A Light from Christ Leading Unto Christ, Classis 16
The ſixteenth Claſsis, or Company Queſtions.
1 Queſtion.
VVHo are the ſubjects or perſons to be made partakers of this Sacrament of Baptiſm?
Matt. 28.19, 29. Mark 16.16. Acts 2.38. and 8.38Anſw. All that are within the Covenant of Grace, are firſt men or women of ripe yeers, embracing the Goſpel, and converted to beleeve in Chriſt, repent of their ſins, and be new Creatures, yea, able and willing to make profeſſion of the faith, and graces of God in them.
And ſecondly, the cuſtome of the Church for many hundred yeers hath practiſed Baptizing of Infants, eſpecially of beleevers in the Church.
Queſt. 2. What grounds or proof of this do you finde, that have, or may be produced from Scripture, that children of beleevers ſhould be admitted to Baptiſm?
Anſ. Divers Reaſons have been obſerved by Divines: But firſt this Rule is noted by Divines, That whatſoever is, or may be found a command, or Inſtitution of Chriſt in the Old Teſtament, or in the New, either in expreſſe words and terms, or by good and neceſſary conſequence, not upon ſuppoſition onelyonly, but true foundation in the Book of God, either for moral or for poſitive Duty. It hath ſufficient authority to be commended as a Truth of Chriſt, for the benefit of Chriſts Church, and may hold good for ſubſtance in the New Teſtament, as well as in the Old; although in a different manner of diſpenſation: And therefore thoſe who caſt off a Truth of Chriſt plainly ſet forth in the Old Teſtament, becauſe it is not in ſo many words, held forth or expreſſed in the New, I conceive, do much derogate from Chriſt, who was the glorious Prophet of his Church, as truly in the Old Teſtament, as in the New. The ſame Spirit of Chriſt preaching to,1 Pet. 3.19, 20. and in the Patriarks, and by the Prophets in the Old Teſtament, as in the New; and both Moſes, the Prophets and Apoſtles being all the Amanuenſes and Pen-men of the Holy Ghoſt. The whole Scripture being written by the Inſpiration the Holy Ghoſt, not by any private Interpretation; and ſo the whole Scripture, or any part of it, in the Old Teſtament or in the New,2 Pet. 1.19, 20, 21. either in expreſſe words, or evident conſequence, is a ſufficient ground to prove Infants Baptiſm, or any Truth of God whatſoever.
Queſt. 3. Although this be granted, yet vvhat Arguments do you finde dravvn, either from the Old Teſtament or the Nevv for Pedobaptiſm, or the practiſe of Infants Baptiſm in the Church.
Anſ. Firſt, you may take notice of this which followeth, Whatſoever was a poſitive rule and inſtitution of Chriſt to a beleever as a beleever, either concerning himſelf or his children, as children of a beleever, for aſſurance of ſalvation by Faith in Chriſt, and inward Circumciſion of the heart, according to the Covenant of Grace in the Old Teſtament, which is ho way revoked in the New: That is, ſtill a poſitive rule and inſtitution of Chriſt virtually, and in the ſubſtance of it, to a beleever as a beleever; and to, or concerning the children of a beleever as children of a beleever, and to be continued now in the New Teſtament as a duty, by vertue of that Inſtitution of Chriſt, as well as in the Old, or before the coming of Chriſt in the fleſh. But a ſigne and ſeal of the righteouſneſſe of faith, and ſalvation in Chriſt, and of Circumciſion made without hands, or of Spiritual Regeneration of the heart, and life; and aſſurance of theſe was a poſitive command and inſtitution of Chriſt to a beleever as a beleever, and to, or concerning the children of a beleever as children of a beleever, according to the covenant of Grace in the Old Teſtament, and is no way forbidden in the New Teſtament; and therefore a ſigne and ſeal of the righteouſneſſe of faith, and of ſalvation in Chriſt, and regeneration, or inward circumciſion of the heart, according to the covenant of Grace, is ſtill a poſitive rule and inſtitution of Chriſt vertually in, or for the ſubſtance of it, to a beleever as to a beleever, and to, or concerning the children of a beleever as children of a beleever, and to be continued now in the New Teſtament as a duty, by vertue of that Inſtitution of Chriſt, as well as it was in the Old, or before the coming of Chriſt in the fleſh.
Queſt. 4. Hovv prove you the major, or firſt propoſition?
Anſ. For the firſt Propoſition, it may be confirmed from this ground,Revel. 13.8. Heb. 13.8. That Chriſt is the ſame Lamb ſlain from the foundation of the World; and Jeſus Chriſt the ſame yeſterday, and to day, and for ever.
Firſt, The ſame Saviour and Mediator, High Prieſt, Prophet, and King of his Church.
Secondly, The ſame Revealer of the Covenant of Grace, as Prophet; and in the ſame manner in reſpect of the ſubſtance of it;1 Cor. 10.1, 2, 3, 4. Salvation by Chriſt, and ſignes and ſeals of it, as ſignifying and ſealing the ſame inward Graces in the Old Teſtament, and in the New, although by different ſignes and ſeals: And therefore, what was inſtituted by Chriſt then to a beleever as a beleever, and no way forbidden or revoked in the New Teſtament expreſly, nor by good conſequence may be continued to beleevers, and children of beleevers in the New Teſtament, as well as in the Old.
Queſt. 5. How prove you the minor?
Anſ. Again, for the ſecond, the minor Propoſition or Aſſumption. Firſt, That a ſigne and ſeal of the Righteouſneſſe of Faith, and inward Circumciſion or Regeneration of the heart, was inſtituted by Chriſt to a beleever as a beleever, and to children of a beleever, as children of a beleever. I conceive, this is evident in that example of beleeving Abraham. In the renewing of the Covenant of Grace to beleeving Abraham, Gen. 19.3, 4, &c. Rom. 4.11.and his ſpiritual Seed, and Chriſts appointing of circumciſion, not onelyonly to Abraham himſelf, as a ſeal of the covenant of Grace and Righteouſneſſe of Faith, but to his children at eight dayes old. And a ſigne and ſeal was ſtill appointed to beleevers in the New Teſtament, though not the ſame ſigne of circumciſion, yet Baptiſm.
And although Infants,Matth. 28.19, 20. Matth. 26. 1 Cor. 11.26, 27. children of beleevers, are not named in the Inſtitution in the New Teſtament, as they were in the Old to Abraham; yet they are not prohibited, and may virtually be included in the general Inſtitution of baptiſm, as well as women, not named, are virtually included in the Inſtitution of the Lords Supper: And ſo children of beleevers nay be baptized now in their infancy, as well as children were circumciſed then at eight dayes old, by Chriſts his Inſtitution, and appointment to Abraham a beleever.
Queſt. 6. But how doth it appear, that the Lord did renew the Covenant of Grace to Abraham a beleever as a beleever, and appointed a circumciſion, a ſigne and ſeal of the Righteouſneſſe of Faith, and inward circumciſion of the heart to Abraham as a beleever, and to Abrahams children as children of a beleever: Otherwiſe, the Argument will not hold that beleevers and their children ſhould be baptized now, as well as beleevers, and their children were circumciſed then.
Anſ. Whatſoever by vertue of Chriſts Inſtitution did agree to, and might be practiſed by all beleevers and profeſſors of Religion, and onelyonly to beleevers, and children of beleevers at all time; after that Inſtitution of Chriſt in the Old Teſtament, that was appointed by Chriſt to a beleever as a beleever, and to the children of beleevers as children of beleevers, as being proper to them. But circumciſion, that ſigne and ſeal of the righteouſneſſe of Faith, and inward circumciſion of the heart did agree to, and might be practiſed by all beleevers, and profeſſors of themſelves to be beleevers of the true Religion, and onelyonly beleevers and profeſſors of themſelves to beleevers. And all times ordinarily to beleevers and profeſſors of the true Religion, and to their children; and therefore circumciſion, that ſigne and ſeal of the righteouſneſſe of Faith was inſtituted by Chriſt to Abraham a beleever as a beleever, and to the children of beleeving Abraham, as children of a beleever. And ſo it may ſtill follow, that a ſigne and ſeal of the righteouſneſſe of Faith, though not circumciſion, yet baptiſm doth, and may agree to beleevers converted, and to children of beleevers, as children of beleevers now, as well as before the coming of Chriſt.
Queſt. 7. How is the firſt manifeſt, or the ſecond evident it is good.
Anſw. For the firſt,Proprium quod convenit omni ſoli & ſemper ejuſdem specici. Ioſh. 5.7. the Propoſition that is evident from the right of property which agreeth to all beleevers, and onelyonly to beleevers, as at all times to beleevers in the ordinary way, except it be obſtructed by extraordinary cauſes, as Circumciſion was in the Wilderneſſe.
And for the ſecond, the Aſſumption that will appear, becauſe all beleevers or profeſſors of the Faith, and true Religion, were, or might be circumciſed if they would, though they were not of Abrahams family:Gen. 17.12, &c. Here is no prohibition of them, but a command if they were of Abrahams family, whether children born in the houſe, or ſtrangers bought with money of any ſtranger, though not of Abrahams Seed; yet he muſt be circumciſed if he come into Abrahams family, and ſo become a profeſſor of the true Religion, and worſhipper of the true God; for which, the Lord did know that Abraham would inſtruct his houſhold after him.
All theſe muſt be circumciſed as beleevers or profeſſors of beleef in God, and of the true Religion, and hope of et…rnal life in Chriſt the Meſſiah to come. But unbeleevers, and ſuch as did not, nor would come in, and be true beleevers in the true God, and profeſſors of the Faith in Chriſt, the Meſſiah to come, they had no right to circumciſion, nor to any ſigne and ſeal of the covenant of Grace; and therefore the Aſſumption is true, that Chriſt did inſtitute Circumciſion, that ſigne and ſeal of the covenant to beleevers as beleevers, and to children of beleevers as children of beleevers. And ſo a ſigne and ſeal may ſtill continue to beleevers and their children, as well as beleevers and their children, as well as before the coming of Chriſt, and this not Circumciſion which is aboliſhed; and therefore baptiſm which ſucceeds circumciſion as the Apoſtle intimates to us, Col. 2.Co. 2.11, 12, 13. making circumciſion and baptiſm all one in the reſpect of the inward Grace. Circumciſion made without hands, and burying with Chriſt by baptiſm, both intimating our putting off the Old man in our burying with Chriſt, as being made partakers of his death, and riſing again, in putting on the New man, as partaking of Chriſts Reſurrection, both ſigned land ſealed in circumciſion in the Old,Rom. 4.16. and Baptiſm in the New Teſtament to beleevers, and the elect children, the ſeed of Abraham, the father of us all.
Queſt. 8. But wherefore was not Melchiſedech and Lot circumciſed, and Job and his friends, and other beleevers, and worſhippers of the true God, out of Abrahams family, if circumciſion was to beleevers as beleevers?
Anſ. Firſt, in Melchiſedech, Lot, Iob, and the reſt, we have no certain evidence that they were, or were not circumciſed, nor is it material. For it is certain, neither circumciſion before Chriſt, nor baptiſm ſince, or any outward Sacrament, was, or is, or can be rightly ſaid to be abſolutely neceſſary to Salvation; elſe Noah and other Patriarks before Abraham, might have been circumciſed, or have had ſome other ſigne and ſeal which we had not: and children dying before the eight day of circumciſion, or before they were baptized, could not be ſaved, which a Popiſh Doctrine well worthy to be exploded out of the Church.
Secondly, it may be anſwered, That God did renew the covenant, and inſtitute circumciſion as a ſigne and ſeal of the covenant with Abraham, and the Church in his houſe, which was then the Church of God, chiefly viſible at that time in the world, conſiſting of above three hundred ſouls,Gen. 14.18. and then ſet forth by God as a Type of the Church of the faithful in all ages, who were to have the covenant of Grace publiſhed, and th… ſeals of the covenant communicated to them in the Goſpel: And ſo this Objection doth not hinder, but that circumciſion, that ſigne and ſeal of the righteouſneſſe of Faith, was inſtituted to Abraham as a beleever, and to Abrahams children and family, as the children and family of a beleever. Men of ripe yeers, profeſſors of the true Faith and Religion, and children as children of beleevers and profeſſors: And ſo the like ſigne and ſeal, baptiſm may in like manner be continued in the New Teſtament, as well as in the Old, for any light that yet appeareth to be held forth from Chriſt to the contrary.
Queſt. 9. But is not Infants Baptiſm forbidden by Chriſt in the New Teſtament, either expreſly or by conſequence, in that Chriſt doth not name children in the inſtitution of baptiſm, as he did in the inſtitution of circumciſion?
Anſw. Certainly there is no expreſſe prohibition of Infant baptiſm in the New Teſtament; yea, the Lord Chriſt is ſo far from forbidding of Infants any Grace and favours they are capable of,Mark 10.13, 14. that he reproveth his Diſciples for hindering their bringing unto him, though it was not in particular to be baptized, yet to receive a bleſſing from Chriſt; for which cauſe, their beleeving parents or friends, did preſent them unto Chriſt, that Chriſt might take them in his arms, and put his hands upon them and bleſſe them (as beleeving parents, do now preſent them to Chriſt in baptiſm.Mark 10.13.) And Chriſt receiveth them, and giveth for a reaſon, a high approbation of children expreſſed in ſeveral Evangeliſts: Suffer little children to come to me, and forbid them not; for of ſuch is the Kingdom of God. True, not onelyonly of ſuch who in ſome reſpects are qualified like children, but of ſuch perſons alſo, even of little children: And true, both of the Kingdom of Grace and Glory, for all elect children of Jews and Gentiles of all Nations. And if the Kingdom of God belong to children, then why not this Seal of the Kingdom Baptiſm, of which, Infants are capable now, as well children at eight dayes old were capable of circumciſion, before the coming of Chriſt? It is evident, there is no expreſſe prohibition of Infants Baptiſm, which may hinder their preſenting unto Chriſt, to be bleſſed in that Ordinance.
Queſt. 10. But what ſay you to the ſecond? is not Infant Baptiſm denyed by conſequence, in that they are not named in the words of Inſtitution, go, Diſciple all Nations, or make them Diſciple, by Teaching and Baptizing them?
Anſ. The Anſwer is: Firſt, it is evident that Chriſt in that Inſtitution of Baptiſm, intends principally men and women of ripe yeers, Jews and Gentiles to be converted to the Faith of Chriſt, who were capable of teaching; and firſt to be diſcipled by teaching, and then baptized as the Proſelytes that came in to Abrahams Houſe,Gen. 18.18, &c. no doubt were firſt taught before they were circumciſed, and yet their children were circumciſed at eight dayes old, before they were taught or made Diſciples by teaching, of which they were not capable. It is true,Iere. 1.4, 5. Luke 1.13, 14, 15. they might be made Diſciples by Covenant. and inward teaching, and ſanctification Of the Holy Goſpel, as all the ſpiritual Seed were; and ſo may children now that Chriſt holds forth, why not baptized now as well as children were circumſed then by vertue of Chriſts Inſtitution.
Secondly, There is another anſwer, That if a ſigne and ſeal of the Righteouſneſſe of Faith, and Regeneration, or inward Circumciſion of the heart, be due to Infants of beleevers, and to be communicated to them as to children of beleevers, by vertue of Chriſts inſtitution of a ſeal to beleeving Abraham, and his children, as is before held forth; Then it muſt be either circumciſion, or baptiſm, or ſome other ſigne and ſeal appointed by Chriſt for this end; but it cannot be circumciſion, for that is virtually aboliſhed by Chriſts inſtitution of baptiſm; nor is there any other ſigne or ſeal appointed by Chriſt for children of beleevers, Iews or Gentiles; and therefore it muſt needs be baptiſm: And ſo Chriſt doth not forbid, but rather virtually appoint baptiſm for Infants in the new, as he did appoint circumciſion for Infants in the Old Teſtament.Gen. 17. For the not naming, doth not imply a negation? when as they may be included in the inſtitution in general ſetting up baptiſm inſtead of circumciſion, as women not named, are not denyed, but included in the inſtitution of the Lords Supper in the place of the Paſſeover, and may partake of that Ordinance, being rightly prepared, although not named in the inſtitution.
Queſt. 11. You have anſwered concerning the ſpiritual Seed of Abraham, the elect children of beleevers, that they may be Diſciples by way of Covenant, and by right of Election; and ſo may have a right and intereſt to Baptiſm, the ſeal of the Covenant, which is not denied by ſome chief adverſaries of Pedobaptiſm, (if they could be known to be ſuch.) But now, what ſay you for other children of beleevers, which it may be, are none of Gods elect; nor diſciples by way of that internal Covenant of Grace; nor inward ſanctification of the Spirit? What right or title can ſuch Infants have to baptiſm in infancy, or until they be diſcipled by publike Teaching, and Declaration, or profeſſion of themſelves to be beleevers, and converted to the Faith of Chriſt, and ſuch to be admitted by vertue of Chriſts Inſtitution, Go, Diſciple all Nations, and Baptize, as is opened before?
Anſ. I anſwer, for all children of beleeving Parents, though they be none of Gods Elect, yet I conceive they may have as good a priviledge now, and be under outward Adminiſtrations, as Iſhmael and Eſau had, (if theſe were not elected) or as any of the beleevers children before Chriſt had, not being elected by way of priviledge as children of beleevers, to partake of outward Ordinances and priviledges as children of the faithful, eſpecially when as it is not known of us who are elected, and who are not. Why may it not be, that Eſau was made partaker of this outward priviledge, for Jacob and Abrahams ſake? And for the elect childrens ſake, all in general, who are children of beleevers in the Church of God, might, and may have this outward badge of Chriſtianity, as a note of diſtinction between children of Iews, Turks, and Pagans, who deny and reject Chriſt; and children of ſuch faithful, who beleeve and embrace Chriſt, and the Goſpel, in truth, and ſincerity.
And thus you have one ground of Scripture opened and applyed for Pedobaptiſm, which may evidence, That it is not a meer humane invention, and abſolute will-worſhip, as ſome have affirmed, whom I dare not for this one opinion againſt Infants baptiſm, utterly condemn, excommunicate, and caſt out of the Churches of Chriſt, as enemies to Chriſt and the Goſpel; but rather look upon ſome of them as weak Brethren, to be drawn in by bands of Love, and cords of Amity, by all means ſeeking to inform them, and reveal that light the Lord hath opened in the Cannonical Books of the Old and New Teſtament, praying God, that every Saint may joyn in love and humility, in prayer to God every day more and more, to reveal and ſettle Truth in his Churches, that God may be glorified, and truth, and peace eſtabliſhed in Chriſt Jeſus.
Queſt. 12. I am of your minde not to condemn all as utter enemies to Chriſt, who are adverſaries to childrens baptiſm: But yet their Diviſions and Separations they have made in the Church, their unchurching of the Churches of Chriſt, their contempt of Chriſts Miniſters for difference of Opinion, in things of leſſer importance, with divers ſuch like, cannot be anſwered, or juſtified, I think, before God or men, as being contrary to that Chriſtian love, and unity required by Chriſt, in, and amongſt all that profeſſe the Name of the Lord Jeſus. But tell me I pray you, what other grounds of Scripture have you to prove the lawfulneſſe of childrens Baptiſm?
Anſ. There are divers Grounds of Scripture diſcuſſed, and handled at large by ſeveral learned men. I will onelyonly name a few, and leave the more full opening of them, to thoſe who have undertaken the controverſie in their larger Treatiſes.
And firſt, That encouragement which the Apoſtle giveth to thoſe Converts,Acts 2.38, 39. to repent, and be baptized in the Name of the Lord Jeſus Chriſt for remiſſion of ſins, becauſe the Promiſe is to them, and to their children, and not to them onelyonly and their children, but to as many as are afar off, even as many as the Lord our God ſhould call, that is, to the faith of Chriſt, or to be beleevers in Chriſt; and why not to their children alſo, as being children of beleevers, as well as to the former, whether they were far off of the Iews, or far off of the Gentiles, who ſhould be, or are ſince brought in to beleeve on Chriſt? and ſo their children have an encouragement to be baptized, as well as other. If you ask what the promiſe here ſpoken of, was, I cannot ſee why it ſhould not be that promiſe made to Abraham, and to beleevers in him, as being in ſome reſpect the Father of the Faithful. I will be thy God, and the God of thy Seed; and then as circumciſion was eſpecially the ſeal of that ſpiritual Covenant to Abraham, and his ſpiritual Seed, ſo virtually to beleevers, and their ſpiritual children, is there a ſigne and ſeal belonging: And this is not circumciſion, which is vertually forbidden in that Inſtitution of Baptiſm by Chriſt in the Goſpel; as Baptiſm is,Matth. 28.19, 20. and may be vertually commanded to children of beleevers, though not expreſſed by Name in that Inſtitution of Baptiſm aforeſaid. In like manner, as women are not expreſſed by Name in the Inſtitution of the Lords Supper, and yet are vertually by Chriſts Ordinance to be admitted, and made partakers of that holy Sacrament.
Queſt. 13. But may not there be the ſame Arguments for the Sacrament of the Lords Supper to be given to children of beleevers now, as for the Sacrament of Baptiſm, ſince the children of the Iſraelites are conceived to eat the Paſſeover, Exod. 12.as well as they were circumciſed?
Anſ. I conceive there is not the ſame Reaſon of Baptiſm, and the Lords Supper. For in the Act of Baptiſm, both men of ripe yeers, and children, are meer patients, ſuffering themſelves to be baptized, which a childe is capable of, and may ſuffer, as well as a man of ripe yeers. But in the Sacrament of the Lords Supper there is action, not onelyonly of eating and drinking, for that a childe may do. But of eating and drinking in remembrance of Chriſt, of ſhewing the Lords death until he come, of offering up an Euchariſtical Sacrifice, of praiſe and thanksgiving, for the death and paſſion, and Reſurrection, and Aſſention, of Chriſt, and all benefits thereby, and an Act of renewing our Covenant with God in Chriſt at the Sacrament, which an Infant cannot do,N…. 10.2…. as not being of knowledge and underſtanding; and ſo an Infant may not he be capable of the Lords Supper, though he be capable of Baptiſm or inchoate admiſſion into the Church of Chriſt. But this is diſcuſſed at large by others, therefore I paſſe to the next.
Queſt. 14. What is that third ground you finde produced for childrens Baptiſm?
Anſ. That priviledge of the children of beleevers in Chriſt, above the children of Turks, Pagans, and Infidels, unto whom, I perceive there are divers priviledges and prerogatives may be found in Scriptures; and beſides that, they are in the boſome of the Church, in godly Families bred up under the means of Grace, partakers of their Parents inſtruction in the knowledge of Chriſt, and in many reſpects more happy then the children of Pagans, and Infidels, in regard of outward privileges, even in ſpiritual things. There is as the Apoſtle intimates, a ſpecial kinde of holineſſe belongeth to them, which pertains not to children of unbeleevers. This ſeemeth to me held forth by the Apoſtle, 1 Cor. 7.1 Cor. 7.14. The unbeleeving Husband is ſanctified by the Wife, i. e. by, or in the beleeving wiſe, and ſo on the contrary part; for I conceive theſe are oppoſed one to the other, and the concluſion, or inference, followeth, elſe were your children unholy, but no… they are holy. And this for what … yet finde, may, and muſt be meant of more then Matrimonial holineſſe; for that may be amongſt unbeleevers: And if it ſhould be no more, the concluſion would be but this, elſe were your children Baſtards, as ſome have expounded it. But I do not beleeve, that all the children of unbeleeving perſons in the married eſtate, are Baſtards,Heb. 13.4. ſince marriage is honourable amongſt all, whether beleevers or unbeleevers. And although neither of the Parents be a beleever, yet if they be lawfully married, their children are not Baſtards, nor ſo to be eſteemed. And if there be more meant, and to be underſtood, then a Matrimonial holineſſe: Then what reaſon is there why this holineſſe ſhould not be a Covenant holineſſe,Ben. Aret. in 1 Cor. 7. Sumit Argumentum naturâ fidei melioris perſonae ſingulis fidelibus dicitur. Ero Deus tuus & ſeminis tui. Ad ſanctificationem filiorum ſatis eſt, ſi alter parens ſit fidelis. 1 Cor. 7.14, 15. intitling children of beleevers to covenant priviledges? for in this, I ſubſcribe to the judgement of Bendictus Aretius upon that place, That the Apoſtle takes an Argument from the nature of the Faith of the better party, namely, of the beleever, to prove the ſanctification of the worſer party, that is, of the unbeleever: And ſo the priviledge of this holineſſe of the children, ariſeth not from a bare Matrimonial or Conjugal union of the married parties, but from the excellency and priviledge of Faith; and ſo of that Covenant union, and Covenant holineſſe of the Covenant to beleevers, I will be thy God, and the God of thy Seed. And a Covenant priviledge may be to have a ſigne and ſeal of the Covenant, belong to theſe holy children of beleevers, as the Apoſtle calls them. And if ſo, then why not Baptiſm, as is held forth in the Reaſon before; and for that i… is objected by ſome, that divers Divines h…ve been of other mindes, and given other In…erpretations of the place; it is no ſatisfactory ground againſt Poedobaptiſm to another Chriſtian, who cannot underwrite to their opinions.
Queſt. 15. Is there no more Reaſons given or held forth by Divines for this Infant Baptiſm?
Anſ. There are divers Reaſons drawn from other places of Scripture;Col. 2.11, &c. that Col. 2. where the Apoſtle makes mention of inward circumſion made without hands, and after of Baptiſm, …s coming in place of circumciſion; for ſo ſome argue from that place, and from other the like Scriptures: But becauſe the Controverſie grown to be great in theſe preſent times, many Books written pro and con, for and againſt Infant Baptiſm; and for that, the opening and handling of this Controverſie at large, is too great for this little Body of Divinity, and beyond my intention in this work. I will leave the deciding of the Queſtion, to thoſe, I hope, holy and learned men, that are engaged in the Controverſie; for I dare not but think there may be Saints on both ſides, and onelyonly hold forth a few Queſtions for clearing of ſome objections, (at leaſt in part, as I conceive) and deſire that the Lord Chriſt will ſo diſcover truth by his light, that whatſoever hath been practiſed amiſſe may be reformed, and the Church of Chriſt be glorious in Truth and Unity.
Q…ſt. 16. Is not Baptiſm … badge of Chriſtianity, and ſign to put difference between the Church of Chriſt, and the world; and if ſo, then doth not Baptizing Children, though of Believers, deſtroy that difference, and confound the World and Church together ſometimes receiving them for Saints which are not, and ſo fruſtrate one end of Baptiſm to different Believers from the world?
Anſ. It is true, outward Baptiſm is one outward ſign or badge of difference in men and women of riper years, between the world and the Church, and yet all that are baptized in Infancy, or amongſt men and women of ripe, years; and who have made an outward confeſſion of Faith and Repentance, and have been baptized after Profeſſion. are not by their outward Baptiſm truly ſeparated from the world, and made Members of Chriſt by vertue of that work done (as Papiſts have taught:Acts 8.) For Simon Magus was outwardly Baptized, and made a profeſſion and ſhew of believing, yet was he in truth ſtill one of the world;1 Tim. 1. and Hymeneus and Alexander no doubt were outwardly Baptized, and yet they and many others after made ſhip-wrack of Faith, and were not truly ſeparated from the world: But there is more required then this.
Queſt. 17. What then is that which doth thus truly ſeparate and make this true difference?
Anſ. It is Gods Election, effectual calling, Juſtification, Regeneration, and inward Baptiſm, and true ingrafting into Chriſt, and to be born of the Spirit, that truly ſeparates from the world, in reſpect of inward ſeparation: And this Children may have, as Jeremy, John Baptiſt might, and many Children of Believers,Luke 1.15. and ſuch as died before outward Circumciſion, and all elect children whatſoever before the Eight day; and therefore by right of foederal holineſſe, may Children of Believers have this priviledge to be outwardly entred into the Church by an Infant Solemn admiſſion, and being Baptized, to be as true outward Members of the viſible Church, and compleat in reſpect of truth and perfection of true viſible Infant-Memberſhip, and ſo may partake of outward Adminiſtrations according to their capacity (although they be incompleat in reſpect of perfection of degrees of viſibility, and declarative admiſſion to the Lords Supper, and other acts of Church-fellowſhip, agreeing to Profeſſors of the true Faith of the Goſpel, and ſubjection thereunto in holineſſe) as well as Iſaac, Iſhmael, Iacob and Eſau when they were Children being Circumciſed: and ſo Children now, ſince they cannot be diſcerned to be otherwiſe then Elect of God and of Gods Kingdom (no more then Eſau could till he was diſcovered) and therefore children may be accepted as outward true Members, and inward in judgement of charity, and partake of Baptiſm; otherwiſe, what chief holineſſe or priviledge have they above the Children of Infidels; for to ſay they have none, is directly contrary to the Apoſtles Doctrine, in that 1 Cor. 7.14, 15, 16. noted already.
Queſt. 19. But what outward means is there then to ſeparate and diſtinguiſh theſe truly from the world, when theſe come to years of diſcretion?
Anſ. I have anſwered this Queſtion in part too already: I now adde, Not to be Baptized again as ſome are in theſe dayes, as if that had power of it ſelf to convey an inward Grace, or communicate the holy Ghoſt, or to make and evidence them to be true Diſciples, (as ſome dream:) For certainly men may be outwardly Baptized and made outſide Diſciples, and have outward common gifts of knowledge, utterance, to profeſſe the Faith of Chriſt, and be Rebaptized, and yet be but Hypocrites and no true Diſciples nor Teachers,Rom. 2.28, 29. as were many in the Primitive times, and too many amongſt our ſelves.
Queſt. 20. What outward means then will ſuffice Children Baptized when they come to years of diſcretion, to evidence them without Rebaptizing, as far as any outward badge can do, to be true Chriſtians ſeparated from the world, and approved of as Members of the Church of Chriſt, and of the Congregation of Saints?
Anſ. firſt, a profeſſiō of total reſigning thē ſelves to Chriſt with a right preparation in themſelves, with gifts of Grace from Chriſt outward and inward, evidencing the truth of their knowledge, Faith, and Regeneration, or new converſion unto God in Chriſt, ſo far as can be diſcerned by the Church in Chriſtian charity.
Secondly, a right Examination of them and their knowledge, Faith and other Graces to this end, with admiſſion of them by the Church, or Miniſters and Elders of the Church to the Lords Supper, after Examination and ſufficient proof and approbation aforeſaid.
Thirdly, their joyning with the Church in that Sacrament of Eſtabliſhment and confirmation of their Faith in Chriſt, and communion with the Saints of the moſt high in Profeſſion of Faith and holineſſe.
Fourthly and laſtly, their Religious walking in all holineſſe and good works, according to their callings manifeſting their Chriſtian thankfulneſſe to God for his Free-grace in Chriſt, to Gods glory, the good of Gods Church, and joy of their own ſouls in Chriſt Ieſus. Theſe may ſuffice to evidence and approve them Chriſtians without Rebaptization or ſeparation of themſelves from the publike Preaching of the Goſpel,Heb. 10.22, &c. and communion of Saints, as the manner of ſome is.
Queſt. 21. What profit or comfort can there come by Baptizing of Infants?
Anſ. Firſt, It may be a comfort to the Parents in this aſſurance, that their Children are within the Covenant of Promiſe, when as Infidel can have no ſuch aſſurance of their Children, that they might praiſe God for ſuch goodnes. And,
Secondly, Great profit to their Children themſelves for their Inſtruction when they come to years of diſcretion, what Covenant they are ingaged in by Baptiſm to be Gods Children, and have, as Children in Covenant with God in Chriſt, right to many Prerogatives which Infidels have not, no nor their Children.
Queſt. 22. What is the end and uſe of this Sacrament of Baptiſm?
Anſ. To ſet forth and ſeal,
Firſt, Our ingrafting into Chriſt, as Rom. 11.17, 18. & 6.4, &c.
Secondly, And our union and communion with Chriſt and his Church, 1 Cor. 12.12, 13, 27.
Thirdly, Our putting on of Chriſt and Righteouſneſſe in graces, Gal. 3.27.
Fourthly, To hold forth our inward waſhing in Chriſt blood, partaking in the vertue of Chriſts death and Reſurrection, Rom. 6.3, 4, &c.
Fifthly, Our aſſurance of Repentance and remiſſion of ſins, Acts 22.16.
Sixthly, Our Adoption to be Gods children, Gal. 3.24. & 4.4, 5.
Seventhly, Aſſurance of Eternal life when this life is ended, 1 Pet. 1.9. Gal. 3.20.29. Rom. 4.11.
Queſt. 23. But ſhould not children be Dipped over head and ears, the whole body in the Water, as ſome thinks Iohn Baptized in Iordan, and as Papiſts did uſe to Baptize their children.
Anſ. It is not the outward dipping or waſhing that clenſeth away ſin; but the vertue of the blood of Chriſt: And we read no abſolute command of Baptizing in a River, or waſhing the whole body in water; nor do we believe the Iaylor and his houſhold (Baptized at midnight) went forth to a River to be dipped all over: It is ſufficient to Baptize or waſh part, as Chriſt ſaid to Peter in waſhing the Diſciples feet, He that is waſhed needs not have to waſh his feet, but is clean every whit: For if Chriſt waſh any part of the ſoul or body with his blood, he waſheth the whole man,Ioh. i.7. Rev. 5.6. Ioh. 13.8, 9, 10. Heb. 12.24. it needs then ſave to Baptize or waſh the head or face of a man, woman or childe with water in Baptiſm. That may ſuffice to ſeal our Spiritual waſhing with the blood of Sprinkling, which ſpeaks better things then did the blood of Abel.
Queſt. 24. What ſay you of the Popiſh cuſtom of Dipping the whole body of the childe all over in water three times: Firſt, in the Name of the Father, Secondly, in the Name of the Son, Thirdly, in the Name of the holy Ghoſt.
Anſ. It is evident to me, that they reſted too much in the work done, and outward action, Chriſt giving no command for ſuch a threefold baptizing of the body; and I conceive the like of baptiſm of ſome Adverſarie to Poedobaptiſm in a River, (too much magnifying the manner of the outward action, of their Baptizing of their whole body of their Rebaptized Diſciples:) For which kinde of Baptizing the whole Body, or Baptizing in a River,Mat. 28.19. Chriſt gives no word of command that we finde in Scripture in the Inſtitution of Baptiſm.
Queſt. 25. You have held forth divers grounds from the Word of God, to ſhew the lawfulneſſe of Baptizing the chil-of Believing Parents: But I deſire the reſolution of another doubt. Do you believe I pray you that there is ſuch a neceſſity of Baptizing children, that if they die without Baptiſm they are damned, or go to Limbo, as the Papiſts dream, and too many Popiſhly affected amongſt us.
Anſ. I anſwer, I believe Baptiſm is not a thing indifferent to be uſed or not uſed at pleaſure: but it is neceſſary to be uſed of Chriſtians according to the Inſtitution of Chriſt.Mat. 28.20. And if it cannot be obtained by men of ripe years converted, or for children of Believers; yet it is to be ſought for and deſired in a right and due manner, with the Word adjoyned unto it, not reſting on Baptiſm, but on Chriſt for Salvation. And yet I do not believe that outward baptiſm makes a Chriſtians ſoul,Gal. 6.15. or Baptiſm to be ſo abſolutly neceſſary to Salvation, or the Grace of God in Chriſt to be ſo tied unto the Sacrament, that thoſe who deſire it, and die without it, cannot be ſaved; or that they go into ſome Limbo, and not into Heaven, as Papiſts and ignorant people have dreamed: Or that believing Parents ſhould be ſo troubled for their children dying without Baptiſm, as if they were loſt; but rather to live by Faith,Gen. 17. that as God is their God, ſo he is the God of their Seed, and can ſave them as well without Baptiſm as with Baptiſm.
Queſt. 26. But what ground have you for this your Faith?
I have ground ſufficient out of the Word of God. For firſt, it cannot but be a ſin againſt Chriſtian charity, to judge all thoſe children of Patriarks, and people of God before the birth of Chriſt, who died before the eight day of circumciſion to be damned, or be ſent to Limbo for that want of circumciſion, which by the Law of God they might not have until the eight day. Secondly,Gen. 17.12. or to think all thoſe who dyed in the wilderneſſe (in the forty years) uncircumciſed to periſh, when as there was a kinde of neceſſity by occaſion of their often removing that they could not have circumciſion until they came to Canaan. Thirdly,Ioſh. 5.2, &c. or to think the ſame of children of Chriſtian Parents, who died before the Feaſts of Paſſeover and Pentecoſt, at which times Baptiſm was then uſed in the Church. Fourthly, or to think of the Believing Repenting Theef upon the Croſſe,Ioh. 3.5. & 4. & 7. that he was damned for want of Baptiſm. If theſe had the Baptiſm of the Spirit, the living vertue of that water of life; that was a ſeal of their entrance into Gods Kingdom, though they wanted the outward Baptiſm of water.
Queſt. 27. What concluſion do you make from all this?
Anſ. Therefore I conclude of theſe or ſuch like children or others, as Ambroſe did of Valentinian the Emperour, who coming to be Baptized died by the way,Ambroſe lib. de vita Valentinian. they are Baptized voto, though not facto, in will and deſire, though not in fact, in reſpect of outward Baptiſm, yet they may partake of the inward Baptiſm. And ſo Chriſtian Parents need not to be tormented with grief for want of Baptiſm in private, when God is pleaſed to deny publike,1 Theſ. 4. but be comforted, and not to ſorrow as thoſe that have no hope, for their children they hope are aſleep in Chriſt.
Qu. 28. I will touch but one Quaere more: Hath not Infant Baptiſm been very much abuſed in the Church? And if ſo, Is it not better to take it away, as the Brazen Serpent was, by which means the abuſes may be ſure to be Reformed, which otherwiſe can very difficultly be Reformed, many groſſe abuſes being ſo rooted in the hearts and mindes of ignorant men, yea, of multitudes of men and women in the world?
Anſ. It cannot be denied but that Infant Baptiſm hath been moſt groſly abuſed by erroneous opinions and practiſes in the Church, yea almoſt even from the beginning that we read of it in Eccleſiaſtical Writers, as that it conferred grace, that it was neceſſary to Salvation, that without Baptiſm Infants were at leaſt in danger to periſh, that outward Baptiſm did make an Infant a Chriſtian ſoul, and having Baptiſm, it was made a member of Chriſt and the childe of God, and certainly ſaved, though the Parents were unbelievers, Pagans or Infidels, or as bad. Theſe erroneous abuſes and divers others, not only in Popery and Popiſh Churches at this day, but even in England amongſt multitudes of ſuperſtitious formal and ignorant people, both in the city and countrey, as we may finde by ſad experience, witneſſed by many Arguments of wilful ignorance, or much weakneſſe at leaſt, and much to be pitied and lamented, and prayers put up to God it may be amended.
Beſides the multitude who reſt in this outward Ordinance of Baptiſm in their Infancy, as Paul did before his Converſon in outward Iewiſh priviledges, and in ſpecial that he was circumciſed the eight day,Phil. 3.6, 7, 8. all which he accounted nothing but loſſe for Chriſt, when God once opened his eyes to ſee his folly of truſting to theſe outward priviledges of being circumciſed, or partaking of the Paſſeover or any thing but to Chriſt himſelf and his Righteouſneſſe: multitudes now truſting to this, That they were Baptized, made Chriſtian ſouls in Infancy, and have been houſholded, and received Sacrament at leaſt once a year at Eaſter, or it may be every monethmonth, although they did never make profeſſion of Faith, or partake of inward Baptiſm, Regeneration, or new Birth,Iohn 3.3, 5. without which a man cannot enter into the Kingdom of God. Secondly, although they were never brought to ſee their extreme need of Chriſt, or carryed out of themſelves, and all ſelf-confidence or truſt to outward Ordinances and common priviledges of Baptiſm, the Lords-Supper, form of Godlineſſe, Religious duty, or the like, all which a man or woman may partake of,Luk. 13.24. and never have any dram of that true Grace which accompanieth ſalvation, or be admitted entrance into the Kingdom of Glory.
Thus far certainly; and worſe it may be, hath Infant Baptiſm been abuſed in the Church. Nevertheleſſe, if Infant Baptiſm be judged lawful by vertue of that Inſtitution of a ſeal of the Covenant by Chriſt to believing Abraham, not of the corporal or c…rnal part of the Covenant, the promiſe of the Land of Canaan to Abrahams Poſterity: But alſo the ſpiritual part to believing Abraham and his children, and to Believers and their children, as children of Believers, as a ſeal of the Righteouſneſſe of Faith, or by any other ground or Argument held forth already, or to be held forth by any the Servants of Chriſt. Then I conceive the abuſe of Baptiſm doth not take away the lawful uſe.
But if the Apoſtle approve circumciſion of the Iewiſh children;Acts 21.21. and Paul circumciſed Timothy, Acts 16.3.becauſe he would not offend the Iews, although circumciſion was to be aboliſhed. Ahd if after he had Preached, that if they were circumciſed Chriſt profited them nothing,Gal. 5.2. (as he did to the Galatians) yet if a Iew ſhould have been converted to the faith, and the year before his converſion, had a childe received circumciſion as his priviledge, and the next year after his converſion to Chriſtianity, have had a childe which might not have been circumciſed, becauſe aboliſhed, and troubled that his childe might not be Baptized, nor have any outward badge of difference from the childe of an Infidel; becauſe, as Adverſaries to Poedobaptiſm aver, there's no Ordinance of Chriſt for Infant Baptiſm: I conceive Saint Paul would have Baptized the Iews childe, to take off the offence, as well as circumciſed Timothy before, ſince no direct command of Chriſt appears to the contrary. And ſo, though Infant Baptiſm could be proved fit to be left, as circumciſion was aboliſhed; yet till men were enlightned, it might be continued as circumciſion; and much more now be practiſed in the Church, ſince it cannot be proved to be forbidden or aboliſhed. And thus you have the ſubſtance for Infant Baptiſm moderately.
Queſt. 29. Now to conclude, What may all this teach us which you have ſet forth concerning Childrens or Infants Baptiſm, that (as you have ſaid even now) although it had been aboliſhed as circumciſion was, which it was not, yet it might be continued untill mens mindes were enlightned, as circumciſion was continued for a time; and much more now be practiſed in the Church, ſince it cannot be proved to be any where forbidden by Chriſt, but rather approved; and ſince there are ſuch different and doubtful opinions of it in ſuch as profeſs to be Saints, how ſhould Saints behave themſelves one to another in the Church of Chriſt?
Anſ. Truly this may be a light from Chriſt, to lead us unto Chriſt, and learn from Chriſt and his Apoſtles not to un-Church the Churches of Chriſt Reformed; and yet reforming for this difference of Poedobaptiſm and ſuch like, as ſome virulent and unchriſtianlike Adverſaries to Infant-baptiſm have done, and yet endeavour to do: But to labour for Reformation, rather then unlawful Schiſm and Separation from the Church. Thus ſhall we declare our ſelves to be Chriſtians indeed, not ſeeking diviſion, but in a Chriſtian Brotherly way endeavouring Union and Unity, and Peace in the Church, each one labouring for a true and pure Reformation,1 Cor. 13.11, rather then a ſeparation one from another, in the profeſſion of the Goſpel of peace, that peace and the God of peace may dwell amongſt us.