THE DOCTRINE AND PRACTICE OF PAEDOBAPTISME Asserted and Vindicated By a large and full improovement of some principall Arguments for it and a briefe Resolution of such materiall Objections as are made against it Whereunto is annexed a briefe and plaine Enarration both Doctrinall and Practicall upon Mark 10. v. 13. 14. 15. 16. As it was some time since Preached in the Church of Great Yarmouth Now published for an Antidote against those yet spreading Errours of the times Anabaptisme and Catabaptisme By JOH BRINSLEY Tanto magis proinfantibus loqui debemus quanto minus ipsi pro se loqui possunt August ad Hil. Ep. 89. London Printed for Charles Greene and are to be sold at his shop in Ivie Lane at the signe of the Gun 1645. I Have perused this Vindication of The Doctrine and Practise of Paedobaptisme in which the Reverend Authour hath also handled some things not usâ—ally treated on by any in our Language which he submits to the judgement of the learned and judicious And I commend to be Imprinted Ja. Cranford May 22. 1645. To all the true Lovers of Truth and Peace in the Church of England Specially those in the Towne of Great Yarmouth TO You have I dedicated this part of my labours to whom I have devoted all What sad and dangerous distempers have invaded the Ecclesiasticall body of this Kingdome in this spring-time of Reformation I shall not need to tell you there being scarce any part of it but feels of them and labours under them Heereupon it hath beene and is my highest ambition to shew my selfe what one of the Pen-men of sacred Writ is said to have been and what every Minister of the Gospel at this time specially ought to be both an Evangelist and a Physician To this end I have already adventured abroad some Counsels and Prescripts which being proper for the place where Providence hath laid out my Practice may also if rightly applied proove not unusefull to others And to the same end it is that I have now sent this Tractate after them wherein you have a Topicall Remedy for that spreading Gangrene of Anabaptism which unlesse timely prevented may prove faâ—all to the whole body both of this Church and State This evill beginning to shew it selfe as in some other parts adjacent so in this place which God hath in part committed to my Cure I was induced sometime since to encounter with it in the Pulpit My endeavours heerein I blesse God I found not altogether unsuccessefull And heereupon I am now the rather incouraged to present them to a more publick view Wherein if any shall conceive my service needlesse in regard of the divers learned Treatises of this kinde already published I shall only desire them to believe that as however those Pharezzes were first brought foorth yet this Zarah put foorth the hand before most of them the Pulpit being for most part delivered of the one before the Presse was of the other sâ—â— they shall meet with somwhat heere which they may yet call New Amongst other passages I shall humbly take leave to Apologize for one which possibly may rise in the stomack of some viz. the Holding forth of Confirmation as it is called in the primitive simplicity of it for an Apostolicall Ordinance This I confesse I cooke the first hint of from learned and judicious M. Calvin as he himselfe though he would not from St. Ierome yet after upon second thoughts did from Sâ— Paul And finding it a point so usefull not only in the present controversie oâ— Paedobaptisme but also for the healing of some of the chiefe differences of the times viz about mixt Communion and Church Covenant I could not but hold forth that little light concerning it which I have received from some others such as were in their times magna Ecclesiae lumina stars of the first magnitude burning and shining Lampes If any shall not heereby see what others have done and my selfe imagine to doe I shall only crave of them first to take off that filme of prejudice which possibly the grosse corruption of this supposed Ordinance in the former practise of it both in the Church of Rome and amongst our selves may have drawen over their eyes and then I shall freely leave them to beleeve and report what they see For my selfe let the World know all that heerein I desire and aime at to be onely this That If there be any thing Apostolicall in this Ordinance it may be revived and received otherwise if meerely Prudentiall as an explicitâ— church-Church-Covenant so far forth as distinct from the Covenant of Grace is supposed to be then how farre to bee imbraced or rejected I leave it to those who have Authority and Ability to judge With the submissive tender of which humble motion I shall fit downe and rest Yours in the service of Christ Ioh. Brinsley Yarmouth June 26. Anno 1645. THE Doctrine and Practice OF PAEDOBAPTISME Asserted and Vindicated HEB. 6. 2. The Doctrine of Baptismes BAptisme it is a Sacrament a Sacrament of the New Testament the first Sacrament of the New Testament instituted by Christ to be dispensed by his Ministers upon these particulars I have already insisted It remaines now that we come in the next place to the Subject of Baptisme which because at the present it is made the subject of great debate and controversie I shall therefore take leave to dwell a little the longer upon it Q. The Question is Who they are that may and ought to be baptized A. To this we may returne a generall answer viz. Such as are in Covenant with God Baptisme it is a seale of the Covenant even as Circumcision was which is therefore called by the name of the Covenant My Covenant shall be in your flesh So is Baptisme a seale of the Covenant viz. the Covenant of Grace and of that Covenant already made Marke that A Covenant is first agreed upon the writings drawne before it be sealed Thus men must first be in Covenant with God before they partake of this Seale Thus it was in Circumcision God first maketh a Covenant with Abraham and his Seed then for the confirmation of it he commandeth him and his to be circumcised And thus it is in Baptisme persons must first be in Covenant with God before they be baptized They must be such as lye under the promise Repent and be baptized saith Peter to the Jewes for the promise is to you and to your children Persons to be baptised must be such as are in Covenant Such understand it as we will Inclusively Exclusively All such and onely such Both true 1. All such of what Nation sex age condition soever Iew or Gentile male or female young or old bond or free c. being in Covenant with God they both may and ought to partake of this Seal of the Covenant When God instituted the Sacrament of Circumcision Abraham
there is viz. to prove against the Jewes that Circumcision is not now necessary nor usefull unto Christians under the Gospel The reason he giveth for it is because Christians have a more excellent Circumcision then that of Moses That you have v. 11. proved and made good by three Arguments 1. From the Author of their Circumcision Not Moses who was but a servant nor any other man but Christ himselfe In or by whom ye are circumcised By the circumcision of Christ 2. From the kind of it It was not an outward but an inward circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circumcision not made with hands as that Mosaicall circumcision was but made without hands viz. the circumcision of the heart of the inward man by the spirit of Christ 3. From the fruit and effect of it which is far different from that Legall circumcision There was only the cutting off of one small part of the body the foreskin of the flesh but here is a cutting or putting off the whole body of sin In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Why but the Iewes here might object This Reason is of no force that because Christians were spiritually circumcised therefore they should not need the outward circumcision For so was Abraham and yet he received the outward circumcision He had the inward grace and yet he received the outward signe And thus Christians though they be made partakers of this great benefit by Christ yet they may stand in need of an outward seale to assure them of their partaking herein To this the Apostle answers v. 12. shewing that Christ hath not left his people under the New Testament destitute of such an outward signe and seale For hoever Circumcision be taken away yet there is another Sacrament substituted and appointed in the room and place of it a more excellent and lively Sacrament then ever Circumcision was a Sacrament resembling it and answering to it viz. Baptisme Buried with him in Baptisme viz. Sacramentally Baptisme being a Sacrament of Regeneration signifying and sealing up both our mortification and vivification Being buried with him in or by Baptisme wherein also ye are risen with him Thus then Baptisme succeeds Circumcision and supplies the place of it Q. What then saith the Anabaptist was Circumcision a type of Baptisme That cannot be saith one of them for then one Type might type out another and so be a Type of a Type A. To this we answer that we doe not say that Circumcision properly was a type of Baptisme Both Circumcision and Baptisme are types of one and the same thing viz. the mystery of our Regeneration which is the truth of those types But this we say that the one succeeded the other Baptisme succeeded Circumcision came in the room and place of it withall answering to it and so may be called an antitype to it This we say with warrant from S. Peter who saith the same of Baptisme and the Ark wherein Noah was saved 1 Pet. 3. The like figure whereunto even Baptisme doth now save us The like figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype i. e. Typus correspondens as Beza explaineth it a Type answering to a Type That deliverance in and from the flood and our Baptisme they are two severall types both typifying and shadowing out one and the same thing viz. our deliverance by Christ but that being the former type carried with it a resemblance of this and this comming after answereth unto that Even so may we say of Circumcision and Baptisme Baptisme is to Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antitype though not properly typified by it yet a type comming in the place of it and answering to it Obj. Answering to it saith the Anabaptist True in some things it doth but not in all Nay in many things there is a vast difference betwixt them And therefore say they to reason from Circumcision to Baptisme can be no convincing Argument A. In way of reply to this it will be both expedient and necessary to bring the Type and the Antitype Baptisme and Circumcision as I may say face to face to compare the one with the other that so we may see both wherein they differ and wherein they agree We will begin with the former Wherein they differ That there are differences betwixt them we yield it But yet these differences we shall find for the most part circumstantiall For substance we shall still find them one and the same The differences are many 1. They differ in the outward ceremony or signe which in the one was a cutting off the foreskin of the flesh in the other the washing of the body with water 2. In some circumstances about the subject As 1. Circumcision was to be administred only to the males Baptisme to male and female 2. Circumcision was enjoyned only to Abrahams posterity to his seed according to the flesh As for others however they might come in and joyn themselves with Abraham and be confederates with him yet were they not enjoyned to be circumcised The command reached only to Abraham and his seed But Baptisme that extendeth to all both Iewes and Gentiles Goe teach all nations baptizing them i. e. not administring Baptisme to the Iewes only as Circumcision was but to all nations Iewes and Gentiles 3. In the circumstance of Time appointed for their administration Circumcision was to be administred precisely upon the eight day neither sooner nor later as I have shewed you But in Baptisme there is a liberty left no set day appointed 4. In their manner of signification Circumcision looked at Christ to come Baptisme at Christ already come The one signifying and sealing the remission of sins by and through the blood of Christ to be shed the other through that blood already shed 5. In the matter sealed Circumcision sealed up unto Abraham and his seed a temporall promise viz. touching the Land of Canaan So you have it v. 8. of this Chap. I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan Not that this was the only thing which Circumcision sealed up as the Anabaptists would have it or yet the main thing For in the verse foregoing God promiseth Abraham to be his God and the God of his seed This was the grand promise the main of the Covenant which Circumcision sealed up As for that temporall inheritance it was but an accessary an appendix an additament But Baptisme sealeth up only spirituall and heavenly benefits Grace and Glory 6. And lastly to name no more they differ in their duration and continuance Circumcision was but a temporary ordinance the temporary seale of an everlasting Covenant being to continue in force only till the comming of Christ in whom all the Ceremonies of
respect of a federall holinesse though not so holy as Moses and Aaron whom God had sanctified and set apart to speciall and peculiar services The Jewes being in Covenant they were said to be a holy people and a holy seed So you have it Ezra 9. 2. where it is said that the Holy seed had mingled themselves with the people of the land And in this sense the Apostle speaking in the knowne phrase and language of the Scripture calleth the children of beleeving parents holy viz. so holy as the children of the Iewes formerly were This was the priviledge of the Iewes they were a holy seed they and their children In that differing from Gentiles that were out of Covenant We saith the Apostle who are Iewes by nature and not sinners of the Gentiles the Gentiles being out of Covenant their children were borne sinners i. e. aliens and strangers to the Covenant But it was otherwise with the Iewes their children were holy borne such viz. in respect of a federall holinesse In this priviledge doe beleeving Gentiles now partake with them the partition wall being now broken downe they being incorporated into the same body with them being made Burgesses of the same heavenly Ierusalem with them they are also infranchized and made partakers of the same priviledges and prerogatives that they were Amongst which this is one that they and their seed are holy that is they are no longer Pagans and Heathens but Christians members of the Church in Covenant with God so to bee taken so to bee reputed Where before we passe any further take notice how injurious the Anabaptist is unto the children of beleevers whom they bereave of this spirituall priviledge this excellent Prerogative casting them out amongst the children of Heathens and Infidels peremptorily affirming That there is no difference betwixt the one and the other The one as holy as the other the one no more in Covenant then the other and consequently the one hath no more right to the seal of the Covenant then the other No difference True by nature we yeeld it there is none There is no difference saith the Apostle for all have sinned Rom. 3. 22. I and all have alike sinned all alike guilty of Adams sinne by a just imputation and all alike tainted and stained with Adams corruption by a reall communication But hath Grace made no difference Who maketh thee to differ from another saith the Apostle Not nature but grace This made the Iew to differ from the Gentile and the children of the one from the children of the other And this is that makes as beleevers themselves so their children to differ from Infidells Of whom the Apostle saith that they are holy And what Is there yet no difference Will our Adversaries say the same of the children of Infidels and Pagans that they are Holy But we shall not need to wonder at this that they equalize them with the children of Pagans and Infidels when as they doe not sticke to compare them with Dogs and Cats boldly affirming so some of that way have lately done that the one hath as much right to Baptisme as the other To which blasphemy of theirs I shall returne no other reply but that of Michael to the Devill when he strove with him The Lord rebuke thee Thus you see this first and grand Argument for the Baptisme of Infants sufficiently supported If Infants of beleeving parents be in Covenant then they have right to this Seale of the Covenant But they are in Covenant This we have made good by three subordinate Arguments 1. The Promise belongeth unto them 2. If they were in Covenant under the Old Testament then also under the New 3. They are holy To these many other might yet be added That of the Apostle to his Romans seconds that to his Corinthians If the roote be holy so are the branches Rom. 11. 16. Holy parents a holy seed The one being in Covenant so is the other Againe if they be not in Covenant they are without hope as Paul saith of unbeleeving Gentiles there being no way whereby salvation can be obtained but by the Covenant of free grace in Iesus Christ But to exclude all Infants dying in their infancie from salvation I think is greater cruelty then the Anabaptist will own Nay cleane contrary to their doctrine who by denying Originall sinne as many of them doe put all Infants dying in their infancie into a state of salvation larger charity then the Scripture will maintaine and if saved then they must first be in Covenant Q. But what then it may be said are all Infants of beleeving parents in Covenant A. I answer in the outward visible Covenant they are As for the Covenant it selfe to speake properly and strictly it depends upon Gods election Neither doth it belong to any but those who are elected But this is to us a secret Now the rule is De â—ccultis non judicat Ecclesia Secret things belong unto the Lord but things revealed to us and our children Amongst which this is one I will be thy God and the God of thy Seede And this are we to hope and believe touching all the children of believers that they are Gods children as well as theirs untill the contrary be some wayes manifested Q. But how commeth this Covenant to be transmitted from the parent to the childe what doth it run along with the blood Is it transmitted by the way of naturall generation A. Not so This what ever our Adversaries in this particular would fasten upon us both Anabaptists and Papists for in this they are agreed we renounce and disclaime Foedus non transfunditâ—r per carneâ— saith P. Martyr rightly The Covenant is not propagated and transmitted by the way of naturall generation No. That which is borne of the flesh is flesh The parent communicates his nature and the corruption of it unto his child but nothing of Grace That is the free gift of God And this it is that bringeth the childe of the believer into Covenant as well as the parent even the free and gracious promise of God made both to the parent and to the childe making over the heavenly inheritance unto both as joynt heires of the Kingdome of God To draw to a conclusion of this first Argument You see that Infants of believers are in Covenant and how they come to be so Now being in Covenant they have right to this initiall seale of the Covenant Repl. But to this the Anabaptist will yet once more reply that by the same reason they should have right to the other Sacrament as well as this to the Sacrament of the Lords Supper that being also a seale of the Covenant A. To this I answer briefly A right they have to both the seales of the Covenant both to Baptisme and the Lords Supper Though for the present they be not capable of the latter yet they have a right
the Old Testament determined Paul speaking of the whole Pedagogie of the Law the Legall Covenant tels us It was added because of Transgressions untill the seed should come to whom the Promise was made i. e. till Christ should come who was the end of the Law But Baptisme it is a perpetuall ordinance Such is the Gospel it selfe an everlasting Gospel as it is called Rev. 14. 6. And such are all Gospel ordinances everlasting ordinances to continue in force till the second comming of Christ at the end of the world All these differences we confesse and acknowledge And we think our Adversaries cannot truly assigne any more at least not materiall Now for these differences he that looketh upon them shall see them to be but circumstantiall so as for substance these two may still remaine one and the same and so we shall find them the one in all materials answering the other That will appeare by comparing of them in the things wherein they agree And here we shall find them agreeing first in the maine and principall ends and uses for which they were instituted and ordained As 1. Each of them a Seale of the Covenant So was Circumcision It shall be a token of the Covenant between me and you And so is Baptisme a Token and Seale of the Covenant And that of the same Covenant that Circumcision was viz. the Covenant of Grace sealing up to the beleever his interest in the grace and favour of God through Christ Each a Seale of the Covenant of the same Covenant 2. Each an Initiall Seale the first Seale of the Covenant each sealing up an entrance into Covenant So did Circumcision and so doth Baptisme 3. Each a note of distinction to difference and distinguish Gods people from all other people So did Circumcision it was the distinguishing marke distinguishing betwixt Iewes by nature and sinners of the Gentiles And so doth Baptisme now to Christians distinguishing them from Pagans Turkes and Infidels 4. Each of them an Obligation binding to the same condition the condition of Obedience that Evangelicall obedience Such was the condition of the Covenant which God made with Abraham Walke before me and be thou perfect i. e. upright or sincere Hereunto was he obliged by his Circumcision And hereunto are Christians obliged by their Baptisme to the same condition Thus they agree in their maine ends and uses 2. We shall finde them agreeing in their signification Each shadowing out the same mysteries As 1. The corruption of nature This was shadowed out in Circumcision by cutting off the foreskin of the flesh And the same mysterie is shadowed out in Baptisme by the washing of the body with water 2. The mysterie of our Redemption through the shedding of the blood of Christ That was shadowed out in Circumcision by the shedding of blood And the same is shadowed out in Baptisme by the water both representing and signifying the blood of Christ 3. The mysterie of our spirituall regeneration This was shadowed out by Circumcision wherein the cutting off the foreskin of the flesh signified the mortifying of sinfull lusts And the same is signified in Baptisme where by the washing of the body with water is signified the washing of the soule from the staine and pollution of sin by the spirit of Christ Whence it is called a Laver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The laver of Regeneration the washing of the new birth Thus each of them holdeth forth the same mysteries 3. We shall find them agreeing in the Subject Each of them being to be administred to all and only Confederates such all such only such as are within the compasse of the Covenant So was Circumcision to Abraham and all his posteritie to Infants as well as others they being also confederates And even so is it with Baptism it is to be administred to all and only such as may in the judgement of charity be reputed confederates amongst which Infants also are to be reckoned as I have already proved it at large Upon this ground were they circumcised because within the Covenant and upon this ground they may and ought to be baptized Repl. But to this the Anabaptist replieth that it was not the Covenant that made Infants capable of Circumcision What then Why an expresse Command from God Even that in the Text He that is eight dayes old shall be circumcised Here is an expresse Mandamus say they an expresse order for the Circumcision of Infants and by vertue hereof it was that they were circumcised not because they were in Covenant but because God had given an expresse command concerning it A. To this we answer It is true here is an expresse command for the Circumcision of Infants but it is with reference to the Covenant which was the ground of this Injunction and the ground of Infants circumcision This it was that made Infants capable of Circumcision not meerly this Mandamus this Command in the Text as abstracting Anabaptists would have it without reference to the Covenant but their being in Covenant They were confederates with God God had taken them into Covenant and therefore hee would have the seale of his Covenant set upon them So much may be clearly collected as from divers other passages in this Chapter so from the 10. 13. 14. verses where Circumcision is still called by the name of the Covenant My Covenant shall be in your flesh c. Clearly importing that this was the ground of their Circumcision even the Covenant not simply the Command As for the Command here in the Text it is to be noted that it only determines the time assignes the day upon which Infants were to be circumcised limiting it to the eight day But as for their Circumcision it selfe that was ordered before being comprehended in the Covenant it selfe which was the ground of their Circumcision Repl. Why but saith the Anabaptist however here is an expresse mandamus an expresse order and command for the circumcision of Infants Now say they could you shew us the like for the baptisme of Infants then the controversie were at an end But such command such injunction or direction there is none A. To this Allegation of theirs Godwilling I shall answer more fully hereafter For the present I shall only retort it upon them and demand of them to shew us a Prohibition or Inhibition where it is any wayes forbidden that children should partake of the seale of the Covenant under the New Testament as well as under the Old That they who were circumcised then should be baptized now That Baptisme succeeded and came in the roome of Circumcision we have sufficiently proved it already and I thinke our adversaries being pressed upon it they will not they cannot deny it Now if it came in the place of Circumcision then it tyeth upon our Adversaries to shew what speciall proviso what caeveat is put
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
and all his family were circumcised In the selfe same day was Abraham circumcised and all the men of his house And the like we read of Baptisme As it came in the roâ—me of Circumcision being the initiall seal of the Covenant as Circumcision was so it was administred after the same manner to the whole family Where the head of the family believed presently we read that they and all theirs were baptized Thus we read in that 16. of the Acts first of Lydia v. 15. God having opened her heart she was baptized and her houshold Then of the Iaylour v. 33. being wrought upon by the Apostles Ministery he came and was baptized he and all his Thus be they what they will being once in Covenant they may and ought to be baptized So runs the Apostles Commission Go teach all Nations Mat. 28. 19. And will you have the ground and reason of it why the administration of this Ordinance should be so universall consider but these two things 1. The universality of mans sin and misery and secondly The universality of Gods offer of grace and mercy 1. Mans misery is universall All have sinned Rom. 3. 23. And sinning died Death passed upon all men for that all have sinned Rom. 5. 12. Such is the condition of all the sonnes of men by nature They are all concluded and shut up under sinne and death so shut up as without the free grace of God in Christ pardoning their sinnes and healing their natures they cannot possibly be saved Even Infants that never sinned after the similitude of Adams transgression viz. by committing actuall sinne yet being sinners by nature by nature children of wrath they stand in need of Christ as well as any other And consequently they stand in need of this laver of regeneration this Sacrament of initiation whereby their spirituall washing from the guilt and spot of sinne and their ingrafting into Christ may be sealed up unto them and declared unto others All sorts of persons stand in need of Christ and consequently of this Sacrament which sealeth up their interest in Christ 2. And secondly as mans misery is universall so is the tender of Gods grace and mercy held forth to all men Goe teach all Nations Mat. 28. Goe preach the Gospel to every creature Mark 16. 15. Thus Christ sent forth his Apostles and thus he now sendeth forth his Ministers with Commission to offer Christ and salvation by Christ to all that will receive him beleeve on him submit to him And reaching forth the thing signified hee also reacheth forth the signe even this Sacrament of Baptisme which is therefore to be administred alike unto all because Christ is offered alike unto all I meane all sorts of persons and is alike to all There is neither Iew nor Greeke i. e. Gentile there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Being all alike in Christ they ought alike to be baptised into him By one spirit we are all baptised into one body whether we be Iewes or Gentiles c. Thus all that are in Covenant ought to be baptised 2. And in the second place Onely they This being a seale of the Covenant ought not to be administred unto any but unto those which are or in the judgement of charity may be thought to be within the Covenant By this rule must the Church proceed in dispencing of this Ordinance not by the judgement of Infallibility and Certainty but of Charity To know infallibly who is within the Covenant this none can doe but God and a mans owne soule The Churches rule is the rule of charity Those who by the law of charity may bee thought and are to be reputed within the Covenant of Grace they all they and only they may and ought to partake of this Ordinance Q. Here then the great Question now falls in Who they are that in the judgement of charity are to bee thought to be within the Covenant A. Hereunto we answer All that professe the faith of Christ and their children Both these the eye of charity looketh upon as Christians and being such it cannot deny them the badge of their Christianity the seale of that Covenant wherein they are presumed to be As for the former of these we shall meet with no great difference about them Persons professing the faith of Christ may and ought to be baptised For this Scripture is expresse when the Eunuch put the question to Philip See here is water what doth hinder me to be baptised Philip returnes him this answer If thou beleevest with all thine heart thou mayest Those three thousand Converts Act. 2. 41. upon the receiving of Peters word his doctrine they were baptised Thus Simon Magus and the rest of Samaria upon their beleeving i. e. making a profession of faith they were baptised both men and women Thus all that professe the faith of Christ professing it with their mouthes and not denying it in their lives they have a right unto Baptisme And why Because in judgement of charity they are to be reputed Christians and to be within the Covenant True it is if we speake of Christians in truth in reality then they only are Christians who have received Christ into their hearts by faith and love in whose hearts Christ is formed He is not a Iew saith the Apostle which is one outwardly And so may we say He is not a Christian that is one outwardly that hath only the name and profession of a Christian Yet in a large sense they which make so much as a generall profession of Christ of faith in Christ and subjection to Christ they are to be accounted Christians And by vertue therof they may and ought to be baptised Upon this profession Iohn the Baptist baptized those that came unto him And so did the Apostles those which came unto them however in some of them that profession was hypocriticall and unsound as in Simon Magus Ananias Saphira c. yet the Apostles looking upon them with an eye of charity and judging of them according to their profession they admitted them unto this Ordinance Neither doe we read of any whom they refused or yet brought to an exacter scrutiny and tryall touching the inward worke of grace in their hearts who did make such a profession and confession And thus ought all those who are come to yeares of discretion before they are baptised be admitted to it As viz. Pagans and Infidels such as are borne and brought up without the pale of the Church not descended from Christian parents Before they be admitted to this Sacrament they ought first to be instructed in the faith of Christ in the principles and rudiments of Christian Religion Being thus instructed then they are to declare and testifie their voluntary imbracing of that faith together with their repentance
heretofore fastened in the head of this Sisera by the Masters of the Assemblies The first whereof is that which I have already laid downe in the description of baptisme where I make the subject of baptisme to bee persons that are in covenant From hence we argue that if children of beleeving parents be within the Covenant then they may be baptized But they are within the Covenant Therefore they may be baptized The former of these is evident and I thinke it will not be denyed To whomsoever the covenant it selfe belongeth to them belongeth this seale of the Covenant Abrahams posterity being in Covenant they were to receive the seale of the Covenant viz. the signe of circumcision Thus Christians the spirituall seed of faithfull Abraham being in Covenant with God they are capable of baptisme this initiall seale which sealeth up unto them and testifieth unto others their entrance into Covenant The maine difference here betwixt us and the Anabaptist will lye about the second of these viz. Whether Infants of beleeving parents be in Covenant or no This they deny alleadging that the Covenant being a Covenant of Grace it doth not runne along with the blood it is not transmitted from the parent to the childe neither is it intayled upon any family any kindred No That which is borne of the flesh is flesh say they As for children they are all alike borne children of wrath neither are the children of beleeving parents herein priviledged There is no difference saith the Apostle for all have sinned and are deprived of the glory of God No difference here between the children of Christians and Pagans Beleevers and Infidels the one is no more in Covenant then the other by nature Neither are men brought into Covenant by naturall generation but by spirituall Regeneration They must first be borne againe otherwise they have nothing to doe with the Covenant Thus they But with what truth it will appeare by these two or three arguments Children of beleeving parents are within the covenant What else in the first place meanes that of the Apostle St. Peter in that knowne place Act. 2. where he telleth those new Converts that The promise was to them and to their children v. 39. and thereupon inviteth them to come and be baptized as you have it in the verse foregoing The promise is unto you and to your children For the explicating of that Text and for the vindicating of it from the cavills and evasions of our Adversaries I shall open and unfold unto you these two things 1. What is there meant by the Promise and secondly what by their Children 1. For the former of these we finde the An abaptists nibling at it some of them referring it to the words immediately foregoing viz. The receiving of the Holy Ghost This is the promise say they here spoken of viz. of the extraordinary gifts of the Spirit But against them the evidence is cleare The Promise here spoken of is the great Promise of the Gospel called here by way of emphasis The Promise viz. the promise of Remission of sinnes which he willeth them to seeke in by and thorough Christ This promise he here holdeth forth unto them and for the bearing up of their drooping dejected spirits he tells them that that Promise belonged to them and their children Not the promise of the Holy Ghost in those extraordinary gifts which was peculiar to that age and to some peculiar persons therein not common to all that were baptized into the name of Iesus Christ But what is here meant by their Children To this the Anabaptist answers not Children in age young Infants Who then Why either children by regeneration So Calvin tels us some of them expound the word there in a metaphoricall sense purposely to evade and elude the force of it Or else as the greatest part of them carry iâ— children by succession their posterity that should come after them being come to yeares of discretion So they alleadge the word Children to be often used in Scripture Act. 3. 25. Ye are the children of the Prophets Act. 13. 26. Men and brethren Children of the stock of Abraham Thus would they have the word here understood You and your Children i. e. say they the lineally descended sons of Abraham men and women of full age A. But to this cavill of theirs we reply The word Children there must be taken literally and properly and be understood of Infants Children in age For proofe of this I finde the scope and drift of the place brought in by some which seemeth I confesse to favour this construction But in as much as I find that variously carried according to divers apprehensions of it I shall passe it by fastening upon that which I conceive to be more demonstrative and convincing I take it from the words themselves Wherein we may take notice of three severall ranks or conditions of persons to whom the Apostle here affirmes this promise to belong 1. The Iewes themselves there present 2. Their Children 3. Those which were a far off But who were they Q. Who were those a far off The opening of that clause will conduce much to the clearing of the former Them which are a far off This I know Expositors generally both Protestant and Papist understand of the Gentiles who were then afar off at a great distance from the Iew in point of Religion For countenance of this exposition they bring in that known place of the Apostle Eph. 2. 17. where speaking of the Iews Gentiles he describeth each by a Periphrasis the one a people a far off the other neer The Gentiles before the comming of Christ they were a far off Ye who somtimes were a far off are made nigh by the blood of Christ 13. of that 2. Eph. Thus they expound Peter by Paul generally looking upon these texts in 2. Ephes as a Comment upon that in the 2. of the Acts. But herein I find Mr. Beza dissenting from them and that as I conceive not without good ground and warrant By those a far off in that place saith he cannot be understood the Gentiles Why not Take a double reason for it each convincing 1. The calling of the Gentiles was as yet in a great part a mysterie to Peter himself A secret which was not yet clearly unfolded unto him So much we may collect from that vision presented to him Act. 10. whereby taking away the difference betwixt the cleane beasts and uncleane bidding him slay and eat c. The Lord taught him not to put a difference betwixt Iew and Gentile So as it is evident Peter was not so well instructed in this mysterie before as that he should tell the Iewes so expresly that the promise belonged as well to the Gentiles as to them 2. Suppose Peter had understood this mysterie yet was this no fit time to have preached and
them in the great businesse of salvation but to promote and further it 2. Again secondly if Infants should be in Covenant under the Old Testament and not under the New then the grace of God under the Old Testament should be more large then under the New and under the New more straite then under the Old Under the Old Testament the Covenant was I will be thy God and the God of thy seed The grace of God then extended not to the Parent only but to the Childe Now if this grace should now be restrained only to the Parent not reaching unto the Child then the grace of the New Testament should be more straite then of the Old which cannot be imagined without great wrong and injury to Christ himself and his Gospel As for Christ we know he brought grace along with him as the Sun doth his beames Grace and Truth came by and with Iesus Christ Grace and that ample grace Such is the grace of the New Testament reaching and spreading further then that of the Old The grace of God which bringeth salvation hath appeared to all men saith the Apostle i. e. to all sorts ages and conditions of men Therein is this grace more ample then it was under the Law There the grace of God in an ordinary dispensation it was appropriated to the Iews They were then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods favourites to whom his grace in Christ was manifested But now that grace hath appeared to all men The grace of the Gospel is more ample and every wayes greater grace then that before or under the Law God having provided some better thing for us saith the Apostle The priviledges of the Gospel are more and greater and better then those under the Law Surely therefore Infants being in Covenant then they are not excluded now Which if they be 3. Let it be shewed in the third place by what act they are excluded If once they were in Covenant let it be shewed when and how they came to be ejected how this Magna Charta this Great Charter granted first to Abraham came to be forfeited or when it was called in How they who were once of Gods family and wore his livery came to be cashiered How they who were once members of the mysticall Body came to be cut off If our adversaries can shew us a speciall warrant for the calling in of this act of grace towards them as they must before we can give way to it a speciall and expresse order to prohibit Infants from laying any further claime to that priviledge under the Gospel which for so many ages they had beene peaceably possessed of under the Law then we will hearken to them Otherwise we must hold Infants to be in statu quo in the same or in a better state and condition now then they were in under the Old Testament Being in Covenant with God then they are in Covenant with him now And being in Covenant they have right to this initiall seale of the Covenant I know what the Anabaptist will here reply to this Argument Give me leave to meet with it that I may cleare the way as I goe That Infants should be in Covenant under the New Testament because they were so under the old it followeth not say they why In as much as these are two distinct Covenants not the same For this say they Scripture is expresse calling this Covenant which we have under the Gospel a New Covenant and a better Covenant established upon better promises c. As for that old Covenant it is antiquated and abrogated being as the Apostle tells us disanulled by reason of the weaknesse and unprofitablenesse thereof That Covenant then is now determined neither have we any thing to doe with it under the Gospel This is a new Covenant nor like the former A. For answer to this in as much as it will make much to the clearing of this doctrine and tend greatly to the satisfaction of those who desire it give me leave briefly to shew you what the old Covenant was which is there opposed to this new Covenant and said to bee abrogated and abolished c. Where let God himselfe be his owne Interpreter In that 31. of Ieremy v. 32. cited by the Apostle Heb. 8. v. 9. the words are expresse Behold the dayes come saith the Lord that I will make a new covenant with the house of Israel c. What Covenant why marke what followes Not according to the Covenant which I made with their fathers in the day that I tooke them by the hand to bring them out of Egypt c. Marke it This was the old Covenant so much spoken of in that Epistle to the Hebrewes Not that Covenant which God made with Abraham Gen. 17. But that Covenant which he made with Israel at their comming out of Egypt Exod. 19. These were two distinct Covenants distinct I say whether in kinde or only in manner of administration I will not contend A point worthy to be observed as letting in much light to the controversie now in hand Many remarkable differences there are betwixt them To glean some of the handfulls that others have let fall 1. In the first place they differ in time The Covenant made with Abraham was long before that other Covenant even foure hundred and thirty yeares So the Apostle tells us expressely Gal. 3. 17. The Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty yeares after cannot disanull So long was this Covenant after that Covenant made with Abraham 2. As they differ in time so in place The one made at Mount Sina Exod. 19. the other first made with Abraham in Vr of the Caldees Gen. 12. after renewed and confirmed in Canaan Gen. 15. and 17. 3. They differ in the manner both of their making and dispensing The Law was given after a terrible manner to declare the Iustice of God against the violaters and transgressours of that Covenant But the Covenant made with Abraham was made with all sweetnes of love and mercy breathing forth nothing but free grace And for the manner of their dispensation that legall Covenant it was dispensed under types and figures and ceremoniall observances It had Ordinances of divine service and a wordly Sanctuary c. as the Apostle speaketh Heb. 9. 1. But the Covenant made with Abraham was more plainely and simply dispensed having no other Ceremony annexed to it but only Circumcision which was a seale of that Covenant 4. Againe they differ in their Conditions The condition of that legall Covenant at Mount Sina was even the same for substance with that which God made with Adam in Paradise Doe this and live A legall condition promising life all earthly and heavenly blessings upon the condition of perfect obedience to all the Commandements Whereupon this Covenant through mans corruption and inability
to keep it it is said to be weake It was weake through the flesh Rom. 8. 3. and unprofitable Heb. 7. 18. It was disanulled for the weaknesse and unprofitablenesse thereof But now the condition of that Covenant made with Abraham was Evangelicall viz. Faith and Evangelicall obedience Faith Circumcision the seale of that Covenant was to Abraham a seale of the righteousnesse of Faith sealing up unto him righteousnesse and life not upon the condition of doing working but beleeving which was accounted to him for Righteousnesse as the Apostle sets it forth Rom. 4. Obedience not exactnesse but uprightnesse Gen. 17. 1. Walke before me and be upright or sincere 5. Againe fifthly they differ in the end and use of them That legall Covenant it was given chiefly because of transgressions So the Apostle tells us Gal. 3. 19. wherefore then serveth the Law it was added because of transgressions viz. to discover them to bridle and restrain men from them to denounce punishments for them for that is a threefold use of the Law 1. Detegit 2. Fraenat 3. Punit to convince men of sinne and of their misery by reason of sinne that so they might come to see the need they have of Christ and be driven to him according to that of the Apostle Gal. 3. 24. The Law was our School-master to bring us unto Christ But that other Covenant made with Abraham it was to assure him and his seed of their interest in the Messiah and the promise of life through him Sixtly and lastly They differ in their duration and continuance That legall Covenant it was but temporary to continue but till Christ should come So saith the Apostle Gal. 3. 19. The law was added because of transgressions untill the seed should come to whom the promise was made i. e. untill Christ should come Then that legall Covenant as a Covenant with the Church ceased But the Covenant made with Abraham it was an everlasting Covenant So the Lord tells him Gen. 17. 7. I will establish my Covenant between me and thee and thy seed after thee for an everlasting Covenant c. So then you see that these Covenants were two distinet Covenants That Covenant which God made with Israel at Mount Sina it was not the same with that which he had made with Abraham before And of that Covenant it is that the Apostle there speaketh in the 7. and 8. chap. of the Hebrewes Not of the Covenant made with Abraham which was an Evangelicall Covenant and for substance the same with that which we are now under But of the Covenant made at Mount Sina that legall Covenant That is the Covenant which the Apostle there compareth with the new Covenant and of which he telleth us that it is now disanulled and abolished Q. Why but saith our Adversary how could that be called the old Covenant and the first Covenant when as it was 430. years after the Covenant made with Abraham This was rather the first Covenant and old Covenant A. To this it is answered That legall Covenant is called the old Covenant 1. In opposition to the Covenant of the Gospell under the new Testament which because it was revived and renewed and confirmed by the comming of Christ the promised seed it is therefore peculiarly called the new Covenant and that legall Covenant in opposition to it is called the old Covenant 2. The old Covenant because it waxed old and through age decayed So saith the Apostle of it in the place last named Heb. 8. last In that he saith a new Covenant he hath made the first old new that which decayeth and waxeth old is ready to vanish awâ—y 3. The old Covenant and the first Covenant because for substance it was partly the same with that first Covenant which God made with Adam in state of innocencie The Law the morall part of it published upon Mount Sina it was no other but the same Law that was given to Adam at the first What was there written in Tables of stone was but a counterpane of what was written in the fleshy Tables of the heart of man at the beginning And being so well might it be called the old Covenant and the first Covenant being before the Covenant of Grace made with Abraham I or with Adam either You see then what the old Covenant is that legall Covenant whereof Moses was the Mediatour And of this Covenant it is true it is disanulled abrogated so as there is now no more use of the Law as a Covenant to the Church Marke that as a Covenant Other uses there are of it many which are still in force as much as ever But it is no longer a Covenant This Covenant is disanulled But so is not that Evangelicall Covenant made with Abraham which is as I told you an Everlasting Covenant and for substance the very same with that which Beleevers are now under viz. the Covenant of Grace promising life and salvation upon the condition of beleeving So much the Apostle tells us expressely Gal. 3. v. 8. The Scripture i. e. the Spirit of God speaking in Scripture foreseeing that God would justifie the heathen the Gentiles through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Marke it When God made this Covenant with Abraham declaring and promising that in his seed all the Nations of the earth should be blessed he then preached the Gospel to him making a Covenant with him concerning Christ and salvation by Christ So much Zacharias in his song acknowledgeth Luke 1. 72 73. where speaking of the exhibiting and sending of Christ into the world he calls it An holy Covenant the oath which God sware unto our father Abraham The Covenant made with Abraham then was no other but the Covenant of Grace even the same Covenant that we are now under All the difference is the Covenant now is new drawne and so put into another forme set forth and expressed more clearly and fully then that with Abraham was even as our evidences and conveyances now they are more large and full then they were wont to be in the dayes of our forefathers though in effect the same but for substance they are one and the same And being so to close up this second Argument that Covenant is an everlasting Covenant I will make an everlasting Covenant with them saith the Lord speaking of the renewing of the Covenant of Grace with them Ier. 32. 40. A Covenant that is not waxed old as that legall Covenant did that is not nor ever shall be disanulled but is in force still as much as ever And consequently children of Beleevers being once in Covenant they are still in Covenant And being in Covenant they have a right to this seale of the Covenant Arg. 3. I passe now to a third Argument to prove children of Beleevers to be within the Covenant I take it from that known place of the
Apostle 1 Cor. 7. where he tells us expressely that the children of holy and beleeving parents I if but one of them be a beleever are Holy Else were your children uncleane but now they are holy v. 14. A Text which neither Papist nor Anabaptist can look upon but it will make their eyes dazle In this Text the Papist unlesse he shut his eyes cannot but see that children of beleeving parents may be in a state of salvation though they dye without Baptisme Why because they are to be accounted holy by birth And in this text the Anabaptist if he will not as he said Quaerere festucam seek strawes to put out his owne eyes withall as indeed in this point they doe cannot but see that Infants of beleeving parents are within the Covenant and consequently have a right to the seale of the Covenant and that because they are holy Q. Holy but how holy what are all the Infants of beleeving parents inwardly inherently holy truly sanctified by the Grace and Spirit of Christ and born such A. Not so Herein what ever the Anabaptists hold about originall sinne which most of them deny for that is their doctrine I will not say of all but of many of most of them that no Infants are conceived and borne in originall sin point blank to that of David Ps 51. 5. neither are children of wrath by nature c. we freely acknowledge it that in this there is no difference The childe of a beleever is as well conceived in sinne as any other all being alike sinners by nature and guilty of eternall condemnation In this sense children of beleeving parents are not said to be holy Not but that God may and sometimes doth sanctifie children from and in the wombe as it is said of Ieremy and Iohn the Baptist But that is not the holinesse which the Apostle there speaketh of What then why an outward visible holinesse Herein the Anabaptists most of them and we agree But what outward Holinesse is it whether a Civill or Religious holinesse Here is the difference The Anabaptist to evade the blow of this Text taketh the former way understanding the Apostle there to speake only of a Civill holinesse opposite to a Civill uncleannesse Now are your children holy i. e. say they they are legitimate no bastards Thus generally they construe that place And for countenance of that interpretation they bring that Text of the Prophet Malachy Mal. 2. 15. where the Prophet tells us that at the first God made but one man and one woman joyning them together in marriage viz. that he might seeke a godly seed or holy seed i. e. such as should be borne in lawfull marriage And by that they interpret this Text of the Apostle Now are your children holy i. e. legitimate lawfully begotten not spurious no bastards To this we reply that this interpretation however it must be acknowledged to have some considerable advocates for it both ancient and moderne yet it cannot be the sense of the Apostle in that place We shall not need to spend much time about it The errour will soone appeare if we doe but oppose the parts of the Apostles dis-junction there one against the other Else were your children uncleane but now they are holy That is say they else were they bastards but now they are legitimate Now the former of these is not true viz. that in case the unbeleeving wife were not sanctified by the beleeving husband but both were unbeleevers then their children should be uncleane i. e. Bastards This is not true For the children of Pagans where both parents are Infidels yet being borne in lawfull wedlocke they are no more bastards then the children of Christians are but are as legitimate and as free from civill uncleannesse as any other So that whatever sense be put upon that place of the Prophet Malachy yet this cannot be the sense of the Apostle in this place where he speaketh of a holinesse that was peculiar to beleevers not common to Infidels as well as them The case is cleare to them who will not heere shut their eyes against the light 2. Others there are of them who would elude the force of that place another way They will tell us that Paul in telling them their children were holy he meant no more but that they were sanctified unto them Even as the unbeleeving wife say they is sanctified to the beleeving husband i. e. sanctified to his use even so and no otherwise are their children said to be holy i. e. sanctified to the use of their parents in the duties of relation so as the parents may both own them and keep them and use them as children and that in a Christian and comfortable way A. But to this it is as soone answered as to the former Besides that these children cannot be said to bee sanctified to both parents the one being an unbeleever to whom nothing is pure nothing holy besides that There is a broad difference between being sanctified to the use of one and being holy To a beleever all things are sanctified Every creature of God is goâ—â— for it is sanctified by the Word and Prayer 1 Tim. 4. 5. To the pure all things are pure Tit. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure but not Holy This cannot be said of all creatures that they should be holy holy in themselves as here it is said of the children of beleeving parents who are said to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely sanctificati but sancti not only sanctified to the use of the parent but holy holy in themselves Q. But what holinesse then is it that that the Apostle here meanes A. Why briefly It must be a Federall holinesse the holinesse of the Covenant So Calvin Beza P. Martyr Paraeus and almost the whole streame of Protestant Expositors carry it As for Papists indeed they here joyne hands with the Anabaptist Not induring to hear of the holinesse of Children holinesse by birth because that being admitted their absolute necessity of Baptisme whereof they are rigid and cruell patrons must fall to the ground But amongst Protestant Interpreters it is generally received And that not without good warrant from the word which usually calleth them holy who are borne under a holy Covenant The Covenant it self is holy so called by Zacharias in that place prealleadged 1. Luke 72. And so are they which are borne under it Thus were the Iewes holy Thou art a holy people unto the Lord thy God Ye have it often repeated in that book of Deuteronomy i. e. under a holy Covenant And in this respect they were all alike holy It is that which Corah and his company tell Moses and Aaron All the Congregation is holy every one of them A truth in it selfe though not as they intended it They were all holy in
unto Sanctification Being thus washen then and not before have you right to have communion with God and so may comfortably partake in the meanes of your Communion amongst which the Sacrament of the Lords supper is one being a seale of the Covenant And thus have I resolved unto you the first branch of this question Why the Hebrew Infants were not to be circumcised before the eight day Why no sooner Q. 2. The latter branch yet remaines Why no later They might not doe it before neither might they defer it beyond that day The Text is expresse for the one as well as the other He that is eight dayes old shall be circumcised i. e. upon the eight day So you have it explained Lev. 12. Not but that in cases of necessity it might be deferred So was it in the wildernesse for forty yeares together The reason whereof you have insinuated Iosh 5. Their children were uncircumcised for saith the Text they had not circumcised them by the way Being in itinere every day marching and journeying from place to place and subject to daily encounters with the Enemy they could not conveniently be circumcised In this case then the case of necessity it might be deferred otherwise it was to be administred precisely upon the eight day And why not upon the 9. 10. 20. why not the next moneth the next yeare A. For this I find divers reasons alledged one physicall or natuâ—all the other morall or mysticall 1. In a Physicall way say some this was a more convenient time then afterwards inasmuch as afterwards the body of the Infant growing more firme and solid his Circumcision would have been more painfull and grievous to him Now God is not delighted in the smart and torment of his creatures much lesse of the people that are in Covenant with him Letting that passe Other Reasons yielded are morall or mysticall Of them I find Paraeus reckoning up three 1. God would not have it any longer deferred for the consolation of the parents that they might have an early assurance of Gods grace and favour towards their Infants viz. that he had received them into Covenant and did look upon them as confederates with himselfe and with his people Appl. A speciall Priviledge and so to be accounted by all that professe the name of Christ who ought to use all means to have the Covenant sealed up as to themselves so to their Children not omitting the first opportunity that God offereth them for that purpose Were it a temporall estate an inheritance that were to be setled upon posterity and to be confirmed by some Decree in Chancery under Seale in this case a carefull and provident parent would not let slip the first sealing day No more should Christian parents willingly baulk the first opportunity for the sealing up of the Covenant of Grace and therein of the heavenly inheritance unto their children The sooner it is done the more comfortable to the parent 2. As God did this for the Parents so for the Ordinances sake viz. that that might not be sleighted might not be neglected Had there been a liberty left for parents to have deferred and put off the circumcising of their children so long as they pleased the Ordinance by this meanes would have been brought into contempt and have been reputed as unnecessary as needlesse Now God cannot endure that any ordinance of his should fall into disrespect and disrepute among his people Be it Word be it Sacrament be it Prayer c. God would have the due estimation of them all maintained Applic. And take we heed how any of us have a hand in impairing it How any of us be any occasion of laying any ordinance of God under disrepute and disesteem This is done to the Word when men come to heare iâ— as if they cared not whether they came or no Come sometimes it may be for fashions sake if they like the person of the Preacher otherwise their own house or their neighbours house is as good to them as Gods house the Publike Congregation When they doe come yet they care not how late they come when the Sermon is begun halfe done Thus is it with some who suffer every sleight occasion to detain them As we see it too ordinary in divers cases and particularly in that which I cannot but touch upon your Baptizings where civill ceremony and outward solemnity stealeth away the time from Religious service And what is this but to bring a disrepute a disrespect upon this ordinance of God as if it were not a thing of any such necessity as it is pretended to be The like I may say of Baptisme when children are detained from it week after week moneth after moneth What doth this imply but that Baptisme surely either is not proper for Infants or at least it is not of any such necessity but that they may be well enough without it And so for the Lords supper When Christians upon sleight grounds shall absent themselves laying aside that ordinance not comming to the Sacrament yeare after yeare What is this but to bring a disesteem upon that ordinance as if it were not of any such worth of any such necessity as it is pretended to be In the feare of God every of us take we heed of every of these or the like Take heed how we be any occasion of bringing an evill report upon any of the wayes of God But by all meanes be carefull to uphold the reverence and estimation that is due to his ordinances This was one end why God would not have Circumcision deferred beyond the eight day that he might preserve that ordinance from neglect and contempt 3. A third Reason alledged by my Author is This God did saith he not without a reference and respect unto Baptisme under the New Testament which was to succeed in the room and place of Circumcision Herein taking order also for the administration of the Sacrament viz. that it should be administred unto Infants though not precisely upon the eight day that was Ceremoniall and being so it is ceased as touching any obligation yet in time sâ—tting and convenient That was the substance and morality of that command and that still abides By vertue whereof Infants in their infancie both may and ought to be baptized And so I am fallen upon the later part of the Enthymeme Infants under the Old Testament were circumcised Therefore under the New Testament they may and ought to be baptized Q. But how prove you this Consequence saith the Anabaptist A. Why the ground of it is this Because Baptisme succeeds and commeth in the room and place of Circumcision answering to it Q. How prove we that A. From the Apostle himself Col. 2. 11 12. In whom also ye are circumcised c. v. 11. Buried with him in Baptisme v. 12. For the opening of which Text know we briefly what the Apostles scope and drift
not un usefull nor alwayes ineffectuall unto Infants God can and no question often doth concurre with his Ordinance communicating the inward grace with the outward signe working that grace of Regeneration in Infanâ—s whereof Baptisme is a Signe and Seale If for our parts wee cannot conceive how or after what manner God should worke this worke in them let not that stagger our beliefe Considering that there are many other things which are above our sense and reason yet not above our faith Wee believe that they are though we know not in what way they are effected Who is there that knoweth the way of his own naturall birth how the body is framed and fashioned in the wombe how and when the soule commeth to be infused into it Even such is the way of God in many of his works So saith the Preacher Eccles 11. As thou knowest not what is the way of the Spirit nor how the bones do grow in the wombe of her that is with childe so thou knowest not the works of God Such are many of his works many of his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untraceable wayes wayes past finding out And such in particular is the way of God in the worke of Regeneration a mysterious way the manner of it being above sense and reasons comprehension So much our Saviour tells Nicodemnus Ioh. 3. The winde bloweth where it listeth c. So is every one that is borne of the Spirit The winde bloweth variously sometimes in this quarter sometimes in that and who can give a reason of it Such is the worke of the Spirit A mysterious worke If we cannot give a reason of it and set forth the manner of its working let not this our ignorance prejudice our faith What wee cannot comprehend yet let us apprehend What we cannot see yet believe So did these devout persons here in the Text. Having seene the power of Christ exercised upon others they doubt not but their children also were capable of benefit by him so as if he would but touch them they should fare the better for it and thereupon they bring them unto him I have done with the former observation As briefly of the latter It is the best office that Parents can performe unto their children to bring them unto Christ So these mothers here thought of it They knew not how to performe a better office unto these their Infants then to present them unto Christ And therein they were not deceived 1. In as much as Christ Iesus Christ is the storehouse and Treasury of all blessings Blessed be God the Father of our Lord Iesus Christ faith the Apostle who hath blessed us with all spirituall blessings in heavenly things in Christ Spirituall blessings which are the best blessings they are layd up in Christ to be dispenced by him God his Father hath made him as I may say his high-Almoner to distribute his bounty to the sons of men Whetherthen can poore necessitous creatures repaire better than unto Christ And such are Infants naturally 2. Let that be a second Reason viz the great necessity that Infants have of Iesus Christ Without him they are lost creatures for ever lost Such they come in to the world in a lost condition being all sinners by nature Sinners by Imputation having the sinne of their first Parents charged upon them Sinners by reall communication being heires of their forefathers corruption Now this being their condition they stand in need of a Saviour a susceptor one that may undertake for them and stand betwixt the wrath of God and them And who can do this but the Saviour of the world the Lord Christ Now put these together Christs Al-sufficiencie and their necessitie wee shall see ground and reason enough for this Assertion that it is the best office that Parents can doe to their Children to bring them unto Christ Let it be applied briefly by way of Conviction Instruction By way of Conviction Let carnall Parents here take notice of the preposterousnesse of their care and solicitude for their children in seeking all other things for them in the meane time neglecting this Other things they will lay out and lay up for them necessaries and conveniencies for the outward man They shall not want either food or rayment It may be they will give them civill nurture and education bringing them up in some honest trade or occupation whereby they may live like men in the world And they will doe what they can to gather a portion for them to leave them an Inheritance But in the mean time as for bringing them to Christ and interesting them in him this they never thinke of And what is this but with Martha to bee solicitous about many things but whereas there is but one thing necessary to over-looke that Surely such is the interesting of children in Jesus Christ Other things may bee for conveniency this for necessity Be convinced then of your folly herein you who are so indulgent towards and provident for your children that you thinke all the care you can take for them for their temporall welfare to bee little enough but in the meane time take no thought to bring them unto Christ to have union and communion with him Hereby you may expresse a naturall but no Christian affection that is true Christian affection which putteth forth it selfe in bringing others unto Christ 2. But what shall we then thinke in the second place of those who are so farre from bringing their children unto Christ that they rather keepe them off from him Prejudicing them against the waâ—es of Christ by their owne 〈◊〉 examples Cruell un-naturall Parents So wee account them who offered up their children into Molocâ— What are they who as much as in them lyeth offer them up unto Sâ—â—â—◠〈…〉 Parents here take notice of their 〈◊〉 and be excited to discharge it endeavouring what in them lyeth to bring their children unto Christ The best office the truest act of charity you can performe to them So we looke 〈…〉 act of those who brought that poore Paraliticke the man â—icke of the Palsie unto Christ Hee could not come himselfe they bring him The greatest piece of charity they could possibly have shâ—wed 〈◊〉 Suppose it that they had otherwise contributed largely and liberally to his necessities giving him meat and drinke and apparell and money all this had beene nothing in comparison of 〈◊〉 they now did for him What ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 naturall affection the most tender hearted Parents in the world can shew to their children should they provide never so well for them in all other 〈◊〉 yet this is more than all to bring them to Christ The truest and highest preferment that a Parent can preferre his childe unto to preferre him unto Christ Old Barzillai could not doe more for his sonne 〈◊〉 than to preferre him unto David to be his follower his attendant Hee well
to be members of the Church and 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
that were in the first Adam dyed in him so all that are in the second Adam Christ shall bee quickned in him Or all that are made alive they are made alive in Christ and by Christ Freed from eternall death by his merit from spirituall death by his Spirit from temporall death by his Power I am the Way the Truth and the Life No life but in by and through the second Adam Christ So as if Infants ever come to eternall life they must come by and through Christ as well as others There being no name by which Salvation can be expected but only the name of Iesus Christ But how can Infants have any interest in Christ or receive any benefit by him when as they cannot come unto him This our blessed Saviour saith all that his Father hath given him must do and shall do All that the Father giveth me shall come unto me c. Now what is it to come unto Christ Why to believe on him So our Saviour himselfe explaineth it vers 35. He that commeth unto mee shall never hunger and he that believeth on mee shall never thirst The latter explaines the former To come unto Christ is to believe on him Now this Infants cannot doe How then can they be said to have any interest in Christ or receive any benefit by him Answ To this it is answered diversly Some in the first place conceive that in this case the faith of the Parents is sufficient Hereby the children of believers say they are brought unto Christ even as these children here they were brought unto Christ in the armes of their Parents so are Infants say they brought home unto Christ in the armes of their Parents faith laying hold upon the Covenant of grace both for themselves and their children Secondly Others conceive that even Infants are subjects capable of faith if not of actuall yet of habiâ—â—all faith Germen fidei a seed of faith the Spirit of God working in them promodulo according to their capacities Hereof I have spoken more fully heretofore Thirdly For the present in the third place let it bee sufficient that some of them are given unto Christ in Gods eternall Election And being given unto him they shall come unto him one way or other All that the Father giveth me shall come unto me If they live to yeares of discretion they shall come unto him as I may say upon their owne feet by an actuall faith In the meane time they are brought unto him by a secret worke of the Spirit working upon their natures in a hidden and mysterious way for the changing and renâ—wâ—â—g of them Herein if we know not the way yet let not us question the thing seeing we have so plaine an expression from the mouth of truth it selfe Suffer little children to come unto me and forbid them not Applic. A Charge and a Prohibition both so direct against the Anabaptists of the times as if they had been purposely intended against them Whether our blessed Saviour did foresee what errors would spring up in these last times and so intended to make this as a Provision against them I will not say But sure I am a more direct Provision could not have beene made In denying Baptisme unto Infants what doe Anabaptists lesse than the Disciples here did even as much as in them lyeth forbid children to come unto Christ Which act of theirs how distastefull it was to him the first words of this verse expresse Hee was displeased And how contrary to his minde the like practise is in any other the latter words explaine Suffer little children to come unto me forbid them not For of such is the Kingdome of God Passe we now to our Saviours Reason whereby hee convinceth his Disciples of their errour in repulsing these Infants keeping them backe from comming unto him and consequently as much as in them lay debarring them from entring into that Kingdome to which they have as good a right and title as any others For of such is the Kingdome of God The Kingdome of God by way of Explication in phrase of Scripture is three-fold his Kingdome of Power Grace Glory You have them all three put together in that pithy doxologie the close of the Lords Prayer Thine is the Kingdome the Power and the Glory First Gods Kingdome is his Kingdome of Power even the powerfull government which God exerciseth in and over the world and all the Creatures in it all which are subject to his Providence even the least and most contemptible amongst them The Sparrow upon the house top the hayre of our head both of them numbered and ordered This universall Government is Gods Kingdome The Lord hath prepared his Throne in the Heavens and in his Kingdome ruleth over all Psal 103. viz. his Kingdome of Power Thy Kingdome is an everlasting Kingdome saith the Psalmist Psal 148. What Kingdome why his Kingdome of power So he explaines himselfe vers 11. They shall speake of the glory of thy Kingdome and talke of thy Power Secondly Gods Kingdome is his Kingdome of Grace even that speciall gracious government which hee exerciseth over his Elect whom having Predestinated to Grace and Glory he calleth out of the world to have union aad communion with Jesus Christ the head of this Kingdome guiding and governing them by his Word and Spirit Of this Kingdome we finde frequent mention in the new Testament Seeke first the Kingdome of God saith our blessed Saviour viz. his Kingdome of Grace So the following words explaine it The K ngdome of God and his Righteousnesse viz. Righteousnesse of Iustification and Sanctification wherein this Kingdome of Grace consisteth The Kingdome of God is Righteousnesse saith the Apostle The Kingdome of God is within you faith our Saviour His Kingdome of Grace Thirdly Gods Kingdome is his Kingdome of Glory even that glorious and blessed estate wherin himselfe reigneth and shall reigne with millions of Saints and Angels unto all eternity full of heavenly glory and felicity Of this speaketh our Saviour Feare not little flocke it is your Fathers will to give you a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome viz. the Kingdome of Heaven which is the Kingdome of God Know ye not saith the Apostle that the un-righteous shall not inherit the Kingdome of God A three-fold Kingdome Quest Now of which of these shall we understand our Saviour here in the Text Answ To this I might answer not of one but of all Take it which way we will we shall finde a truth in it Of such is the Kingdome of God First His Kingdome of power Infants they are subjects of this Kingdome Over them God exerciseth a Providence a speciall providence and that both in the wombe and from the wombe David acknowledgeth both as touching himselfe Thou hast covered mee in my mothers wombe Psal 139. Thou art hee that tooke
say they not those or any other Infants but such as are like unto them in some qualifications So divers Interpreters expound it Non istorum sedtalium Not of these but of such Such as are like to those Infants Like them non aetate â—ed moribus not in age but in manners in some imitable qualities as viz. Innocency Simplicity c. So much say they may be collected from the verse after the Text where our Saviour explaineth his owne meaning what he meaneth by such viz. such in humility Whosoever shall not receive the Kingdome of God as a little childe he shall not enter therein Such are the children say they to whom our Saviour here averres the Kingdom of heaven to belong And thus they thinke to elude and evade the force of this Argument and the evidence of this Text triumphing in this subter fuge Answ But all in vaine as will easily appeare if we do but consider the true intent of our Saviour in this place as also the true sense and meaning of the word First for the former our Saviours intent The text is cleare Hee was displeased with the disciples for repelling of these Infants and hee giveth this as a reason to convince them of their error For of such is the kingdome of God viz. those Infants and others like unto them in age otherwise his Argument had been of no force For of such c. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such it cannot be conceived to exclude these Infants but to take them in as primarily and properly here intended So the word is commonly used as in our ordinary speech so in phrase of Scripture Parallel instances are very obvious Should such a man as I fly saith Nehemiah meaning himselfe Paul writting to Philemon For loves sake saith he I rather beseech thee being such a one as Paul the aged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one meaning himselfe Those which doe such things saith the same Apostle are worthy of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things viz. those things before specified in the Chapter and things of like nature as himselfe expoundeth it Gal. 5. 21. Thus the word is commonly used inclusively still taking in the thing or person it selfe to which any other is equalized or coupled If need were more instances might be mustered up But I shall save that labour In the meane time challenging our Adversaries to shew any one place in all the Scriptures where the word is so used as they would interpret it in this text viz. Where the word such is put exclusively excluding the person or thing it selfe to which any other is compared but so as still it intends either directly and peculiarly the same person and thing instanced in or else that and others like unto it So without question must it be understood here in the text Of such i. e. these Infants and others like unto them whether in age or condition So as there can be no advantage justly taken from the word 2. Nay as it is well pressed by some it maketh the more strongly against the adversarie Of such is the kingdome of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non horum sed talium Not of these but of such Plainely importing that the Kingdome of God did belong not only to those particular Infants then and there brought unto him but unto them and others that should at any time be brought unto him after the like manner The word such is of larger extent then them Had our Saviour here said to them belongeth the kingdome of God Then might the Anabaptist here have found a more colourable evasion alledging that Christ who knew all things might know them to be elected and so might say that theirs was the kingdome of God but that it could not from thence be inferred that any other of like condition could claime the like right to it But saying such now hee taketh in others with them even all that should be offered and presented unto him after the like manner Conclude we it then This Argument ordinarily taken up by Divines from this text of scripture for the maintenance of Infants Baptisme it is of force and validitie carrying out the cause against all opposition They to whom belongeth the kingdome of God who are subjects and members of the kingdome of Grace and heires of the kingdome of Glory they have right to this seale of the Covenant whereby this their interest may be confirmed and sealed up unto them This by way of Instruction In the second place here is a ground of comfort and hope unto believing parents as touching their children whom God is pleased to take ab utero ad utâ—rum from the grave of the wombe to the wombe of the grave cropping them in the bud taking them hence before ever they know the right hand from the left it may be before such time as they could be made partakers of the seale of the Covenant Yet let not such parents mourne as men without hope Let them not perplex themselves with a doubtfull anxietie touching their eternall state and condition The text in this case yeelds a ground of comfortable hopes Of such is the kingdome of God saith our Saviour here concerning these Infants who were as yet onely intentionally tendred to him not actually touched by him Is it so that we have done the like for our Infants Presented and tendred them unto Christ and to this Ordinance in the unfeigned desires and intentions of our hearts doubt not but the kingdome of heaven is theirs theirs as well as any others You know who spake it In Christ Jesus there is neither Jew nor Gentile neither male not female and I may adde neither young nor old for they are all one in Christ Jesus Being given unto Christ they shall come unto him be brought unto him one way or other and coming unto him they shall be all alike saved by him made partakers of the same Kingdome with him And thus much for this Reason as it is here simply propounded Vers 15. Verily I say unto you whosoever shall not receive the kingdome of God as a little childe he shall not enter therein COme wee now to looke upon this our Saviours reason as it is illustrated and amplified in the verse following viz. by an Argument a majori so Piscator conceives of it an Argument from the greater to the lesse As if he had said Wonder not at this that I have said that the kingdome of God belongeth to Infants I tell you more whosoever would enter into this Kingdome must become an Infant an Infant by way of resemblance imitating and being made like unto such a one in some imitable and observable qualities Otherwise hee never shall he never can enter into this Kingdome Whosoever c. The wordes make up but one entire proposition or conclusion In effect the same with that
could doe having authority to blesse and having all power in his hands to conferre not onely temporall but spirituall and heavenly blessings Thou hast given him power over all flesh that hee should give eternall life to as many as thou hast given him Quest But the question is what blessing it was that Christ here bestowed upon these Infants Christ hath many blessings saith the Anabaptist right-hand and left-hand blessings In the dayes of his flesh hee healed the sicke cleansed the leapers made the dumbe to speake the blinde to see c. And who knoweth say they but some such blessing it might bee that Christ here bestowed upon them some temporall blessing Answ To this wee answer that possibly it might be so Hee might possibly and probably prav that they might live and grow in stature in wisedome and favour and the like But surely this blessing of his imports more The Text telleth us here that Christ layd his hands on them Not one hand but both Christs blessings when hee was upon earth seldome went single Seldome did he bestow a left-hand without a right-hand blessing Seldome did hee cure any in their bodies but hee cured them also in their soules And surely such was his blessing here More than a bare temporall blessing chiefly and principally a spirituall and heavenly blessing even the blessing of Gods Kingdome This hee had before avowed to belong unto them Of such is the Kingdome of God and the blessing of this Kingdome hee here conferred upon them Hee blessed them And what could hee have done more for them or for any This was the best thing that Isaac could doe to or for his sonne Jacob to blesse him And what could Christ have done better for these Infants Hee blessing them they were blessed I have blessed him and hee shall bee blessed saith Isaac concerning his sonne And those whom Christ blesseth they shall bee blessed Applic. O seeke we after this blessing the root of all blessings Seeke it for our selves and seeke it for our Children Without this our blessing of them our providing for them will be little worth Let it be our care and endeavour to bring them to Christ to know him to believe on him that hee may blesse them If he blesse them they shall be blessed And thus I have as briefly as I could run over this portion of Scripture both in a Doctrinall and Practicall way shewing you still by the way what it maketh for that end to which it hath beene ordinarily made use of amongst us viz. the Baptisme of Infants Such they were that were here brought to Christ. Such they were whom the Disciples here out of no ill intent attempt to keepe backe from â—â—ming tâ— Christ Such they were whom Christ here inviteth to come unto him prohibiting his Disciples or any other to hinder them Such they were to whom hee avoweth the Kingdome of God both of Grace and Glory to belong Such they were whom he here embraceth luyâ—â—h his hands on blesseth Object But saith the Anabaptist what is all this to the point in hand All this while wee doe not read that Christ Baptized these Infants Answ True No more did he any others Iesus himselfe baptized not Iohn 4. 2. But yet hee expressed a singular and peculiar affection to them Invites them to communion with himselfe avowes the Kingdome of God to bee theirs and conferres upon them the blessing of that Kingdome And hath Christ thus honoured some of this tender age What shall new bee done to them whom the King of Heaven delighteth to honour Doth hee invite them to communion with himselfe Who shall keepe them backe by debarring them of the meanes of that communion Doth hee avow and conferre the thing signified who shall then deny them the signe FINIS Col. 4. 14. Lucas de Medico corporum factus jam erat Medicus animarum Hieron in ep ad Phil. The healing of Israels breaches An. 1642 Church-Reformation An. Church-Remedy An. 1644 M. Marshals Sermon M. Cooke Dâ— Featly c. Gen. 38. 30. 31 a Non inficior in co nonnihil hallucinari Hieronymum quod Apostolicam esse observationem dicit viz. Confiâ—mationem Calv instit l. 4 c. 19. S. 4. b Hieron contra Lucif c Heb. 6. 2. Hic unus locus abundè testatur hujus Ceremoniae sc Impositionis manuum in Confirmatione originem fluxisse ab Apostolis Cat. Com. in ep ad Heb. ca. 6. v. 2. d Rev. 1. 16. 20. e Joh. 5. 35. The Subject of Baptisme Q. Who may and ought to be baptized A. Such as are in Covenant with God Gen. 17. 13. 14 Baptisme a seale of the Covenant already made Gen. 17. 1. 2. Vers 9. 10. Act. 2. 38. All such as are in Covenant may and ought â—o be baptized â—en 17. 26. 27 R. 1. Mans sinne and misery universall Gal. 3. 22. Rom. 5. 14. Eph. 2. 3. Tit. 3. 5. 2. The tender of Gods grace and mercy universall Gal. 3. 28. 1 Cor. 12. 13. 2. Only such as are in Covenant may be baptised The Churches rule the rule of charity Q Who may be thought to be within the Covenant A. All that professe the faith of Christ and their children Professours of the faith baptiseable Act. 8. 36. Vers 37. Act. 12. 1â— Generall profession makes a Christian Rom. 2. Gal. 4. 19. Act. 11 26. Mat. 3. Act 5. and 8. Persons come to years of discretion how they ought to be admitted to Baptisme Mat. 3. 6. Act. 19. 4. The answer of a good conscience in Baptisme what Beza Annot. in 1 Pet. 3. 21. Baptisme of Infants Anabaptisme a dangerous errour Q. Whether Infants be baptizeable or no. The Question stated Infanâ—s of beleeving parents are subjects capable of Baptisme Proved by arguments 〈…〉 Children may be baptized because within the Covenant Infants of beleeving parents are to be reputed in Covenant Rom. 3. 22. 23. Proved by 3 Arguments Arg. 1. Taken from Act. 2. 38. 39. Explication Q 1. What meant by the Promise Vers 38. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. 2. What by children Calv. ad loâ— Not children by Regeneration Or Succession But children in Age. Vid. Robinson Bap. of Infants Arg. 5. The Promise said to belong to three sorts of persons Q. Who were those a far off Calvin Piscator A Lapide Not the Gentiles as it is usually expounded Ephes 2 17. vers 13. Beza ad loc Proved by two reasons Peter was not yet fully instructed in this mystery touching the calling of the Gentiles Act. 10. Vers 13. 28. 34. No fit time to preach this doctrine But the posterity of the Iewes a far off in time What meant by Children Object As many as the Lord our God shall call how to be understood Arg. 2. Some Infants were in Covenant under the Old Testament Gen. 17. 10 11 Therefore some are in covenant now Proved by 3 Arguments Otherwise Infants should be losers by the comming of Christ Nisi
fortè arbitramur Christum in suo adveâ—â—u Patris gratiam imminuâ—sse aut decurtasse quod execrabâ—li blasphemâ—â non vacat Calv. Instit l 4. c. 16. S. 4. Luk. 2. 10. Robinson bap of Infants The grace of God should be more large under the Old Testament â—hen the New Joh. 1. 17. Tit. 2. 12. Heb. 11. 40. Infants no where cast out of the Covenant Replic These are two distinct Covenants Jer. 31. 31. Heb. 8. 6. The old Covenant abolished Heb. 7. 18. A. The old Covenant what Not that made with Abraham but the Covenant at Mount Sina which were Two distinct Covenants Six differences betwixt them Vid. Mr. Robinson Bap. of Infants p. 77. In time Place Manner of making and dispensing Exod. 19. Conditions Mr Robinson ibid. Rom. 4. 11. Vers 9. 22. End and use Continuance Q. The Covenant at Mount Sina why called the old Covenant and first Covenant A. 1. In opposition to the Covenant of Grace under the New Testament Heb 8. 13. Waxing old The same for substance with the first Covenant made with Adam in state of innocency 2 Cor. 3. 3. The old Covenant disanulled Not the Covenant with Abraham Jer. 32. 40. Arg. 3. Proving some Infants to bee within the Covenant Because they are holy Q. How Infants of beleeving parents are said to be holy A. Not free froÌ„ originall sin But visibly holy Evasion Not only with a Civill Holinesse A. Vide P. Mart. Parae ad lâ—oc Evasion Nor only sanctified to the use of the parents A. Tit. 1. 15. But holy in respect of federall holines Vid. A Lapid ad loc Deut. 7. 6 c. 14 2. 21. Num. 16. 3. Gal. 2. 15. Eph. 2. 14. The Anabaptist injurious to Infants Infants of Beleevers and Infidels differ 1 Cor. 4. 7. Jude 9. 1 Thess 4. 13. Q. Whether 〈◊〉 Infants of believing parents be in Covenant A. Visibly they are Deut. 29 29. Q. How the Covenant is transmitted A. Not by naturall generation P. Mart. in 1. Cor. 7. 14. But by vertue of the promise Repl. Infants have no right to the Lords Supper A. They have a right to it though not in it Q. Infants why not capable of both Sacraments A. Because the one is a Passive the other an active Ordinance Arg. 2. Infants were circumcised ergo may be baptized Circumcision what Gen. 17. 13. v. 11. Divers mysteries shadowed out by Circumcision Heb. 9. 22. Ends of the Institution The time appointed for administring of Circumcision the eight day Joh. 7. 22 23. Q. Why the eight day Q. Why no sooner A. Divers reasons alleadged Some Physical Perer. ad loc ex Plutarcho Other mysticall Luther ad loc Exod. 31. 13. Two reasons insisted on R. 1. The naturall Reason Obs 1. God proportions tryalls to strength Psal 103. 14. 1 Pet. 1. 6. Phil. 2. 27. Psal 77. 10. Obs 2. God will have mercy rather then sacrifice Applic. A warrant for baptizing by sprinkling A direction about the time for baptizing Infants Gods time the time convenient Children dying without Baptisme whether indangered Obj. Gen. 17. 14. The uncircumcised man-childe was to bee cut off Arg. 1. It reached not to Infants under eight daies old Not yet to children but to persons of age contemning or neglecting that Ordinance Jun. Trem ad loc Proved by two Arguments Exod. 4. 24. Not the want but contempt or neglect of â—â—â—tiâ—me Ezâ—l 〈…〉 Lev. 22. 27. Lev. 12. 2 3. Obs God will have no communion with impure creatures Ezek. 16. 6. Isa 1. 16. Appl. Psal 50. 16. Let not such meddle with the seales of the Covenants Q. 2. Why no later Lev. 12. 3. Josh 5. 7. A. Reasons alledged 1. Naturall Peter ad loc Morall and Mysticall Reasons Paraeus ad loc 〈…〉 Parents 〈…〉 〈◊〉 the 〈◊〉 sake 〈◊〉 might fleigh Take heed of slâ—ighting Ordinances Word Baptisme The Lords supper To order the administration of Baptism afterwards The Consequence of the Argument proved Baptisme succeeds Circumcision Col. â— 11. 12. explained Q. Whether Circumcision was a type of Baptisme A. Not so yet Baptisme succeedeth it and answereth to it Baptisme an Antitype to Circumcision 1 Pet. 3. â—1 Baptisme and Circumcision compared Wherein they differ 1. In outward Ceremony 2. In some circumstances about the subject Gen. 17. 9. 3. Time of administration 4. Manner of signification 5. Matter sealed Gen. 17. 8. ver 7. 6. Duration Gen. 19. 7. 13. Gal. 3. 19. Rom. 10. 4. Wherein they agree 1. In ends and uses Each a seale of the same Covenant Vers 11. Rom. 4. 11. Each an initiall Seale Each a note of distinction Gal. 2. 15. Each an obligation to obedience Gen. 17. 1. In their signification shadowing out the same mysteries The corruption of nature The mystery of Redemption The mystery of Regen eâ—tion Tit. 3. 5. 3. Agreements in the Subject Replic Circumcision was grounded upon an expresse command Sol. That command was grounded upon the Covenant Note Repl. Here is a command for Circumcision not the like for baptisme of Infants Sol. No prohibition to forbid the seal of the Covenant to Infants under the New Testament more then under thâ— Old All materiall differences betwixt Circumcision and Baptisme held forth in the Word Baptizing of both sexes Of all Nations Mat. 28. 19. Gal. 3. 28. Act. 10. 35. Upon any day Gal. 4. 9. 10. Gal 5. 1. No warrant for this alteration that Infants should not be baptized as well as Circumcised Replic By a like reason children should now eat the Lords Supper because they eat the Passeover Sol. Childrens eating of the Supper an ancient practice Aug. l. de Eccl. Dogm c. 52. Eph. 23. Cyprian de Lapsis Serm. 5 P. Martyr Com. in 1 Cor. 11. 24. In istâ causâ pro neutrâ parte vehementer contenderim P. M. ibid. Non enim damnare ausim Ecclesiam veterem c. ibid. 1 Cor. 11. v. 24 25 26 28 29. Children did not eat the Passeover Aret. Censura contrà Paedobaptist Exod. 12. 3. 4. Joseph de Bâ—llo Judai l. 7. c. 17. Aynsworth Annot. ad loc Exod. 12. 8. Bucan de Baptism sect 36. 〈…〉 d. 12. 26. Aynsworth ib. The Argument retorted Bucan de Baptismo loc 47. q. 36. Tilen de Baptismo Disp 2 Thes 24. Obj. 1. Paedobaptism a humane Antichristian â—ovell invention * Innocentius 3. qui vivit An. 1215. A. R. In his vanity of childish baptisme Sol. Grosse or wilfull ignorance Pag. 72. 73. * Cyprianus floruit Anno Dom. 250. Antiquity pleading for Paedobaptism Aug. Epl. 28. l. 3. de Pâ—c Merit Remiss e. 6. 7. 8. 9. ubi totam ferè Cypriani Epistolam recitat alibi passim vide Pamel Annot. in Cyprian Ep. 69. Cyprian us Epist 69. Orig. in Levi. Hom. 8. in Lu. in Epist â—d Rom. c. 6. Cyâ—ill Hieros Catech. myst Greg Naz. Orat. 3. in Sanctum lavacrum Ambros in Luc. Concil Mile can 2. citat per Pam. in Annot. super Epistol Cypr. 69. Tertull lib. de Baptisme P. Martyr loâ—