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
brought in to the Church by it 127 2. The want of Antiquity for it 129 3. The form of Sprinkling And so it 's further spoke to as to its ‖ 4. The needlessness of it to Infants 143 * Which being occasioned by some passages of Mr Kendals to Mr I. Goodwin ushers in the Conclusion with a Digression to the said Anâ—er 5 ‖ Form p. 134 THE ERRATA Courteous Reader I desire thee to mend with thy Pen these faults escaped in Printing which were occasioned through my absence from the Press P. 9. l. 32. for now r. nor 22. l. 14. â— inforces 24. l. 7. for one of r. one with 28 for when â— whom 35. for so r. see 27. l. 35. r. Matth. 28. 35. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. l. 38 r. nor yet do I make 39. l. 27. for I r. if 41. l. 20. for not r. now 44. l. 10. blot out as 45 l. 26. r. Infants brought to him 46. l. 30. put the comma after for 49. l. 21. for 17 19. r. â—cts 7.19 50. l. 13. r Markâ— reads 51. l. 2. r. conceive l. 19. for price r. grace l. 9. for general r. Greek 56. l. 16. for sincerely r. scarcely 57. l. 2. r. for forbidding 62. l. 32. r. that if there 64. l. r. for of it r. of receiving it l. 3. r. doubling 71. l. 19. for ye r. the 72. l. 34 put out and and then l. 36 73. l. 7. put the comma after not l. 27 r. In things 75 l. 27 for 31 r. 30 77. l. 25. for All. r as 81. l. 2 r. of doctrine l. 4. r. rather then 89. l. 19. blot out or Christ 91. l. 19. for him r. them l. 22. for forbidden r forebidden 100. l. 17. r. opposed P. 105. l. â— for in termine r. intervene 106 l. 6. for prefer r. press 107. l. 5. for or r. of 108. l. 11. r not to take in 110. l. 26. r. as to 111. l. 4. r. what account l. 11. r. nor was it l. 20. r. and such were l. 37. r. Ephes 2 2 3 115. l. 31. for through r. though 116. l. 35. put out in 118. l. 23. for more r. now 119. l. 1. for where r. whence l. 19. for her r. he 120. l. 20. for mentioned r. conceived l. 23. for his r. this 121. l. 33. for there r. thence 122. l. 12. r. in their civil l. 34. blot out in 123. l. â— r. earthy things l. â— for his r. this l. 36. r. in consistent 124. l â— for outed r. noted 125. l. 5. for cited r. noted l. 25. r. there is need as to the 126. l 22. r. premises 130. l. 3â— for baptized r. discipled 133. l. â— r. â—eniant l. 22. r. suits not 134. l. 11. for cleanness r. clearness 135. in the margin r. Novatus aeger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143. l. 36. r. John 3 144. l. 35. for then r. them The mis-printings and mis-accentings in the Greek words are very many too as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50 c. But because they that understand Greek will easily perceive them and how to correct them and others will understand them never the better though corrected I have omitted them Vale. Infant Baptism Considered and the true Grounds thereof laid down Opened and Maintained c. THe Apostle advising Rom. 14.5 That every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fully carried or perswaded in his mind in the things that he acts toward the Lord as all we do we are to do in his Name Col. 3.17 and I having been exercised with doubts and scruples in my mind the rather by occasion of opposition sometimes met with about Infant-Baptism it put me upon a more diligent Search of Scripture together with other means of satisfaction thereabout In which search what I have found I have here set down as well for the helpfulness of others that may be exercised with like doubts as also that it being tryed what is found light therein may be discovered and others hereby occasioned to hold forth clearer light And first I shall propound what I find in Scripture more generally concerning Baptism the want of right understanding therein administring much occasion of the doubts and mistakes thereabout and then descend more particularly to what may thence be deduced for Infant-Baptism 1. First then I find for the kinds or ways of Baptizing a three-fold kind or way all tending to make up and effect that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptism spoken of Ephes 4.4 the washing cleansing and fitting a man for Gods everlasting Kingdom Some call them Flaminis Fluminis Sanguinis to which some adde a fourth Sermonis The Scripture thus 1. A Baptism of or with the Spirit as Matth. 3.11 Acts 1.5 He shall baptize you with the Holy Ghost which is the pouring out of the Spirit upon men on some more plenteously on others in less measure according to his good pleasure to teach sanctifie and fit them for the inheritance and service they are called to to seal them up to the day of redemption 1 Cor. 6.11 Joh. 16.13 14 15. Eph. 1.13 14. 4.30 The speaking with tongues in the first pouring out of the Spirit was neither common to them all 1 Cor. 12 30. nor for continuance in all Ages 1 Cor. 13.8 being but a more miraculous evident demonstratioÌ„ that he was indeed poured out upon them and so of the faithfulness of Christ therein for clearer satisfaction to others Acts 10.45 46. 11.15 16 17 18. for present usefulness to them that spake with them for being fited to carry forth the Gospel to peoples of divers languages Acts 1.4.8 1 Cor. 14.21 and also for signes to unbelievers that did not credit that Doctrine nor receive the Authority of the Scriptures 1 Cor. 14.22 But the other operations of the Spirit are of more general usefulness continuance therfore this Baptism in that regard is most necessary But of this is not our business herein 2. A Baptism of Fire or with Afflictions Matth. 3.11 20.22 23 Luke 12.50 called a Baptism because through the death and resurrection of Jesus Christ for us they are not for destruction but correction they are ordered to us and by him sanctified for our cleansing and purging which being effected according to his gracious mind we come out of them again Isai 27.9 Heb. 12 8 9 10. Job 33.29 Hab. 1.12 of which though all partake not alike some are more deeply plunged into them some more lightly sprinkled with them yet all in some measure partake that will live godly in Christ and are Gods children 2 Tim. 3.12 Heb. 12.6 7. Rev. 3.19 3. Baptism with water Matth. 3.11 Acts 10 47. I indeed baptize you with water To these
that Ordinance to children as I see not how it can be denied then it presupposes Baptism warrantable to them Though 2. It s not so much the Act as the Instruction that I insist upon Of such is the Kingdom Object 11 But may not children be of the Kingdom and the Kingdom theirs and yet they not be baptized May not Christ mean the spiritual part of the Kingdom Answ 1 True it is that a man may be of the Kingdom and have it and yet not be baptized with water As in case one upon his faith presently die the Kingdom in all its Regiments appertained to him though he was not admitted into the outward by Baptism But that 's one thing what a man or child may have right to without an outward Ordinance and another thing what we are to do to them when they come for their right Divers children might be blessed of God that were not thus brought to Christ but that was no reason to Christ to deny them his blessing when brought to him 2. That the External Ministerial part of it was rather there spoken to we have shewed before So much of the Kingdom may be given them as may be without any proper action fore-required of them And as for the Kingdom in its spirituality and glory that is not of them as they are children in nature but to that its required that they have a new birth For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnless any one be born of water and of the spirit he cannot enter into the Kingdom of God However they that are of that are much more of the outward Court of it or may be admitted into it by Peters reasoning Acts 10.47 Object 12 But Baptism of Infants is meerly positive and therefore so obscure and doubtful an institution of it is without example and reason Answ 1 The bringing of Infants up in the truth and way of God and for him is not meerly positive but moral being part of that duty that God enjoyns to parents and those that bring them up according as they have knowledge and ability and natural love graciously ordered will lead to it only the outward Ordinances witnessing and engaging to that truth and way of God whether Circumcision or Baptism is meerly positive 2. The Command for Baptizing lies not simply here but in Matth. 28.19 where all the Gentiles are commanded to be discipled baptizing them and that 's a Commission positive enough large enough to include them as large as to include women or uncircumcised ones that 's the Commission for it and this in Matth. 19. instructs to the clearer understanding of that Commission with reference to children that they also are to be admitted into the Kingdom And whereas it s added that this is without reason that 's not so for here is the reason for their admission to Christ which the Commission wills viz. For of such is the Kingdom of God As also there is another before the Commission Matth. 28.18 That all power in Heaven and Eearth is given to him and therefore it s but meet that all ye children as well as others be discipled to him and baptized unto the acknowledgement of his Name Which Name also is a Name of grace to all and so to them the Saviour of the world and so of them as a part of the world And for example we have instances of baptizing in expressions large enough to include them as all the people whole houses c. yea clearly including them 1 Cor. 10.2 3. Divers other things meerly positive have less or as little clear institution by Christ in any of his practises and sayings As the Supper of the Lord is of as positive institution as Baptism and yet there is as obscure a Command or Example for womens partaking of it As for this as we have shewed though its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man examine himself and so eat yet as it s not every one that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man that may upon self-examination eat of it for a Jew or Turk though he should first examine himself yet without renouncing his former way and submitting to be one of the Church of Christ he might not eat of it So also a Company of men in Church-Assembly though without women amongst them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too as well as when women are amongst them Besides if that be warrant good enough for women to eat the Supper because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of signification large enough to include them then why are we partial to throw Infants out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations or all Gentiles us the Subject of Discipling and Baptism when that 's every way as large to include them If it be alledged that in 1 Cor. 10.17 it s said We all partake of that one bread it s easily answered that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the clause before The many that eat that one bread are one body and one bread because they all eat it and that may be true though none but men eats it They being many men are one bread and one body inasmuch as they all eat of one bread The Disciples that eat with Christ were many and they all oâ—e bread and one body inasmuch as they all eat of one bread and yet there were neither all the Church of Christ there nor any women Besides That one bread that all that eat of are made one body and one bread by may rather be interpreted to be Christ then the bread in the Supper So that there is as much Command or Example for admitting Infants to Baptism as womâ—n to the Supper and for reason there is as much laid down for it as is for them If it be said of women That they are of the Body of Christ so it s said concerning Infants That of such is the Kingdom of God The Kingdom being for such is as good reason for admitting them into it as womens pertaining to the Body of Christ to admit them to the Supper to remember it Yea might we not as warrantably against all the Hebrew Doctours affirm That no woman was to eat of or did eat the Passover Lamb in Israel as that no Infant was or may be baptized because that being a meer positive Ordinance its never said Let women eat of it or that they did Nay it s said None that is uncircumcised shall eat of it And the Antipedobaptists say Circumcision reached only to males And if it be replyed That all the Congregation of Israel was to keep it Exod. 12.47 we might after the same manner as the Antipedobaptists except against as large expressions for Baptism as all the people all Nations and say That all the Congregation might mean only of all the males that were all then to meet for that phrase is used when then there is little colour for including the women as in
Cor. 11.3.11.12 1 Sam. 27.9.11 and 31.2 3. As also in that of Ai Josh 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all that fell in that day of men and women were twelve thousand even all the men of Ai. We must either say that there were no Infants or children in so great a City which is no way probable or say that the words men and women denote or include the several Ages in each Sex The like I might note on Judg. 9.49 51. But there is no Analogy between Circumcision and Baptism Object nor can their grounds be one and the same that that should be any warrant for this for neither doth Baptism pertain to the same Covenant with Circumcision nor succeeds it in its place room c. Answ There is much Analogy between Baptism and Circumcision at least as much as between the Priests under the Law and Ministers of the Gospel or as between the Altar-worship and the Supper of the Lord. And so as much ground of reasoning from one to the other here as there though I confess there is also great disagreement betwixt them I shall consider both of them and first the latter 1. They differ in the outward rite or matter of observance Circumcision was a cutting of the foreskin of the flesh Baptism is a washing of the flesh That had blood in it because true blood was not then shed that should make attonement and expiation for our sin to which that therefore pointed This hath no blood shed in it because the true blood that is propitiatory is shed and no other propitiatory Sacrifice is remaining only washing and cleansing in the vertue of that that is shed is now needful And therefore such an Ordinance only is left to us for our coming into the Church of Christ as represents that to us 2. They differ in the subject of them That was only upon males they being only capable of it and yet so as that females were by way of interpretation included in them as we noted before else all the females must have been excluded the Passover contrary to the Jewish Doctours But the Ordinance of Baptism is upon male and female both yea the Jewish Doctours say it was ever so amongst the Jews when they proselyted any to them all their males were circumcised baptized and brought an Offering and all the females were baptized and brought an Offering 3. In limitation of time Circumcision was required on the eighth day though in some cases they might omit it then Baptism is not so strictly tyed to a day or set time The reason we hinted before 4. Circumcision bound over to the observation of the Law given and to be given to the Fathers and by Moses and so to all the whole observation of the Jewish Religion but Baptism bindeth not thereto but to the faith and yoke of Christ to observe all things commanded by him Matth. 28.19 20. 5. Circumcision was to bring them under the profession of an expectation of the promised Seed yet to come and not as then come but Baptism is to bring men under the profession of the promised Seed as actually come and now to us Gentiles as having accomplished in himself the sin-offering and work of Sacrifice for our salvation and so into the Name of Jesus Christ and of God as known in him Father Son and Spirit Acts 2.37 38. Matth. 28.19 In these things they differ but in the main end they agree 1. They agree in this in being both the way or mediums of proselyting or bringing into an acknowledged unity with the Church in outward profession and obligation to observe the worship of God therein according to the respective Administrations of it now and then for as Circumcision was the Ordinance by which persons were admitted and declared to be of the Church of God and Religion of the Jews Branches of the stock of Abraham So Baptism is that Ordinance by which persons are admitted into and declared to be of the Church of Christ in its external Form and Government and become from the Gentiles ingraffed visible Branches of the stock of Abraham too as shall after more appear They that should not have been reckoned Branches of Abraham but by Circumcision are now so reckoned by Baptism And as that Circumcision bound to the observation of the Religion then of God instituted to instruct men to Christ so this Baptism obliges to the Religion and worship of God instructing us about Christ as now instituted by Christ So that children of Christians being to be brought up in the Christian institution nurture and instruction it follows that they are to be brought up in it and obliged to it by Baptism all the children of the Jews and Proselytes were in their way by Circumcision 2. They agree in this That as Circumcision was but an external Ordinance instructing to an internal Circumcision of the heart and sealing the righteousness of the faith of Abraham that he had in his uncircumcision viz. That he did righteously in believing in God according to his word concerning the promised Seed and his blessing of him and that God would perform his promises righteously to him and all that walk in that righteous faith of his So Baptism is but an external Ordinance too instructing to the inward washing and purifying of the heart by the grace of God in Christ to the meet making of a man to participate of the Covenant and promised Inheritance and it witnesses to the same promises partly as performed in the coming death and resurrection of Christ and partly as nigh at hand and ready to be performed to men in believing on Christ that promised Seed as Abraham did as that all that so do shall be blessed with faithful Abraham shall have remission of sins righteousness the Holy Ghost and eternal life And thus it s said That John witnessed unto Christ the true light which is to be understood of John not as a man simply but as preaching and baptizing so that his Baptism pointed to Christ to believe on him with the promises of forgiveness of sins and the gift of the Holy Ghost to them that should so do As Circumcision sealed not the present righteousness of the party circumcised as if all that received that Ordinance were partakers with Abraham in the righteousness reckoned to him but to the righteousness of his faith so neither doth Baptism witness the righteousness of the party baptized for such may be a generation of vipers chaff and not wheat in the gall of bitterness and bond of iniquity but to the faith of Christ the Doctrine published concerning him as that He is the Lamb of God that takes away the sin of the world and that whosoever believeth in him shall be reckoned righteous and have eternal life So that the use of Baptism in its testimony and witness doth nothing more obstruct the baptizing Infants then that attested to and sealed in Circumcision obstructed formerly their Circumcision 3. There is the