Christian will reject the Scriptures authority and no man that is a peaceable man will despise the Churches judgment And therefore from this confidence and encouragement that I stand here before Christians of sober and peaceable minds I shall go on to speak for them who cannot speak for themselves our tender Infants pleading their right to Baptism from the words of my Text in which our Saviour gives Commission and Instructions to his Apostles saying Go ye disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. Explic. 3. The particular Instructions given by our Saviour to his Apostles for the exercising their Commission viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and Teaching 1. Baptising which Baptism is instituted as to the form of its administration to be in the Name of the Father and of the Son and of the Holy Ghost Wherefore we have here two things especially to insist upon 1. The Institution 2. The Administration of Baptism both applied unto Infants 1. Baptisms Institution In the Explication whereof we shall consider the original and use of Baptism together with its benefits and effects Know then to make Disciples by Baptism was ordinary among the Jews and nothing more commonly known in Scripture then the Baptism of John And as the Baptism of John denotes his authority and doctrine so the baptized of John must signifie the Disciples which submitted to his doctrine and authority in his Baptism Now as John made Disciples so Christ sends his Apostles and his Ministers to make Disciples too and what by teaching no but by baptising though not without teaching so John and so the Jews made Disciples So that as before the Flood there was a Rainbow in the Clouds which after by a divine appointment becomes the sign and seal of a promise Gen. 9.12 13 c. Thus Baptism was before Christ ordinary but by his sacred Institution made the sign and seal of his Covenant onely observe it is not baptising meerly but baptising in the Name of the Father and of the Son and of the Holy Ghost which is Christs Institution To be thus baptized then is to be discipled and therefore did the Ancients call Baptism sometimes Sacramentum initiationis the Sacrament of our initiation and admittance into Christs School sometimes Ecclesiae janua the door whereby we enter the Communion of the Church sometimes Investitura Christianismi the badge and livery of Christs service sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Key of Christs Kingdom Mark 10.14 for so says our Saviour to little children belongs the Kingdom of God and how then do they enter this Kingdom John 3.5 but in being born again of Water and of the Spirit that is by Baptism so saith our Saviour expresly Joh. 3.5 Now if we enquire into the original use of Baptism we finde it as a Ceremony though not as a Sacrament of greatest antiquity in the Church Gen. 7. deriving its original from Noahs flood when the sinful world was purged with the Water of a deluge But because without shedding of blood there is no remission Heb. 9.22 therefore God separating a people peculiar to himself he constitutes them a Sacrament of initiation and that Sacrament is Circumcision to signifie that his Covenant of Grace and Peace was established in the blood of the Mediator Now in the Church of the Jews whilst Circumcision was the Covenanting Seal Baptism was the purifying Ceremony yea the Females of the Jews not being capable of Circumcision were initiated by Baptism and the Proselyte Parents with their children were adopted into the Family of the Church admitted into holy Communion with the Jews by Baptism as well as by Circumcision And that Baptism was in our Saviours time a known Ceremony of initiating into Mysterious Institutions and Religious Discipline appears as by the Jews Talmud and other Traditions so by the sacred Scriptures especially in that quaere which our Saviour proposes to the chief Priests and Elders concerning John Matth 21.25 Whether his Baptism was from Heaven or of Men Had there not been Baptisms from men known among the Jews either the question had been vain or the answer easie Besides the Jews wondred not at the use of Baptism but why John baptized he denying himself to be Christ John 1.25 Elias or that Prophet Now the way being prepared by John in his Ministry closing the Law and ushering in the Gospel our Saviour changeth some of the Jewish Ceremonies into Gospel Sacraments That Ecclesiastical Rite of the Postcaenium when in the close of the Passover the Master of the House did distribute Bread and Wine unto his Family this Christ by an holy Institution converts into the blessed Sacrament of his last Supper Likewise that Ceremony of initiating Proselytes he converts into an holy Sacrament of initiating Disciples even by Baptism For so it is said of Jesus that John 4.1 He made and baptized more Disciples then John he made and baptized spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Emphasis and Explication he made and made them by Baptism even by solemn institution and admission into his School John 3.2 as a great Doctor and Teacher come from God so esteemed of by his followers thus admitted and instituted to be his Disciples Look then as it was the custom of the Jews to baptize Parents and their Infants when discipled unto Moses so must it be the practice of the Church to baptize Parents and their Infants when discipled unto Christ For that Baptism being commonly known and discipling by Baptism too when our Saviour gives in Commission Disciple all Nations Baptising them his command is to be observed according to the common usage and known practice of discipling and baptising even as to the persons in general he not expressing much less exempting any in particular To close then If some Prince should give out his Royal Grant to make a City free would any be so imprudent as to think the Royal Grant did not intend the children as well as the Parents And because the children are not exprest would any be so vain Justin Instit l. 1. Acts 22.28 as to say they are excluded Seeing it is the known manner of conferring liberty to give it to the Parents and their children And the like is to be said of the liberty of the Gospel by discipling Joh 8 36. Gal. 5.1 which consists in the promises and priviledges contained in the sacred Charter and Royal Patent of the Covenant of Grace which is sealed by Baptism Having then given you the grounds of Infants Baptism so plain and permanent so reasonable and inviolable even that interest they have in the Covenant of Grace that right they have in the Communion of the Church and that hold they have in the Institution of Christ To all this Let me now adde the practice of the Apostles to which we
the Holy Ghost and so though three immersions yet but one Baptism for that Bâ—nav l 4. disp 3. as Bonaventure well observes Non est completum Sacramentum quousque terminatum sit verbum The Sacrament in its administration is not perfected till the word of Institution be ended And now where Baptism is thus rightly administred as to the application of the Word and Water there it is certainly valid and good though administred by an Heretick Even an Heretical Church like a diseased Mother may bring forth sound Children though indeed their health and life too be presently hazarded by the infection of her Milk the corruption of her Doctrine Which rightly considered proves that we are discipled unto Christ not so properly by doctrine as by baptism But how are we assured Object that the Apostles baptized in the name of the Father and of the Son and of the Holy Ghost Act. 2 38. 8.16 19.5 seeing the Scripture so often speaks of their baptizing in the name of the Lord Jesus Answ I answer To baptize in the name is to baptize according to the institution with the invocation and in the confession of the Lord Jesus And so that the Apostles notwithstanding they are said to baptize in the name of Jesus did baptize expressly in the name of the Father and of the Son and of the Holy Ghost besides the precept of Christs institution which they could not violate and besides the witness of universal Tradition which we may not reject hear one Scripture-proof which none can evince which proof is taken from that passage in the Acts Act. 19.2.3 c. concerning the Ephesian Disciples of John who tell S. Paul that they had not so much as heard whether there were any Holy Ghost Which seeming strange to the Apostle he asks with wonder Unto what then were ye baptized intimating that Christian baptism did certainly admit them into the faith of the Holy Ghost being administred in his name and he supposing they had been baptized with the Baptism of Christ did not question their believing but their receiving the Holy Ghost And therefore having rightly instructed them in John's Baptism as differently administred from that of Christ's he gives them Confirmation after Baptism and by his imposition of hands they then receive what they were taught to believe and in Baptism to profess even the Holy Ghost This that genuine and clear interpretation of that Text consenting with the Judgment of the Antient Fathers which will bear up against all that forced and wrested sense which is urged by Modern Opponents And so hereby we make good Scripture-practice as well as sacred precept confirming the right manner and form of Baptisms administration to be in the name of the Father and of the Son and of the Holy Ghost 2. Having done with the Administration of Baptism in what is necessary as to the essence of the Sacrament we proceed to the second particular What is requisite as to the Solemnity of the Church viz. Especially that the Infant baptiz'd make its abrenunciation of sin and Satan and its profession of the faith of Christ by the mouth of its Sureties According to that of S. Augustine speaking of Infants Baptism Accommodat illis mater Ecclesia aliorum pedes ut veniant aliorum cor ut credant aliorum linguam ut fateantur The Church as an indulgent Mother accommodates them with anothers feet that they may come with anothers heart that they may believe with anothers tongue that they may confess And this the Church does upon a sure perswasion that it is agreeable to the grace and goodness of the Almighty ut qui aliena culpa cecidit aliena fide resurgat that he who fell by anothers fault should rise again by anothers faith Et ad verba aliena sanetur Aug. serm 14. de verb. Apost c. 11. qui ad factum alienum vulnaretur and he might be healed by anothers profession who was wounded by anothers sin so S. Augustine intending the sin of Adam As for the original of Sureties in Baptism the Learned deduce it from Apostolical tradition sure we are very near the Apostles times we read plainly this custom setled in the Church and the same piety and prudence which first instituted this ceremony does still perswade its continuance For as formerly to preserve from Heathenism so now to preserve from Heresie it is the pious and prudent care of the Church to engage the promise of Sureties with the duty of Parents to secure their Childrens instruction and education in the Faith Enquir ng into the original of Suretiship in the behalf of Infants we find it commonly known and used of old among the Jews The Rulers of the Consistory taking the care and charge of the young Proselytes and the House of Judgment that is the Congregation entring promise to instruct them in the knowledge of what they had undertaken And passing from the Jewish Synagogue to the Christian Church we find Higinius the eighth Bishop of Rome whose seat was in the time of Antoninus Pius Eusâ—b hist eccles so Eusebius about an hundred and forty years after Christ long before Popery was entred that Sea This Higinius I say we find to have first enacted this pious and prud ntial order of Godfathers and Godmothers But however this Bishop may be said to have regulated yet sure methinks he cannot be said to have first introduced this custom which whether it be of Apostolical tradition or Ecclesiastical constitution we may well esteem it as Peter Martyr stiles it utile institutum a profitable ordination Pet. Mart. loc com and as profitable so just and reasonable too For the abrenunciation of Satan and the reciting of the Creed made in the Infants name by the Sureties is no egregious prevarication as the Adversaries call it but a Christian reception as the Church intends it like the interest of Minors and Pupils undertaken by their Guardians So that the Questions Doest thou forsake and Doest thou believe are Interrogatories pro more fori according to the manner of Civil Courts known and allowed by the prudent derided and despised only by the ignorant And know we do not catechise the Infants when we interrogate the Sureties Lomb. l. 4. dist 6 c. 1. but require a profession of repentance and faith in their names ut obligentur non ut instruantur so the Schools for their obligation not their instruction to bind them to act and perform in their persons what their Sureties do promise and vow in their names Which Promise and Vow made in their names Children catechised take upon themselves when confirm'd by the Bishop Which Confirmation if stript of the rags of Romish superstition and vindicated from the disrepute of Vulgar misapprehension is certainly of excellent use for the furthering the benefit of religious education for the restraining the enormities of licentious youth and for the preserving the unity of our holy faith That Confirmation
brings in the Directory and sets up Lay Elders and all upon this ground That what they did was conformed to the Doctrine of the Scriptures of whose interpretation themselves would be Judges But at the heels of the Presbyterian follows close the Independent and treading in his steps at last over-teacheth him in his design and carries away his Helena from him he pulls down the Classes and the Synod as humane inventions and remains of Antichrist denying That by the Scripture any Presbyters or persons whatsoever ought to have power over the Churches of Christ which are by Scripture-rule Independent in their Government to any Secular or Ecclesiastical power whatsoever And for this they urge their Scripture Texts with much heat of contention against the Presbytery pleading this their common ground of interpretering Scripture by the Spirit whose inspirations and revelations they pretend to above what the Presbytery dare own or acknowledge As then in joyning the Authority of the Scripture with the judgment of the Church was our Reformation so is it Satans subtlety and the Jesuites design both acting by the Enthusiast That in dividing the judgment of the Church from the authority of the Scriptures may be our ruine To the prevention whereof what God hath joyned together let no man put asunder The Word of God and the Ministry of the Church for so faith Christ in Instruction to his Apostles Go ye disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and teaching Teaching whatsoever I have commandâ—d you 2 Having resolved you the three seasonable Questions we proceed to clear unto you two Vulgar Errors no less dangerous then epidemical as mischievous in their consequents as spreading in their infections First That the sacred Scriptures are the onely rule of all mens actions Secondly That every man may be an Interpreter of sacred Scripture Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand and primary falshood which laid the ground for all that division and disobedience which hath of late broken forth into violence and blood both in Church and State 1. That the sacred Scriptures are the onely rule of all mens actions 1. Vulgar Error An opinion however made plausible yet is it indeed pernicious To state the case right That the Sacred Scriptures are our perfect rule of direction as to the knowledge of supernatural Truths in the objects of divine Faith and the exercise of supernatural Graces in the duties of Evangelical obedience we willingly acknowledge and therefore reject all humane Traditions urged by the Romanist as supplements to the Doctrine of Faith and Codicils to the Testament of Christ But now that the sacred Scriptures are our onely rule of direction in matters Civil or Natural especially as extended by the Brethren of the Separation to indifferent actions whereas indeed this opinion makes no actions to be indifferent all being commanded by the Word of God This we can by no means admit of it being an opinion which makes an inâ—et to all Schism and Sedition For Beloved upon diligent search and judicious observation you may finde That in the Controversies of this last age since the Reformation they who have so earnestly preached printed and what not for the change of Church Discipline and Government they have certainly made this the head Theorem of all their Pulpit discourse the very Corner stone of all their Babel-argumentation That simply whatsoever we do and are not thereto commanded and directed by the Word of God it is sin As if when God gave his Scriptures he then made null the Law of Nature and of Right Reason which Law of Nature and Right Reason imprinted in our hearts is as truly and indeed the Law and Word of God as that written and printed in our Bibles And therefore Non differet Scripturâ an ratione consistat Tert. de cor Miâ— c. 4. so Tertullian it will not matter much whether our warrant be from Scripture or from Reason both being the Word of God onely with this difference That Humane Reason is subordinate to Divine Revelation Besides if the Scriptures are the onely rule of all our actions then where there is no Scripture there should be no rule and where no rule no Law But to the Gentiles having no Law written in Tables there is a Law written in their hearts Rom. 2.15 and according unto this Law their Consciences do either accuse or excuse them And thus If the Gentiles have a Law then have they a rule of their actions and that to excuse too and so not every thing which is done without direction of the Scriptures is therefore sin nor yet the written Word the onely rule of what is Natural and Civil To say as some do to mitigate the rigidness and harshness of this opinion to say That the Scriptures are the rule of all mens actions in those general maxims dispersedly and occasionally set down of doing unto others Matth. 7.12 as we would they should do unto us and of doing all things decently 1 Cor. 14.40 Rom. 15.2 Phil. 4.8 orderly and to edification and the like especially of doing whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report c. This were indeed to the purpose if those maxims known principles of Nature and Reason had never been heard of but by Scripture Revelation But in that holy Scripture points us expresly to those maxims in general it withal directs us implicitely to the use of Nature and Reason in all ordinary affairs in particular To convince you more fully of the great danger see the evil consequents of this Erroneous opinion which are especially these three 1. An unavoidable guilt of Superstition 2. A vexatious perplexity of Conscience 3. A seditious contempt of Humane Laws whether Civil or Ecclesiastical First An unavoidable guilt of Superstition For that this opinion takes away the indifferency of things and actions making all necessary as commanded or else to be sinful So that it is well observed the Romanist and Separatist as they go upon contrary grounds yet both false so they run into quite contrary errors yet both superstitious The error and superstition Affirmative on the one hand that 's the Romanists who cutting short the Scriptures perfection impose Humane tradition with an opinion of absolute necessity and divine authority The Error and Superstition Negative on the other hand that 's the Separatists who extending too long or rather laying too low the Scriptures perfection they condemn Natural and Civil Actions with a censure of being sinful which yet the Word of God condemneth not And thus to take away what is indifferent in its self by commanding it as absolutely necessary or forbidding it as absolutely unlawful is Superstitious By commanding it as necessary when Gods Word requires it not and by forbidding it as unlawful when Gods Word condemns it not Secondly A vexatious perplexity