15.4 5 6 7. Rom. 4.11 and received Circumcision as a Seal of his Faith whence undeniably follows that Circumcision was not absolutely Necessary to the Visibility of Gods Church among the Jews 2. Neither Circumcision nor Baptism are absolutely Necessary to the Being of a Church because a Visible Church may be without them and yet be a Church Visible as in the Instance of the Israelites whom we proved to be forty Years together Uncircumcised in the Wilderness and yet were they all that time the Visible Church God had on the Earth 3. If Persons be not Church-members before Circumcision or Baptism and be so after it will infer an Operation from the Ordinance not allowable for then these being Circumcised or Baptized would entitle the Heathens to be Members of the Church of God and Christ 4. The Jews did first Proselyte or Teach the Nations the Rudiments of their Law before they Circumcised them and so owned them to be received amongst them So that they were Proselytes and Members as such of their Church before they were Publickly declared and owned to be so by Circumcision According to which our Saviour Adviseth his Disciples in the Text Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Going to Disciple all Nations Instruct them in the Principles of my Religion and then being Disciples Baptize them So that there is a Discipleship and Visible Church-membership pre-existent to Baptism And indeed the premising the word Disciple implies none to be capable of Baptism who are not Disciples of Christ and Members of his Church which also in due time Infants will be proved to be 5. If Baptism be absolutely Necessary to Church-membership that none belong to Christs Visible Church but who are Baptized what shall we think of that innumerable number of Professing Christians dispersed over the Face of the whole Earth and scattered amongst Heathen People whose Princes and Governours will not permit this or any other Christian Ordinance to be Practised among them Shall we unchurch these or count them as Heathens What will then become of that Article of our Faith The Belief of an Holy Catholick Church Do not the Anabaptists herein imitate others who while they believe a Catholick Church confine it to their own Synagogues not considering the Catholick Church of Christ comprehensive of all Christian Professors through the whole World nor weighing the sad Consequents of denying Persons to be Visibly of this Church of Christ making them thereby Visible Members of Satans Kingdom and exposing those Persons in their Thoughts to Eternal Ruines which Thoughts are too severe to entertain of those who Profess the same God and Christ but are not Baptized because probably the Ordinances are not permitted in the Territories wherein they Reside 6. If Baptism give a Visible Form to Church-membership Wills against Danvers p. 50 51 52. then must it be often repeated even as often as any Person is Excommunicated or else Baptism is nullified for it being the Christian Practice of the Apostles and their Successors even to our Ages 1 Cor. 5.4 5. to exclude their Assemblies and Excommunicate Persons which was termed a giving such over to Satan who were guilty of scandalous Offences 2 Thes 3.6 Mat. 18.17 till by their Humiliation they had Evidenced their Repentance and so were received again into their Assemblies If that Excommunication can Exclude the Person from being a Member of the Church as it ever did then it nullifies Baptism or else Baptism is not Essential to the Form of Visible Church-membership because it would then follow that the Person even Excommunicated is still a Member of the Visible Church which is a contradictory Solecism or else that his Baptism is nulled and then must Rationally be repeated at his Reception into the Church again and so as often as any being guilty of a Crime is for it Excommunicated and afterwards received into the Church again so often must he be re-baptized Ephes 4.5 which is opposite to the Scriptures Assertion of but One Baptism Thus have I endeavoured to prove Baptism contended for to be not so absolutely Necessary to Salvation or Church-membership as that none can be saved or be of Christs Church unless they be Baptized to remove the unchristian Censures the Anabaptists have of us But Lest on the other side I should detract from the Ordinance and its due worth by rendring its use needless I proceed to prove that the Practice of Baptism is very Necessary as an Ordinance of Christ in any Church of his where it may be had Prop. 3. and that the slighters and contemners of it are really Culpable Which I prove thus 1. Christ hath Commanded its Performance in his Churches under the Gospel to the end of the World Mat. 28.19 And all his Ordinances and Commands ought by us to be Observed 2. Christ himself was subject to it Mat. 3.16 Acts 10.47 and therefore none can pretend to be above it though they have already received the Holy Ghost 3. The Apostles Practised it Mat. 3.1 St. John from hence was called the Baptist And whenever the Gospel was Preached to the Gentiles and unconverted Jews Acts 10.48 Acts 2.38 41. Acts 16.31 32. Acts 16.15 1 Cor. 1.16 and received by them The General way whereby the Apostles owned the Converts was Baptism and we find not only single Persons but whole Families Baptized 4. It is a Seal of the Covenant of Grace which when made to received by Abraham he also received Circumcision as a Seal of it And Baptism succeeding Circumcision denotes probably our greater Priviledges by Christ than the Jews had before Christ Rom. 4.11 who was of the one Sex and derived our Nature from the other by this Sacrament admitting both Sexes to equal Priviledges that of Circumcision only belonging to the Males And Baptism may as significantly be a Seal of the Covenant of Grace as Circumcision Acts 2.38 Gal. 3.27 Rom. 6.3 4 c. the Person Baptized being said to put on Christ which Phrase implies his being Invested with a Right to the Priviledges of Christians and the Benefits of Christ And thus it is of great Use 5. Many of the Converts to Christianity have soon after their being Baptized received the Holy Ghost Acts 8.16 17. to whose Baptism this seems precedaneous and preparatory And Gods usual way of working in an Established Church and Ordinances Baptism being a Publick Sign manifesting the Persons Baptized to be Publickly owned as Members of Christ and Children of God to which this Spirit of Adoption is promised Gal. 4.4 6 7. 6. This serves as a distinguishing Mark in a settled Church to know Professors of Christianity from Jews Turks and Heathens so that all who would manifest themselves to be of Christs Church should desire to partake of and submit to this Ordinance of Baptism And all Christian Parents ought to desire it for their Children since none beneath Heaven can be above
ERRATA The Author's distance from the Press hath occasioned some Mistakes which the kind Reader is desired to Correct TItle Page read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 5. l. 1. r. Practices p. 17. l. 11. r. God for end p. 21. l. 7. r. is strong enough p. 27. l. 7. r. contended p. 40. l. 3. dele 6. p. 58. l. 27. for have r. heart p. 61. in Marg. for Wyer r. Wyvel p 62. l. 20. for alone r. along p. 63. l. 5. for to r. by p. 86. l. 7. dele in p. 87. l. 2. dele by p. 91. Marg. for Halak r. Habak p. 94. l. 7. r. it is an p. 95. l. 8. r. An Earnest and l. 20. r. Give and forgive p. 96. l. 17. for Active r. alive p. 101. l. 28. r. invisible Grace p. 109. l. 22. 23. r. of and dele and. p. 118. l. 23. for Omne Corpus r. cum E Corpoâ—â— p. 122. l. 18. for Diviners r. Divi were p. 129. l. 15. for Fumus r. Funus and l. 18. r. mansueti p. 130. l. 11. for fides r. fide ΠΑΙΔΟΒΑ'ΠΤΙΣΜΟΣ ' ΟΡΘΟΒΑ'ΠΤΙΣΜΟΣ OR THE BAPTISM OF INFANTS Vindicated by Scriptures and Reasons Humbly offered in Order to a Composure of Differences at this Juncture of Time By Nath. Taylor M. A. Mark 10.13 And they brought young Children to him that he should touch them and his Disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them suffer the little Children to come unto me and forbid them not for of such is the Kingdom of God 15. Verily I say unto you whosoever shall not receive the Kingdom of God as a Little Child he shall not enter therein 16. And he took them up in his Arms put his Hands upon them and Blessed them London Printed for Richard Butler next door to the Lamb and Three Bowls in Barbican 1683. To my Dissenting Brethren the Anabaptists in England A perfect understanding in all things THE Grand concern of Christianity and the danger the Protestant Religion is apprehended to be in by all its Professors may call for our serious Considerations how imprudently we expose our selves to our Enemies by our causeless Divisions and how justly God provoked by the Separations and Contentions among our selves may permit a Wolf to devour us scattered Sheep of which Mischief I would gladly hope your selves grow more sensible than formerly some of that Party and they of no small note having declared by Word Writing * Grantham's Friendly Epistle to the Bish of the Church of England Gal. 5.15 Rom. 16.17 and in Print their inclinations to a Compliance with our Church An Union much to be desired and by these Pages sincerely endeavoured for the sole ends of Gods Glory and the good of the Souls whose unhappiness or Folly I know not which most to lament Your unhappiness in separating from that Church the Purity of whose Doctrine your selves do not deny unless chiefly in that one Article about Infant Baptism and that hath not been thought cause enough to separate from us by several who with your selves opposed Infant Baptism but wrote against you for your Separation from our Church on that account 2 Tim. 3. thereby hindring your selves from the Advantages of a joynt Communion and exposing your selves to those Judgments Sacred Writ denounceth against such as cause Divisions Nor yet your Folly if you please to excuse the word appear less upon an impartial enquiry what occasion your dividing about Infant Baptism It seems to be either about the Subject to be Baptized or the Mode of Baptizing for the Essence or Form of Baptism I may affirm is Practised by us more consonantly to the Commission of our Saviour given to his Apostles In the Name of the Father Son and Holy Ghost Mat. 28.19 than by you who give a Liberty in your Printed Articles to Baptize In the Name of Christ alone The Error of which I have endeavoured to manifest And as for the Subject of Baptism the great mistake between us about it seems to arise from your not considering of and distinguishing between the state of Christs Church when gathering in Christs and his Apostles days and of it now gathered For though the Apostles could not admit as Members of Christs Church either the Jews who Crucified our Saviour or the Heathen who had not heard of Christ without a preceding Repentance and Profession of Faith by those Adult Persons to whom they Preached It being necessary they should give a Testimony of their Conversion to Christ and believe on Christ before they were Baptized into Christ or owned as Members of his Church Yet upon their Conversion their Children also were received to Baptism according to the will of God under the Law the extent of the Covenant of Grace and other Arguments urged in this Tract And accordingly our Church when Heathens or Jews are Converted or when Parents professing Christianity bring up their Children unbaptized doth prescribe an Instructing of them and a requiring from them a Confession of Faith before they be Baptized But they being Baptized our Church for the same Reasons Gods Church of the Jews and Christians ever did doth receive the Posterity or Seed of such Converts to Church-membership and Baptism So that by Christian Moderation ye may see your Error in Separating from a Church Baptizing Believers as well as you pretend to do As to the Mode of Baptizing I not a little admire Men of such Reason as some of you are should so place the whole of Baptism a it were in an external Mode and Circumstance of its Administration and that no where expressed in Scripture As to cry up your Dipping for the sole way of Baptizing esteeming ours no Baptism because not so performed Nor can I see what cause ye can modestly plead you have to Separate from our Church which allows of Dipping or Sprinkling as being both the import of the word Baptize as will in due time be manifested These things considered be pleased to take notice how uncharitably ye deal with us in denying us to be Members of Christs Church or in a visible way of Salvation so as ye cannot hope we shall be saved in the way we are in thereby exposing us in your present thoughts to Satans Kingdom here and his Infernal Regions hereafter from which that the good Lord would deliver you and us is my hearty Prayer And I hope your impartial and considerate perusal of what is here offered will more influence your Charity towards us whose Churches Prayers in her last Fast Decemb. 22. 1680. were for all our Unions here and Glory hereafter And I assure you nothing is in these Pages written with the least design of Controversie or with the least prejudice against any of your Persons But seriously to state the Controversie Ephes 4.1 to 7. and propose the Truth with an earnest desire that we who all own the same God of
Salvation is annexed to Faith and Damnation is the Punishment of Unbelief Baptism therefore is not absolutely necessary to Salvation nor its want absolutely exposing Souls to Damnation 3. This would be to tye God to means and to make it in Mans Power to Save or Damn whom he pleased For if it be impossible any should be saved without Baptism then would it follow that it is Baptism more than Gods free Grace that saves Ephes 2.8 and that it is in the Power of the Minister by Baptism to save whom he please and by denying it to damn whom he will Yea then this Ordinance will be supposed to confer Grace Ex Opere Operate which Assertion detracts from Gods Glory disagrees with Truth and is injurious to Souls who may be hereby brought to rely rather on a Creatures Baptism than their Creaton Mercy for Salvation 4. Then all Children and those who dye unbaptized must be supposed not to appertain to Christ nor to be saved by him which to believe of all Infants is dreadful whom I cannot implead of sin in not being Baptized being not capable of desiring it And though I cannot but think the Parent highly to Offend in slighting the Ordinance where it is to be obtained yet cannot I suppose it to be by God imputed as a sin to the Child so dying for which he will damn it which is the Genuine though Dismal Consequence of that Position That Baptism is absolutely necessary to Salvation 5. The Baptism contended for is but an outward sign of that inward Grace which Entitles the Soul to Heaven John 3.5 and to which Glory is annexed the sign then cannot be so Essential as that they who have received the things signified and inward Grace without Baptism should still be excluded Heaven because they are not Baptized Acts 10.47 Which is as much as to assert that though a Soul should partake of all Christs Benefits to be bestowed on a Worthy Communicant yet unless he actually Eat the Bread and Drink the Wine which are the External Elements in the Lords Supper and Representatives of those inward Benefits yet he could not be saved A Thesis deservedly to be exploded Rubric 3. after Comm. 〈…〉 as nullifying Christs Merits to Idolize External things And our Church is clear against it 6. By this Assertion it would follow that many Thousands of Christians shall be Damned who duly and perhaps more circumspectly walk in Obedience to God than we in and amongst the Turks and Pagans who probably by Reason of their Persecuted Condition or the non-settlement of a Church and Ordinances amongst them are and so dye unbaptized But how sad this would be to a Christians Eat I leave every one to judge 7. When ever Baptism is taken as so necessary to Salvation in Scripture it hath respect to the Internal thing signified by it so St. John 3.9 John hath chiefly respect to the Baptism of the Spirit whereby the Soul is Regenerated and reduced to a state of Grace nor can the Baptism we contend about be there meant this being not Instituted till after our Saviours Resurrection which was some Years after these words were spoken by our Saviour And this Baptism of the Spirit is other where called A Baptism by Fire Mat. 3.11 denoting the cleansing and purifying Nature of the Graces of the Holy Ghost which purifies the Regenerated Soul from its Corruption and burns up its drossie Lusts In comparison of which Baptism St. John accounts his of Water the Subject of our present Controversie so mean as only to have a Relation to it as Precedaneous not as Competitour Again Ephes 1.26 27. St. Paul joyns the Word of God with this Baptism in order to the Purifying Christs Church that acting on the Soul and this terminating on the Body And St. Peter's Assertion is clear 1 Pet. 3.21 that it is not the Water Purifying the Flesh but the Answer of a good Conscience towards God that saveth us And indeed the Trope of using the sign for the thing signified is not unusual in Scripture 8. The All-wise God hath determined the Controversie in that He in divers places of his revealed Will Asserts Gal. 6.15 1 Cor. 7.19 that neither Circumcision nor Uncircumcision avail any thing but a New Creature It is not the being an unbaptized Person that will expose any one to Condemnation for there is not one Woe denounced against any as such Nor is there one Promise in all the Divine Writ Infallibly annexing Salvation to Baptism 2 Thes 1.8 9. John 3.16 All Threats of Misery are to those who believe not and Obey not the Gospel of Christ And all Promises of Eternal Mercies are to those who by Faith close with Christ and live the life of Christians So that I dare not say all who are Baptized shall be saved and all who are not Baptized shall be damned But I dare affirm that whosoever remain and dyeth in unbelief shall be damned though he be Baptized And whoever believes truly on Christ and lives answerably to that Faith though for some Persecution or other Causes he cannot be Baptized he shall be saved Whence will appear That Baptism is not absolutely Necessary to Salvation so as that one cannot be saved without it As I have hitherto endeavoured to remove the great Censure of the Anabaptists of our being in no visible salvable way because not Baptized after their Mode by giving my Reasons why Baptism is not so absolutely Necessary to Salvation So I proceed to prove That Baptism of Water is not absolutely Necessary to Church-membership Prop. 2. so as that they cannot be Members of Christs Church unless Baptized Which will appear thus 1. Wills against Danvers p. 49. There was ever a Church before Baptism or Circumcision were Administred They being both External signs to be acted on visible Professors and Church-members in the Church of Christ there is necessarily presupposed an existence of a Church containing Members to be Circumcised or Baptized and Persons to perform these Offices So that these signs are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse of a Church or the Essential Constituents of its visibility Noah Seth and those Holy Patriarchs before the Flood who Lived some hundreds of Years before the Institution of Circumcision Gen. 17.24 were doubtless Members of Gods Church And Abraham also doubtless before he was Circumcised which was in the 99th Year of his Age and about the 2107 Year of the World was a True Believer and a Member of the True Church And if it be alledged they were Members of the Invisible Church we may grant them a Membership in the Visible from that known Axiom Omne majus in se continet minus Their being of the Invisible Church being greater than their being Members of the Visible Church Yea it is apparent the Promises were made to Abraham above Twenty Years before Circumcision was Instituted which Promise he believed Gen.
Gods Ordinances Christ though without sin and the Converts who had received the Holy Ghost we have premised to have submitted to Baptism Rom. 6. the wilful Refusal and Contempt of which where in an Establish'd Church it may be had is a Contempt of Christ and his Precepts and as much as lyeth in us a depriving of our selves or Children of the Benefits of the Covenant of Grace and a reducing us into a state of Heathenism or at best an unwillingness to be owned as Christians 7. It serves as an Oath and Obligation on Souls to be and continue Christs Faithful Souldier and Servant to our Lives end Our Life is often in Scripture called a warfare wherein we are engaged to fight against the World Flesh and Devil to engage us against whom the Lord of Hosts the chief General of the Field and Christ the Captain of our Salvation List all their Souldiers the Members of the Church Militant here on Earth to Fight under their Banner till they have their Writs of Ease by Death and have their Quarters removed from the Church-Militant on Earth to the Church Triumphant in Heaven Into which Militia this Ordinance is the Publick way of our Admission and is as it were our Matriculation or taking the Oath of Allegiance to our God Col. 2.6 7. thereby discriminating us from Rebels and Traytors and engaging our Fidelity to our Lives end 8. The uncircumcised Child was to be cut off from Israel which Punishment respects either its Exclusion from the Church of Christ Gen. 17.14 and so its cutting off from the Israel of God Or else a punishing of the Child by Death and so taking it away from among the People Or Lastly it signifies an Eternal Excluding it from Heaven and a cutting it off for ever from Gods People and their Portion Now though probably the Punishment in the Text on the Uncircumcised Child may not denote its being thereby Miserable to Eternity for what it could not help Yet to engage the Parents care to observe the Covenant and Gods Ordinances in having the Child Circumcised it might be punished both the other ways which could not but be a great trouble to the Parent whose remisness or neglect of the Ordinance might cause himself in his Child to be Punished either with his Childs Death or if it Lived by its being esteemed not of the Church of God but to be looked on as an Heathen And so under the Gospel although the Child shall not probably for the want of Baptism it being guilty of no contempt of it suffer Eternally Walkers Modest Plea p. 147. yet may the Parent justly fear to be severely Punished for slighting and contemning the Sacred Ordinances of God and Christ commanded to be Observed Thus are the Enquiries premised considered and the Necessity of Baptism stated I proceed more closely to adhere to the Exposition of the Parts of the Text. 1. Part of Text. 1. Form Wherein we Observed 1. The Form or Essence of Baptism Baptizing them in the Name of the Father and of the Son and of the Holy Ghost And I esteem this the Form or Essence of Baptism because though there be a subject capable of Baptism and Water be used to Baptize yet is the Baptism Null unless in the Name of the Trinity according to Christs Commission in the Text which is never Repealed in any part of the New Testament As for the Baptizing Persons into the Name of Christ mentioned sometimes Acts 2.38 Acts 8.16 that doth not derogate from Christs Commission in the Text those places not relating to the manner of Administring the Ordinance but to the end of Baptism for the Jews who were pricked in their hearts for the Crucifying of Christ whom St. Peter had proved to be the Messiah and enquired what they should do to be saved The Apostle Exhorts them to believe on a Crucified Saviour and to be Baptized in Acts 4.12 Acts 10.48 or into his Name as a Token of their owning him as their Messiah and Saviour without whom no Salvation was attainable And those other places mentioning the Baptizing in the Name of the Lord or in the Name of Christ have the like respect denoting the Converted Jews and Gentiles being by Baptism received into the Name or Religion of Christ And they do not in the least infringe our Saviours Commission of Baptizing in the Name of the Father Son and Holy Ghost And therefore the Anabaptists seem to be blame-worthy Article 11. 1660 given to our present King who in their Printed Principles give Order indifferently to Baptize in the Name of the Trinity or in the Name of Christ alone which Practice is directly contrary to this Precept of our Saviour by which the Person to be Baptized was Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name Profession and Service of the Sacred Trinity The Acknowledgment of the ever Blessed Trinity and the Grounds of the Souls hope of enjoying all the Promises and Benefits of Christs Death Regeneration and Grace being thereby Ratified and Scaled to the Soul Epl. es 5.1 who is also thus engaged to act as a Child of God 1 Cor. 6.18 19 20. Rom. 6.11 a Member of Christ and a Temple of the Holy Ghost The Form or Essence of Baptism being Proved 2. Part of Text. Subject we come to consider the Subject of Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations which in Scripture is spoken either 1. Exclusively as to the Jews and Inclusively only of the Gentiles who were through Christ to be received into the Church of God Ephes 2.2 12 13 19. and be made Members of Christ were admitted to partake of the Benefits of a state of Grace through Christ and by him also were made Heirs of Glory So that through Christ they were admitted to equal Priviledges with the Jews Acts 2.3 7 9. Acts 10.34 35 49. which thing though it caused an astonishment to the Jews yet was in Remarkable Evidences verified so that now all the ends of the Earth have seen the Salvation of God who is become God of the Gentile as well as Jew Rom. 3.29 and without Respect of Persons hath Respect to all those whether Jews or Gentiles who truly serve him 2. Inclusively of the Jews also for that Christ who was so long before his manifestation Promised as a Messiah and Saviour to the lost sheep of the House of Israel Mar. 10.5 6. would not when manifested exclude them but being to Collect a Church to himself Mark 16 16. Acts 26.17 18. Acts 13.46 47. Acts 28.28 he did Personally and by his Apostles first promulgate the Gospel to the Jews and they rejecting it he Commissioned his Apostles to go to the Gentiles as well as Jews who discharging their Office prevailed with great Numbers of both to accept of Christ to shew the equality of Christs proceedings and the freeness of Gods Mercy to both Jew and Gentile that of
Gospel few Jews would become Christians Then surely they are to blame who suppose Christians Priviledges since Christ are not as great as the Jews were before Christ Which being granted Baptism of our Children must follow Therefore 2. If our Christian Priviledges being as great as the Jews were our Children are rightly Baptized as will appear by these Reasons 1. The Children of the Jewish Proselytes were with their Proselyted Parents Circumcised to which Baptism succeeding in the Church the Children of Disciples and Professors of Christianity ought to be Baptized as will be farther manifested from my next Argument drawn from Circumcision 2. None were Excluded the Covenant of Grace among the Jews or amongst Christians or are uncapable of its Seal Circumcision or Baptism Rom. 11.20 21. but actual Unbelievers of which Crime Children of Jews or Christians could not nor can be impleaded 3. The Believing Jews and their Children kept their Priviledges after their Conversion to Christianity that they enjoyed before Acts 2.39 Rom. 11. at large And therefore their Children might as well be Baptized after their Parents became Christians as they might have been Circumcised before or else their Priviledges by Conversion were infringed and their case worse than before because 1. Their Children were before their Conversion to Christianity within the Covenant and had Right to and were admitted to the Seal of it but now by the Parents espousing Christianity the Child would be debarred the Seal which implies its Exclusion from the Covenant 2. They and their Children were esteemed the People of God before their Conversion to Christ but since though the Parents were received as Converted Christians yet the Children would but be accounted as Heathens till they became Men or were able to give an Account of their Faith and so be Baptized 3. This would leave the Converted Jew but small grounds for the hopes of his Childrens Salvation if they dyed Young because they would not be looked on as Members of Christs Church Ephes 2.12 within the Covenant of God or to have Right to its Promises 4. The same Promises made to the Jews are also made to the Gentiles which Promises include their Seed or Children as well as themselves Acts 2.39 The Promise was to the Jews who were near and to their Seed and to the Gentiles who were afar off and to as many as the Lord our God should call and to their Seed which Promise gives our Children Right to Baptism as well as it did the Jewish Children to Circumcision 5. The Children of the Jews as well as the Aged in Order to their Publick Reception into the Church of God were Circumcised therefore the Children of the Gentiles Converted together with the Jews to Christianity may justly have Baptism it being the Sacrament of Admission into Christs Church under the Gospel as Circumcision was under the Law And that the former is true to wit that the Children with the Parent were under the Law Circumcised the Scripture is so plain that none will deny it and that our Children then may be yea ought to be Baptized must be granted from a Concession of our Priviledges being as great as the Jews But this will still be clearer in my next Argument ARGUMENT II. Those who were Circumcised under the Law may be Baptized under the Gospel But Children were Circumcised under the Law therefore Children may be Baptized under the Gospel THis Argument is Categorical whose Conclusion cannot be denyed if the Premisses be granted I shall therefore prove each Proposition The Minor Proposition Maour preved That Children were Circumcised under the Law is so undoubtedly true relying on the express Precepts and Practice of God and his People Gen. 17.10 11 12. that I suppose it will not be denyed And the truth of the Major Proposition I shall endeavour to demonstrate these two ways 1. By Arguments for it 2. Solving Objections against it 1. I shall prove by Arguments That those who were Circumcised under the Law may be Baptized under the Gospel 1. Baptism succeeded Circumcision and as that was the Sacrament of Admission into the Church under the Law so is this under the Gospel Col. 2.11 12. having this Priviledge above the other that it may be Administred to either Male or Female Mat. 28.29 and may be performed to all Nations Gentile as well as Jew 2. Our Children are now as capable of being Baptized as the Children of the Jews were then of being Circumcised at Eight days old Ours understand the ends of Baptism as much as theirs did the ends of Circumcision and ours are as capable of Testifying their Conversion to Christianity as the Proselyted Jews Children were to Evidence their being Proselyted nor can any Objection be framed against our Childrens Capability of Baptism but it is equally Valid against their Childrens being capable of Circumcision 3. The Precept of God for the receiving Parent and Child into Covenant Gen. 17. Acts 2.39 stands unrepealed to this day nor can the least jota be produced to forbid Children of Professing Christians Baptism or that Christ who was the Messiah and Saviour of both Jew and Gentile and had admitted the Children of the Jews all along to the Ancient Seal of Circumcision as a Diagnostick of their being his People would or did exclude them in his Gospel Dispensation from Baptism But many Reasons may be offered why their Baptizing is not expresly Commanded which I shall propose in due time At present let us consider since there is no restraint or countermand of the Ancient Jewish Practice of receiving Children to Circumcision And since Baptism is an Ordinance succeeding it it seems to me apparent that they who were Circumcised may be Baptized 4. Christ is proposed as a Mediator of a better Covenant not of a worse Heb. 8.6 founded on better not on less Promises enlarging not infringing his Peoples Priviledges continuing still God a God in Covenant with his People and their Seed and then doubtless this great Priviledge is not Repealed but Children the Seed of his People may Lawfully be Baptized as being still within the Covenant of Grace whereof Baptism under his Gospel-dispensation is a Seal Else our Children have no greater Priviledge by being Born of Christians than the Children of Turks and Pagans Jews and Infidels enjoy 5. Express Scripture avers the Inclusion of Believers Seed with themselves in the Covenant Nor can the word Calling Acts 2.37 38 39. in the place Cited be restrained to the word Seed as if they only were in Covenant with God of the Seed of the Righteous whom God called and Converted which would be no other Priviledge than the Heathens may enjoy who when Converted are admitted into Covenant But the word I presume may well be referred to the present Believer who is called and his Seed and of Gods owning all Believers whom in future Ages he should call and their Seeds So that if the Children of us
the Child by being Born of one Believing Parent 1 Cor. 7.14 was thereby no Bastard For this would have been no Obligation on the Unbelieving Husband or Wife to Co-habit with the Believer it being a Priviledge common to all Unbelievers as well as them to have the Children Born in Lawful Wedlock to be esteemed Lawful But this Holiness in the Text must be understood of a foederal or Covenant Holiness whereby the Children would be by God esteemed as Holy and in Covenant with him They being as Children not yet capable of acting Holiness 6. If Children were in Covenant before Christ and are rejected since Christ then would follow 1. That we lose and gain not Priviledges by the Incarnation and Death of our ever Blessed Saviour Heb. 8.6 Ephes 2.12 13. it being no better but a worse state which excludes Thousands even all Children though of Believing Parents the Covenant of Grace which did include them 2. Then is there no difference between the Children of Believers and the Children of Turks and Infidels who when at Are and are Converted may be esteemed Christians and be Baptized and outs cannot be Baptized according to their Assertion before 3. Then cannot we propose an encouraging Motive to a Jew to become a Christian whereby his Child as yet within the Covenant would be excluded 4. Then can we have no good Visible grounds for the hopes of our Childrens Salvation If they be out of the Covenant of Grace they are debarred of the Benefits of Christ which I suppose will seem harsh to any considerate Christian Nor can I see how the Anabaptists can think all Children shall be saved unless they be within the Covenant of Grace and if they so think I humbly suppose they cannot deny Baptism to them which is the Seal of the Covenant ARGUMENT IV. Those who have Right to the Blessings of the Covenant have Right to Baptism But Children have Right to the Blessings of the Covenant Therefore they have Right to Baptism Major THAT Proposition of their having Right to Baptism who have Right to the Blessings of the Covenant relyeth on these Reasons 1. Circumcision was and Baptism is accounted as a Seal of the Covenant of Grace confirming to the receiver of it Gods Reception of his Soul into a state of Grace and Favour and a ratifying the Promises through Christ made that if the Soul walked answerably to the Covenant of being Gods Servant Rom. 4.11 God would make good his part in being his God 2. The Blessings of the Covenant are greater than an Admission to the External Seal of it and therefore to whom God grants the greater them he certainly esteen's fit to receive the less If Christ be pleased to make over the Blessings of the Covenant of Grace to Infants then it is his pleasure they should not be denyed an Admission to the Seal of that Covenant whereby in the Eye of Man they may even in their Minority be received and owned as Members of him and they when they come to Age may be satisfied of their Reception into that Covenant wherein God engaged to be their God and they engaged to be his People 3. The Seal properly belongs to them who have Right to the Covenant and its Blessings else would it be set to a Blank They who are not in the Covenant not have any Right to its Blessings can have no Plea for their Admission to its Seal But they who have both the former cannot surely be denyed in Justice this latter 4. Children are capable of having Mercies assured to them though they understand not the act of Assurance or what is Assured to them We often in Civil concerns Entail Estates on Children and make Provision for Infants even unborn and why shall we in Spirituals debar them of Blessings which in Gods esteem they are capable of Minor The other Proposition That Children have Right to the Blessings of the Covenant will not I suppose be denyed because 1. Acts 2.39 The Promises of the Covenant are made to them 2. Christ assures us they are his Disciples Heirs of the Kingdom of Heaven and shall be saved nay he often proposeth in order to our Salvation the imitation of them in many things Mat. 19.14 and doubtless if others shall be beloved of God and saved because like Children God will save and doth love these whom those are like If I promise my Favour to one because he is like my Friend it Argueth me to have a greater Love for my Friend which makes me Love what is like him 3. If they have no Right to the Blessings of the Covenant then have they no Interest in Christs Death nor Right to Salvation which is a sad consideration and if these latter be granted the former will follow 4. The Anabaptists are forced to grant them within the Covenant of Grace and to have Right to its Blessings and to be Heirs of Heaven else they fore-see their Doctrine would be exploded with hiffing And certainly if they have Right to these Blessings of the Covenant of Grace they have a just Right to Baptism the Seal of this Covenant whose Blessing they are 5. The Concession of our Adversaries proves their having Right to all the Priviledges of the Covenant in that they believe all Children dying so though unbaptized shall be saved and then let them Answer why they may not be Baptized Surely there is not more required to fit one for Baptism than for Salvation if Faith and Repentance be as they plead necessary in order to Baptism they are surely much more necessary to Salvation and Children having what in Gods esteem fits them for the greater have surely what qualifies them for the less ARGUMENT V. Those who are Capable of being engaged in Covenant with God are Capable of Baptism But Children are Capable of being engaged in Covenant with God Therefore Children are Capable of Baptism Major IN this Argument the Major seems undeniable and certainly they will grant that those who are capable of being engaged in Covenant with God are capable of Baptism Because by Baptism a Covenant is made between God and the Soul whereby the Person Baptized Covenants to be Gods Faithful and Constant Souldier and Servant And God Promiseth or Covenants to be the God of that Soul and of its Seed according to the Tenor of the Covenant of Grace And That Children are capable of being engaged in Covenant with God Minor proved will be easily granted from the consideration of these Reasons 1. That Children are in the Power of the Parent to dispose of as to Temporals and Spirituals 1. As to Temporals what is more usual than to take a Lease for our own and Childrens Use Deut. 6.7 Ephes 6.1 4. to ensure an Estate to our selves and Children and to engage our Children to perform Covenants or pay Debts who are thereby by the Law of God and Man engaged to perform the Covenants to their Power and Ability if
into the Church to be altered Grantam's Christians Primitive c. l. 2. p. 2. cap. 2. sect 2. p. 6. to 17. we grant it it being formerly done by Circumcision and now by Baptism As for the several Leaves premised the sum of all of them is to prove that in the Churches at Rome Corinth Galatia c. to which the Apostles wrote there was no mention of Children Therefore he gathers Children not to be Church-members and to have no Right to Baptism The force of which Arguing may be rendred invalid two ways 1. By shewing Reasons why Childrens Baptism and Church-membership are not mentioned in the New Testament which I shall do in due time 2. By distinguishing between the Church then and now Then it was in Gathering and now Gathered Then only the Heads of Families Masters Parents and other Adult Converts are written to and taken Notice of to be Baptized Acts 16.15 31. 1 Cor. 1.18 2 Tim. 4 19. Rom. 16.11 15. 1 Cor. 16 19. 1 Thes 4.15 and to be accounted Church-members but yet we find whole Families Baptized and several Saints greeted with the Church of God in such an House which may as reasonably inser the Children and Servants of such Families to have been Baptized and to have been reckoned Church-members and we may as reasonably believe there were Children in some of their Houses and Families who were Baptized as they can confidently deny it So that I see not what force those many words in several Leaves have against our esteeming Infants Church-members and if that be granted we have proved the Rationality of their being Baptized ARGUMENT VII They who are Disciples of Christ may be Baptized But Children are Disciples of Christ Therefore Children may be Baptized IF that Proposition of Childrens being Christs Disciples be made good none will surely deny them Baptism Yet lest such Opposers may occur I shall prove both Propositions And Major That those who are Disciples of Christ may be Baptized is thus proved 1. This was the way of Discipling or Collecting Persons out of Heathenism or Judaism to Christ A distinguishing Mark between Christs Disciples and Heathens or Jews Therefore Disciples of Christ may be Baptized 2. Express Texts of Scripture commanding it especially the subject of this present Discourse Mat. 28.19 the words of our Saviours Institution of Baptism being Go Disciple all Nations Baptizing them 3. The Apostles Practice was suitable who Baptized all the Converts as soon as they were Converted Acts 16.15 31. and so became Disciples And by this treble cord may our Minor Adversaries be drawn to see Baptism duly applicable to those who are Disciples which Children will appear to be thus Children are Disciples of Christ 1. God and Christ owns them as such Acts 15.1 2 10. The Yoak that the Jews would have laid upon the new Converted Gentiles was Circumcision which pertained to Children who were to be Circumcised the Eighth Day and yet is laid too upon the Disciples Necks Nor was it an casie Yoak but might admit of what the Texts expresse about it that it was a Yoak which neither they nor their Fathers were able to bear Moses was called by his Wife Exod. 4.25 Gen. 34.24 25. A Bloody Husband because of it And the Shechemites found it an intolerable Yoak in that they were slain when Circumcised before they were whole 2. They are Disciples in that though Man cannot Teach them yet God can and may yea he hath given us some instances of his Teaching several from the Womb It is not in the Power of the most Eloquent Preacher by the strongest Arguments or most inviting Motives to Disciple a Soul to Christ without Gods co-working who 2 Cor. 6.1 who as he is pleased ordinarily to work by means yet can and hath wrought without means having reserved this Heart-work to himself And he can and hath Taught several Children as Jeremiah and St. John may instance Jer. 1.5 Luke 1.15 Isa 54.13 John 6.45 Acts 10.47 yea he hath promised to Teach them And how dare we forbid Water to Baptize those who may have received the Holy Ghost as well as we Nay probably may be more Disciples of Christ than our selves What would this be but a setting our selves in Gods stead and determining who are his Disciples and consequently who shall be saved 3. Luke 18.16 17. Mat. 19.13 Luke 9.47 Christ commands the Receiving them in his Name and owns them as Heirs of the Kingdom of Heaven and assures us that they who receive them receive him which surely declares their Discipleship And how know we but we may refuse and reject a Christ in them by refusing of them 4. They are capable of being Subjects in Earthly Kingdoms and Members of Christs Church Kingdom are owned by God as his Servants and then we may own them as Disciples And methinks the Anabaptists who grant to them their enjoying of those Blessings Christ hath Promised to his Disciples may well account of them as Disciples and if that be granted certainly it is very Reasonable to admit them to Baptism ARGUMENT VIII To whom Christ grants imposition of Hands to them be longs Baptism But to Children Christ grants imposition of Hands Therefore to them be longs Baptism THIS Argument may admit of some Explanation my Design being here to introduce Scripture and Christs Example It was between Christ and his Apostles as between Superiour and Inferiour Ministers in the Church Christ exercised the chiefest they the other Offices in the Church and Ministry Christ Baptized none himself the Apostles Baptized John 4.2 and he Confirmed or laid Hands on the Baptized So that if Christ grant imposition of Hands to Children it in the Order of Ordinances presupposeth their Baptism or cap city for Baptism because 1. Heb. 6.2 In the Order of Ordinances imposition of Hands or Confirmation succeeds Baptism 2. It is a Confirmation by a Superiour of the Truth of that Doctrine into which the Person was Baptized by an Inferiour Minister and also a Testifying of the receiving the Baptized Person into Christs Church 3. The very Anabaptists Practice imposition of Hands after Baptism as likewise did the Apostles and all Christian Churches do so that from the Practice of themselves I presume they will grant those to have a Right to Baptism that are capable of being admitted to the other Ordinance of Laying on of Hands Therefore I shall prove my Minor That Christ granted imposition of Hands to Children which appears 1. From the express Texts declaring the Subject on whom Christ laid Hands which was not Adult Persons Mat. 19.13 14 15. Mark 10.13 16. Men and Women but by the Testimony of two Evangelists little Children They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes little little Children and indeed the Gesture of Christ towards them declares as much in that be took them up in his Arms nor
all which Benefits even of Heaven its self Children are capable 3. That the Baptized might be amongst Men owned and reputed as Christians and Members of Christs Church and this also Children are capable of whom it seems hard to account as Heathens when they are the Children of Christians ARGUMENT XIII Whom the Church of Christ hath ever received to Baptism may still be Baptized But the Church of Christ hath ever received Children to Baptism Therefore Children may be Baptized AS for the Church of God among the Jews it is evident that they received Children to Circumcision to which Baptism succeeds Nor hath the Church of Christ since its Institution ever denyed Children Baptism as will appear 1. In that for many hundreds of Years the Question was not moved Walkers Modest Plea p. 219. to 254. Walkers Doct. of Baptism p. 118. nor the Point doubted of as to its Lawfulness And indeed there was little Reason for such a doubt considering that Children were Circumcised under the Law and so admitted into Covenant who were equally uncapable of that as our Children are now of Baptism nor was that Covenant Repealed of Children any where excluded it or our Priviledges by Christ infringed but rather enlarged 2. Harmony of Confession The Reformed Churches who have espoused Christs Doctrine most purely have unanimously Practised it as their several Confessions attest And in our Nation in our Saxon King Ina's time Walkers Doctrine of Baptism p. 126. about 692 Year of Christ a Child was to be Baptized within Thirty days under pain of the Forfeiture of Thirty shillings 3. In the series of Scriptures History and the Practice of the Church what concerneth the Baptizing of Believers and Sinners Confessing their sins hath respect to those Adult Persons Converted from Judaism or Gentilism when the Church was first Constituting And in all Ages those who were brought up unbaptized through their Parents or others Negligence or contempt of the Ordinance Order for Baptism of those of Riper Years or are Converted to Christianity have given account of their Faith and still do in the Practice of our Church before they are Baptized But after a Church is Constituted and Persons Converted those thus in a Constituted Church had their Children ever esteemed capable of being admitted to Baptism 4. The deferring of Baptism amongst the Ancients was not from their Questioning the Lawfulness of Infant Baptism Walkers Modest Plea in Preface but from several Opinions they had about the Efficacy of Baptism as to the Pardon of Sins by it and the danger of sinning after it So that these Opinions whereof some might be erroneous cannot take away what was justly and Lawfully Practised by Gods People before Christ Walker's Modest Plea p. 219. to 254. and even from the * Philpot the Martyr Fox Acts v. 3. 607 608 609 at large Apostles time since Christ Therefore not only from Scripture and Reason but from good Antiquity Children are Lawfully Baptized This Argument drawn from Antiquity and the Practice of the Church of Christ for so many Centuries so universally by all true Christian Churches by Reformed as well as Popish Though it hath not so great force with the Vulgar who are incapable of the Rational deduction of its Lawfulness from this Practice yet to the Judicious Christian it prevails much the Practice being no ways opposite to but agreeing with Scripture easily deduced from it the receiving of the Practice by the Apostles implies its Practice in Christians and from Him and Them hath it been received and retained in the Church to our days and will be while Christ hath a Church upon Earth ARGUMENT XIV That Doctrine which introduceth many unchristian Consequences is erroneous But the Doctrine of the Anti-pedobaptists introduceth many unchristian Consequences Therefore the Doctrine of the Anti-pedobaptists is erroneous Major THE Major Proposition must be undeniably true For that Doctrine that introduceth many or any unchristian Consequences must needs err from the Rule of Christianity Minor The Doctrine of the Anti-pedobaptists whereby they deny Baptism to Infants introduceth many unchristian Consequences as appears 1. It opposeth the whole current of Scripture nullifies many Scripture Promises and Priviledges and destroys the Covenant of Grace as the premised Pages manifest 2. It reduceth the World into Gentilism or Heathemsm again and makes Christs Church always gathering never gathered always instituting and never established 3. It excludes Children the Covenant of Grace and its Seals denies their Fellowship or Membership with Christ and his Church they owning no visible Church of Christ on Earth but their own Synagogues and esteem all us who are not of their way as Persons who are not visible Members of Christ whence we may easily guess their Charity and hopes of our Salvation 4. It introduceth genuinely a despair of Salvation of our Children for we cannot have any good grounds for the hopes of Salvation of those whom we think not to belong to the Covenant of Grace so as to be uncapable of its Seal out of the Church so as to be unfit for Baptism out of the way to Salvation so as to be no Disciples of Christ nor Believers which implies our esteeming them as Unbelievers whose end is eternal Misery And though they will not say so of our Children yet I am sure some of their Teachers have said so of themselves that we are no visible Members of Christs Church nor are in a visible way to Salvation 5. This Doctrine is injurious to Christ and renders him a kind of Impostor who hereby is made not a Mediator of a better Covenant than that with the Jews before him And while he Promiseth to admit the Gentiles to equal Priviledges through him to what the Jews had before him makes both the Jews and our Priviledges less by the excluding the Children of us and of all Converted Jews the Covenant and debarring them the Seal of it Baptism when as the Jews before their Conversion had their Children reckoned in the Covenant and received to its Seal Circumcision 6. It equals the Children of Christians with the Children of Turks and Heathens and then sure this Doctrine must be Erroneous The Form and Subject of Baptism being hitherto considered and the Christianity and Rationality of Infant Baptism declared together with the Anabaptists corruption in respect of the Form and the absurd Consequences of their Doctrine as to the subject of Baptism being detected I proceed to consider The Mode of Baptizing laid down by our Saviour Third Part of Text. and expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing them whence the Anabaptists Plead solely for dipping and account that no Baptism which is not so performed And our Church admits indifferently of either dipping or sprinkling I shall therefore shew 1. The Indifferency and Lawfulness of each Mode in Baptism 2. The unreasonableness of that Absolute necessity of that dipping the Anabaptists have espoused 3. The Reasonableness of
Lawful and Honest or else to lose the Benefits that might accrue to them by Observance of that Covenant 2. As to Spirituals Parents are Obliged to take the greatest care imaginable of their Childrens Souls Ephes 6.1 4. for their Education in the Fear of God who also hath commanded the Parents to engage their Children in Covenant with him and to bring them up in his Service 2. God esteems Children capable of engaging in Covenant with him Deur 29 11 12 14. Rom. 10.5 to 10. Deut. 30.11 12 13 14 and gives command for all the Little Ones to stand before him to be entred into Covenant with him who were as capable of being engaged in Gods esteem and were as much engaged as those Captains Men and Women that stood with them and were not engaged in Covenant as was once impertinently urged to me by our Adversaries from a Critical Observance of the Particle Thou as if one alone in the stead of all others had been engaged To which Criticism I returned besides the premised Argument of Childrens being equally capable of being engaged as all the others who being present were not engaged and that the engagement of one in stead of all did no more infringe the capability of Children then it did that of those Captains Men Women who were by and not engaged that I thought the Particle Thou might reasonably refer to every individual Captain Man Woman and Little One who I suppose to have been particularly concern'd and the Commandments were instanced in which concern all yet are given in the same second Person singular Nor was this Covenant any other than a Covenant of Grace the same Covenant now remaining as to its substance only freed from the encumbring Ceremonies and altered as to its External Administration of its Ministry Sacrifices Baptism c. as hath been proved and the Marginal Citations compared will manifest 3. 2 Chron 20.13 Joel 2.16 Deut. 31.11 12 13. The Jews Children were formerly concerned in the Duties of the Covenant as in Fasting Prayer and God accepted of them as capable of entring into Covenant of Hearing Learning Doing his Will surely then we may esteem so 4. Our Children are as capable now as the Children of the Jews were then nor can an Objection be against ours but it is equally valid against theirs and if God accepted theirs we have the same Covenant and God of Mercy and so the same Reason to believe he will receive ours and then why should we esteem them uncapable of being engaged in Covenant with God by Baptism ARGUMENT VI. Those who are Members of Christs Church ought to be Baptized But Children are Members of Christs Church Therefore Children ought to be Baptized THIS Argument hath no small force in it as will appear by considering each Proposition distinctly Major Those who are Members of Christs Church ought to be Baptized as appears 1. Because this is the usual way of Solemn Admission into Christs Church Acts 2.37 38 and the Apostles usually Practised thus Administring Baptism upon their receiving any into the Church of Christ 2. If Baptism be not Administred at the Admission of Persons into Christs Church then must it be done after or not at all The last is not true Christs Ordinance ought not to be neglected and there is no Instance or Precept in Scripture what time after a Persons Conversion and becoming a Church-Member it should be done Therefore it must be done as the Apostles Practised it at the Receiving any into the Church of Christ 3. Our Adversaries the Anabaptists acknowledge none Members of a Visible Church of Christ but those who are Baptized and Baptize as they call it those whom they receive as Church-members at their first Admission whence directly follows from their own Practice that those who are Church-members ought to be Baptized 4. Christs Church is to be Purified with the washing of Water by the Word Ephes 5.26 If then Children are of his Church they ought to be Baptized Minor And that Children are Members of Christs Church appears as to their Membership of his Invisible Church from our Adversaries granting them Eternal Life and all Priviledges belonging to such Members and that they are also Members of Christs Visible Church will appear thus 1. The Children of the Jews were with their Parents Church-members under the Law Baxter's Infant Church-Memb p. 26. Deut. 31.11 12. which Law is not yet Repealed by Christ 2. The Children of the Converted Jews lost not their Priviledges but still remained Church-members for Christ did not infringe but rather enlarge the Priviledges of his People And St. Peter seems to use this as a great motive to induce the Jews to close with Christ Acts 2.37 38 39. that though they had Crucified the Lord of Life their Promised and Expected Messiah yet they Repenting and being Baptized might be saved and might find Mercy for themselves and their Seed also for the Covenant and Promise is still to You and to your Seed 3. The Gentiles are through Christ admitted to equal Priviledges with the Jews Rom. 11.11 15 25. Eaxter p. 20. the Children of Parents who did not believe were Excluded therefore the Children of Parents believing were received 4. The Jews shall with their Children be recalled into a state of Church-membership at their Conversion Rom. 11.25 26 27. therefore doubtless the Children of Believing and Converted Gentiles are Church-members 5. Children are either Members of the Visible Church of Christ or else are visibly of Satans Kingdom There is no Medium between these two all appertain either to Christ or Satan Now let them and us consider how dismal a Doctrine theirs is which makes all the Children of the World of the Visible Kingdom of Satan and so denies us any good grounds for the hope of their Salvation And how strangely their Thoughts are linked together in granting Children all the Priviledges of Church-members as Pardon of sin and Eternal Life and so esteem them of Christs Invisible Church and yet Excommunicate them out of his Visible Church Art 11. of their Principles Grantam's Works l. 2. p. 67. c. 5. and to countenance this they calumniate Scripture and say the Old Testament-way of bringing of Children into the Church is cast out and that Children are not mentioned as received in the New Testament about which the Author Cited spends some leaves which Calumny may easily be wiped off and his leaves blown away as to the force of their Arguments against us for it can never be proved that Children are in any place by Christ rejected and excluded the Covenant Discipleship and Church-membership and it is fully proved and must be granted they were in the Covenant were Disciples and Church-members before Christ But if by the Old Testament-way of bringing in Children into the Church being cast out They mean not to infringe the Priviledge of Children the Subject of this Argument but to shew the way of their Admission