〈◊〉 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
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
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
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
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
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
a few unknown persons of some Nations and that expresses such rash conceptions of the Reprobation of many Infants Pag. 72. Chap. 8. As when he sayes Pag. 72. Chap. 8. Though they dye in Infancy before they be capable of doing any work in one kind or other on earth yet they shall acknowledge Christ in hell and bow their little guilty knees c. I am sure no Scripture tells him so Me thinks his doctrine is far more obnoxious to doubts and scruples about Infant-baptism then the other Concerning which Doctrine seeing I have had occasion to mention him I must needs say Master Kendal is more beholding to his Metaphysicks then to the Scriptures for his belief and maintenance of it As not only his Book throughout but his own positive confession therein Chap. 16. Pag. 159. declare Where he says It was his laying a good foundation in Logick and Metaphysicks that kept him upright in these controversies of Divinity See I pray then upon what a good foundation that Doctrine is built and upheld not upon the only good and sure foundation of the Prophets and Apostles Pag. 123. Chap. 4. Ephes 2.19 20. whom he plainly confesses that Christ never sent to read us any Metaphysical Lectures about those points of the simplicity of God and so by consequence not about Necessity Contingency Liberty but upon Phylosophy which the Apostle bids us beware of lest it spoyl us in the matters of our faith telling us it is but the vain deceit of man and however solid and substantial it seems to be it will but deceive us Col. 2.8 A goodly foundation that both he and his doctrine stands on Gramercy then to use his own phrase to Logick and Metaphysicks for his being right in the faith more then to the Grace or irresistable power of God at least more then to the Gospel and holy Scriptures and Grace as therein declared for however the unlearned Apostle tells us That they the Scriptures are able to make us wise to salvation to preserve himself and others from seducements Through faith in Jesus Christ yea able to furnish the man of God perfectly to every good work whether to teach doctrine rebuke evil practises reprove and stop the mouthes of gain-sayers save himself and hearers Yet Master Kendal had not gone wrong and had not been able to have made so solid an Answer as he supposes his to be to Master Goodwin had not his Logick and Metaphysicks stood him in more stead then all the Scriptures In answering or speaking to which he usually bungles No marvail that he so seriously and highly commends these Studies of which the Apostle bids us beware we put not too much in them to the Fellows and Students of Exeter Colledg in Oxford in his Epistle to them telling them It is impossible to be profitable without those Studies Oh what 's become Paul of thy assertion of the Scriptures sufficiency to make us perfect and profitable to every purpose Nay he tells them They will find that a bare pair of shears and a met-yard he means he says a little Logick and Phylosophy will stand them in I know not how much stead Yes they serve notably as he uses them to measure the Essence and Nature of God the manner of his willing knowing acting and the dependencies of all things and actions thereupon by his rule of effects and defects and applications of them to the truths of the Gospel to limit and shorten them most gallantly and to leave us but a little of that truth and goodness they seem to have in them As to instance 1. To Ezek. 33.11 As I live saith the Lord Chap. 16. Pag. 152. I have no pleasure in the death of the wicked c. He applyes his Metaphysical yard-wand and measuring it by that he finds that what ever God hath no pleasure in shall not take place and so measuring it further by the appearance in the event he finds it will agree only to the Elect nay and by another false application of to it to his Met-yard makes it to run but even with the persons spoken to the House of Israel forgetting the Mood Darii That particular Applications may be well made from general Propositions And then comes his Philosophical-shears and at one cut snips off all them wicked that in conclusion do dye and so the truth of that saying Ezek. 18. ult yea and yet further by vertue of his former application of his Met-yard snip away all the reality of that dying there spoken of and makes but the force of him that dyeth to be him that by his sins did deserve to dye but indeed dyes not yea snips away all our Interest in that notable testimony of good will to sinners and incouragement given to wicked men of the Gentiles to repent Again 2. Applying the said Met-yard to 2 Chron. 36.15 where it s said of Jerusalem Chap. 16. Pag. 160. and the Jews That God sent his Prophets to them and Messengers rising up betimes and sending them Because he had compassion on his people and on his dwelling place and by that he measures his compassion to be but a respiting their overthrow for a time till he had sent his words Prophets and Messengers and then by his Phylosophical-shears off goes all his love of pity and benevolousness of affection to them in which he desired not their destruction but their repentance and living rather yea and all the dependance of the sending of the Prophets and Messengers upon any compassion in him as the cause of it yea indeed the sending of his Prophets was rather by this Met-yard the cause of the compassion toward them for he did but respit their destruction till he should send them his Word and Prophets and therefore sure had it not been for that he would not have respited them Nay indeed this compassion was such a respiting of their destruction as argues an absolute purpose to destroy them only yea by his effects and defects purposed according to the rule laid down by him Pag. 85. Chap. 2. it contained further in it a purpose to bring them to a greater ruine And this in his Metaphysical Divinity is Gods compassion 3. Applying the same Met-yard to John 3.16 17. or rather that to it he finds that the love of God cannot reach so far as to the world of mankind in general so as to have prepared such an Object of faith of his Son and such plenteousness of salvation in him That whosoever of it believes shall be saved therefore with his shears he snips off all but the Elect that is such as are eternally saved And further to make sense of the phrase that whosoever believes he snips it so as to make it That whosoever of the Elect of this or that Nation condition or at this or that time believes shall be saved as still implying possibly not all of them of all Nations and in all Ages shall so believe and here he snips