mentioning infants and yet it is certain that it was the manner of Moses to circumcise the infant male of all that came in and so by that rule they are included under the words You and Disciples also they were reckoned as parts of them in the external profession A man might as colourably wrangle and plead that the false Apostles desired only the circumcision of the actual believers of their Gentiles and not of their infants because they never mention their infants and because Paul says But they desire to have you circumcised as that they baptized such only and not infants because there infants are not exprest in the mention making of their baptism If the Apostle include their infants in the word you speaking of the way of admission into the Church which the false Apostles pleaded for then I see no reason or colourable ground to exclude them when they speak of the way in which the true Apostles did admit them Nor find I any such argument used by the Apostle against the Gentiles circumcision which yet were it as the Antipedobaptists say would have been a good one as this viz. that in case we admit circumcision according to the custom of Moses then we must bring in infants too into the Church again which are as uncapable of being members of the Church now as dogs or swine as some of the Antipedobaptists are ready over rashly to say this would presently have struck the nail on the head for they that were according to the will of God circumcised were taken thereby into the Church of God the Kingdom of Heaven according to the outward visible Court. Had this been a known principle or maxime amongst the professours of Christ and had Christ and his Apostles taught them such doctrine as that children are to be no part of the Church instituted by him there had been no ground for the false Apostles to have stood upon circumcision after the manner of Moses And no doubt but the Apostles would have made use of such an argument against them had there been such a Maxime seeing it would easily and evidently have confuted them and served to settle the Church in peace in that hot contention The exclusion of children from admission into the visible Church would have broken in pieces the ordinance of circumcision that appointing all the male children to be circumcised and so to be admitted into the visible Church with their parents The general silence of this argument against them in so hot a contest and when the Apostles writ so much to the believers to settle their minds against circumcision and its doctrine as also of the Jews and false Apostles taxing the Apostles with casting out and rejecting children is to me as good or better an argument to prove that there was no such Maxime as the exclusion of infants from the visible Church then the general silence of infants baptized is to prove that there was no infants admitted by baptism But to return to the Commission for discipling the Gentiles Go disciple all the Gentiles c. The Anti-pedobaptists find two Arguments here to exclude children 1. That our Saviour says they are first to be discipled before they be baptized and that children cannot be 2. That the word them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations or Gentiles it being neuter but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculine but it rather agrees with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Disciples Of these two things I confess they make a great noise but when they are examined there appears no cause for it For 1. To the first it may be said not only 1. The order of words is not always the order of actions therein spoken for if so then John baptized before he preached which they will in no wise admit For it is said Mark 1.4 That John was in the wilderness baptizing and preaching the baptism of repentance If the order of words shew the order of actions then John baptizing before he preached the doctrine of baptism baptized some that did not believe that doctrine for how should they believe it before it was preached and so by that way of arguing they get nothing and yet this they often make use of as again in that of Mar. 16.16 He that believeth and is baptized shall be saved See say they believing is before baptizing no man must be baptized till he have first believed not considering that by the same way of arguing men must first confess with their mouth to salvation that Christ is the Lord before they heartily believe to righteousness that God hath raised him from the dead because such is the order of words Rom. 10.9 If thou confess with thy mouth that Jesus is the Lord and believe in thy heart that God hath raised him from the dead thou shalt be saved And yet who sees not that that should be a vain confession of his Lordship and not to salvation as ver 10. that proceeds from a heart not first believing that Lord. And by the like way of reasoning when our Saviour says Joh. 10.16 Other sheep I have that are not of this fold them must I also bring and they shal hear my voice because he first mentions bringing them before their hearing his voice it should follow that they must first be brought by him namely to that fold as follows and there shall be one fold c. before they hear his voice Well then let us so take it but by what manner of action must they then be brought by him to the fold that is to his Church whereof his Disciples were the members if not by causing them to hear his voice for that follows after their being brought though usually to that he himself goes out to them with his servants to call and bring them in Prov. 9.3 4. with Luke 14.21 then sure it is by his servants baptizing them in their infancy before they be capable of hearing him for by what other action men should be brought to his fold before hearing him I cannot tell and if that be the action to go before let it pass for an impertinent place to our business but so we shall get much more by the bargain if not let them shew us how else he brings them before they hear him or else quit this manner of reasoning from the order of words But I say not only this may be replied to it but also 2. It 's not true that Christ bids them make them Disciples first and then afterward baptize them For the words are not going Disciple and baptize but going Disciple baptizing c. And it is usual in such manner of speaking for the Participle to declare the manner of or some mediate act unto the thing spoken of in the precedent Verb as to give some instances The Apostle Tit. 1.11 sayes of the Circumcision That they subvert whole houses teaching
Sadduces did I grant it 's true that there is no truth couched in Scripture and thence to be deduced that doth contradict or evacuate any plain express truth of Scripture any collection from Scripture contradicting the open saying of Scripture is to be rejected as not rightly deduced for the Scriptures though in some places they may seem yet in no place doth deny or contradict it self in other places But many truths are couched in Scripture that are not so openly exprest in plain sayings as some others be as we before instanced I conceive if those called Anabaptists did seriously consider this and yet this is as plain and undenyable a Truth as any can be pleaded for it would make them more sober towards others in this point of Infant Baptism and not so vainly to vapor and so proudly to insult as some of them do in their own conceptions of the undenyableness of this ground for denying it viz. that it 's not plainly exprest in any Scripture Instance or Precept And now let us in the next place see if any ground for it may be found couched in the Scriptures and therein first of all let us view the Commission given by Christ to his Apostles for Gentile-Baptism 1. That Commission we find in Mat. 28.19 20. All Power in Heaven and Earth is given unto me go ye therefore disciple ye all the Gentiles baptizing them into the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. Where first we have to be noted the ground of this Commission in Vers 18. All Power is given to me in Heaven and Earth that is Though as the eternal Word I had all Power over all Creatures before they being all made by me Joh. 1.2 3 Col. 1.16 yet could I not with consistence with my Truth or Holiness order all of them or any of lost mankind as now upon the account of my Death and Resurrection I am in the nature of man impowered to do had I not dyed and risen for men I must have destroyed them all for ever but as virtually upon this account before so actually now and in the nature of man am I invested with Power and Authority as of Lordship over all Creatures to order and dispose them as I please agreeable to my Fathers Will so over Mankind to help and save them and make all things subservient to my designs about them Therefore also have I Power to make new Orders and grant out new Commissions what and to whom I please as also to protect and defend them that I employ in the execution of my said Orders and Commissions Therefore I command require and commissionate you to be my Servants and Messengers in the Work that I please to enjoyn you Go ye therefore And further For as much as by virtue of my Death and Resurrection for all men I have ransomed all men even all the Nations of the world out from under the power of the sentence to death and condemnation to which the Covenant broken by Adam as soon as made with him almost did bind them over so as that now that Sin and Law notwithstanding you and what ever Death by occasion thereof falling upon them I can save any of them in looking up to me and for so much as that is the way to their life and happiness the only way to it that they be obedient and subject to my Government and beleeve on me * God having given all Nations to me for mine inheritance Psal 28 8. Isai 49.7 Acts 4.12 1 Cor. 1.21 Joh. 1.4.5.9 and the utmost ends of the Earth for my possession and me to be his Salvation to the ends of the Earth No other Name given under Heaven by which they can or may be saved and for as much also as the light of the knowledg of God by me as the eternal Word in the fulness of time to be made flesh suffer and dye held forth to them formerly in the Wisdom of God they by wisdom knew not but the light shining in darkness they do not comprehend It 's therefore my pleasure to send a plain Declaration of my Mind unto them and not only to reserve that priviledg to the people of Israel as formerly the partition wall between them and all other Nations being broken down by my sufferings Ephes 2.15 Therefore Go ye my chosen servants and Embassadours Disciple all the Gentiles baptizing them into the Name c. Here then secondly we have the Commission it self wherein baptism was first by our Saviour appointed to the Gentiles as a medium of their being discipled to him I confess baptism was practised before and that too upon all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.21 people of every sort at least a word large enough to include infants too Deut. 31.12 Luke 9.13 with Matth. 14.21 Jude 5. but to our purpose this commission is more pertinent because it was given for the baptizing of the Gentiles and discipling them and so its rather to be read All the Gentiles as the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in other places as Acts 15.17 Rom. 15.11 2 Tim. 4.17 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentiles commonly they having sufficient warrant before for discipling and baptizing the Jews in the former practising of baptism by John and themselves upon them and the commission given them Matth. 10. when the Gentiles were expresly excluded No other being to be baptized but such as were of the visible Church of God before Children of the Kingdom upon whom the name of God was called and so baptism was not to them the way of taking into the Church and Kingdom of God but for further instructing and taking in further them that were somewhat instructed in it before for that 's clear that the people of the Jews were already in the visible Church the Vineyard of God and Children of the Kingdom as in Matth. 8.12 21.42 43. The hedg was yet about them and the clouds rained upon them c. But now unto the Gentiles not fore-proselited and circumcised baptism was the way of taking them in and declaring and owning them to pertain to the Church nor do we read of any Gentile or Heathen coming into the visible Body and Company of the Church to be accounted of them by any other way or medium of outward institution after Christ's resurrection circumcision being not practised upon them and theirs in their admission as was formerly used in proseliting them Indeed that the false Apostles stood for and would have had the way of their entrance and admission still in which two it is observable that they make no mention of circumcising their infants but that they the Disciples ought to be circumcised as was the manner of Moses and Paul speaking to the Galathians says They constrain you and would have you to be circumcised Gal. 6.12 13. not
it stick in the form of godliness nay sincerely attain to that muchless enter they into the inside of this Kingdom to have the Law writ in their hearts and to experiment the peace and joy that is therein Of such is the Kingdom the Government of Heaven and of God Nay I know not how to exclude them right to any part of it if we shall take it for the Kingdom in its Glory as some do for then much more should they have right to any other thing in it as they were capable of having it put to and vouchsafed them according to Peters arguing But sure he meant the Kingdom of God as they had the Keys of it or were to have and so as they had power of taking in or excluding suffering to come to Christ or forbidding them and as the blessings of it were to be obtained for and imparted to them through man's ministration for it was not from the after-glory or inward communication of spiritual grace that they went about to detain them but from that dispensation of blessing which they were brought to Christ for in an external way of ministration And therefore it is meet that we understand his Speech so as may reprove and correct their thoughts in that for which he faulted them As if he should say The Kingdom of Heaven which I preach and am instructing you to be my Ministers in and which I am setting up and gathering men into is of such as these Infants or for such as these whom you thus slight and reject therefore forbid them not but let them come unto me as to the great King thereof and Prophet therein to be blessed by me As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the like in Matth. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of God is theirs or of them they have right to it and it takes them in Now shall right be withheld from them to whom its due Are we authorized to disciple all the Gentiles baptizing them and that discipling them is a subjecting them to his Kingdom and Government and hath our Saviour said That the Kingdom is of such as those Infants And shall we deny to disciple them thereunto by baptizing them into his Name to be subject to his power set up in his Church for the nurture of them Do not they that deny them admission into the Kingdom run into that evil of his Disciples here or savour of the same root in them for which Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very angry with them and to correct which and prevent it for the future he gave out this instruction For of such is the Kingdom c. But here we are encountred with many scruples and objection viz. 1. That these children were not brought to Christ to be baptized nor did he baptize them or bid his Disciples do it Object 1 but he was angry with them for bidding them to come to him because they therein hindred the occasion of his doing good to men and because the faith of the bringers was herein to be cherished and the power of Christ in blessing to be manifested and the exellent Doctrine concerning little children being capable of the Kingdom of Heaven to be delivered therefore no ground hence for Baptism It 's true these children were not brought for Baptism Answ but for somewhat higher then it nor read we that he baptized them for Christ baptized none with water himself nor that he bid his Disciples baptize them and whether they were baptized before or not in all the people being baptized it s not certain it s not exprest that they were or were not but he did that for which they came to him and by that indeed took occasion to shew his good will to men and cherished the bringers faith that thought he had blessing also for Infants and especially to open that Doctrine about Infants capacity for the Kingdom which should be of further use to the Disciples in ordering the Affairs of the Kingdom Now upon Christs words and specially this his instruction together with his after-commission for Gentile Baptism we ground the right of their Baptism But for the cause of his anger 't is more probable it was their low thoughts of them for their errour which he rebuked them for is best to be understood by what he saith for correction of them had his displeasure been against them for letting him in doing good or meerly cherish the bringers faith c. His speeches would have been to that purpose they would have contained the ground of his rebuking them as usualiy in all other cases they do But now its evident they contain the freeness of his grace to children and their capacity for the Kingdom and by consequence of his blessing therefore their fault by in the contrary their too low thoughts of them as if unmeet and unworthy of Christs care of them and acting in his Kingdom ministration towards them And no doubt but much of the wisdom and goodness of God and Christ is herein to be seen in ordering this providence that so he might take occasion to open his will towards them unto us in that which he foresaw would be much questioned and to order it to be so diligently recorded by three Evangelists that under the mouth of three witnesses we might be more confirmed in childrens right to the Kingdom and so by consequence to Baptism that takes them into it and acknowledges their right and might not keep them out upon such an opinion of them as the Disciples had of them As for these it was not perhaps so material to baptize them they yet being of the Jewish Church and so in the Kingdom by Circumcision and especially now when neither he nor his Disciples were about baptizing nor they brought to him for that which as we said perhaps they had received before These things were done and said rather for instruction to his Disciples for their after-carrying on the business of the Kingdom then for their present information about them particular children As usually his Doctrines and Speeches to his Disciples upon any such occasion had a special eye at their fitting for that business and out instruction All that discourse in Matth. 18. is plainly instructive to the Disciples about things pertaining to the Kingdom not only as at that present but rather as it should be ordered after his departure by them the determination of that question about Divorce Marriage and Continency was plainly instructive to them too for ordering the Affairs of the Kingdom in those matters too and this about children follows very fitly for their direction and instruction about them as also in the same order the Apostle gives hints of instruction about them 1 Cor. 7.10.14 I say not that the act of Christ then was a standing rule for Baptism But in his act doing that that is greater then Baptism to them and in his expressions of the ground of it instructions about
1 King 12.2 3. Besides They might all keep the Feast of unleavend bread by abstaining from leaven and yet not by eating the Passover Lamb. All strangers too in their houses were to do the first but not the second So for keeping the first day of the week as a Sabbath of day of rest and worship to God and not keeping the Seventh Day yet Sabbath hath as little positive Command and less too then this of Infant Baptism Indeed we find that on the first day of the week the Disciples met to break bread Acts 20.7 but he saith Not to keep it a day to the Lord. Again in 1 Cor. 16.1 2. the Apostle bids That they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every first day of the week lay aside something for the poor Saints but that they should keep it or any other one day as a Sabbath not a Word I might also mention Christian men's being Magistrates and the lawfulness of making Wars and of Oaths in the Name of God for Confirmations but I pass them 4. That children should be admitted into the Church-state they had formerly in custom and practise under the Law and therefore for that there needed less positive institution onely that which was of difference between that state and the state of it in the Gospel-time since Christs Ascension was meet to be declared As that persons should be admitted into the Kingdom of God and discipled by Baptism and that the Male-Infants of the Gentiles should not be circumcised and that females as well as males should be baptized all which are held forth in the Commission Disciple all Nations or all the Gentiles baptizing them Though indeed it was formerly in use as the Hebrew Doctours say To baptize their females in the times of Circumcision Things that were not to be altered they might follow the light hinted to them in the Law in planting the Churches though yet Christ left them not to that but tells them plainly That of such as Infants is the Kingdom that he preached and set up And such a hint as that with a large general Commission might suffice for that considering what had been their practise for receiving in Infants And in this way the Apostle made use of the Law and ordered things in the Christian Church with a correspondency by way of analogy and proportion in like matters to what was ordered in the Jewish Church in divers particulars As to instance About subjection of the woman unto the man the Apostle saith I permit not a woman to speak in the Churches but to be in subjection as also saith the Law 1 Cor. 14.34 And speaking of the lawfulness of the Gospel-Preachers receiving maintenance of the people that they preach to and labour amongst he backs his saying and order with the authority of Moses Law 1 Cor. 9.8 9 10. Say I these things only or saith not the Law also the same For it is written Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn Thence inferring à minore ad majus and by way of analogy that if God regard Oxen and would have them sustained in their work by them for whom they work then much more the Preachers of the Gospel that labour for mens souls should be by them also so sustained 1 Cor. 9.8 9 10. Which direction he tells us is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare humane prudence but a duty approved of God And so ver 13. he proves the same thing more plainly by the Order of God in the Law for their Priests and Levites alluding to Deut. 18.2 3. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they might well know and could not reasonably plead ignorance of the mind of God in this matter from what they read in the Law of Moses before and without his thus writing unto them Know ye not that they that ministred the holy things eat of the holy things and they that serve at the Altar partake of the Altar even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath ordered or ordained that they that preach the Gospel should live of the Gospel The main substance of the Law is yet observable though not the particular circumstances of tythes and offerings in that Legal way We cannot say thence indeed That tythes are jure divino but thence we may say That maintenance by the people of those that preach the Gospel labor in the work of God amongst them is an Ordinance jure divino And if the people by themselves or their Representatives whom they elect and chuse to make Laws and Orders for them do pitch upon that way of tenths to do it in then is it in that way lawful to receive maintenance of them that being the way that the people have thought good to observe Gods Order in The like I might say about the Supper concerning the Apostles allusions to the Sacrifices and amongst them the Passover in his speaking of the nature of it 1 Cor. 10.18 and 5.8 9. Yea what else was their choice of Elders in every City and their laying on hands upon them in ordaining them but a manifest reference to the Law and the Order of God therein in chusing Elders over the Congregation laying on hands on them so chosen upon which also followed the spirit of Prophecy in the first institution of them Num. 11.24 25 26. with Deut. 34.9 And what other precept had they from Christ for so doing in the particular Churches that we read of And yet see the practise in Acts 14.23 even as their baptizing men and all theirs housholders and their housholds together seems to be a plain imitation of the circumcising men and all their males at the first institution of Circumcision and the after-proselyting of Heathens to them Now whereas some say By the same reason we should have one universal High Priest or Bishop too because they had an High Priest I answer So we have even the Man Christ Jesus who then was not come in the flesh to be High Priest to them and that we should have another on the earth follows nor for they never had two together appointed them Besides That all that Order of sacrificing and ceremonies we have express testimony for the ceasing but of ceasing to have children in the Kingdom of Christ or to bring them up for the Lord as Disciples to him we have no expressions but clearly to the contrary even as they were to disciple them to Gods Law and Statutes c. Only whereas they had an Ordinance acted upon males only yet so as the females were counted of the Circumcision in and with them as if they had been circumcised too the Commission is in such expressions as take in both Sexes and the practise of baptizing both Sexes is expressed in Acts 8.12 They were baptized both men and women Which words are sometimes used to denote both Sexes of any Age rather then grown Ages only of either Sex as may be seen 1
three some as I said above add A Fourth Of the Word because the word Baptism sometimes comprehends also the Doctrine baptized into as in Matth. 21.25 26. Acts 10.37 And indeed the word is compared to water frequently and therewith God doth besprinkle and wash the souls of men and makes them clean as John 15.3 yet I think this rather accompanies the several ways of Baptism before mentioned as being that that the Baptism of water obliges to and seals that which the Spirit properly baptizes with and by and that which afflictions are ordered to seal home and bore the ear of the soul unto then that the Scripture calleth it by it self a Baptism however this is not it that our enquiry is particularly about but about that of or with water Concerning which 2. Secondly I find the Grounds thereof in Scripture are either 1. More general and fundamental viz. The grace of God towards poor lost man testified in the gift of his Son to be the Saviour of the world by suffering for its sin removing its curse and procuring life and blessing for it into himself John 3.16 17. 6.51 according to that to Abraham In thy seed shall all the Nations and Families of the Earth be blessed This indeed is the main foundation and ground of all Gods gracious dealings with and dispensations to the sons of men and of all his Ordinances both before and since his coming only with this difference that those before his coming were grounded on and to mind and lead us to him as one to come those since are grounded upon his being actually come in the flesh and upon his being perfected through his sufferings for bringing blessing to all families of men and saving to the utmost all that obey him that this word of the beginning of Christ is the foundation of Baptisings in all its ways is clear Heb. 6.1 2. For indeed otherwise no Gospel nor Baptism into it no Dispensation of Spirit to us Afflictions had been destructions not corrections and so in particular its the Foundation of this Baptism we speak of 2. More immediately and particularly The Commission given for baptizing which I find was two-fold 1. One to John called then the Baptist Luke 3.2 3. called the Baptism of repentance because joyned with a Doctrine detecting the false confidences and erring ways of the Jews from Christ the Seed of Abraham and the free-grace of God in him and caâ—ling them to repent of them and turn in again to him Mat. 3.2 John 1.15.29 2. The other to the Disciples and Apostles of Christ Mat. 28.19 20. and between these two I find no difference prescribed as to the form of acting only in these two things 1. John's was to be practised upon the Jews only and so such as were before members of the Church of God The Disciples upon the Gentiles also for discipling them 2. John's was unto Christ to be revealed to them and for revealing him while he was but yet about his work for us on the earth The Disciples was chiefly after his Ascension into the Name of Christ as more fully and clearly revealed and so into the Name and to the worship of the Father Son and Holy Ghost more distinctly opened in their Doctrine 3. For the Ends of this Baptism I find it is 1. Negatively Not to distinguish between chaff wheat the spiritual and carnal seed that 's Christs own work not his servants Mat. 3.12 22.10 11 12. nor to approve the state of every such person as is baptized seal to them an undoubted enjoyment of Eternal life or that they are really and in Spirit one with God Christ or the like 2. But Affirmatively 1. On Gods and the Administrators part ministring in the Name of God and of Jesus Christ 2 Cor. 5.19 20. 1. To hold forth ratifie and confirm the truth of the Contents of the Gospel and so to witness to the grace of God in Jesus Christ brought unto men so John not as a man barely but as a Preacher and Baptiser witnessed to Christ and so were the Apostles to witness to him in all their Ministration as God himself doth by them John 1.7.15.29 15.26 27. 1 John 5.10 11. yea as all the Ordinances of God both before and since his coming stand upon him as the gift of Gods love to man so as the Cherubims of old to the Mercy-seat they all look and witness to him Rom. 3.21 Heb. 10.1 And so in Baptism particularly God and the Administer as from God holds forth intimately the uncleanness that is in men one or other by their natural birth or humane actings the emptiness of all their own righteousness though after the Law And that in Jesus Christ by his death and resurrection for them there is forgiveness and redemption for them and blessing even righteousness and life brought unto them which in submitting to him and his Government they shall certainly receive from him and that he will by his Word and Spirit so wash cleanse and sanctifie them as to make them meet for fellowship with God Ephes 5.25 26. 2. To testifie and declare that neither God nor they in case they be guilful in the receit of this Ordinance and grace tendered there with do hold them bound under the guilt of former either natural or actual pollution so as to hold them out from his Church or Kingdom but do remit all past so as not to refuse to admit them to fellowship with themselves in his Church its ordinances and blessings as they be capable thereof So I look upon that in Acts 22.16 Wash away thy sins with Acts 10.28 Mat. 18.18 2 Cor. 5.19 2. On the Baptized's part it is 1. That he might have the promises held forth sealed and ratified to him 2. To disciple him to Jesus Christ and so subject them to his Regiment teaching a way of worship appointed and taught by him Matth. 28.19 20. Disciple all the Nations or Gentiles baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Name of the Father Son and Holy Ghost that is unto the receit belief and acknowledgement of the Doctrine of God as so distinctly made known and into the worship of him the only true God the Father by through and as made known by and in the Son his Mediation and Doctrine declared and opened by the Holy Ghost in the Gospel and in his power working there-through in the heart teaching them to observe all things that I command you c. Even as the people of Israel in being baptized in the cloud and sea were obliged to believe and obey Moses and the Lord as ordering them by him 1 Cor. 10.12 and so also by being circumcised Gal. 5.2.3 And herein they that are baptized are baptized into the death of Christ to expect all their life there-through and follow him therein and do in this sence put on Christ Gal. 3.26 27. that is An Engagement an Obligation to listen to and believe on him as
they have him declared and are capable of listening to and believing on him and so a professed subjection to his order and to worship God by him and take content in the grace in him even as being further baptized by his Spirit in the opening the truth to their hearts and shedding his love abroad therein they more really and spiritually put him on by way of actual confidence and faith in him as their righteousness rejoycing and compleat redemption and salvation and his vertues by being conformed to him and the more yet by being also baptized with trials and afflictions Rom. 13.14 Ephes 4.21 22. Rev. 7.13 14 15. 3. To admit the baptized into the Church and Kingdom of God and so to have the Name of God and of Christ put upon them So Matth. 28.19 may also be understood Baptizing them into the Name of the Father c. So as that they may have the Name of the true God upon them be and be called the people or Church of God Christians as of old the Name of God was by Circumcision put upon Israel and so also to bring them under the protection help and blessing of that Name For where Gods Name is put upon and own'd by any people God hath respect unto them for his Names sake and for that cause often spares helps and blesses them that he might glorifie his Name upon them and make other people know that it is better to be his people worshippers and callers upon him and under his protection then any other Gods or powers whatsoever To this purpose are these Scriptures Psal 124.8 Ezek. 20.9 14. c. Jer. 14.7 Isai 48.9 Psal 115.8 9. 4. And so to distinguish them from all other peoples that are not baptized into the Name of Christ and receive not his Gospel as Acts 11.26 Isai 63.18 19. And to oblige them to unity in judgement and affection amongst themselvs as 1 Cor. 1.10.13 I beseech you Brethren by the Name of our Lord Jesus Christ which is but one and is upon you all that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Not to say I am of Paul I am of Apollos I am of Luther I am of Calvin I am of Arminius to make and maintain Parties Sects and Factions in the Church but every one to own truth from or by any one and singly follow after it and all own themselves only obliged to Christ and his Name and to every one to each other for that Name sake whence it follows were ye baptized into the Name of Paul that ye should only cleave to him and neglect and slight all other the servants of Christ for Pauls sake and only follow and cry him up Which might be applyed to our divisions were we baptized into the Name of Luther or Calvin or the like and so to divisions nearer home The being all baptized into the Name of Christ should make us all adhere to Christ and to receive his truth by any one he speaks it by and love one another for his sake according to that also Ephes 4.3 4 5. 4. Concerning the Subject of Baptism the thing principally inquired after in this Discourse 1. I find not any Scripture in so many words say That Infants are to be baptized or instancing that the Apostles did baptize Infants 2. I find not any Scripture expresly or intimately prohibit the Baptism of Infants or denying that they were baptized For 3. I find not any Scripture say That only believers may be or were baptized or none but such as have repented do confess their sins profess faith c. 4. I find indeed that in the first practise of Baptism it being preacht to men of age and understanding with the doctrine it baptized into they being perswaded to receive that doctrine and be baptized into it did some of them confess their sins Mat. 3 6. Acts 8.38 39. others profess their faith And such were baptized having not ever before they or their Fore-fathers been instructed into that doctrine or been baptized thereinto But 5. I find not that either John or Christs Disciples ever turned away any that came to be baptized of them That Position of the Antipedobaptists That John Matth. 3. turned away the Pharisees and Sadduces is without proof It 's true that divers yea prabably most of the Pharisees contemned his Baptism and rejected the counsel of God against themselves Luke 7.30 but neither John nor any other servant of Christ is ever said to have rejected them there-from John in that Matth. 3. indeed takes them up more roughly then he did some other as more needing it and yet Luke tells us he said the same to the multitude Luke 3.7 but withall says he baptized them For so are the words I indeed baptize you Mat. 3.11.6 Thence I find too That the Subject of this Baptism was not a truly spiritual seed of Abraham born of the Spirit either as administred by John or Christs Disciples for Iohn calls them he baptized a generation of vipers an Epithite too harsh for persons truly regenerate Luke 3.7 and says he baptized them not upon their repentance or that had repented but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance that they might or instructing them that they should repent Matth. 3.11 And so not upon faith but saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should believe in him that is to come Acts 19.3 4. Thence also it 's said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon or after usually but for or unto the remission of sins Yea John plainly intimates that he admitted chaff as well as wheat into the floor and such as should be burnt in unquenchable sire Matth. 3.12 he baptizing such as still received the Name of Publicans yea all the people the generality doubtless of them Luke 7.29 3.21 And for Christs Disciples they baptized and discipled such as our Saviour that well knew them tells us did not believe John 6.64 yea such as were in the gall of bitterness and bond of iniquity after their baptism Acts 8.23 yea they brought into the house all they found good and bad Mat. 22.9 10 11 12. 13.47 48. 7. I find indeed that once the Gift of the Holy Ghost preceded Baptism viz. in Cornelius and his friends Acts 10.44 48. They being uncircumcised Gentiles in the flesh and therefore God to demonstrate that they were thenceforth amongst the Gentiles to be admitted into the Church by Baptism without Circumcision the want whereof was no impediment to him for having fellowship with them and to take away scruple from the believing Jews that they might also admit them to their fellowship without it poured forth his Spirit first on them whence Peter says Can any forbid water that these should not be baptized that have received the Holy Ghost But 8. I find that usually persons were baptized before
enmity stood and what there reconciling is there spoken of now their enmity lay both on their parts especially in that they knew not nor regarded God nor observed his Law and wayes given to his people nor came in to be one with them and then on his part in this that he admitted them not to fellowship with him in the Commonwealth of Israel and priviledges of his people and the reconciling them stood in this That 1. He in Christ brake down the partition wall the Law of Ordinances that stood against them in their uncircumcised condition kept them from the priviledges of his Church and he imputed not their trespasses so against them to them as to exclude them any longer but opened his Kingdom to them also equally as to the Jews that were naturally as by discent from Abraham and by Circumcision therein yea sent out his servants to invite them to come in to his house and feast therein prepared and to be one of those that refused not their own mercy out of fullenness amongst the Jews already therein Matth. 22.9 Now whom did the partition wall the enmity from the Commandements in the Law of Ordinances debar from the Commonwealth of Israel and so from fellowship with God therein were they not all the Gentiles one and other all the uncircumcision in the flesh And whom did Christ break it down for was it not the World the whole Body of the Gentiles Was not and is not the Law of Ordinances taken from them all so as that the passage into his House and Commonwealth is free and open for them all And whom then was God in Christ reconciling to himself not imputing their trespasses Mark 6.15 was it not the world all the Gentiles Did he not send his servants with the Word of his Kingdom to them all to hold it forth to all to every creature to all Nations without limitation and restriction and to reconcile ministerially them that God in Christ as in him the partition wall is broken down and the enmity slain was reconciling which Ministry of Reconciliation is executed in discipling them baptizing them c. And shall we now set up a partition wall between the Church of God and any Gentiles that shut not out themselves by their wilful rejection Or shall we say That Infants are not Gentiles or are not of the World when God was in Christ reconciling and to whom his servants were sent Did Christ leave a partition wall yet standing between the Church of God and them that they should not take them in into unity and fellowship with them If the servants of Christ should keep them out of and at a distance from the Church sure they should be far from putting in execution their Commission for reconciling discipling and baptizing them Consider this seriously and so if the Antipedobaptists deny not Christ come in the flesh and to have broken down the partition wall or at least that God was in Christ reconciling the world to himself and bringing them to himself in his Church and Kingdom But then it s objected that then the practise of the Spaniards forcing Droves of Indians to Baptism is warrantable Object 1 Mr. Tom. and that the Disciples needed to have done nothing else in observance of that Command of discipling but to baptize which would serve for a good plea for non-officiating and non-preaching Priests But neither of these follow thence Not the first Answ 1 for though they had Commission to disciple all the Gentiles baptizing them c. yet had they no warrant to force any to it nor did God furnish them with power thereunto nor had they in times past to proselite by force any the Inhabitants of the Nations they were instructed into that before For when Christ first sent them out he bid them tender their peace to men and if a house was worthy that is if there was a Son of peace there one that peace prevailed with their peace should rest upon him yea if the Housholder did accept their message and submit unto it their peace was to rest upon him and his house as appears by comparing Matth. 10.12 13. with Luke 10.5 6. and 19.9 but in case any house or City received them not then were they to depart from it and shake off the dust of their feet against it for a testimony against them that they came to disciple them and bring them into subjection to the faith of Jesus Christ but they refused it which direction also we find that they practised Acts 13. 51. and 16.14 15.32 33. c. so that here is no room for allowing that forcing we must distinguish between the persons whom they had authority to disciple baptizing and the course they were to take for excercise and execution of that authority and then that Objection vanishes Nor 2. Follows it that then the Apostles then or the Gospel-preachers now had nothing else to do for putting that Commission in practise but outwardly to baptize for they had somthing to do to bring them that were not of themselves acquainted with this and that were naturally averse to it to be willing to yeild up themselves and their children to walk in this way and follow after this Name unto which they were to baptize them They must use perswasions perhaps to Kings and Rulers not to use their power to resist their discipling of their Subjects to this Name and to subject themselves and all their government to it and so to Masters of Families and Parents to yeild up themselves unto this Name to be baptized unto it and to observe the things of it and yeild up their little ones also to be brought up therein for that 's plain they were to take none away by force from under any of their parents but as they yeilded up themselves or was yeilded up to the institution and nurture of the Lord by them yea in that it 's said Disciple baptizing them into the Name of the Father and of the Son and of the Holy Ghost it 's plain enough that they were to declare and unfold that Name to men that they might know whereto they baptized them and theirs and to what they were to instruct and bring up their children which to men grown must be before baptizing them with water as was the constant practise of the Disciples formerly and of our Saviour himself Joh. 4.1 yea and of the Pharisees too in proseliting men to their religion though they proselited their children also with them But this Objection implies that the framers of it thought there was none but Infants in the world and so none that could or would oppose their endeavours to disciple them when Christ gave out this Commission or that this Baptism was not for discipling them to the Name of Christ and so to be done as a means to bring the parties baptized to be subject to his Government externally at the least and to profess his Doctrine nor minded
they then suck in they are apt to hold fast according to that Quo semel est imbuta recens servabit odorem Testa diu And that Teach a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infant in the way that he should go and he will not depart from it when he is old The Gospel-Preachers had much ado to perswade grown men to come into the Christian School wherein Christ is the great Teacher to be his Disciples as such are hardly yet perswaded to learn any lesson of his contrary to what they have formerly apprehended A great if not the greatest part of the difficulty of the Apostles work stood in that because they knew not the Name they would have them stoop to and the doctrine they would have them learn was novel to them they had much to say against it as that their wisemen Fore-fathers and Rulers neither knew nor approved it and the rest of the world would hate them for it c. thence they were not nor would be baptized unto Christ till they had first assented to the Doctrine It was their being convicted of the truth that made them willing to leave the world and its doctrines and become Scholers or Disciples unto Christ and to be initiated under his Government and Teaching But now it s not so with children born to them that are discipled their Christian Parents are bound to bring them up in the nurture of the Lord and they to receive it as they are capable which also usually they are apt to do at least so far as to the external profession and acknowledgment of Christ and his Name if it be carefully as is required put to them and that profession and acknowledgment with orderly walking is as much or more then divers of them had whom John and the Apostles baptized Matth. 3.7.11 Acts 8.13 Chap. 19.3 4. Therefore also it seems to me a great absurdity to require that before-hand of them for their matriculating discipling or receiving in that is urged upon those that have been otherwise principled and have much to oppose which they have not and to bring an heap of proofs instancing what such so fore-principled did to be a rule for those that are not so It is as inept as if they should alleadg the Jews proceedings in requiring confessions and acknowledgments of them that came unto them from the Gentiles to shew that the like was requirable of their Infants before their Circumcision or like as if a man should say that because God requires of grown men actual repentance faith and invocation of him to salvation therefore he requires them of Infants too and so that they dying before may not be saved If God dispense with their non-acting those things through incapacity and yet saves them why should it seem irrational that he dispense with the want of such acknowledgments or with the want of those things themselves to admit them into the outward Court of his Kingdom If he dispense with them for the greater why should we not for the less especially when we know he did actually dispense with the want of those things in them for admission into the Jewish Church which yet were there required for their admission into it that were men of years and we find no one title of his that he would have them excluded his Church or Kingdom amongst the Gentiles Nay his Commission insisted on is in such large terms as do abundantly include them The Jews never had so large a Commission for circumcising Infants as this is for baptizing them though there be not such express mention of them herein for all the Gentiles comprehends all Infants male and female too whereas the Jews were limited to males only and whereas they were tyed to the eighth day at soonest that so they might have a Sabbath pass upon them for their cleansing now they are clean at any time those uncleannesses and ways of cleansing being done away in Christ the Commission gives power to do it to all in discipling them though through the wickedness of the world rejecting the counsel of God and refusing to submit to Christ themselves or to subject theirs to him they cannot do it to all that their liberty and power extends to but such surely are guilty of resisting the Messengers of Christ as either hinder them from discipling themselves or withhold and forbid their children From what hath been said then it appears that there is no need of searching after particular express mention of Infants to warrant their baptizing for when a man hath a general Commission what needs the particularizing the several branches in it to warrant a mans acting upon them If Let a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examine himself and so let him eat c. be warrant enough for womens eating the Supper because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in it self comprehensive enough of the female Sex why then should not Disciple all the Gentiles or all Nations here be warrant sufficient to disciple Infants baptizing them c. seeing that word is every whit as comprehensive of Infants If a man should scruple to baptize an English man or a Scotch man because he finds not those Nations exprest in all the Scripture would not any man laugh at him seeing the Commission is to all the Gentiles whereof they are part Or when it s said Christ died for all would it not be a fond scruple to say It 's doubtful whether he died for Infants that dye in their infancy or not The like is this to say What warrant have we to baptize Infants now when the Commission is Disciple all the Gentiles baptizing them If a King should say Go into such a Countrey and subject all the Inhabitants in it to my Government and protection putting them into my Subjects fashions and way of living it would be a vain thing to say What should little children be subject to him too and brought up after the manner of his Subjects Sure in bringing all the Inhabitants in their Infants must needs be included and be taken for subjects with them and be brought up after his subjects fashion And now I hope I shall not need to say much by way of answer to that Objection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn but Infants can learn nothing till they begin to be grown up For so a Proselite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from coming and joyning himself to the Jewish Church which Infants could not properly be said to do till grown up and yet they were also with their Parents proselited So a Subject is he that voluntarily is subject to and obedient to his Prince which Infants cannot properly be and yet they are in the number of Subjects too But besides this we have shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather in its first act to bring into and subject to the Government of the School that they might learn then
of such is the Kingdom of Heaven Where it s to be minded first that he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom lest we should perceive some peculiar occasion not ordinary or common to Infants but peculiar to these only some secret thing known to Christ alone and so should say it was to be stretched no further but to them or them that we can discern to be elected c. Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are like these the Kingdom of Heaven belong though many would conceive it so for that could be no greater ground for children then for Doves and Lambs coming to him the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies of that kind that 's spoken of these and such as these whether it be applyed to things or persons not such in an Allegorical similitude So Rom. 2.2 The judgment of God is against those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things that is those very evils and such like So ver 3. and chap. 1.32 Gal. 5.21 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such things there is no law that is against those vertues and fruits of the Spirit and whatsoever else is of the same stamp or nature So also 1 Cor. 7.15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such shall have trouble in the flesh that is such as he had spoken of before viz. they that marry c. Of such is the Kingdom of Heaven The Kingdom of Heaven what 's that I answer The Kingdom set up by the God of Heaven in which he is King and reigneth by Jesus Christ prophesied of long since to be established in the house of David A Kingdom of which the Jews were the children it was preached to and the promise of it set before them yea they were educated under its Ordinances in part and to the expectation of it in the more Heavenly things The Kingdom more fully preached by Christ and in its priviledges rise and growth and its administration by Christ in the humanity in a more heavenly way then nigh at hand and ready to be revealed though not in its heighth of glory and large spreading lustre This is the Kingdom of Heaven of which there are divers stations and degrees of entrance into it and divers manifestations of it viz. 1. There is the outward Court the Church visible as visible or as outwardly priviledged by God and distinguished from other people not in it or if ye will the Government that Christ exerciseth in administration of his Heavenly Ordinances and Rites over men as visibly subjected to the profession of him the Church-state with its outward Ordinances the Oracles of God and his Statutes and Appointments So the Church-state of old among the Jews was part of that Kingdom that God through Christ and for him erected The Wisdom of God had there his House and Pillars Ordinances and Provision though less heavenly and more carnal then as now it s ordered by Christ come in the flesh and therefore rather called the Kingdom of God then of Heaven Matth. 21.43 This Government in the hand of Christ come being more properly both because as of God so more heavenly and less carnal then that before 2. The inward and invisible uniting with Christ by faith and so the Government of the Spirit writing the Law in the heart The power and priviledges injoyed in the inner man in forgiveness of sins peace joy conformity to God c. And this also is the Kingdom of God the more inward more heavenly and spiritual part of it and this also is held forth in the first and the right receipt of the first with all the documents thereof and spiritual operations afforded therein is the way to enter into this step of it For this is it into which men enter not but by regeneration Of this the Apostle speaks Rom. 14.17 The Kingdom of God is righteousness peace and joy in the Holy Ghost And 1 Cor. 4.20 That consists in power c. Into this the believer is translated out of the power of darkness Col. 1.15 The other step is more visibly upon men that are in it this more properly in them They that are but in the former Regiment may be cast out and often are for their unfruitfulness not receiving its instructions and operations of Spirit therewith as a little child so as to enter into this more spiritual Government Matth. 8.12 and 21.43 that or the Kingdom of God in that part of it for it s but one Kingdom in all its Regiments as the Temple of old was but one in all its Courts being like a Net gathering all sorts and like a man sowing good seed in the field wherein also the envious man soweth tares out of which all things that offend shall be gathered Matth 13.24.41.42.47 And like to the wedding made by the King for his Son to which the bidden guests refusing to come all that could be met with in the high-way and hedges were called and brought Matth. 22.1.9 10. yea to that all have liberty to come as the way to enter into it in its higher steps or more inward Government and Dominion But now this second step is yet more holy and into it may none enter but they that so have received the grace of God in what is held forth in the former as to be made an holy Priesthood unto God The former hath Laws for its Ordering and Government and in it is the power of Christ to order it which all ought to obey and be subject to in their several places and stations as in other Kingdoms but these are more visible and outward as Baptism the Supper Exhorting Teaching Hearing Prayer Communion Censures c. As also subordinate Officers Bishops or Elders Deacons c. Its Keys of Doctrine and Censures its Publick Register and Notary Book the Scriptures wherein its Laws and Orders are written and recorded This latter hath its Laws the same for substance with the other but written also more inwardly in the heart where the Spirit is more immediately Governour and Ruler and supplies all grace to the soul also These have fellowship with God and with Christ in spirit and heavenly things as well as one with another in outward Ordinances which these also have the inner Regiment being in these who are under the outward though not in all of them These have the inward true spiritual Baptism in the blood and price of Christ 1 Cor. 10 17. sprinkling their consciences and making their hearts pure and they feed spiritually upon Christ himself eat all of that one bread and partake all of that one spirit in him So as to be really and inwardly though mystically and spiritually one body being baptized into it by the Holy Ghost and made meet for the inheritance as well as outwardly baptized and outwardly eating the Memorials of Christ as the outward Regiment more generally do 3. There is also beyond both these a third step
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometime indifferently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts 22.18 â—s all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3.11.32 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.20 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.40 And that children of Christians are every whit as capable of receiving the external Government of Christ by Baptism as the Jewish children the Government of God by Circumcision we have before shewed as also how fit they are to receive the instructions and form of Doctrine in the Kingdom of Christ and submit themselves thereto as they grow up And it may be seen further in Timothy who of a child began to know the Scriptures being trained up thereto by his Mother and Grandmother as is most probable and whether he might not be baptized in infancy too is wholly uncertain there is no appearance to the contrary Paul found him a Disciple when he first met with him and he was but very young then Acts 16.1 2. c. I am sure Christian Parents are to train up their children in the Christian as well as the Jewish were in their way of institution Ephes 6.4 But I pass this also But this is but however to be extended to elect Infants Object 5 such as shall have the Kingdom of God in due time and therefore he blessed them and such may be blessed yea did we know them we would baptize them too c. To which I answer Answ 1. That I find no mention in Scripture of reprobate Infants rejected from the Kingdom that we should suspect and repute any to be so and upon such a fear exclude them As for that instance of Esau he was not in Infancy rejected from the Kingdom of God at least in its outward Regiment or Church-stare no nor from possibility to enjoy the eternal state of life by any thing I can find All that 's said of him while an Infant was this That he should serve the younger And I am sure to be a servant to Christ and his Church is not to be rejected from the Church that 's no more then is appointed to all Nations And that was the thing that Jacob and his posterity was chosen unto to have the Kingdom seated in his seed and posterity and all others to have blessing in serving him but curse in despising and rebelling against him as the Seed promised was of and in him and there to set up his Kingdom As for the same reason all the other Tribes was to bow down to that of Judah Gen. 49.9 and yet they were not therefore reprobated from eternal salvation In this respect Jacob is said to have been loved not personally only but Nationally in his posterity even to Malachies time for in his time that was uttered Jacob have I loved and Esau have I hated Mal. 1.2 That love to Jacob is brought to prove his love to them called also by that name Jacob even as Jacob also while in the womb is called the younger or lesser people that it might be evident that that was not spoken of his single person only as men usually expound it of a purpose of his personal glory and Esau's personal damnation for that neither sutes the Oracle speaking of two Nations and Peoples nor could be a fit convincement of his Posterity so many hundred years after that God loved them not the purpose of Esau's personal damnation be any manifestation of hatred to his posterity in whose times his Mountains were laid waste nor sutes it with the Scope of the Apostle who was not speaking of Gods electing or rejecting their persons to eternal salvation or damnation nor perhaps of such purposes there at all But of his rejecting the Seed or Nation of Jacob formerly so loved from being his Church and People through their rejecting the Gospel his earnest wishes and prayers for their salvation his endeavouring it also in the Gospel-preaching his saying God could yet graff them in again and that they stumbled not that they might fall argues That he judged them not under an absolute decree of eternal damnation but that he speaks there of their breaking off from the Church in their visible condition See Rom. 10.1 and 11.11.14.23 So that that Exposition and understanding of it is a meer mistake of the Apostle and Prophet Sure Esau had a birth-right and by that right to blessing too till he prophanely sold it and was in the Kingdom and Church of God notwithstanding that Oracle made known to his Parents till he threw himselfe from it 2. Had this been the reason of Christs blessing of them then was there less reason for his being so much displeased with his Disciples Matth. 18.11 they being wholly uncapable of knowing a secret purpose not yet manifested He had told them that he came to seek and save that that was lost and they might know that children were lost too but of Gods secret purpose towards them they knew not And so this reason might excuse men for not praying for and blessing their children because they know not whether they be elect and so whether the Kingdom be of such as they or not 3. Then should he rather have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom and so have put some difference between them and other children and shewed them that had they been some other children he would not have been angry with them for putting them back because not such as these but for these being elect Infants or Jewish Children theirs is the Kingdom Object 6 Like to that Objection is another that I meet with viz. That these Infants might belong to the Kingdom because such as Christ would bless and therefore all that can be inferred from it this That such Infants as Christ will bless belong to the Kingdom Answ And the same Answer will serve it for the Disciples might have excused themselves against his displeasure by saying Lord we knew not thy purpose of blessing these and Christ should rather have said Of these then Of such as distinguishing them from other Infants but neither saith he so nor of such as I will bless but of such as these are even before he blessed them or said he would bless them Besides this makes his purpose to bless them the ground of the Kingdoms belonging to them whereas he lays down their right to the Kingdom as the ground whereupon he would have them admitted to his prayers and blessings and upon that ground was displeased with his Disciples for hindering their coming to him yea that would found the ground of similitude between them and such others grown men as may enter the Kingdom not in any thing in the children but in his affection only to them in which is identity or sameness towards them and others rather then similitude and so the after-instruction is out of the way that speaks of our receiving the Kingdom as a little child not of
secret purposes and intentions in Christ But will you say all Infants belong to it Object 7 then the Infans of Turks and Heathens may be admitted into it too To this what my answer is may be seen by what is said before Matth. 28.19 Answ I wish that since God hath enlarged his Kingdom and Grace to us Gentiles and that we have put on the Name of Christians we have not forgot our selves or rather the grace of God that admitted us and put on the Jewish Pharasaical principles to count the Indians and Turks as common and unclean as their Pharasees counted us Surely so far as God hath cleansed we ought not to account common Yea God hath shewed us that we ought not to call any man common or unclean that is As the Son of God Christ Jesus died for all and risen again that they that live should live to him and as God hath to that end also made him Lord of all and hath given all Nations to him even the utmost ends of the earth for his possession and hath given forth Commandment to publish in his Name glad tidings even the Gospel of his Kingdom to all and sent his servants in as much as in them lies to disciple all the Gentiles without exception baptizing them into his Name c. so bringing them into the obedience of his faith So did the whole world yeild to his gracious Proclamation they might be into his Kingdom received but such as refuse it refuse their own mercy and chusing to follow Satan do abide in his Kingdom and are out of Christs And their Infants are kept out with themselves not that they may not be discipled and brought into the Kingdom or as if the Kingdom was prohibited to them but because they are not brought or come not to it their parents and those that have the tuition of them hindring them and God for and by their refuseal lets them go and theirs with them and lye in the darkness of the world which they prefer before his Kingdom otherwise did even Turks or Indians yeild up their children to Christians to be brought up by them in the Christian way or did God by his providence bring any of them to be under their tuition they may yea ought to disciple them baptizing them and training them up in the instruction of the Lord notwithstanding that their Parents were or are Turks or Pagans Christs Kingdom is free for Infants to come into any Infants and those that come are to be entertained in it and not forbidden They do well that bring them to it to be made Disciples to Christ and they do evilly that prohibit them Object 8 By this then children of unbelievers as well as others may be admitted to Baptism But that your best Reformed Churches will not allow Answ It s not the inward reality of faith in the Parent that intitles his children to the Kingdom for of that here it is uncertain whether those that brought these children or that were Parents to them did believe with their hearts in him and were Disciples to him though its probable they were such as had an high esteem of him as a Prophet at least and so listened to his Doctrine But it s the grace of God in Christ to mankind that opens the Kingdom to them and gives liberty of admission into its outward Court to all that come to it and tells us Infants appertain to it also whence the Kingdom now gathers good and bad but the end of the world when the Net is drawn to the shore will put a difference Professed subjection to it is enough for our acting towards men of years For even such as but professed that were by the Apostles evidently admitted and that without staying to see the truth of that profession as is plain in Simon Magus and in those that were baptized in the same hour Act 16.33 that they heard the word first in or very presently upon it they and their houses for any that profess that themselves will as it may be charitably conceived be willing to bring up theirs in the same way with themselves Only this we are to mind that whom we admit we take in to be under Christs Regiment and to be trained up in his Name and so in his Fathers and Spirits in and with him otherwise we should not disciple baptizing them according to the Commission and therefore they that will not yeild their children up to that and endeavour it by themselves or yeild them up to the care and endeavour of such as will their children are deservedly to be refused in this business because they should not thereby be discipled or taken rightly into Christs Kingdom And yet herein the servants of God are to beware of rashness in judging mens intentions and ought seriously to admonish and instruct men even as John did the Pharisees and Sadduces that came to his Baptism And as the Apostle wishes those that profess themselves believers to bring up their children Ephes 6.4 When the Lord and King comes to take view of his Church he will separate the good from the bad in his baptizing and admitting into the more inward states of his Kingdom Gathering the wheat into his Garner and casting out the chaff into unquenchable burning But some object yet further Object 9 That Christ acted here as an extraordinary Prophet and so it was no work of ordinary Ministry nor rule for baptizing To which I answer 1. That it s said without preof Answ 1 or colour of proof Laying on hands and Praying was a work of Ministry yea of ordinary Ministry at least it was so in the institution of the Christian Church and therefore it is by the Apostle mentioned with other ordinary doctrines and practises Heb. 6.1 2 3. 2. The rule and ground of baptizing must come to us and hath done so from the great Prophet of the Church Jesus Christ and is to be searched for in his words and actions All that he did and said were the deeds and sayings of an extraordinary Prophet yea in his Ministration he acted and spake usually as an extraordinary one and yet in those his doings and sayings lie all the grounds of our Religion 3. We do not so much look upon and urge his action though that a so is considerable and testifies his good will to children as at his Doctrine and Instruction left for us upon that action as we said before But it s said further Object 10 That this place rather affords ground for Episcopal Confirmation then for Baptism Answ If for Episcopal Confirmation then for Baptism much more as presupposed for laying on of hands with prayer used in confirmation was evidently a customary Observation of the ancient Ordinance or Custom of laying on hands on persons baptized And we read not of laying on hands with prayers and blessings upon any but fore-baptized ones in the Church of Christ as instituted upon his Ascension If then it warrant
and others have as substantially that profess and own not another baptizing Such seem to me to need rather to returne back again from that their Baptism then to press others to be baptized thereinto as if it was the necessary thing in which men are to have salvation 7. And indeed herein also Baptism and Circumcision agree That as that was the Note of distinction Circumcision I mean as witnessing the righteousness of the faith and obliging to the Law between the Church of God and all other people so as that all that were circumcised by vertue of that appointment of God were reputed the Israel of God according to profession though of different Tribes Nations and ways of worship as after happened between the ten Tribes and the two and so the Samaritans so as that though upon their erring from the Law and right form of worship they were no therein to be joyned withall yet upon sight of their errour and idolatry and renouncing it they might be received into unity of worship with them that rightly worshipped without a new urging or alteration of their former Circumcision although done in those times that they or their Fathers worshipped not aright according to the Law which it obliged So Baptism distinguishes and was at first the badge of distinction between the Church professing the faith of Christ and worship of God according to him and all others whether Iews or Gentiles not submitting to the Christian Name and Institution and such as retain that Name and profession and are baptized thereinto though in their particular beliefs and wayes of worshipping in that Name they have exceedingly erred and corrupted themselves from God yet need nothing for their having fellowship with those that worship aright in that Name but the renouncing and letting go their departures from Christ in their idolatrous and evil principles and practises without any altering or iterating their former Baptism So that the Analogy between these two is such as affords ground enough for arguing as the Apostle did in cases before mentioned it being a clear case that children are to be subjected to Christ and brought up in his nurture and admonition So that the less need of an express Command in a case so like to what was practised constantly before and which succeeded that of Circumcision too especially as to us Gentiles They being now to be taken by Baptism into Abrahams family or Church propogated by the holding forth of his faith who formerly were to have been not so taken in and joyned to them but by Circumcision Nor mattered it against this that they were for a time together in the Jewish Church for so was Solomon anointed during Davids life and raign and yet his Successour and so the Apostles who succeeded Christ in point of Ministration to the Church did yet minister somtime before his Ascension Nay there being no prohibition of this practise of taking in children in express or implyed terms it s as a silent confirming of that order in the following way of admission Yea his telling us that the Kingdom is of such as those little ones brought to him and express bidding his Disciples disciple all the Gentiles baptizing them amounts to little less then a positive express Order for baptizing them Now whereas it s objected further that Baptism and Circumcision pertain to divers Covenants Object The former to a Covenant made with Abraham and his carnal seed This is to Christ and his spiritual seed That was a Covenant of carnal promises and earthly enjoyments This a Covenant of spiritual promises and heavenly enjoyments therefore none should be admitted into the Christian Church but spiritual stones real believers As Circumcision was upon carnal Infants or natural children so should Baptism be upon spiritual Infants new-born babes in Christ I shall consider nextly by Gods assistance what substance is in it 1. The Covenant that God made to Abraham Answ whereto Circumcision was annexed as the signe of it was a spiritual Covenant containing most heavenly and spiritual promises As that in him and his seed should all the Nations be blessed Gen. 12.3 which the Apostle calls the Gospel preached to him Gal. 3.8 That God would be his God and the God of his seed and that he should be the Father of many Nations The former of which is the most spiritual promise set before the believing Gentiles 2 Cor. 6.16 to be their God A promise reaching beyond this life even to the state of Glory Whence Christ proves by this very priviledge of Abraham Isaac and Jacob That the dead shall rise even those dead persons Matth. 22.31 32. And the Apostle tells us that upon it is grounded or therein is contained Gods providing them the Inheritance it self even that City or state of Glory with his seed that as yet he hath not received or had not in his life time Far they died in faith not having received the promises Heb. 11.13 14 15 16. Yea what greater glory or priviledge is set before us Christians or shall be inherited by us in the New-Jerusalem then this He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 And they shall be his people and God himself shall be with them their God ver 4. And for the making him a Father of many Nations this the Apostle tells us takes in the spiritual Seed even all the believers through the Gospel or word of promise revealed to him and now more fully to us in Christ Jesus Yea at length the world Rom. 4.12 13. when they shall all remember and turn to God Psal 22.27 And sure his giving him Christ to be his Seed that all Nations should be blessed in and by vertue of union with him multitudes out of all Nations and in due season the generality of all the Nations to be his Seed was no carnal but a most spiritual blessing and so the Apostle sets it before the Gentiles as a most spiritual blessing to be the Seed of Abraham according to promise and to have him the Father of us all Gallat 3.29 Rom. 4 16 17. But we find that God promised to make him exceeding fruitful and to give him the Land of Canaan Object and this latter called the Covenant Psal 105.8 9 10 11. And are not these things carnal Answ 1 We may understand them carnally and spiritually both and both ways true God made him exceeding fruitful as a spiritual Father or as by the Word of promise given unto him and held forth by him and in his posterities many were born to the faith of him and by union with Christ who according to the flesh descended from his loins and was held forth in his faith or doctrine came to be his children who also are made truly Kings unto God And the Land of Canaan was not only nor so much the Land in its then estate for so neither he nor Isaac nor Jacob nor many of his seed had it in
Church as appears by this Gen. 17.14 That they not being circumcised at eight dayes old in the times of the Law they are said to be cut off from the Congregation that is they were exempted from being Federates or having the Priviledges and Commonwealth of Israel as pertaining to them so as to be enjoyed by them In other respects they could not be called natural branches or children of the Kingdom as we have seen being by nature as in themselves children of wrath as well as and no better then others Ezek. 2.23 Rom. 3.9 Their Infants then as their Infants born in and to the Church of God were members of the Church and pertakers according to their capacities with them in their priviledges The Covenants Promises Adoption Glory pertained to them and they were concerned in them and had their share of blessing in them and in Christ also who was of them sent to them and refused not to bless them as we have seen they being brought to him and brought up in his way Ordinances and Appointments in his Kingdom of which blessing they only were deprived by their parents unbelief as not bringing them to Christ or discipling them to him Gen. 17.14 and so bringing them into his Church and Kingdom or and that more especially by their own voluntary refusing to listen to that Great Prophet when they grew up to be capable of understanding and following after him Acts 3.22 23. which may yet be further seen in what follows viz. 6. Who be meant in that phrase and All that are afar off And that is clearly the unproselyted Gentiles included in those phrases of Joel 2.28.32 All flesh and whosoever shall call upon the Name of the Lord. This is clear I say in Ephes 2.11.13.17 where Those that were in times past Gentiles in the flesh called the uncircumcision by that that is called the circumcision in the flesh made with hands are said expresly to have been afar off But now ye that were somtimes afar off namely before their being called are made nigh And he came and preached peace both to you that were afar off and to them that were nigh Afar off they were not only in opposition to what they were now after their call but also to the Jews that are said to have been nigh even before Christ actually or by his Embassadours after his ascent preached peace to them Afar off because they had not the Adoption nor the Glory nor the Covenants nor the Giving of the Law nor the Service nor the Promises nor the Prophets nor the Revelation of Christ as the Jews had in which respect the Jews were as a people dwelling in the City when they were as people lying by the high-way sides and hedges Mat. 22.7 8 9. c. yea that in what they were afar off is expressed Ephes 2.12 They were without Christ not only in respect of what interest they had in him upon believing now but also in respect of what the Jews had as Jews called of God and they had in and by their being called to the Church of God in which the Jews till they broke off were that is they had not Christ revealed to them and sent to them to bless them as the Jews had And they were aliens from the Commonwealth of Israel even from those priviledges and more special means of Grace and Ordinances with the presence and blessing of God and Spirit accompanying that the Jews had afforded to them and to all proselyted to them in common And so they were strangers from the Covenant of promises then it follows the Jews and their children were not so for otherwise they should be afar off too and the distinction between their children and them afar off should be groundless and come to nothing No they were to them and their children the other were neither born under nor brought up to the knowledge and hope of them fathers and children were without them and so by consequent without hope the fathers had not that hope for their children nor for themselves that the promise held forth for and to men and as the Jews had or might have had in minding and believing them they being without God that is the knowledge of God and the Covenant of God and so God had not engaged himself to them to be with them and their children to bless and keep and protect and own them as he was the God of the Jews whence also their hope for themselves and theirs sprung So that by this also it yet further appears that the children of the Jews as such by vertue of his foresaid choice and calling them and so the partition wall being broken down the children of the Proselytes and Disciples of the Gentiles were such as to whom the promise was into which Baptism as an Ordinance of Christ further admitted and was one way or step toward the meeting with the performance of and therefore they to be baptized and nurtured to the expectation of it And lastly 7. By this it also appears why and whereto that is added So many as the Lord our God shall call to Namely that it speaks to the Gentiles because they being far off could not have the promise either propounded to them or set before them to follow after it nor conditionally made with them and theirs much less could they enjoy that blessing in Christ promised neither call upon God nor be saved unless called by God to Christ in his Church Rom. 10.14 The Call of God by sending the Gospel to them preaching peace to them and inviting them to come in was needful and sufficient for their having the promise to them in the former sence and so much only the word call often signifies as in Prov. 1.24 Matth. 22.2 3 4. Though the being called of God so as to be prevailed with to believe and obey where capacity is given is needful for the enjoyment of the blessings promised These Jews with their children had the promise to them already and before this as we have fully shewed and were not now to call to have them made in that sence to them in which it is affirmed It was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them they were called hereto in Gods calling Abraham and calling his seed in Isaac and in his calling them out of Egypt to himself and making his Covenant and promises further with them and in all the Prophets and Christ and his Apostles calling them and their children were called in their fathers being called with them as when they were called out of Egypt As generally when God calls parents to his Church he calls theirs under their tuition with them Thence the Salvation of God the means of salvation that is at least is said to come to the house or houshold not to them of understanding or that actually believe only and they are to bring up theirs in the way of the Lord and disciple them to him or worship him with them as Joshuah
to all men to justification of life through the righteousness of one Jesus Christ Even as by the disobedience of Adam the evil came to all men to condemnation Though its the receiver of the abundance or overflow of grace that shall raign in life by him ver 17. And this indeed is the bottom ground of preaching the Gospel and therein tendring the blessing in Christ to all Nations the whole world and to all the families of the earth as also of discipling them baptising them into his Name that they are all given over to him as their lawful Lord and in him through his death is Redemption and blessing for them all From which they only are excluded who when it s tendred to them put him and it from them and so exclude themselves by cursing vilifying The word in Gen 12.3 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilem lâ—vem habere vibâ— pendere To slight or set light by or setting slight by him the Seed of Abraham in his Person Doctrine Government or Blessing Gen. 12. Luke 10.10 11. Acts 13.46 Now doth not the word Families clearly comprehend little ones Are all the families of the earth without Infants or be they no considerable part of the families in which they are Surely they are so considerable that God would have them included in the Covenant of his favour Deut. 29.10 11. and Christ would not have them excluded his Kingdom and Blessing Why then do any question the giving them the seal of his blessing and so putting his blessing upon whole families that the whole houshold may upon the parents receipt of the Gospel be under Gods salvation As Acts 16.31 Except such as being capable of understanding do wilfully refuse and thrust it from them Surely they that deny Baptism to little ones then do discover much ignorance and unbelief of the grace of God and tenour of the Gospel of Christ how much soever they seem to know it and their zeal is as ignorant and reprovable as that of Christs Disciples Matth. 19.13 14. what ever they think of it as commendable Which will yet further appear if we Lastly Consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much mentioned saying by the ancient Doctours of the Church that we have John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Which they generally applied as to the water there mentioned to Baptism by water And if their interpretation of it be currant it will conclude more then lawfulness some necessity at least of baptizing Infants And sure their Authority and Antiquity though it may not cogere in Sententiam inforce our consent to them yet may deservedly challenge a sober consideration of it that we be not guilty through rashness of that fault we are oft admonished of Prov. 22.28 and 23.10 Let us then examine what may be said for and what against it The Scope of the place favours it thus Nicodemus coming to Christ by night and confessing him a Teacher sent of God our Saviour instructs him what was needful for seeing understanding and enjoying and entering into the Kingdom of God that he preached Namely That he must not rest in what he had already in Moses Ministration but submit to him whom God had more actually sent forth to be the Saviour of the world to receive a New-birth from him in his Ministration without which no enterance for any one as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into that Kingdom Now that which he did in his Ministration for admitting and leading men into that Kingdom we know was together with his Doctrine baptizing with water by his Disciples John 3.21.22 and 4.1 2. And with the Holy Ghost more immediately by himself John 7.37 38. Acts 1.5 And unless a man submitted to him in both these Administrations he could not enter into the Kingdom of God as set up of God in his Regiment and ordering The Order of the words in setting water before spirit suits with the Order of those Administrations of his twofold Baptism Baptism with water usually yea alwayes that we read of except in that extraordinary case of Cornelius of which we have given an account elsewhere going before the pouring out of his Spirit As Matth. 3.11 12. Acts 2.38 39. 8.16 17. 19.4 5. Where also that Ordinance of laying on of hands in which the more visible and evident givings of the Spirit was vouchsafed after Baptism Acts 8.16 17. Heb. 6.2 3. This Interpretation agreeth with that in Tit. 3.5 whereby by most Interpreters Baptism is called the Laver of Regeneration and I conceive it is not to be excluded in that expression 4. The Text will run as well or better this way then in and according to other Interpretations For to view them 1. Some by water think the Spirit to be signified by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that in Matth. 3.12 The Holy Ghost and fire but this looks too like a Tautalogy it amounting but to Spirit and Spirit that of Matth. 3.12 may admit of a better Exposition viz. by fire to signifie fiery trials as in 1 Cor. 3.13 14. 1 Pet. 4.12 13. 2 Tim. 3.12 I know it is said that by water is signified the cleansing operation of the Spirit and so it amounts to Except a man be born of the Spirit and his cleansing operation But then water should be rather set after spirit then before it To say nothing that all that yet amounts but to spirit for her being holy the birth of him must needs produce holiness or cleanness too 2. Others as I my self have understand by water the grace of God as held forth in the Gospel and received by faith the word grace and knowledge of God being in Scriptures often so called as Deut. 32.1 2 3. Isai 11.9 with Joel 3.18 And this indeed would well agree to men of years but how will it reach the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one which reaches to every Sex and Age Little Infants by this must be excluded Gods Kingdom then they being not capable of hearing and understanding the word in Infancy contrary to our Saviours express saying that tells us that Of such is the Kingdom of God and their receipt thereof is propounded as a good pattern for those of elder years as we have seen before But to view what may be said against this Interpretation our Saviour says ver 3. That this birth is a birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1 which signifies and is translated ver 31. from above but this water in Baptism is Elementary and from below Answ 1. Our Saviour tells Nicodemus ver 12. Answ 1 that he spake to him of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things earthly or done on earth though from Heaven and such is this Baptism For 2. Though the water in it be elementary and earthy yet the Ordinance of Baptism is from Heaven Matth. 21.25 26. Even from
God and his heavenly Son Luke 3.3 3. Nor is this birth of water only but of spirit also and he is from Heaven Object 2 But to be born signifies to have a being given and produced that we had not before new principles c. How can a man be said then to be born of water in Baptism Answ Before we come to the Answer it self let these premisses be considered 1. That this speech is figurative not proper and so to be understood in a similitude to natural birth only it being a Metaphor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends and takes in into its signification the acts of generation conception and birth or bringing forth and so is diversly in divers places translated as in Matth. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is mentioned in her In 1 John 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is born of God and in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is begotten of of him So that if there be but a tendency to birth by Baptism it s enough to entitle it to his word 3. The whole Birth is not ascribed to Water alone but to Water and Spirit Now then to answer the foresaid Objection I say Answ 1 There is a symbolical or similitudinary yea and something more then similitudinary birth in Baptism for as in every birth taking the word in that large sense before declared there is a Corruptio unius formae productio alterius a passing from one to another form or manner of being So in this Ordinance of Baptism there is 1. A Significant letting go dying to or renouncing all other rights titles or claims to Gods Kingdom as set up in the Ministration of Christ whether from natural-birth from Adam or Abraham or spiritual or symbolical birth by Circumcision and the Ordinances of Moses Though the Kingdom of God be for and is tendred to men as born of Adam or Abraham and the circumcised were the children of it as to right of its tender to them and their duty to receive it yet the Kingdom and the blessings of it by way of receit and enjoyment they could not nor might have abiding but in that condition or under that Ministration to receive the Kingdom they must pass further be born from above that is of water c. be baptized in which was 1. A putting on and being brought into a new kind of being title and claim to the Kingdom of God a putting on Christ as come in the flesh and bringing by his death for all men life righteousness and blessing through the free grace of God unto them For in being baptized into the Name of Christ is a putting on of Jesus Christ Gal. 3.26 27. symbolically professedly and as to obligation to him and to worship God by him Something of the some nature was in Circumcision whence I conceive our Saviour reprehends Nicodemus his gross ignorance and mistake of his meaning saying Art thou a Master in Israel and knowest not these things John 3.10 For in Circumcision there was intimately a renouncing of all claim to the blessing of God by any natural birth of Adam or Abraham or any thing of themselves whence the foreskin of their generation was cut off and an owning or coming in unto a new birth or being namely to have a being in Christ of the seed of Abraham as promised to him and so in the Covenant with Abraham promising blessing to all the families of the earth through him Only that that gave title to the blessing as promised would not suffice to give title to the exhibition of it the being brought into the Covenant and so into Christ as promised served to bring into the Church as under that Ministration of Moses and the blessings suitable thereto but to the Kingdom of God preached and administred by Christ come in the flesh It was needful to be born of water that is to be baptized into him as so come in the flesh c. 2. There also there is some Analogy in Baptism to the customs used upon new-born persons in nature as in Ezek. 16.3 4 5 6. There is a washing of the Infant new-born before it be fit to be educated or nourished amongst persons that are clean So here the party to be baptized by his submission to Christ is made partaker of a new birth or title to the Kingdom and is washed to signifie that Christ forgives sins to the submitter to and believe on him Like as amongst the Jews If any Heathen family submitted to the Jewish Religion formerly they were all beside Circumcision of the males baptized or washed See Ainsw on Gen. 17.12 For being by the submission of the parents to the Law as it were new-born to that Religion they were dealt with as new-born Infants washed c. Yea such a right we find to have been practised amongst the Grecians the Devil imitating sometimes Gods Ordinances that if one had been given out to have been dead and his Funeral solemnized if it was found afterward that he was alive and appeared amongst them again they looked upon him as unclean and abominable not fit to joyn with them civil much less their religious fellowships till according to the Oracle Given at Delphos to one Aristinus whom such a Disaster befel Plut. Quest Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were washed and dealt with again as new born babes whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posti minio nati born again after death but not to turn aside to fables Nec sacris miscere profana ne mulier formosa superne Desinat in pisciem I shall pass that 3. Whereas this birth is not only of water but of water and spirit there is this tendency therein further to the birth of spirit That 1. It brings into the Church and Kingdom of Christ where he as King and Lord dispenseth his Blessing and Spirit And sealeth the dispensation thereof to the baptized in his there according to capacity attending and submitting to him 2. We may presume that there is a concurence of the Spirit with his own Ordinance in part to bless the receiver according to his capacity he not dealing guilfully in the Ordinance of God He having promised where ever he record his Name to meet with us and bless us of what ever age the comer to him be therein Exod. 20.24 with Psal 115.13 In respect of these considerations it may well be called a Washing or Laver of Regeneration as Titus 3.5 And men be said to be born therein Object 3 3. But then Lastly its objected That this will make Baptism as the Ancients said Necessary to salvation So as in Infants or others dying without Baptism must be damned but we know the penitent thâ—ef on the Cross was saved and Cornelius received the Holy Ghost before Baptism I conceive it follows not because Answ 1 1. Christ speaks here of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 ver 10. If I have spoken to thee of things on earth So then by the Kingdom of God here is signified the Kingdom preached and administred by Christ on the earth or in his life In which as we have shewed before is a twofold state External and into that no man can enter so as to be reputed and taken as a member of it as now ordered by Christ come in the flesh but by being baptized with water into that Cornelius entered not otherwise nor the thief entered at all if not formerly baptized of John as none can tell but he might be Internal and into that none can enter but by being born of the Holy Ghost that is by being brought into and united unto Christ by him so as to have him the only hope of glory the only righteousness redemption life and so to have our dependance on and rejoycing in him and God through him This twofold principle of birth then may have more direct reference to the twofold state of it as here administred And yet as Cornelius entered in some measure into the second before he had the admission into the first so may a man possibly be admitted into that estate that is not here on earth to be enjoyed without it but to enter it in both its estates here both are required to be born of water and the spirit Besides 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot does not always signifie an absolute impossibility but only an unusualness or an inconsistency with such ordinary ways or principles As when it s said The children of the Bride-chamber cannot fast so long as the Bride-groom it with them Matth. 2.19 So it cannot be that a Prophet perish out of Jerusalem Luke 13.23 He could there do no mighty works because of their unbelief Mark 6.5 The world cannot hate you John 7.7 with divers others Which are to be interpreted some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s not usual or insistent with such principles or ways appointed So here a man cannot in an ordinary way enter into the Kingdom of God the Regiment of God by Christ here and so meet with the blessings and priviledges dispensed by him unless baptized with water and with the Holy Ghost Nor yet may it be said That Baptism giving an admission what need then of the Holy Ghost too For 1. The outward Baptism as outward gives but admission into its outward state though therein it brings into the way for meeting with Spirit and so the inward state of it 2. The outward Baptism as was outed above is not without the presence and blessing of the Spirit in some measure where not guilfully or deceitfully received 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the first stepping into but also the passing on into the thing entred and so a continued act of entering as Heb. 4.3 We that have believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do enter into rest we are yet but entering And so in Matth. 18.3.8 9. Such are in part entered as the Disciples were Matth. 11.11 Yet unless they do put away and turn from such evils as they occasionally are corrupted with and are offended by they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter or pass on but will stop in the passage and at length be cast out again As it was needful then for Cornelius entred into the internal state in part to be baptized with water for entering the outward state of the Kingdom of Christ So its needful for those that have been baptized and entered the outward yea and begun to enter the inward too to yeild up to Christ his Doctrine Reproofs Counsels that they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass into the inward farther and so be prepared for the eternal state of it in its glory 3. Though we cannot conclude then That no outward Baptism no salvation yet the ordinary passage into the inward state of Christs Kingdom here being by the outward and so through both into the state of eternal Glory I think we may safely conclude it to be desperate folly and madness for men to neglect the entering into this Kingdom in its outward state either in themselves or theirs presuming to enter the inner and future state without thar If this be the way of enterance without which no ordinary enterance Who will be so mad to put himself or his upon an extraordinary when the ordinary is before him and may be had It being not Gods way to work extraordinarily where his ordinary ways or Ordinances may be enjoyed and are slighted Indeed where God denyes the ordinary means we may hope his mercy and goodness dispenses with the wants in men they seeking and hoping in him according to what they have but no ground for thinking so where the ordinary means are slighted appointed for us by him in such a case a man neglecting Gods way of entering into the Church or Kingdom of God or bringing his thereinto cuts himself or his off as we have cited before from Gods Congregation as Gen. 17.14 And though there be blessing for all men Nations and Families in Christ yet where he hath promised that it shall come upon men to eternal life and enjoyment of his Kingdom in its glorious state where through unbelief or slighting it men do not enter it in what estates of it are here to be entered I know not nor believe I that any man can demonstrate to me Indeed the poor Infants of such persons cannot help it in themselves in Infancy nor could they under the state of the Jews before Christ and though I know no promise of salvation to them in such a case we may hope that the mercy of God would not impute it to them to an eternal rejection of them but in such a case the parents ingage Gods displeasure against themselves and so do all such as be accessory to such their actions Exod. 4.24 25 26. Mark 10.14 and I see not but God also punishes them in their children in threatning to cut them off from the enjoyment of such blessing as here they might in his Kingdom meet with on the earth That soul that is not entered into the Covenant of Gods blessing in Christ being cut off from and so not reputed or dealt with by God as one of the Congregation Gen. 17.14 So that there is now as the blessings of Gods Kingdom here on earth both to the parents and children of their being baptized and so born of water though there be not absolute necessity as to eternal salvation And now let us sum up that which hath been hitherto said for it and we may put it into these following Arguments 1. All the Nations or Gentiles are within the Commission for discipling by baptizing them c. Or thus Christ hath commanded to disciple all the Gentiles baptizing them c. But our little Infants are also Gentiles therefore to be discipled baptizing them 2. What
the Apostles practised in baptizing we may lawfully But they baptized believers with their housholds without exception of any because children that we read of therefore so may we 3. If the Kingdom of Heaven signifying or including the Church-state is not to be denyed to little children then neither is Baptism But the Kingdom of Heaven including the Church-state is not to be denyed them because of such it is therefore not Baptism 4. If the Infants of parents that are the branches of the stock of Abraham be not broken off from that stock until or unless they come to renounce that faith and profession of his or in his family then they are till then to be acknowledged as holy and as branches and not deprived of the badge of that acknowledgement that is Baptism But the Infants of such Parents are not broken off till or unless they come to renounce that faith and profession Ergo 5. If the promise of God appertains to children with their parents and the blessing of Christ belong to whole families except in case of wilful rejection and such right of it to them be ground of their coming to and receiving Baptism then are the children to be baptized with their parents But so it is as we have seen Ergo 6. If children have need of entering into the Kingdom of God for his blessing and the way of entering be by Baptism then need and ought they to be baptized but the promises are true as we have seen Ergo c. So then he that will implead and cry out against Infant-Baptism must prove 1. That children are not included in all the Nations or Gentiles to be discipled by baptizing them or that they cannot so be discipled And 2. That the Apostles baptized not such housholds as in which were Infants or in case they did they yet left out the Infants in them And 3. That when our Saviour saith Of such is the Kingdom of Heaven the word such signifies not such in kind or the Kingdom of Heaven as there mentioned includeth not its outward Regiment or that that may be theirs and they admitted to it and come to Christ in it and yet not be baptized And 4. That the Infants of believers or of persons not broken from the stock of Abraham are unbranched till actual believers or may not have the outward Baptism and be acknowledged members of the Church though not unbranched I say these and the like things are needful to be proved which I conceive a very hard task for him that shall reject Infants from Baptism There are I confess yet some other Objections against it as that 1. It occasions great disorder and confusion in the Church of God filling it with dead unprofitable members and profane persons That 2. There is no great Antiquity for it or not such as is pretended 3. That however the form that is now used viz. of not plunging into but onely washing or sprinkling with water cannot be allowed to have the essential form of right Baptism in it To all which I shall say a word or two particularly and so conclude 1. It s said Infant-Baptism brings in a swarm of ignorant and profane persons that have nothing but the name of Christians To which I answer 1. That it cannot be denied indeed that many evil men are in the Church of God as Matth. 13. Tares as well as wheat many that do iniquity good and bad are in the net Yea and this is to me an Argument of the vanity of those that go up and down to rebaptize and gather into themselves thereby as if they were not in the Church or Kingdom of Christ till discipled by their Baptism when as they may be in the Kingdom and Church of Christ though workers of iniquity in it The Gentiles are within the outward Court and it s given to them and it s a vain thing for men to say it s not the outward Court of Gods Temple because they be Gentile-multitudes that be in it Nor may any say the Kingdom spoken of in Matth. 13.41 is the Kingdom of Providence because the field is said to be in the world For then should they be gathered out of his providential Government which they cannot be for even hell it self is under the Kingdom of Power and Providence which ruleth over all The world indeed is the field but the field is not the Kingdom the Kingdom is in the field or world but it s not the world It s the Church-state in which they are and in which they offend and do iniquity and from thence they shall be gathered they need not then another Baptism of water to bring them into the Kingdom or Church-state in its outward Court or external form for they are in it already But 2. The reason of mens being such bad members in it is not Infants-baptism the Infants I am sure are least in the fault or their being baptized If it were yet we see there began to be such in the Apostles time and therefore if Infant baptism be the cause that was then too there were then divers that had not the knowledg of God 1 Cor. 3.1.2 and 15.34 James 2.17 2 Tim. 3.5 1 Tim. 6.4 5 6 and that judged and walked carnally dead Christians that had a form but not the power of godliness men of corrupt minds reprobate concerning the faith contentious envious brangling persons some that would be drunk in their very solemn meetings And the further the stream runs from the fountain the more mud and corruption it contracts but the truth is 1 Cor. 11.21 the cause of this dissoluteness in the Church is rather mens sleeping that is their carelesness in attending to Doctrine and Discipline Parents have been neglective of training up their children in the Nurture of the Lord and Church-censure Admonition and Excommunication have been laid aside or abused otherwise the Church had not come to this corruption Not the admission of children then by Baptism but want of carefulness in members of elder years for disciplinating their children and of the Church for warning watching over and casting out have been the true causes of so much rubbish coming in 3. This might be retorted upon the Antipedobaptists the evil consequences and fruits that frequently follow upon it Not to mention the business of Munster too much talked of our own Country affords too much of the sad consequences that have followed in many upon their rejecting their former and betaking themselves to another Baptism as their growing to slight their brethren though gracious and formerly so approved their falling off from Ordinances yea from Christ himself and turning some of them to be little less then Atheists but for the fuller opening and speaking to these sad things I refer the Reader to a Book upon this subject lately set out by my godly Brother T. M. Surely John intimates that into the floor of Christ by outward Baptism there would enter chaff as well as
had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law◠That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings
dyed for him therefore me thinks its strange that the granting of this should make Baptism needless but for which Baptism is wholly groundless This might easily be retorted against himself that there is no ground for baptizing children or very uncertain if Christ dyed not for all it would then be rather needful of the two to say till they grow up and give some testimony of their faith and so hopes that they are of the Election especially Baptism being into the death of Christ Rom. 4.2 3. that we may have good ground to baptize them into that that 's for them 2. Baptism doth neither take sin out of the nature nor off of the conscience I say this Baptism by water 1 Pet. 3.21 much less doth it take sin from before the presence of God so as that he imputes it not to men that the having these things undone should be the ground of its Administration as the Objection supposes while the supposing those things to be already done by the death of Christ is brought to argue it needless As its the sufferings of Christ that hath satisfied for sin and redeemed men from under the first Covenant to be now dealt with in and through Christ the Mediatour and hath opened the way for men to God again so it s the belief and receipt of the truth and grace of God in and upon which God forgives and acquits actual sinners of fore-going sins and justifies them and that both washes sins off from the conscience and purifies the heart and conversation This outward Baptism then doth neither after believing nor before take away sin That phrase Arise and be baptized and wash away thy sins calling upon the Name of the Lord Acts. 22.13 signifies but either that in calling upon the Name of the Lord and yielding himselfe to his Baptism he should 1. Declare and manifest his hearty closing with the Lord Jesus and that he did repent him really of his former practises against him and so should manifest That he received forgiveness of his sins or 2. That so he should receive the external soul or ratification of forgiveness of sins to the believer And so 3. Receive a Ministerial forgiveness or washing them away so as to be no longer reckoned by the Church a persecuter of it and stranger from it but to be owned by them as cleansed from his former sins and that phrase Baptized for the forgiveness of sins Acts 2.38 That that hath sealed forgiveness of sins in Christ to them to be dispensed in believing and that in yeilding to the Name and entering into the Profession and Church of Christ they were in the way to receive it from him or have it sealed to them But those phrases prove not That the outward Baptism either satisfied for or procured cleansing in conscience or heart from sin 3. The having sin taken away off from men in point of obnoxiousness to punishment or off of their consciences yea the putting a man into such a condition as in which he is actually capable of salvation and so the rendring Baptism not necessary to salvation doth not take away the need of Baptism or make that the Administration of it should be groundless for 1. Then none should be baptized at all for we do not find Baptism asserted as necessary to salvation to any in the Scripture I mean the outward Baptism so as that without it no salvation We find He that believes and it baptized shall be saved Mark 16.16 but never he that believes must be baptized that or else he must be damned Certainly the thief on the cross unless baptized before was not at all baptized yet was saved and surely Cornelius being justified of God and the Holy Ghost being poured upon him might have gone to Heaven had he dyed then before he was baptized and many went to Heaven before it was instituted 2. Then both the Antipedobaptists and Master Kendal baptize needlesly for 1. The Antipedobaptists say All its necessity is but a Necessitas precepti as the precept for it makes it necessaryâ— They believe before they are baptized surely if they believe they are actually under the promise of forgiveness yea by faith are justified from their sins and the death of Christ without doubt hath discharged them before God and brings remission to their consciences and begins to purifie their hearts and so they are translated from death to life before Baptism therefore by their rule Baptism is needless for them 2. Master Kendals principles make it needless too for did not Christ dye for the elect Infants and if so ought they to dye again or perish in the sins Christ dyed for Or ought they not rather as Master Owen sayes to be discharged of all actions and suits that may be made against them Say they not all its unjust that Christ should bear their sins and themselves too So that they are safe enough from condemnation nor possibly could perish though not baptized with outward Baptism And as for all other Infants they can have no good by it but must perish it notwithstanding being reprobate Ergo no need for Baptism by that reasoning But 3 There are other uses and ends of Baptism and reasons of its appointment in order to which there is need of it As 1. The obeying and fulfilling Christs Commission for discipling all the Gentiles baptizing them Matth. 28.19 2. The bringing or admitting them to Christ in his Church or Kingdom for his more special protection and blessing Matth. 19.13 14. 3. The discipling them to 1 Cor 10.2 Matth. 28.19 or obliging them to be brought up to the acknowledgement of the Father Son and Holy Ghost and not in the wayes of prophanness and Gentilism 4. The sealing the righteousness of the faith of the Gospel preached to and believed by Abraham but more fully performed and declared now as that though by nature we and all ours are unclean unfit for fellowship with God and admission into Kingdom yet through the death of Jesus Christ for us there is forgiveness for us in him and for ours an entrance into his Kingdom where blessing is to be met with for making us meet for fellowship with himself 5. The solemn profession of the Parents or Nurturers faith in the Gospel of Christ Ephes 6.4 5. in bringing them to have his Name put upon them with a knd of publick engagement upon themselves to bring them up for Christ 6. The putting away the filth of the flesh 1 Pet. 3.20 the stain of Gentilism and so the putting a Note of distinction between themselves with theirs and the Heathens that have not the Name of Christ upon them So that no ground for nor substance in that Objection flung so often in Master Goodwins dish by Master Kendal Indeed I rather wonder upon what what account he can baptize Infants that makes the Scripture-language so uncertain as that all Nations or Gentiles by his Line of interpretation may possibly reach but