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
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
as well as the Jews be in Covenant with God and Baptism now as well as Circumcision then be a Seal of the Covenant to be Administred to all in the Covenant then certainly it must follow that Children of the Jews as in Covenant with God being admitted to its Seal Circumcision the Children of Christians being equally in Covenant may and ought to be admitted to its Seal which now is Baptism Thus is the Major Proposition proved and those who were Circumcifed under the Law manifested to have a Right to Baptism under the Gospel I proceed 2. To Receive and Answer the Objections I have met with against this Argument Object 1. They Object The Covenant then made was a Carnal Covenant but this through Christ is a Spiritual Covenant and therefore though Infants may be capable of one yet not of the other till Regenerated and become Believers Answ 1. The Covenant then made was a Covenant of Grace permanent to the Worlds end Gen. 17.10 13. made through Christ the Promised Seed and is the same Covenant we are now admitted to nor shall it ever be Repealed while Christ hath a People on Earth Which thus appears 1. It was made with Abraham who in Scripture is often called the Father of the Faithful Rom. 4.11 and it was made with him as a Believer Therefore it was a Covenant of Grace 2. It was made through Christ Gen. 17.7 in whom all the Families of the Earth should be Blessed who was that Promised Seed to proceed from Abraham 3. It is often called an Everlasting Covenant and therefore this Covenant of Grace hath been often in succeeding Ages urged to God by his People to re-mind him of his Promises made to Abraham And God also in divers Ages hath declared himself to his People by the Title of the God of Abraham 4. The Tenor of that Covenant is the same with ours now Gal. 3. latter end Heb. 11. that God will be a God of his People and their Seed and that they who believe on him shall be accepted by him 5. Scripture Attests Circumcision to have been to Abraham a Seal of the Righteousness of Faith Rom. 4.1 which implies that Covenant made with Abraham to have been a Covenant of Grace Object 2. But they Object again That the Seed here in the Covenant and that had Right to Circumcision the Seal of it was a Spiritual Seed and therefore Believers ought only to be Baptized To which I Answer Answ 1. The Seed in the Covenant denoted not only the Spiritual Seed but all the Natural Seed of Abraham all proceeding from his Loyns Gen. 17.23 13 14. Ishmael as well as Isaac was Circumcised and every Male Child Born of all the Strangers that were Proselyted to the Jewish Religion 2. The Natural Seed as Men belonged to the Visible Church of God and so were in a Capacity to receive that Seal and Mark distinguishing them from the Gentiles and Heathens which was only an Ordinance belonging to a Visible Church of which Men might Judge 3. The Uncircumcised were denyed many Common Priviledges yea it was a Scandal for the Jews to Associate with them or to joyn in Affinity with them which Priviledges could not be granted only to the Spiritual Seed Gen. 34.14 because it would be much injurious to Humane Society nor indeed could their Spiritual state or their being the Spiritual Seed of Abraham come under Mans Cognizance 4. This would crect Men as Judges of our Hearts and Spirituality which cannot be discerned by any Mortal Eye Jer. 17.9 10. 2 Tim. 2.19 but is only known to that Immortal God who tryeth the Heart whence proceeds that distinction of an Invisible Church consisting of true Believers only whom God alone knows and of a Visible Church containing all Christian Professors whose Members are discernable by Men. 5. If Baptism or Circumcision be only applicable to the Spiritual Seed of Abraham true Believers the Ordinances would soon be null as to their Administration because we know not then whom to Baptize not dare we say this Man or Child is a true Believer and one of the Spiritual Seed of Abraham and the other is not and probably may thus admit those to the Ordinances who are Hypocrites while we reject those who are true Believers Cen. 17.22 Acts 8.13 18 23. There have been Persons Baptized and Circumcised who yet doubtless were not of the Spiritual Seed of Abraham witness the instances of Ishmael and Simon Magus 6. The Children the Anabaptists refuse may be the Spiritual Seed of Abraham for ought they or we know Jeremiah and St. John were Sanctified from the Womb and known by God to be his before they were Born and so before they could be under Mans Cognizance And who dare say that the Children they refuse are not partakers of the Holy Ghost or by God accounted as Believers What would be the Result of such Expressions Should those dye in their Infancy who dare say they are Damned Nay the Anabaptists grant them a Capability of Salvation and say all Children dying Children shall be saved and then surely they esteem them the Spiritual Seed of Abraham And if so the Children not Acting any thing to render them uncapable they might by their own Arguings be Subjects fit to be Baptized ARGUMENT III. Those who are within the Covenant of Grace may be Baptized But Children are within the Covenant of Grace Therefore they may be Baptized THE Major of this Argument is verified in that Baptism is now the Seal of the Covenant between God and his People as Circumcision was under the Law and therefore those who are thus in Covenant with God Col. 2.11 12. may be admitted to the Participation of its Seal as those were The Minor That Children are within the Covenant of Grace is thus undeniably confirmed 1. Gods Grace is Universal appertaining to Children as well as Adult Persons Christ dyed for them as well as Men and Women and they partake of his Benefits as well as the other and shall be saved hereafter as well as grown Persons 2. Children were ever in the Covenant with God and never rejected or cast out by Christ nor that Covenant Repealed and we have already proved the Covenant including Children as well as Parents to be a Covenant of Grace and so everlasting Therefore Children are still in the Covenant of Grace 3. They never Excluded themselves Rom. 11.20 because not actual Unbelievers and none but such were rejected therefore they are still in the Covenant 4. They have the Promises of the Covenant belonging to them Acts 2.37 38 39. and renewed to them with their Converted Parents which would not be unless Christ still comprehended them as well as their Parents within the Covenant 5. They are termed Holy though Born but of one Believing Parent And this Holiness cannot be understood of Legitimacy or Lawfulness of Birth as I have met with the Anabaptists Glossing as if
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
or leap or however not containing so much Water as might fit it to dip or plunge over Head and Ears so many as were in those days Baptized 4. The expression of much Water being thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying many Waters denoting the confluence of those two Springs or Waters Jordan and Jalor causing rather some Stream rather than so much as might suffice to dip or plunge Persons in for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie there was much Water And had it been so expressed according as our Translation renders it yet a little Stream may be esteemed much Water in that hot and dry Countrey whose Famous River Jordan was not Navigable and therefore it self almost incapable of serving to the dipping of so many as were Baptized 5. Supposing it to be a place of much Water and that it was fit for Persons to be dipt or plunged in it yet there being no mention at all of such a dipping or plunging but only that St. John Baptized there it can give no colour to the Anabaptists for their dipping whom they Baptize Nor can it be deduced from thence the force of their Objection lying in there being there much Water only denotes the fitness of the place to Baptize the many Converts in and gives an equal Latitude for Baptizing them by pouring water on them at the River side as it doth for dipping them in the River for which Practice the Anabaptists are wholly destitute of Scripture Precept or President and are therefore blame-worthy to Separate from our Church without Cause Baptism being rightly Administred by us according to that due form on that fit Subject and after that Lawful manner Christ appointed Thus have I performed the design of the Text and discovered the Necessity Form Subject and Manner of Baptism It remains Lastly that I Answer those Enquiries made by the Anabaptists as Objections against things pertaining to our Practice As Enq. 1 If Infant Baptism was Lawful Christ or his Apostles would have Commanded and Practised it And if Lawful why is it not mentioned in Scripture To this I Answer Answ 1. Christ is expresly said to have Baptized none John 4.2 John 3.22 nor must that in John 3. oppose this so as to render it untrue for Christ did Baptize as he Ordered his Apostles to do it and did it by them but in his own Person himself Baptized none yet did Christ grant to Children what was greater than Baptism the Holy Ghost and Eternal Life and admits them to the Ordinance of Laying on of Hands which presupposeth their being Baptized as hath been largely proved 2. The Consequence is invalid a non dicto ad non factum John 21.25 for St. John acquaints us many things were done by Christ and his Apostles that are not written and so might this be Practised though not expressed 3. As great Essential matters to the Church of Christ are not expressed either by way of Precept or Practice in Scriptures The whole Scriptures afford not one Instance of a Womans Receiving the Lords Supper or of the Apostles themselves being Baptized or of any Children of Believers or Converts being at any Age Baptized but it solely relates the Baptism of Heathens when Converted to Christ or of Jews embracing Christ as their Messiah But yet we believe on good grounds that Women ought and may partake of the Lords Supper and that the Apostles of Christ were Baptized and that Baptism is as necessary to be Practised by and upon the Posterity Seed and Children of Believers and Professing Christians as it was upon the new Converted Jew or Gentile though these and other things as material be not mentioned in Scripture 4. The Anabaptists who put this Enquiry to us as if nothing ought to be done but what is the express Precept of or President in Scripture do themselves Practice Baptizing by Dipping without any Scripture Precept or Example 5. Gen. 17. It was largely Commanded in the Old Testament that the Children of Gods People should be and they were also admitted unto the Seal of the Covenant Circumcision and Christ abundantly manifests our Priviledges to be as great as theirs Ephes 2.13 19. Heb. 8.6 whence as we have proved at large directly follows our Childrens Right to Baptism 6. There needed no new Command for it Christ being a Saviour to Jew as well as Gentile and admitting both to equal Priviledges would not did not abrogate any of the Jews Priviledges they enjoyed before his coming nor did Christ speak one Syllable against their Childrens Baptism but only gave Precepts for the Collecting a Church of both Jew and Gentile by Believing in him and being Baptized into the Faith of him And the Covenant between God and the Jews through their Messiah to come being un-repealed by him when come still gives the Children of the Converted Jews and Gentiles they having equal Priviledges right to Baptism which is warrantably Practised nor can it be unlawful it being against no Law and so not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1 Joh. 3.4 Mat. 19.13 14 15. All the Spiritual and Eternal Mercies the Covenant of Grace contains and Baptism Seals are expresly Promised and applyed in the Scriptures of the New Testament to Children 8. It is more than probable that Children were Baptized in that we Read of several whole Families Baptized by the Apostles and that only on the account of the Parents or Masters Professing the Faith Abraham Believed and he and all his Gen. 17. Acts 16.15 31 34. 1 Cor. 1.16 Ishmael and Isaac c. were Circumcised The Jaylor Lydia Stephanas c. Believed and presently they and their whole Families and Housholds are Baptized whence we have Infant Baptism tacitly implyed in Scripture 9. And Lastly Scripture is silent as to a Precept for Infant Baptism under the New Testament Dispensation because it was the Practice of Jews to Baptize their Proselytes both Parents and Children as we have proved though not Sacramentally till Christs Commission for it So there needed not a New Command to promote an Old Practice continued from Abraham's time to Christ and no ways by him or his Apostles spoken against only there needed a Precept and Commission from Christ to make those Baptismal washings to be a Sacrament of his Gospel Church Mat. 28.19 20. which was done by our Saviour in the words of the Subject of this Discourse as appears in that it was not a Precept to Administer Baptism save only as to the Gentiles because it was Practised upon Christ and by St. Mat. 3.17 John 1.25 26. John 4.1 2. John on several others before this Commission was given though by this Precept and Commission it became first a Sacrament to both Jew and Centile And these Reasons may suffice why Infant Baptism is not expresly Commanded in Scripture And this small Treatise will prove the great Reasons Scripture gives us to receive them to
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
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
both all and every one who will believe on him should be saved by him And in this Inclusive sense as comprehending both Jew and Gentile even all Nations these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be taken and accordingly both Jew and Gentile being to be Discipled to Christ our ever Blessed Saviour seems to adapt his Commission suitably to the Practice of the Jews in their gathering of their Church for whereas they observed three things therein so our Saviour in the Text by three words seems to observe this Method in gathering his Gospel-Church For 1. The Jews did first Proselyte the Heathen by acquainting them with the Rudiments of their Law and thereby inducing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come over from Heathenism to the Jews Religion and to embrace that So Christ Commands his Disciples that they going to Constitute a Church out of all Nations should first endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Disciple them by Preaching to both Jews and Gentiles the verity of Christ manifested in the Flesh the Reality of his Death and Resurrection the Rationality of all those things which the Scriptures relate to be done or suffered by Christ Acts 2.37 Acts 16.31 Isai 53. and the Necessity of all Persons adhering to this Crucified Christ as their Saviour how that the sufferings of Christ were fore-told concerning the Messiah to the Jews and the Gentiles Sacrifices might re-mind them of their Thoughts sin could not be expiated but by Death and thus the Occasion of stumbling at or deriding of the Gospel of Christ being removed from Jew and Gentile Rom. 1.16 1 Cor. 1.23 24. Mat. 18.11 the Apostles urged a closure with Christ by the free and full Mercies tendered through him to all returning sinners and the Grand Priviledges of such a state of Grace together with the exceeding weight of Glory reserved in Heaven for Christs People 2 Cor. 6.1 And thus pre-united with many through Gods co-working to become Christs Disciples 2. As the Jews did by Gods Command Circumcise so the Disciples did by Christs Order Baptize the Proselyte or Convert and so received him as one of the Church Gen. 17.12 13. And as the Jews did not only Circumcise the Aged Proselyte but all his Children so Christ Commands the Discipled Persons to be Baptized nor did he only admit as his Disciples the Aged and Adult Persons Mark 10 13. Mat. 19.15 Luk. 18.15 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children and Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come unto him or become his Proselytes as the very import of the words denote which Proselytism or Discipleship renders them capable of Baptism Acts 2.38 as will in due time be more fully proved And indeed the Apostles having Discipled or Converted the Master or Parent of a Family we frequently find them Baptizing the whole Family Acts 16.15 31. in which several Families it may as Reasonably be presumed there were some Children as it can be confidently denyed And as for the change of the mode of Admission of Proselytes under the Law and of Converts under the Gospel into the Church of God and Christ Euxtorf cap. 2. de Sin Jadai Godwin Awiq of Proselâ—tes Dr. Hammond's Query of Infant Bap. Mr. Wal ker's Plea p. 9. from Circumcision to Baptism it may probably appear rather a Sacramental Confirmation of an Ancient Custom than an Innovation of a New Rite For if Learned Authors may be Credited or their Citations believed the Practice of Baptizing Proselytes was used by the Jews who thereby as by one means received them into their Church yea as to Females it was the chief if not only way of their Admission Which washing or Baptisin of the Proselyte Scripture seems to give us some Reason to think the Jews expected to be by the Messiah made Sacramental Wills against Danvers p. 7. John 1.25 28. else what may their Enquiry of St. John mean when they asked him why he Baptized if he was not the Messiah that should come Rather scrupling his Authority to Baptize than in the least Questioning the Lawfulness of the Ordinance Which Enquiry certainly sounds as much as a Tacite acknowledgment of their Practising it though not as a Sacrament till the Messiah had confirmed it 3. The Jews having Circumcised their Proselytes brought them up in the knowledge of the Law And our Saviour having Ordered his Disciples to Disciple all Nations Baptizing them doth afterward command their Teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to Observe all things which he had Commanded Mat. 18.20 to Edifie them in the Holy Faith in which Work he promised himself their co-worker to the Worlds end The Jews did first Teach and then Circumcise their Proselytes but they first Circumcised and then Taught the Children of those Proselytes And so all Nations are first Taught to bring them to a state of Discipleship before Baptism But the Children of such Converts and Disciples are first Baptized and then Taught and that on good Warrant which I endeavour to prove thus Arguments for Infant Baptism ARGUMENT I. IF our Christian Priviledges be as great as the Jews were then our Children are rightly Baptized But our Christian Priviledges are as great as the Jews were therefore our Children are rightly Baptized In this Hypothetical Argument the Minor is to be proved and I shall endeavour to manifest that our Christian Priviledges are as great as the Jews were which being proved I shall prove the consequence thence following that our Christian Priviledges being as great as the Jews were our Children are rightly Baptized 1. Our Christian Priviledges are as great as the Jews were as will thus appear 1. The same Covenant of Grace made through Christ with the Jews is also made with the Gentiles Acts 2.39 Ephes 2.13 19. Gen. 17.10 whereby God promiseth himself to be the God of his People and of their Seed It is called a Covenant of Grace to the full extent of which Gentiles as well as Jews are now through Christ admitted 2. Else our Condition is worse since Christ than the Jews state was before Christ nor is Christ then a Mediator of a better Covenant as he is said to be in Scripture Heb. 8.6 3. Scripture Witnesseth the Gentiles being received to the same and equal Priviledges with the Jews Rom. 11. Rom. 3.29 Ephes 2.13 19. and that now both are Co-heirs through Christ of the Promises 4. Else could we scarce perswade a Jew to become a Christian who might well Plead against his Conversion the Privation of those Priviledges he was Invested with by the Law whereby his Child as well as himself was within the Covenant with God and admitted by God to the Seal of the Covenant while he remains a Jew But if by his espousing Christianity he must part with this Priviledge and exclude his Child the Covenant and cannot admit it to Baptism the Seal of it now under the
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
unreasonable and unchristian to deny an external sign to those to whom Christ hath granted the internal Grace and declares he will receive to eternal Glory So that Reasonably it may be granted those who are capable of the Kingdom of Heaven are capable of Baptism Minor And that Children are capable of the Kingdom of Heaven appears 1. From our Saviours express words Mat. 19.15 Mark 10. Luke 18.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these very Children and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such like Children also is the Kingdom of Heaven 2. From the Consert of the Anabaptists who grant Salvation to all Children and therefore are the more to blame to deny them Baptism ARGUMENT XI All who are Believers ought to be Baptized But Children are Believers Therefore Children ought to be Baptized Major THE Major Proposition will scarce be denyed by our Adversaries who Plead so much for Faith before Baptism I shall therefore adhere to the Proof of the Minor Minor That Children are Believers Which I thus Prove 1. All to whom Christ will impute unbelief Mark 16 1◠shall be damned but according to their own Arguings all Children shall be saved Whence follows that Christ and they esteem them not as Unbelievers 2. Christ expresly calls them Believers He took a little Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set him in the midst of the Company Mat. 18.5 6. Mark 9.36 and said whosoever shall offend one of these little Ones that Believe on me it were better that a Milstone were hanged about his Neck and that he should be sent into the depth of the Sea Here is a little Child or as the word properly signifies a very little Child and yet a Believer on Christ Let us then take heed of offending such by denying them Baptism as if they were Unbelievers because we know not but that very Child we refuse as an Unbeliever may be in Gods esteem a Believer For 3. God hath Chosen Called Sanctified some from the Womb Jer. 1.4 5. and so may he have done those Infants we refuse to Baptize for ought appears to us to the contrary 4. Luke 1.15 Rom. 5.1 John 3.16 Acts 2.39 Heb. 11.6 Bev. 21.8 God grants to them what he Promiseth to Believers He accepts of them into Favour imputes to them the Benefits of Christs Death is the God of them and will receive them to Heaven and Happiness which he would not do it he esteemed them as Unbelievers since without Faith he hath declared none can please God or shall be saved 5. Though they have not Actual Faith demonstrable to Man yet they may have the Seed of Faith and its habit wrought on them by God since they are in his esteem accounted as Faithful and have the Priviledges of Believers 6. They are in Covenant with God as we have already Proved which Covenant is betwixt God and Believers and if we esteem them not as such we grant them no Priviledge as Children above the Turks and Pagans 7. If only true Believers be subjects of Baptism then is there no subject on whom the Minister can confer Baptism discernable to Men because we know not who are true Believers and may Baptize Hypocrites while we pass by true Believers And it seems to be an Usurping of Gods Prerogative of Judging our Brother in censuring some to be Unbelievers and rejecting them from Baptism whose Souls may be equally Precious to God with those we admit 8. If the Judgment of Charity be admitted and these ought to be Baptized on whose Profession of Faith we have Reason in Charity to think Believers Then surely it is very Rational to Baptize Infants whom in Gods and Christs esteem we have Proved to be Believers to whom they will not impute the sin of Unbelief on whom they are pleased to bestow the Mercies promised to Believers and who can neither play the Hypocrite with God Wills against Danvers p. 34. 58. nor dissemble with us whereas Adult Persons whose Hearts we cannot search may make a Profession of the Faith of Christ for some finister ends and self-respects to affect a singularity and to obtain others Charity and yet they may be Hypocritical before God Thus have I endeavoured to Prove Insants Believers and then according to the very Anabaptists own Plea they ought to be Baptized And here we may lament their Folly who Dissent from us when as in Christian Moderation Believers are Baptized by us as well as them And they having no just cause of Separation are indeed the more culpable ARGUMENT XII They who are capable of the Ends of Baptism may be Baptized But Children are capable of the Ends of Baptism Therefore they may be Baptized THE Major seems directly to prove Baptism for if the Minor be true That Children are capable of the Ends of Baptism nothing seems to hinder their being Baptized And therefore I shall chiefly aim to Prove Children capable of the Ends of Baptism which are these 1. Towards God the Ends of Baptism are 1. To be as a Covenant between God and the Soul And Children may be admitted into Covenant their Youngness doth not hinder their enjoying any Mercy from God nor deprive them of being devoted to God 2. As a Seal to Ratifie the Promises of the Covenant which may be applyed to Infants We are careful to Ensure our Estates to our Children in this World and though they be Young yet are they not thereby deprived of their Birth-right or rendred incapable of having an Estate made sure to or entailed upon them And yet some are unwilling that God should Ensure and Seal to them the Benefits of Christ by the Seal of the Covenant of Baptism 3. It is a sign of God and Christs receiving Children as their Disciples and Servants Deu. 6.6 Ephes 6.1 4. to which state Children are capable of being admitted and whom God hath engaged the Parents so to Devote 4. It is a distinguishing note between Christians and Heathens but the Infancy of our Children doth not so incapacitate them as we should look on them but as Heathens 5. It is an entring of the Soul into Covenant with God to continue his Faithful Souldier and Servant to his Lifes end And thus they are capable of being engaged seeing it is the great Duty of Christianity to perform it containing nothing more than what Religion calls for A ceasing from sin and doing well 6. They are as capable of all the Ends of Baptism as the Children of the Jews were capable of the Ends of Circumcision And then these may as reasonably be Baptized as they were Circumcised 2. The Ends of Baptism relating to Man are 1. That Parents might devote their Children to Gods Service by this Baptismal Engagement which they are capable of in that they are in the Power of the Parent to dispose of and Educate as God hath commanded in his Fear 2. That the Baptized might enjoy the Benefits of the Covenant of Grace through Christ of
the Sacrament of Baptism nor doth Scripture afford any tittle against it Therefore surely it may be Lawfully Practised Enq. 2 If Children be received to Baptism why are they not also received to the Lords Supper I Answer Answ 1. The Children of the Jews were admitted to Circumcision but not to the Passeover 2. Children though capable of having Baptism Administred to them yet are not capable of Manducation or eating Bread 3. Baptism precedes the Lords Supper as Regeneration doth our growth in Grace and in a Natural state a Child is first Born before he can be Nourished externally in order to his Growth 4. Though Children are capable of Baptism and the Sealing the Blessings of the Covenant of Grace to them thereby yet are they not capable of performing the Duties requisite to be Acted by any Communicant as self-examination and discerning the Lords Body Enq. 3 If Infants are capable of being engaged in Covenant with God by Baptism what need have they of God-fathers and God-mothers Answ 1. I Answer The Jews had at the Circumcision of their Children several Persons by Godwin Antiq. lib. 6. Buxtorf Jud. Syn. c. 2. p. 82. Gen. 17. Isa 8.25 Luke 1.58 Platina in vita Hygini Isaackson Chr. An. 153. as Witnesses to Testifie the Childs Circumcision and thereby its Reception as a Member of Gods Church and to remind the Child Circumcised when it came at Age of what a Covenant it was concerned in between God and its Soul 2. We find this Practice Recorded in Scripture as Witnesses at the first Institution of Circumcision and afterwards continued even to the Circumcision of St. John 3. The rise of God-fathers and God-mothers in the Christian Church was taken from the Practice of the Jews before Christ and was of an early Institution Especially Eyginus Bishop of Rome about 153 Years after Christ who considering the frequent Persecutions attending the Church of Christ whereby the Christian Parents often were taken away and the Children brought up in Heathen Idolatry or Jewish Superstition did Prudently order in the Church Persons to be engaged at Baptism with the Parents to take care of the Childs Education that if the Natural Parents dyed or were taken away by Persecution or else if they Apostatized from the Faith or were Ignorant and could not or wicked and would not bring up the Child in the Principles and Practice of the true Religion these might endeavour their being so Educated that Christianity might be propagated and Children brought up in the fear of God 4. Nor is this contrary to Gods pleasure Ephes 6.1 Deut. 29.10 11. Deut. 6.6 Gen. 18.19 Josh 24.15 who Commands and Commends the Parents and Friends engaging their Children in Covenant with him yea their Saves and Servant were to be engaged by them to be God Servants And we find Godly Parents and Masters Practising this Duty in their Families in their several Ages 5. Children are in the Power of their Parents or Guardians to engage in Civil Contracts and to be Invested with any Priviledge or Estate Therefore our Churches Prudence is Commendable in taking care that with the Child Baptized there should be Persons who should stand in the behalf of the Child engaged to God and the Church of Christ 1. As Witnesses to take notice of the Childs Reception into the Church as a Member of it and to Witness to the Child the tenor of that Covenant it was engaged in when it grows up and that thereby it stands obliged to be a true Christian And also to satisfie the Child that it hath been Baptized and may proceed to other Ordinances 2. As Sureties to engage as much as in them lies to see the Child brought up Vertuously to lead a Godly and a Christian Life in Principle and Practice 3. As God-fathers and God-mothers to engage themselves as it were to God and for his sake and cause to endeavour his Religion may be promoted in the Pious Education of those Children that the succeeding Age as well as the present may serve him 6. Sureties God-fathers and God-mothers are now as necessary as ever for though through Gods goodness we are not under Persecution for the Cause of Christ yet the sad Schisms and Divisions amongst us in Principles and the lamentable Debauchery and Profanenets in Practice of Professing Christians plead it necessary to retain this Commendable Order of our Church and they call aloud on all who stand thus engaged to God and the Church for any Child or Persons Education that they speedily and diligently labour after a discharge of their Duties in a diligent endeavour that those they are engaged for may be reclaimed from Impiety to Holiness and reduced from Error and Heresie to the true Faith For the neglect of those who are thus engaged renders the Order though it be in it self so good to be accounted as a meer Ceremony and as a burdensome Circumstance rather to be laid aside than continued But were the Persons engaged for Children thus Conscientious in the discharge of that great Trust they have undertaken the great good that would thence flow to the Church of Christ would make even its Enemies to be in Love with this Order and Constitution Enq. 4 Are Infants Obliged to perform that Covenant wherein they were by Baptism engaged since it was not their act but the act of other Persons in their behalf to which they gave no Consent Answ I Answer Yes They are obliged to perform it and that for these Reasons 1. Nothing was then engaged but what is Christian and Reasonable to be done 1 Pet. 5.8 Tit. 2.11 1 Pet. 2.11 1 John 5 4. If we would be Happy we must be Holy which is the sum of that Covenant then entred for Holiness will engage our Mortifying the Flesh Crucifying the World and Renouncing the Devil and all his Works So that these Duties of our Baptismal Vow are Commanded by God in Scripture as well as their observance is engaged by us in Baptism 2. Every one hath care of his own Soul and therefore what was in our Childhood engaged for 〈…〉 and every of us when we come to Years of 〈…〉 standing and retain the Christian Religion 2 Tim. 2.19 Tit. 2.14 are obliged to perform and we oguht to endeavour it if we expect Salvation nothing being promised but what our Religion obligeth to A ceasing from sin and a living the Life of Godliness And here how may the desires of all Christians be for the Christian Practice of that Solemn Ordinance of Confirmation of Persons of Ripe Years That they being instructed in the Vow of Baptism engaged in their Childhood may Publickly in the Congregation own that Religion they were Baptized into and be Solemnly in their own Persons engaged to the performance of it This certainly would much dis-engage the engaged God-fathers and Mothers and much Oblige the Catecheumen to abstain from all sin and to perform all Duties when as every Person in the Congregation is a several Witness of his Solemn Engagement it will shame him out of Sin nor will he dare wilfully to act contrary to the Gospel-Rules But 3. A Child is frequently obliged in Civil Contracts to perform what the Parent or Guardian engaged for it as in a Bond Lease or the like or else he is lyable to the Law and debarred from receiving any Profit or Advantage by any such Contract made for him So in Spirituals The Child is doubtless engaged by the Covenant made in his Name and behalf in Baptism to be Holy or else he will be deprived of the Benefits of this Covenant which is Eternal Happiness and be exposed to the Law and Curse of God for as the Commands of God obliging the Parents to engage their Children in Covenant with God are not impertinent So since the Duties they were then engaged in are but what God by Precept to the Children when at Age expects from them Their non-performance of that Covenant incurs Gods Anger and Forfeits Heaven and Happiness 〈◊〉 If they Labour not to perform the Duties of 〈◊〉 Covenant which is their Reasonable Service their Parents and Friends Care for the engaging them in Covenant with God and their devoting of them to God and their Labour in Educating them in true Christianity will Witness against them aggravate their Sin and add to their Torment FINIS