ERRATA The Author's distance from the Press hath occasioned some Mistakes which the kind Reader is desired to Correct TItle Page read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 5. l. 1. r. Practices p. 17. l. 11. r. God for end p. 21. l. 7. r. is strong enough p. 27. l. 7. r. contended p. 40. l. 3. dele 6. p. 58. l. 27. for have r. heart p. 61. in Marg. for Wyer r. Wyvel p 62. l. 20. for alone r. along p. 63. l. 5. for to r. by p. 86. l. 7. dele in p. 87. l. 2. dele by p. 91. Marg. for Halak r. Habak p. 94. l. 7. r. it is an p. 95. l. 8. r. An Earnest and l. 20. r. Give and forgive p. 96. l. 17. for Active r. alive p. 101. l. 28. r. invisible Grace p. 109. l. 22. 23. r. of and dele and. p. 118. l. 23. for Omne Corpus r. cum E Corpoâ—â— p. 122. l. 18. for Diviners r. Divi were p. 129. l. 15. for Fumus r. Funus and l. 18. r. mansueti p. 130. l. 11. for fides r. fide ΠΑΙΔΟΒΑ'ΠΤΙΣΜΟΣ ' ΟΡΘΟΒΑ'ΠΤΙΣΜΟΣ OR THE BAPTISM OF INFANTS Vindicated by Scriptures and Reasons Humbly offered in Order to a Composure of Differences at this Juncture of Time By Nath. Taylor M. A. Mark 10.13 And they brought young Children to him that he should touch them and his Disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them suffer the little Children to come unto me and forbid them not for of such is the Kingdom of God 15. Verily I say unto you whosoever shall not receive the Kingdom of God as a Little Child he shall not enter therein 16. And he took them up in his Arms put his Hands upon them and Blessed them London Printed for Richard Butler next door to the Lamb and Three Bowls in Barbican 1683. To my Dissenting Brethren the Anabaptists in England A perfect understanding in all things THE Grand concern of Christianity and the danger the Protestant Religion is apprehended to be in by all its Professors may call for our serious Considerations how imprudently we expose our selves to our Enemies by our causeless Divisions and how justly God provoked by the Separations and Contentions among our selves may permit a Wolf to devour us scattered Sheep of which Mischief I would gladly hope your selves grow more sensible than formerly some of that Party and they of no small note having declared by Word Writing * Grantham's Friendly Epistle to the Bish of the Church of England Gal. 5.15 Rom. 16.17 and in Print their inclinations to a Compliance with our Church An Union much to be desired and by these Pages sincerely endeavoured for the sole ends of Gods Glory and the good of the Souls whose unhappiness or Folly I know not which most to lament Your unhappiness in separating from that Church the Purity of whose Doctrine your selves do not deny unless chiefly in that one Article about Infant Baptism and that hath not been thought cause enough to separate from us by several who with your selves opposed Infant Baptism but wrote against you for your Separation from our Church on that account 2 Tim. 3. thereby hindring your selves from the Advantages of a joynt Communion and exposing your selves to those Judgments Sacred Writ denounceth against such as cause Divisions Nor yet your Folly if you please to excuse the word appear less upon an impartial enquiry what occasion your dividing about Infant Baptism It seems to be either about the Subject to be Baptized or the Mode of Baptizing for the Essence or Form of Baptism I may affirm is Practised by us more consonantly to the Commission of our Saviour given to his Apostles In the Name of the Father Son and Holy Ghost Mat. 28.19 than by you who give a Liberty in your Printed Articles to Baptize In the Name of Christ alone The Error of which I have endeavoured to manifest And as for the Subject of Baptism the great mistake between us about it seems to arise from your not considering of and distinguishing between the state of Christs Church when gathering in Christs and his Apostles days and of it now gathered For though the Apostles could not admit as Members of Christs Church either the Jews who Crucified our Saviour or the Heathen who had not heard of Christ without a preceding Repentance and Profession of Faith by those Adult Persons to whom they Preached It being necessary they should give a Testimony of their Conversion to Christ and believe on Christ before they were Baptized into Christ or owned as Members of his Church Yet upon their Conversion their Children also were received to Baptism according to the will of God under the Law the extent of the Covenant of Grace and other Arguments urged in this Tract And accordingly our Church when Heathens or Jews are Converted or when Parents professing Christianity bring up their Children unbaptized doth prescribe an Instructing of them and a requiring from them a Confession of Faith before they be Baptized But they being Baptized our Church for the same Reasons Gods Church of the Jews and Christians ever did doth receive the Posterity or Seed of such Converts to Church-membership and Baptism So that by Christian Moderation ye may see your Error in Separating from a Church Baptizing Believers as well as you pretend to do As to the Mode of Baptizing I not a little admire Men of such Reason as some of you are should so place the whole of Baptism a it were in an external Mode and Circumstance of its Administration and that no where expressed in Scripture As to cry up your Dipping for the sole way of Baptizing esteeming ours no Baptism because not so performed Nor can I see what cause ye can modestly plead you have to Separate from our Church which allows of Dipping or Sprinkling as being both the import of the word Baptize as will in due time be manifested These things considered be pleased to take notice how uncharitably ye deal with us in denying us to be Members of Christs Church or in a visible way of Salvation so as ye cannot hope we shall be saved in the way we are in thereby exposing us in your present thoughts to Satans Kingdom here and his Infernal Regions hereafter from which that the good Lord would deliver you and us is my hearty Prayer And I hope your impartial and considerate perusal of what is here offered will more influence your Charity towards us whose Churches Prayers in her last Fast Decemb. 22. 1680. were for all our Unions here and Glory hereafter And I assure you nothing is in these Pages written with the least design of Controversie or with the least prejudice against any of your Persons But seriously to state the Controversie Ephes 4.1 to 7. and propose the Truth with an earnest desire that we who all own the same God of
15.4 5 6 7. Rom. 4.11 and received Circumcision as a Seal of his Faith whence undeniably follows that Circumcision was not absolutely Necessary to the Visibility of Gods Church among the Jews 2. Neither Circumcision nor Baptism are absolutely Necessary to the Being of a Church because a Visible Church may be without them and yet be a Church Visible as in the Instance of the Israelites whom we proved to be forty Years together Uncircumcised in the Wilderness and yet were they all that time the Visible Church God had on the Earth 3. If Persons be not Church-members before Circumcision or Baptism and be so after it will infer an Operation from the Ordinance not allowable for then these being Circumcised or Baptized would entitle the Heathens to be Members of the Church of God and Christ 4. The Jews did first Proselyte or Teach the Nations the Rudiments of their Law before they Circumcised them and so owned them to be received amongst them So that they were Proselytes and Members as such of their Church before they were Publickly declared and owned to be so by Circumcision According to which our Saviour Adviseth his Disciples in the Text Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Going to Disciple all Nations Instruct them in the Principles of my Religion and then being Disciples Baptize them So that there is a Discipleship and Visible Church-membership pre-existent to Baptism And indeed the premising the word Disciple implies none to be capable of Baptism who are not Disciples of Christ and Members of his Church which also in due time Infants will be proved to be 5. If Baptism be absolutely Necessary to Church-membership that none belong to Christs Visible Church but who are Baptized what shall we think of that innumerable number of Professing Christians dispersed over the Face of the whole Earth and scattered amongst Heathen People whose Princes and Governours will not permit this or any other Christian Ordinance to be Practised among them Shall we unchurch these or count them as Heathens What will then become of that Article of our Faith The Belief of an Holy Catholick Church Do not the Anabaptists herein imitate others who while they believe a Catholick Church confine it to their own Synagogues not considering the Catholick Church of Christ comprehensive of all Christian Professors through the whole World nor weighing the sad Consequents of denying Persons to be Visibly of this Church of Christ making them thereby Visible Members of Satans Kingdom and exposing those Persons in their Thoughts to Eternal Ruines which Thoughts are too severe to entertain of those who Profess the same God and Christ but are not Baptized because probably the Ordinances are not permitted in the Territories wherein they Reside 6. If Baptism give a Visible Form to Church-membership Wills against Danvers p. 50 51 52. then must it be often repeated even as often as any Person is Excommunicated or else Baptism is nullified for it being the Christian Practice of the Apostles and their Successors even to our Ages 1 Cor. 5.4 5. to exclude their Assemblies and Excommunicate Persons which was termed a giving such over to Satan who were guilty of scandalous Offences 2 Thes 3.6 Mat. 18.17 till by their Humiliation they had Evidenced their Repentance and so were received again into their Assemblies If that Excommunication can Exclude the Person from being a Member of the Church as it ever did then it nullifies Baptism or else Baptism is not Essential to the Form of Visible Church-membership because it would then follow that the Person even Excommunicated is still a Member of the Visible Church which is a contradictory Solecism or else that his Baptism is nulled and then must Rationally be repeated at his Reception into the Church again and so as often as any being guilty of a Crime is for it Excommunicated and afterwards received into the Church again so often must he be re-baptized Ephes 4.5 which is opposite to the Scriptures Assertion of but One Baptism Thus have I endeavoured to prove Baptism contended for to be not so absolutely Necessary to Salvation or Church-membership as that none can be saved or be of Christs Church unless they be Baptized to remove the unchristian Censures the Anabaptists have of us But Lest on the other side I should detract from the Ordinance and its due worth by rendring its use needless I proceed to prove that the Practice of Baptism is very Necessary as an Ordinance of Christ in any Church of his where it may be had Prop. 3. and that the slighters and contemners of it are really Culpable Which I prove thus 1. Christ hath Commanded its Performance in his Churches under the Gospel to the end of the World Mat. 28.19 And all his Ordinances and Commands ought by us to be Observed 2. Christ himself was subject to it Mat. 3.16 Acts 10.47 and therefore none can pretend to be above it though they have already received the Holy Ghost 3. The Apostles Practised it Mat. 3.1 St. John from hence was called the Baptist And whenever the Gospel was Preached to the Gentiles and unconverted Jews Acts 10.48 Acts 2.38 41. Acts 16.31 32. Acts 16.15 1 Cor. 1.16 and received by them The General way whereby the Apostles owned the Converts was Baptism and we find not only single Persons but whole Families Baptized 4. It is a Seal of the Covenant of Grace which when made to received by Abraham he also received Circumcision as a Seal of it And Baptism succeeding Circumcision denotes probably our greater Priviledges by Christ than the Jews had before Christ Rom. 4.11 who was of the one Sex and derived our Nature from the other by this Sacrament admitting both Sexes to equal Priviledges that of Circumcision only belonging to the Males And Baptism may as significantly be a Seal of the Covenant of Grace as Circumcision Acts 2.38 Gal. 3.27 Rom. 6.3 4 c. the Person Baptized being said to put on Christ which Phrase implies his being Invested with a Right to the Priviledges of Christians and the Benefits of Christ And thus it is of great Use 5. Many of the Converts to Christianity have soon after their being Baptized received the Holy Ghost Acts 8.16 17. to whose Baptism this seems precedaneous and preparatory And Gods usual way of working in an Established Church and Ordinances Baptism being a Publick Sign manifesting the Persons Baptized to be Publickly owned as Members of Christ and Children of God to which this Spirit of Adoption is promised Gal. 4.4 6 7. 6. This serves as a distinguishing Mark in a settled Church to know Professors of Christianity from Jews Turks and Heathens so that all who would manifest themselves to be of Christs Church should desire to partake of and submit to this Ordinance of Baptism And all Christian Parents ought to desire it for their Children since none beneath Heaven can be above
Lawful and Honest or else to lose the Benefits that might accrue to them by Observance of that Covenant 2. As to Spirituals Parents are Obliged to take the greatest care imaginable of their Childrens Souls Ephes 6.1 4. for their Education in the Fear of God who also hath commanded the Parents to engage their Children in Covenant with him and to bring them up in his Service 2. God esteems Children capable of engaging in Covenant with him Deur 29 11 12 14. Rom. 10.5 to 10. Deut. 30.11 12 13 14 and gives command for all the Little Ones to stand before him to be entred into Covenant with him who were as capable of being engaged in Gods esteem and were as much engaged as those Captains Men and Women that stood with them and were not engaged in Covenant as was once impertinently urged to me by our Adversaries from a Critical Observance of the Particle Thou as if one alone in the stead of all others had been engaged To which Criticism I returned besides the premised Argument of Childrens being equally capable of being engaged as all the others who being present were not engaged and that the engagement of one in stead of all did no more infringe the capability of Children then it did that of those Captains Men Women who were by and not engaged that I thought the Particle Thou might reasonably refer to every individual Captain Man Woman and Little One who I suppose to have been particularly concern'd and the Commandments were instanced in which concern all yet are given in the same second Person singular Nor was this Covenant any other than a Covenant of Grace the same Covenant now remaining as to its substance only freed from the encumbring Ceremonies and altered as to its External Administration of its Ministry Sacrifices Baptism c. as hath been proved and the Marginal Citations compared will manifest 3. 2 Chron 20.13 Joel 2.16 Deut. 31.11 12 13. The Jews Children were formerly concerned in the Duties of the Covenant as in Fasting Prayer and God accepted of them as capable of entring into Covenant of Hearing Learning Doing his Will surely then we may esteem so 4. Our Children are as capable now as the Children of the Jews were then nor can an Objection be against ours but it is equally valid against theirs and if God accepted theirs we have the same Covenant and God of Mercy and so the same Reason to believe he will receive ours and then why should we esteem them uncapable of being engaged in Covenant with God by Baptism ARGUMENT VI. Those who are Members of Christs Church ought to be Baptized But Children are Members of Christs Church Therefore Children ought to be Baptized THIS Argument hath no small force in it as will appear by considering each Proposition distinctly Major Those who are Members of Christs Church ought to be Baptized as appears 1. Because this is the usual way of Solemn Admission into Christs Church Acts 2.37 38 and the Apostles usually Practised thus Administring Baptism upon their receiving any into the Church of Christ 2. If Baptism be not Administred at the Admission of Persons into Christs Church then must it be done after or not at all The last is not true Christs Ordinance ought not to be neglected and there is no Instance or Precept in Scripture what time after a Persons Conversion and becoming a Church-Member it should be done Therefore it must be done as the Apostles Practised it at the Receiving any into the Church of Christ 3. Our Adversaries the Anabaptists acknowledge none Members of a Visible Church of Christ but those who are Baptized and Baptize as they call it those whom they receive as Church-members at their first Admission whence directly follows from their own Practice that those who are Church-members ought to be Baptized 4. Christs Church is to be Purified with the washing of Water by the Word Ephes 5.26 If then Children are of his Church they ought to be Baptized Minor And that Children are Members of Christs Church appears as to their Membership of his Invisible Church from our Adversaries granting them Eternal Life and all Priviledges belonging to such Members and that they are also Members of Christs Visible Church will appear thus 1. The Children of the Jews were with their Parents Church-members under the Law Baxter's Infant Church-Memb p. 26. Deut. 31.11 12. which Law is not yet Repealed by Christ 2. The Children of the Converted Jews lost not their Priviledges but still remained Church-members for Christ did not infringe but rather enlarge the Priviledges of his People And St. Peter seems to use this as a great motive to induce the Jews to close with Christ Acts 2.37 38 39. that though they had Crucified the Lord of Life their Promised and Expected Messiah yet they Repenting and being Baptized might be saved and might find Mercy for themselves and their Seed also for the Covenant and Promise is still to You and to your Seed 3. The Gentiles are through Christ admitted to equal Priviledges with the Jews Rom. 11.11 15 25. Eaxter p. 20. the Children of Parents who did not believe were Excluded therefore the Children of Parents believing were received 4. The Jews shall with their Children be recalled into a state of Church-membership at their Conversion Rom. 11.25 26 27. therefore doubtless the Children of Believing and Converted Gentiles are church-Church-members 5. Children are either Members of the Visible Church of Christ or else are visibly of Satans Kingdom There is no Medium between these two all appertain either to Christ or Satan Now let them and us consider how dismal a Doctrine theirs is which makes all the Children of the World of the Visible Kingdom of Satan and so denies us any good grounds for the hope of their Salvation And how strangely their Thoughts are linked together in granting Children all the Priviledges of church-Church-members as Pardon of sin and Eternal Life and so esteem them of Christs Invisible Church and yet Excommunicate them out of his Visible Church Art 11. of their Principles Grantam's Works l. 2. p. 67. c. 5. and to countenance this they calumniate Scripture and say the Old Testament-way of bringing of Children into the Church is cast out and that Children are not mentioned as received in the New Testament about which the Author Cited spends some leaves which Calumny may easily be wiped off and his leaves blown away as to the force of their Arguments against us for it can never be proved that Children are in any place by Christ rejected and excluded the Covenant Discipleship and Church-membership and it is fully proved and must be granted they were in the Covenant were Disciples and Church-members before Christ But if by the Old Testament-way of bringing in Children into the Church being cast out They mean not to infringe the Priviledge of Children the Subject of this Argument but to shew the way of their Admission
into the Church to be altered Grantam's Christians Primitive c. l. 2. p. 2. cap. 2. sect 2. p. 6. to 17. we grant it it being formerly done by Circumcision and now by Baptism As for the several Leaves premised the sum of all of them is to prove that in the Churches at Rome Corinth Galatia c. to which the Apostles wrote there was no mention of Children Therefore he gathers Children not to be Church-members and to have no Right to Baptism The force of which Arguing may be rendred invalid two ways 1. By shewing Reasons why Childrens Baptism and Church-membership are not mentioned in the New Testament which I shall do in due time 2. By distinguishing between the Church then and now Then it was in Gathering and now Gathered Then only the Heads of Families Masters Parents and other Adult Converts are written to and taken Notice of to be Baptized Acts 16.15 31. 1 Cor. 1.18 2 Tim. 4 19. Rom. 16.11 15. 1 Cor. 16 19. 1 Thes 4.15 and to be accounted Church-members but yet we find whole Families Baptized and several Saints greeted with the Church of God in such an House which may as reasonably inser the Children and Servants of such Families to have been Baptized and to have been reckoned Church-members and we may as reasonably believe there were Children in some of their Houses and Families who were Baptized as they can confidently deny it So that I see not what force those many words in several Leaves have against our esteeming Infants Church-members and if that be granted we have proved the Rationality of their being Baptized ARGUMENT VII They who are Disciples of Christ may be Baptized But Children are Disciples of Christ Therefore Children may be Baptized IF that Proposition of Childrens being Christs Disciples be made good none will surely deny them Baptism Yet lest such Opposers may occur I shall prove both Propositions And Major That those who are Disciples of Christ may be Baptized is thus proved 1. This was the way of Discipling or Collecting Persons out of Heathenism or Judaism to Christ A distinguishing Mark between Christs Disciples and Heathens or Jews Therefore Disciples of Christ may be Baptized 2. Express Texts of Scripture commanding it especially the subject of this present Discourse Mat. 28.19 the words of our Saviours Institution of Baptism being Go Disciple all Nations Baptizing them 3. The Apostles Practice was suitable who Baptized all the Converts as soon as they were Converted Acts 16.15 31. and so became Disciples And by this treble cord may our Minor Adversaries be drawn to see Baptism duly applicable to those who are Disciples which Children will appear to be thus Children are Disciples of Christ 1. God and Christ owns them as such Acts 15.1 2 10. The Yoak that the Jews would have laid upon the new Converted Gentiles was Circumcision which pertained to Children who were to be Circumcised the Eighth Day and yet is laid too upon the Disciples Necks Nor was it an casie Yoak but might admit of what the Texts expresse about it that it was a Yoak which neither they nor their Fathers were able to bear Moses was called by his Wife Exod. 4.25 Gen. 34.24 25. A Bloody Husband because of it And the Shechemites found it an intolerable Yoak in that they were slain when Circumcised before they were whole 2. They are Disciples in that though Man cannot Teach them yet God can and may yea he hath given us some instances of his Teaching several from the Womb It is not in the Power of the most Eloquent Preacher by the strongest Arguments or most inviting Motives to Disciple a Soul to Christ without Gods co-working who 2 Cor. 6.1 who as he is pleased ordinarily to work by means yet can and hath wrought without means having reserved this Heart-work to himself And he can and hath Taught several Children as Jeremiah and St. John may instance Jer. 1.5 Luke 1.15 Isa 54.13 John 6.45 Acts 10.47 yea he hath promised to Teach them And how dare we forbid Water to Baptize those who may have received the Holy Ghost as well as we Nay probably may be more Disciples of Christ than our selves What would this be but a setting our selves in Gods stead and determining who are his Disciples and consequently who shall be saved 3. Luke 18.16 17. Mat. 19.13 Luke 9.47 Christ commands the Receiving them in his Name and owns them as Heirs of the Kingdom of Heaven and assures us that they who receive them receive him which surely declares their Discipleship And how know we but we may refuse and reject a Christ in them by refusing of them 4. They are capable of being Subjects in Earthly Kingdoms and Members of Christs Church Kingdom are owned by God as his Servants and then we may own them as Disciples And methinks the Anabaptists who grant to them their enjoying of those Blessings Christ hath Promised to his Disciples may well account of them as Disciples and if that be granted certainly it is very Reasonable to admit them to Baptism ARGUMENT VIII To whom Christ grants imposition of Hands to them be longs Baptism But to Children Christ grants imposition of Hands Therefore to them be longs Baptism THIS Argument may admit of some Explanation my Design being here to introduce Scripture and Christs Example It was between Christ and his Apostles as between Superiour and Inferiour Ministers in the Church Christ exercised the chiefest they the other Offices in the Church and Ministry Christ Baptized none himself the Apostles Baptized John 4.2 and he Confirmed or laid Hands on the Baptized So that if Christ grant imposition of Hands to Children it in the Order of Ordinances presupposeth their Baptism or cap city for Baptism because 1. Heb. 6.2 In the Order of Ordinances imposition of Hands or Confirmation succeeds Baptism 2. It is a Confirmation by a Superiour of the Truth of that Doctrine into which the Person was Baptized by an Inferiour Minister and also a Testifying of the receiving the Baptized Person into Christs Church 3. The very Anabaptists Practice imposition of Hands after Baptism as likewise did the Apostles and all Christian Churches do so that from the Practice of themselves I presume they will grant those to have a Right to Baptism that are capable of being admitted to the other Ordinance of Laying on of Hands Therefore I shall prove my Minor That Christ granted imposition of Hands to Children which appears 1. From the express Texts declaring the Subject on whom Christ laid Hands which was not Adult Persons Mat. 19.13 14 15. Mark 10.13 16. Men and Women but by the Testimony of two Evangelists little Children They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes little little Children and indeed the Gesture of Christ towards them declares as much in that be took them up in his Arms nor
is the Action of the People inconsiderable in this matter who brought them to Christ both which imply they were Little Ones who could not come alone else need they not to have been brought nor stand alone else Christ might have laid his Hands on them standing without taking them up into his Arms. 2. The Ordinance it self declares it it was imposition of Hands Christ laid his hands on them and Blessed them saith the Text which 1. Heb. 6.2 Is in the very words the Holy Ghost expresseth that Ordinance of Christs Church Confirmation both in the Original Text and our Transiation Mar. 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on of Hands And Christ laid his hands on them 2. That this imposition of Hands was an Ordinance and no common Laying on of Hands may easily be gathered because here is no mention of the Childrens being ill or labouring under any Malady to be Cured by Christs touch which might move Christ to lay Hands on them in order to their Cure 3. Christ did not at any time lay hands on Pray and Bless for the healing any Malady as he did at this time 4. It refers to a Spiritual good by our Saviours Reason given why he laid hands on them Theirs or of such is the Kingdom of Heaven They belong to my Church here and shall partake with me of my Glory hereafter Besides this Argument these Texts admit of many more for Infant Baptism so that our Church hath Prudently chosen it as one Reason for its Practice wherein is 1. A double Precept tending to it 1. Affirmatively Suffer little Children to come unto me 2. Negatively Forbid them not By both which our Saviour shews the earnestness of his desires Children should come and his unwillingness they should be hindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from coming to him or becoming as the very words import Proselytes of him 2. It was to a visible Mercy Christ could have bestowed on them Internal Favours nor could his Disciples have hindred them from receiving them or from being Members of Christs Invisible Church but because they obstructed their coming to Christ to accept of a Visible Mercy and of an outward Priviledge belonging to Christs Visible Church he is displeased 3. The Displeasure of Christ against his Disciples for this fault is Emphatically expressed Mark 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was very Angry with them so as severely to chide them for it as the Publick Reproof they had declares Let us take heed we incur not the like by keeping from him those whom he bids to be be admitted to him 4. The expression of Christ concerning the Children whom he Blessed declaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those very Infants or Children and of their Species is the Kingdom of Heaven a◠it includes the present state of Grace and the future state of Glory 5. Their coming to Christ is their becoming his Disciples or Proselytes Suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Proselytes to Me or let them be received as my Disciples And how can Children be brought to Christ or come to be his Proselytes and Disciples under a Gospel Oeconomy unless by Baptism as the Jews were formerly under the Law by Circumcision This Text rightly considered might silence all Opposers and gain their consent to our Practice ARGUMENT IX If the Faith of the Parents entitles the Children to the Covenant it entitles them to Baptism But the Faith of the Parents entitles the Children to the Covenant Therefore the Faith of the Parents entitles the Children to Baptism IN this Argument the Grand Enquiry is the Benefits resulting to the Children of Believing Parents from their Parents Believing And it being manifested that the Parents Faith entitles the Children to the Covenant we have Proved the Consequence That they being in Covenant ought to be Baptized And that the Faith of the Parent doth entitle Children to the Covenant and its Blessings and Priviledges I thus Prove 1. Scriptures seem clear in it when St. Peter had Converted the Jews Acts 2.37 38 39. he proposeth to them a Believing on Christ and adds the Covenant then to be to them and to their Seed And that place already urged manifests the Child 1 Cor. 7.14 though but of one Believing Parent to be in Covenant with God and so esteemed Holy 2. If Children of Believers had no Right to the Blessings of the Covenant in vain are our Prayers for them but we believe and know that our Prayers are helpful and serviceable to them and obtain Blessings for them 3. The Faith of Parents amongst the Jews entitled their Children to the Covenant Rom. 11.26 Deut. 29.10 11. Gen. 17.10 the Belief of the Proselyte rendred all his Children capable of Circumcision and the like Promises and Priviledges are granted to and enjoyed by Christians 4. We find the Jaylor instructed to Believe Acts 16.33 and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very same hour not only him but all with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith were Baptized 5. Else there is no difference observed between our Children and those of Turks and Infidels Ephes 2.12 13. but ours would be equally with theirs without Christ which is a Mystery unknown to the Jews and a thing not to be credited by us since Christ 6. Lydia and the Jaylor Acts 16.15 31 33. Gen. 17.7 c. being instructed we may suppose believed the Doctrine made known yet on their Believing their whole Families were Baptized agreeable to what hath been premised concerning Abraham and others who believing among the Jews were Circumcised and all their Families So that I humbly suppose we may genuinely infer from these Reasons that Children by Right of the Faith of their Believing Parents are received into Covenant by God and have been and ought to be received to the Seal of that Covenant by Man ARGUMENT X. Those who are Capable of the Kingdom of Heaven are Capable of Baptism But Children are Capable of the Kingdom of Heaven Therefore Children are Capable of Baptism Major THE Major Proposition of this Argument Proving their capability of Baptism who are capable of the Kingdom of Heaven relyeth on these grounds 1. The greater includes the less But it is a greater thing to be fit Subjects for Heaven than to be fit for Baptism Many are Baptized who shall not be saved but all who shall be saved are fit for and capable of Baptism 2. The Requisites for Baptism are far more necessary to Salvation Heb. 11.6 Rev. 21. last Mark 16.16 as Faith Repentance and if Children in Gods esteem be such who are capable of enjoying Heaven as well as Believers then sure we may account them Subjects fit for Baptism 3. The Kingdom of Glory of which they shall be partakers hereafter implyeth and presupposeth their being in a state of Grace and of the Church of Christ here Ephes 5.26 and if of Christs Church they may be Baptized 4. It seems
unreasonable and unchristian to deny an external sign to those to whom Christ hath granted the internal Grace and declares he will receive to eternal Glory So that Reasonably it may be granted those who are capable of the Kingdom of Heaven are capable of Baptism Minor And that Children are capable of the Kingdom of Heaven appears 1. From our Saviours express words Mat. 19.15 Mark 10. Luke 18.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these very Children and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such like Children also is the Kingdom of Heaven 2. From the Consert of the Anabaptists who grant Salvation to all Children and therefore are the more to blame to deny them Baptism ARGUMENT XI All who are Believers ought to be Baptized But Children are Believers Therefore Children ought to be Baptized Major THE Major Proposition will scarce be denyed by our Adversaries who Plead so much for Faith before Baptism I shall therefore adhere to the Proof of the Minor Minor That Children are Believers Which I thus Prove 1. All to whom Christ will impute unbelief Mark 16 1◠shall be damned but according to their own Arguings all Children shall be saved Whence follows that Christ and they esteem them not as Unbelievers 2. Christ expresly calls them Believers He took a little Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set him in the midst of the Company Mat. 18.5 6. Mark 9.36 and said whosoever shall offend one of these little Ones that Believe on me it were better that a Milstone were hanged about his Neck and that he should be sent into the depth of the Sea Here is a little Child or as the word properly signifies a very little Child and yet a Believer on Christ Let us then take heed of offending such by denying them Baptism as if they were Unbelievers because we know not but that very Child we refuse as an Unbeliever may be in Gods esteem a Believer For 3. God hath Chosen Called Sanctified some from the Womb Jer. 1.4 5. and so may he have done those Infants we refuse to Baptize for ought appears to us to the contrary 4. Luke 1.15 Rom. 5.1 John 3.16 Acts 2.39 Heb. 11.6 Bev. 21.8 God grants to them what he Promiseth to Believers He accepts of them into Favour imputes to them the Benefits of Christs Death is the God of them and will receive them to Heaven and Happiness which he would not do it he esteemed them as Unbelievers since without Faith he hath declared none can please God or shall be saved 5. Though they have not Actual Faith demonstrable to Man yet they may have the Seed of Faith and its habit wrought on them by God since they are in his esteem accounted as Faithful and have the Priviledges of Believers 6. They are in Covenant with God as we have already Proved which Covenant is betwixt God and Believers and if we esteem them not as such we grant them no Priviledge as Children above the Turks and Pagans 7. If only true Believers be subjects of Baptism then is there no subject on whom the Minister can confer Baptism discernable to Men because we know not who are true Believers and may Baptize Hypocrites while we pass by true Believers And it seems to be an Usurping of Gods Prerogative of Judging our Brother in censuring some to be Unbelievers and rejecting them from Baptism whose Souls may be equally Precious to God with those we admit 8. If the Judgment of Charity be admitted and these ought to be Baptized on whose Profession of Faith we have Reason in Charity to think Believers Then surely it is very Rational to Baptize Infants whom in Gods and Christs esteem we have Proved to be Believers to whom they will not impute the sin of Unbelief on whom they are pleased to bestow the Mercies promised to Believers and who can neither play the Hypocrite with God Wills against Danvers p. 34. 58. nor dissemble with us whereas Adult Persons whose Hearts we cannot search may make a Profession of the Faith of Christ for some finister ends and self-respects to affect a singularity and to obtain others Charity and yet they may be Hypocritical before God Thus have I endeavoured to Prove Insants Believers and then according to the very Anabaptists own Plea they ought to be Baptized And here we may lament their Folly who Dissent from us when as in Christian Moderation Believers are Baptized by us as well as them And they having no just cause of Separation are indeed the more culpable ARGUMENT XII They who are capable of the Ends of Baptism may be Baptized But Children are capable of the Ends of Baptism Therefore they may be Baptized THE Major seems directly to prove Baptism for if the Minor be true That Children are capable of the Ends of Baptism nothing seems to hinder their being Baptized And therefore I shall chiefly aim to Prove Children capable of the Ends of Baptism which are these 1. Towards God the Ends of Baptism are 1. To be as a Covenant between God and the Soul And Children may be admitted into Covenant their Youngness doth not hinder their enjoying any Mercy from God nor deprive them of being devoted to God 2. As a Seal to Ratifie the Promises of the Covenant which may be applyed to Infants We are careful to Ensure our Estates to our Children in this World and though they be Young yet are they not thereby deprived of their Birth-right or rendred incapable of having an Estate made sure to or entailed upon them And yet some are unwilling that God should Ensure and Seal to them the Benefits of Christ by the Seal of the Covenant of Baptism 3. It is a sign of God and Christs receiving Children as their Disciples and Servants Deu. 6.6 Ephes 6.1 4. to which state Children are capable of being admitted and whom God hath engaged the Parents so to Devote 4. It is a distinguishing note between Christians and Heathens but the Infancy of our Children doth not so incapacitate them as we should look on them but as Heathens 5. It is an entring of the Soul into Covenant with God to continue his Faithful Souldier and Servant to his Lifes end And thus they are capable of being engaged seeing it is the great Duty of Christianity to perform it containing nothing more than what Religion calls for A ceasing from sin and doing well 6. They are as capable of all the Ends of Baptism as the Children of the Jews were capable of the Ends of Circumcision And then these may as reasonably be Baptized as they were Circumcised 2. The Ends of Baptism relating to Man are 1. That Parents might devote their Children to Gods Service by this Baptismal Engagement which they are capable of in that they are in the Power of the Parent to dispose of and Educate as God hath commanded in his Fear 2. That the Baptized might enjoy the Benefits of the Covenant of Grace through Christ of