Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	infant_n	kingdom_n	visible_a	3,042	5	9.7675	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65671	Infant baptism plainly proved a discourse wherein certain select arguments for infant baptism, formerly syllogyistically handled, are now reviewed, abbreviated, and reduced to a plain method, for the benefit of the unlearned, and persons of weaker capacity / by Joseph Whiston ; with a large epistle to the pious and learned among the anti-pædobaptists, especially the authors of the late confession of their faith.	Whiston, Joseph, d. 1690.	1678 (1678)	Wing W1694; ESTC R1322	72,861	137

answerably were admitted and incorporated thereinto this way viz. by Baptism That Baptism was appointed for this end and purpose is plainly exprest 1 Cor. 12.13 And that there is any other way appointed for that end and purpose is not neither can be affirmed by any Now that Infants as under or as the Subjects of the Promise do appertain to the visible Church Kingdom or Body of Christ and were owned and look'd upon so to do both by Christ and his Apostles is plain 1. Because as under the Promise and in Covenant with God they are as personally and particularly considered the actual Subjects of the Promise of Salvation Now whosoever is as personally and particularly considered an actual Subject of the Promise they must needs appertain to the visible Church Kingdom or Body of Christ Christ is only the Saviour of his Body Eph. 5.23 Though it is true Christ in a large sence may be and is in Scripture said to be the Saviour of all Men and the Saviour of the World yet none but such as are Members of his Mystical Body at least do appertain thereunto and have a right of Admission thereinto are under the Promise of Salvation by him as personally and particularly considered Hence all others are said to be Strangers to the Covenants of Promise Eph. 2.12 So that the Infant-Seed of Believers being under the Promise of Salvation by Christ and that as personally and particularly considered and he being only the Saviour of his Body they must needs appertain to his Body and answerably ought to be admitted and incorporated into it which can be no other way but by Baptism 2. That the Infant-Seed of Believers do appertain to the visible Church Kingdom or Body of Christ and were owned and looked upon so to do by our Lord Christ and his Apostles is evident because the Apostle expresly tells us that the Promise was made unto Christ meaning it of Christ Mystical that is the Mystical Body of Christ And that the Apostle here speaks of the Mystical Body of Christ as visible is sufficiently evident because particular and individual Persons might be ordinarily known to appertain to the Body of Christ as here spoken of Hence saith the Apostle vers 28. speaking to the Galatians as visible Members of the Church Ye are all one in Christ Now it cannot be supposed that every individual Person among the Galatians were really of the invisible Body of Christ The Apostle sufficiently implieth his Fears of the contrary Gal. 3.4 so again chap. 4. vers 11 20. But yet not being so far apostatized as to disanull their Membership in the Body of Christ he tells them they were all one in Christ which undeniably shews the Apostle speaks of the Mystical Body of Christ as visible Now we evidently see he owns all to whom the Promise appertains to appertain to the visible Body of Christ or as the Promise constitutes of the Body so it appertains to them as Members of it Now I say they appertaining to and being owned by Christ and his Apostles so to do to the visible Church Kingdom and Body of Christ they undoubtedly may and ought to be and answerably were by Christ and his Apostles or by others by their allowance and direction admitted and incorporated thereinto by Baptism 3. That Infants as under this Promise may an ought to be and answerably were in Primitive Times baptized is yet further evident because the Apostle Peter plainly declares that Interest in this Promise is alone by it self a sufficient Ground for the application of Baptism Hence he exhorts those awakened Jews to be baptized upon this Ground or for this Reason that the Promise did belong unto them Acts 2.39 saith he Be baptized for the remission of Sin for the Promise is to you It is true he exhorts them to Repentance with which Faith must be conjoin'd as necessary to their Interest in the Promise but it was their Interest in the Promise that he grounds his Exhortation to them to be baptized upon Hence however Persons come to have an Interest in the Promise whether it be by their descent from Covenant-Parents or by their own personal Faith and Repentance it is all one as to our present purpose 'T is their Interest in the Promise that is the proper Ground and that alone is a sufficient Ground for the application of Baptism Be baptized for the Promise is to you not be baptized because you have repented but because the Promise is to you And this is agreeable to the first Command to keep the Covenant that is the Token of the Covenant the Command is grounded upon Interest in the Promise Gen. 17.9 Thou shalt keep my Covenant therefore that is upon this Ground because the Promise is unto thee and having the Promise thou shalt upon thy Interest therein keep my Covenant So that Interest in the Promise is a sufficient Ground for the application of Baptism and Infants having an Interest in the Promise they have a sufficient Ground for the application of Baptism to them and answerably may and ought to be baptized And that which may yet further assure us that it is Interest in the Promise that is the alone Ground and that that is a sufficient Ground for the application of Baptism is the Reference that Baptism hath to the Promise It hath no necessary reference to Repentance nor Repentance any necessary reference unto it and hence Baptism may be applied where Repentance goes not before as is evident in the case of John Baptist and our Lord Christ himself 'T is the Promise alone that Baptism hath a necessary reference unto Hence whoever have an Interest in the Promise they are the true and proper Subjects of Baptism and answerably ought as in Primitive Times they had to have it applied to them IV. For the further Confirmation of this last Proposition namely That the Seed of Believers as being under the Promises of the Covenant may and ought to be baptized let the several Instances of Housholds being baptized be duly weighed That whole Housholds together with the Heads or Governours of them respectively were frequently baptized is expresly declared in Scripture Acts 16.14 15 33. So 1 Cor. 16.16 Now that we may see what Evidence these Instances give to the Truth pleaded for let three things be considered 1. That there is a very great Probability if not an absolute Certainty that if not all yet some in or of these Housholds were baptized as the Seed of believing Parents without respect had to any personal Qualifications of their own And the Probability if not Certainty of this will appear if we first consider that we must comprehend all the natural Seed in those Housholds said to be baptized Whoever were comprehended yet none of the Children ought to be excluded We must take the words of the Holy Ghost according to their proper sence and signification Now the words do necessarily include their Children 2. These House or

Believer but as the Father of and answerably was in his receiving of it the Pattern to all that should be received into the same Covenant with himself and of the same use is Baptism as is evident 1 Pet. 3.21 with Acts 2.38 3. The use and end of Circumcision was to engage those to whom it was applied to keep exactly to the Articles of the Covenant Hence they are said to be circumcised to the Lord Jer. 4.4 And for the same end again Baptism is appointed hence the Baptized are said to be baptized into or unto the Name of the Father the Son and Holy-Ghost and into or unto Christ Mat. 28.19 with Gal. 3.27 4. Circumcision was appointed a visible Badge whereby the People of God were distinguished from the rest of the World And of the same use is Baptism Gal. 3.27 afore cited Now from the Uses and Ends that the Scriptures declare Circumcision was appointed for and did serve unto we may see what were the Uses and Ends in general for or with reference unto which a Token was annexed to the Covenant And from the agreement of Baptism with Circumcision in respect of the Ends and Uses the one or the other were appointed for it evidently appears that Baptism is the present Token of the Covenant and answerably is that Ordinance appointed and substituted in the room and stead of Circumcision And as a Close to this let it be observed that though it should be granted that there were some Uses and Ends for and with reference unto which Circumcision was instituted in respect of which Baptism agrees not with it yet that hinders not but that Baptism may be and is the present Token of the Covenant seeing it serves to and performs all those Uses and Ends that a Token of the Covenant under the New-Testament can be supposed to serve to and perform But 5. That this Command doth equally and alike concern Believers and their Seed as it did concern the People of God and their Seed under the first Testament As it obliged them to be circumcised themselves and to take care that their Infant-Seed were circumcised with them so it still obligeth Believers to be baptized themselves and to take care that their Infant-Seed be baptized with them And this is evident from the Consideration of two things in the Command 1. That the Command as firstly and more generally laid down did not determine what the Token of the Covenant should be and hence was applicable and did oblige to whatever Token God should institute The words are plain and express Thou shalt keep my Covenant thou and thy Seed after thee in their Generations nor thou shalt be circumcised or be baptized but thou shalt keep my Covenant that is as afore the Token of the Covenant Hence as this Command as thus generally laid down no more obliged to Circumcision than to Baptism all that it obliged to was to keep the Covenant So when Circumcision was instituted it obliged to that but when Circumcision was laid aside and another Token instituted which is Baptism it now obligeth to that seeing the Command in the general is not revoked only the Token altered but the Command is still the same and obligeth to keep the Covenant still and answerably it obligeth Parents to have the Token applied to themselves and take care that it be applied to their Children 2. Consider the Extensiveness of the Command It is laid upon Abraham's Seed in their Generations without any limitation and hence reacheth to and lies upon Abraham's Seed under the New-Testament as well as it did upon his Natural Seed under the first Testament So that the Command not determining what the Token should be only enjoining the keeping of it whatever it should be and consequently being applicable to Baptism as well as to Circumcision and extending to and reaching all Abraham's Seed and consequently believing Gentiles as well as the Jews it is all one as if God had said Thou shalt keep my Covenant thou and thy Seed after thee their Generations Circumcision under the First-Testament and Baptism under the second these being the Covenants successively the one after the other to be kept So that here is an express Command for the Baptism of Infants though not in the very Term Baptism yet under this general Notion as it is the Token of the Covenant That Baptism is the present Token of the Covenant is before proved That this Command requires all Abraham's Seed and that in their Generation including both Parents and Children to keep the Covenant that is the Token of it is according to the express Letter of the Command And that believing Gentiles as Abraham's Seed and that under that Phrase thy Seed in their Generations are included both Parents and Children hath been abundantly proved So that still to require a Command for Infant-Baptism is little less than to reject the Scriptures What though it be not commanded under that precise Term of Baptism seeing it is commanded under that Notion as the Token of the Covenant And what though Infants are not expresly mentioned so long as they are undeniably included in the Command in that Phrase thy Seed in their Generations Surely it is all one as if they had been expresly mentioned Now that this is the true sence of this Command might be further shewn from the Lords varying the Phrase when he institutes Circumcision the then Token of the Covenant and from the necessity of interpreting other Commands as the prohibiting the making of graven Images so the requiring the Observation of the Sabbath after the same manner But that 's for the first way how this last Proposition may be proved and so I say it may be proved from the Command lying upon all that are the Subjects of this Promise to keep the Token of the Covenant that is to receive and bear it which Token to be kept is at present Baptism II. That the Infant-Seed of Believers as under or as the Subjects of the Promise may and ought to be and answerably in Primitive Times and that from the very first Institution of Baptism were baptized may be proved thus viz. Because they as the Subjects of the Promise do appertain and were owned and looked upon both by our Lord Christ and his Apostles as appertaining to his visible Church Kingdom and Body Now all that do appertain and answerably were owned and look'd upon by Christ and his Apostles as appertaining to his visible Church Kingdom and Body may and ought to be and answerably were baptized cannot be rationally questioned because Baptism was instituted for this very end solemnly to admit and incorporate into the visible Church Kingdom or Body of Christ all that do appertain thereunto and there was no other way or means appointed for that end and purpose Hence all that do appertain or were owned and look'd upon either by Christ or his Apostles as appertaining to his visible Church Kingdom or Body may and ought to be and

should make it necessary that Infants should be mentioned in the Commission no Reason can be given To make this yet more plain Suppose our Lord Christ should have thus exprest himself in this Commission Go teach or disciple all Nations baptizing them for the Covenant with the Promises thereof shall be still extended to and establish'd with both Jews and Gentiles and their Children together with them as it was of old with the Jews I say had he thus exprest himself he had not come much short of mentioning Infants why let but the Scriptures formerly mentioned be compared together 't is all one as if he had so exprest himself And if any shall yet say That if Infants are baptized then the Order in the Commission is cross'd I answer The Commission is not cross'd while only the Rules that our Lord Christ himself hath left for the guiding of his Ministers in the execution of it are observed But for the full satisfaction of this Doubt we lay down the last Conclusion and therefore Conc. 3. That notwithstanding it is the Will of our Lord Christ that Infants should be baptized yet it was rational yea necessary that he should have expressed himself in the Commission in the order he hath done For that 1. Consider what was the State or Condition of the Nations to whom the Apostles were now sent they were in a state of Darkness and Ignorance hence the preaching of the Gospel antecedently to the Administration of Baptism was absolutely necessary 2. Consider the gradual Procedure the Gospel should and answerably hath made in subduing the Nations unto Christ There always have been and still are some Nations to be discipled and brought home to Christ and all Attempts to disciple them and bring them to Christ must be by preaching the Gospel to them the Discipleship of Parents still preparing the way to their own and their Childrens Baptism 3. Consider that when Nations are discipled yet the preaching of the Gospel hath a precedency to the Administration of Baptism the Seed of Believers baptized in their Infancy must be taught and thereby brought to a sincere embracement and performance of the Condition of the Covenant to which as the Seed of such Parents they were afore received in order to their conveying unto their Children Right to the Covenant and to Baptism as the Seal and Token thereof Object 2. Some may further Object The Inconsistency of such things as are in the Scriptures declared to have attended the Administration of Baptism and are affirmed of and required from such as were baptized in Primitive Times with the Doctrine and Practice of Infant-Baptism and for this such Scriptures as these viz. 1 Cor. 12.13 14. Ephes 4.16 Gal. 3.26 27. are alledged Answer The Objection is easily removed by a threefold Consideration 1. That what is declared of or required from those that are Members of the visible Church of are to be incorporated thereinto by Baptism in these and the like Scriptures agrees to and equally concerns the Church and the several Members thereof in all Ages hence it may as well be concluded from these Scriptures that Infants never were nor ever shall be admitted into the Church or visible Body of Christ the contrary whereunto is evident past all possible exception as that in Primitive Times they were not or now are not to be incorporated into that Body by Baptism 2. Consider that it is a thing of frequent occurrence in Scripture for things to be spoken of or to whole Bodies or Societies and that in the most universal and indefinite Terms which yet are to be understood variously with respect to the particulars according to their respective Capacities and Concernments therein That Speech of Moses to the Whole Congregation of Israel furnishment us with sufficient Instances for the proof of this see Deut. 29th and 30th Chapters 3. Consider That the Scriptures were written not for the use of Infants in their pure Infant-state but for the use of grown Persons and that the Design of the Holy Ghost in the Scriptures mentioned is to instruct and establish them in some necessary Truth or excite to some necessary Duty and answerably what is spoken in those forementioned places only concerns such Persons as are capable of receiving such Instructions and practising such Duties but that proves not that Infants are not of or to be admitted into the Church or visible Body of Christ by Baptism Object 3. Others object the Apostles Doctrine taken in conjunction with the Primitive Practice Say they The Apostles in their Doctrine did teach that Believers should be baptized and there is no mention of their teaching that Infants should be baptized So we read of many Believers baptized but of no Instance of any one Infant that was baptized and therefore sure Infant-Baptism cannot be according to the mind and will of Jesus Christ but must be a Practice introduced into the Church by Men. Answer To this four things may be said 1. That the Apostles did teach that the Promise of Salvation doth belong and consequently the Covenant in which the Promise is contained must needs extend to the Houses of Believers and that as such without consideration had to the Faith and Repentance of any in or of their Houses 2. That they did exhort Persons to be baptized upon the account of the Promises belonging unto them and this is all one as if they had expresly taught that Infants should be baptized It is undoubted that the Infants of Believers are of their Houses and being so must needs be under the Promise of Salvation Now if one may be baptized upon the account of Interest in the Promise any other may be so also so that they did teach what amounts to as much as if they had in express Terms taught that Infants should be baptized 3. That the Apostles did baptize whole Housholds and sometimes such as in which we read not of the Conversion of any excepting the chief Heads and Governours only and in which there is the greatest probability that there were some Infants at least some in their Youth or Childhood who cannot rationally be supposed to be baptized on the account of their own personal Faith and Repentance Which taken in conjunction with the two foregoing Particulars makes it vastly more probable that they did baptize some Infants than the Scriptures not expresly recording their Baptism makes it probable that they did not baptize any 4. That the Scriptures not expresly recording that the Apostles did either teach or practise Infant-Baptism is no proof that they did not do both Many things that the Apostles taught and practised are not recorded in Scripture as it is said of Christ He taught in his Doctrine and did many things which are not written the like may be said of the Apostles It is sufficient that the Scriptures in general declare the whole Mind and Will of God concerning the Faith and Practice of his Church and People though it be not

Abraham Thou shalt keep my Covenant therefore thou and thy Seed after thee in their Generations And that it may clearly appear how this Command doth warrant yea require the Application of Baptism to the Infant-Seed of Believers as they are Subjects of the Promise these five things must be distinctly proved 1. That by Covenant in this Command is meant the Token of the Covenant 2. That the Covenant of Grace always had and still hath an out outward Token annexed to it 3. That this Command obligeth not only Parents to have the Token applied to themselves but to apply it or to take care that it be applied to their Infant-Seed as Joint-Subjects with them of the Promise 4. That as Circumcision was the Token of the Covenant during the Old-Testament-Administration so Baptism is the Token of the Covenant under the New 5. That this Command doth equally and alike concern Believers with respect to Baptism as it did the Jews with respect to Circumcision These five things being cleared up and proved what we affirm will be sufficiently established And therefore for the first 1. That by the Covenant in this Command is meant the Token of the Covenant This is plain from the Verse immediatly following Only let it be observed that the Covenant is first more generally laid down Thou shalt keep my Covenant thou and thy Seed after thee in their Generations And then what should be this Covenant at that time during the first Administration is declared in the next Verse it should be Circumcision The Command requires the keeping of the Covenant in general Circumcision is specified to be the Covenant at that time to be kept though not the only Covenant to be kept 2. That this Covenant which hath been already proved to be the Covenant of Grace always had and was to have and consequently still hath a Token annexed to it This is evident 1. From the express Letter of the Command We evidently see the Command is given to Abraham's Seed in their Generations that is to all his Seed in their Generations 'T is not limited to either his Natural or Spiritual Seed but takes in both And that this Command reacheth Abraham's Spiritual Seed as well as his Natural is further evident because the same Persons must needs be intended in the Command that are intended in the Promise vers 7. Now Abraham's Spiritual as well as his Natural Seed were undoubtedly intended in the Promise Hence this Command obligeth the one as well as the other So that while Abraham had a Seed upon the Earth they in their Generations that is they and their Children are under the Obligation of this Command which undoubtedly proves that this Covenant always had and was to have a Token annexed to it otherwise God would not command Abraham's Seed in their Generations to keep the Covenant unless there had been a Covenant that is a Token to be kept 2. And yet further this is evident de Facto that there always has been and still is a Token annexed to the Covenant That it had a Token annexed to it during the Old-Testament-Administration is granted by all and that it still hath a Token and that Baptism is that Token will appear when I come to the fourth Particular And therefore 3. That this Command obligeth Parents not only to have the Token applied to themselves but to apply or take care that it be applied to their Infant-Seed This is evident two ways 1. From the express Letter of the Command Abraham's Seed in their Generations are expresly commanded to keep the Covenant and under that Phrase their Generations we are to include their Infants both Parents and Children are included in the Promise and consequently both must needs be included in the Command So that Children are under the Command to keep the Covenant which in respect of them can only intend their reception and bearing of the Token of it and so they are under the Obligation to keep it Whence they not having it applied to them are said to break the Covenant And if they are thus far to keep it it will undeniably follow that it is their Parents duty to take care that it be applied to them 2. This is evident from the Displeasure of God against Parents when the Application of the Token of the Covenant to their Children hath been neglected Exod. 4.24 25 26. From whence it is plain that as the Infants of Abraham's Seed be they Jews or Gentiles are under the Obligation to keep the Covenant that is the Token of it so it is the Duty of Parents to take care that it be applied to them and answerably that they do keep it 4. That as Circumcision was the Token of the Covenant under the First-Testament so Baptism is the Token of the Covenant under the New That Circumcision was the Token of the Covenant under the first Testament is expresly declared Gen. 17.19 And that Baptism is the Token of the Covenant under the New-Testament is evident in the general 1. Because unless Baptism be the present Token the Covenant hath no Token at all which we proved before it was to have Now if Baptism be not the Token what is the Token to be kept The Command is yet in force therefore there is a Token still to be kept But now there is no Token can with any shew of Reason be supposed to be intended in this Command but only Baptism and therefore that must needs be the present Token of the Covenant 2. This will more fully appear if we compare Baptism with Circumcision the former Token of the Covenant Look what Ordinance under the New-Testament most exactly agrees with Circumcision and serves to those uses and ends for or with reference unto which a Token was annexed to the Covenant that must needs be the present Token and that is undeniably Baptism For let us but consider what were the Uses and Ends with reference whereunto Circumcision the first Token of the Covenant was appointed and we shall find that Baptism is appointed with reference to the very same Ends and Purposes As for Instance 1. Circumcision as the Token of the Covenant was that solemn Rite or Ordinance whereby Persons were admitted into and incorporated in the Church visible Now that Baptism is appointed for and serves to the same use and end is plain 1 Cor. 12.13 2. Circumcision was appointed for the sealing confirming and assuring to those that were the Subjects of the Covenant all that Good or all those Benefits and Blessings contained in it Hence it is said to be to Abraham a Seal of the Righteousness of Faith And of what use it was unto him with respect unto the Righteousness of Faith of the same use it was to him with respect to the whole Good of the Covenant And look of what use it was to Abraham of the same use it was to all that were the due and proper Subjects of it seeing he received it not only as a particular