be known without such a profession of Faith as it may in the case of Infants that then such a profession would not be necessary in order to such an admission To this I answer likewise 1. That a profession of Faith in such persons to render them admitable to Baptism is not necessary to inform those that admit them touching Gods love to them in any respect whatsoever for this may be known without such a profession but in relation to their knowing them to be in the love and favor of God in that particular respect and determinate consideration which renders men immediately capable of Baptism in this respect such a profession of Faith is necessary because without it the love of God to them upon such terms is not knowable and consequently they not admitable to Baptism as was before proved by which Infants as touching their capability of Baptism are clearly excluded 2. The profession of Faith is necessary in the case in hand for other causes then meerly to inform those that admit persons to Baptism of their being in the favor of God in general whom they do admit and that is to let them know that such are capable of the several ends and benefits of Baptism and so meet for Baptism it self because unless they have reason to conceive that they have Faith they can have no reason to conceive them in a present capacity of the ends and benefits of Baptism and so not of Baptism it self in as much as these are suspended upon Faith as hath already been evinced Whereas in the second place it is said that it was upon this ground viz. of Gods loving him that Christ himself was capable of Baptism and not his Faith in as much as he had no such Faith as is required of men to render them capable of Baptism to wit a Faith in God touching the remission of sins through Christ and that yet Christ did not receive Baptism upon any terms extraordinary but upon the same terms as others do in as much as it was in conformity to a standing Law of Righteousness common to others as well as him To this I answer That this reason is built upon a mistaken ground as supposing Christ to have no such Faith as might render him capable of Baptism at least such as is required of other men in order thereunto For Christ had the same Faith which is required of all other persons in that case For what Faith was required of other men to render them capable of Baptism save this viz. To believe that Jesus Christ is the Son of God For so when the Eunuch demanded of Philip saying See here is water what hindreth me to be baptized then Philip answered and said If thou beleevest with all thine heart thou mayst and he answered Philip again and said I beleeve that Jesus Christ is the Son of God upon which confession Philip baptized him as counting it summarily to contain the expression of that believing with all the heart which he before had set as the condition of his admission thereunto and indeed was none other then the Faith of the Gospel and the common form of Believers confession Mat. 14.33 Joh. 1.49 6.69 11.27 20.31 1 Joh. 5.5 Acts 9.20 And I hope none that own the Scriptures will deny Christ himself to have this Faith in as much as it was his own doctrine which he taught Joh. 10.36 19.7 Matt. 27.43 The truth is Christ himself had a Faith in God his Father Heb. 2.13 Psal 22.8 with Mat. 27.43 and did continue in his Fathers love in the way of obedience to his commands as other the children of God do Ioh. 15.10 And therefore well may it be said indeed that Christ received Baptism upon the same terms as others did at least in several respects and that in conformity to the same standing Law of Righteousness to wit the institution of God common to others as well as to him For doubtless this was the Will of God hereabout viz. That at what time men undertake publiquely to profess and assert the Gospel unto the World in word and deed then and at that time they are to take up the Ordinance of Baptism as the examples of persons whose Baptism is recorded in the new Testament do abundantly witness And therefore Christ himself when he also is coming forth into the world to profess and publish the Gospel which he had received from the Father he also makes a dedication of himself unto this service by the solemnity of Baptism as others did and ought to do And we might hence well frame an Argument against Infant-Baptism in stead of wresting it as a witness for it thus If Christ Iesus his being baptized at that season and upon that occasion when he began to profess and publish the Gospel and not before was in conformity to a Law of Righteousness in this behalf then those that are baptized who yet make no such profession as Infants are are not baptized in conformity to that Law of Righteousness But Christ Iesus his being baptized at that season and upon that occasion when he began to profess and publish the Gospel and not before was in conformity to a Law of Righteousness in this behalf therefore those that are baptized as Infants are who yet make no such profession are not baptized in conformity to that Law of Righteousness That which adds weight to the minor Proposition in this Argument which I suppose is the only thing that will be questioned in it is this viz. That Christ his fulfilling a Law of Righteousness in his Baptism did not consist simply in his being baptized at any time but in conjunction with his Baptism it self in his being baptized at such a time and upon such an occasion as that was when and wherein he began to profess and publish the Gospel For otherwise it is not to be thought but that Christ had an opportunity of being baptized long before and much sooner then he was in as much as Iohn had continued baptizing a considerable space of time before Christ came to to be baptized of him For Iohn had travelled much ground even all the Country round about Iordan both to preach and baptize which must needs take up much time especially considering the great multitudes that were baptized of him even Jerusalem and all Judea and all the region round about Jordan Luk. 3.3 Mat. 3.5 And as it should seem after this or at least after a large progress herein made Jesus Christ was baptized also as appears by the order of the History of the Evangelists Now when all the people were baptized saith Luke it came to pass that Jesus also being baptized and praying c. Luke 3.21 Now what may we conceive might be the reason why Christ was not baptized rather with the first then with the last of the people Certainly it is not reasonable to conceive that it was because he had less zeal to fulfil this Law of
as the Baptism of Infants is supposed to be their non-desiring of it under such circumstances argues the non-being of any such thing to be had 2. In that the Disciples rebuked those that brought these Infants it argues that it was an unusual thing for such Children to be brought to Christ and that the Disciples thought it an impertinent thing to trouble him with them which apprehension and carriage of theirs could not lightly have taken place with them if Children had been accustomed to have been brought to his Baptism 3. In that Christ did so highly approve of this application of the Parents of these Children to him as is declared he did and in that he did also embrace the Children and bless them and yet so left them without proceeding to baptize them it argues with strength of probability that he did not use to baptize any other Infants for it cannot lightly be thought but that these Infants were as capable of Baptism as any others 4. Since three of the Evangelists do so carefully punctually and largely set down the History of the bringing of these Infants to Christ and of his carriage towards them and yet not any one of them giving the least hint of any Infants being brought to his Baptism nor of any being baptized by him or his Disciples why should we think but that if there had been any such matter of fact as the baptizing of Infants that had come under their cognizance and observation but that they would have been as careful if not more careful to have recorded that as well as those things they did record touching them in as much as such a thing as the baptizing of Infants if it had been an Ordinance of God the knowledg thereof would have been of as great or greater use unto the world then the knowledg of those other things are touching Christs embracing and blessing Infants which yet they have left on record for our learning 4 That description which the Scripture everywhere makes of the persons and qualifications of such whose Baptism it records argues them to be no Infants whose Baptism is so recorded the qualifications of all such persons being incompetible to Infants For either they were such as attended to the Word and received it gladly Acts 2.41 16.14 15. or such as confessed their sins Matth. 3.6 Mark 1.5 or such as believed Acts 18.8 chap. 8. vers 37. or else such as were Disciples Joh. 4.1 And as we cannot reasonably suppose that Infants are by any of these or the like qualifications described no more can we rationally suppose that they were baptized in those times to which these descriptions relate 5. Both the instructions given to those who were commissioned to baptize and the practice of such persons who did baptize argue the persons that were baptized by them to be no Infants For 1. The instruction which Christ gave those which he commissioned on this behalf was that they should first teach persons or make them Disciples and then baptize them Matt. 28.19 2. The practise of them who did baptize was answerable to this commission they first instructed persons in the things of the Gospel and then baptized them Joh. 4.1 Mark 1.4 Acts 2.41 8.12 16.32 33. 19.4 5. But now in as much as Infants whilest such are not capable of receiving instruction in the things of the Gospel or of being taught therefore it cannot reasonably be supposed that Infants whilest such should be of that sort or number of persons who were by Christs commission to be baptized or who were by any baptized in pursuance of that commission But against this first Argument Object in which we assert no Infants to be baptized in the Apostles times it is objected That when the Scripture declareth that whole housholds were baptized it may well be presumed that Infants were baptized because they in what house soever they are are part of that houshold Now it is said expresly that Lydia was baptized and her houshold Acts 16.15 That the Jaylor was baptized he and all his Acts 16.33 and also that Paul baptized the houshould of Stephanus 1 Cor. 1.16 To all which I answer first That it doth not at all appear Answ 1 that there were any Infants in any of those housholds mentioned in the Objection and that therefore it is but a meer presumption to assert it in as much as Experience teacheth that it is a common thing for housholds and families to consist of such persons among whom are no Infants and there are no circumstances in the Texts alledged that give the least hint or intimation that those housholds were any other then such Nay the circumstances of that Text about the Baptism of Lydia which yet will be found the onely Text that can colourably be pretended so much as in the least to countenance the thing objected do much rather induce us to conceive that there were no Infants in that family Because she being described as the head of that family it is very questionable whether she were a maid or a widow and consequently so much the more questionable whether she had any children at all or if she had and was a widow it is yet so much the more doubtful whether her children were Infants or of riper age 2. I answer yet further Answ 2 That though it should be granted for Arguments sake that possibly there might be Infants in some or all those housholds which are said to be baptized yet it no wise follows that therefore those Infants are said to be baptized when those housholds are said so to be For it is an usual thing in Scripture to attribute such things unto or predicate such things of and concerning a house or whole houshold which yet cannot reasonably be understood as meant of every individual person in such an house and specially not of Infants But such attributions and predications in common sence and acceptation must necessarily be understood to relate 1. To such as are commonly and familiarly known to be capable of them otherwise then Infants either are or can be whilest such Or 2. To the major part for number in those families Or else 3. To so considerable a part thereof which by a Synecdoche is frequently put for the whole Instances of this nature that might be given are many in which housholds are to be understood according to one or more of the three considerations now mentioned as Genes 35.2 50.4 1 Sam. 1.21 22. 2 Sam. 3.1 Jerem. 35.3 18. Matth. 10.13 12.25 In some of which foresaid respects it is I suppose that whole housholds are sometimes said to believe as Joh. 4.53 Acts 16.34 18.8 sometimes to fear and serve the Lord Act. 10.2 Josh 24.15 and sometimes to be saluted as such 2 Tim. 4.19 Rom. 16.10 11. And as there is no reason to conceive that Infants are intended in those things asserted concerning these housholds mentioned in these Scriptures the things themselves being incompetible
their Repentance this end and use likewise is better answered in mens Baptism who do repent then in Infants who do not 1. Because men who have begun to repent are in a good capacity to receive confirmation and establishment in their hope and confidence of receiving remission of sins from God upon their Repentance and consolation thereby whereas Infants whilest such are altogether uncapable of any such thing in respect whereof this end is made frustrate when Baptism is given to them 2. Because there is a greater appearance both of the wisdom and goodness of God in vouchsafing and applying such a means as Baptism is to strengthen mens Faith in his promise of remission of sins upon their Repentance unto such who 1. Have need of this confirmation and 2. Are capable of receiving it then there is in that application of it which is made to Infants who neither have need of it nor yet are capable of receiving it 4. If it be called the Baptism of Repentance for remission of sins because the persons who are baptized do thereby profess and declare unto the world that they look for remission of their sins from God upon their Repentance yet this end also is better answered in mens Baptism then in Infants because men are capable of making such a profession and declaration of themselves to the world in and by their Baptism when as Infants are altogether uncapable of doing any such thing 5. If it be called the Baptism of Repentance c. because it seals and confirms the Covenant or Promises of God made to men touching the remission of their sins upon their Repentance yet this end and use also is attained upon far better terms in the Administration of Baptism to Believers and to men of understanding then it is or can be when administred to Infants who have neither For if this end and use should be the reason of this denomination of Baptism yet this must be supposed That the intent of God in making Baptism a Seal of his Covenant and Promise is not to make his Covenant more sure in it self but to give it thereby a more sure stable and unquestionable Being in the minds and apprehensions of men and if so this end cannot be attained in Infants by their Baptism because they want the use and exercise of their reason judgment and understanding without which the Articles and terms of Gods Covenant will never take place or have a Being in the minds of any by way of belief 3. Another end of Baptism seems to be this viz. That such who are baptized might thereby signifie their acceptance of and consent unto the terms of the Gospel or Covenant of Grace For the Covenant of God with men does consist of certain Articles to be observed and kept by each party covenanting as Covenants amongst men generally do And as amongst men the parties covenanting are wont to signifie their mutual consent to their respective Articles by some solemn act of theirs in the presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men publiquely to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part Now Faith in Christ and an obediential subjection to all his Laws and Precepts being the condition of this Covenant on mans part at what time soever he enters into Covenant with God and undertakes the performance of the condition he is to sign and seal the same in the presence of witnesses by that solemn act of his in being baptized In this respect especially I conceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I suppose it is called the washing of regeneration Tit. 3.5 because men upon their being born again are to be baptized according to what was practised in the Apostles times Hence it is likewise as may well be conceived that mens being born of water and of the Spirit Joh. 3.5 the washing of regeneration and renewing of the Holy Ghost Tit. 3.5 are joyned together not because the Spirit works Regeneration in and by Baptism if we respect the beginning of it but because the work of Regeneration by the Spirit and the Baptism of water which is declarative thereof are neerly conjoyned in respect of time if he who is regenerate by the Spirit do but what becomes him And now why tarryest thou arise and be baptized Acts 22.16 And was baptized he and all his straightway Acts 16.33 Finally Beleeving and being baptized are conjoyned as relative to Salvation Mark 16.16 and Baptism hath its rank place or standing in Scripture next after Faith Heb. 6.1 2. Eph. 4.5 Mark 16.16 because it was one of the first fruits of Faith by which they gave account to the world that they did believe indeed and was doubtless esteemed a proof of Faith and without which they were not reckoned Disciples of Christ notwithstanding any other overtures that ways made That both Repentance and the declaration of it by Baptism is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denyed by any but those that will not see from Acts 2.38 39. Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the Promise is to you and to your children and to all that are afar off even as many as the Lord our God shall call And that God did not intend this way only for those to whom these words were then spoken or for the men and women of that generation onely but that it was to be his standing method through all generations appears in that the Apostle saith that the Promise to wit of remission of sins and gift of the Spirit which was made on condition of Repentance and Baptism was made not onely to them then and their children but to those that were further remote to those afar off even to all whom the Lord our God shall call And if this be one end and use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospel upon their cordial embracing of it then the Baptism of Infants is voyded as to this use also in as much as they are uncapable of exerting any act of heart or mind by way of assent or consent to the terms of the Gospel or to signifie any such thing by a voluntary submission to Baptism 4. Another excellent effect and use of Baptism is thereby to justifie God
The love of God in the former sence though it be the ground of all particular acts of Grace and so of that also which appertains to Baptism yet it is no sound way of reasoning to conclude persons to be in an immediate capacity of Baptism because they are in the love of God under this general consideration of it For upon the same ground one might as well argue Infants to be strong Christians or fit to be chosen Pastors Teachers or Deacons as to argue them capable of Baptism because persons are in these capacities by vertue of the love of God to them And yet who sees not how absurd it would be to reason thus If the love of God to persons be the original ground which renders them capable of being chosen into the office of Pastor Teacher or Deacon then Infants are capable of being chosen into these Offices because they are in the love of God But the love of God is c. If the love of God to persons be the original ground of rendering them capable of the denomination of strong Christians then Infants are capable of the denomination of strong Christians because they are in the love and favor of God But c. Again to put another case like unto these If life be the original ground or cause why persons are capable of speaking then Infants are capable of speaking because they have life But life is the orignal ground or cause why persons are capable of speaking Ergo. By the light then of these instances the invalidity indeed absurdity of concluding Infants to be capable of Baptism be cause they are in that love and favor of God may you see be sufficiently discerned If then we would come to argue steadily so as to conclude persons capability of Baptism from the love of God to them we must consider the love of God under that particular and precise notion of it by which persons are put into an immediate not remote capacity of Baptism For though it is true that that love of God which is vouchsafed Infants in the pardon of that sin that devolved it self on them from Adam does put them into a remote capacity both of Baptism and all other consequential acts of grace which are vouchsafed men upon their believing and diligent and faithful improvement of all means and opportunities of grace c. yet it does not put them into an immediate capacity of these until they do believe and have improved those means and opportunities upon condition of which such additional and progressionary acts of grace are promised and suspended no more then a childs ability to read his Horn-book or Primmer puts him into a capacity of understanding his Grammar That the Dispensation of Gods grace and love is made to Infants in one respect and to persons in an immediate capacity of Baptism in another and that that act of grace which is vouchsafed Infants in the pardon of that first sin c. does not put them into an immediate capacity of Baptism appears upon these grounds 1. Because that act of grace or dispensation of Gods love unto which Baptism does appropriately belong is that which is exerted and put forth in the pardon of mens actual transgressions and this too not without their repenting or believing whereas that act of grace of which Infants partake is such as is vouchsafed them in the pardon of original sin only and this too without their repenting and believing meerly upon the account of the death of Christ That that act or those acts of grace unto which Baptism appropriately does belong is the pardon of sin upon repentance and such other acts of grace as are concommitant and consequential thereunto appears plainly by this viz. in that Baptism is called according to the nature of it and the intent of God in its institution the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 That is that Baptism which is to be received upon mens repentance for the remission of sins or that Baptism in and by which men profess they expect remission of sins in the way of repentance or because the reception of which Baptism proceeds from a principle of repentance or else because God doth therein authentically assure men of the remission of their sins upon their repentance Take it which way you will it proves this That Baptism is conversant about and subservient unto that act of Gods grace and love which is vouchsafed men in the pardon of their sins upon their repentance and if so then is it irrelative to the grace of God in the pardon of Infants sin which is vouchsafed them without and before repentance takes place 2. The love of God is the immediate ground of Baptism so far only as it relates too or is effective of the good of men in Baptism for the reception of Baptism is not otherwise to be esteemed an effect of Gods love then as the good and benefit of men is concerned therein That which Christs speaks of the Sabbath how that it was made for man Mark 2.27 i. e. for the good of man is true of Baptism and every other Ordinance and Institution of God In as much then as Baptism is not otherwise beneficial unto any but by means of their Faith and answer of a good Conscience and in as much also as that Infants are not under this capacity of means both which I have formerly evidently proved therefore it follows undenyably that God does not love Infants upon any such terms as he does those unto whom he commends and communicates his love in and by Baptism and consequently that the love which God bears to Infants puts them into no immediate capacity of Baptism 3. The extent of Gods love to Infants so far as is pretended in the reason of the consequence of the major Proposition consists onely in the pardon of original sin and the putting them into a condition of Salvation by Christ all which love of God they are invested with before ever Baptism can be applyed to them because the love of God in this respect is not conditional nor does depend upon the action of any creature or application of any means but solely upon the attonement which Christ hath made on that behalf and therefore Baptism lies out of the verge compass or circumference of the love of God as enjoyed by Infants and contributes neither less nor more in that dispensation of Gods love to them in which respect also Baptism is irrelative to the love of God in that precise consideration of it in which it is communicated to Infants Whereas it is alledged by way of proof of the minor Proposition 1. That the reason why Faith is necessary in persons who have not been baptized in their Infancy to render them capable of Baptism is because it is that mean by which those that are to admit them to Baptism come to know that they are in the love of God and that if such a thing could
particular and a Doctrine of Christ to be imbraced and followed as in the second and a thing which so much concerns their salvation as in the third particular hath been set forth then how comes any mans long neglect of his duty and of this Doctrine of Christ and of this means of his salvation totally to exempt him therefrom Does a mans doing his duty in other things priviledge him in the neglect of this Or hath any mans long continuance in the profession of the Gospel made that which was his duty long since to have done cease to be his duty now at all when as he hath neither already discharged it nor wants opportunity yet to do it Doubtless all such imaginations are but vain thoughts Upon occasion of that which hath been said whereby the salvation of men seems much concerned in the due use of Baptism it is like a question will arise in the minds of some whether I make Baptism a condition of salvation or a thing necessary thereunto Since so to do is looked upon as a most importune notion and conceit in as much as it is thought a most uncharitable censuring of many thousands godly persons that have died and yet were not baptized with other then their Infant-baptism as likewise of many thousands now living who cannot be perswaded that it is their duty For answer to this question 1. I desire to make Baptism nothing else then what the Scripture makes it nor to put more necessity upon it then what the Scripture hath put upon it an account whereof I have in part given and therefore shall refer those that desire satisfaction in this particular to the word of God to consider what that makes it how far necessary and how far not Only in reviewing those Scriptures which have been produced hereabout I shall desire that it may seriously be considered by those that think Baptism superfluous where the Gospel is commonly professed or at least amongst such persons that have long engaged in a consciencious profession thereof as likewise by those that make light of it looking upon it either as a thing indifferent or else that which is but little more I say I would have it considered by such whether it would be handsom or any whit like consciencious Interpretors or such that fear to diminish ought from the word of God to put such like constructions upon the Scriptures which such an opinion concerning Baptism in reference to such professors does suppose and which I shall here point at John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God i.e. according to their opinion a man may enter into the Kingdom of God that is born of the Spirit though he be not born of water Again He that believeth and is baptized shall be saved Mark 16 16. that is the foresaid opinion being Judg he that believeth shall be saved whether he be baptized or no. So again when the Scripture saith Repent and be baptized in the Name of the Lord Jesus for remission of sins Acts 2.38 that is if the opinion aforesaid do not erre repent and ye shall have the remission of sins whether ever you be baptized in the Name of the Lord Jesus or no. For either this mangling of the sacred word of Jesus Christ must pass for a currant interpretation of these Scriptures or else Baptism must be necessary in relation to the salvation of those that will expect salvation in Gods way and upon his terms whether they be such as have long since entred upon the Christian profession or whether such who are yet to begin it This must be so unless we will suppose that God had one method and way of saving men in those times in which these Scriptures were first given out and delivered to the world and another way now which if any man hath a mind to suppose let it be at his own peril for my part I look for salvation in the ancient Gospel way and upon no other terms For if not one jot or tittle of the Law shall fail till Heaven and Earth pass away which I am sure is not yet Matth. 5.18 much less shall any of the Gospel For if the word spoken by Angels as the Law was was stedfast c. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord himself and afterwards was confirmed by those that heard him Heb. 2.2 3. The word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you 1 Pet. 1.25 Therefore adde not thou to his word lest he reprove thee and thou be found a lyar Pro. 30.6 nor take away therefrom lest God take away thy part out of the Book of life Rev. 22.19 2. As for those otherwise godly persons that are said to have lived and died un-baptized unless you will suppose what they received in their infancy to be Baptism I am far from judging them as touching their eternal estate if this sin of omission of theirs proceeded from ignorance and mistake as I believe it did as I would not judge those who lived and died in Episcopal and other Popish superstitions whilest otherwise truly conscientious and men fearing God Not doubting but that the most merciful God winked at the dayes of that ignorance and did consider the great disadvantages they were under as coming lately out of that thick darkness of Popish Apostacy and Superstition and so did accept them finding their hearts upright in the main according to that light they had and not according to that they had not Yet thirdly for those persons fearing God whether considered as already dead or as yet living that were in their times or that yet remain non-obedient not to say disobedient to this part of the Gospel upon occasion of some erronious notion or opinion by which they have been perswaded that they have done their duty in refusing Baptism upon the terms in which I plead it when they have done the contrary though I will not say their salvation was or is desperately hazarded hereby yet I do believe it to be much prejudiced hereby For to what degree Baptism when duly used doth by the institutive will and appointment of God contribute towards the salvation of men the contributions whereof are doubtless very considerable this wayes to the same degree must they suffer prejudice loss and disadvantage in their salvation who by any erronious opinion about Baptism do wholly deprive themselves of it as they do who refuse the Baptism of Gods making upon a conceit they have it already when as indeed they have nothing less If any mans work burn he shall suffer loss 1 Cor. 3.15 The Apostle Peter speaking of an abundant entrance that shall be ministred to some into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1.11 viz. to such as have quit themselves upon excellent terms of