The Infants Advocate of Circumcision and Baptism, Chapter 8
CHAP. VIII. What it is to reaſon out of the Scriptures; and what credit is due to deductions from Gods word.
WE do freely confeſſe, that there is neither expreſſe Precept nor Precedent in the New Teſtament for the Baptizing of Infants; and yet are confident, by neceſſary and undeniable conſequence from Scripture it will be made appear to be founded thereon. Let us here premiſe and explain a practice of the Apoſtle Paul, as much conducible to our purpoſe. He coming to Theſſalonica, Acts 17. 2. Reaſoned with the Jews out of Scripture.
Three things herein are conſiderable. Firſt, being to prove, that this Jeſus whom he preached was Chriſt, he neither did nor could produce a poſitive text of Scripture, wherein the ſame was affirmed ſyllabically, or in ſo many very words.
Secondly, in proof hereof he did not bring bare reaſon, which would be but ineffectual; eſpecially to prove that which was meerly an article of Faith.
Thirdly, in his diſputing he made a wiſe compoſure of both, joyning Scripture and reaſon together. Scripture was the Well, Reaſon was the Bucket, S. Paul was the Drawer.
Pauls precedent ought to be followed by our practice herein. Scriptura non ſcribitur, otioſis: The Scripture was not writ for the idle, but the induſtrious. Yea, to what intent hath God beſtowed reaſon upon us, improved in ſome with Learning and Education, together with the promiſe of his Spirit to conduct us into all neceſſary truth; but that we ſhould improve the ſame in the ſerious ſearching of the Scripture?
One main motive which induced Columbus to believe the other ſide of this Globe to be peopled with reaſonable ſouls, and invited him to undertake the diſcovery thereof, was a firm apprehenſion, and belief, that God would not create ſo glorious a creature as the Sun to ſhine to Sea and Fiſhes alone; but that ſurely ſome men did partake of the benefit thereof. Is it probable that God would light the threefold lamp of reaſon, learning, and grace in mens ſouls, for no other purpoſe, or higher deſign, but meerly that men ſhould make uſe thereof in peruſing of pamphlets, and reading the works of humane writers; chiefly in examining the word of God, with ſuch conſequences, which naturally may be extracted from the ſame?
Some things are, in Scripture, as graſſe on the ground, which on the ſurface thereof, is apparent to every beholder; other things are, in Scripture, as mines, and minerals in the bowels thereof, no leſſe the product of the earth then the former, though more induſtry muſt be uſed for the eduction thereof. Circumciſion is of the firſt ſort, obvious to a childe that can read the 17th of Geneſis; But he muſt be a*1 Cor. 14. 20. man of underſtanding, (which we all ought to be) to whom Baptiſm is viſible by deduction from Scripture.
See we here not only the uſefulneſſe and conveniency, but even the abſolute neceſſity of the profeſſion of Miniſters; not only for the adminiſtration of Sacraments, but for the clearing thoſe neceſſary conſequences from Scripture, which at the firſt view are not apparent to every ordinary capacity.
S. Paul ſaith, Rom. 12. 6. Let us propheſie according to the proportion of Faith. Now I believe it will generally be granted that by Propheſie here is meant the preaching of the word. Know then that the proportion of Faith, conſiſts not in one, or ſome, or many, but is the reſult of all places of Scripture; the univerſal Symmetrie of them all, concerning ſuch a point which is treated of. Here then is the office of the Miniſter, to preſent to his people (in any matter neceſſary to be believed or practiſed) the ſence of the Old and New Teſtament; This is ſometimes not conſpicuous in any one place, as being the collective, and conſtructive Analogie, amounting from many particular places compared together.
Here, I ſay, the Miniſters office is called upon; (in whom Reaſon is or ought to be cleared and ſtrengthned by his learning) to manifeſt and evidence to the people of his flock, the riſe and reſult of ſuch deductions, how naturally and neceſſarily they flow from Scripture. This done, ſuch of his flock, who of themſelves could not ſee, will ſee when ſhown; who of themſelves could not go, will go when led; enabled by Gods bleſſing on his help, will both eaſily apprehend in themſelves, and communicate to ſuch in their family, ſuch Scipture-conſequences, which their ſimplicity could never firſt have found out by themſelves.
Then will it fare with ſuch people as with the Samaritanes, John 4. 42. who came to Chriſt, at the womans invitation, but believed on him, not becauſe of her ſaying, but becauſe they heard him themſelves. Unlearned people receive not ſuch conſequences for truths, on the credit of the Learning and Religion of their Miniſter, (though by his direction firſt acquainted therewith) but becauſe that ſince they have been convinced in their own judgements and conſciences of the truth thereof, as no doubt the Theſſalonians were, when S. Paul (as is aforeſaid) reaſoned with them out of Scripture.
But a greater then Paul is here to avouch this practice, even our Saviour himſelf; Who, being to confute the Sadduces, who not only denied the reſurrection of the dead, but alſo that there was neither Angel nor Spirit, Acts 23. 8. (exiſting ſeparate from the body) ſo that at death the ſouls of men expired, and were utterly extinguiſhed. In refutation of which errour, our Saviour reaſoned out of Scripture, Mat. 22. 31. 32. But as touching the reſurrection of the dead, have ye not read that which was ſpoken unto you by God, ſaying, I am the God of Abraham, and the God of Iſaac, and the God of Jacob? God is not the God of the dead, but of the living. God is not the God of the dead, that is, he is not God to that which is annihilated, and null in nature, but that thing muſt have an abſolute being in it ſelf, before it can be ſo related that God becomes a God unto it.
This text in it ſelf ſeems at great diſtance to prove the Reſurrection, and never likely to meet the matter in controverſie; unleſſe Reaſon intercede to joyn them both together. The argumentation being thus framed, and that to which God pronounceth himſelf a God▪ hath a true & real exiſtence. But God pronounceth himſelf God to Abraham, Iſaac and Jacob, ſome hundreds of years after their death; Therfore Abraham, Iſaac, & Jacob, had ſtil a true and real exiſtence. And thus an argument, which formerly was vertually in the text, is by the aſſiſtance of Reaſon actually extracted thence, and effectually applied to the preſet purpoſe.
Say not, Chriſt might have choſe in the old Teſtament, more pregnant and pertinent places then this by him cited to prove the reſurrection; as that Job 19. 26. And though after my skin, worms deſtroy this body, yet in my fleſh ſhal I ſee God: For, firſt it is preſumption for any to teach Chriſt; which ſtone out of the brook to chuſe (as the ſmootheſt, and fitteſt) when he is to encounter the Goliath of any errour. Secondly, the Sadduces only allowing the Pentateuch, or five books of Moſes; Chriſt worſted them at their own weapons out of that Scripture, which they acknowledged for Canonical; ſetting us an example by reaſon out of the Word, to prove thoſe points which are not expreſly contained therein.
To conclude this point; when Eve was brought to Adam newly awaked out of his deep ſleep, Gen. 2. 23. he gazed not on her as a ſtranger, but welcomed and entertained her with this cheerful and courteous expreſſion, This is now bone of my bone, and fleſh of my fleſh; ſhe ſhall be called woman, becauſe ſhe was taken out of man. So ſhould Scripture behold thoſe legitimate deductions, which by right reaſon, and lawful rules of Logick, are thence drawn, and derived, it would inſtantly own and acknowledge them for its undoubted iſſue and off-ſpring; commanding them to be called Derivative Scripture, becauſe taken out of the body and bowels thereof.
Here I pleade not for ſuch violent and forced conſequences, (baſtards of mens brains) which ſome unjuſtly father on the Scripture, wreſting it, 2 Pet. 3. 16. and not reaſoning, but wrangling from it. Natural and neceſſary deductions, are by me alone intended; by which we proceed to prove, that Baptiſm is bottomed on Reaſons out of Scripture.
Here make we this motion to the Reader, and may he reſent it according to the equity thereof. Though we propound, and he peruſe theſe our reaſons out of Scripture ſeverally, our deſire is they ſhould all be compounded together, and joyntly preſented to his judgement. This deſire proceeds not from any jealouſie and ſuſpition we have of their invalidity, as taken ſingle, but out of a confidence, that though they may be cavilled at (and endeavoured to be broken) as ſingle arrows, they will be unbreakable to him who here may have his Quiver full of them. For as in a regular Fort, though ſingle flankers thereof may be aſſaulted, yet the whole will be impregnable; wherein each part receiveth ſtrength from, and returneth ſtrength to another; ſo we conceiv though each reaſon ſeverally may be ſubject to captious exceptions againſt it, yet the total ſum of them all (beſides many more which Godly Divines have and may adde unto them) amount to the convincing of ſuch as do not wilfully boult their eyes againſt the beams of truth.