Anti-Paedobaptism Part 3, Section 97

Anti-Paedobaptism Part 3 · Section 97

p. 850SECT. XCVII. Matth. 28.19. Infants are excluded from being subjects of Baptism, notwithstanding Dr. Hammonds pretensions.

TO what Dr. H. Defence of infants Baptism ch. 2. sect. 1. saith, I reply. 1. That his writing for the Common Prayer Book, is evidence of ascribing more then was meet to the Canons of Prelates, sith th… Common Prayer Book stood as well by the Prelates Canons, as the Act of Parliament, and those that are for the one are for the most part for the other. 2. It appears to me that he hath offended much against the Sacrament of Baptism, in his Defence of infant Baptism, the use of sureties, sprinkling in stead of Baptism according to the Common Prayer Book, all which are mentioned before. 3. This to me is a signe that the Dr. ascribes too much to the Canon which enjoyned subscription and conformity to the Common Prayer Book, in that he hath opposed, as much I think as any man of his rank, the reformation of these and such other faults as were in it. 4. If there were a Catechesis in the term allegation, then my use of it proves not my signification that the Dr. did produce Matth. 28.19. as a proof of his pos…tion: yet when I consider how the Dr. Letter of resol. q. 4. sect. 14, 25. doth make the Jewish baptism the pattern whence the Christian is copied out, and saith; Christian baptism hath nothing in the Copy to exclude Christians children, which copy is set down in the N. T. i e. in the words of institution, and these words §. 25. are no other then those Matth. 28.19. which he endeavours to prove not onelyonly not to exclude, but also to include Christians children, as he speaks §. 121. Christs baptism being founded in the Jews custome of baptizing of Proselytes, and the custome among them being known to be this, to baptize the Proselytes and their children, the indefinite command of baptizing all nations, was all that was needfull to comprehend the children also of those that received the faith of Christ. I do still conceive he did allege Matth. 28.19. as a proof of his position, though not by it self▪ yet with his imagined pattern of the Jewish custome, and that though he would not openly, yet by his contending so much for the equivalency of Disciple and Proselyte, and the extent of the term Proselyte, and his acknowledgement of these words to be the copy in the N.T. he did tacitely yeeld, that if those words Matth. 28.19. include not infants under the discipled▪ then there is something in the N. T. which excludes infants from Baptism Nor is he at all relieved by what he saith that whatever were the notion of Discipling there, yet …ee could not deem infants thereby excluded from Baptism, whom by another medium, viz.▪ the Apostolical practice hee supposed to be admitted to it by Christs institution; for that very medium is to prove it to have been Christs institution, and Matth. 28.19. comprehends the words of institution, and is the copy of the original, and therefore it's tacitely implied, that if infants be no… proved to bee included p. 851Matth. 28.19. there is something against infant Baptism in the N. T. nor is it true that in that which is not included, is not presently excluded, for in all such institutions or appointments, what is not included i… presently exclu…ed. Our Lord argues Matth. 19.5, 6. two shall bee one flesh, therefore more then two are excluded; the Apostle 1 Cor. 11.23. thus Ch…ist appointed the Lords Supper, therefore no otherwise, wine is appointed therefore water is excluded, eating is prescribed therefore reservation is excluded, let the self-examiner eat, therefore infants excluded; the Dr. himself, baptizing in the name of the Father, Son and Holy Ghost, prescribed Mat. 2….19. therefore that from indispensably to be used If the Dr. would look on such a despicable piece, he might see this further proved in that Book a part whereof hee answers, Review part. 2. sect. 5. …f not he may finde enough in Jewels Sermon at Pauls Cross 1560. and in all sorts of Protestant writers, which by reducing things to the primitive institution, exclude other things added by men as abuses. But the Dr. tels me, he that saith man is a living creature, doth not thereby deny …n Angel to be so also; True, but this is impertinent, …th this is a proposition not a command; and as impertinent is the other, when Christ gives his D…sciples po…er to heal diseases, Matth. 10.1. he cannot be deemed to with hold from them power of raising the dead, for that we see comprehended in their Commi…sion v. 8. for th…s is not an instan…e of an institution of what they should do, but a relation of what CHRIST gave them.

To my arguing from passages of the Doctors Letter of resol. q. 4. §. 55, 92, 94. pract. c…t l. 6. §. 2. that infants are not baptized according to Chri…ts institution, and Baptism no Sacrament to them, he tels me; 1. That Christs institution of Baptism was not (nor is ever affirmed by … to be) set down in those words of Matth. 28. that having been long before instituted and practised, as appears by plain words, Job. 4.1, 2. Whereto I answer; 1. The first is not true, for in his Letter of resol q. 4. § 24. he mentions, the copy of Baptism set down in the N. T. i. e. in the words of institution, which §. 25. shews are those Matth. 28.19. and §. 29 having as he thinks avoided the exclusion of infants, from the command Matth. 28.…9. he saith▪ Nothing is discernable in Christs institution of Baptism, which can exclude infant children of Christian… from it, and again he terms them, that institution of Baptism for all nations. 2. His reason i… as frivolous. For though it were instituted before, yet it was set down Matth. 28.19. as the institution of the Lords Supper was before the Epistle to the Corinthians, yet is set down 1 Cor. 11.23.

Secondly, saith hee, that though Christs will and institution fo… baptizing infants be not so manifestly exprest in those words, Matth. …8.19. as shall be able by the bare force of the words to convince any gain-sayer, without any other way of evidence or proof added to it, yet by the Apostles practise of baptizing infants (appearing to us by other means) it is most evident that they who certainly did not mistake Christs meaning; did thus understand and extend his institution and commission. The truth of this is there made more evident §. 30, &c. I shall not here repeat it.

p. 852Answ. 1. It is to be observed, that here the Dr. makes Christs will, institution, and commission, to be exprest in those words Matth. 28.19. and yet in the next words before he said, Christs institution of Baptism was not (nor is ever affirmed by him to be) set down in those words Matth. 28.19. Quo teneam nodo? 2. That he acknowledgeth Christs will and institution for baptizing infants, is not so manifestly exprest in those words Matth. 28.19. as shall be able by the bare force of the words to convince any gain-sayer. Now sure i… not there, no where. As for his other proof from other places, it is so fully proved here to be vain, that if the Dr. do not, others will see it to be so.

Yet he adds▪ Secondly that the infant when he is to bee ba…tized, doth though not by his own voice personally, yet by his lawfull proxies, which the Church accepteth in his stead, profess the believing in three, the Father, Son, and Holy Ghost, deliver himself up to three, &c.

Answ. How comes any man …o bee a childs proxy, who doth not make hi… so? By w…at law becomes he a lawful proxy? Where did God allow him to become a proxy or su…ety for an infant? How dares any take upon him to be a surety of the Covenant, which i… Christs office Heb. 7.22? With what face can any Christian say the child b…lievs, or desires …o be baptized, when the child at that very instant, by its crying shews its unwillingness thereto? How dares any undertake it shall believe, when it is not in his power to give fai…h, and so many do not believe, but oppose the faith, who are thus baptized? What warrant hath any parent, or (as Mr. Bax…er terms the Gossips) proparent, to profess the faith of Christ in behalf of an infant, and to desire Christian baptism for it? What is the Church the Doctour means, that accepts a proxies profession in st…ad of the childe? Who gave them or that person the name of the Church? What Commission, whence have the Church power to exchange and commute ones profession for anothers? Who gave the Minister authority to alter Christs institution, and to accept of that which Christ never appointed in stead of that which Christ appointed? It is undoubtedly a most high presumption, derogatory to Christs peculiar office▪ forbidden Matth. …3.8. for any Minister, or Bishop, or Council, or Congregation, who are all to be subject to Christ, and to follow his prescriptions, to take on them in stead of the persons own profession before Baptism to accept of another…, as … proxy, parent, or proparent his confession, instead of the baptized per…ons profession? Th…ugh I marvail not that Dr. Hammond a man Prelatical, who too much favours corruptions in Fathers, Counci…s, and Prelates, disguising them under the name of the Church, which is a pre…ence for many supersti…ions, should thus determine: yet I wonder how Mr. Baxter and those who have opposed the use of the Cross in Baptism, and other abuses of Papists and Prelates, should having proved in his 2d. Disputation of right to Sacraments, that none but Professors of saving faith and repentance are to be baptized, yet without the least proof or shadow of proof, but a parents or proparents pro…ession instead of an infants, and without any institution or practise in the New Testament, dar… to teach and accordingly to pra…ise … and to require p. 853parents or others to profess the faith to that …nd, and in their stead. Just zeal to the glory of God and honour of Christ, and his truth, makes me thus earnest; no man can justly blame me in inveighing against, if not the hypocrisie of such men, yet certainly the iniquity of them who oppose humane inventions in one thing and no… in another, and the wickedness of them who either by Consistorial sentences excommunica…e as Heretiques, or by exciting Magistrates against them persecu…e, or in preaching exclaim, or otherwise oppose those that will not yeeld to such corruptions, though obtruded under the name of the Church.

I had said, yea if the positive will of Christ be the reason of Baptism, they usurp upon Christs prerogative, who baptize otherwise the… Christ hath appointed, and then if the precept of Christ doth not nec…ssarily infer infant Baptism (which the Dr. ingenuously acknowledgeth) it doth by manifest consequence deny it, sith hee forbids that to be done otherwise then he hath appointed when he hath determined how it should be done. The Dr. when hee saith above, the words [I baptize into the Name of the Father▪ Son, and Ghost] must be indispensably used; me think by the same reason should conceive Christs institu…ion should bee …nal…e…ably used in baptizing those onelyonly whom he hath appointed to be baptized; Hereupon the Dr. saith thus.

To this the grounds of answer have been already laid also, viz. that they that baptize infants, baptize no otherwise then Christ appointed, and the Apostles appear to have understood his appointment. By Christs appointment not meaning particularly his words Matth. 28. but his will, otherwise made known to his Disciples, when and in what words soever it was that he instituted baptism, which must be long before this, even before his Apostles took on them to baptize any, which yet they did in great abundance, Joh. 4.1. And of this appointment or institution of Baptism by Christ it is most true, that if that precept of Christ, whereby hee first instituted Baptism, did not indeed compre…end, and so necessarily infer infant Baptism, and was so understood to do by the Apostles, it shal consequently be deemed to deny it. But then herein lies a great fallacy, when from another appointment of Christ, viz. that Matth. 28. which I acknowledge not to infer infant Baptism necessarily, he assumes in universum, and reports it as my confession, that Christs Precept (indefinitely taken, and so extending to all Christs Precepts at any time) doth not necessarily infer infant Baptism. Which is that grand illogical fault in disc…urse of inferring an indefinite or universal conclusion from particular premises. As for the comparison which he makes betwixt the indispensable use of the words of Baptism Matth. 28. and the as unalterable observation of Christs institution in respect of the Persons to be baptized, I willingly grant it, on the condition premised, that he mistake not the text Matth 28. to be the words of that institution, whe… in Christ defined who are to be baptized. Those words are a Commission to the Apostles to go Preach to or Disciple all Nations, and thus far extends to point out the persons▪ viz. that they should (as Disciple so) baptize Gentiles as w…ll as Jews; and again, they are express for p. 854the form of Baptism, that it should be in the name of the Father, the Son, and the Holy Ghost, but they are not any kinde of direction to that other matter of receiving and admitting infants or not infants. That I suppose sufficiently notified to them before, both by the common practise of their ancestors in the Jewish Religion by the vulgar notion of Baptism, whilest it was familiarly used among the Jewes, both to their own and their Proselytes children, and also by Christs special direction (though the Gospels, which express not at all the words of the first institution of Baptism do no… set that down) in the time of his Preaching among them, some while before that passage of story related, …oh. 4.1, &c. From both of these, I suppose the Apostles learnt i… (and not from Matth. 28.) and we learn it onelyonly from the Apostles, as shall hereafter appear.

Answ. That the Apostles learnt infant Baptism from Christ, or Dr. Hammond from the Apostles, hath not been made appear as yet. What he hath produced from Tertullian and the Greek Fathers, from 1 Cor. 7.14. and from the Jewish custome, hath been already examined and shewed to b… insufficient to that end. His grants are, that if Christ did not institute at first infants Baptism, nor the Apostles so understood it, it should consequently be deemed to deny it; and if he did otherwise appoint it, then infants are excluded; and what is Matth. 28.19. prescribed, is indispensably to be used; but he supposeth a fore…going insti…ution comprehending infant Baptism, notified otherwise then by Mat. 28.19. that Matth. 28.19. determines neither pro nor con: for no… against infants Baptism, that I infer illogically, because not in Matth. 28.19. instituted, therefore no where else. And I do acknowledge I d… so conceive, that the Dr. having made that the copy, and confessing infant Bap…ism not to be necessarily inferred thence, and that wee must do no otherwise then Christ appoints he must tacitely deny infant Baptism▪ and this inference of mine is logical. What the Dr. saith to the contrary do…h not avoid it. For 1. it is not true that Matth. 28.19. the words are not any kinde of direction to this matter of receiving and admitting infants or not infants. For 1. it expresseth who are to bee baptized, when it saith, baptising them, now [them] must refer either to [all nations] without any other circumscription, and then he must appoint them to baptize every man in the world, believer or not. But that is ab…urd, Ergo. Or [them] must refer to [Disciples] included in the Verb [Disciple or make Disciples] but if so, no… onelyonly the Genti…es as well as Jewes are pointed out, but also the qualification of them, whom they should baptize, they are to be Disc…ples, now infants are disciples and not disciples, there's no middle term between contradictory terms, therefore there must be some direction to baptize infants or not infants. 2. These words are the copy of the pattern as the Dr. saith ubi suprà, therefore if these words have no direction for infant Baptism, the pattern had not; For the Copy and Pattern do agree with each other, as the Decree and the Copy of it out of the Court.

2. It is not true that this is not the first institution wee are to have directions from in our practise, who baptize Gentiles. For there p. 855is no institution concerning baptizing the Gentiles before that Matth▪ 28.19. and therefore hence must be direction for baptizing or not our infants, there being no institution precedent as concerning them. Nor did the Apostles follow any other, as is proved in the 2d. part of this Review sect. 5.

3. It is false, th…t the former institution did comprehend infant Baptism. The con…ra…y is proved, 1. From the place which sets down … practise, Joh▪ 4.1. it is there said, they made Disciples and baptised ▪ Whence I argue. 1 Those onelyonly whom the Apostles baptized, Christ appointed to be baptized; But they baptiz…d not in …, ergo Christ did not then appoint th…m to baptize them. The major is out of doubt their practise onelyonly shewing Christs institution. …he minor is proved, 1. They baptize… none but whom they made Disciples, but they made no infants Disciples, as will be proved in t…at which follows, and may bee further thus proved. Such persons were made disciples by Christ and his Disciple…, as were mad… disciples by John, But he made no infants d…sciples, as mi…ht be p…oved by the descriptions and acts of Johns disciples in the Gospels, Matth. 9.14. & 11.2. & 14.12. Luk. 7.…8. Joh. 1.35, 3… ▪ &c. 2 The Disciples baptized in the same manner and s…rt …s Joh… did his disciples, bu… John baptized penitent persons who were not infants, Matth. 3.6 all the …eople who were baptised by him, are said to hear him and to justifie God, …uk. 7.29. but these were not infants, Ergo. 3. Dr Ha…mond saith Le…er of resol q. 4. §. …5. To make disciples, Joh. 4.1. and baptise, is all one wi…h disciple baptising, Matth. 2….19. But in this according to the Dr. there is not any kinde of direction to that matter of receiving and admitting infants or not infants, therefore Joh. 4.1, is no mention of their baptizing infants, and so no infan…s baptized by them. 2. If Christ had instituted infant Baptism, doubtless hee would have ap…ointed it, and the Disciples practised it on those mentioned Matth. 19.13, 14, 15. Mark 10.1…, 14 15, 16. Luk▪ 1….15, 16, 17. But he did not appoint nor they practise baptism on t…em, for it is said Matth. 9.15. that when he had put his hands on them he d…parted thence, which shews no more was done to …hem then was before set down, whereof none was their baptizing, Ergo

4. It is false, that direction to baptise infants was sufficiently notified to the Apostles by Christ. For 1. the common practise of the Jews could not notifie it to them, C…rist …o where appointing them to baptize according to the Jewish manner, nor did they, For they baptized r…ther a…ter Johns mann…, Joh. 4.1. but that was not as the … as appeares by their excepting against and rejecting his Baptism Luk… 30. 2. The vulgar notion …f Baptism did not no…ifie it. … notion of baptism did not express one sort or other, yea …hey used to baptize other things Mark 7▪ 3, 4. besides persons. 2. If the vul…ar notion of Baptism did notifie infant Baptism, then it did notifie i… Ma…th. 28▪19. where it is expressed. But the Dr. saith, those words are not any kinde of dire…ion to that matter of receiving and admitting infants or no… infants, Ergo. 3. The special direction of Christ did not notifie i…, if i… di… ▪ let it be shewed▪ To say, the Gospels express not at all the words of the first institution of …aptism, p. 856nor do set that down, is against the Dr. For it is an high presumption in any man to assert such a special direction of Christ, as neither the Gospels nor other sacred writings set down, and if this may bee done, Apocriphal traditions may bee vented, as Papists and others have done, telling us all that CHRIST did and said is not written, John 20.30. Besides, Christ gave no other special direction to the Apostles towards the Jewes about Baptism, afore that was done which wee read John 4.1. then hee did to them towards the Gentiles, Matth. 28.19. For that was a copy of the Pattern. But he did not there appoint infant Baptism as the Dr. acknowledgeth, Ergo. From all which I infer, that Christ gave no other direction about Baptism, then what is expressed Matth. 28.19. and that there hee gave directions about in…ants bap…izing or not baptizing, and that the presrciption there is to bee indispensably used, not onelyonly about the form of words in baptism, but also about the persons wh…m we may baptize; and that infants are excluded shall bee proved in that which followes. Nor is this a pralusory foreign, as the Dr. termes it, but such a just dissertation as toucheth the main of the cause, and shewes the Doctors usurpation on Christs prerogative, in defending such Baptism as is otherwise then Christ appointed, nor hath he brought one proof for what he saith, hee hath made evident that Matth. 28.1…. was not the institution of Baptism▪ nor any intimation on either side whether infants should he baptized or not, but contradicted himself, and manifestly perverted the Scripture.

Sect. 2. The Dr. saith to my exception [that though foreign is well rendred make Disciples, yet foreign is not well paraph…ased by receive into Discipleship all Nations baptizing them, For by this the making Disciples is made the same with receiving into Discipleship or receiving Disciples, and Baptism the ceremony of receiving into Discipleship, which is as truly the act of the baptized, thereby professing or avouching his Discipleship] thus. Here is another subtilty of a refined nature, making a difference betwixt making Disciples, and receiving into Discipleship or receiving Discip…es: As if these two were not perfectly synonymous, and by me evidently used, as such. I shall not dispute of words, when the matter is clear, and when it is equally to my purpose which phrase is used, whether making or receiving Disciples.

Answ. Either phrase would not have been equally to the Doctors purpose, making Disciples not being applicable to infants, a… perhaps it may be thought receiving Disciples may, but whether either serve the Doctors turn or no, and however the Dr. use them, or censure my di…inction of them, yet I take his confounding them to bee a gross mistake, and such as perverts the text, and should have been proved by him, afore he thus used it, And against it I thus argue. 1. Those termes are not perfe…ly synonymous, whereof the one imports that which may bee without the other, this I think none will deny▪ But making Disciples may bee without receiving them. This is manifest. For a person is not a Disciple afore he is made, but he is made a Disciple before he is received, therefore the one may bee without the other. 2. The agents may be divers in making and receiving Disciples, a woman may make a Disciple, but not receive him. 3. The meanes is different, the making Disciples is by teaching, as shall bee shewed in that which followes, and is an act of diligence; the receiving i… admission by authority. 4. Making imports an action, receiving rather a passion. 5. Making Disciples doth presuppose a privation of it, y…a perhap… averseness from it; receiving presupposeth a habit attained, and a willing offer. 6. The making Disciples may be to another, but receiving Disciples is to bee ascribed to the master to whom they a…e D…sciples, as to himself receiving them. 7. Dr. Hammond acknowledgeth foreign to import the same with foreign J…hn 4.1. Letter of resol. q. 4. §. 25. but John 4.1. it cannot bee rendered receive Disciple…, therefore nei…her Matth 28 19. 8. Nei…her Matth. 28.19 nor any where else hath any transl…tor I knew, rendered [receive Disciples] but many, make Disciples, and make it as the Dr. the phrase parallel to John 4.1. and therefore it is singular and absurd to render it here receive Disciples.

Secondly, sait… he, When hee affirms of Baptism which I make the ceremony of the Apostles receiving them, that 'tis as true…y the … of the bap…ized, this is no sub…ilty, but gross and visible enough. For certainly Baptism in the active sense (as it is plain I understand it in that place where I paraphrase Go and make Disciples and Baptize) is not the act of the baptized but of the Baptist, The comming to Baptism indeed and the undertaking the vow, and making the profession, is the act of the baptized, either personally or by his proxy, which in reputation of Law and in acceptation of the Church, i… his also, but still baptism, or (to remove all p…sible mistake) baptizing foreign Matth. 28.19. is an act of the Baptizer onelyonly, and so the Ceremony of receiving into Discipleship, whomsoever they thus duely baptize. I hope I need say no more of this.

Answ. I said not baptizing, but Baptism the Ceremony (not …s the Dr. mis…recites my words, o… receivers into Discipleship, but) of receiving into discipleship is as truely the a… of the baptized, thereby p…ofessing or avouching h…s discipleship as of the Baptizer, and therefore the baptized is not meerly passive in it, nor an infant doth unde… go it. And I prove it thus. 1. Baptism is a duty of the baptiz…d as well as of the baptizer, as may bee proved from Acts 2.38. where the Apostle exhorts them to repent and bee baptized every one of them, in the Name of Christ Jesus for the remission of sins; Now that which a man is exhorted to as his duty, is his own act. Ergo. I… any say it is foreign in the passive voice, hee may understand that Luk. 11.38. foreign though it bee the same sense and voice, yet notes the action of the baptized. 2. It is manifest also from the command to Paul, Acts. 22.16. that baptism is the act of the baptized For first, it is a thing commanded to bee done by him. 2. It is in the middle voice, foreign, which though I deny not to have a passive signification, yet here, foreign cannot have any other then p. 858active signification because of the accusative cause following, so neither can the other, both being injoyned as duties, and the washing away sins being not meant of forgiveness of them but turning from them; baptism being the signe of his repentance, and both being to be joyned together, Acts 2.38. and therefore Baptism being called, the baptism of repentance, Mark ….4. Acts 19.4. 3. Bapti…ing into the Name of the Father, Son and Holy Ghost, notes the a… of t…e baptized as well as the baptizer, and thi… is fully taught by Dr. Hammond himself practic. cat. lib. 6. sect. 2. where he saith … … baptize thee into the Name of the Father, and of the Son, and of the Holy Ghost … being pr…scribed by Christ to his Disciples must indispensably be used▪ and the meaning of them is double. 1. On the Ministers part, that what he doth hee doth no… of himsel…, but in the Name or power of, or by Commission from the blessed Trinity (which by the way, I am sure none can … …pparent … when they baptize infants, much less when …hey onelyonly sprinkle them.) 2. And more especially in respect of the pe…son baptized. 1. That he acknowledges these three, a…d by desiring baptism makes profession of that acknowledgment, which is in effect the sum of the whole …reed. 2. That as he acknowledges these three, so he delivers himself to them, as to the three principles or authors of faith or Christian religion, and acknowledges no other as such (as to be baptised in the name of Paul signifie… to say, I am of Paul, i. e. to pin my faith on him in oppos…tion to …has and all other) to receive for infallible truth whatsoever is taught by any of these and no…hing else. 3. That he delivers himself up to be ruled as an obedient servant by the directions of this great master, a willing Disciple of this blessed Trinity, and so the Greek phrase … into the name] doth import; and these th…ee acts of the baptised together, make up his part by way of condition required of him to make him ca…able of that grace, which the Minister from God thus conveys upon and ensures unto him. Besides which it notes the calling on the Name of the Father by the Son, through the h…ly Spirit, as Acts 22.1…. shews, where Paul is bid to be baptized or baptize himself, calling on the name of the Lord, when baptized; and this I have proved to be meant … Luk. 3.21. and other … Review part. 2. sect. 5. p. 8… ▪ …0, 9…. So that baptism … as well (or rather more) the ce…emony of th… baptized, … … the baptizer▪ Which might be proved from tho…e texts which speak … the use of it, as Rom. 6.3, 4. Col. 2.1…. Gal. 3 26▪27. 1 Cor. 12.…3. in all which and sundry more the act of the ba…t…zed is noted, who d…th thereby signifie his baptism into …hrists death, being … by ba…tism into death, and his rising to newness of life, putting on Christ, …oyning into one body, &c. which I have cleered more fully in the same p…ace pag 6, 97 8, …9. And this, the Dr saith …, i… more especially meant by ba…tising into the Name of the Father, Son and Holy spirit ▪ … their act as w…ll as the administrators▪ 4. I… baptism were not as truely the act of the baptized as the baptizer t…en it should be t…u… baptism, if the baptizer did d…p with…ut an concu… … of the bap…ized, yea …hough he we…e forced to it, and against his will put unde… water, and this were warrantably done by the baptizer, For he should do what …s prescribed, But this is absurd, neither School men nor any other allow p. 859such baptism, vide Th. Aquin. sum. part. 3. qu. 68. art. 7, 10. The Spaniards driving the Indians into the water forcibly for baptism, and their going in thus under water is excepted against as neither rightly done, nor true baptism. Therefore certainly baptizing prescribed Mat. 28.19. doth comprehend not onelyonly the act of the administratour, but also the act of the baptized, in yeilding to it and concurring with it. When Peter Acts 10.48. commanded Cornelius and those with him to be baptised in the name of the Lord, there were three acts concurrent. 1. The Apostles command, by way of authority appointing it to be done. 2. O… the administratour by way of Ministry. 3. Of the baptized by way of submission and putting himself under water. Yet hee is no… thereby a meer Sebaptist▪ as i… is reported some heretofore have been, but is partly passive in consent, and s…bmission to what the baptizer doth, and partly a…tive in concurring with him. So that my speech is cleered from being gross, as … Dr. would.

Dr. H. adds. His second branch of exception is to those words of mine, Wherein I say tha… the making or receiving Disciples, supposeth not any precedent instru…tion, but looks wholly on it as subsequent. Against this I gave reasons of dissent thus. 1. That which is exprest in Matthew by, Go ye therefore and make Disciples all Nations, is in Mark, Go ye into all the world and preach the Gospel …o every living creature; which s…ews, how they should disciple all nations; now they who are made Disciples by preaching the Gospel, are made disciples by precedent instruction, Ergo, the making or receiving disciples Matth. 28.19. supposeth precedent instruction.

But to this (saith the Dr.) I answer; 1. That the words in Mark are no otherwise parallel to those in Matthew, then as an Epitome is parallel to a la…ger discourse, such we know S. Marks for the most part is, an abbreviation of S. Matthews Gospel, as in many others, so in this particular; some passages indeed there are in S. Mark in this place, which are not i… S. Matthew, as shall anon be shewed, but in the particular now before us, S. Mark is according to wont more concise: there is no mention in him of baptizing in the Name of the Father, and of the Son, and of the Holy Ghost, nor consequently of discipling, of which that was the ceremony, as in S. Matthew there is.

Answ This doth rather confirm my major then oppose it. For if Mark express the same more briefly and Matthew more largely in this particular, and there is no other expression in Mark besides, Go ye into all the world and preach the Gospel to every creature, which answe…s to Matthews words, Go make Disciples all nations ▪ then what is exprest in Matthew is the same with that which is exprest in Mark. And indeed the time, occasion, and expressions … so plainly evince this, that almost all editions and translations (which use marginal references) and commentators I have seen, expound the one by the other.

Secondly, saith the Dr. That Christs appointment foreign, to preach the Gospel, … Mark, doth no way infer …he precedent instruction of every single person that was received to baptism: p. 860the phrase signifies to proclaim or promulgate the happy tydings brought into the world by Christ, grace, and mercy, and eternal felicity to all that should come into him, and take his yoke upon them, and learn of him. And upon the publishing of this to all the world to every creature, i e. to the Gentiles universally, as well as the Jews, I suppose 'tis very possible, that many of them should make all speed to come unto Christ, and come out at the Apostles preaching, they and their whole housholds together (foreign, as the Oracle commanded in Homer) and to bring their infant children, as they used to do, that became Proselytes to the Jews, and then the Apostles knowing their Masters minde for receiving of infants, and that (as from the institution I suppose them fore instructed) to baptism, receive them all, and (as many as interposed no voluntary hinderance) baptize them; and having taken them into the School of Christ, make good provision for the future instruction of them, as soon as ever they should be capable of it. That thus it was, I pretend not (still) to deduce from these words Matth. 28. but to infer from ano…her medium, the practise of the Apostles otherwise notified to us: All that I am now to manifest is, that this passage hath nothing contrary to our hypothesis, but is perfectly reconcileable with i…, and this is done by the scheme thus laid: And so 'tis most visible how no force there is in this first reason of exception.

Answ. It is most visible that the Dr. was in a dream when he wrote this; 1. Because he talks of an institution (which is onelyonly i…agined by him) of receiving infants, and as many as interposed no voluntary hinderance to baptize them (not excepting infidel… children, contrary to his own interpretation of 1 Cor. 7.14. which declares them unclean, that is, not to be baptiz…d in the Drs. sense) and to take infants into the School of Christ, as if the School of Christ were to nurse up infants, for that was all could be done to them, and to make good pro…ision for the future instruction of them, as soon as ever they should be capable of it. Which is so ridiculous a conceit, as no waking man me thinks should fancy it. For what provision could the Apost…es, who were to go and preach the Gospel to every creature, make for the future instruction of them, as soon as ever they should be capable of it, who were not to stay till they were able to speak, or receive any commands from them? 2. The Dr. as if he forgot his matter in hand, saith; All that he was then to manifest, was that this passage Matth. 28.19. hath nothing contrary to his hypothesi, but is perf…ly reconcileable to it; whereas his business was to answer my argument against his position, that the making or receiving Disciples Matth. 28 19. supposeth not any precedent instruction, but looks wholly on it a… subsequentpunc; 3. The Drs. answer, that Christs appointment to …reach the Gospel in S. Mark, doth no way infer the p…ecedent instruction of every single person that was received to Baptism, might be true, yet his position false, that the making Disciples Matth. 28.19. supposeth not any precedent instruction, but loo…s wholly on it as subsequent. 4. His reason why to preach the Gospel in S. Mark, doth no way infer the precedent instruction of every single person that was received to baptism, shews his talk p. 861to have been incoherent, like the talk of a man in a dream; For what consequence is in this, The phrase signifies, &c. Ergo, To preach the Gospel in S. Mark, doth no way infer the precedent instruction of every single person that was received to Baptism? Might not all this be true, that the phrase so signifies, they so publish, the thing set down be possible, the Apostles know Christs minde, as the Dr. imagines, and ye… to preach the Gospel in S. Mark, infer the precedent instruction of every single person that was received to Baptism? So that in all this whi…h the Dr saith, there i… no answer to my argument. But the truth is, by the Drs. own grants my argument is m…de good. For if preaching the Gospel be instruction, and this be the way of making Disciples, which are not deni…d; then it must needs go before makin… or …eceivi…g Disciples, sith the m…anes in order of actual b…ing, must be before the effect, and so the Drs. position fa…se: That the making or receiving Disciples supposeth not a…y precedent instruction, Matth. …8.19. but lo…ks wholly on it as subsequent Again, if afore baptiz…ng they were to publish the Gospel to all the World, to every creature, i. e. to the Gentiles univ…rsally as well the Jews, then afore any single person was r…ceived to Baptism, instruction wa… to be precedent, unless there were any single person which was not comprised under all the world, every creature, Gentiles universally as well as Jews: Yea the terms [every creature and all nations] comprehend every person that was to be baptized, and more; but they were every one to be made Disciples, and that by preaching the Gospel to them, afore they were to be bapt…zed; Matth. 28.19. Mark 16.15. therefore instruction of every single person was to be precedent to his reception to baptis…. Hereto agree the words of Athanasius, Hierom and others, cited by me, Review part. 2. sest. 5. p. 86, 87.

The 2d. saith the Dr. followes, that such as the making Disciples w…s, Joh. 4.1. such is the making Disciples Matth. 28.19. For by the Drs. confession they are all one. But that was by preaching, as is plain concerning John, Matth. 3.1, 2, 5, 6. and concerning the Apostles, Mat. 10.5, 6, 7. Ergo▪ Whence 3. I further a…gued, that way the Apostles were to Disciple all nations, by which they were to disciple the lost sheep of the house of Israel, but that was by preaching, Ergo, discipling supposeth precedent instruction.

To this, saith the Dr. I answer, that the account last given is fully satisfactory to this exc…p…ion also; For supposing the Apostles to publish wheresoever they came the foreign, the good news that was come into the world by Christ, and the hearers not onelyonly to come in themsel…es, but to bring …heir whole families, and so their infant children with them, there is no difficulty to imagine, that they had thus made proclamation, received all, and made all disciples, young and old, that either came or were brought, and so it being the instru…ent to draw the parents themselves, and to move them to bring their children to discipleship, it is still very visible how children should be discipled, and conse…uently baptized by them, Baptism being the constant ceremony of discipling. And though I am not able to affirm how it was actually in Johns Baptism, yet this I may say, p. 862that as far as can be discerned or inferred from the phrase in either place (foreign and foreign) thus it very possibly might be both in Johns and the Apo…les baptizing.

Answ. It is so far from being satisfactory, that there is neither pertinency nor truth in this answer. For the Dr. answers, as if the thing I proved were not, that making disciples presupposeth instruction, because it is by preaching, but that i…fants might be made disciples, though making disciples b… by preaching; which is indeed not to answer to the argument, but to a consectary deducible from the conclusion of it, which though it were not infer…ed nor consequent, yet the conclusion might be true that discipling presupposeth some precedent instruction, and is not wholly subsequent to it. Nor is it true. For 1. supposing the Apostles should do as he speaks, and the hearers come in as hee imagines, yet there is difficulty to imagine, tha… they that had thus made proclamation received all, and made all disciples, young and old, that either came or were bro…ght un…o them; s…ecially considering how John received n…ne wee read of but such as confessed …heir sins, and the whole people that were baptized of him justified God, Luk 7.9. believed him, Matth. 21.32. o…hers not, and the Apostles are said to make disciples afore they baptized, Jo…. 4.1. and a…o…e they bap…ized required repentance, Act. 2.38. those who were baptized gladly received the word, v. 41.2. It beeing granted that they made disciples by preaching, preaching being the instrum…nt to draw the parents themselves, and to move them to bring their children to discipleship, yet it is not very visible how children should bee discipled; For … …ffection or conceit, might m…ve them to do that upon preaching▪ which yet might not take effect, nor be received by the Apostles. 4. Nor is Baptism consequent on such a discipleship, by offer or vow of p…rent…, wit…out profession of the party to be bap…ized, there being no institution for it, which is the onelyonly rule about bap…izing. 5. Neither i… it …rue, that Baptism is the constant ceremony o… discipling, though it be granted to be the ceremony of disciples, a person is first a disciple afore baptized, Joh. 4 1. they first made disciples then baptized them. 6. It is n…t …rue, that as far as can be discerned or inferred from the phrase in either place (foreign and foreign) it might not very possibly be both in Johns and in the Apostles baptizing as the Dr. imagin…, sith (if there be degrees of possibility) it is not very possible they should make any oth…r disciples and baptize them, then such as the Evangelists story relates they did.

But the Dr. tels us. 1. For John, 'tis true indeed that his Baptism attended his preaching, yet doth it not thence necessarily follow that none were baptised by him, but those who particularly heard and obeyed his preaching; For 1. why might not those that heard it, divulge it to others, and bring them before they heard him to desire to bee baptised, and upon their confessing their sins, and professing amendment, hee baptise them?

Answ. Not likely before he had preached somewhat to them, however if his preaching were brought to them by others, they were not baptized afore instruction.

p. 8632. Why might not those that heard it, or heard of it, give that heed to it, as to bring all that were dear to them of what age soever, by that means to secure them from the wrath to come; when Noah preacht repentance to the old world, and upon the decree of sending the flood upon the world of the ungodly, called all to come into the Ark to him to escape the deluge, suppose others besides Noahs family h…d hearkened to his preaching, or suppose hee and his sons had had infant children, can we imagine they would have lef… their inf…n…s to that certain ruine, and not have taken them into the Ark with them? And Johns baptism was answerable to that Ark, in respect of that approaching ruine on the Jews, stiled the kingdome of heaven v 1. and that evidenced to be a bloudy kingdome, explicated by casting into the fire v. 10. And can we imagine the Jews that believed John, and came to his Baptism, did not bring th…se childr…n with them to save them from the predicted evils and then I profess not to see any reason to render it incredible that John Baptist should thus receive and baptize those infants (though the Scripture affirmi…g nothing of it, and tradition, as far as I know, as little, I shall neith…r affirm nor believe any thing.) This only is certain, that among the jews of that time, infant children were known to be capable of entring into covenant with God after this manner, and of being partakers of the benefit of the Covenant by that means. And one thing more I may add, that Christ himself, who was by his sinlesness, as un…ualified for the repentance which John preacht, as the infants were by their incapacities, did yet come and was received to Johns Baptism, v. 13. and then in case infants were brought, why might not they be received also?

Answ. Because it was not appointed to them. And this is a reason (which the Dr. may see if he will) to render it incredible that John should receive and baptize infants, though infants of Proselytes born afore their Proselytism were by Jews baptized, who baptized upon a far different reason, to wit, the pollution through idols, which did adhere to the Gentiles nativity, to wash away that, and to engage them to the observance of Moses Law for righteousne…s▪ whereas John Baptist baptized with the baptism of repentance for remission of sins, even native Jews, directing them to the Lamb of God who was to take away the sin of the world, and that he might be known was to be baptized of him. We can therefore easily imagine, that the Jews that believed …ohn and came to his Baptism, did not bring infant children with them to save them from predicted evils, because wee reade that they t…at were baptized of him confessed their sins, Matth. 3.5.6. justified God, Luk 7.29. Nor was Baptism appointed to them as to Proselytes infants, nor do wee reade that John Baptist gave any inkling of his minde to have infants brought. And it i… a signe to me that the Dr. is confident that hee can leade men in a string, who adventures to …uggest such things as he confesseth the Scripture affirms nothing of it, and tradition as little, as far as he knows, and neither affirms nor beleives any thing in it, and onelyonly upon a supposition that infan… c…ildren would have been brought … p. 864Noahs Ark if men had beleived Noah, and Johns Baptism was as Noahs Ark stiled the Kingdome of heaven, whereas Johns and Christs Baptism are not made answerable to Noahs Ark in respect of the bare outward baptism, nor is it stiled the Kingdome of heaven, but the answer or interrogation of a good conscience towards God by the resurrection of Jesus Christ, 1 Pet. 3.21. and the preaching, beleiving of the Gospel throughout the world, Mar. 1.14, 15. which they who were baptized were to entertain, and not infants, and therefore not to be baptized till they did. And wee may with better reason, then the Dr. gives of his fancy, conceive Gods providence rather ordered there should be no infants in Noahs Ark, that we might not fancy infants baptism thence, then that we should as this Dr. or doatard supposeth.

Yet again, saith he, Then 2. for as much as concerned the Apostles, Ma…. 10. F…rst 'tis there evident that they were sent to the lost sheep indefinitely, and sure that phrase comprehends the lambs also, the infant children being lost in Adam as well as the grown men, by the addition of their actual to original sin? And then why should we doubt but the Apostles mission extended to them also?

Answ. Because we reade of no such thing done or appointed to be done, nor do we know that baptism was appointed to bee a remedy of original sin, though some of the Ancients talk so besides the Scripture.

The Dr. adds. And 2. for their preaching, it is just as as Johns was, to warn them to beware of the imminent destruction, that vindicative act of God, kingdome, v. 7. that all that sh…uld give ear and heed them, might hasten to get out of that danger by reformation and new life; and the ruine being impendent to the young as well as old, even the whole nation, why should not the infant children be rescued from that by their Parents care in bringing them to baptism, and timely ingaging them to flye from the wrath to come, as soon as they should come to understanding, injoying in the mean time the benefit of others charity?

Answ. It was fit they should enjoy the benefit of others charity in their Prayers, and supply of …uch things as were meet for them, of which sort the Apost…es Baptism was not, nor did they understand it was Christs minde that they were sen… to baptize them, for then they had baptized them, and not rebuked those that brought them to Christ, Matth. 19.13. Nor by bringing them to Baptism were children rescued from the wrath to come, but by reformation and new life.

Thirdly, saith he, after their preaching though there be no mention of ba…tizing (and so it was not fit to be produced to our present b…siness) yet other things are appointed to be done, wherein infants were concerned as well as others, as healing of diseases, &c. and if being incapable of receiving benefit from preaching should be deemed an obstacle to their being baptized, why should it not to their receiving cures?

Answ. Because that they might be baptized, it was necessary they should be made disciples by preaching, not so that they might be cured of diseases. Nay I may add, saith the Dr. How should the dead in that p. 865place (who sure were as uncapable of understanding as the tenderest infants) be capable of being raised by those Apostles, which yet is there affirmed of them, v. 8.

Answ. And I may add, that after this rate of reason, if mere capacity of outward Baptism, and the charge of Christ to the Apostles to do acts of power on any thing, without making it a disciple by preaching to it (as the Dr. here fancieth of infants) fit it for Baptism, then the dead are to be baptized, which was practised of old, and the giving them the Eucharist, as appears by the prohibition of it in the third Synod of Carthage Canon 6. and Balsamous note thereon. But the Dr. it seems thought it …t in this reply to me, to write what came next to hand, whether it were fit to be produced to the present business o… not, of which sort also is that which he talks in answer to my third reason, of preaching to the nations, and receiving all that come in to the discipleship, whether on their own legs, or in others arms, whole families at once, the parents, and upon their undertaking their infant children also, which perhaps the Dr. might write early in the morning or late at night, between sleeping and waking, it is so like a dream.

The Dr. goes on thus, His fourth proof is taken from the use and notation of the word, which is so to teach as that they learn, and so, saith he, is used Matth 13.52. foreign is rendred [instructed] by our last translators, and can no otherwise be rendred then [made a disciple by teaching] so Acts 14.21. it is said, Havi…g preached the Gospel to that City, foreign, having taught or made many disciples. For the notation of the word we have formerly said sufficient, that i… signifies to receive ad discipulatum, as into a School of spiritual in…truction, foreign, to make a disciple, and such he is made, … by any motive or means either comes or i… brought into the school, this indeed in order to teaching in the Master, and to learning in the Scholler, and the one so to teach, as that the other learn, but this sub…equ…nt to his being made a disciple, the youth wee know enters into the School, is admitted into the Colledge and University, before …e learns a word there, the instruction or learning is still lookt upon as futur…, at his entring into discipleship.

Answ. How vainly doth the Dr. talk of his former sufficient saying, when he neither formerly nor now, give… one instance in the New Testament or any other Author▪ wherein foreign is as much to receive ad discipulatum, nor any Translator or Lexicographer that so renders it Matth. 28.19. or elsewhere! foreign to disciple, Matth. 28.19. is confest by the Dr. to bee all one with foreign to make disciples Joh. 4▪1. Now sure the D… ▪ might well take his Readers for dunses, if they could not distinguish between making disciples and receiving ad discipulatum, to be made disciples, entring into a school that they might learn, and being made a disciple, which alwayes notes learning of something an…eceden…. Nor is any termed a disciple, at least not in the New Testament▪ till he ha… learned some of his Teachers doctrine; None were the disciples of the Pharisees, John Baptist, the Seducers, Acts 20.30, till they learned some of their teachers lessons, nor do I think in p. 866the Jewish writers are any termed the disciples of their Rabbins, or said to be discipled till they learned. The terming youths schollers at their first entring is nothi…g to the purpose, sith neither is a disciple and a scholler all one, the one being from learning, the other from vacation from other imployment that he may learn. Nor is the use of words in our Universities and Schools, any rule whereby to expound the use of words in the N.T. but Scrip…ure is to be expounded by the use in Scripture, which the Dr. in vain attempts to evade thus.

And this is all …he importa…ce of the word foreign Matth. 13.52. onelyonly some accidental differences may bee observed, 'tis in the passive and in the Aorist in the prete…ense, foreign, every Scribe which is or hath been entred as a disciple unto the kingdome of heaven, who since his entrance hath been instructed, and (as real passiv…s import) received influence, been really affected and changed by discipleship, st…ll no way supposing that he was instructed in the learning or mysteries of the king …ome of heaven, before he was thus admitted a disciple to it; After his admission, there is no doubt but he doth (or ought to) learn, nay being here foreign, a Scribe discipled, a grown man and learned among the Jews, before he came to Christ, I doubt not but some knowledge he had of it before he entred himself a disciple (see bap…izing of in…ants p. 199.) bu… this not by force of t…e word foreign, for still a disciple he may be before he learns, and is therefore obliged to learn, because he hath assumed and undertaken to do so, either personally, or by others susception, by his comming, or being brought to be a disciple.

Answ. Were not the Dr. a very bold paraphrast, he would never have dared to say, that this is all the im…ortance of the word foreign Matth. 13.52. to be entred into a school for a subsequent instruction witho…t any precedent, which is or hath been entred as a disciple into the kingdome of heaven, who since his entrance hath been instructed, but this not by force of the word, foreign for still a disciple he may be before he learns. Hath the Dr. the face to say that the words might be so understood Every Scribe that is or hath been entred as a disciple unto the kingdome of heaven is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old? Doth not our Lord Christ infer this as a consequent of their hearing, and understanding of the parables wherein he had instructed them in the foregoing part of the Chapter? Is there any Translator or Commentator afore him that hath thus expounded it? The vulgar Hierome, …igurine, reade doctus, learned Beza, edoctus, well learned. Hierome expounds it thus, Instru i erant Apostoli, scribae & not arii salvatoris, qui verba illius & praecepta signabant in tabuli… cordis carnalibus regnorum c…lestium s…cramentis. Grotius annot. in locum, Doctor. inquit, bene paratus atque eruditus ad tradenda praecepta regni c… lestis. Yea the Dr. himself here explains foreign thus, a scribe discipled, a grown man and learned among the Jews, before he came to Christ; though he doth grosly abuse the text by making as if the scribe were taken for one so termed among the Jews afore he came to Christ, p. 867whereas the term is used of Christian teachers, …lusively to that orde… of men among the Jews termed Scribes, in which sense Christ saith, he would send them Wise men and Scribes, Matth. 11.34. which is Luke 11.49. Apostles, and that text Chrysostome in his Homily on Matth. 13.52. makes like to it, and Grotius annot. in locum, propriè autem foreign respo…dent ii qui in Ecclesia Christiana dicti sunt foreign, quod nomen in Actis & Epistolis Pauli aliquoties legitur. foreign Psal. 58.6. and Prov. 30.24. It is no better then a whimzy which the Dr. here ven…s, as if the force of the word foreign noted not learning but admission to school, when the ve…y use of the word notes in this place one well learned; and to assert a man may bee a disciple before he learns, being onelyonly obliged to learn, by his own or other susception, by his comming or being brought to be a disciple, w…en the very derivation is from foreign ▪ hath learned.

The Dr. saith f…r her. So in the ot…er place Acts 14.21. foreign] signifies no more then having received or initiated, i e. (I suppose) by thi… righ… of baptism, made and baptized many di…ciples, whic… though it be there set down as a consequ…nt of the Apostles preaching the Gospel in …hat City (for otherwise it were not imaginable that they shou…d receive any disciples there, they must first proclaim admission to all that come, before any c…n be expected …ither to come or to be brought to them) yet may it very reasonably be extended to more persons then those that understood their preaching, viz. to the infant children of their Proselytes brought to them by their parents, and dedicated to Christ.

Answ. This text was produced to prove that the D…s. position was false when he said, That the making or receiving disciples supposeth not any precedent instruction, but looks wholly on it as subsequent, sith the word notes …eaching as our Translators, the Vulgar, Erasmus, reade it, and the way of making disciples is expresly made in the text, the preaching of the Gospel. The Dr. saith, it signifies no more then having received or initiated i. e. (he sup…oseth) by Baptism, but this none else saith, and that it may be reasonably extended to infants, but he gives no reason, nor answers the objections to the contrary, but he keeps his wont of vain cracikng.

Thus invailid (saith he of me) are his attempts from the notation of the word, and by consequence his inference from thence (which is set down as his fifth proof) that thereby it may appear how the Apostles understood the precept of Christ to preach the Gospel to persons and thereby make them disciples. For although the practise of the Apostles be indeed the meanes by which we may discern how they understood Christ… precept (and those two places cited by Mr. T. from Matth. 13. and Acts 14. do no way belong to that, they tell us not whether they received infants to Baptism or not) yet I may very well ward my self from any inconvenience, which this use of the word foreign in other places can threaten, it being already vindicated from all necessity that it should be confirmed to grown men, and not communicated to infants also.

p. 868Answ. How well the Dr. hath vindicated the use of the word foreign from all necessity that it should be confined to grown men, may appear from that which goes before, in which it may be seen that he hath neither brought one place to shew that ever it was applied to an infant, nor answered one objection to the contrary. And me thinks he here overthrowes himself. He had said before▪ that Acts 14.…1▪ foreign] signifies no more then ha…ing received, or initiated, i. e. (I suppose) by this rite of Baptism made and baptized many disciples, yet he saith here, those two places cited …y Mr. …. from Matth. 13. and Acts 14. do no way belong to that, they tell us not whether they received infants to Baptism or not, how then can they be reasonably extended …o them? How is the word vindicated from all necessity that it should be confined to grown men? Are not these cross caper…? Again, if these texts tel… us not whether they received infants to Baptism, or not, it is because the word foreign is not meant of infants, or because it imports precedent instruction, or Christs precept Matth. 28.19. was not meant of infants, or the Apostles practise was not to baptize infants, or the word foreign signifies more then receiving or initiating by baptism or some other reason▪ what ever it be it will overthrow the Drs. supposition, that the discipling Matth. 28.19. did not exclude infants. I would further ask, whether the Dr. imagins that the verb foreign to disciple, be as much as to baptize? If he say it is, then I would know how he can acquit the words Joh. 4.1. where he confesseth, that making disciples is the same with discipling, Matth. 28.19. and then the meaning must be, he baptized and baptized, and Matth. 28.19. baptize baptizing, from inept …autology? If he say it is more, then it is false, that Acts 14.21. it signifies no more, and if it signifie more, let him tell us what it is except teaching, that we may practise it according to the command Matth. 28.19. If that be it, let him shew how that's extended to infants, if he cannot, then the Apostles practise expressed Acts 14.21. is to be so understood; and the Apostles practise being indeed the meanes to discern how they understood C…rists precept, by that we may discern that the Apostles understood the discipling Matth. 28.19. of no other then making disciples by preaching the Gospel to each, and thereby teaching them, and consequently infants are excluded, which I was to demonstrate.

I added a sixth proof thus, A disciple and a believer appear to be the same, by comparing Matth. 28.19. with Mark 16.15, 16. For as the way of making disciples is more fully expressed by preaching the Gospel; so the Disciple to be baptized is expressed by [the believer] which is put before bap…ism.

To this, saith the Dr. I answer, …. That that passage in St. Mark, He that beleiveth and is baptized shall be saved, and he that beleiveth not shall be damned, and so on to the end of the Gospel is (as even now I intimated) added by that Evangelist, to the words, as they are set down in Matthew, and so being an addition, cannot bee looked on as exactly parallel to the words in Matthew, Go and disciple p. 869all nations baptizing them▪ And this we also know is ordinary for one Evangelist to set down more fully what is omitted or more shortly set down in the other, and S. Mark that in other things was willing to abbreviate S…. Matthew, doth now visibly inlarge; And so the comparison cannot regularly be made betwixt these …wo Evangelists words▪ something being abbreviated in Mark, which was more at large in Matthew, and something more conci…ely set down in Matthew, and more largely in Mark. And then what necessity is there, that Mark not mentioning discipling but believing, and Matthew men ioning discipling but not bel…eving, the discipled and believers should be deemed the same. 'Tis true indeed of grown men, none can in reason be admitted disciples, which are not also believers (the ground of which I have set down in the resol of the quaerep. 199.) but of infant children this is not true, for those, though they cannot come, may yet be brought, and though not upon their own confession, yet by the susception of others, made capable of the Churches charity, and so may be disciples without actual or personal belief.

Answ. Though the words are not exactly parallel, yet they being of the same matter at the same time, the one interpret the other, and then any man may easily perceive, discipling all nations, to be the same with preaching the Gospel to every creature, and thereby making disciples, and baptizing them, that is disciples, to answer to …e that believes and is baptized, and accordingly all along the Acts of the Apostles, disciples and believers are the same, and before Baptism believing is required, and they that were baptized were first s…id to believe, and so generally Commentatours expound the words as synonymous, nor doth the Scripture make one qualification to Baptism for infants, and another for grown men, nor any where term infants disciples; and if none of grown men can in reason be admitted disciples, which are not also believers, con…ent to be disciples of Christ, then infants by their susception and bringing, are not made nor to be admitted discipl…s of Christ, without act…al or personal belief▪ there being no such distinction of disciples in Christs words, nor any such appointment of baptizing disciples by such bringing or susception▪ but in such actions there is great sin o… rashness in those that undertake, of prophaneness in those that bri…g and admit nor is there any true charity, but errour, arrogance, and folly in the Church, which shall thus presume to put one kinde of disciples …ancied by themselves in stead of another appoint…d by Christ, who is the onelyonly institutor of Baptism, and so the onelyonly r…gulator of it, and …he term [disciple] in grown men, being the same with [believer] nor any other termed a disciple but a believer, it is clear none are discipled, and conseq…ently none are to be baptized according to Matth. 28, 19. but actual and personal believers.

But the Dr. hath not yet done, but adds. Nay 2dly, if Mr. T. his argument had power to infer it, 'twere that which I might safely avouch, that infants may be comprehended under the stile foreign, they that b…lieve and are bap…ized; so even now we had it in the express words of Christ, the little ones (and S. Luke specifies them to p. 870be foreign little infants) that believe on him; i. e. just as they are said elsewhere to come unto him, when they are as uncapable for want of bodily strength of personal comming, as for want of strength of mind or judgement of personal believing, and yet in respect of others bringing them to Christ (and so to the Church in baptism) they are by Christ himself said to do both of these, to come in one place, and to believe in the other.

Answ. Comming imports onelyonly a local motion to a place or person, and may be by either a persons or things motion from an inward or outward principle in elder or younger persons, he that is carried in a coach, or on horseback, or by barge, is said to come to London or home, as well as he that goes on foot; but believing is an immanent act, which neither is, no… can be ano…hers a…t then the persons, nor by any others motion then his own, nor from any other principle without his own understanding. No where are infants in age termed believers, one of these little ones, Matth. 18.6. cannot be meant of little ones in age, for it supposeth then more li…tle ones in age then present, whereas there was b…t one present v. 2. and then it would be a very great sin to offend a little one in age; but the wo…ds following v. 10, 14. shew the term little ones to be meant of those Christians who were apt to be despised, and liable to going astray.

But if infants were meant Matth. 18.6. yet it is false which the Dr. saith, That he might safely avouch that infants may be comprehended under the stile foreign, they that believe and are baptized, for it followes in the Drs. own words; But then 3dly, I willingly acknowledge that the word [believe] in Mark, belongs peculiarly to the grown men and women who are called by the preaching of the Gospel, of whom though it bee said, that believing and being baptized they shall be saved, and not believing they shall be damned, yet it no way followes, that none but such as thus personally believed, should be baptized, or that being baptized they should not be saved; but lose all the benefit of their Baptism.] So that the Dr. yeilding that Mark 16.16. is meant of grown persons peculiarly, he could not safely avouch (unless an untruth might be safely avouched) that infants may be comprehended under the stile foreign, they that believe and are baptized, which is onelyonly Mark 16.16. and then it follows hence that none are to be counted disciples but believers, nor any to be baptized but such. The benefit of Bap…ism to infants I think is none, sure not salvation without faith in act or seed, or something equivolent.

It followes in the Dr. The latter part of the words is considerable, He that believeth not shall be damned, infidelity is pitcht on as the thing peculiarly that incurs the certain damnation, i. e. the voluntary resisting the faith when it is preached convincingly to them, and of that none are capable, but those that are arrived to years of understanding; which as it is an indication that that v▪ and those that follow in S. Mark of believers casting out devils, &c. v. 17, 18. belong to adulti peculiarly, so it no way hinders, but S. Matthews words being different from them, and supposed to be precedent to them in Christs p. 871delivery, may comprehend infants also, as such who are capable of e… tring into discipleship, and of being brought and presented to the Apostles by believing pa…ents. This being the way whereby the faith of the parents may be signally beneficial to the child, in bringing him thus early into the School, and so to the benediction of Christ, the parents together with the infant children, as among the Jewes so among Christian…, entring together into Covenant with God.

Answ. I did ever conceive and so do others, and me thinks the Dr. should conceive so too, that the commission Mark 16.15, 16. is the same▪ though with some variation of words, but not of matter, with that Matth. 28.19. and if so, the Dr. hath granted and proved enough here to shew that believers Mark 16.16. are onelyonly adulti capable of understanding, and so none other disciples to be baptized Matth. 28.19. which is that I was to prove; and need therefore adde no more to refute his stale crambe of his Jewish p…ttern, but shall consider what he saith for his position of making disciples without precedent instruction.

Dr. Hammond Defence of infants baptism ch. … ▪ sect. 2. p. 41. writes thus; I say that the making or receiving disciples, supposeth not any precedent instruction, but looks wholly on it as subsequent. This … there concluded not from the bare negative, because there was no precedent mention of such instruction, where discipling and baptizing were both mentioned, but because in that place on which the Antipaedobaptist so much relies, Matth. 28.19.… the [foreign teaching] is expresly mentioned after discipling and baptizing, and so is in reason to be deemed, and lookt on, as subsequent to both, and so the receiving ad discipulatum, refer to that then future instruction, p. 49. In this matter Mr. T. is willing to finde a difference betwixt teaching them to observe all things whatsoever Christ hath commanded them, Matth. 28.20. and the preaching of the Gospel in S. Mark: thinking by that means to avoid the importunity of that text in Matthew, which evidently sets baptism before instructing. But this can avail him nothing. For if by the Gospel in Mark we understand the whole Gospel, as in reason we must, for that is …t which must be preacht to every creature (the Gentile world) then is that directly all one with teaching them to observe whatsoever he hath commanded; But if by preaching the Gospel we mean no more then, as Mr. T. here saith, that Jesus is the Christ, i. e. the proposing him as a Master, and calling all to come to him as disciples, then this being supposed precedent to mens comming to discipleship, or bringing their infants to it (for without this they cannot be expected to come themselves, or to bring their infants) all the …est is left to follow baptism,and so all particular Christian instruction is subsequent▪ not precedent to baptism, an effect of their discipleship, attending it no way necessary to prepare for it, which is the u…most foreign, which from that circumstance of that text I undertook to demonstrate.

Answ. That the Dr. saith not true in this, is manifest from his words, which were, not … here, that all particular Christian instruction besides the proposing Christ as a master, and calling all to come to him as p. 872disciples is subsequent, but this letter of resol. q. 4. §. 25. having said that foreign is not duly exprest by our English, teach, but make disciples, or receive into discipleship all nations, baptizing them in the name, &c. making this form of Baptism their ceremony of receiving them; He adds, where the baptizing being immediately annexed to the making or receiving disciples, and the receiving d…sciples not supposing any precedent instruction, but looking wholly on it as subsequent, all that are thus brought and received ad discipulatum, to be for the future instructed and instituted in the Christian faith, may surely bee received by baptism, the ceremo…y which is there prescribed by Christ, with which to receive disci…les. From which words it is evident he made foreign, without teaching to import the receiving of disciples, even infants brought by others, and not onelyonly all particular Christian instruction subse…uent to baptism, but even instruction and institution in the Christian faith, and the receiving disciples supposing not any precedent instruction, but looking wholly on it as subsequent; which if he now retract and acknowledge that foreign: imports more then bare admission of disciples, and includes preaching of the Gospel that Jesus is the Christ, i. e. proposing him as a master, and calling all to come to him as disciples, and this precedent to baptism, then is some instruction in the faith necessarily precedent, and teaching by thus preaching the Gospel included in foreign, make disciples, and none appointed to be baptized but they that are thus made disciples, and so no infants, and thus it will avail me something which I noted.

As for what he saith, that in reason we must understand Mark 16.15. the whole Gospel, and that then is that directly all one with teaching them to observe whatsoever he hath commanded. Neither is it true, that in reason we must understand the whole Gospel, but so much at least as th… Apostles were wont to preach to persons afore they baptized them (for they best understood Christs Commission Mark 16.15.) which may be seen in these and such like places, Acts 2.36, &c. & 8.12, 35, 37. & 10.36, &c. & 16.31, 32. & 17.18, &c & 18.5. 1 Cor. 15.3, 4, &c.

Nor if it were true doth it follow, that then that is directly all one with teaching them to observe whatsoever hee hath commanded. For 1. I no where finde agenda things to be observed by us, termed the Gospel, but credenda things to be believed Rom. 1.16, 17. & 2.16. 1 Cor. 15.3, 4. Gal, 3.8. 2 Tim. 2.8 and accordingly no where is the Go…pel propounded in the imperative, as a thing to be done by us, but in the indicative mood, as a thing to be believed; and accordingly wee are commanded Mark 1.15. to believe the Gospel, and thus it is meant Mark 16.15. For after it is appointed to the Apostles to preach the Gospel, it is presently adde… v. 16. Hee that believeth, to wit the Gospel preached, and is baptized, shall be saved. 2. If it were so that the …ospel did contain agenda, commands to be observed by us, yet to preach the Gospel could not be directly all one with teaching them to observe all things whatsoever Christ hath commanded, for Baptism is a command of Christ, yet is not any part of the subsequent instruction after baptism, which is p. 873meant by Christ in those words, and yet if any, is to be accounted part of the Gospel. So that it is evident, that the distinction I made between teaching the Gospel and other commands was right, and that the Dr. by making all the …eaching Matth. 28, 19▪ subsequent to Baptism, hath perverted the order of Christ, and abused the text for the countenance of his errour of infant Baptism's consistency with Christs appointment, Matth. 28.19. Mark 16.15, 16.

The Dr. adds, p. 41. And to this sense I there made it manifest, that the definition of Baptism, 1 Pet. 3.21. did refer that Baptism is foreign seeking to God, as to the Oracle to enquire for the whole future life no way pre requiring actual instruction, but comming to Christ and the Church, to receive it and obey it for the future (and that done in some sort by those that …re brought when they are not able to come, and by the charity of the …hurch received there.)

Answ. There is neither a definit…on of Baptism 1 Pet. 3.21. nor any thing like it, nor doth the drift of the speech lead to such a concei…. That it is not a definition of Baptism may appear by the properties of a definiti…n, for a definition sets down what a thing is, and is reciprocal with the thing defined, but the genus of Baptism cannot bee answer, or interrogation, or stipulation Baptism actively taken being an act of hands, passively of the whole body, answer, interrogation or stipulation, if by words of the tongue, if of the conscience of the minde, nor any difference f…om prayer, or vow, or such like act. Nor is there any thi…g like it, there being no expression of the nature o… baptism in the Church, but the use before God, nor is the intent to shew what Baptism is in it self, but when it sa…es, and the speech is a comparative expression, like that in the same Chapter v. 3, 4. Matth. 12.7. and other the like; in which the meaning is, that baptism saves not when there is onelyonly a putting away of the filthiness of the flesh, but wh…n there is with it also the answer, interrogation, or stipulation of a good conscience towards God, so that the predication is not formal but connex…ve, not shewing what i… is, but what it is accompanied with when it saves. Nor is the Drs. sense true. For such seeking to God as he speaks of by baptism, when a child is brought by others to learn, and by the Churches charity received, doth not save as the answer of a good conscience towards God is said to do, nor is the answer, interrogation, or stipulation of a good conscience towards God without actual instruction, there is no man that makes an answer, or promises or makes an interrogation without some pre…edent instruction▪ whose act soever it bee there must bee some knowledge of God and Christ, afore there is seeking or enquiry and address to him; nor is there any intimation of any ones bringing and the Church receiving, nor any propounding any q…estion to l…arn, but if the allusion be to the use of the old questions and answers, abrenuncias? abrenuncio. Credis? credo▪ Spondes? spondeo; as Beza annot. in locum and others conceive: Or the term note an answer or stipulation as Beza, or interrogation as the Vulgar …ati…, or confession as the Syriack, or examination and proving (which as Heinsius Exercit. in locum conceives, is intimated as pre-requisite to baptism as well as the Lords Supper) it is evidently p. 874another thing, then Dr. Hammonds tendring a child, or a mans own offer of himself to be entred into a school that he might learn. It is in my apprehension an act of plerophory of faith, through the resurrection of Christ from the dead, the same or near that demand of the Apostle. Rom. 8.33, 34. Not such a low act which comes so many degrees …h…r… of saving …aith, as the Drs. enquiry or address as to an Oracle for future instruction▪ by a mans own presenting himself or his child to the Church for Baptism is, which is so childish a conceit, as I should think should har…ly have comen into the head of such a man, did it not h…ppen to him, as to men that talk with chil…ren, to talk as a child. But he adds more of the … when he saith.

And this farther illustrated as by the manner of children brought by parents to school, without either knowledge of letters, o… choise, or so much as w…sh …f instruction, so by the manner of Christs disciples being received of him, particularly of Philip Joh. 1.44. who was called and received into discipleship as soon as ever Christ met with him, i. e. before he was at all instructed by him; and so also by the story of the Jews, Exod. 19.8. who undertook to obey all the commandements of God, which hee should give, which yet were not then, but after given them, v. 20. which are clear evidenc…s, that those may be received into discipleship, which have not yet had precedent instruction. Against this all that he hath to pretend is set down by him in these words. Let putting to school be as early as the Dr. will imagine, yet none is put to school till he doth know his teacher, and so none is Christs disciple in Scripture language till he know Jesus to bee Ch…ist, and take him for his Lord, which infants being not capable of, they are not disciples, not to be baptized according to Christs appointment. To this I answer, 1. That the example which I had used of children being brought to school by the care of their parents, was designed to shew no more then this, that they may be delivered up to be schollers, who as yet know nothing of what they are to learn, nor have actual willingness to acquire knowledge, and consequently that entrance into discipleship refers onelyonly to subsequent, supposes not any precedent instruction. And this is competently evidenced by that example, though it were supposed of the child that goes to school, that he knowes his teacher, this bare knowledge of the person of his teacher, being none of the documents which hee comes to learn, but the good letters that are profest and taught in the school, nor indeed is it imaginable why a blind child which is brought to school, or put to an instructer, and so cannot bee deemed to know the master before assuetude hath acquainted him with him, should not yet bee said, with as full propriety of speech, to come to school, as he that useth his own eyes as well as feet to direct him thither.

Answ. No child is ever entred a scholler without some such document as this, you must hearken to your master, which is some precedent instruction, and though he be a blind or a lame child, or both, he that puts him to school gives him some item who is his master, and to what end he is brought to him (whereof none is done to an infant) and though these be not the documents which he comes to school to learn, yet they are documents which he is taught afore he comes to school.

p. 875The Dr. adds. 2ly. It is as true, that children that are brought to school do not alwayes know their masters before their entrance, no not by the most superficial knowledge; many are brought to publike schools, who never so much as saw their masters till they are by their parents delivered up into their power and discipline; if this bee not plain enough, then change the similitude from the Schoolmaster to the parent or guardian, or the very nurse, every one of these are to feed, and nourish, and as he shall be capable, to instruct the child, and so doth Christ in a spiritual sense, whosoever is intrusted (by being brought) to him in baptism. And we know God and nature doth thus bring a child to the parent, to the nurse or guardian, when the child knowes none of these, nor understands any more of all these transaction, then the infant doth at the font conceive what is done to it there. And so still this evidenceth the vanity of this answer concerning the childs knowing his teacher.

Answ. It doth indeed evidence the vanity of this Drs. answer, who being to shew how the words of Christ Matth. 28.19. do not exclude infants from baptism, sith they are first to be made disciples, afore they are to be baptized whom he appoints to be baptized, having first turned the pr…cept of making disci…les, in…o receiving of persons to be discipled, and making them disciples by preaching the Gospel to them, into preaching it to others who may bring them to school, and being urged with this that none are brought to school till he know his teacher, hath no better shift then here he useth to avoid it. For hee it that some are brought to school that have not a superficial knowledge of their master, as having never seen him, yet they are not brough… till they be told they are to go to a mast…r, nor entred into the school (which was the Drs. notion of making Disciples, Matth. 28.19.) till he have some knowledge who is to be his teacher. As for his other shift by changing the similitude, it is worse, for thereby he quits the cause, the precept being not Matth. 28.19. set to nurse, but make disciples, and therefore though it be true, that a father, guardian or nurse, are to receive a child that knows none of them, and are to feed, nou…ish and instruct it as it is c…pable, and it is a good office to bring an infant to such persons to such ends, yet is it neither agreeable to use nor reason, but rather the part of a frantique man out of his wi…s, to bring an infant to be admitted into a school to be taught or matriculated in the University, nor doth Christ appoint such to be admitted as disciples to him; nor is it true which this Dr. saith, that Christ doth in a spiritual sense feed, nourish and instruct whosoever is intrusted (by being brought) to him in baptism; nor do I think but that the infant knowes more the nur…e, and the bringing of it to that end, then the infant doth at the font conceive what is done to it there. So that hitherto the Dr. hath not avoided this objection, that though i… were granted him (which yet is not true) that making disciples, Matth. 28.…0. is no more then receive to discipleship or to school, yet infants are excluded, who are by none received to d…scipleship, or entred into schools. But the Dr. hath one more li…t at this block which thus lies in his way.

p. 876But then, saith he, 3dly. This so imperfect superficial knowledge of the teacher, is in no wise worth considering in this matter; For I shall demand, doth such very imperfect knowledge of Christ, as a school boy hath of his teacher, the first hour …e comes into the school, qu…lifie him for discipleship to …hrist or no? If it do, then his Country-men and Kinsmen, before he revealed himself …o be the Messiah and the Pharisees, which believed not his mirac…es were sufficiently qualified, and then 'tis evident that those might be admitted to discipleship, which were not believers, and so all Mr T. his hypotheses are destroyed, and then infants may be disciple… and baptized though they be not believers.

Answ. This is very Doctor-like arguing, to put a question and then make the answer absurd if it be affirmative, but shew no absurdity in it, if it be made negatively, as indeed it is. Which I shoul… not have mentioned, but that he twits me (though unjustly) in the beginning of the next Section, with setting down a first reason without a second. I answer then to his question negatively, and yet such imperfect superficial knowledge of a teacher, is worth considering in this matter, to shew that no infant who hath not so much knowledge of Christ as such a school boy of his master, is to bee termed Chr…sts disciple or admitted to discipleship. And yet if I had answered affirmatively, I think none of my hypotheses had been destroyed; For such imperfect knowledge of the ma…er might be with faith in him, as able to teach him and willing to do him good, and so a Christian who hath b…t such imperfect knowledge of Christ as a school…boy of his master the first hour he comes to school, may be a believer, and know him to be the Messiah afore he bee baptized, and not, as his Kinsmen, Country men, or Pharisees, an unbeliever.

Yet the Dr. tels us, As for that which he here interposes [the knowing Jesus to be Christ, and taking him for his Lord] this bears no …roportion with the childs bare knowing of his master, but is far above it, equal to his making it his own choise to have this master, rather then any other, and promising exact obedience to him, which is much more then is to hee found in most young schollers▪ or indeed in any that are brought by their parents or guardians, who alone are the persons who bear proportion with the infants brought by others to baptism.

Answ. …his might have been omitted, but that the Dr. was willing to write something though it be i…pertinent, sith it opposeth not me; who said not that the knowing Jesus to be Christ and taking him for his Lord, bears any even proportion with the childs bare knowing his master, but onelyonly said as none is put to school till he doth know his teacher, so none in Scripture language is Christs disciple till hee know Christ, not just so imperfectly as a school-boy. And yet I think there are some young schollers brought by parents or guardians, who make choise themselves of their master, and promise exact obedience to him.

The Dr. concludes this Section thus. So that this reasoning of his, is soon salved by distinguishing of disciples, that they are either p. 877such as come, or such as are brought to School, Proselytes of their own choise, or children under the care of others; of the former sort there are none but such as have some rude imperfect knowledge of Christ, upon which they make this choise, and without it would not probably be expected to make it; But for children which as minors in their guardians hands, have no will of their own, there is no necessity they should have knowledge to move their will, they may very reasonably bee acted by the will of others, and by their charity bee made partakers of those priviledges which are communicated from Christ in his Church to all true members thereof, and to that end be discipled and baptized, entred by this ceremony into the Church of God, where instruction is to be had as soon as they are capable of it, and in the mean while partake of those other advantages, of which their condition is capable.

Answ. When the Dr. hath proved out of Scripture, that there is any such sort of Disciples of Christ as he here describes, who come not but are brought to school by others, I shall acknowledge he hath sa…ved my reasoning; till then I take this for vain babling, and conceive it little better then to speak of a disciple who hath no will of his own, nor knowledge to move it then to speak of a man that is irrational, and to say they may very reasonably be acted by the will of others, who are not so by their own, is in my apprehension all one as to say, they may very reasonably be acted, who are acted as bruits. The instance of Philip, Joh. 1.44. servs not the Drs. turn, for though he were called and received into discipleship as soon as ever Christ met with him, yet not afore Christ spake to him, and …id him follow him, which implies some instruction by him, and therefore it is false that the Dr. saith, he was received into discipleship before he was at all instructed by Christ, nor doth that of the Jews Exod. 19.8. who did then answer as disciples, but as servants, or persons that covenanted.

But the Dr. hath yet one more string to his bowe, though the rest be crackt. Lastly, saith he, I concluded that the making or receiving disciples, supposeth not any precedent instruction by the nature of Proselytism, which as it is all one with entring into Gods Covenant, and (in the Christian sense) with coming to Christ and being received into discipleship, so 'tis that which children are known to be capable of, not onelyonly by that text Deut. 29.…0. but by the custome of baptizing infant Proselytes among the Jews, and by Christs command to suffer them to come unto him, whensoever they were thus brought.

Hereto I said, that it is not true, that a Disciple and a Proselyte are perfectly all one. For a Proselyte notes one that is by birth an alien from the Commonwealth of Israel, and comes to Israel to own their God, and bee part of their policy, not to bee taught, but to enjoy priviledges with other Jews, whether civil or ecclesiastical. But a disciple of Christ is one that owns Christ for his teacher and Lord, onelyonly for spiritual benefits.

But certainly, saith the Dr. this is no reason of difference, for besides that I in that §. 27. acknowledged this accidental difference, that a Proselyte p. 878denotes a comming from some other nation (as a disciple doth not) adding, that this diffe…ence had no place in this matter, where the disciples are specified to be received from all nations; besides this, I say, it cannot be unknown to Mr. T. that I speak of Proselytes in such a notion as is equally competible to all of what nation soever they are, that enter into Covenant with God.

Answ. Who but he that writes at randome, would assert that a Disciple and Proselyte are perfectly all one, and yet acknowledge this accidental difference, that this is no reason of difference, and yet say, that a Proselyte denotes a comming from some other nation (as a disciple doth not) that this is but an accidental difference, and yet in his own description make this very difference, and when he expresseth the Hebrew word for Proselyte, still terms him foreign a stranger, that this difference had no place in this matter, when his inference is from Proselytes who were strangers to the Jews, to prove Disciples and Proselytes the same, and to tell me I must know his use of a word, which hee neither shews that he or any else have so used. But the Dr. adds.

Thus do we finde a Proselyte defined, Heb. 11.6. by foreign he that commeth to God, thus doth a Jew when he enters into Covenant of obedience to him, and thus did a Gentile when he undertook the whole Law of the Jewes, and was therefore foreign and foreign a Proselyte of the Covenant, and a Proselyte of their righteousness, and such is every one whether Jew or Gentile that commeth to Christ, and as the two former of these were made partakers of priviledges by this means, particularly allowed freely to enter into the Congregation, and infants as well as grown men were thus among them admitted into Covenant; so it is not imaginable why it should not hold of the Christian Proselytes also, nor why the Christian infants thus received into Covenant by Christ, after the same manner as Jewish and Gentile infants were among the ancient people of God. i. e. by Baptism, should not as properly bee called Proselytes of Christ▪ though they neither c…me from any other nation, nor ever associate themselves with Israelites according to the flesh.

Answ. If the notion of a Proselyte were according to Heb. 11.6. I should agree that a disciple of Christ and a Proselyte were the same; For such a Proselyte is one that is a believer, as the words shew; But without faith it is impossible to please God; For he that commeth to God must believe that he is, and that he is a rewarder of them that diligently seek him. All such Proselytes of Christ I doubt not are admitted into Covenant, to be b…ptized, to partake of priviledges in the Christian Church whether they be Jewes or Gentiles, according to that 1 Cor. 12.13. and when infants are proved to be such, there will be no question about their Baptism, though not by reason of the Jewish custome, yet by vertue of Christs institution to baptize disciples and believers on him. But that infants of Christians are thus received into Covenant by Christ after the same manner as Jewish and Gentile infants were among the ancient people of God, i. e. by Baptism, or that afore they believe they should p. 879be called Proselytes of Christ, or, that every one whether Jew or Gentile that commeth to Christ, is as a Gentile when hee undertook the whole Law of the Jewes, and was therefore a proselyte of their Covenant and a proselyte of their righteousness, or that a Christian believer is either termed in Scripture a Proselyte, or any Jew is to be so termed properly is not to be imagined, all these things being the meer dreams of the Dr. suitable to his fancy of infant Baptism instituted among Christians a…ter the Jewish pattern.

The Dr. proceeds thus; And whereas he saith of the Proselytes comming to the Israelites, that they came not to be taught but to enjoy priviledges, I cannot divine what motive he had to affirm it, for sure the infant child that was baptized, and so received into the Congregation of Israel did come to learn the Jewish religion, into which he was thus early initiated, and that was one special priviledge (the rest of the Heathen having not knowledge of these Lawes) the immediate end of his proselytism, yet not excluding those other ends of injoying all other priviledges both Civil and Ecclesiastical thereby.

Answ. The infant had no end but such as the parent, who was indeed the Proselyte, had, and the parents end was not to be taught, for hee was taught the Jewish religion before, and at his Baptism, the precepts of Moses being recited to him while he stood in the water, by the Elders at whose command he was baptized, and admitted into the Jewish policy, afore which admission he was to undertake the observance of them, the proper and immediate end of his proselytism, was his injoying those priviledges which native Jewes had as one of that body, which shews that the admission of a Proselyte was not into a school to learn, and therefore the notion of Proselytism not like the notion of receiving to discipleship, which the Dr. fancies to be meant Matth. 28.19. and to be the same with admission to Proselytism; to shew the mistake of which was the motive why I set this difference between a Proselyte and a Disciple of Christ, as the Dr. might easily have di…ined, if hee had been minded to do so.

The Dr. saith of me, And when he adds, but a Disciple of Christ is one that owns Christ for his teacher and Lord, onelyonly for spiritual benefits, I might as well acknowledge it, and ask why then an infant who hath need of those spiritual benefits, as soon as he is born should not be hastened to a participation of them.

Answ. I know no reason why hee should not, nor do I know any reason why he should be baptized, nor how by it an infant may be hastened to the participation of spiritual or other benefits, but know reason why an infant should not bee baptized, because Baptism is thereby profaned, and the infant afterwards usually hardened through pernicione presumption, as if he were thereby made a Christian. The Dr. saith also.

But it is farther evident, that spiritual benefits beeing first and principally designed, other even secular advantages, may very lawfully bee respected, and reaped by them that are thus early brought p. 880in, whether as Disciples or Proselytes to Christ.

Answ. That by Baptism infants are brought in as Disciples or Proselytes to Christ, or attain any advantages spiritual or secular I know not, sure I am none are lawfully respected in the use of infant Baptism, being wholly besides Christs minde, and if the end of Proselytism was (as manifestly it was) for far different purposes from that of a Disciple of Christ, the Proselyte and Disciple of Christ are not perfectly one, which I was to demonstrate.

Yet again, saith the Dr. Two sage observations he here addeth; 1 That there is no mention of the Disciples of the Priests, but of the Pharisees and Sadduces, and I can verily well grant it, who speak not of any lower kinde of Disciples, but either of God among the Jewes, or of Christ, among us Christians, those being the onelyonly Discipleship, to which they were admitted by the Ceremony of Baptism, the Disciples of the Pharisees and Sadduces being but a subdivision and notification of several Sects among the Jewes, as there are different denominations of Christians (the more the pity) which divide unity, but use not new Baptism to discriminate them, I am sure contradict the Apostle if they do.

Answ. How sage the Drs. observations of making Disciples as all one with receiving to discipleship, of baptizing after the Jewish pattern, &c. are is seen before. This observation is not denied by the Dr. nor any thing said by him to evacuate the use I intended to make of it, to shew that to be a disciple, doth not no…e the comming to God to enjoy benefits, as the Dr. made the notion of a Proselyte to import, for then persons should be termed disciples of the Priests, which is not so, but to learn, and so the disciples of Pharisees were those who learned their opinions. That which the Dr. saith is not true, that by Baptism persons were admitted to discipleship, nor that disciples of the Pharisees and Sadduces were but a subdivision under Disciples of God or Christ, for their disciples were no disciples of God or Christ, nor pertinent to the avoiding the use of my observation. 'Tis true there are different denominations of Christians (the more the pity) which divide unity, and of them I know none so great as that of the Prelatists, who will neither hear the Preacher who preacheth the faith of Christ, nor joyn in prayer unless the Common Prayer Book be used, nor own them as Presbyters who were not ordained by a Bishop distinct from a Presbyter, nor joyn with that society as a Church lawfully constituted where there is not Episcopal government, which I take to be a manifestly unjust schism and recusancy. I know none that use new Baptism, but Paedobaptists, who therein contradict Christs institution and the Apostles practise. Pistobaptists or baptizers of Believers of age, upon their profession of faith, use the old Baptism which Christ appointed and the Apostles practised, not to discriminate them from others, but to do their duty, and to supply a defect in infant sprinkling.

The Dr. saith, His second observation is, that the Holy Ghost doth not at any time call Christians Christs Proselytes, but his Disciples, that, saith he, we might not confound the notions of these termes. But I answer, p. 8811. That those Texts that express the Christians entring into discipleship, by comming unto him (of which there are good store) do in effect call them Proselytes, for a Proselyte is a Greek noun, derived immediately from the Verb foreign, to come unto.

Answ. 1. I think this not true, sith the texts which express the comming to Christ, do mean by it believing in him, as Joh. 6.35. shews, but that is not in effect to call them Proselytes in the Drs. sense, nor is the notion of a commer unto and a disciple all one, sith a person may come to a person, yea to learn, and never yet be his disciple.

And secondly, saith the Dr. that if this word whether in it self, or in the Verb from whence it …omes, had never been used in the N. T. yet would it not thence follow, that we might not confound the notions of Proselytes and Disciples.

Ans. Nor do I make it any demonstrative argument but probable, as it is probable, that the Holy Ghost calls not the Christian society the Synagogue, nor the preachers of the Gospel foreign Priests, that we may not confound them. I have often given a firm reason, why infants capable of coming to Christ, blessed by him, and affirmed to be qualified for the Kingdom of heaven, should be denied water to be baptized, even this, that neither Christ appointed it, nor the Apostles baptized them, though he did the other to them. The Christian Church or Minister might not deny baptism to infants, if they were qualified as Cornelius and the Gentiles that came with him were Acts 10.46, 47. & 11.18. What I said of infants being unqualified for Baptism, till by hearing they own Christ as their Master, is fully proved in the …d. part of this Review, sect. 5, &c. and it is therefore too too boldly said by the Dr. that it is a begging of the question without the least tender of proof. Whether or in what manner the little ones mentioned Deut. 29.10. did enter into Covenant, is so fully discussed before Sect. 44, 45, 61, 66, 67. chiefly this last, that I need here add no more. Either in one of those Sections or some where before in this part of the Review, I have proved from the Text and Commentators, that those that were not with them that day, v. 15. were unborn, chiefly in that v. 2. Moses called unto all Israel, and they are said v. 10. all to stand there that day, and therefore I might more justly wonder (though it be no wonder that the Dr. thus abuseth me) that hee should have the face to say, I impose on the Reader.

He tels me, there is no mention of any act of the Fathers engaging them under a curse or oath, but onelyonly of Gods oath which he maketh to them, v. 12. But he might have seen v. 14. these words, Neither do I make with you onelyonly this Covenant and this Oath, but with him also that is not here with us th… day, which I know not how it should be meant of any other then the unborn, for none but they of Israel were then absent, and entering into an oath and curse as they did Nehem. 10.29.

And for what hee adds, If they had thus adjured or laid oath or curse upon their children, yet would this make no difference betwixt their and our entring into Covenant, we by the oath of Baptism which i… laid on the child (by him to be performed when he comes to ability, unless he will forfeit all the benefits of his Baptism) do in like manner p. 882adjure our infants, though while they remain such, they hear it as little as the Jewish infants did.

But sure there is a great difference between the solemn adjuration of Moses and all Israel binding their posterity and recorded in the book of the Law, and the obscure charge of an ignorant officiating Priest to three Gossips, whereof some are so ignorant, that they know not what the Christian faith is at a Font, which hee terms the oath of Baptism, which is seldome either heeded or remembred by any present.

And whereas he saith, my rejecting his inference, that by parity of reason infants may be entred into discipleship and baptized, to be a denying the conclusion when the premises cannot be denied; It is not true, for the consequence is plainly denied, and the reason is given of that denial, and each branch proved in the Book before sect. 5, &c. And therefore I shall say no more to this section, it being pity (to use the Drs. words) to lose time on such trifling conceits empty of all proof, as this Dr. hath dictated for infant Baptism. He said better Pract. cat. l. 5. §. 1. The Apostles powers were to preach and baptize those that received their doctrine.