they went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.38 may as well be translated unto as into the water the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently so signifying The Holy Ghost then being no more circumstantial in his expressions as whether thrice or but once dipt or plunged and neither at all plunged but only washed and whether all over or but some part not any where tying us to any form I think it somewhat too superstitious to bind to any of those forms and put religion to this or that and say thus and in this form it must be or else it is not Baptism I think dipping or plunging is a very good way and very warrantable * Veteris non aliter quam mersione vel unica vel trina baptizabant Graeca Ecclesia hodie baptizandâ—s meâ—git at climici quod deoumberent baptizati sunt non lavacro integro sed toto corpore aqua perfuso ita baptizabatur novatus ager 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casnub and its probable they were so baptized But I cannot say absolutely it was so and make it a point of faith and of necessity to be practised I conceive the washing with water in whole or in part so it be into the Name of Christ and to disciple them into his faith and doctrine is essentially Baptism for ought that I can see substantially produced against it the rather because such washing hath that name put upon it when not used in that way and to that end as was shewed before therefore such a washing to this end viz. into the Name of Christ c. is very capable of the Name of his Baptism or Baptism unto him for its the use or end of the application of water that is rather to be respected in this Ordinance then the outward form of applying it there being nothing in all the Scripture by way of prescription or tye in it 4. But what if the Holy Ghost himself do give us an interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and declare unto us by what manner of action on the party baptized the thing therein signified is performed shall not that weigh more with us then all the authority of the Masters of the Greek tongues and all the variety of significations that they put upon the word amongst whom we find difference enough Me thinks I hear all parties agreeing to it that if we can find an interpretation of that word of his giving they will listen to it because he is an Authour beyond all exception and knew his meaning in his own words better then Scapula Budaeus Hesichius Stephanus Casaubon Zepperus Beza or any other whatsoever But may some say Where shall we find him giving its interpretation I answer If we diligently compare the Scriptures we shall easily find it To this purpose then let us compare the promises made by our Lord Jesus Christ or predictions concerning his baptizing and the performance thereof by him and sure that Act that he used in performing is a good Interpretation of his meaning in predicting and promising it Well then let us look into Matth. 3.11 and see there what John the Baptist says I indeed says he baptize you with water to repentance but there comes one after me mightier then I he shall baptize you with the Holy Ghost and fire See also Acts 1.5 John indeed baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence Now the question is about the manner of act signified in this word Baptize whether it be accomplished by dipping plunging the party baptized into the matter of Baptism or that wherewith he is baptized or whether it be performed by sprinkling that upon him or by what other action Now compare with these fore-mentioned Scriptures those passages in which this baptizing promised was accomplished and they will clearly unfold unto us by what kind of action the signification of that word Baptize is answered And first let that be minded that this promise of Christ to baptize his Apostles and Disciples with the Holy Ghost was performed on the Day of Pentecost that soon after followed as all Interpreters grant and is sufficiently clear by comparing this first of the Acts with the next following Chapter Where we have the accomplishment of this promise spoken to by the Apostle Peter first in the Prophet Joel's words and afterwards in his own in the Prophet Joels Chap. 2. ver 16 17. This saith he there is that that was spoken of by the Prophet Joel And it shall be in the last days saith God that I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy c. In his own ver 33. This Jesus being at the right hand of God exalted and having received the promise of the Holy Ghost hath shed or poured forth this that ye now see and hear What more evident then that the Holy Ghost himself here gives this action of pouring forth the thing wherewith the party is baptized upon the said person as the signification and interpretation of the word Baptize That which is called baptizing in the promise being in the performance both in the Prophet and by the
Apostle called a pouring forth or out upon See it further cleared by comparing Acts 10.45 with Acts 11.16 In the former place it s said That upon the Gentiles was poured forth the gift of the Holy Ghost And in the latter place Peter tells his Brethren That therein he called to mind the word of the Lord who said John indeed baptized with water but ye shall be baptized with the Holy Ghost Plainly implying that in pouring out the Holy Ghost upon them he performed his word of baptizing them with the Holy Ghost Now if Jesus Christ himself baptized with this manner of action pouring the matter wherewith he baptized upon the parties he baptized and the Holy Ghost tells us the act signified in the word Baptize be in that manner acted who can deny that that manner of acting upon the party baptized is a right way of baptizing them Can we have a better pattern in Baptizing to imitate then the Lord himself Or can we baptize in a better form of acting then he Or can we doubt that this form of pouring out water upon the party baptized is Baptism wiâ—h water when the same form of pouring out Spirit is plainly the baptizing with Spirit The difference in the matter of Baptism changes not the signification of the act implyed in the word Baptize especially that phrase of baptizing with Spirit and pouring out of Spirit having evident allusion to and being borrowed from the pouring out of water and baptizing with water if baptizing with water be not to be performed by pouring out water upon the person we baptize neither then is it proper to call the pouring out of Spirit upon one the baptizing him with Spirit in Metaphorical Speeches words being borrowed from the things to which the resemblance is made and applyed to the things resembled Now in that way used in the Congregations in England that are Pedobaptists it cannot be denyed that the Act of Baptism is performed by pouring water upon the child or person baptized less or more and less and more herein makes no essential difference so there be water poured out upon them with intent to or for discipling to that Name of Jesus by the Holy Ghosts own interpretation of the word it may truly be called Baptism sprinkling with water being not different from pouring out much water upon them except in the quantity of the water And both Metaphors are used in the Scripture to signifie the same spiritual thing signified in Baptism As in Isai 52.15 He that is Christ shall sprinkle many Nations And truly I am not satisfied that the Holy Ghost there uses that expression only to signifie his sprinkling his grace or doctrine upon them but also to signifie and foretel the sprinkling them by way of Baptism into his Name by his Servants and that with reference to that fore-seen he uses this phrase to signifie his sprinkling them with his grace or doctrine also Why we may not interpret the Holy Ghost as literally here as in the expressions next following and all along the next Chapter I see no convincing reason as yet that can be produced So in Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean differs not in substance from that in Isai 44.3 4. I will pour water upon him that is thirsty c. Though I confess there is another Metaphor in it and another operation of the grace of God there hinted So that I hope by the light of this consideration the Antipedobaptists will see that there is no such necessity of plunging or dipping for the baptizing a person as men are ready to be perswaded by they noise the make about it Object I know some object those phrases of being buried with Christ in Baptism Rom. 6.3 4. Collos 2.12 As if the Apostle there in spoke of the external rite of Baptism burying the body of the party baptized under the water for some short space of time as is used in plunging men Answ 1 To which I answer That perhaps they might have such a rite and such a rite is very consistent with Baptism and might laudably be practised but that it is essential to Baptism or that indeed they so did in baptizing is more then any Scripture will inforce much less these instanced in the Objection And I am sure we have no express command tying us as is once and again said to the so doing It s true we read of some that they went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into or unto the water See Act 8.39 Matth. 3.16 and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come up again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or out of the water but then these phrases are evidently distinct from the act of baptizing the one prceeding it and the other after it and not either of them of the essence of the baptizing which whether it were by washing them or plunging them over head and ears or pouring water on them is not mentioned Nor are these phrases always used about baptizing as in the Baptism of Cornelius and his friends and houshold there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Can any forbid water that these should not be baptized The phrase of prohibiting water may seem rather to signifie that water be brought to them for that purpose to baptize them however we read not that either they or the Jaylors house or Lydia's went into the water 2. But those phrases of Burying with Christ in Baptism seem not to determine or tell us the outward rite of baptizing with water for then the rising with Christ too should point to something in the same for they both are said to be in Baptism Col. 2.12 Now that the latter doth not me thinks this will evince That that rising with him said to be in Baptism is a rising by the faith of the operation of God that raised Christ from the dead which faith sure gave not the power of their bodily rising up from under the waters in Baptism but they rose from under them by the power naturally in their own persons or in them that baptized them for neither had all that were baptized that faith of the operation of God raising Christ from the dead as is evident in many of the multitudes baptized by John Who though they rejoyced in his light for a season yet abide not to the faith or understanding of Christ raised from the dead Acts 8.20 21 22 Tiâ— 1.16 And as its evident in Simon Magus and many in the Churches charged to have a dead faith a profession of knowing God but indeed were in works denyers of him c. Who either rose not from under the waters by the faith of Gods operation or else had afterward lost it again but I conceive it cannot be any where probably proved that they then had any such divine believing 3. I conceive then that those phrases speak either of the internal baptizing by Spirit which the Saints and faithful
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
speaks and so some Copies also express it which is not only legitimated to him as is commonly interpreted for so they were each to other before one of them believed when yet its never said of two Infidels that either of them is sanctifiid in the other but also set apart or separated in respect of others to the procreation of an holy seed Ezra 10.2 And yet this is not in her self but in her Husband in regard that he is set apart to act for and be holy too and so in point of procreation to propagate unto God or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies she is so by her Husband he as it were puts a sanctity upon her as to holy use or use to procreate for God As of old the holiness of the Priests unto the Lord as to liberty to eat of the holy things did put a sanctity upon their wives as to that liberty who otherwise perhaps might not have eaten of them being of other Tribes And so it s for the other part The unbelieving Husband in the believing wife else saith he were your children unclean because believers are to be holy unto God in all things and if their children should not be holy to them they would be unclean not fit to live with them or to be admitted into the Congregation of the Lord as of old those that were born of strange women Ezra 10.12.44 Neh. 13.27 And such as the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Bastards Deut. 10.2 but indeed were such as were born of strange women of another religion As if the Apostle should say If the same unholiness was in the unbelieving wife or husband here to the believing husband or wife as was in the Jewish state in the strange women so that these must be separated and put away from the believers as well as the strange women there from the Jews then is there the same course to be taken with your children as with theirs they may not live with you neither nor be of the Lords Congregation no more then those might Deut. 10.2 but now seeing its otherways your children are holy * Tam ex seminis praerogativae quam ex institutionis discina â—ert de Ani. Now what was the holy seed there but the seed set apart for God the people in his Church and under his Name and more peculiar care There were none that I can find that were called the holy seed by them but such as were admitted or admittable by their branchship to Abraham into the Lords Congregation and thereto appertained Now the children of one parent believing that is owning and professing the Christian faith for to all such those Apostolical rules reached are affirmed to be holy and therefore admittable sure into the Congregation of the Lord. And that this is thence deduceable appears in this That no person is ever in Scripture called holy that is without the bounds of the Church of God but in as much as they are within the bounds of that which is a holy people consecrate unto God they are called holy a holy seed a holy people But many things without may be lawful and persons not of it may be legitimate but holiness is a Church-word generally in the Scriptures that in Rom. 11.16 If the first fruits be holy so is the Lump if the root be holy so are also the branches says this That if Abraham Isaack c. were holy that is set apart by and for God to be a people for his Name so were they that sprung from them and are under their institution while branches till broken off but then they cease to be so and those that are graffed in through the faith of Jesus come in their room and have place amongst the branches participate as much of the vertue and sap of the root for intituling their off-spring to the place of branches and to the holiness of branches as they that are broken off had for themselves and theirs before their breaking off as we noted before otherwise the branches graffed in beside nature should not occupy the place and receive the same sap and juice from the root as the other had and so should not participate with the natural but there should yet be a partition wall to sever the one from the other contrary to the Apostles Doctrine of Christ as come in the flesh yea contrary to the constant course of God in former times for he admitted the stranger Proselytes then graffed in amongst the Jews the same priviledges for their children as they that were of Abraham's seed had so far as they have Church-fellowship Against this that 's said about childrens being holy I find it objected That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chastity in 1 Thes 4. and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies only legitimate which seems to me to be a strange inference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence should rather signifie chaste too and if applied to children while but in Infancy no man can doubt of chastity in them at least so as to denominate them unchaste whether their parents marriage was holy or not And if applied to children grown up they may be chaste though born in unholy wedlock or in fornication and they may be unchaste though never so legitimate Beside 2. There is no such cause of such confidence as I see is used in that affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying chastity in that place I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chaste but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any place of the New Testament but as chastity is included necessarily in sanctity It s thrice used in that Chapter verses 3.4.7 and I am sure its signification is larger then chastity in the seventh for it s exposed to uncleanness in over-reaching or defrauding a brother in any matter And I think that when it s said we are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s better to translate it in holiness then in chastity only we not being called only to and in that particular branch of holiness but in and to holiness in all manner of conversation And holiness including chastity fornication and all abuse of the vessel or body might well be thereunto opposed Surely the Apostle enlarges the use of the body in holiness further then to chastity only as opposed to bodily fornication in Rom. 6.19 Yeild up your members servants to righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or for holiness which holiness is there opposed to uncleanness and lawlesness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that its nearer the Text to say that holiness there signifies a consecration unto God and to the Government of his holy Spirit to that or in that we are called and so to abstain from fornication as well spiritual as corporal though corporal fornication is also a profaning that that was given up to God as 1 Cor. 6.15 Your bodies are the members of Christ given up to be holy for