to have any right to the Covenant of grace Herein how injurious are they to the Kingdome of Christ In cutting off so considerable a part from all communion with the head and bodie Christ and his Church The story tels us of the Israelites when they had done the great execution upon the Benjamites They sate downe and wept repenting them for Benjamin their brother because there was a Tribe cut off from Israel that day Judg. last And what lesse doth the Anabaptist in cutting off Infants from communion with Christ and his Church In so doing there is a Tribe cut off from Israel which though it be the Tribe of Benjamin the youngest Tribe yet is it not the least but a very great and considerable part of this bodie This act of theirs cals for repentance To which leaving them Take wee heed lest any of us come under the same guilt in any other kinde least we be any wayes back-friends to the Kingdome of Christ by with drawing our selves or others from visible communion with the misteriall bodie of Christ Our selves If any man with-draw himselfe my soule shall have no pleasure in him Heb. 10. Others by seducing them drawing them from visible communion with Christ in his Ordinances What is this but a dismembring of the bodie of Christ A thing which he cannot but be sensible of I wish they may so be who stand guilty of it David when hee had but cut off the lap from Sauls garment the skirt of his role his heart smote him What is it then to cut off a lambe from the bodie of Christ Take wee heed of having any hand in it Can wee doe any thing to enlarge and encrease the Kingdome of Christ this doe wee And as all ought to doe it so the Ministers of Christ in speciall whom Christ hath sent forth with the same commission as that great feast-maker in the Gospel did his servant ordering him to goe into the streets and lanes and high wayes and hedge rowes and to bring in all that he met with compelling them to come in that his house might be filled This are we the Ministers of Christ to doe Invite perswade command compell I meane in a spirituall way making use of spirituall weapons which are the weapons of our warfare viz. the sword of the spirit put into our mouthes compell men all sorts of persons to come in unto Iesus Christ that they may have communion with him and benefit by him But what then must men be forced to come unto Christ To have communion with him in his Ordinances though against or without their wils Not so Thy people shall be willing or come willingly in the day of thy power They which come to Christ must come willingly So did they which brought these Infants here in the text This is the maine worke of the ministers of Christ to worke upon the wills of men of unwilling to make them willing to bring off their wills to desire and seek communion with Christ that they may come and come willingly But what if they doe come and come willingly offering and tendering themselves to visible communion with Christ are they now to be received admitted to the Ordinances Surely yes Vnlesse there be some just obstacle to hinder them That was the case of these Infants here in the text They were brought unto Christ and theâ—e was no just obstacle to hinder them and therefore the disciples ought not to have kept them back No more for ought I know ought the Ministers of Christ to repell and reject any who come willingly unto Christ desiring communion with him in his ordinances I meane in the Sacraments whether Baptisme or the Lords Supper There being no just obstacle no just exception against them they ought not to keep them back True it is where there is a just obstacle as viz. where the person is ignorant or scandalous in this case there ought to be a suspension from these ordinances Sacred things ought not to be prostituted to all comers But otherwise I see not how the ministers of Christ can debar any from visible communion with Christ who offer themselves to it without incurring the displeasure of their Lord and master as here the disciples did by putting back these Infants against whom no just exception lay When he saw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was much displeased saying suffer little children to come unto me c. And so I am fallen upon the second particular observable in this Historie which informes us what our Saviour said to his disciples upon this act of theirs Where we may first take notice of the charge hee giveth them viz. that they should freely permit children to come unto him Suffer little children to come unto me and forbid them not A double charge or rather one and the same charge expressed 1. Positively suffer little children c. Then Negatively And forbid them not The latter is but an inforcement of the former Put them together they hold forth unto us this maine truth That the grace of Christ extendeth even â—â—to Infants Infants have a right to and interest in Christ and are capable of benefit by him as well as others Wherefore else should Christ call them unto himselfe So hee did as St. Luke noteth it But Jesus called them unto him Them i. e. the Infants So the Greek expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wherefore else should he give so strict a charge concerning them that they should have free accesse unto him Had hee no interest in them nor they in him Surely the grace of Christ reacheth them as well as others It must needs be so otherwise there were no hope of salvation for them In Adam the first Adam all dyed The roote dying all the branches dyed in it and with it So as now the whole posteritie of Adam are all concluded and shut up under death Death passed upon all for that all have sinned saith the Apostle All subject to a temporall lying under the power of a spirituall bound over unto an eternall death Such amongst other is the condition of Infants which appeareth in that they are subject to temporall death as well as others Death reigned from Adam unto Moses even â—ver them which had not sinned after the similitude of Adams transgression i. e. over Infants who had not sinned as Adam did actually in their owne persons Yet death reigned over them they were subject to a temporall death as well as others A plaine evidence that they were and are guiltie of eternall death as well as others Now there is no way no meanes of deliverance no way to be freed and exempted from this common condition but by Christ Even as in Adam all died so in Christ shall all bemade alive saith the Apostle i. e. all that are in him Even as all
mee out of the wombe Psal 22. vers 9. I was cast upon thee from the wombe vers 10. c. It is God that preserveth Infants in the wombe It is hee that bringeth out of the wombe in both which his Power and and Providence are wonderfully manifested And he it is that taketh care of them afterwards providing for them as he doth for other of his Creatures Hee that heareth the young Ravens when they cry much more heareth the cries of poore helplesse Infants God hath heard the voice of the Lad saith the Angel to Hagar concerning her sonne Ishmael Thus the cries of poore Infants come up to heaven prevailing oftentimes for themselves sometimes for others So did the Infants at Nineveh Jonas 4 vers last Thus the Kingdome of Gods power belongeth and reacheth unto Infants A consideration not un-usefull unto Parents in respect of their children But I will not dwell upon it The phrase in the Text though it taketh in this yet it riseth higher Secondly In the second place Infants as they are subjects of Gods kingdom of Power all of them so of his Kingdome of Grace some of them Of such is the Kingdome of God viz. his Kingdom of Grace which consisteth as well of Infants as any others They may be subjects of this Kingdome members of the Church First Of the Church visible So are all the children of believing Parents The Parents themselves being subjects of this Kingdome visible members of this mysticall body such are their children also So the Apostle concludes it Rom. 11. If the root be holy so are the Branches Where by the Root we are to understand the Patriarchs Abraham Isaac and Jacob By the Branches the people of the Jewes their lineall off-spring their naturall branches as they are called v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which expression it is well collected by some that by the Root in that place cannot be meant Christ as Origen of old and our Anabaptists at this day would have it in as much as Christ hath no such naturall Branches His Branches are all Insititious ingrafted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches not by nature but by Grace The Root there is Abraham and other of the Patriarchs the Jewes Progenitors who are so called not in regard of their persons as Calvin well noteth upon it but in regard of the Promise which was made to them and to their seed In respect of that Promise that Root was holy holy in respect of a federall holinesse the holinesse of the Covenant Now the Root being such saith the Apostle such are the Branches Their progenitors being in Covenant such was their Posterity Such were the children of Abraham then and such are the children of believers now The one being holy so is the other Holy not in respect of any inherent quality of holinesse but in respect of outward priviledges and prerogatives of grace grounded upon the Promise made to the faithfull and their seed The former cannot but the latter may and doth descend from Parent unto the childe A wise man doth not alwayes beget a wise sonne communicating his wisdome to his childe But a free-man begets a free man The childe being borne free by vertue of his fathers Charter Thus though inward holinesse is not transmitted from the Parent to the childe yet externall holinesse may federall holines may Thus Iews begat Iews and Christians now beget Christians Who yet are such let that be still taken notice of not by vertue of naturall generation but by vertue of the Covenant the Promise which is made unto the faithfull and their seed Thus the Root being holy so also are the Branches The Parents being in Covenant so are their children to be accounted They are all of them members of the Church visible Secondly I and some of them of the Church Invisible not only belonging to Gods Election of grace but subjects of his Kingdome of grace Such as Christ exerciseth a gracious government upon and in Regenerating Justifying Sanctifying them induing them with his holy Spirit That Christ doth exercise such an operation in and upon some Infants it must not bee denied Two instances are usually brought to prove it the one of Ieremy the other of Iohn the Baptist both which are sayd to bee sanctified in the wombe So was Ieremy Before thou camest out of the wombe I sanctified thee But this I consesse I dare not build upon By Sanctification I take there to be meant only a separation unto a speciall use and service So the next words seeme to expound it I sanctified thee and ordained thee a Prophet unto the Nations That seemeth to 〈◊〉 the 〈…〉 spoken of Not any infusion of any 〈◊〉 of grace into his soule that faith Mr. Calvin is nimis argutum the Text will not beare it but onely a designation a setting of him 〈◊〉 unto his propheticall office To wave that The latter is cleere John the Baptist he was sanctified in or from the wombe and that by the secret worke of the Spirit upon his soule The Text is expresse He shall be filled with the holy Ghost even from his mothers wombe This God did to him The like he can doe for others and no question frequently doth it Communicating his Spirit even to Infants though not in so large a measure as to the Baptist yet in such a measure as may be sufficient for them sufficient to make them and prove them subjects of this Kingdome of God his Kingdome of Grace I Thirdly to give them a right to and interest in his Kingdome of glory That also is the Kingdome of God and of such is the Kingdome A truth which necessarily followes upon the former Being subjects of Gods Kingdome of grace they have also right to his Kingdome of glory He shall give grace and glory Psal 84. Grace as the first-fruits Glory as the full crop the one a pledge a seale and earnest of the other But upon this I will not insist I presume I shall meet with none so uncharitable as to deny or question it Come wee rather to make some Application of this Truth Vse 1. Here is first a Warrant for what the Church of God in all Ages hath practised the Baptizing of Infants This the Church hath done and this it doth I but quo jure saith the Anabaptist what warrant hath it for it why Christs owne warrant who here telleth us that of such is the Kingdome of God the Kingdome of Grace and Kingdome of Glory Now being subjects of this Kingdome they have right to the priviledges of subjects amongst which this seale of the Covenant is none of the least Repl. I but saith the Anabaptist we mistake the Text. How so Why the Text doth not say to them belongeth or theirs is the kingdome of God but of such is the kingdome of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning thereby
forced to visible communion Answ No they must come willingly Psal 110. 3. Object Are all to be admitted who offer themselves to visible communion Answ Yes unlesse there be some just obstacle 2. Our Saviours speech to hâ—s disciples Where 1. His charge to them Observ The grace of Christ reacheth unto â—nfants Luk. 8. 16. Reason Otherwise no hope of salvation for them 1 Cor. 15. 22. Rom 5. 12. Rom 5. 14. 1 â—oâ— 15. 22. Ioh. 14. 6. Act. 4. 12. Object Infants cannot come unto Christ â—rgâ— not capable of benefit by him Ioh. 6. 37. Veers 35. Sol. 1. The faith of the Parent conceived sufficient Infants may have a seed of Faith Being given to Christ they shall be brought to him one way or other Applica To Anabaptists The reason of this charge Kingdome of God 3. fold Of Power Matt. 10. 29 30. Psal 103. 19. Psal 145. 13. Vers 11. Of grace Mat. 6. 13. Rom. 14. 17. Luke 17. 21. Of glory Luke 12. 32. 1 Cor. 6. 9. Infants subjects of all these Of Gods Kingdome of power Psal 139. 13. Psal 22. 9. 10. Psal 147. 9. Gen. 21. 17. Ion. 4. 11. Of the Kingdome of Grace Children of believing Parents members of the Church 1 All of them of the Church visible Rom. 11. 16. Explained vers 21. Dr. Willet ad loc Calvin ad loc Prov. 17. 21. Acts 22. 28. Some of them of the Church Invisible Iere. 1. 5. Calvin ad loc Luke 1. 15. Of the kingdome of glory Psal 84. 11. Rom. 8. 23. 2 Cor. 1. 22. Ephes 1. 14. Applica A warrant for Baptizing nfants Replica The Anabaptists evasion Not Them but Such Theodor. Aquin. Stella Solu Cleared 1. From our Saviours intent 2. From the proper sense of the word such Nehem. 6. 11 Philem. v. 9 Rom. 1. last 〈◊〉 5. 21. The argument retorted Chemnit Musculus ad loc Vse 2. Comfort hope to believing Parents touching their Infants dying without Baptisme Gal. 3. 28. Our Saviours Reason amplified Piscat Anal. in loc Mat. 18. 3. Observ All that would enter into Gods Kingdome must be come as little children Explic. Ioh. 3. Resembling Children in some imitable qualities 1. Without malice 1 Cor. 14. 20. 1 Pet. â— 1. 2. Without Guile Matth. 10. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui nihil est admixtum Rom. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— In their actions 1 Thes 4. 6. 2. In words 1 Pet. 2. 22. Ephes 4. 25. Ephes 6. 14. In heart Psal 32. 2. Children for humility Mat. 18. 4. A childe sitting in the dust an Embleme of humility and contentation Psal 131. 1. 2 Iere. 45. last Isa 47. 1. Lam. 4. 5. Col. 3. 12. 1 Pet. 5. 5. Contentation Phil. 4. 11. â— Tim 6. 8. Innocency Iere. 2. 34. Iere. 19. 4. Vers 5. Diodat ad loc Heb. 7. 27. Mat. 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine cornibus Scap. Psal 24. 4. Psal 15. 3. Forgiving forgetting injuries Luke 17. 3 〈◊〉 Psal 86. 5 Psal 103. 9. Eph. 4. 26. Making use of cries and teares for their weapons Exod. 2. 6. Obedience to their heavenly Father Applica Enquire whether wee be such Isa 48. 4. All who are not such shut out of Gods Kingdome Ioh. 14. 6. Ioh. 6. 37. Râ—â—e 3. 7. Vse 2. Be we as children Receive the Kingdom of God as children His kingdom of Grace To be taught by God To bee ordered by him In life Psal 131. 2. In death 1 Pet. 4. last His Kingdom of Glory Receiving it upon Gods tearmes Rom 6. 23. In God s way Phil. 3 11. 14. Psal 77. â—0 Christs act towards these Infants three-fold Obser God sometimes doth for his people above their desires Ephes 3. 20. Malac. 2. 15. Matth. 8. 2. 1 King 3. 12 13. Matth. 9. v. â— v. 6. Reason He is abundant in mercy 1 Pet. 1. 3. Ephes 2. 4. Rom. 10. 12. Luk. 12. 21. Iames 1. 5. 1 Tim. 6. 17. Applica Come unto God and Iesus Christ 1. By prayer Ioh. 16. 23. Matth. 7 7 Iames 1. 5. 2. By faith Luk. 15. 20 22. The first act viz. Suception Piscator schol ad locum Luk 2. 28. These children were Infants Suidae Obser Christs singular affection to Infants Chemnit Har. ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph Pad 7. Applic. Papists and Anabaptists herein unlike unto Christ 2 Sam. 12. 23. Vse 2. Be incouraged to come unto Christ Ioh. 6. 37. v. 40. Q How shall we come A. Not by any power of our owne Ioh. 6. 44. 2. Not in any confidence of selfe-worthinesse â— Bring faith with us Hab. 2. 4. Matth. 9. 20. 21. Mark 6. 56 c. 3. â—0 Act 2. Imposition of hands A ceremonie of ancient use in case of 1. Benedictiâ—en 48. 14. 2. Consecration Exod. 29. 10. Numb 8. 11. Osiander ad loc Numb 8. 10. Mat. 26. 26. 1 Cor. 11. 23. 24. Acts 6. 6. Acts 13. 3. â— Tim. 4. 14. A usefull Ceremony though not simply necessary yet expedient 1 Tim. 5. 22. Vide Piscator sup Mat. 19. vers 15. The signification of this Ceremony viz. the conferring of some gift either By bestowing c. Thus Christ blessed Mat. 21. 18. By praying for it and pronouncing it Gen. 48. Deut. last vers 9. Act. 19. 6. Act. 3. Christ blessing of these Infants Ioh. 17. 2. Quest What blessing Christ bestowed on these Infants Answ Not onely a temporall but a spirituall and eternall blessing Observ Christs blessing the best blessing Gen. 27. 33. Applica Seeke this blessing Object Christ did not Baptize these Infants Answ Heâ— 6. 6.
a milstone were tyed about his necke c. That it seemeth as Jerome noteth upon it was the usuall punishment where with the Iewes were wont in those times to punish the most Capitall offenders viz. Tye a stone about their necks and so plunge them into the water No crime more heinous in the eye of God than this the scandalizing offending any that doe but begin to looke towards Christ and towards heaven so to offend them as that they should bee put off from Christ as that the worke of their salvation should any wayes be hindered All of us beware of it If we can any wayes bee furtherances to others in bringing them to Christ this do we So did Andrew to his brother Simon having himselfe found the Messia he brings his brother to him So did Philip to Nathaniel So did the Samaritane woman to other of her friends and neighbours Doe we the like The best office that wee can performe to any But take heed of hindering them whether by our evill counsel or evill example or else by the abuse of our Christian liberty in things indifferent Every of these three wayes men may bee and often are hindered from comming unto Christ First By evill counsell Thus the Scribes and Pharisees hindered many from comming unto Christ in the dayes of his flesh from believing on him viz. by their pernicious counsels and wicked suggestions whereby they set them off what they could Secondly By evill example So did some of the scandalous Jewes who made their boast of the Law but no conscience of it they thereby brought an evill report upon the wayes of God making the name of God evill spoken of among the Gentiles as the Apostle chargeth it upon them Rom. 2. And thus do scandalous Christians at this day who doe Gentes agere subnomine Christi beare the name of Christians but live like Heathens walking counter to their profession they make the name of God evill spoken of amongst those which are wicked confirming and hardening them in their wickednesse Even as the Spaniards in the Indies who by their horrid cruelties which they exercised upon the Natives there they so prejudiced them against Christ and his Religion as that they professed their willingnesse rather to go to hell with their owne Country-men then to heaven with the Spaniards 3. By the abuse of Christian libertie in things indifferent Hereby also Christians come to give offence unto others laying stumbling blocks in their way Of this I shall speak some what more fully hereafter Every of us take heed of every of these Knowing that we cannot doe a greater wrong or injurie to any then to be any wayes a cause or occasion of hindering them from coming unto Christ Here was the first errour in this act of the disciples they were hereby injurious to these Infants themselves 2. They were injurious to those that brought them By checking and rebuking of them they did as much as in them lay to take off the edge of their good affections towards Christ to weaken them to dishearten and discourage them A thing very improper for the disciples to doe It being their office to confirme and strengthen those which were weak That is the charge which our blessed Saviour giveth unto Peter When thou art converted strengthen thy brethren This they should have done No wonder then that our Saviour was displeased with them to see and heare them disheartning checking those whom they should have encouraged and strengthened This also take we heed of If we can any wayes promote and further the worke of grace in any by encouraging strengthening this doe wee So did holy Job in his time as Eliphaz giveth the attestation to him Job 4. Behold thou hast instructed many and thou hast strengthened the weake hands Thy words have upholden him that was fallen and thou hast strengthened the feeble knees The like doe we according to abilitie and opportunity But take heed of disheartning discouraging weakning It is a thing which Iesus Christ will not doe A bruised reede shall he not break and the smoaking flaxe will he not quench Take heed how we doe it or be any wayes accessory to it Take heed of being any wayes offensive to our weake brother Whether it be 1. By word as the disciples here or 2 ly By evill example as Peter by his Judaizing and dislembling or else 3 ly By the abuse of our Christian libertie in the use of things indifferent This oft-times proves matter of scandall unto others And such scandals take we heed of It is Pauls caveat to his Corinthians 1 Cor. 8. Take heed lest by any meanes this libertie of yours become a stumbling-block to them that are weak In this case Christians must restrain and abridge themselves not doing what otherwise they may do exemplary is that resolution of the Apostle in the last v. of that Chapter If meate scandilize my brother offend him so as to make him to offend which is properly to scandalize I will eate no flesh while the world standeth that I may not scandalize my brother Christians in this should be very tender very carefull how they offend or grieve their weak brother by the use of their Christian libertie much more how they cause or occasion him to offend It is good saith the Apostle to his Romans neither to eate flesh nor to drinke wine nor any thing wherby thy brother stumbleth or is offended or is made weak Three severall words expressing as I conceive one and the same thing but not without an emphasis insinuating the great and speciall care that Christians should have for giving any kind of scandall to their weake brethren whereby either to grieve their spirits or distract and unsettle their judgements or much more to cause them to offend by stopping them in or turning them aside out of their way This take we heed of doe all that we can to further others in their way take heed of hindering stopping diverting them Cherish and blow up the sparkes of grace in others what wee can but beware of casting a drop of water upon them either to dampe or quench them This was the disciples fault here in the text Instead of welcoming and encouraging and furthering these new-comers unto Christ they beate them off A thing which their Lord and master taketh ill at their hands He was displeased with it Here was the second injurie involved in this act of the disciples They were injurious to the persons which brought these children Thirdly they were herein injurious to their Lord and master Christ himselfe and that in going about to straiten his jurisdiction and lessen his Kingdome Of this Kingdome Infants and children are a considerable part Now to keep them from coming unto Christ what a dimunition was it to his Kingdome Surely this wrong doe Anabaptists unto Christ in debarring children from Baptisme and denying them to be members of the Church and
by open Profession and Confession Such was the manner of Iohns baptisme having to deale with unbeleeving Jewes He baptised them confessing their sinnes and professing their faith in the Messiah Thus the Apostles having to deal with unbeleeving Gentiles heathens they first preached to them as Iohn the Baptist did and then baptised them upon the confession of their sinnes and profession of their faith And such was the practice of the Priâ—â—â—iâ—e Church in like cases Having to deale with Infidels they first catechised them instructed them in the principles of Christian Religion whence they were called by the name of Catechumeni persons that were to be catechised That being done and they brought to some measure of knowledge then they declared and testified their repentance and faith by an open and publick confession in the congregation where they were to be baptised And this they did as it seemeth by answering unto some questions which were propounded to them by the Minister To which practise St. Peter seemeth to allude 1 Pet. 3. 21. where speaking of Baptisme he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the answere of a good conscience towards God So our translation renders it though as Beza notes upon the place not so fully expressing the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth an Interrogating a Questioning So the vulgar Latine there renders it Interrogatio bonae conscientiae the Interrogation of a good conscience Which though it be somewhat obscure yet it will lead us to the right understanding of that phrase Beza translates it Stipulatio bonâ— conscientiae the stipulation of a good conscience Now stipulation properly it is an answer to an Interrogation when one being demanded concerning a thing he returnes answer and by his answer ingageth himselfe to doe somewhat that is demanded and required of him Such a Stipulation there was in Baptisme where the party to be baptised being demanded by the Minister concerning his repentance and faith he made answer before the congregation professing both and obliging himselfe to both Such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a stipulation we finde betwixt Philip and the Eunuch Act. 8. 37. 38. The Eunuch desiring Baptisme Philip interrogates him concerning his faith If thou beleevest c. To this the Eunuch answereth I beleeve that Iesus is the Sonne of God And such was the practice of the Primitive times Those which tendered themselves to Baptisme being Adulti able to answer for themselves of which sort then there were many they had certaine questions propounded to them to which they made answer as Credis Credo Abrenuncias Abrenuncio Dost thou beleeve saith the Minister I doe beleeve saith the party Dost thou renounce the Devill and his pompes c. I doe renounce them Such was their manner then of Baptizing persons come to yeares of discretion which as Beza notes upon that place of Peter after ages out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse imitation drew downe and applied to the Baptisme of Infants but not so fitly they being not able to answer for themselves And this was the stipulation which St. Peter there speaketh of and to which he attributes that saving property it saveth us which is the fruit and effect not of the outward Baptisme the putting away the filth of the flesh bodily washing but the inward Baptisme testified by the answer or stipulation of a good conscience towards God To which agreeth that of Tertullian cited there by Beza as an apt glosse upon that Text. Anima non lavatione sed responsione sanatur In Baptisme the soule is healed not by washing but by answering even by that answer of a good conscience Thus were their Adulti persons come to yeares of discretion baptised then And after the same manner ought they to bee baptised now But I will not dwell upon this wherein wee are all agreed The maine businesse we have to deale with and that which I chiefly aimed at when I fell upon this Subject is touching the Baptisme of Infants whether they or any of them may be baptized Here the Anabaptists and we are at variance We allow it to some they deny it to all Whence it is they are called by the name both of Anabaptists and Catabaptists because they oppose the Baptisme of all Infants as a thing not onely inconvenient but unlawfull and in case any of them bee baptized in their infancie they looke upon that Baptisme as a nullity and so impose upon them a Rebaptization when they come to yeares of discretion With this Errour of theirs I am now to encounter An Errour not only opposing the constant and universall practice of all the Churches of God in the world but dangerous and pernitious to them tending directly not only to the unchurching but unchristianing of them Of such consequence is this doctrine of theirs that if it be true there are but a few Christians to be found this day in the world To vindicate the truth of God and the practice of the Churches as also for the staying of unstable soules who are subject in these unsetled times to be carried away into this Errour amongst others Come we as plainly as we can to joyne issue with them putting it to the tryall whether any Infants be baptizeable or no. So I shall state the controversie and that to prevent impertinent disputes and collaterall differences which otherwise might fall in betwixt us and the Semi-Anabaptist or else some others of our Brethren who deny baptisme unto some Infants though borne of beleeving parents upon other grounds which now I forbeare to mention My quarrell here is with the compleat Anabaptist who holdeth that Infants quâ Infants are not baptizeable let their parents be never so holy and the administration in all other respects never so pure and regular To meet with them I propound the question in these tearmes Q. Whether children of the holiest parents and in the purest Churches may and ought to be baptized in their infancie Of this Question we maintaine the Affirmative that they may and ought they the Negative that they neither ought nor may It remaines then that we come to see what can be said of either side I shall beginne with the Affirmative shewing you what grounds what warrant we have for our doctrine and practise Then come to the Negative shewing what they can say by way of opposition against it Begin with the former pleading for our selves and all the Churches of Christ whose very practise in all ages in all places of the world for so many hundred yeares together ought not to be despised by us But letting that passe Infants of beleeving parents are subjects capable of baptisme This we might prove by divers arguments Take but two or three of the principall and those no new ones New arguments in this cause are not to bee expected onely the improving of old ones the driving home of those nayles which have beene
say the Hebrewes ten to a Lambe But that must be understood not universally of all the persons in a family but only such as were meet to eat thereof Amongst which say the Hebrews sicke persons and young children were not to be reckoned no more then persons uncircumcised and uncleane being not fit to eat thereof 1. Not fit to partake in the outward elements This could not young Infants doe eat the flesh and unleavened bread much lesse that unpleasing salade of sowre or bitter hearbes which was to be eaten with it These were no fit food for Infants 2. Much lesse in the second place could they understand the mystery and meaning thereof which as it seemeth they ought to doe before they were admitted to communicate therein So much at least with great probability is collected from the 26. v. of that Chapter where it is said It shall come to passe when your children shall say unto you What mean you by this service Yee shall say It is the sacrifice of the Lords Passeover c. So it seemeth that none were to partake of this Sacrament but such as were of age and capacity to interrogate concerning the meaning of it And that they were to be instructed concerning it before such time as they were admitted to it So much the Iewish Doctours will tell us concerning this Feast viz. That such children as were able to goe up with their parents from the Gates of Ierusalem to the Temple they were to appeare before the Lord that being first catechized in the Commandements they might celebrate the Feast So that this Argument may now be retorted and returned with great advantage against the Adversarie as I finde it by some of our moderne Divines Infants under the Law were circumcised the eight day but not admitted to the eating of the Passeover untill they were of capacity to understand the mystery and meaning of it Even so nâ—w under the Gospel Infants of believing parents may and ought to be baptized but not admitted to the Sacrament of the Lords Supper untill they be able to understand the mystery and meaning of that Sacrament to discerne the Lords Body Which parallel being duly weighed it maketh very much for the clearing of the warrantablenesse of the Churches practise in both these particulars both in administring unto Infants the one Sacrament and in with-holding from them the other But I will no longer dwell upon it Objections Answered MAny other Arguments might yet be produced for the vindicating of this cause but I will not overload it or tire your patience Probably we shall yet meet with some more in returning Answer to the Objections of the Adversary That is the second Act which I propounded to my selfe and promised to you when I first undertooke this Subject Let me discharge my selfe of it with as much brevity as conveniently I may not reckoning up all the shadowes of Arguments that are made use of of which there are divers not worth the naming much lesse the answering but only some of the chiefe and principall which may seem to carry the greatest shew of strength and reason with them Arg. 1. In the first place against the Baptisme of Infants it is alleadged that it is but a humane and that a novel invention a meere device of Antichrist and that of a very late impression not practised in the Church till at least a thousand yeares after Christ first brought in by Pope Innocent Thus it is confidently charged by some who blush not to bring in M. Luther to vouch this their bold assertion A. But herein how grossely if not wilfully ignorant they are it is but too apparent Certainly they who in good earnest charge Paedobaptisme with novelty shew themselves to be little seene in antiquity I told you heretofore that in Augustines nay in Cyprians time who lived in the third Centurie within lesse then three hundred yeares after Christ Children were admitted to the Sacrament of the Lords Supper Surely then much more to Baptisme without which they were not capable of the Eucharist no more then an uncircumcised person was of the Passeover In this cause the testimony of those Ancients are commonly cited Augustine speaking of Infants baptisme calleth it a Common custome of the Church shewing that it was universally received in his time Cyprian in an Epistle sent from himselfe and divers other Presbyters his Collegues met together in a Councell to the number of sixty six to his friend Fidus pleads for it averring and proving that it was not necessary that Baptisme should be deferred till the eight day as Circumcâ—sion was To the same purpose Origen before them who lived in the beginning of the third Centurie not much above two hundred yeares after Christ mentioneth this as a received custome in the Church approving of it and giving a reason for it viz. because even Infants are not free from spirituall pollution and uncleanenesse no though they have lived but one day upon earth So that this cannot be justly charged with novelty that hath these and many more of the Ancients speaking of it and for it Obj. Why but Tertullian who was as ancient as any of them the first Writer of note of the Latin Church he was of another minde disallowing and condemning this practice A. To this it is answered by P. Martyr that so hee did some other things which yet the word hath not condemned as viz. second marriages c. so as his authority in this case is not so much to be regarded he being then when hee wrote that booke fallen from the Church and from the orthodox faith fallen into Montanisme specially seeing he denyed Baptisme not only to Infants but to all others untill they were well stricken in yeares viz. to young men nay to young widowes But even from him as the foresaid Authour observes it may be collected that baptisme of Infants was then in use in the Church otherwise he would never have reprehended the practice of it So it was and before his time So much is testified by some of the Greek Fathers who were before him viz. Irenaeus and Iustine Martyr who lived in the second Centurie about an hundred and fifty yeares after Christ both making mention of it Repl. But it is replied that though it be acknowledged to bee ancient yet still is it a humane invention no divine Apostolicall Ordinance but a meer Ecclesiasticall constitution So saith the Papist and so saith the Anabaptist in this not unlike Sampsons foxes joyned together by the tayles whilest their heads looke severall wayes both asserting the same position though to different ends the one to establish humane traditions the other to undermine a divine Ordinance But how prove they what they say Why the Authours prealledged some of them say as much in expresse words Origen calleth it a Ceremony or Tradition of the Church Augustine a custome of the Church
A. To grant all what advantage can hence be taken Baptisme of Infants is a Ceremony Why so in a large yet proper acceptation of the word may all Religious Rites be called not only of humane but divine institution Thus not only the Sacrifices but the Sacraments under the Old Testament were Ceremonies And so may the Sacraments of the New Testament Baptisme and the Supper of the Lord be called and that without any offence to those who understand the language of the Ancients or the proper signification of the word Repl. But it is called a Tradition A. So are some Apostolicall institutions and doctrines and that by the Apostle himselfe Repl. Why but it is called a Ceremony and Tradition of the Church A. True but how not of the Church as the Authour but as the Subject of it A Ceremony a Rite religiously observed by the Church and a Tradition delivered to the Church viz from the Apostles themselves So much the forenamed Doctors doe expressely aver So saith Origen so saith Augustine The Church received this Tradition of baptizing of Infants from the Apostles And Augustines rule is a reason for it little lesse then demonstrative Quod univers a tenet Ecclesia c. That which is universally received and practised by the Church and had not its first institution from some Councel but hath beene ever retained may well be believed to be an Apostolicall Tradition Repl. But say some the more learned Anabaptists at least pretenders to it though this be ancient and a very ancient custome yet the pedigree of it doth not arise so high as to claime kindred of the Apostles The first father of it was a Bishop of Rome Pope Higinus by name A. If so then by their owne confession it commeth somewhat near to the Apostles times this Higinus being the eight Bishop of Rome living in the dayes of the Emperour Antoninus Pius about a hundred and forty years after Christ 2. But in the second place let P. Martyr in this returne them answer that upon search he findeth no such thing in the Decretals Onely this he findes that that Bishop was the first that made a law concerning Godfathers and Godmothers as we call them in Baptisme An Ecclesiasticall constitution though not necessary yet in the judgement of that great Divine and divers others both lawfull and profitable Hereof that Bishop is supposed to be the Author What then shall it be thence collected that he was the first author of Infants baptism Nay rather as P. Martyr observes in as much as hee made such a provision for Infants that were to be baptised appointing them some to be guardians unto them in their pupillage who should by solemne promise be ingaged to take care of them either instead of their parents or together with them for their religious educacation in that Faith whereinto they were baptized it is most probable that the baptizing of them was a thing in use before and so no other but an Apostolicall Ordinance by them ordained and from them transmitted to the Church where the practice of it hath been uninterruptedly continued ever since Arg 2. But saith the Anabaptist this is strange that this should be conceived to be Apostolicall and of divine authority when as we have neither precept nor president for it in all the New Testament Here is their great and common argument wherewith they shake and disquiet the mindes of many conscientious and simple hearted Christians who defire to see what all Christians ought to doe the pillar of fire the light of the word going before them for their direction and warrant in what ever they doe in or about any Ordinance of God Give me leave therefore to joyne issue with them about it A. 1. Minding them in the first place that it is not necessary that there should be any expresse either precept or president for this practice in the New Testament Let it be demanded of them what expresse precept do they finde there for the observation of a Christian Sabbath what either precept or president doe they meet with for womens receiving of the Lords Supper yet both are agreed upon that they may be done ought to be done And the like wee may say for the baptisme of Infants should it be granted as indeed it must that there is no expresse syllabicall either command or example in the New Teftament for it yet it is warrantable How so In as much as it findeth so cleare a ground so firme a bottome in the Old Testament Even as it is in those two other particulars The observation of a Sabbath though it hath no expresse command in the New Testament yet it hath one in the Old viz. in the fourth Commandement which for the substance of it is morall and so unrepealeable of perpetuall observation For womens receiving of the Lords Supper though we finde neither command nor example for it in the New Testament yet we finde that in the Old which will bear it out viz. their eating of the Passeover to which this Sacrament answereth Even so is it in the baptisme of Infants though the New Testament be silent in it yet the Old Testament holdeth it forth clearly enough viz. in the Sacrament of Circumcision to which Baptisme answereth There we have both precept and example and those so clear and expresse as that it is not necessary that we should have them renewed againe in the New Testament A. 2. But in the second place come we to see what the New Testament will afford us as touching each of these it for precept then for president In both wee shall finde that the Spirit of God hath not left us so naked so destitute as they imagine 1. For precept Though we have not any expresse â—itterall command or particular direction concerning the baptizing of Infants yet we have an impliâ—ite a generall one which comprehendeth taketh them in This you shall finde in that knowne place Mat. 28. 19. where our Blessed Saviour upon his last farewell to the world renewing and inlarging his Disciples Commission hee bids them Goe teach all Nations baptizing them c. For the cleare and right understanding of which words we must know that we have not in them the first institution of Baptisme which must be observed against our Adversaries who looke upon those words under that notion No Baptisme was instituted and administred long before both by Iohn the Baptist and other of the Disciples Only our Saviour here as I said reneweth and inlargeth to his Apostles their former Commission giving unto them one particular direction touching the subject the persons whom they were in the course of their Ministery to apply themselves unto viz. to all Nations i. e. not only to the Iewes as formerly they had done but to the Gentiles also Goe teach and baptize them i. e. Goe and doe unto them all of them as heretofore hath
the childe yet to the Parents it may be being to them a signe and seale for the confirmation of their faith in believing the promise made to them and to their seed But what needeth this Is not the promise it selfe sufficient And cannot God as well make it good unto our children without this Sacrament So Chemâ—itius brings in some reasoning against this act of these women in the Text as if it savoured more of superstition then of devoution viz. that they could not be contented with Christs praying for their children but they would needs have him to touch them The Centurion say they was of another minde He doth not bring his servants unto Christ or desire Christ to goe unto him Onely speak the word saith hee and my servaant shall be whole And this act of his say they it was farre more commendable then this of the women here who brought their children unto Christ that hee should touch them From whence they argue that Parents having the word the word of promise they shall not need this Sacrament for their children To this wee reply it is true God can make good the promise unto them saving them without this Sacrament as our Saviour could and sometimes did heale those which were diseased without touching of them or coming neere to them But seeing God is pleased so farre to condescend unto our weaknesse as to give us a signe for the confirmation of our faith in this case to sleight it to neglect it to refuse it what is it but to tempt God It was Ahaz his case yee know The Lord bids him aske a signe for the confirmation of his faith in the promise He refuseth it as a thing needlesse I will not aske a signe neither will I tempt the Lord. Nay Ahaz in not asking it at Gods command therein thou didst tempt the Lord not to believe Gods word without his seale not to believe the promise without a signe this is indeed to tempt God But where God affordeth a signe for the help of our infirmitie there to refuse it to neglect it is both presumption and rebellion The 3. head is yet behinde what parents are to doe for their children when they come to yeares of understanding in way of bringing them to Christ Here again two things 1. Instruct them in the knowledge of Christ Instilling into them so soone as they are capable of them the principles of Christian Religion Thus was Timothie brought up From a childe hee knew the holy scriptures c. And thus should Christian parents bring up their children bring them up in the nurture and admonition of the Lord as Paul exhorts his Ephesians teaching them to know God and Iesus Christ commanding them to walke in the wayes of God This will Abraham doe I know saith the Lord that he will command his children c. and they shall keep the way of the Lord. In the second place goe with them goe before them leading them unto Christ by their own examples It is that which taketh place with children more then all precepts and instructions whatsoever And without this the other will doe little good Would we then have our children brought home unto Christ be we our selves followers of him Not dealing by our children as old Barzillai did by his son Chimham whom he leaves to follow David when himselfe departed from him Even thus doe some parents They could be content their children should follow Christ and be religious whilest in the meane time themselves turne their backs upon him and his Religion walking loosely making no conscience either of sins or duties Now what is this but to prejudice their children against that way wherein they would have them to walke Would we have our children come unto Christ goe with them as these mothers here did leade them and shew them the way by our own example And thus I have done with the first branch of the text the first act viz. of these mothers or who ever they were that brought these children unto Christ And his disciples rebuked those that brought them Come we now to the second act in this Historie viz. the act of the Disciples prohibiting these Infants not without a check a rebuke to those that came and tendred them So all the three Evangelists have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpebant eos saith Matthew and Luke they rebuked them Not the Infants themselves but the bringers of them So our Evangelist explaines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rebuked those which brought them Thus these Infants were repulsed and these devout persons rebuked Each will yeeld us something worth the observation 1. In the former take we notice of a peculiar ill-will Satan beareth to children he hath an evill eye upon them endeavouring by all meanes to keep them from coming to Christ and so to hinder their salvation This Satan doth many wayes 1. Through the indulgencie of Parents suffering them to have their owne wills 2. Through evill education poisoning their tender yeares giving them such a â—ang then as they shall retaine all their life after 3. Sometimes under a pretext of Religion Thus of old he instigated not only the heathen but even Gods owne people to offer up their children in sacrifice to Molock unto devils And even thus doth he instigate those of the Church of Rome at this day to sacrifice their children to put them into monasteries before they know what they doe which is little lesse than to offer them up unto Satan 4. By keeping them from the ordinances Thus he instigated the disciples here to repell thâ—se Infants from coming neere to Christ And he it is that hath of late times instigated the Anabaptists to take up this quarrell to prohibite the Baptisme of Infants which is as much as in them lyeth to keep them from coming unto Christ And wherefore should Satan have such an evill eye at them Why he looketh upon them as the seminarie the â—urâ—â—rie of the Church out of which God taketh those plantes wherewith he plants his 〈◊〉 and therefore Satan hath an ill-will to them that so he might hinder the encrease of the Church Let Parents take notice of it and be so much the more carefull and vigilant in watching over their children not neglecting any meanes for their spirituall good which if they shall doe what doe they but leave them as a prey unto Satan who will be ready enough to prey upon them My purpose is onely to touch things as I goe These Infants are repelled and those which brought them are checked rebuked Thus good intentions and pious undertakings sometimes oft-times meet with impediments and discouragements which sometimes God casts in the way of his people sometimes Satan 1. God for their probation and tryall the tryall of their faith as also for the exercise of that and other graces in them which by the exercise of them
sinde more in him and from him then ever wee thought of So did these mothers or whoever that brought these their children unto Christ They found more tendernesse more love more affection in him then they could have expected They come for a touch he embraceth blesseth them Such over flowings of mercie there are in God and in Jesus Christ towards poore sinners The prodigall coming to his father little did he dreame of such affection such entertainement as he met with His thoughts were if he might but get a roome in his fathers house to eate bread with his servants that was all he could looke for and more then he was worthy of But see what he found No sooner doth his father see him a farre off but he runs to meet him Jils upon his neck and kisseth him bringeth farth the best â—oabe and killeth thâ— fatted calfe for him Such over flowings of unexpected undeserved mercie and compassion there are in our God towards poor penitent sinners Vpon there returning and coming home to God they shall finde abundant mercy abundant compassion more then ever they could have promised to themselves considering their own unworthâ—nesse of the least mercie And therefore come we unto God and come we unto Jesus Christ But this I take up by the way from the joynt consideration of the words Come we now to looke upon particulars And therein begin with the first act viz. The act of susception Hee tooke them up in his armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Complexans â—os saith the vulgar latine Imbracing them But the word by Piscators leave in proper signification importeth more Not any kind of embracement but an embracement peculiar to children whom others use to take in their armes Thus Simeon embraced our Saviour when his Parents came to present him in the Temple Simeon tooke him up in his armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is but a periphrasis of the word in the text giving us the true sense and meaning of it Surely even as Simeon there embraced our Saviour so dâ—d our Saviour here embrace these children In ulnas suscepit Hee tooke them in his armes From whence by the way it is rightly concluded against the Anapabtists that these children which were brought unto Christ they were young children not children capable of Instruction but Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little children such as were brought in the armes of their parents unto him and by him taken into his armes But letting that passe â—n That which we shall here take notice of is the singular affection of Iesus Christ towards these Infants which he expresseth by this act of his Takeing them into his armes that so hee might as it were lav them in his bosome nigh to his heart tâ—nquam charistima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chemnitius glosseth upon it as a deare and choice treasure which he made speciall account and reckoning of Thus doe tender mothers not knowing how better to doe it expresse their affection to their babes taking and carrying them in their armes as neere their heart as may be embracing and hugging them And how could Christ have expressed greater affection to these babes then he did And did he shew such affection to them How then dare any shew such dis-affection towards them as to shut them out of the Church whether triumphant or militant Triumphant So doth the Papist all children dying without Baptisme Militant So doth the Anabaptist who denies Baptisme unto Infants because as they would have it they are no members of the Church And what rigour What unwarrantable uncharitable and unchristian rigour is this What is this but even as it were to pull Infants out of the armes of Jesus Christ Surely he who tooke these Infants into his armes upon earth doth as much to some of them being now in heaven and will doe the like to such as are tendred to him as these were viz. brought to him in the armes of their Parents faith He will receive them embrace them take them into the armes of his mercie And there let believing Parents leave them I meane their Infants deceased in a comfortable hope and perswasion of finding them there another day I shall goe to him but he shall not returne to me saith David of his childe This for the dead As for the living take heed how we shut them out of the Church Seing we here find them in Christs bosome take heed how wee cast them out of the Churches bosome by denying unto them the Churches priviledge the badge and seale of their Christianity This for Infants As for our selves be we all encouraged to come unto Jesus Christ He that had armes to receive these poore Infants being brought 〈◊〉 him he will have armes to receive us coming unto him Him that cometh unto me I will in no wise cast out Hee that cometh unto me that is believeth on me coming to me as a Saviour and a Lord to be saved and governed by me I will not cast him ouâ— There is a meâ—â—sis in the phrase lesse said but more intended I will not cast him out that is I will receive I will embrace him Surely Iesus Christ hath lost none of his affection none of his compassion What he had he hath hee carried his â—â—wels and his armes to heaven with him And therefore come wee unto him Q. How shall wâ—e come A. 1. Not by any power of our owne Thus none can come unto Christ No 〈◊〉 cometh unto me except my Father which hath sent me draw him Even as these children could not have come unto Christ had not their Parents brought them Thus unlesse our heavenly Father bring us lead us draw its that is effectually perswade our hearts to believe on him working upon them by his word and spirit wee will never come can never come unto Christ being of our selves both unwilling and unable 2. Not yet secondly in any confidence of any worthinesse in our selves as if we should be the rather received and embraced of Christ for any thing that weâ— bring with us No this also wee doctrinally renounce and that as clearly as firmly as any 〈◊〉 whatever averring that he which â—ill come unto Christ must come emptie-handed bringing with him nothing of his owne So say they and so say wee Nothing save onely an eye and a hand which yet are not our own neither An eye to looke up unto Christ a hand to receive him both which are done by faith 3. And this in the third place every of us must briâ—g with us Every one his own faith The just shall live by his faith Whatever the case of Infants be sure we are in persons of age thus it must be These Infants here they are brought unto Christ that he should 〈◊〉 them But the woman with the bloudy issue shee cometh unto Christ that shee might touch him as also other sicke persons
Circumcision Vide Goodwins Moses and Aaron l. 6 c. 1. * i. e. Virâ—s nominatim advocatos ut â—estâ—rentur nomen illud filio meo imposiâ—uÌ„ in Ecclesia quum circumcidâ—retur Jun. Tremel ad loc Vers 1. 3. The originall of witâ—â—â—â—es in Baptism Aâ—q ex hoc â—itu profâ—ctum â—sse illum nostrum constat quo certi homineâ— speciatim maxiâ—è veâ—o iâ— calamitosis temporibus ut ista futura erant adhibentur testes accessus ad Christum ad Ecclesiam per Baptismum nominis in Baptismo inditâ— Hos vulgus compatres et commatâ—es Graeci olim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt Jun. Trâ—ib Repl. A humane testimony is no ground for faith Sol. A humane testimony sufficient for a humane faith Repl. What if a man should believe that he is baptized when he is not Sol. Such an error being invincible shall not â—â—nder salvation Baptizatus voto voluntate licet non reipsâ per aquae lavacrum Am. lib. de vitâ Valent 2 Coâ— 8. 12. Minime salvari possunt quâ— nec re nec voto baptismi Sacramen um susciperint quâ— verò saltem voto Sacramentum baptismi susâ—eperint eâ—sâ— non re sâ—lvari possâ—nt Thom. pars 3. q. 68. Act. 2. con An antidote against Rebaptization 2 Sam. 12. 9. 10. Concil Laod. can 7. Arelat can 8. Leo Ep. 7. 7. citati per Chemnitium in Exam. de Confirmat Mat. 13. 25. Chemnit Har. ad loc A 3. fold Act in this Hist 1. Act. The act of those which brought these children to Christ wher 4. particulars 1. Who were the bringers 2. Whom they brought viz. Infants Cleared by 3 arguments Luk. 18. 15. 3. To whom they were brought 4 To what end Math. 19. 13. Gen. 27. Gen. 28. Obser 1 Infants capable of benefit by Christ Object Infants doe not actually believe Answ Christ can touch them though not touched by them Phil. 3. 12. Mat. 9. Applica Stand not to reason with flesh bloud about this mystery Iohn 20. Eccles 11. 5 Rom. 11. 33. Obser The best office Parents can doe for their Children to bring them to Christ Reason â— Christ a storehouse of blessings 1 Ephes 3. Reason 2. Infants necessitous creatures Applica Vse 1. The preposterous care of carnall Parents Luke 10. 41. The worst office to keep children from Christ Levit. 20. â— Vse 2. Instruction To excite Parents to this duty Matt. 9. 2. 2 Sam. 19. 37. Quest How shall Parents bring their children to Christ and what they are to doe to that end Answ A threefold direction Before they are borne Sanctifie them in the wombe by prayer Psal 127 3. Make sure they may bee borne under the Covenant When they are borne Give them to God again Bring them to Baptisme Whether mothers are bound to present their children with their owne hands 1 Cor. 11. 16. The chiefe care lyeth upon the Parents specially upon the father Exod. 4. 24 Quest What if the mother bee unwilling Answ The case of Moses and Zippora Let not Parents deferre this Ordinance upon carnall reasonings Gen. 17. 24. Object The Promise is sufficient though unsealed Chemnit Har. ad loc Math. 8. 8. Ans Meanes afforded for the helpe of our infirmity and strengthning our faith are not to be neglected Isaiah 7. 12. 3. When children come to yeares of discretion 1. Instruct them in the knowledge of Christ 2 Tim. 3. 15. Ephes 6. 4. Gen. 18. 19. Leading them to Christ by example 2 Sam. 19. 39 Act. 2. The act of the disciples double 1. Repelling the Infanâ—â— Obser Satans peculiar-ill will to children How Satan hinders children from coming to Christ 2 King 23. 12. Reason 1. 〈…〉 Parents should be the more vigilant Rebuking those which brought them Obser 2. Good undertakings subject to discouragements cast in sometimes Reason 1. By God for the tryall of his people exercise of their graces Matth. 15. v. 23. v. 24. v. 26. Reason 2. By Satan to dishearten them Nnmb. 32 Applica Fore-arme against discouragements Let not new-commers to Christ bee discouraged Observ Holy men may stand in the way of religious undertakings Matt. 16. 22. Reason 1. God permits it Satan incites to it making use of such instruments because least suspected Matt. 16. 23. Holy men yeeld to it because they know but in part 1 Cor. 13. 9. Acts 19. 25. Applica Make not the judgement or practise of others a rule to believe or walke by Rom. 3. Anabaptists misled with an opinion of the piety of their leaders Object The ground of this act of the disciples not malice or enuie but 1 Cor. 13. 4. Ignorance of two things 1. Of the need that these Infants had of Christ Matth. 9. 12. 2. How they were capable of receiving benefit by him Applica The Anabaptists grounds in denying Baptisme unto Infants the same with these of the disciples 1. Because Infants have no need of it Diâ—â—g Anab integ Ereunen â— Odâ—goâ— Act 22. 16. 2. They are not capable of benefit by Baptisme Heb. 4. 2. Act. 8. 37. Both erre not knowing the scriptures Matth. 22. 29 Matth. 22. 29 So did the disciples Psal 8. 2. Psal 22. 9 Ioh. 6. 7. Matth. 18. 2. So doe the Anabaptists Psal 51. Ephes 2. 2. Blind zeale for their masters Honour Matt. 2. Calvin Harm ad lâ—c Matt. 20. 21. Acts 1. 6. Iohn 18. 36. Ease Observ Two dangerous counsellours and guides Carnall reason Blind-zeale Rom. 10. 20 Gal. 1 1â— Prov. 14. 28. Psal 119. 133. vers 105. Acts 3. Our Saviours Arbitration wherein 3. particulars His affection what hee thought of this act of his Disciples Obser Good intentions will not beare out unwarrantable actions 2 Sam. 6. 6. Mat. 16. 23. Applica Let not Wil-worship look for acceptation with God The ground of Christs displeasure viz. A three-fold injury offered by his Disciples To the Infants in keeping them from Christ Observ The greatest injury Vse 1 This injury charged upon Anabaptists Ferus in Mat c. 19. v. 13. Vse 2. Take need of hindering the salvation of any Mat. 18. 6. Hicroâ—â— ad loc Iohn 1. 41. 42. vers 45. 46. Iohn 4. 28 29. Which may be done three wayes By evill counsell By evill example Rom. 2. 23. 24. By the abuse of Christian libertie 2. Injurie to those who brought these Infants discouraging of them Luk. 22. 32. Applica Take heed of discouraging or offending the weak brethren Iob 4. 3 4. Isaiah 42. 3. Math. 12. 20. 2 Gal. 12. 13. Specially by the abuse of Christian libertie 1 Cor. 8. 9. v. last Rom. 14. 2â— 3. Injurie to Christ himselfe hindering his Kingdome Applic. Charged upon Anabaptists Vse 2. Take heed of being back-friends to this Kingdome by withdrawing our selves or others from visible communion with the Church Heb. 10. 38. 1 Sam. 24. 5 6. Let all seek the inlargement of this Kingdome Specially Ministers Luk. 14. 21. 2 Gor. 10. 4. Inviting and compelling men to come unto Christ Quest Whether men may be