Infant Baptism, Title page – By the same author
AN ESSAY To Revive the Primitive Doctrine and practice of INFANT-BAPTISM In the Reſolution of four QUESTIONS.
I. What are the Reaſons of God's appointing the Token of the Covenant to be applyed to the Infant-ſeed of his People?
II. What is the Good or Benefit they receive thereby?
III. What is the duty of Parents towards their Children as bearing the Token of the Covenant?
IV. What is the Improvement that Children as grown up to years of Maturity, may and ought to make of the Token, as applyed to them in their Infancy.
By Joſeph Whiſton, Miniſter of the Goſpel.
Many ſhall run to and fro, and knowledge ſhall be increaſed, Daniel 12.4.
Nil erubeſcit veritas niſi abſcondi, Tertul.
LONDON, Printed for Jonathan Robinſon, at the Golden-Lion in St. Pauls Church-Yard. 1676.
TO THE Judicious Reader.
THe Subject matters treated of in theſe Eſſayes are confeſſedly weighty and important: ſomethings in them, it muſt be acknowledged to many, if not to moſt in this age will ſeem new, and at leaſt, before a through weighing of the whole, and diligent collation of one thing with another, ſomewhat ſtrange; and no wonder, ſeeing none of late have profeſſedly handled the two former queſtions (wherein what is dubious and ſubject to cenſure will eſpecially be found) here diſcuſſed. Whence I cannot but expect that ſome, poſſibly not a few, ſo ſoon as they underſtand how high I have carried the priviledges of the ſeed of Believers, and how great a good I have aſſigned to them, and that univerſally, will reject the whole as novel, unſound and erroneous, though upon no other account than the different apprehenſions themſelves have hitherto had together with a prejudicate perſwaſion of the impoſſibility of yeelding ſo much to the Seed of Believers, and that univerſally, and yet maintaining thoſe great doctrines of Election, &c. So long contended for by the generality of Proteſtants. To ſuch I have little to ſay, ſave only to aſſure them that I hold, and am ready, according to that ſmall Talent I have received to contend with them for thoſe, Doctrines, as to the Sum and Subſtance of them, that they are juſtly jealous of having any breach made upon, and had I apprehended any inconſiſtency between what is here offered and thoſe Doctrines, theſe Papers had never ſeen the Light: But as for others, who by humility, ſence of imperfections, and conſciouſneſs to themſelves of not having made ſo thorow an inquiry into theſe matters as may be made, are kept apprehenſive of a poſſibility of receiving an addition to that light they have received about them; I hope I may without offence humbly recommend theſe Eſſayes to their ſerious peruſal, not deſiring a ſudden complyance from any; that a through-ſearch be made into what is here offered, and things duely compared the one with the other, is all that I expect. That ſome Eſſays of this nature ſhould be made ſeems neceſſary, it being ſufficiently known by all how great a let to the imbracement and comfortable walking in the practice of Infant Baptiſm the want of a ſatisfactory reſolution of theſe queſtions hath been and ſtill is. What more frequent in the mouths of the unwary rejectors of that practice than ſuch queſtions as theſe? For what reaſon can it be imagined, that God ſhould appoint ſuch a ſolemn and weighty Ordinance as that of Baptiſm is, to be applyed to Ignorant Babes, who can make no uſe or improvement of it? or what good have they by it? or if we will aſſign any good to them that is worth contending for, how can we maintain thoſe doctrines of Election and ſpecial Grace, &c. we ſo zealouſly aſſert? The removal of of which ſtumbling-blocks ſeems neceſſary, and is here deſigned. That the Infant-Seed of believing Parents are intereſted in the Covenant of Grace, or are confederaies with their Parents, and have a right to the token of the Covenant, which now is Baptiſm, are here taken for granted, and lie as the Foundation to the enſuing diſcourſe: and indeed both theſe now appear with ſo much clearneſs of evidence, and meet with ſuch feeble oppoſition from Men contrary-minded, that I cannot ſee how any can rationally expect the further eſtabliſhment of either, but may juſtly expect we ſhould build upon thoſe Foundations laid. And to nothing can the ſteadfaſtneſs of the generality of judicious Chriſtians, whether learned or unlearned, in their Judgments and Practices reſpective to the Covenant-Intereſt and Baptiſm of the Infants we ſpeak of, be ſo properly, and according to any principles of Chriſtianity, attributed on this ſide the watchfull eye of the great Shepherd of the Flock, as to the clearneſs of that evidence, eſpecially conſidering how little inquiry hath been made into, and how little ſatisfaction hath been given about the queſtion here debated. Neither ought nor rationally can any different apprehenſions diſcernable about the reſolution of theſe queſtions, wherein the ſtructure to be raiſed doth conſiſt, be interpreted as a weakning to the Foundation laid, though ſuch an evil conſtruction is put upon them by ſome. For my ſelf, however I may be apprehended, by ſuch eſpecially that ſtand aloof off, and view my work at a diſtance, to have built but Hay and Stubble; yet upon a through ſcrutiny and juſt trial I cannot but hope, yea, and am greatly perſwaded, it will be found what will abide the Fire. Indeed in my ſearch after the good, benefits, and advantages accruing to the Seed of Believers by their Covenant-Intereſt and Baptiſm, I have walked in a Path much unfrequented of latter years by the Foot of Man, and have ſeen many dangerous Rocks and Precipices both on my right hand and on my left, and that not at a great diſtance only, but very near, which how to avoid I muſt ſay hath coſt me ſome ſerious thoughts: beſides my way hath been not a little obſcured and obſtructed, by the various croſs traverſings to and fro both by Friends and Foes. Yet I hope through the good hand of God upon me, and that light be hath afforded me, my way is ſafe; Yet this I ſhall freely acknowledg? 'tis not onlypoſſible, but very probable that ſuch as ſhall adventure into this ſearch, will diſcern my ſteps have unt been ſo even, but that they will ſee it neceſſary ſometimes to tread out of the very Steps that I have taken: yet this I am much perſwaded of, that as they will find the Good, Benefits and Priviledges aſſigned by me to the Seed of Believers, do indeed appertain unto them; ſo they muſt walk at leaſt very nigh the Path I have gone in, Yet I ſhall not be poſitive and peremptory, that the Infant Seed of Believers can have no intereſt in the Covenant, nor right to Baptiſm, unleſs they are granted to have all that good, and all thoſe benefits and Privileges that I have aſſigned to them; much leſs will I ſay that no other mediums-can be found out to evince the neceſſary redundancy of all that good, and all thoſe Benefits and Priviledges from their Covenant-ſtate and Baptiſm, than what I have made uſe of; only this I muſt ſay, I cannot at preſent ſee how we can maintain the former, and not grant the latter. 'Tis true, the good, Benefits and Advantages I have aſſigned them are great and glorious; but the ſerious conſideration that it is a Covenant of Grace that is extended to them, and taking due meaſures of the unſearchable Riches of the Grace of God, the ſhewing forth and illuſtration of which is deſigned by his entring Covenant with Man, will be of no ſmall uſe unto any that ſhall purſue the enquiry I have entred upon. 'Tis certain, 'tis a moſt glorious expreſſion of the Grace of God, that be ſhould extend his Covenant to the ſeed of his People with themſelves, and grant ſo much good to them thereby, Yea I think it may be ſaid, tis one of the moſt glorious expreſſions God hath made of his Grace to Men, next to that unſpeakable Gift the Son of his Love. But ſeeing 'tis a Covenant of Grace, and God the Author of it is ſo unſearchably rich in Grace, why ſhould the Glory of it obſtruct our belief? Why ſhould it ſeem incredible, that God ſhould extend his Covenant to Infants, and grant them all that good that hath been aſſigned freely, though themſelves are utterly uncapable of performing any duty antecedently as the condition, or conſequently immediately by way of gratitude, when where he doth impoſe a condition as in reſpect of the adult, yet himſelf gives it, and what fruit of gratitude he receives, is found (as the Prophet Hoſea ſpeaks) in himſelf? It's true ſome of our oppoſers, to the prejudicing of their own minds, and for the laying ſtumbling-blocks in the way of others, have pretended that we hold the ſame conditions are incumbent upon Infants even in their Infant ſtate, that are incumbent upon the Adult, only that Parents are taken as proxies to perform the condition in the room and ſtead of their Children. A great miſtake. We ſay the Covenant is wholly free to Children during their pure Infant-ſtate, and that no condition at all is incumbent upon them, only that they be the Seed of Believers. Hence, when we ſpeak of the condition of Childrens Covenant-Intereſt, we mean no more, but that it is neceſſary that they be the Seed of Believers, the promiſes being to Abraham's Seed (and ſuch confeſſedly true Believers are,) in their Generations. And why the greatneſs and glory of that Good, and thoſe Priviledges and Benefits aſſigned to them, ſhould ſtumble any, I can ſee no juſt reaſon, if it be conſidered that it is the Covenant of Grace that is extended to them, and due meaſures of the Grace of God be-taken, and both conſidered in conjunction with his deſign in eſtabliſhing his Covenant with, and granting all the Grace and Bleſſings of it unto Men. Though truth, as its Author neither needs, nor is much advantaged as to its entertainment by thoſe, whoſe care it is to receive the Law from the mouth of the Supreme Law-giver by the teſtimony of Men; yet when any Man hath a Call to expoſe to publick view, what he conceives to be ſo, which carries an appearance of diſsonancy from the known ſentiments of the generality of Orthodox Divines contemporary with him, to evidence the correſpondency thereof with the Principles and Judgments of former Divines, of equal repute for Orthodoxy and Soundneſs in the Faith, may be uſeful, both as a means to ſecure himſelf from the cenſure of ſingularity; and what be expoſeth to view from rejection, before a through-enquiry be made into it. As for what I have aſſerted, I am willing it ſhould undergo the moſt ſevere Scrutiny by all unbyaſſed and judicious lovers of Truth, and anſwerably that it ſhould be rejected, or embraced, according to the Evidence it carries along with it. Neither ſhall I make much ſearch after the Judgment either of ancient or modern Divines; neither have I, as the Caſe at preſent ſtands with me, a convenient opportunity to do it: Yet this may be ſaid in the general, 'tis well known to all that have any conſiderable acquaintance with their Writings, that the generality, if not the univerſality of the Fathers living in the firſt Ages, did grant, yea aſſert the full of what I have done, and, as moſt think ſomewhat more; but therein I doubt not but they will be acknowledged by thoſe I have now a ſpecial reſpect unto to have exceeded the bounds of Truth, and conſequently that what they have allowed beyond what I have aſſerted, muſt be reckoned inter naevos. That wherein (it is true) they have declared their Judgments moſt clearly and fully in and about, is thoſe two Benefits I have aſſigned to the infant-Seed of Believers, viz. Their diſcharge from the guilt and condemning power of Original ſin, and a right to future Salvation, and conſequently their infallible enjoyment of it, in caſe of their death in their pure Infant-ſtates. But they that have granted them theſe two Benefits, cannot be rationally ſuppoſed to deny the third, viz. Their intereſt and propriety in God, ſeeing pardon of ſin and propriety in God are inſeparable. And yet that they did univerſally aſſert the neceſſity of their perſonal Faith, and cloſure in with the Covenant, when come to years of maturity, is undoubted. So that, I conceive, it will be readily granted, that the Judgment of the generality, if not the univerſality of the Primitive Fathers, lies on my ſide; and that wherein I diſſent from them, they themſelves diſſented from the Truth. Indeed it muſt not be denied that at leaſt too many ſeem to, poſſibly ſome really did, aſcribe theſe things too abſtractedly to Baptiſm, not having that regard to the Covenant that they ought to have had; but that all, yea, or the major part, eſpecially in the purer Ages of the Church, did ſo, is not only more then can be proved, but the contrary may be rationally concluded from variety of paſſages ſcattered up and down in their Writings. As for our modern Divines, eſpecially thoſe of the preſent Age, I ſhall readily grant they have been, and ſtill are, as to the major part of them otherwiſe minded. Their miſtakes I humbly conceive need rectifying in order to a through eſtablaſhment of the minds of Men in the practice I in common with them plead for; and therefore their bare teſtimonies ought not to be improved againſt me. Yet I am not wholly ſingular, ſome in this preſent age, and more in the ages laſt foregoing, have ſufficiently declared their Judgments in a nigh if not exact correſpondency to what I have affirmed. The 17 Article of the Synod of Dort, in their firſt bead of Doctrine, viz. Predeſtination, come up fully to part of what I have affirmed, and therefore I think meet to tranſcribe it: It is this, Quandoquidem de veritate Dei ex verbo ipſius nobis eſt judicandum, quod teſtatur liberos fidelium eſſe Sanctos, non quidem naturâ, ſed beneficio foederis gratuit, in quo illi cum parentibus comprehenduntur pii parentes de Elections & ſalute ſuorum liberorum, quos Deus in infantiâ ex hâc vitâ evocat, dubitare non debent. Which ſeems neceſſarily to require, as might eaſily be made out, conſidering their judgments in all thoſe five controverted points, that they ſhould hold the full of what I do. And as theſe worthy Divines expreſly declare their Judgments to be for the Election and infallible Salvation of all the Infant-Seed of Believers dying in their Infancy; So I ſhall quote one famous in his day (to let paſs particular Divines of that Synod) exactly concurring with what I have ſaid concerning the diſcharge of all Infants we now ſpeak of from the guilt of Original Sin; that is famous Urſin; His words are theſe. Peccatum Originale in Baptiſmo formale tollitur, ſed materiale manet; that is, as himſelf expounds, tollitur quoad reatum, manet quoad pravitatem. Some others of the ſame mind with me as to the main Good, Benefits and Priviledges aſſigned to the ſeed of Believers might be mentioned, and a further ſearch into the Judgment of Authors concerning that way I have proceeded in, to ſecure my ſelf from thoſe Rocks bordering upon it, was intended; but an unexpected Providential removal of me from my ſtudy, when I was about to put the laſt hand to the enſuing ſheeets, prevented, by means whereof the Book appears more naked than otherwiſe it might have done. But to haſten. The Reader may take notice, that the firſt draught of the ſolution here given of the two firſt queſtions was drawn up about four or five years ſince; but I was not without ſome hopes that ſome abler Pen might have performed this Work, and when I ſaw a call to it, I was willing rather to go gradatim than run, that I might tread more ſecurely. Ʋpon both which accounts, with ſome others, my firſt promiſe hath been ſo long unperformed, and now at laſt it being performed, I muſt ſay two things greatly check my expectations as to the deſired effects of this my undertaking.
The firſt is the curſory reading and overly peruſal of Books by the generality of Readers. How few ſhall we find that will be at the paines, or allow themſelves ſufficient time throughly to weigh and well digeſt what they read, and with the noble Bereans ſearch the Scriptures daily, whether the things they read be ſo? How do moſt curſorily read Books coming to their hands? and if any thing appear to correſpond with their precedent ſentiments, they readily embrace that or if any thing diſagree therefrom, they as ſuddenly reject without a due weighing of what is written, and comparing one thing with another: But alas! Divine Truths, eſpecially that lie more towards the bottom of thoſe Golden Mines contained in the Scriptures, or are obſcured by the different ſentiments and reaſonings of Men, will not be found out or diſcerned in themſelves, and diſtinguiſhed from errors at ſo eaſy a rate.
The ſecond is thoſe groſs neglects, that Parents are generally guilty of towards their Children. Oh the murders even of their own Children that moſt Parents will be found guilty of! I mean it not of their Bodies, but of their Souls. Cauſa Cauſae eſt Cauſa Cauſati is a ſure maxim. The Apoſtacy of Children is the cauſe of their Death, but the neglect of Parents is the great cauſe of their Apoſtacy. Parents will poſſibly catch at what makes for their comfort with reference to their Children, eſpecially ſuch of them as have been either carryed from the Womb to, or taken out of the Cradle, and laid aſleep in the Grave; yet I much fear but few will be ſtirred up and effectually moved to a vigorous performance of their duty towards thoſe whoſe lives are prolonged, and that arrive to that ripeneſs of age, that capacifies them for the performance of the conditions of the Covenant themſelves. Let but Parents throughly ſtudy their Childrens Priviledges as Confederates with themſelves, and faithfully apply themſelves to the diſcharge of their duty towards them, and it will give good ground of hope that both he that hath ſown, and they that reap, viz. both Parents and Children, ſhall have a time, or rather an Eternity to rejoyce together.
Thine in the Service of Chriſt for thine own and thy Childrens Souls, Jo. Whiſton. December 14. 1675.
The Principal Errata's.
PAge 42. Line ult. for in read on. p. 64. l. 32. for viſible r. inviſible. p. 107. l. 5. for ſenſe r. love p. 112. l. 10. for aſſured r. offered. p. 134. l. 5. for not r. at. p. 165. l. 11. for it r. he. p. 189. l. 4. for or r. are. p. 194. l. 25. for for r. or. p. 199. l. 29. after be add the.
The Errata's of leaſt Concernment.
Pag. 8. l. 1. for yet. p. 23. l. 16. for is r. was. p. 25. l. ult. for four r. three. p. 39. l. 12. blot out of. p. 111. l. 3. for application r. explication. p. 112. l. 16. for uſu r. eſſe. p. 151. l. 1. for by r. has.
Errata's in the Contents of the Chapters.
Pag. 110. l. 2. after Covenant add ſtate. p. 132. l. 6. after all add that. p. 162. l. 2. for impoſſibility r. improbàbility.
The Author having not ſeen the firſt and the three laſt ſheets 'tis probable ſome faults are there eſcaped, which the Ingenuous Reader is deſired to pardon, or amend.
The Author hath two other Treatiſes Intituled,
I. Infant-Baptiſm from Heaven and not of Men; Or a Moderate Diſcourſe concerning the Baptiſm of the Infant-feed of Believers. Whereunto is prefixed a large Introductory Preface, preparing the Readers way to a more profitable peruſal of that Treatiſe.
II. Infant-Baptiſm from Heaven and not of Men, the ſecond Part: Or, an Anſwer to Mr. Danvers's Treatiſe of Baptiſm. Wherein, as the vanity of his Authorities are, though briefly, yet ſufficiently detected; ſo his Doctrinal Part is eſpecially examined and confuted, and Infants Right to Baptiſm further confirmed.
Both ſold by Jonathan Robinſon at the Golden-Lion in St. Paul's Church-Yard.