The Grounds and Ends of the Baptism of the Children of the Faithful, Chapter 1

The Grounds and Ends of the Baptism of the Children of the Faithful · Chapter 1

p. 5CHAPT. I. Declaring and Maintaining the firſt ground for the Baptiſme of Children.

FIrſt, the Commiſſion of the Lord Jeſus given to his Apoſtles, doth give us a Commandment, and word of Inſtitution for the Baptiſme of children. Mat. 28.19, 20. Goe (ſaith he to his Apoſtles) and make Diſciples (as the word ſignifyeth) all Nations (ſome at leaſt of all ſorts in all Nations) Baptizing them into the name of the Father, and of the Sonne, and of the Holy Ghoſt: Teaching them to obſerve whatſoever I have commanded you; and lo, I am with you to the end of the world. In which Commiſſion the Lord Jeſus giveth commandment to his Apoſtles, and to their Succeſſors to the end of the world,

To performe three Acts

1 To make Diſciple.

2 To Baptize them.

3 To teach them to obſerve all the Ordinances of Chriſt.

From whence two Arguments offer themſelves for the Inſtitution of the Baptiſme of the children of the faithfull.

Argument. 1. Such as be diſciples they are to be Baptized.

But the children of the Faithfull, they are diſciples; Therefore children of the Faithfull, they are to be Baptized. The former propoſition is clearly expreſt in the Text, Make diſciciples and baptize them: All Diſciples therefore are to be baptized.

The latter propoſition, That all the children of the Faithfull (in which is all one, all the children of the Church, for the p. 6Church is a Congregation of the faithfull) that they are all of them Diſciples, may appeare by the Teſtimony of the Prophet Eſay: who ſpeaking of the times of the Church in the New Teſtament, All thy children (ſaith he) ſhall be taught of God, Eſay 54.13. and if they be taught of God, then are they Diſciples, for that is the meaning of the word Diſciples. Diſciples are taught or learnt of God. Doe not put me off with that Evaſion; That the Promiſe is made not to the children of the viſible Church, but of the Inviſible: For looke what promiſes are made to the Inviſible Church, they are for their ſakes offered to all the Members of the Viſible Churches, whereof the lively Members are the chiefe.

By the children in Eſay may be meant, not Infants, but men of yeares, unto whom the whole Church may be counted a Mother, and they to her, as children.

I deny not, but that may be part of the meaning: yet ſo, as not to exclude the Infants, or children of the Faithfull, from the number of the children of the Church. For the ſame Prophet ſpeaking of the ſame Church,Silveſter. fetcheth in Infants among the bleſſed ones of the Church, and bleſſed with ſuch ſpirituall light, and life from Chriſt, as if they had lived an hundred years in the Church.Silvanus. Eſa. 65.20. There ſhall be no more (ſaith he) thenceforth an Infant of dayes, nor an old man that hath not filled his dayes. For the child ſhall dye an hundred yeares old, but the ſinner being an hundred yeares old ſhall be accurſed. How ſhall the child dye as at an hundred yeares old, but that he is ſo well inſtructed and inlightned by Chriſt, and thereby as capable of entrance into heavenly glory, as a growen diſciple of an hundred yeares old? The Allegoricall ſenſe which ſome force upon Infants (as if by them were meant young Converts, though of riper yeares) the Text will not beare it. For the Text maketh an expreſſe oppoſition betweene theſe Infants, in the Church, and ſinners of an hundred yeares old. Where the two extreame periods of mans life, old age of an hundred years, & Infants being ſet one againſt another, Infants cannot be fitly meant of any but thoſe of feweſt dayes, even Infants of a few dayes, of a yeer or two old. And beſides, the Holy Ghoſt in the Text giveth a Reaſon of this Grace (together with ſome other like favours) unto Infants in the Church above Sinners of an hundred yeares old, taken from the Covenant of their bleſſed Anceſtors v. 23: For they are (ſaith he) p. 7the ſeed of the bleſſed of the Lord, and their off-ſpring with them. And evident it is, that the Apoſtle Peter reckoneth Infants of the Church for Diſciples. For in Acts 15.10. reproving the way of falſe Teachers who would have put Circumciſion upon the Gentile Churches, and their ſeed, Why tempt ye God, ſaith he, to put a yoake upon the neck of the Diſciples? If the Infants of the Church had not been Diſciples, the falſe Apoſtles could have pretended no power to have put that Ordinance upon them. And Peter rejecteth it, not becauſe Infants were no Diſciples, but acknowledging them to be Diſciples as well as their Fathers, the yoake of Circumſion was now too heavy for them, as drawing upon them the yoake of the Ceremoniall Law. It is to the ſame purpoſe that Chriſt ſpeaketh of ſuch little Children,Silveſter. Mark 10.14. Luke 18.16, 17. Of ſuch (ſaith he) is the Kingdome of God; which argueth, that even little Children are the members of the Church (which is the Kingdome of Grace) here,Silvanus. and heires of the Kingdome of Glory hereafter: and therefore Diſciples, for to whom Chriſt is a King, he is alſo a Prophet.

Chriſt doth not ſay, that of Infants is the Kingdome of God, but of ſuch (as Infants be:) that is, of ſuch ſimple ones, ſo free from pride and malice.

Then he might as well have ſaid, Suffer Doves and Lambs to come unto me: for of ſuch (ſuch ſimple and harmeleſſe ones) is the Kingdome of God. But that …hriſt ſpeaketh of little children (as ſuch) may appeare further from the Text? In that he ſaith, Whoſoever ſhall not receive the Kingdome of God, as a little child (to wit as a little child receiveth it, for ſo much the Grammar conſtruction requireth) he ſhall in no wiſe enter therein. Now it cannot be ſaid of Doves and Lambs, Whoſoever receiveth not the Kingdome of God, as a Dove or a Lambe receiveth it, he ſhall in no wiſe enter into it. 2. Wherefore ſhould Chriſt command little children to be brought unto him, and be ſo angry with his Diſciples for rebuking them that brought them, if they were not at all capable of ſpirituall fellowſhip with Chriſt in his Kingdom, but onelyonly ſerved to fetch a Similitude from their Simplicity and Innocency? Did he ever ſay, Suffer Doves and Lambes to come unto me: for of ſuch is the Kingdome of God? 3. Why doth Chriſt put it for all one, for little children to come to him, and to be brought to him (as he doth Luke 18.15, 16.) but that he accepted the Act of Prents in bringing their children p. 8to him, as all one with ther Act of children in comming themſelves to Chriſt Jeſus? for Chiſt ſaith, Suffer little Children to come to me: and yet they came not to him but as their Parents brought them. 4. Chriſt his Impoſition of hands upon them argueth their conſecration unto God, not as Sacrifices of Bulls and Goates to be ſlaine, (which was one uſe of laying on of hands Levit. 1.4.) nor to ordaine them unto office, (which was another uſe) but as partakers of ſpirituall bleſſings, and of Adoption into the family of Iſrael, which was another uſe of laying on of hands. Gen. 48.5. with 14. So that let all this Teſtimony of Chriſt concerning little Children and his carriage towards them be well weighed; and it will evidently evince that for which it is alledged. That little children born in the Church, are accounted by Chriſt amongſt thoſe bleſſed ones of Chriſt, of whom his Church and Kingdome conſiſteth: And ſo are taught of God, as the Diſciples of Chriſt: And therefore are commanded of Chriſt to be baptized with their beleeving Parents.

Silver.The bleſſing of Chriſt upon theſe infants was for bodily cures, as is manifeſt by the d…ſires of thoſe that brought them to Chriſt, which was not that he ſhould baptize them, but that he would touch them and lay his hands upon them, and pray, as Mar. 5.23. Mat. 19.13.15. This was the ordinary way of healing in the time of the Law, by ſuch as were inabled by God thereunto, as is cleare by theſe Scriptures compar'd together, 2 Kings 5.11. with Mat. 19.13. Mat. 8.3. Mat. 9.18. Luke 4.38.40. Never were any ſo brought to Chriſt but for ſome cure, and for his bleſſing of them, which was in reſpect of that temporall Mercy he beſtowed upon them, according to that they came to him for: and to ſhew his Bounty and Humility, that he was no reſpecter of Perſons; as ſuch might ſeeme to be, that ſuffered others to come, and would have kept back children: And for ſuch to belong to the Kingdome as thoſe children did, and therefore they ought to come, as well as any others. For they were children of the Jewes, and at that time Members of that Church, and ſo of that Kingdome, and had as much Intereſt in Chriſt for outward bleſſings as any elſe.

And further Chriſt is pleaſed to make uſe of childrens Humility and Innocency to reprove the high-mindedneſſe of his Diſciples, & to draw them forth a patterne from the ſame, as Mat. 18.1, 2, 3. with Mark. 10.5. 1 Cor. 14.20. ſo that all this maketh p. 9nothing for the Baptizing of Infants they being not brought to Chriſt for Baptiſme.

Neither doe I alledge this place for to prove that Chriſt baptized theſe Infants.Silvanus. For it doth not appeare that their fathers who brought them, were baptized themſelves: and therefore neither might their children be baptized according to rule. But I alledge the place to prove that the Infants of beleevers are amongſt the bleſſed ones of Chriſt, ſuch of whom his Church and Kingdome conſiſteth: and ſo come under the fellowſhip of his Diſciples whom Chriſt commandeth to be baptized; neither will your exception againſt this prevaile. Your exceptions, or rather evaſions are two: You ſay that Chriſt his laying hands on theſe children, was onelyonly to reach forth ſome bodily cure to them, it being the ordinary way of healing in the time of the Law.

Whereto I anſwer, 1. You bring not one Scripture to prove, that healing of diſeaſes in the time of the Law was wont to be wrought by laying on of hands, but onelyonly one: which ſpeaketh of Naaman the Syrian, who had ſuch a miſconceit that the Prophet would have ſo healed him, but was therein foully miſtaken. All the other places alledged by you do ſhew, that Chriſt was wont ſometimes to heale diſeaſes by laying on his hands. And ſo indeed he did, as did alſo his Diſciples after him, by gift from him. But why you ſhould make this an ordinary way of healing in the time of the Law, I ſee not how it ſtands with truth.

An. 2. There is not one word in the Text, nor any circumſtance of the place, that maketh any mention, or giveth any notice of any bodily diſeaſe, which theſe children were ſubject to; or that their parents come to Chriſt for the healing thereof. And to give that for the meaning of a Text, which neither the words of the Text, nor the circumſtance of the place doth hold forth, is to ſet up an Image in our owne heart, and to bow the Text to our owne Imagination.

An. 3. It is not credible that if theſe children had come with any diſeaſe about them, or if their Parents had brought them for healing thereof, that the Diſciples would have been ſo inhumane, unnaturall, and barbarous, as to have rebuked them that brought them. The diſeaſes of little children doe affect all men (that have but the bowels of humanity) with as much compaſſion as the diſeaſes of Elder perſons, or rather more. And withall the Diſciples knew that the Lord Jeſus was wont before that time to vouchſafe p. 10to cure the diſeaſes of young children, as well as the diſeaſes of Elder perſons, Joh. 4.49, 50. Mar. 5.41, 42. and therefore they would never have rebuked their Parents, if they had brought them to ſuch an end. But ſay you, Never were any ſo brought to Chriſt, but for ſome cure and for his bleſſing of them: which was in reſpect of that temporall mercy, which they came for, and he beſtowed upon them.

If you meane never were any ſo brought to Chriſt, to wit, in the Armes of their Parents. It is true we never read of any other in the Goſpells, brought to Chriſt in the Armes of their Parents at all, neither for bodily cures, neither for any temporall or ſpirituall bleſſing. But what is that to the purpoſe? that will not argue that theſe Infants were onelyonly brought for bodily Cure. If you meane none were brought at all but for bodily cures, what meane you then by ſo brought? It is true the Palſey man was brought by foure men in a Couch for a bodily cure, Mark. 2. but Chriſt bleſſed him not onelyonly with a temprall, but a ſpirituall cure in the pardon of his ſinnes, Mark. 2.5. which was more then they came for; why do you therefore deny the like ſpiritual bleſſing the theſe Infants upon this ground, becauſe their Parents come for no more, unleſſe you think, they had no ſinne to be pardoned? But if none were brought to Chriſt for ſpirituall bleſſings beſides theſe Infants, the greater was the Faith of theſe Parents: and the greater was the ſinne of others.

Your ſecond Evaſion is, That theſe Infants being children of the Jewes were at that time members of that Church, and ſo of that Kingdome, And had as much intereſt in Chriſt for outward bleſſings, as any elſe.

Anſw. 1. If that be all, then there were ſome children of the kingdome of Heaven, which had onelyonly Intereſt in Chriſt for outward bleſſings; and then indeed they had no Intereſt in Chriſt, nor in his kingdome at all.

2. If the Infants of Chriſtian Parents be not the children of the kingdome of Heaven (as well as the infants of the Jewes were) then the incouragement which Chriſt gave to theſe Jewiſh Parents then, will not reach to Chriſtian Parents now, to bring their children to him now, ſo much as for bodily cures. Suffer (ſaith Chriſt) little children to come unto me, to wit, (ſay you) for bodily curer, for of ſuch (ſaith Chriſt) is the kingdome of Heaven. True (ſaith you) ſuch were the children of the Jewes. But then it will follow by your Doctrine, That wee Chriſtians are not p. 11allowed to ſuffer our children to come to Chriſt; no not for bodily cures: for of ſuch as our children be, the kingdome of heaven is not.

A ſecond argument for the Baptiſme of children may be fetched 2from another word of the ſame Commiſſion given of Chriſt to his Apoſtles. The Commandement is cleare there for the baptizing of Diſciples. And neither you nor your leaders doubt of it, that therefore believing Parents are to be Baptized. But what if it appeare in Gods account, and in Scripture phraſe, that Parents themſelves are not reputed of God to be baptized, if their children remaine unbaptized? Surely in the old Teſtament a man was accounted of God as uncircumciſed himſelfe if his children were uncircumciſed, for ſo it is written in Exod. 12.48. that if a man will come and keepe the Paſſeover, all the males in his houſe muſt be circumciſed: and the reaſon given, is, for no uncircumciſed Perſon ſhall eate thereof, which plainly argueth, that a man is uncircumciſed himſelfe, and (as an uncircumciſed perſon) is to be debarred from the Paſſeover, untill all his males be circumciſed. If then our Lords Supper come in the roome of the Paſſeover, and our Baptiſme in the roome of Circumciſion, looke as he that had not circumciſed his males, was accounted as one uncircumciſed himſelfe, and ſo to be debarred from the Paſſeover, ſo hee who hath not baptized his children, is accounted of God, as not baptized himſelfe, and ſo to be debarred from the Lords Supper. If therefore you forbid Baptiſme to children, you evacuate the Baptiſme of their Parents, and ſo make the commandment of God, and the Commiſſion of the Apoſtles, and the Baptiſme of believers of none effect.

In the Apoſtles Commiſſion, by Diſciples is meant beleevers,Silveſter. for ſo when the Evangeliſt Marke recordeth the ſame Commiſſion he rehearſeth it thus, Go (ſaith Chriſt) into all the world and preach the Goſpel unto every creature. He that believeth and is baptized, ſhall be ſaved: he that believeth not ſhall be damned. Mark. 16.15, 16. So that unleſſe children were believers, they are not ſubjects capable of Baptiſme: no Faith, no Baptiſme.

If children have no Faith to be baptized,Silvanus. then have they no Faith to be ſaved. For the words of the Apoſtles commiſſion are as plaine and pregnant for the one as for the other. He that be…ieveth and is baptized (ſaith Chriſt) ſhall be ſaved, he that believeth p. 12not ſhall be damned, Mar. 16.16. If therefore children as being unbelievers cannot be baptized, then as being unbeleevers, they cannot be ſaved.

Silveſter.It is very doubtfull to me, neither hath the Scripture revealed it, that ſuch as dye Infants are in a ſtate of ſalvation; for without the hearing of the word no faith, and without faith no ſalvation.

Silvanus.See what uncomfortable and deſperate concluſions theſe ways of error drive men unto; Jacob while he was yet in his mothers womb was in a ſtate of election, Rom. 9.11.13. and therefore in a ſtate of ſalvation, though he had dyed then: John Baptiſt was filled with the holy Ghoſt from his mothers wombe, Luke 1.17. and if he had then dyed, the ſpirit of life which dwelt in him had quickened him to immortality. To what end were the children who dyed Infants in the old Teſtament circumciſed? what did their circumciſion ſeale to them? Canaan they did never live to ſee, much leſſe to inherit: if it did not ſeal unto them ſpirituall and ſaving bleſſings, it was to them a ſeale without a thing ſignified; what though children do not receive faith by hearing of the goſpel, as the Nations of the Gentiles do (of whom the Apoſtle ſpeaketh, in the place whereto you allude:) yet as children can ſee the light, and be taken with it, and turn their eyes to it: ſo the Lord can ſhine into the dark hearts of children, and give them faith to ſee his light, and to be taken and affected with it, though they never heard of it by the hearing of the eare.

Silveſter.What the Lord can doe in inlightening Infants, is a ſecret known to himſelf; the Lord can even of ſtones raiſe up children unto Abraham, Matth. 3.9. In which ſenſe children may alſo bee ſaid to be capable of the Spirit; to wit, as well as ſtones. But if children ſhould be ſaid to be capable of the ſpirit, ſo as to comply with the Spirit in hearing, receiving and beleeving the Spirits teſtimony, and ſo to be capable of regeneration, faith and repentance, this I deny: and to affirm this to be the way to bring perſons to the faith by working ſo upon them by his Spirit in their infancy, argueth ſome ignorance of the true nature and work of graces, as the Goſpel holdeth it forth.

Silvanus.There is a middle way between both theſe two, in which God can and doth convey the ſpirit of grace unto infants: for neither are infants ſo uncapable as ſtones, (for ſtones muſt firſt have a reaſonable ſoule conveyed into them, before they can be capable of the ſpirit of grace, whereas Infants have a reaſonable ſoul already:) p. 13Neither yet are infants ſo capable of complying (as you call it) with the Spirit, as to heare, beleeve, and repent, yet nevertheleſs, Infants being reaſonable creatures they are alſo capable, though not of apprehending, yet of receiving the holy Ghoſt from their mothers wombe: for even then John Baptiſt was filled with him, Luke 1.15.

It is one thing to be filled from the mothers wombe,Silveſter. with the holy Ghoſt, as John was: another thing to believe, Act. 6.5. and 4.31. Secondly, all ſuch ſo teſtified of as John was, I ſhall acknowledge; but to affirm that what God teſtified of John Baptiſt in the wombe, holdeth true of all other infants likewiſe; this indeed were weaker then infancy to affirm it, and groſſer then ignorance to believe it: Iob is ſaid to be a guide to the diſtreſſed from his mothers womb, Iob 31.18. ſhall it thence be concluded, that in his infancy he was a guide to ſuch? or if he were ſo, muſt it needs follow that all infants are capable guides alſo, becauſe it was ſo ſaid of him?

To be filled with the holy Ghoſt,Silvanus. doth always imply thus much at leaſt, as to be filled with the gifts of the holy Ghoſt; or if men had received the gifts of the holy Ghoſt before, yet when it is ſaid againe, they were filled with the holy Ghoſt, it implyeth they were filled with a greater and fuller meaſure of thoſe gifts then before. And that is the meaning of thoſe places which you quote out of the Acts; whence it will follow that Iohn being filled with the holy Ghoſt from his mothers womb, was therefore filled with the gifts of the holy Ghoſt, as the gift of faith, the gift of wiſdome, and zeale, and patience, &c. Although he was no more able to exerciſe them, or put them forth, then he was able to put forth any act of reaſon, and yet his ſoul wanted not the faculty of reaſon from his Mothers wombe.

There is no man ſo weak or ignorant as to beleeve or affirm that all infants are in the like ſort filled with the holy Ghoſt, as Iohn Baptiſt was. But yet if you believe or affirm that none elſe were filled or ſanctified with the gifts of the holy Ghoſt but Iohn Baptiſt onelyonly, or that all infants are not alike capable of thoſe gifts, as well as he; I may ſay as Chriſt ſaid in another caſe, You erre, becauſe you know not the Scriptures, nor the power of God. David ſaith, as of Chriſt in ſubſtance, ſo of himſelfe in type, Thou didſt make me to hope or truſt at my mothers breaſts, Pſal. 22.9. Eſay ſaith in like ſort, The Lord hath called me from the wombe, Eſa. 45.1. and p. 14the Lord ſaith the ſame of Ieremy, I ſanctified thee before thou cameſt forth of the wombe, Ier. 1.5. Yea little children are ſo farre forth capable of receiving the holy Ghoſt, or (which is all one) the kingdom of God (for by his Spirit he ſetteth up his kingdom in us) that our Saviour expreſſeth it generally, that whoſoever ſhall not receive the kingdom of God as a little child (to wit, as a little child receiveth it, for ſo the ſyntax carryeth it) he ſhall not enter therein, Mar. 10.15. What though it bee ſaid that faith commeth by hearing? ſo it is alſo ſaid, the Spirit commeth by the hearing of faith, Gal. 3.2. And yet you ſee as ſome have received the Spirit, that never heard of faith, ſo the ſame h…ve received faith, that never heard the word.

As for Iob, the place which you quote, Iob 31.18. argueth the like of him that hath been ſaid of the former, that Iob from his mothers wombe was indued with an indoles or inbred diſpoſition and affection to pity and ſuccour the fatherleſſe and widow; which d…ubtleſſe was wrought in him by the holy Ghoſt, as all other good gifts be. And all other infants as well as he are capable of the ſame and the like gifts, if the ſpirit of the Lord be pleaſed to work them.

Silveſter.I am not againſt any that have faith, but am abſolutely for all that believe, whether infants or others, ſo that their faith appeare by ſuch effects as the word of God approveth of. But whereas ſome ſay, that infants are capable of the Spirit of God, and of the grace of the Covenant, though not wrought in the ſame way, and by the ſame meanes, yet the ſame things, and by ſame Spirit ſo farre as is neceſſary to union with Chriſt, and juſtification of life thereby (elſe children were not elected, nor ſhould be raiſed up in their bodies to life) I wiſh it may be minded, that touching union with Chriſt three things are eſſentiall to the ſame.

1. Gods revealing and tendering of Chriſt, as the al-ſufficient and onelyonly way to life.

2. An heart fitly diſpoſed by faith to apprehend and receive Chriſt ſo tendered.

3. The ſpirit of grace uniting and knitting the heart and Chriſt together.

And this I underſtand to be that effectuall and ſubſtantiall union with Chriſt to the juſtification of life, which the word of God approveth of. For juſtification to life, ever preſuppoſeth the parties knowledge of the thing beleeved, Rom. 10.14. Heb. 11.6. p. 51Now let this be well examined by the rule of truth, and then ſee how capable infants are of union with Chriſt, and juſtification to life thereby. As for ſome evill conſequences, which ſome (to darken and obſcure the truth) doe ſay, would follow thereupon, that then infants were not erected, nor ſhould then their bodies be raiſed again to life, &c.

I would firſt enquire of ſuch, whether infants with reference to their nonage, were the ſubjects of Gods election?

Secondly, if infants ſo conſidered, are capable ſubjects of glory? And if not, as I ſuppoſe none will affirme, then why are they any more capable of grace then of glory? The word of God ſheweth, that he hath elected perſons to the meanes, as well as to the end, the meanes being the way unto the end; and that was the adoption of ſonnes, to bee called and juſtified by believing on Jeſus Chriſt, Epheſ. 1.4, 5. Rom. 8.29, 30. 1 Pet. 1.2. 2 Theſ. 2.13, 14. &c. And to return free obedience unto him again; as Rom. 9.23, 24. Epheſ. 1.6, 12. And for the raiſing of infants, it is the power of God that raiſeth the dead, and not union with Chriſt, 1 Theſſ. 4.16. And when any of Gods electcan by the Scriptures be ſhewed to dye in their infancy, then it will be granted their bodies are raiſed to life eternall.

When you ſay, you are not againſt any that have faith,Silvanus. whether infants or others, ſo that their faith appeare by ſuch effects as the Word approveth. I demand what if their faith appeare not by the effects? is it not enough if it appeare by divine teſtimony? Chriſt hath ſaid, that of ſuch is the kingdom. And that all that receive his kingdom, muſt receive it as little children doe, as hath been ſhown above; and is not his teſtimony of their faith as good an evidence of their faith, as the effects of their faith can be? As for the 3 things which you would have to bee minded as eſſentiall to union with Chriſt: The firſt of them (the revealing and tendering of Chriſt as the al-ſufficient and only way of life) if you meane the revealing and tendering of him by the Miniſtery of the goſpel, you know the Miniſtery of the goſpel is but an outward inſtrumentall cauſe of faith, and no outward inſtrumentall cauſe is eſſentiall to the effect, whether we ſpeake of naturall or ſupernaturall effects: certaine it is that the ſpirit of God, who is the principall cauſe of faith, though he be wonted to work it by the Miniſtery of the Word, yet he can alſo work it without the Miniſtery, or elſe how came the Wiſemen from the Eaſt to ſeeke after p. 16Chriſt; and to worſhip him by the ſight of a ſtarre? If you ſay that was extraordinary, but you ſpeake of ordinary meanes; that will not ſerve, for that which is eſſentiall to a thing, the thing cannot be without it, neither ordinarily, nor extraordinarily; a thing cannot be, and be without his eſſence, or that which is eſſentiall to it. Beſides, Chriſt ſpeaketh of it as no extraordinary thing for infants to receive the kingdom of God; and they cannot receive it without Chriſt, nor without faith in Chriſt; and yet they never received either Chriſt, or faith by their own immediate hearing of the Wo…d. And for the ſecond thing which you make eſſentiall to union with Chriſt (an heart fitly diſpoſed by faith to apprehend and apply Chriſt:) Be not unwilling to underſtand that which is the truth:) The heart is fitly diſpoſed by faith to apprehend or apply Chriſt, when faith is begotten in the heart: for by this gift of faith begotten in us, Chriſt apprehendeth us; and by the ſame gift of faith, the heart is fitly diſpoſed to apprehend Chriſt, even in infants, for when faith is wrought in infants, the heart is quickned with ſpirituall life, and made a ſanctified veſſell fit to receive Chriſt; which reception of Chriſt, though it be paſſive, (as Dr. Ames calleth it, in Ch…p. 26. de Vocatione, lib. 1. Medullae Theologiae) yet it is all one with regeneration, wherein not infants onelyonly, but all men are paſſive: which gave the Lord Jeſus occaſion to ſay, That whoſoever receiveth not the kingdom of God as a little child, hee can in no wiſe enter into it, Luk. 18.17.

It is true, in men of years, the Spirit (as you ſpeake) worketh faith by the hearing of the Word, and by revealing and tendering Chriſt as the al-ſufficient and onelyonly way of life. And faith being wrought, apprehendeth and applyeth Chriſt, not onelyonly habitually and paſſively, (as in infants) but actively to the juſtification of life. And in ſuch it is true alſo (which you ſay) there is ever in the party a knowledge of the thing believed. But I will not ſay as you doe, "That faith ever preſuppoſeth the knowledge of the thing believed, unleſſe you meane habituall knowledge, which is never wanting, no not in infants) where faith is. For knowledge and faith are put one for another, Eſa. 5.3.11. John 17.3. So that now, take your own word, having examined what you ſay (as you deſire) by the rule of truth, wee have ſeen and found that infants are capable of the holy Ghoſt, and therefore of faith: and being in the faith, and faith in them, they are in Chriſt, and ſo united unto Chriſt, 2 Cor. 13.5. And being in Chriſt, there is no condemnation p. 17to them, Rom. 8.1. And if no condemnation, then juſtification belongeth to them. And if union with Chriſt and juſtification by Chriſt belong to them, then were they elected and predeſtinated thereto. For none are called to union with Chriſt, nor juſtified, but thoſe whom God hath predeſtinated thereunto, Rom. 8.30. When therefore you enquire, whether infants with reference to their nonage be the ſubjects of Gods election. And ſecondly, whether infants ſo conſidered bee ſubjects capable of glory? And when you further ſuppoſe, that none will affirme either. Be it known unto you, that as wee firmly believe both, ſo we doubt not confidently to affirme both: both that infants are ſubjects of Gods election, and alſo ſubjects capable of glory. Jacob was an elect veſſell in his mothers wombe, Rom. 9.11. neither was this his ſingular priviledge but common with him to all the elect of God, who were elect veſſells before the foundation of the world; and therefore ſo too in their mothers wombe: To ſay, and grant (as you ſeem to doe) that though infants be ſubjects of Gods election, yet not with reference to their nonage; it would imply that you hold the election of God hath reference to their foreſeen faith or works, which they grow up unto in riper years: otherwiſe in their nonage (when you hold them uncapable of faith and obedience) it ſeemeth you hold them alſo uncapable of election; which is rank and palpable Pelagianiſme and Arminianiſme. But ſeeing election it ſelf is a grace of God, infants being capable of election, are capable of grace. And thereby it commeth to paſſe that heaven and heavenly glory is as fit to receive them, as they are fit to receive the holy Ghoſt, ſuch is the fruit of election. And if they receive the holy Ghoſt (as hath been ſhewed above) then are they ſubjects equally capable of grace and glory. But (ſay you) if God have elected them unto the end, to wit, unto glory, then he hath elected them alſo unto the meanes and way that leadeth to that end, to calling, to juſtification by believing, and free obedience unto him again.

All this is true; for elect infants if they die in their infancy, are made partakers of the holy Ghoſt, by whom faith is begotten in their hearts, in which they are in Chriſt, and united to him, which is their calling. By the ſame faith dwelling in them they are juſtified; yea, and ſanctified alſo, and ſo their free obedience is fulfilled to that great commandement both of law and Goſpel (which containeth p. 18all the reſt.) Be ye holy, for I the Lord your God am holy Lev. 19.2. 1 Pet. 1.16.

And as concerning the reſurrection of infants from death to life, which (was argued above) could not be without union with Chriſt. You anſwer, Firſt, it is the power of God that raiſeth the dead, not union with Chriſt.

But the reply is ready, the power of God raiſeth indeed all the dead, yet none from death to life eternall (which is the life meant in the argument) but by virtue of their union with Chriſt, Rom. 8.11. 1 Cor. 15.49.

Secondly, you anſwer again, that when any of Gods elect can be ſhewed by the Scriptures, to die in their infancy, then it will bee granted that their bodies are raiſed to life eternall.

Reply, firſt, it ſeemeth then, that till the death of ſome elect infants be ſhewed out of Scripture, it will not be granted by you that their bodies are raiſed to life eternall. So that it appeareth by your Tenent, all the children that dye in their infancy, none of them are elected nor ſaved; an ungracious and uncomfortable doctrine, which hath been refuted above: whereto may be added, that then there is ſome ſort of mankind, to whom the grace and redemption of Chriſt never reached. It hath been ſaid by the holy Ghoſt, that Chriſt gave himſelf a ranſome for all, that is, for ſome of all ſorts. But now there is a ſort of mankind found out [even all that die in their infancy, which are many thouſands] for whom Chriſt gave himſelf a ranſome.

Reply 2. If infants be elect before they be born, and remain elect whilſt they are living, can they not dye whilſt they are infants, as well as any other of the elect of God of riper yeares?

Reply 3. What if it could not be ſhewed by the ſcriptures, that any elect of God dyed in their infancy? will it therefore follow that no infants are the elect of God? What if it cannot be proved by Scripture that any elect Queens dyed in their Regency? will it therefore follow, that either no Queens are elected, or if they bee, they cannot die in their Regency?

Reply 4. It hath been expreſſely ſhewed above from ſcripture that infants have dyed as at an 100 years old, onelyonly becauſe they were as truly ſeaſoned with grace, and as ripe and ready for glory in their infancy, as if they had fulfilled the age of an 100 yeares, Eſa. 65.20.

Reply 5. If none of Gods elect did dye in their infancy, then p. 19all outward things did not fall alike to all, contrary to the Scripture Eccleſ. 9.2. death may (by your Tenent) befall (and often doth) to carnall infants, but never to elect infants. And thus elect infants, whilſt infants ſhould be immortall, which is a paradox I ſuppoſe the Church of God never heard of (before now) ſince the world began.

Reply 6. If none of Gods elect did die in their infancy, then in eaſe any of the faithfull ſhould come to bury any of their children in their infancy (as many doe) they might have cauſe to ſorrow for them, as without hope; for they can have no hope of their ſalvation or reſurrection to life; ſeeing their infants dying infants, were never ſubjects capable of Gods election, and ſo muſt needs dye uncapable of glory. But for Chriſtians to ſorrow for their dead, as others that have no hope, is contrary to the precept of the Apoſtle, 1 Theſ. 4.13.

I would not be underſtood ſo to oppoſe infants,Silveſter. as to exclude them from ſalvation, but leave all in reſpect of them, as a ſecret thing to the wiſdom and grace of God in Chriſt.

This doth not excuſe your former harſh expreſſion concerning infants, but rather aggravate it with a contradiction to your ſelfe:Silvanus. for you diſputed againſt it above, as againſt the rule of truth, to ſay, That infants were capable of union with Chriſt, and of juſtification to life thereby. And ſure if they be not capable of union with Chriſt, how can they bee ſaved without Chriſt? unleſſe you conceive a ſalvation reſerved by the wiſdome and grace of God for infants; which is not onelyonly without the word, but expreſly contrary to the revealed word of God, Act. 4.12.

Again, when you ſaid ſoone after, that you ſuppoſed none would affirme, that infants with reference to their nonage, were ſubjects capable of election, nor ſubjects capable of glory, and therefore demanded how they could bee capable of grace, how can you now ſay, you doe not ſo oppoſe infants, as to exclude them from ſalvation? Can they be ſaved, and yet not bee capable ſubjects of glory, nor of grace, nor of union with Chriſt, nor of juſtification unto life?

God hath proclaimed,Silveſter. that all are by nature the children of wrath, Epheſ. 2. And therefore I cannot believe that any are naturally born in grace, and ſo believers from the wombe, though the oppoſite doctrine teacheth and affirmeth the ſame.

p. 20Silvanus.The oppoſite doctrine (if you meane the doctrine of the Baptiſm of infants) teacheth as the Apoſtle doth, that all by nature are the children of wrath, (even beleevers and their ſeed as well as others) neither did I think that any had been ſo ignorant, as to beleeve or teach, and affirm, that any are naturally born in grace, and ſo (that is naturally) are believers from the wombe; I never heard nor read of any ſuch before, nor doe I beleeve it now. All that for ought I know doe hold the Baptiſme of infants, they teach, that by nature all Infants (Chriſt onelyonly excepted) are born in ſin, and children of wrath: and none of them born in grace naturally, but onelyonly by vertue of the Covenant of grace, which is above nature. Neither doe they ſay that all that are born under the Covenant, are borne beleevers (or partakers of faith) from the wombe, but that ſome by the bleſſing and grace of the Covenant are made partakers of faith, and of the holy Ghoſt from the wombe: and that all are capable of the ſame grace from the wombe; yea, and God hath promiſed to worke the ſame ſooner or later, in all the elect children of the Covenant abſolutely: in the reſt according to his Covenant, hee offereth to work the ſame in his owne time, if neither their parents nor themſelves reject or neglect the meanes which the Lord offereth them. For as the ſecond Commandement (whereby the inſtituted meanes of grace and worſhip are eſtabliſhed) is morall and perpetuall: So is the ſanction or ratification of that Commandement morall and perpetuall alſo. Now in the ſanction of that Commandement, as God threatned to viſit the neglect of his ordinances (which are the meanes of grace) upon the fathers to the children, to the third and fourth generation of them that hate him; ſo he promiſeth to ſhew mercy unto thouſands of them that love him & keep his Commandements, Exod. 20.5, 6. whence it was that God promiſed to bring upon Abraham all the good which hee had ſpoken to him of (which was chiefly to be a God to him and to his ſeed) becauſe he knew that Abraham would command hi… children & and his houſhold after him, to keep the ways of the Lord, Gen. 18.19

Silveſter.The Scripture in Matth. 28.19. being well conſidered, and rightly underſtood, would ſtop mens mouths for ever, from having a word to ſay for the baptizing of infants. This bleſſed commiſſion of Chriſt to his Apoſtles, was chiefly for us Gentiles, ſaying, All power is given to me both in heaven and earth, Goe ye therefore and teach all Nations, baptizing them in the name of the Father, Sonne, and holy Ghost, &c. As if Chriſt had ſaid, Goe p. 21now into all Nations, and preach the goſpel freely, as well to one Nation as to another, for the goſpel ſhall not now be confined any more to one place or people, then to another, God is now a God of the Gentiles, as well as of the Jewes; goe therefore as well to the Gentiles as to the Jewes, even unto all Nations, and there preach the goſpel, and ſo make diſciples by teaching them; and ſuch ſo taught, them baptize in the Name of the Father, Son, and holy Ghoſt, that is, into the true and orderly profeſſion of that which they have been taught and believed. So that here teaching goeth before baptizing, and preſuppoſeth underſtanding and faith in that which is taught, this being the onelyonly place of Chriſt his inſtituting the order of baptiſme. And further explained, Mark 16.15, 16. Goe into all the world, and preach the Goſpel to every creature; He that believeth and is baptized ſhall be ſaved. So from theſe Scriptures brought to prove the baptizing of infants, it is clearly manifeſt, that infants are not the ſubjects of baptiſm appointed by Chriſt. For all the externall benefits and priviledges of the goſpel are given onelyonly to externall and viſible faith. And ſo the ſealing and confirming ordinances of Chriſt, doe even preſuppoſe faith in the ſubject to ſeale unto, and to bee confirmed: So here is no ground for the baptizing of infants, but the contrary.

For clearing this Text in Matthew, Silvanus.let it be firſt agreed what is the goſpel which the Apoſtles are commanded to preach to all Nations; then what it is to teach them; and then it will more clearely appeare who are to be baptized. By goſpel is not meant that promiſe onelyonly recorded by Mark 15.16. much leſſe the curſe annexed to it, He that believeth and is baptized ſhall be ſaved: hee that believeth not ſhall be damned. For the goſpel is glad tydings; nor is the promiſe of ſalvation to believers and baptized perſons, glad tydings, (as the word ſignifieth, as the Apoſtle declareth, Rom. 10.15.) but onelyonly to ſuch as doe believe; otherwiſe to unbeleevers, the curſe lyeth upon them, and they that groane under the want of Chriſt, and of faith to receive him, they may languiſh for want of comfort, if all the goſpel were comprehended in that promiſe. For they will object againſt themſelves, ſalvation is indeed promiſed to beleevers; but I neither doe believe, nor can believe. Thoſe words therefore in Marke are not the ſumme of the goſpel, though part of the goſpell be contained in them. They are indeed a double motive unto ſuch to whom the goſpel is preached, to urge them p. 22to receive and believe the goſpel: The one taken from the benefit of believing it; He that believeth and is baptized ſhall be ſaved: the other from the danger of unbeliefe, He that believeth not ſhall bee damned. What then is the ſumme of the goſpel which Chriſt commanded his Apoſtles to preach to all Nations? your ſelfe doe truly expreſſe it in generall termes. That God is now a God, not of the Jewes onelyonly, but alſo of the Gentiles. But to ſpeake more particularly and fully, the Goſpel is ſummed up in theſe heads of doctrine.

1. That God was in Chriſt reconciling the world unto himſelfe, 2 Cor. 5.19. by world is meant Jews and Gentiles.

2. That God hath committed this word of reconciliation to his Ambaſſadors and Miniſters, to perſwade all the Nations of the world to be reconciled unto God, 2 Cor. 5.19, 20.

3. That God hath given the Miniſtration of this goſpel to bee the miniſtration of the Spirit of grace to worke faith, whereby we receive Chriſt, and reconciliation with God through him, and all the gifts of the Spirit from him, 2 Cor. 3.8. Gal. 3.2.

4. This is another head of the glad tydings of the goſpel, that to whomſoever he giveth faith to receive Chriſt and his goſpel, to them he giveth himſelfe to be a God to them and to their ſeed or houſe.

For ſo Paul and Silas preached the goſpel to the Jaylor, Believe in the Lord Jeſus and thou ſhalt be ſaved, and thine houſe, Act. 16.31. And ſo when Zacheus was become a child of Abraham (to wit, by faith) the Lord Jeſus promiſed ſalvation to him and his houſe, Luke 19.9. And this was the very ſame goſpel which God preached before unto Abraham, when he gave him that Covenant of grace to be a God to him and his ſeed; for this was the Covenant which was before confirmed of God in Chriſt, Gal. 3.16, 17. And the Covenant confirmed by Chriſt, is no other then the goſpel of Chriſt. And this Covenant to a believer and his ſeed, is glad tydings, not onelyonly to the believer touching himſelfe, but touching his ſeed alſo. As it was indeed exceeding glad tydings unto David, that God had promiſed not onelyonly mercy to himſelf, (but as if that had been a ſmall thing in Gods ſight) to his houſe alſo for a great while to come, 2 Sam. 7.19. which though it concerned a Kingdome, yet that alſo was a branch of the Covenant of grace, and concerned the ſpirituall kingdom of Chriſt. And ſurely the promiſe of ſalvation, and of the kingdom of heaven, which p. 23by the Covenant of grace is granted to us, and our children, is a greater bleſſing then the Kingdom of Iſrael, and maketh us partakers of the kingdome of Chriſt.

Thus have we ſeen what is meant by the goſpel which the Apoſtles were to preach to all Nations: Now what is it to preach this goſpel, (as Marke calleth it) or as you tranſlate it out of Matthew, To teach all Nations? to preach the goſpel, is ſo to publiſh and apply it in the demonſtration and power of the Spirit, as that diſciples may be made by it, for ſo the word in Matthews own language expreſſeth it, Go and make diſciples all Nations. Now who are Chriſts diſciples? Diſciples are all one with Scholars; and Chriſts diſciples or Scholars are ſuch as Chriſt taketh into his ſchoole to teach. And they are not onelyonly believers, but their ſeed alſo, whom (according to the tenor of the goſpel opened even now) Chriſt undertaketh to teach, and teach them he doth, taking his own time, from the belly to their old age. Chriſt taught John Baptiſt from his mothers wombe, though not by the hearing of the eare, yet by the holy Ghoſt, Luke 1.15. He ſanctified Jeremy before he came forth of the wombe, Jer. 1.5. And was the God of the Pſalmiſt from his mothers belly, and cauſed him to hope when he was upon the breaſts, Pſal. 22.9, 10. Doe not thinke that though God took the pains to teach ſuch little ones in the old Teſtament, yet now in the dayes of the new Teſtament he will no more teach ſuch petties. The great Doctor of his Church is not aſhamed now, no more then of old, to ſtoop to ſuch meane worke. No verily, Chriſt in the new Teſtament affecteth leſſe ſtate and pompe in all his diſpenſations, then he was wont to uſe in the old Teſtament: He putteth forth as much hidden Majeſty and glory in riding upon an Aſſe, as ever he did by ruling his people by Solomon in all his royalty. Hee requireth ſtill little children to bee brought unto him, and knoweth ſtill how to ordaine praiſe to himſelf out of the mouth of babes and ſucklings. And though it be recorded in the old Teſtament, yet it is a prophecy of the eſtate of the children of the Church of the new Teſtament: All thy children ſhall bee taught of God, Eſa. 54.13. Which hath beene proved above, to be meant not onelyonly of the members of the church of riper yeares, but even of infants: ſo that an argument from this Text in Matth. doth eaſily conclude it ſelf into this form.

All the diſciples of Chriſt are to be baptized.

Parents that are brought on to heare and believe the goſpel p. 24preached, they and their children are the diſciples of Chriſt.

Therefore they and their children are to be baptized.

But you ſtraiten and darken the counſell of God and commandement of Chriſt, when you limit his meaning to ſuch diſciples ſo taught, as to have underſtanding and faith in that which is taught. For though ſuch a deſcription doe agree to the Parents (who are diſciples and Scholars of a higher forme:) yet when Chriſt receiveth the parents, who receive him by faith, hee receiveth alſo their ſeed even from the leaſt to the greateſt, to bee his diſciples, and all his diſciples to be baptized.

But that you may ſee you fight againſt God, in ſeeking to thruſt out infants out of Chriſts ſchoole, and out of the number of Chriſts diſciples. Obſerve (I pray you) how God leaveth you to ſuch a forced miſ-interpretation of the Text, and therein of the very form and eſſence of baptiſme, as utterly overthroweth the nature of it. Make diſciples (ſay you) by teaching them; and ſuch ſo taught them baptize in the name of the Father, Son, and holy Ghoſt; that is, into the true and orderly profeſſion of that which they have been taught and believed. What? is it now come to this paſſe, That to bee baptized into the name of the Father, Son, and holy Ghoſt, is to bee baptized into the true and orderly profeſſion of that which they have been taught and believed? Why, the true and orderly profeſſion of that which we have been taught and believed that is, of our faith, is but a worke of our owne, though wrought in us by Gods ſpirit. Faith it ſelfe is but a created gift, and ſo a creature: And the profeſſion of it is but the exerciſe of faith. And are we now come to be baptized into the name of Creatures? It is eaſily granted, a man by his baptiſme may be engaged to the performance of this or that duty: but can it be given for the expoſition of the forme of baptiſme, to be baptized into the name of the Father, Son, and holy Ghoſt, that is, into the true and orderly performance of this or that duty? But thus God taketh men in their own wilineſſe, whilſt they goe about to ſhoulder out infant from being diſciples unto Chriſt, and ſo from baptiſme, they exclude themſelves from the chiefe benefits of the baptiſm of Chriſt (which is to have God the Father, Son, and holy Ghoſt to be a God to themſelves and to their ſeed:) and in ſtead of approving themſelves to be the Diſciples of Chriſt, they take out a wrong leſſon from the words of inſtitution, & turn the glorious name of the bleſſed Trinity into the weake performance p. 25of a Chriſtian duty, and that but an outward duty neither. OnelyOnly becauſe infants are not able to perform ſuch a duty, they ſhall therefore be debarred from baptiſme into the name of the Father, Son and holy ghoſt, ſeeing Baptiſme into that name, is but into the true and orderly profeſſion of the faith. But the Lord redeeme your ſoule from ſuch guile and falſhood. Let the name of the Father, Son, and holy ghoſt be (as Chriſt meaneth it) the Adoption, protection, and government of the Father, Son, and holy ghoſt (as to have the name of one called upon another, is ſo meant in Scripture, Gen. 48.16.) And then infants are as capable of that grace, and of ſuch a baptiſme, as their Parents be.

Doe not put off your ſelf nor me, with this pretence, that here teaching goeth before baptizing, &c. For though the Parents muſt be taught being gentiles and Pagans before they can bee diſciples; yet the children of diſciples are received into the number of Chriſts diſciples by himſelfe, though themſelves underſtand not what is t…ught them by the hearing of the eare. Neither put your ſelfe off with that other pretence; That Matthews words are explained by Mark 16.15, 16. For though it be true that one of thoſe places giveth ſome light to the other, yet either you muſt take diſciples in a larger extent then believers, or elſe you muſt account of the children of believers, as God doth, not as infidels (as the children of Pagans be) but as holy and under the promiſe of grace and faith; and ſo as believers in their fathers right, till themſelves renounce it; or elſe you cannot avoid it (though you doe diſclaime it) that if infants be unbeleevers, and ſo cannot be baptized, then as unbelievers they cannot be ſaved. For the Text is expreſſe, Hee that believeth and is baptized ſhall be ſaved, but he that believeth not ſhall be damned.

Neither yet ſuffer your ſelf to be put off from the truth by that other pretence, That all the externall benefits and priviledges of the goſpel are given only to external and viſible faith: And ſo the ſealing and confirming ordinances of Chriſt ever preſuppoſe faith in the ſubject to ſeale unto, and to be confirmed: For all this, and the baptiſm of infants, may well ſtand together. For the benefit and priviledge of externall baptiſme is not given to infants, but in reſpect of the externall and viſible profeſſion of the faith of their Parents, or of one of them at leaſt. And this ordinance of Chriſt ſealeth and confirmeth the Covenant of grace to the believer (for himſelf and his ſeed) yea to the whole Church of believers, p. 26and to their ſeed alſo, when they grow up to underſtand the nature and uſe of it.