Infant Baptism Asserted and Vindicated, Part · Chapter 1
CHAP. I. The Authors firſt Argument, That Believers Baptiſme is the only true Baptiſm, drawn from Chriſts poſitive Inſtitution and Commiſſion. Mat. 28.18, 19. Mark 16.16. Examined and Confuted.
THeſe are the prime Texts, upon which Antipaedobaptiſts lay the greateſt ſtreſs, as conceiving they have ſure warrant from hence, for their practice, and that from the ſame places Ours is condemnable. Out of this Armory do they fetch their keeneſt Weapons and moſt triumphant Arguments; And indeed all that they ſay beſides is, vox & praeterea nihil, a great ſound of words to little purpoſe. This is the Palmarium argumentum, their victorious and unanſwerable Argument, as they imagine ſo; None are to be Babtized, but thoſe who are firſt taught, but Infants are not teachable, Ergo they ought not to be baptized; and again, he that Believeth and is Baptized, Infants cannot believe, therefore muſt not be Baptized. We (ſay they) follow the Rule of Inſtitution, you who are Paedobaptiſts croſs it, and cannot acquit our ſelves of Will-worſhip. And I confeſs this is a plauſible way of arguing and very taking with Vulgar capacities, and I wonder, no more of weak underſtanding and tender conſciences are proſelyted to their way. They have the advantage of us, to gain upon ſuch. Yet notwithſtanding their great confidence, that they have both Scripture and Reaſon on their ſide, I hope, to make it appear to thoſe who are not overgrown with Partiality and Prejudice that their Arguments weigh light in the Ballance of the Sanctuary. For as Mr. Sydenham obſerves the words of Chriſt in both theſe places of Matthew and Mark, Sydenhams Chriſtian ſober and plain Exercitation on Infant Baptiſm.do not hold forth the proper Subjects of Baptiſm, or the form or manner of baptizing, being delivered in general, and indefinite terms — As all Nations, every creature by tranſitive words, Teach them, Preach the Goſpel. Wherefore if theſe be the prime Inſtitution of Baptiſing, from which they exclude Infants, when Chriſt uſeth ſuch univerſal and comprehenſive expreſſions, we ſhall deſire (ſaith he) but to deal with them, on their ground, and the ſame Text will ſerve to prove our poſitions more demonſtratively then theirs. But that we may the better underſtand the import of both places, I ſhall a little explicate them by way of Paraphraſe, premiſing only this, that neither of them do contain the firſt inſtitution of Baptiſm, but only an inlargement of the Commiſſion in reference to the Gentiles, upon the Reſurrection of Chriſt.
Firſt for that in Matthew — Go ye therefore and teach all Nations. Beza obſerves that in the antient Copies [therefore] is wanting and inſtead of it he finds the particle [foreign] now, in one of moſt Antient date, which Circumſtance of time is of great remark. For now the Commiſſion of baptizing the Gentiles was to be broken up, now Chriſt was riſen, Circumciſion, which was the old ſeal of the Covenant of grace, under the former Adminiſtration, was broken and aboliſhed, and the Lord ordains a new one, viz. Baptiſme, to take place inſtead thereof, under the Goſpel-Adminiſtration [go now] Now I am riſen, before which time neither Goſpel nor Baptiſm was to be offered them; For the command was, Go not into the way of the Gentiles. [And teach all Nations] foreign. Diſcipulos facite, Diſciple them as Antipedobaptiſts will have it, and we own it as the right Tranſlation of the word, for it is not foreign, which properly ſignifies Teach ye; and ſo the Participle, foreign, is rightly rendred in the following words added to the charge [Teaching them to obſerve] Let us now come to ſee what improvement our oppoſits do make from hence to exclude the Infants of believers out of Chriſts Commiſſion to be Baptized, and that the Baptiſme of Believers is the only true Baptiſme. Their Argument in form runs thus, viz, Miniſters ought to follow their Commiſſion: But to make Diſciples before Baptizing, is the Miniſters Commiſſion. Ergo.
To this we anſwer, That the Aſſumption is Ambiguous; for making Diſciples may be taken two ways.
Firſt, For an immediate preſent making only; and ſo it is not Chriſts Commiſſion, If you take it excluſively, as if none muſt be baptized but thoſe who immediately in their own perſons are made Diſciples.
Secondly, For a Mediate remote making alſo; and thus muſt the Commiſſion be underſtood. The meaning is, Baptize thoſe whom you find to be in a State of Diſciples, whether preſently by you, or formerly by ſome body elſe, whether perſonally by themſelves, or Seminally by and in their Parents. Let them be in State of Diſciples, and then, if not baptiz'd before, baptize them. It is the State of a Diſciple, not the time when, nor manner how, which the Baptizer is to look on. Ananias finding Saul in the State of a Diſciple muſt baptize him, though neither he, nor any Miniſter elſe before did make him ſo; however he being a Diſciple, though not made by man, muſt be baptized. Thus then take the Aſſumption, as it ought to be taken, and we grant the Argument; for it concludes not againſt Infant-Baptiſm, for they are Diſciples not of mans, but Gods making, vouchſafing gratiouſly in their believing Parents to accept them alſo into his Covenant, and ſo into the State of Diſciples, and conſequently by Chriſts own Commiſſion they are to be baptized.
That infants of Believers are Diſciples is evident.
1. Becauſe they were ſo under the old Teſtament-Adminiſtration, and why not then under the new? The Proſelytes in the Jewiſh Church coming in, brought their Infants into the ſame capacity or ſtate of Proſelytes; therefore believers coming in to be Diſciples, bring in their children to the ſame ſtate too, or elſe the ſtate of the Goſpel is worſe in regard of outward priviledges then the Law.
2. By conferring that of Mat. 10.42. with that of Mark 9.41. it appears, that to belong to Chriſt, is in Chriſts dialect the ſame with being a Diſciple, but Infants of Believers do belong to Chriſt.
3. To put all beyond doubt, we have an expreſs word for it, Act. 15.10. Where the Phariſees preſſing that it was needful to Circumciſe the Gentiles after the manner of Moſes, (that is, to be Proſelyted by Circumciſion) is called a putting a Yoke upon the Neck of the Diſciples. And ſince the manner of Moſes was to circumciſe Proſelytes, both Fathers and Children, and the preſſing the continuance thereof among all Gentiles Proſelyted to Chriſtianity, is termed the putting a Yoke upon the Neck of the Diſciples, the children as well as the Fathers muſt be meant by the Diſciples. There is no evaſion of this, though I find Mr. Tombes keeps a great ſtir about it; for as Mr. Sydenham argues, if they ſay it was meant of the Fathers, and of the Doctrine of Circumciſion, yet they muſt grant the Yoke was on their Children as to the Act, and if the Doctrine was ſo burthenſome, much more the Practice, which the poor Infants are under; And they are called Diſciples indefinitely, either by themſelves or with their Parents; if any diſtinction be made, it muſt be in the manner of laying on the Yoke, viz. on the Parents Doctrinally, on the Children actually, but there can be no Reſtriction of the word Diſciple from theſe, on whom that Yoak was laid, as is expreſt in that Chapter.
But it may farther be objected, The Commiſſion it ſelf ſhews what kind of Diſciples Chriſt means in theſe words [Teaching them to obſerve] ſo as Infants are not concern'd as Diſciples in it, being in no capacity to be taught or to obſerve. But let it be withall conſidered, That Chriſt adds thoſe words to his charge in regard of the condition of the perſons, to whom he was ſending his Apoſtles, viz. to Nations, All Nations, that is, the Gentiles who were Aliens; All Nations here, being put in immediate Oppoſition to that one Nation of the Jews. They were ſent to them that were not in a State of Diſciples, and therefore they were to be made ſo, by preſent actual teaching. As the Nation of the Jews and the Proſelytes that came into them were firſt taught and then Circumciſed, but their children were circumciſed before they were taught. So then in this commiſſion we muſt diſtinguiſh the ſubſtance from variable circumſtances. The ſubſtance is to baptize Diſciples, but whether by Precedent, Teaching, or not, depends on variable circumſtances of the State of the Perſons, to whom Chriſts Miniſters are ſent, be they ſuch as the Apoſtles were then ſent to, they muſt be Diſcipuli facti, made Diſciples by Preaching, and then be Baptized: But be they the ſeed of Diſciples, they are Diſcipuli nati, born Diſciples by the Relation of the covenant, and ſo may have the ſeal ſet on them, without any preceding teaching.
4. Laſtly, not to inſiſt upon that, that Infants are Chriſts Diſciples, becauſe all Nations muſt be Diſcipled, and Infants are included in thoſe Nations; we conceive we have no obſcure ground for the Baptizing the Children of Believers, becauſe as Mr. Ainſworth on Gen. 17.Mr. Tombes ſaith in his Examen, pag. 89. That it is well known, Baptiſme was in uſe among the Jews in the initiating Proſelytes for many years together, with Circumciſion; & quotes Selden and Ainſworth for it. and Mr. Godwyn in his Moſes and Aaron, lib. 1. cap. 3. pag. 10. do inform us, Baptiſm was in uſe as a kind of Initiation among the Jews, though it was not a Sacrament till Chriſt his Inſtitution, and therefore this Rite ſeemed no ſtrange thing unto them, as appeareth by their coming to John, queſtioning not ſo much his Baptiſme as his Authority, by what authority he Baptized, John 1. 25. For (as the Learned Dr. Hammond obſerves) the Inſtitutions of Chriſt (who came firſt Meſſias to that people, was born of that Nation, lived regularly under their law, and obſerved their cuſtomes) were by him drawn from their former practices in the old Teſtament, and ſo were lightly changed and accomodated to his own purpoſes; he inſtanceth in divers things, and at length comes to this of Baptiſme, or Waſhing; a known right for initiating the Jews and Proſelytes into the Covenant of the Lord. For he doth abundantly ſhew out of the Talmud and Rabbies, that the way of entring into the Covenant, was by Circumciſion and Baptiſm: ſo ſays Mr. Godwyn alſo in the place before mentioned. And as the Natural Jews were thus entred, ſo were the Proſelytes, and as the Proſelytes of age, ſo alſo were their Infant-Children Baptized. So the Gemara Babyl. tit, Chetub. c. 1. They baptize the little, or young ſtranger, or Proſelyte, as the Hebrew hath it: And Maimonides in tit. Iſuri bia. c. 13. They Baptize the Infant or little Stranger, upon the knowledge of the houſe of judgement. i.e. on their deſire in behalf of their Children. From all which it appears that the Jewiſh Ceremony of Baptizing, was accomodated by Chriſt to the Right of our initiation of the Profeſſion of Chriſt; whereof (ſaith he) we have as little reaſon to doubt, as that a Picture was taken from that Face, which it reſembleth to the life. And from hence we have (as he conceives, and that very rationally) a clear foundation for our practice, namely, to baptize, not only thoſe who make a profeſſion of their Faith in Chriſt, but likewiſe their Children with them. And though ſome men of late years have denyed the warrantableneſs thereof, and darkned the truth by their arguings againſt it; yet one may well ſuppoſe it was clear and obvious enough to the Apoſtles (from the knowledge they had of the former adminiſtration, which took-in the Children with the Parents into Covenant) for if it had not been Chriſts mind, believers Children ſhould be ſealed with Baptiſm under the new adminiſtration, he would certainly have given ſome intimation thereof, and given his Apoſtles ſome ſuch caution as this (when he ſent them to Diſciple all Nations, and Baptize them) See that you do not baptize Children. Laſtly, we may from hence alſo gain light, that the Eſſence of Baptiſm doth not lye in being immerſt or plunged under water, for it can never be proved that this was the manner of the Jewes Baptizing perſons or things. I ſhall ſhut up this with a paſſage of the Learned and Godly Bucer, upon theſe words,Sane dum non habent locum quo praecipitur tantum doctos baptizari nihil, roboris ſuae ſententia hinc adferent; etenim nos docemus antequam baptizemus. Ne quid vel his, vel ioſpiam alibi Scripturarum habetur neminem baptizari debere, niſi ille Doctrinam Chriſti per ſe quoque perceperit. Bucer in locum. Go teach all Nations Baptizing them. Since the Anabaptiſts (ſaith he) have no place of Scripture that commands us to Baptize none but thoſe that are taught, they cannot ſtrengthen their opinion from this Text: For we our ſelves do teach [i.e. Adult-Aliens] before we do baptize, neither can we from hence or any other Scripture prove, that no one ought to be Baptized, unleſs he ſhall underſtand or learn the Doctrine or Chriſt.
The Evangeliſt Mark varies the words of the Commiſſion thus; Go ye into all the World and Preach the Goſpel to every Creature: The one hath it Nations, the other World, and the terms are equipollent, ſignifying the ſame, Rom. 11.15. But what muſt they do in all the World? preach the Goſpel, i.e. publiſh abroad to all without exception, the freeneſs and fulneſs of Gods rich Grace in the New Covenant, even that ſame Goſpel that was preached long before to Abraham, Gal. 3.8. And this bleſſing of Abraham is come upon the Gentiles, ver. 14. And this is to be Preacht, foreign, to every Creature, i.e. with a diſtinction to every humane creature, which the oppoſers of Infant-Baptiſme may do well to conſider, ſince they ſtand ſo rigidly upon the Syllabical Letters of every word in the Commiſſion, ſo as they will not allow us liberty to draw out the ſence of ſome places that relate to Infant-Baptiſm, from the Letter, by rational deduction and conſequence, and according to the Harmony of Scripture, but we muſt ſuperſtitiouſly adhere to the very Syllables of the Text, whereas whatſoever appears truth, from the Analogy of Faith, or by juſt conſequence is as practicable and obliging, as if it were written with a Sunbeam, in ſo many Capital Letters. It would be a ſenſeleſs undertaking indeed to Preach the Goſpel to every individual creature in the World; and therefore it is to the underſtood reſtrictively of mankind, poor loſt man for whom Chriſt dyed. Laſtly, the Connection too, he, he that believeth and is Baptized, ſhall be ſaved; hath ſome difficulty in it, and the ſence is not ſo obvious to every capacity: for if it had, many of thoſe controverſies between us and the Papiſts had never been, as, Whether Baptiſm be of abſolute neceſſity to ſalvation; which Proteſtants deny, and many Papiſts affirm. And let the Antipaedobaptiſts well conſider that this Evangeliſt doth as cloſely conjoyn believing and being Baptized, to Salvation as the other doth, teaching and being baptized; and if we muſt ſo exactly ſtand upon the Order of words to prove the Inſtitution. We may (ſaith Sydenham) argue from Mark, as well as they from Matthew, as none muſt be baptized but they who are taught, ſo none but thoſe who believe and are Baptized ſhall be ſaved; and conſequently our Children cannot be ſaved, becauſe they cannot believe. The ſame condition being required to precede Baptiſm, that is required to precede Salvation. You ſee whether the Argument may be carried, and what little ground of comfort ſuch doctrine affords in the death of our children. To conclude then, whereas they argue from this place of Mark, we muſt believe and be baptized, but Infants cannot believe, therefore may not be Baptized; will it not as directly follow, that ſince they can't believe, they muſt be damned; let them frame an anſwer to the one, and then they have anſwered both; for look (ſaith Mr. Marſhall) by what diſtinction they will maintain the Salvation of Infants againſt this Argument, by the ſame will I more clearly juſtifie the Baptiſm of Infants againſt this Argument.
Having thus cleared the Texts from the falſe gloſſes, Antipaedobaptiſts put upon them, we ſhall next examine the paſſages out of Authors, which my Antagoniſt quotes for his opinion.
The firſt he brings is Mr. Baxter, who having ſo notably wounded their cauſe in his plain Scripture proof, for Infant Church-Memberſhip and Baptiſme, is become the man of their indignation; and Indeed I fear the Author, with whom I have to do, is poſſeſt with a malevolent ſpirit againſt that Learned and Godly Divine, and is glad of any occaſion to wound his reputation, as appears by his dealing with him in his Preface, and divers other places in the Treatiſe. Mr. Baxter (ſaith he) doth fully acknowledge in his Book called, the ſecond Diſputation of Right to Sacraments, pag. 149, 150. Where he ſaith, This (ſpeaking of the Commiſſion of Chriſt to his Diſciples) is not like ſome occaſional mentioning of Baptiſme; but it is the very Commiſſion it ſelf of Chriſt to his Diſciples, and purpoſely expreſſeth their ſeveral works in their ſeveral places and orders. Their firſt Task is to make Diſciples, which are by Mark called Believers. The ſecond work is to baptize them, whereto is annext the promiſe of their Salvation. The third work is to teach them all other things, which are after to be Learned in the School of Chriſt; to contemn this order (ſaith he) is to contemn all Rules of Order, for where can we expect to find it, if not here. I profeſs my Conſcience is fully ſatisfyed, that the Miniſter muſt expect a profeſſion of Faith before Baptiſm.
To diſcover the Craft, and Siniſter dealing of our Opponent, I muſt firſt acquaint the Reader that Mr. Baxter diſputing with Mr. Blake, who was for a large Admiſſion to the Sacraments, explains the Theſis in his ſecond diſputation thus, viz. That Miniſters muſt not Baptize the Children of thoſe that profeſs not ſaving faith, upon profeſſion of any Faith that is ſhort of it; theſe are his very words, pag. 53. And after it, nine lines lower, that he might not be miſtaken, hath this by way of caution, viz. That he would have the Reader to underſtand that all along in the diſcourſe of the whole Book, the diſpute is about the aged themſelves, whether they may be baptized; ſo that it is none of our work at this time (ſaith he) to defend the Subjects [as to their age] againſt the Anabaptiſts, but our preſent buſineſs is to enquire what that faith is, that quallifieth perſons to be juſt ſubjects of Baptiſm, or to be ſuch whoſe children may receive it upon the account of their faith or profeſſion; Diſp. 2. p. 4. Moreover in his fourth Diſputation he hath this paſſage; We take it for granted that the Right of Infants is upon the account of their Parents Faith, therefore we manage this diſcourſe with reſpect to the Adult. P. 351. What could any man in the World ſay more, to prevent the Cavils of unworthy perſons? And certainly he had not ſaid ſo much unleſs he had known how our oppoſites lye at the Catch, and yet we ſee this would not do, for we have found a man of ſo much diſ-ingenuity as to traduce and pervert the ſayings of this worthy perſon to countenance his errour. I have been the larger in ſetting down Mr. Baxters words, that it may leave ſome impreſſion on the Readers Memory, when he finds any thing quoted out of Mr. Baxters Diſputations, about the Right to Sacraments, that ſo it might be as a Key to open his meaning, in all thoſe numerous paſſages the Author hath pikt up out of that Diſpute, which indeed fills up many pages of his Book.
Next we have Mr. Calvin, introduced as ſpeaking ſomething in favour of their opinion,Ergò ut ſe ritè ad Baptiſmum offerant homines, peccatorum confeſſio ab illis requiritur; alioqui, nihil quam inane eſſet ludicrum tota actio. Notandum eſt de Adultis his verba fieri, Calv. in Mat. 3.6. Verùm quia docere prius jubet Chriſtus, quam baptizare & tantum credentes ad Baptiſmum vult recipi, videtur non ritè adminiſtrari baptiſmus, niſi fides praeceſſerit, &c. Eos qui fide in Eccleſiam Dei ingreſſi ſunt videmus, cum ſua ſobole cenſeri in Chriſti membris, & in ſalutis haereditatem ſimul vocari. Nec modò ſeperatur hoc modo Baptiſmus a fide & Doctrina, quia licet pueri Infantes nondum per aetatem fidem babent, Deus tamen eorum parentes compellans. &c. whereas few ever wrote ſo ſmartly againſt them; it is from that ſame paſſage of his, on Mat. 6. &c. Therefore that men may rightly offer themſelves to Baptiſme, Confeſſion of ſin is required, otherwiſe the whole action would be but Sport.
The words indeed are Mr. Calvins, ſo that I confeſs my Antagoniſt ſpeaks truth, but he ſhould have done well to have ſpoken the whole truth, For Mr. Calvin alſo cauteouſly adds, — It is to be Noted, that theſe words are ſpoken of Adult perſons. And that we may ſee his judgement, fully take notice of his Paraphraſe upon the 28. of Mat. 19. and that other Text, Mark 16.16. But becauſe (ſaith he) Chriſt commandeth us to teach before he commands us to Baptize, and he would have believers only admitted to Baptiſm; it ſeems Baptiſm is not rightly adminiſtred, unleſs faith goeth before. From this place (ſaith Calvin) the Anabaptiſts oppoſe Infant Baptiſm. To which he preſently anſwers, That thoſe whom we ſee by a Profeſſion of their Faith, to be admitted into the Church, we are to look upon them (together with their off-ſpring) as the members of Chriſt, and to be jointly called to the inheritance of the Saints, neither is Baptiſm hereby ſeparated from Faith, and Teaching; becauſe though children have not yet faith by reaſon of their Age. Nevertheleſs God taking their Parents into Covenant, they themſelves are alſo to be imbraced in the ſame Covenant.
After Calvin, comes Piſcator, to as little purpoſe, whoſe words on Mark 1.4. are theſe; It is called the Baptiſme of Repentance, becauſe John Preached remiſſion of ſins to the penitent Believers. But why ſhould this worthy Author be thus curtail'd, whenas he farther expreſſeth himſelf thus, Baptiſmus nulli adulto conferendus eſt, niſi prius ediderit confeſſionem peocatorum, i.e. We muſt not Baptize any perſon that is grown up, unleſs he firſt make a Profeſſion of his Faith, &c. If we would know his mind more fully, we may ſee it in his Comment upon the 28. of Mat. 19. It was (ſaith he) the Duty of the Apoſtles to Preach the Goſpel all abroad throughout the World, to all Nations,Apoſtolorum officium fuit Evangelium-praedicare paſſim in orbe terrarum, &c. Verō paſtorum illis ſuceedentium eſt Evangelium praedicare apud certam Eccleſiam a quae peculiaritèr ſunt vocati; & praterea Infantes qui in illa Eccleſia noſcuntur, per Baptiſmum Deo conſecrare. Piſcat. Obſerv. in Mat. 28. p. 746. Edit. 2. Herbornae Naſſoviorum Porrò ad Eccleſiam pertinent non ſolum adulti Credentes ac fidem profitentes, ſed etiam ipſorum liberi, ut patet ex verbis Apoſt. 1 Cor. …. Quare dubium videri non debet quin illi quoque (liberi inquam & Infantes fidelium) baptizandi ſint, etſi fidei non ſunt capaces. and by Baptiſm to incorporate them into the Church, who make Profeſſion of their Faith, &c. And it is the duty of all Paſtors that ſucceed them, to preach the Goſpel to that particular Church, whereunto they are called, and farthermore to conſecrate to God by Baptiſm, thoſe Infants which are born in that Church; And then adds — Not only Adult perſons, that do believe and profeſs their Faith, belong to the Church, but alſo their Children as appears from the words of the Apoſtle, 1 Cor. 7. elſe were your Children unclean, but now are they holy, where (ſaith he) the Apoſtle calls their children holy that were born, though but one of the Parents were a Believer, foraſmuch as they belong to Gods Covenant made with his Church, and by conſequence they belong to the Church; wherefore we need not doubt, but they alſo, (I ſay the Children or Infants of Believers) are to be Baptized, although they are not capable of Faith, even as the Infants of the Jews were circumciſed, belonging likewiſe to the Covenant and to the Church.
And as if all our eminent Divines had heedleſly ſpoken ſomething in favour of their way, he hath the confidence to bring in more ſtill. Mr. Perkins (ſaith he) in concurrence here with theſe words, Teaching all Nations, Baptizing them, ſaith, I explain the terms thus; Mark, firſt of all it is ſaid, Teach them, (1.) make them my Diſciples by calling them to believe, & repent. Here we are to conſider the Order which God obſerves in making with men a Covenant in Baptiſm. Firſt of all he calls them by his word, and commands them to believe, and to repent. Then in the ſecond place, God makes his promiſe of mercy and forgiveneſs. And thirdly be ſeals his promiſe by Baptiſm. They that know not, nor conſider this Order which God uſed in Covenanting with them in Baptiſm, deal prepoſterouſly, over-ſlipping the Commandment of Repenting and Believing.
Who would not think by this, that the Renowned Perkins were of his ſide, a down right Antipaedobaptiſt; whereas not a word of what he ſaith is intended againſt Infant-Baptiſme, but only to ſhew in what order Baptiſme is to be Adminiſtred to Aliens and Pagans, as appears by what he ſaith upon the ſame Text. Mat. 28.29. Which is diſingeniouſly conceal'd by the Author, Go teach all Nations, Baptizing them, &c. In theſe words (ſaith Mr. Perkins,) the Baptiſm of Infants is preſcribed, and the Apoſtles by vertue of this Commiſſion Baptized whole Families, Act. 16.15, 33. As knowing Gods former Adminiſtration to his people, the Children were taken into Covenant with the Fathers, as the Iſraelites, both Old and Young, were baptized into Moſes in the Cloud, 1 Cor. 10.4. As the Nation of the Jews were firſt taught, and then they and their Infants, being confederates, were circumciſed; ſo ſaith our Saviour, Do you go Teach and Diſciple the Nations, and then Baptize them.
The laſt quoted in this Chapter is the famous Paraeus: and what ſaith he? he tells us (ſaith the Author) in his Comment on Mat. 3.5. That the Order was, That confeſſion as a teſtimony of true repentance go firſt, Hoc enim damus Anabaptiſtis in Eccleſiam fuſcipiendos non eſſe niſi praeviâ confeſſione fidei & paenitentiae, quem morem, & vetus ſervavit eccleſia, & noſtrae hodie obſervant ſi vel Judaeus, vel Turca Adultus, &c. Paraeus in Mat. 3.5.and then Baptiſm for Remiſſion of ſins afterward. Very good, but is this all? No certainly, for he preſently adds, this we grant to the Anabaptiſts, that perſons are not to be taken into the Church, and be Baptized (ſpeaking of Aliens, or thoſe that are without as the Apoſtle phraſeth it,) unleſs a Profeſſion of Faith and Repentance hath gone before; which cuſtome (ſaith he) the Antient Primitive Church kept, and ours at this day ſtill obſerve, when a Turk or a Jew that is grown, is to be initiated by Baptiſm. Thus Reader, I have given thee a taſte of the ingenuity of my Antagoniſt, and I leave thee to judge of it.