The Sum of Diverse Sermons, Text (3 of 3)

The Sum of Diverse Sermons · Text (3 of 3)

p. 122However though it be denied that there is a type of a type,Significat Ap…ſtelus mutuam ſimilitudinem … vel ut vulgo loquntur, correſpondentiam Cal. in Pet. 1, 3. yet I hope that none will denie, that there is an antitype or a correſpondent type that comes in the room & place of a former type. Though Circumciſion properly was not a type of baptiſm,Beza renders 1 Pet. foreign, typus correſpondens, or a type anſwering to a type. yet Circumciſion and baptiſm are both types of one and the ſame thing repreſented, as was ſhewed before. The ark and baptiſm are two ſeveral types, yet both ſhadowing out our deliverance by Chriſt: So Circumciſion and baptiſm are two diſtinct ſeals, but both holding forth to us our corruption by nature, and redemption by Chriſt.

Secondly, They differ in circumſtantials, as

1. In the time, for the circumſtances of time and day were not built upon the Covenant, ergò, not perpetual. Circumciſion was on the eighth day, for which there was a ſpecial reaſon, not onelyonly in regard of the weakneſs of the child the ſeventh day, being the critical day: but alſo becauſe that day was a type of the reſurrection of Chriſt, which was in the eighth day; and ſo the ſabbath is call'd the eighth day, John 20. The ſame number of days was obſerved in many other things, (therefore it cannot merely relate to the weakneſs o… the child) as for the conſecration of the Prieſts, Lev. 8.35. & 9.1. The cleanſing of the lepers, Lev. 14.8, 9, 10. The cleanſing p. 123of the polluted Nazarites, Num. 6.9, 10. and for the purifying of the altar. Ezek 43.26, 27. and the offering of the ſacrifice, by which Chriſts reſurrection on the eighth day ſeems to be typified, who roſe again for our juſtification.

2. They differ in their ſubject, Circumciſion was adminiſtered onelyonly to the males, baptiſm to the male and female. For,

1. The females were not capable of the former Ordinance.

2. Sin entered into the world by man, being an active inſtrument of generation; whereas the woman is a paſſive inſtrument, Rom. 5. By one man ſin entered into the world: For if Adam had ſtood, we had not fallen though Eve fell.

3. They differ in durance, Circumciſion was in force till Chriſt came, becauſe typical; but baptiſm continues to the end of the world: So that we ſee they agree in all the ſubſtantials, and almoſt in all things elſe, unleſs in ſuch things for which a ſpecial reaſon may be given.

I conclude therefore this Argument, as Circumciſion in the old Teſtament was applied to children: ſo alſo is baptiſm to be applied in the new; for of equals there is the ſame reaſon. Thus much for the 3 Argument, taken from the analogie between Circumciſion and baptiſm.

4 If children were circumciſed in the old, they are now to be baptized in the new, becauſe baptiſm ſucceedeth Circumciſion, (now what is ſucceſſion but the ſubſtitution of later things for former things p. 124in the ſame ſubject, as is well obſerved) for when the Jews were converted, (Act. 2.38.) Peter enjoyns them not to be circumciſed but baptized; which ſhews, that baptiſm comes inſtead thereof. Thus Col. 2.11, 12. The ſcope of the Apoſtle was to take them off from the rudiments of the world, eſpecially Circumciſion, which troubled moſt of the Churches. Therefore he ſaith, You are compleat in him, being circumciſed with the Circumciſion made without hands. But they might object, We want the outward Circumciſion to us and our children, which was of ſingular uſe to the Jews to ſtrengthen their faith: The Apoſtle anſwereth, You are buried with him in baptiſm, You are circumciſed becauſe baptized; For baptiſm ſupplies the place and room of Circumciſion, and is every way as advantageous to you: So that we plainly ſee they were compleat in Chriſt, as to this Ordinance ſealing outwardly. Suppoſe (ſaith M^r Sydenham) the Ordinance ſhould again be changed, and the inverſion thus, That baptiſm ſhould be aboliſhed and Circumciſion ſet up again, and the Apoſtle ſhould expreſs himſelf after this manner, Ye are compleat in Chriſt, in whom alſo ye are baptized with the baptiſm of Chriſt, being circumciſed with him; Would not this deduction be clear, That Circumciſion was ordained inſtead of baptiſm? Therefore we ſay, Either baptiſm ſucceeds the ſacrament of Circumciſion, as to children; or elſe ſome other Ordinance doth ſucceed; or elſe nothing at all remains in lieu thereof: But nothing elſe ſucceeds Circumciſion; therefore either baptiſm p. 125ſucceeds it, or elſe there is no ſeal of the Covenant left as to children, but they without any viſible token of Gods favour depart out of the world.

5. Becauſe an Ordinance once enjoyned and never repealed,All Gods commandments and inſtitutions about the Sacraments of the Jews, bind us at this day in all things which belong to the ſubſtance of the Covenant, and were not accidental to them. ſtands ſtill in force; but the ſealing of the Covenant to the infants of believing parents is enjoyned in the old Teſtament, Gen. 17. and never repealed in the new, if it be, let any man ſhew where.

6. Becauſe the priviledges of the Goſpel are as large to believers for themſelves and their ſeed,Quacun que de circumciſione dicuntur, … ſpectant ad naturam ejus ſacramentalem, quam habet ut communi cum reliquis ſacramentis, illa recte applicantur ad omnia ſacramenta; ſed ratio ſignandi in circumciſione eſt talis. Ameſ as under the law. Take away baptiſm from infants, and parents now ſhall want one means & that no ſmall one, ſc. Sigillum dei, the ſeal of God to ſtrengthen their faith in the Covenant of grace for their children, which parents had then: and children now ſhall want one means to confirm and effectually promote their ſalvation, even while they are infants or children, who may dy before they be men. Thus much for the third Argument taken from Circumciſion.

The fourth Argument.

Children are inchurched,If children of believers be accounted to belong to the Church, the Argument will follow for baptiſm. Mr Tom. p. 139. See the Review. that is, members of the viſible Church; therefore to be baptized. Eph. 5.26. That he might ſanctify and cleanſe the Church, by the waſhing p. 126of water by the word, 'that is, of inſtitution and promiſe. Where we ſee plainly, that members of the Church are to be baptized. This I ſuppoſe no rational man will deny: for upon this ground women are admitted to the Lords Supper,Calvin challengeth all the world to ſhow where women received the Lords Supper. becauſe they with us are one body, one bread, 1 Cor. 10. I ſhall therefore ſhew you that children are members of the body of Chriſt.

Firſt, They were members, therefore they are Pſal. 147.13. He hath bleſſed thy children within thee. Eph. ….12. foreign, Politie or Church priviledg: That was a ſpiritual Common-wealth whereof the Jews with their children were members; and ſo are the believing Gentiles with their children; for they onelyonly are ſtrangers from the Common-wealth of Iſrael, which are ſtrangers from the Covenant. See Cal. in Joſ. cap. 5.6. Thoſe that were born in the wilderneſs were not circumciſed, for they walked fourty years in the wilderneſs, [becauſe they obeyed not the voice of the Lord.] This is rendered as a reaſon of their non Circumciſion, and not their journeying from place to place, as ſome think for ſometimes they ſtayed long in a place; if therefore it had been the Lords pleaſure that they ſhould circumciſe their children, the Lord would have minded them of it: but for their rebellions the Lord ſuſpends the ſeals, q. d. I will disown and discovenant you and yours, if you perſiſt in your ſins.Josh 5:6Act. 7.38. This is he that was in the Church in the Wilderneſs. The body of a people (wherein children are included) is called a Church, though many were not circumciſed for their rebellions and provocations in the wilderneſs: As many now a days in the wilderneſs of the Church are not baptized, through the neglect of their parents, which is a ſad omen that the Church may yet wander long in this wilderneſs ſtate. If then children were members of the viſible Church, they are ſo ſtill; for we read not of their dischurching p. 127in the new Teſtament. Yea the Prophet ſaith, Jer. 30. That the children of the Jews ſhall be be as of old time. Hence that of the Apoſtle, Gal. 4. As it was then, ſo it's now. Then they were members, being the children of the promiſe: ſo now we with our children are children of the promiſe, as Iſaac was, though a child, erg. conſequently we with our children are Church members.

Again, Such as obſtinately reject Chriſt are caſt out, Gal 4. Therefore they were included before, elſe how could they be excluded? but as it was then, ſo it's now, ſaith the Apoſtle. There were then thoſe that did forſake the holy Covenant, Dan. 11 30. ſo it's now; but for this they are to be caſt out o… the Church of God. Though the Church of the Jews had caſt off the leaves of its figurative holineſs, yet the ſubſtance thereof ſtill remains

Secondly, That children are members, it appears from Rom. 11. where the Apoſtle ſpeaks of a viſible Church which I ſhall eaſily demonſtrate.

1. There was a partaking in common of the fatneſs and ſweetneſs of the Olive tree, that is,foreign, verſ 17. This word intimates ſuch a partaking as they had, not ſuch as they might have had, as Mr Tomb… would make the world believe. the viſible Church, to wit, o… the ordinances, promiſes, ſeals of the Church; now theſe are in a viſible Church, therefore thoſe branches that were broken off, were members of a viſible Church. Joh. 15.6. foreign, for a branch in appearance is a viſible branch.

2. The breaking off is from a viſible Church, Behold the ſeverity of God, foreign, verſ. 22. The p. 128breaking off was viſible and ſharp. The ax of the word lay long at the root of the tree as ready to cut them off but ſuddenly the Lord takes it up, hews them and cuts them down from the root Abraham, and gives them a bill of divorce, ſeeing they had voluntarily and obſtinately rejected his ſon, Act. 13.26. After he had discovenanted them, then he comes with that Roman ax (as Luther calls it) and cuts them down root and branch in one day.

3. Their reingrafting ſhall be viſible, and in a viſible way,foreign, ſtimulus, foreign, pungendo inſerere. v. 25, 26. All Iſrael ſhall be ſaved, that is, the body of the 12 tribes. So the Prophet interprets it, Ezek. 37 22. I will make them one nation in the land. This clearly argues that he ſpeaks of that viſible Church of the Jews, though not as a body politick, meeting in one place, having publick officers in common, and ordinances in common: but as a Church in his general notion conſidered.

4. He ſpeaks (Rom. 11.20) to the viſible Church at Rome, (for will any ſay, they are exhorted to take heed they be not cut off from Gods eternal election? this is not to be imagined.) boaſting of her external priviledges, whom he warns by this viſible example of the Jewiſh Church rejecting Chriſt, and therefore rejected by Chriſt, becauſe they did cleave to a Covenant of works and not of grace; but theſe alſo taking no warning were dischurched, when they exalted works above Chriſt, or at leaſt made them competitors with Chriſt; looking for juſtification by p. 129them, and not by Chriſt alone, as Kemnitius well obſerves, for which that Church was dischurched.

5. If they were broken off from the inviſible Church, then were they of it before, whether we ſpeak of reprobates or real members; if of reprobates, then, according to their ſenſe, reprobates were broken off from the inviſible Church, which is not to be imagined; if of real members, then ſuch chriſtians may fall from ſaving grace finally and totally: for thoſe individual perſons ſhall never be reſtored, though the branches ſpecifically conſidered, ſhall be reinſtated into the viſible bodie of the Church.

6. Rom. 11.15. They are ſaid to be caſt away, which cannot be verified of the inviſible Church, ſeeing Chriſt hath choſen them, (Eſa. 41.9. I have choſen thee, and not caſt thee away.) and engaged (Joh. 10.) that they ſhould never periſh.

7. The inviſible members did believe, how then could they be broken off for unbelief? therefore I ſay that the ingrafting of the Jews, Rom. 11, ſhall not onelyonly be by faith into the inviſible, but alſo by calling and profeſſion of faith into the viſible Church: the working of which in the nation of the Jews, when called, will appear to be a mighty work of God, even as the reſurrection from the dead.

Theſe things being premiſed, I thus argue,

1. If onelyonly ſome branches be broken off, then the reſt remaining in Church-memberſhip, both parents and children are made partakers of the root and fatneſs of the Olive tree.

2. A pari, Children are broken off by the unbelief p. 130of parents, wilfully rejecting Chriſt; therefore they are grafted in by their parents, embracing that Covenant of grace for themſelves and their children: For the ingrafting of the Gentiles muſt be ſuitable to the breaking off the Jews.

3. The Olive tree, that is, the viſible Church, ſtill remains, ſaith the Apoſtle, ſome of the branches onelyonly being broken off;Olcaſter, v. 17. i. e Oleaſtri ſurculus] Nam integrae arbores non inſeruntur. Beza. and we as a wild Olive grafted in, foreign, inſtead of them, as the Syriac tranſlation alſo renders it Hence it is, the Vineyard, i. that Church for the ſubſtantials of it is given to the Gentiles Mat. 20.16.

4. The unbelief for which the Iews were broken off, was not merely the rejecting of the Covenant of grace, as made to themſelves perſonally; but as it was held out to them and their ſeed jointly: therefore children are included in the ſenſe of the Apoſtle.

5. Rom. 11.28. As touching election, they are beloved for their fathers ſake] Election muſt be underſtood in that place of the external grace of the Covenant, whereby God choſe this nation to himſelf. Deut. 4 27. By which expreſſion we may plainly ſee, That the Covenant the Lord leaves to parents, extends to their children alſo.

The Patriarchs are called the root, not in reſpect of their perſons, but of the promiſe which is made to them and their ſeed; for the internal perſonal qualities are not conveyed by generation, but (as is obſerved by others) the external priviledges which are given to a ſtock or kinred do diſcend by generation, from believers not conſidered as the ſons of Adam, but as ſuch as are in Covenant with God.6. Why are they called natural branches more than others? p. 131Surely not in reſpect of their goodneſs o… nature or natural propenſion to grace; for they are naturally as ſtiffnecked as any people: but in reſpect of the nature of the Covenant of grace, given to their anceſtors and their ſeed, according to which God is more readily inclined to pour out of the ſpirit of his grace upon the ſeed and offspring of his covenanting people, than upon ſtrangers and aliens. Now though the Gentiles in their firſt ingrafting may be ſaid to be the wild Olive, (as the Iews at firſt were) yet afterwards they were naturalized, and their children become natural branches of the Olive tree, (i. e.) the Church of God. Pſal. 128. Thy children as Olive plants, green and legitimate, for the Olive tree admitteth no other graff. Ainſ. in Pſal. 128. The ableſt of that opinion do grant, That now in the days of the Goſpel, children are under the promiſe; and that the promiſe (Gen. 17.7.) is a Goſpel promiſe, notwithſtanding they denie the ſeal, though the promiſe be made the ground of annexing the ſeal, whatever is ſaid by any to the contrarie. See M^r Tombs, Review. p. 3.

Others being convinced that the Apoſtle ſpeaks of a viſible Church, (which indeed is undeniablie true) flie to their old diſtinction, to wit, the Covenant of Circumciſion, or the Covenant of works; from which Covenant they ſay the Iews are cut off to this day; to make this good, they diſtinguiſh betwixt Abraham begetting, and a working Abraham, and a believing and faithful Abraham. Thus they ſay, The whole nation of the Iews were legally holy till that p. 132Covenant was aboliſht. I anſwer, They make a diſtinction betwixt Abraham believing and Abraham working, where none is to be made; for did not his works [foreign] work together with his faith, declaratively, not onelyonly before men but God? were not theſe works brought in,Jam. 2.18. [Shew me thy faith (ſaith the tranſlation) without thy works] but it ſhould rather be rendered [by thy works] foreign ▪ that is, [make thy faith appear out of thy works.]Jas 2:18 (Iam. 2.18.) as fruits of his faith, which is the condition of the Covenant of grace? for faith without works is dead, how then can it juſtifie?

2. Obſerve, They ſay that Covenant mentioned Rom. 11. Heb. 8. is aboliſhed, as being a typical Covenant: but we anſwer, We have alreadie proved it to be an everlaſting Covenant.

3. What priviledge, that is, peculiar benefit was it to that nation to be under the Covenant of works? Rom. 3.1. which is common to all nations conſidered as the ſons of Adam: but in Rom. 9. the Apoſtle ſpeaks of that Covenant and the fulneſs thereof, as a peculiar prerogative to that nation, and not common to others.

4. What prejudice could it be to them to be cut off from that Covenant? nay it had been well for them if they had been cut off from the Covenant of works, which neither we nor our fathers were ever able to bear. The Apoſtle tells us they are hardened, and the Lord hath ſent a ſpirit of ſlumber, v. 8. that he hath caſt them away, v. 15. and broken them off, v. 17. and why? becauſe they did not cleave to the Covenant of grace, (which they were under, Act. p. 1333.25. and 4.4.) but wilfully and obſtinately rejected Chriſt, being unskilful in the word of rightouſneſs, (Heb. 5.13.) that is, not deſcerning aright that juſtification was held forth in the old Covenant, but cleaving to the works of the law. Rom. 9.31, 32. comp. Rom. 11.7.

5. If that Covenant be aboliſhed, how can they be reingrafted into it? for the Apoſtle here ſpeaks of a reingrafting into the ſame Covenant, which plainly argues it was no typical or carnal Covenant, but a Covenant of grace ſtill in force.

6. Through unbelief they were broken off, that is, (ſay they) from the Covenant of works; therefore (according to their doctrine) if they had believed, they had continued in the Covenant of works to this day, w^ch is a contradiction: and yet they affirm that Covenant ended with Chriſt, it being a typical & carnal Covenant as Canaan was. But have not ſuch cauſe to mourn, that ſuch a groſs ſpirit of error ſhould thus ſeiz on them, and lead them into thoſe falſe and bywaies; certainly for building upon the foundation this traſh, wood, hay, and ſtubble, they ſhall ſuffer loſs 1. of their labor, and 2. of their reward: For the day ſhall reveal it, and it ſhall be conſumed as by fire. 1 Cor. 3.13. Ah then retract with Auſtin and undeceive thoſe poor ſouls you have deceived, leaſt the Lord be angry with you!

3. Arg. Of ſuch children is the Kingdom of heaven, ergo, they are inchurched. Mar. 10. And they brought little children to him, that he ſhould touch them: and the Diſciples rebuked thoſe that brought p. 132duplicate page p. 133duplicate page p. 134them: but when Jeſus ſaw it, he was much displeaſed, and ſaid, Suffer little children to come unto me, and forbid them not, for of ſuch is the Kingdom of God. Mark 10.12.

1. Obſerve, they brought (foreign)**Lev. 26.43. foreign even becauſe. Mar. 10 6. foreign. Hence the word Proſelyte, thus the children of the Gentiles were Proſelytes.Lev 26:43Mark 10:6 even babes to Chriſt; this is recorded for our imitation, Mat. 19.13. foreign, little children were brought.

2. Chriſt ſaith, Suffer little children to come to me,See the like phraſe Mar. 4.21. foreign; Num lucerna venit? (i.) importatur? Is a candle brought to be put under a buſhel.Mark 4:21 that is, to be brought to me. Is not this maxim in force in all ages from Chriſt to the end of the world? Doth not Chriſt now ſay to our diſſenting brethren, Suffer little children to come to me? And how ſhould we now viſibly bring them to Chriſt but in that ordinance of baptiſm?Media applicandi Chriſtum non ſunt alia quam verbum et ſacran enia, e…. vel nullum datur ordinarium medium, vel baptiſmus eſt medium. I know no other way: For the inviſible coming of …nviſible members falls not under the cognizance of the ſons of men: therefore ſuch a prohibition had been incongruous.

3. We are not onelyonly commanded, but charged, Forbid them not.

4. Chriſt was very angry with his own Diſciples, that offered to put them by; for even Chriſts own dear people may be injurious to children, as we ſee … in our days; but with theſe doubtleſs he is as much, displeaſed, as ever he was with them, ſeeing that he hath the ſame tender bowels in heaven as he had on earth.

p. 1355. Of ſuch (he ſaith) is the Kingdom of heaven, that is, of children, and ſuch as are like to children: (according to the phraſe of Nehemiah, Shall ſuch an one as I fly? that is, I or any in my condition.) For children are capable of being ſubjects of any Kingdom on earth;Mar. 10.15. Whoſoever receiveth not the kingdom of heaven as a little child, (that is, as a little child receives it, foreign) he ſhall not enter into the kingdom of heaven.Mark 10:15 and why not of the Kingdom of grace? Luk. ch. 48. Saith, Whoſoever receiveth this child, Now leaſt we ſhould think he intended that child onelyonly, as having ſome ſingular thing in him, he ſaith, Luke 18.16. Of ſuch is the kingdom of heaven, that is, they are children of the Covenant, as the children of that nation were till they were discovenanted.

To ſay it's meant of humble ſouls, is not ſenſe, and therefore not beſeeming the eldeſt Son of wiſdom ſo to ſpeak: for judge you, yea why do you not of your ſelves diſcern, and ſhew your ſelves men, Iſa. 46.8. Is it ſenſe to ſay, Suffer little children to come unto me, for of humble ſouls is the kingdom of heaven? were not Chriſt's ſpeaches full of reaſon and weight? how did the Phariſees wonder at his anſwer,foreign. Obſerve how he multiplies the article when he ſpeaks of the things of God, or that which was dedicated to his worſhip. Give to Caeſar the things that are Caeſars, and to that God the things of that God. And ſhall we make Chriſt here (with reverence be it ſpoken) to ſpeak nonſenſe?

6. He laid his hands upon them and bleſſed them. Thoſe that brought the babes to Chriſt, found more love and tenderneſs than they could expect; for he p. 136laid both his hands on them,Chriſtus infantes oblatos amplectitur, ut mundus intelligat, amplificandae potius quam limitandae patris eniſericordiae adveniſso. Cal. embraced them, and bleſſed them, as Jacob on the ſons of Joſeph… owning them as his children. Gen. 48.5.

7. Obſerve he ſaith, Whoſoever receiveth this child receiveth me. Obſerve the three Evangeliſts mention one and the ſame ſtory concerning children, which was occaſioned by the ambition of the Diſciples. Luk. ſaith, Whoſoever receiveth this child, foreign, Luk. 18.16. Mark, Whoſoever receiveth, foreign,) one of ſuch children in my name. Mar. 9.37. Mat. 18.5. foreign. Theſe Texts do imply that Chriſt ſpeaks of a particular little child; and yet leaſt it ſhould be thought that other children of the Covenant were excluded, he ſaith, Whoſoever receiveth one ſuch little child ſin my name, receiveth me foreign de primo vitae ſeptennio dicitur, foreign de ſecundo. BezaLuke 18:16Mark 9:37Matt 18:5Mar. 9.37. one of ſuch little children. He farther addeth (foreign,) of ſuch like, ſpecifically conſidered. Theſe words, viz. [Whoſoever receiveth ſuch as theſe] are of eternal veritie; and therefore, as Auguſtine once ſaid, Cave nè deus ſit, nè Chriſtus ſit, Take heed it be not God, that it be not Chriſt that beggs an alms of thee, and thou denieſt him: So I ſay in this caſe, Take heed that we reject not Chriſt in rejecting infants, tendered to us in the Ordinance of baptiſm; for may not Chriſt at the laſt day ſay to ſuch as plead they never rejected Chriſt, Verily in that you rejected one of theſe little ones, you rejected me.

Obj. Theſe children were ſick.

Anſ. He is ſick that ſays ſo, for there is not the leaſt word in the text that way tending; nor was there any reaſon or pretenſe that the Diſciples ſhould forbid ſick children to be brought to Chriſt.

8. A majori, If the kingdom of heaven belong to p. 137others becauſe ſuch, then it belongs to children much more; for they are made the pattern of converſion and humiliation to all ſuch as expect ſalvation by Jeſus Chriſt. Mat. 18.3. Ʋnleſs ye be converted and become as little children, ye ſhall not enter into the kingdom of heaven. q. d. They are ſo far from not being members of the kingdom of heaven, as that none ſhall enter into it that are not faſhioned or molded according to the mold of little children.

Obj. There is no mention made of baptiſm in this of our ſaviour.

Anſ. Though it's not expreſſed yet it is implied,

For, 1. Chriſt ſaith, Suffer little children to come unto me, that is, to be brought to me in a viſible way.

2. He ſaith, Of ſuch is the kingdom of heaven; therefore to ſuch the broad ſeals of that kingdom appertain.

3. Whoſoever receiveth one of theſe little ones in my name, receiveth me: which is a propoſition of eternal veritie in all ages.

4. He laid his hands upon them, owning them as his own children, as Jacob did the ſons of Joſeph. Now the laying on of hands was uſed for confirmation after baptiſm. Heb. 6.1, 2. To this purpoſe may we apply this act of Chriſt to thoſe infants, which was to confirm the promiſes ſolemnly made to their parents in baptiſm.

4^ly. What is it that makes a viſible member of the Church?

1. Is it the promiſe or Covenant? and have we p. 138not proved that children are incovenanted? Ex promiſſione dei non tantum ex profeſſione hominum, aſtimamus dei populum. Bull. de bapt.

Quo jure illi infantes baptizant, hoc nos infantes baptizamus, imo longe meliore, ſi enim in baptiſmo ſpectanda eſt animi imegritas ſive ſinceritas, jam certiores ſumus de infantium ſanctimonia, quam illi de adultorum confeſſione. Bul. in Act. The foreign were viſible members before they were baptized.2. Is it the profeſſion of Chriſt? and is not baptiſm a real though an implicit profeſſion of Chriſt? did not the children of Iſrael virtually make a Covenant with God, though by ſacrifices? Pſal. 50. And do we not in all duties tendered to God, as it were ſay, I take this God for my God, and give up my ſelf to him to be one of his people?

3. Is not the confeſſion of God, (who ſaith, that children are holy) more than all the profeſſions of men? is not the witneſs of God greater than the witneſs of men? (1 Joh. 5.9.) the one being an human the other a divine Teſtimony.

5. Chriſt an infant was born head of the Church, Mat. 2. Where is he (ſay they) that is born King of the Jews? If Chriſt an infant was a member, then why not the children of believers? there can be no reaſon given to the contrary.

Per baptiſmum patet ingreſſus infantibus in eccleſiam, non quòd ad eos eccleſia non pertineret prius, nam ad eccleſiam pertinet quiſquis Chriſti eſt; ſed eſt ſignum viſibile noſtrae inſertionis in corpus Chriſti. Bul.6. Their children are of the bodie of Chriſt, elſe not ſaved; for half of the elect die in infancie, which muſt needs periſh if they be not of the bodie of Chriſt. Eph. 5.23. He is the ſaviour of the body.

p. 1395. Arg. Believers may be baptized; but ſome children are believers: therefore ſome children may be baptized. The firſt propoſition is granted by all,Lutherani volunt eos etiam fide actuali credere, etſi evidentia rei eos cogat fateri, fidem illam non eſſe talem, qualem adultorum, ſed eſse actum inexplicabilem. Wal. loci com. de Bap. Hunc ſpiritum fidei ſine omni actu eſſe non arbitramur, quia ſpiritus otioſus non eſt, quemadmodum ratio, etſi ſe non niſi paulatim exerat. Idem Wal. the minor propoſition is proved,

1. From ſcripture, Mat. 18.3, 4, 5. (compared with Mar. 9.36.) Whoſoever ſhall receive one ſuch little child in my name, receiveth me: but whoſoever ſhall offend one of theſe little ones, that believe in me, it were better that a milſtone were hanged about his neck, and he caſt into the midſt of the ſea.

The oppoſition ſhews he ſpeaks of children, For it's an undoubted maxim, Where terms ſtand as oppoſits, the one is to be taken in the ſenſe oppoſit to the other. Now it's clear from ver. 3, 4, 5. that he ſpeaks of children whom we are viſibly to receive in Chriſt's name, to ſuch Ordinances as they are capable of; therefore the words are ſo to be taken, ver. 5. (little ones that believe in me.)

There is the like phraſe Rev. 9.4. It was commanded them that they ſhould not hurt the graſs of the earth, neither any green thing, neither any tree, but onelyonly thoſe men which have not the ſeal of God in their foreheads: Which exception ſhews you, That by graſs, green things, and trees, he means men: For the exception (as we ſay) muſt be of the ſame kinde. (Exceptio eſt ejus dem generis.) See Rev. 7.3.

2. We may ſee this exemplified in many. Pſal. 22. p. 1409. Thou madeſt me hope when I hung upon my mothers breſts. This is true in the antitype, Chriſt, who had faith from the very womb; it's true alſo in David, Pſal. 71.5. Thou art my truſt from my childhood, by thee I have been holden from the womb. (v. 17.) Thou haſt taught me from my childhood, now alſo when I am grey headed forſake me not. We ſee original ſin lies dormant in the child for a while, but quickly puts forth, it being peccatum actuoſum. Pſal 58. They go aſtray from the belly: and why may may not faith put forth betimes in ſome? as in Eſaias, (ch. 49.) Jeremiah, (ch. 1.5) and John Baptiſt, the firſt in the new Teſtament. Now the firſt in every kinde is the rule of all the reſt. I ſee no reaſon but when a child puts forth acts of reaſon, he may put forth an act of faith; and when he begins to know his natural, he may alſo know his heavenly father, though it wants that reflect act, whereby it knows that it knows; the former we have ſeen verified in many children in New-England and elſewhere.

3. … If ſome be ſanctified from the womb, then they have faith, (quicun que renaſcitur fidem habet, Luther.) For all the graces are concatenated; but ſome are ſanctified from the womb; for Chriſt as he ſanctifies our natures, ſo he ſanctifies every age, as Hoſ. 12:4. Jacob being actuated by the ſpirit, began to act betime, and to wreſtle with his brother Eſau, in his mothers womb for the bleſſing.

(See Zanchy.)

4. Children have faith in heaven, therefore in earth. For,

p. 1411. If the Lord irradiate upon the ſouls of children in heaven,Quos pleno lucis ſuae fulgore illuſtraturus eſt Dominus, cur non iis quo que in preſens, ſi ita libuerit exiguà ſcintillâ irradiaret. Cal. Inſt. l. 4. c. 16. and they do behold the face of God, (which is an act of faith Heb. 11.27.) then have they faith in heaven; if ſo, why not on earth?

2. They reſt in hope of the reſurrection, elſe they were miſerable, Pſal. 16.9. that is, the ſoul doth reſt in hope; for the bodie properly is not the ſubject of hope, now hope is the daughter of faith.

3. There will be this uſe of faith in heaven, to believe that which we cannot comprehend, (for faith is the evidence of things not ſeen) even the infinite being of God, who dwells in that light that none can approach unto; therefore we conclude infants in heaven have faith, and why may they not have the ſeed of it here? ſeeing there is no grace in heaven which was not wrought on earth. Hence it is that regeneration is called an earthly thing, Ioh. 3. becauſe as for other reaſons, ſo this, it muſt be wrought on earth.

4. The firſt Adam had power to convey grace as faith to his poſterity; and hath not the ſecond Adam much more power? Was not the faith of Adam of the like nature with the faith of believers? though it do not put forth that act whereby we are juſtified.

5. Can any live without faith, or be ſaved for ever without it and ſhall we denie it to infants, who ſtand in need of juſtification by faith as well as we?

p. 142Obj. How can they be juſtified by faith which cannot act?

Anſ. Faith may be ſaid to be paſſive in our juſtification, becauſe the habit of faith is paſſive before it put forth any act; now we are juſtified ſo ſoon as by the habit of faith we are alive in Chriſt in the firſt moment of our converſion, before faith put forth any act. Thus children are juſtified by the habit of faith, for as we were guilty of Adams ſin, (which is imputed to us) before we were active in giving conſent unto it: ſo is the rightouſneſs of Chriſt imputed to children before they put forth any elicit act of faith. Therefore I ſay they are capable of that paſſive Ordinance of baptiſm.

Obj. Children have no knowledge, therefore no faith, therefore no intereſt in the Covenant or ſeal thereof.

Anſ. Are they not reaſonable ſouls, becauſe for the preſent they make no uſe of reaſon? and may they not have habitual knowledge lying dormant in them, though no actual? is it not Chriſt that enlighteneth every one (not that is going out, but foreign) coming into the world? doth not the reaſonable ſoul lie dormant in the body till organized? doth it not live though it move not for the preſent? when a man is aſleep he acts not grace, doth it therefore follow he hath none? may not a child be included in a leaſe and conditions made which render him capable of the benefit of it, if he perform the conditions therein ſpecified, though at the making of the leaſe he give no conſent at all? and were not the p. 143children in the Evangeliſt bleſſed by Chriſt, becauſe they underſtood it not? or was Peter waſhed in vain becauſe he knew not what Chriſt did as yet? M^r Tombs ſaith, If he knew an infant ſuch an one as John was, ſuch a one he would baptize, and farther he ſaith, that ſuch as Chriſt bleſſed might be baptized; if therefore baptiſm belong to one infant, it's enough to confute them who denie it to all; but according to this account, if onelyonly the elect and faithful are to be admitted to the Ordinance of baptiſm, there is no ſubject left to whom we may diſpenſe that Ordinance.

6. Arg. Taken from examples in ſcripture, whole families were baptized,Obſerve, the families are made the precedent. If any one ſay here is a Synecdoche, the whole being put for part: We anſwer with Urſin. Non eſt decurrendum ad figuram, ubi nulla eſt ratio cur non retineatur ſententia propria. none excluded; for houſe in ſcripture phraſe ſignifieth children throughout the Book of God. I have read it again as to this point of baptiſm, and could never find in all the Book of God where the word (foreign) houſe or houſehold is uſed,Mat. 24 25. foreign] He made him Steward over his houshold] The word is altered, for here he ſpeak of ſervants.Matt 24:25 and children excluded, but rather always included, ſervants being but the appendix of the houſe. Gen 16.2. It may be I may be built by her, ſaith Sarah of Hagar, that is, have children by her. For…an, inquit, aedificabor ex ed. LXX, foreign,foreign (hence foreign a Son) uſurpatur pro procreatione, ſuſceptione, & educatione liberorum, qui ex parentitibus quaſi extruuntur, & quibuo familiae tanquam domus aedifica… ou fili…difidifioij, pator fundamenti inſtar ſe habeat; ita quidem ut qui non habeat liberos, quaſi deſtructus ſit. Schindl Sic Plaut in Moſt. Act. 1. Novarum eſſe aedium arbitror ſimilom ego hominem, quando hic natus eſt Et paulò poſt, Parentos fabri liberum & fundamenrum ſubſtruunt liberorum.Acts 1 Ʋt ex eâ liberos conſequar. Gen. 18.19. He will command his houſehold p. 144after him, that is, childrens children; for Eſau and Iacob were 15 years old before Abraham's death. Gen. 45.17 18. Pharaoh enjoyns Ioſeph to bid his brethren bring their houſeholds with them, which being explained in the next verſe, is extended to their little ones.foreign. According to their bodies] that is, the number of their perſons. Gen. 47.12. Ioſeph nouriſhed all his fathers houſehold, even to the little ones, foreign lepi hattaph, uſ que ad os parvuli, genuinus videtur eſſe ſenſus, quòd omnes a maximo ad minimum paverit. Vatablus. Exod. 1.21. God built the midwives an houſe, Heb. …em, them, in the maſculine gender, for thoſe midwives were couragious midwives.that is, he gave them children, becauſe they ſpared the children of the Iſraelites. Deut. 25.9. So let it be done to the man that will not build up his brothers houſe, foreign, qui noluerit ſuſcitare ſemen fratri ſuo, raiſe up ſeed to his brother. In this ſenſe Rachel and Leah built the houſe of Iſrael, Ruth 4.11. Pſal. 115.12, 13. By the houſe of Aaron he means both ſmall and great. Pſal. 113.9. He makes the barren dwell in houſes, that is, fruitful mothers of children. See Gen. 30.30. & 35.2. & 50.8. Exod. 12.3. Joſh. 7.14. 2 Sam. 17.23. & 23.5. 1 Kin. 14.13. 2 Kin. 9.7. & 20.16. 1 Chron. 17.16. Pſal. 68.6. Add to all theſe the ſeveral texts in the new Teſtament, where in this word houſe or houſehold children are always included. Thus Act. 10.2, 47, 48. & 11.14. p. 145the whole houſehold of Cornelius is baptized. The whole houſehold of Lydia, Act. 16.15. they of her houſehold are baptized upon her account without any declaration of their faith and repentance, onelyonly becauſe they were of her family. Act. 16.31. The Jailor and his houſe. Obſerve, he firſt makes mention of his being baptized, then of his faith. Act. 16.33.34. Criſpus and his houſehold. & 18.8. Stephanus and his houſehold. 1 Cor. 1.16. The houſehold of Ariſtobulus, and the houſehold of Narciſſus. Rom. 16.10. foreign. Which muſt be meant of their children, which came out of their loins, as the word imports. Thus 1 Tim. 3.4. One that ruleth well his own houſe, having his children in ſubjection with all gravity. 1 Tim. 5.8. If any provide not for thoſe of his own houſe, (that is, children, not ſervants) he is worſe than an infidel. Gal. 6.10. Do good to all, especially the houſehold of faith, and muſt there be no reſpect had to the orphans and fatherleſs children of ſuch? thoſe doubtleſs we ought in a ſpecial manner to provide for, as being included in the houſehold of faith. Thus Act. 4. the believers had all things common, and did not their children ſhare with them? doubtleſs they were not excluded. Gen. 50.8. All the houſe of Joſeph and his fathers houſe, went up to bury his father, onelyonly their little ones they left in Goſhen. It's obſervable that the little ones are included (for the exception is of the ſame kind) in the word houſe here excepted, becauſe of their unfitneſs for travel; but in all the places before mentioned there is not the leaſt word hinted why little ones p. 146ſhould be excluded. From all which places obſerve,

1. The language of the ſcriptures holds forth children to be the houſhold, & by conſequence the ſubjects of baptiſm: Let them ſhew any one place where children are excluded if they can, for Exod. 12. includes children, though infants were excluded, becauſe uncapable. V. 15. Lydia baptizata eſt & filii domus ejus.

2. Obſerve the Syriac ſo renders that word houſe or houſehold, which was the known language of thoſe times, and of great repute throughout the Churches of God.

3. Of the Jailor it's ſaid, he and all of him, (1.) that were of him. Act. 16.33. Baptizatus eſt ipſe & filii domus ejus omnes, comp. v. 32. & cum omnibus filiis domus ſuae, as in the Syriac. Of Samaria it's ſaid (Act. 8.8, 12.) all of them from the leaſt to the greateſt, that is, yong and old were baptized, both men and women; for children are included in the men in ſcripture phraſe, as Jacob ſaith, Gen. 34.36. I being but few in number, they ſhall gather themſelves together againſt me, and deſtroy me. Ezek. 9.6. Slay both maids and little children, but come not near any man on whom is the mark in his forehead. Grace written in the heart by the man Chriſt Jeſus, (who hath his inkhorn by his ſide) ſhines in the forehead of babes and others. Eccl. 8.1. When Moſes demanded of Pharaoh to let Iſrael go, he meant children as well as the elder people, as he afterwards explaineth himſelf, and ſhall we be more cruel than Pharaoh, to grant libertie to ſuch as are adult, but keep poor infants in bondage? Thus Joh. 6.10. Mar. 6.44. compared p. 147with Mat. 14.15. 1 Cor. 10.1. All our fathers were baptized into Moſes, in fathers children are included; and thus I underſtand Act. 15.1. Ʋnleſs ye brethren be circumciſed, (that is, you and your children) you cannot be ſaved, as Paul explains it Act. 21.21, 25. Thus Heb. 9. It's appointed for all men once to dy, and are not children here alſo intended? So that we ſee plainly that by a Synecdoche children are included in their parents.

4. The promiſe or Covenant is made to the parent in the behalf of the children. Act. 16. Believe thou, In omni numero divinitus inflituto, liberi ſub patri… nomine cenſentur. Accommodat illis (viz. infantibus) mater Eccleſia, aliorum pedes, ut veniant; aliorum cor, … credant; aliorum linguam, ut fateantur: credit in altero, qui peccavit in altero. Auſtin.and thou ſhalt be ſaved and thy houshold. So when Chriſt raiſed the Rulers daughter, he required no more but this of the Ruler himſelf, Be not afraid, onelyonly believe and ſhe ſhall be ſaved; now if the promiſe were the ground of baptiſm to the parent, it muſt be ſo to the children alſo; therefore the parent was bound in conſcience to ſee his children baptized. We have no mention made expreſſly of the Patriarchs keeping the ſabbath, but were they not bound to keep it? or ſhall we be ſo uncharitable to think that for ſo many hundred years they altogether neglected it? though doubtleſs the devil did endeavor to blot out the memory of the ſabbath, and of the creation, that ſo he might uſſher in the eternitie of the world. Sometimes we have a precept or a word of allowance, but no example, as in that of the ſabbath, and in that of the eating of the ſeveral trees of the garden. Sometimes an example and no precept mentioned, as in that of the ſacrificing of Abel, for which doubtleſs there was a command, (though not mentioned) elſe God would not have ſent fire down from heaven to conſume the ſacrifice, teſtifying his acceptance, if there had not been a divine inſtitution for thoſe ſacrifices: Therefore we ſay, it's ſufficient to us that the will of the Lord is revealed either by command, promiſe, Covenant, conſequence, or otherwiſe, though there be no example for it in ſcripture.

5. We have the example of whole families baptized in the Apoſtles times, (and ſome in after ages, which gives light to the places of ſcripture mentioned) families as families, the parents thus embracing the Goſpel, are made the precedent for that adminiſtration, therefore children muſt be included; for he that excludes nothing, includes all. There was no word for women to eat the Paſsover, yea it's ſaid expreſſly, No uncircumciſed perſon ſhould eat thereof, and yet they grant that the women were to eat the Paſsover, being part of the houſehold. Exod. 12.3, 4. and ſhall children (contrary to the whole current of ſcripture) be excluded from this Ordinance of baptiſm?Infantes chriſtianae domus pars: verùm eſto non fuerin… infantes in domibus iſtis, nihilominus ad domum peri…nent, & in eâ cenſentur, ut ſi fuiſsent in domibus bapt. zaſsent eos uti que Bull.

6. Children are included in the parents, as in that of Jacob, I am but few this day. But of this before.

Obj. Children are not mentioned.

Anſ. 1. We have ſhewed that they are mentioned in the ſenſe of the holy Ghoſt.

p. 1492. Suppoſe they were not mentioned, it's not expreſſly ſaid that the Virgin Mary or the Apoſtles were baptized, or the ſeven Churches of Aſia, the Church of Theſlalonica, &c. but dare any ſay that they were not baptized? Where is it ſaid that women received the Lords Supper? for in the 1 Cor. 11.28. the Apoſtle reſtrains the word to the males,(foreign) is of the maſculine gender, Let a man examin himſelf, &c. and yet we believe that they did receive, upon this account, that they were members of the Church. We ſay then, the inſtitution of Ordinances (as of this) is clear, but the application of them to the ſubject not ſo, but gathered by conſequence.

Obj. They are ſaid to be believers, the Jailor believed with his whole houſehold, but children cannot be ſaid to be believers.

Anſ. 1. We have proved many children are believers.

2. They err, not knowing the ſcriptures; For though faith be required in the conſtituting of a Church in ſuch as are adult: yet in a Church conſtituted, as to infants it 's not required; no more than it was in Circumciſion, which did as much require faith as baptiſm doth; for it was the ſeal of the rightouſneſs of faith: Act. 16. There is mention made onelyonly of the faith of Lydia, yet the text faith her houſehold was baptized: ſo that the faith of the parent gives the child an intereſt in the Covenant and ſeal thereof. As for the brethren mentioned Act. 16.40. which they ſay were of the houſehold of Lydia, baptized by Paul. I anſwer,

p. 1501. The Apoſtle ſaith, We ſpake to the women that reſorted thither, v. 13. It ſeems there were no men there, or elſe the brethren mentioned, v. 40. were not then converted.

2. It appears not that they were members of her family,Whereas there is mention made (v. 40.) of the brethren, Judicio eſt, cum aucta eſſet eccleſia illa, etjam in magno numero, ſ…minam illam primas tenuiſſe quod ad ſedulitatem in officijs pactatis attinet, iſ que …nde clarius liquēt, quod in ejus aed…s convenerant omnes pij. Calv. (as the words imply, They went into the houſe of Lydia, and when they had ſeen the brethren) but rather ſome of the citie or other parts that met at the houſe.

3. Suppoſe that, yet it makes not againſt us, for the children were baptized as well as the brethren.

Thirdly, The words, he rejoiced with all his houſe, or,Mat. 23.15. foreign. They cryed out all at once. foreign, Et exultavit cum omni domo ſuâ, credens deo. Thus the Spaniſh Bible renders it. Sic foreign, dicuntur, qui funditus pereunt. Bul.Matt 23:15 there was joy in, (or, throughout) the houſe, he having believed. It's not ſaid, that all his houſe believed; for the promiſe was made to the faith of the Jailor, not at all mentioning the faith of any of his houſehold, Act. 16.13. Believe,— and thou ſhalt be ſaved and thy houſe.

4. Deut. 14.26. Thou ſhalt eat there before the Lord, and thou ſhalt rejoice thou and thy houſehold. Little children could not rejoice in what they put their hands to, but might they not eat? doubtleſs they might, for they were of the houſehold.

Obj. Paul preached to all in the houſe, therefore not to children.

Anſ. 1. May not the Goſpel be preached to little p. 151children as well as others? yea may it not in … ſome ſenſe be preached to babes? Luk. 1.76. And thou child ſhalt be called the prophet of the higheſt. Doubtleſs there being ſuch an effect wrought upon the Iailor and his houſe, they would bring the little ones in their arms, rather than any ſhould be hindered from hearing when Paul preached.

2. This ſpeech is ſynecdochical, the whole being put for a part, (to all the houſe) that is, ſuch as were capable,1 Sam. 1.21. The man Elcanah and all his houſe went up to offer to the Lord] Yet it appears from v. 22. that Samuel being little, did not go up.1 Sam 1:21 which is according to ſcripture phraſe, Pſal. 102. He raiſeth all that are fallen, that is, all ſuch as are raiſed, are raiſed by the Lord. As we ſay, ſuch a ſcoolmaſter teacheth all the children in the town, that is, all that are taught, are taught by him: So, the Apoſtle preached to all in the houſe, that is, to all ſuch in the houſe as were capable of inſtruction.

Thus much for the ſixth Argument, wherein we ſee plainly that houſe always includes children, erg. We ſay, it's very evident, That the Apoſtles did baptize the children of the ſaid houſeholds formerly mentioned.

The ſeventh Argument.

Children are capable of the grace of baptiſm, therefore of baptiſm it ſelf.

1. They are capable of inherent grace, for a ſubject capable of ſin, is capable of grace: but infants are capable of ſin, being ſhapen in iniquitie, and conceived in ſin. Pſal. 51. Therefore they are capable of the grace of baptiſm, both which it ſeals, and which p. 152it conveys; for the Lord being a free agent, hath not limited himſelf to any time; but as before baptiſm, ſo ſometimes in, ſometimes after baptiſm he doth convey that ſpirit of grace to infants. The more ordinary way for ſuch as are adult in the conſtitution of a Church, is by the word; but the Lord hath not tied himſelf to this way, eſpecially in a Church gathered, but doth doubtleſs breath in this Ordinance alſo: for look what the navel is to the child in the womb, the ſame is baptiſm to infants in the womb of the Church. Cant. 7.2. The child in the womb is not nouriſhed in an ordinary way, as by the mouth, but by the navel: even ſo infants are not ſanctified by the ordinary way of hearing, but by this of baptiſm. I know other ſenſes are given of that ſcripture, but as Bernard ſaid of the Pope, Either this is he or ſhew me ſuch another: So I ſay, Either this is the ſenſe of the holy Ghoſt, or elſe let any man ſhew me a better. I would not willingly bring a ſenſe to the ſcripture,Non afferre ſed auferre ſenſum. Baſil. foreign, i. e. According to the meaſure of knowledge, faith, and grace which God hath given. This is to propheſie according to the analogie of faith, when we exceed not the meaſure of the gift beſtowed upon us. but fetch it from the ſcripture, (for we muſt propheſie according to the meaſure of faith) which may eaſily be found out by comparing ſcripture with ſcripture. Now the like phraſe you ſhall find in Prov. 3. Truſt in the Lord and it ſhall be health to thy navel, and marrow to thy bones, that is, in a ſecret way thou ſhalt be fed, though the ordinary way fail. We ſee this truth daily fulfilled, That though a poor mans p. 153layings-out are greater than his in-comes, yet by a ſecret providence he and his are maintained: even ſo by the ſame good hand of God are infants in the womb of the Church nouriſhed by baptiſm; for the ſpirit of God doth move upon theſe waters, as ſome have allegorized that of Gen. 1.2.

2. Infants are capable of remiſſion of ſins, elſe how can they be ſaved? the promiſe of remiſſion of ſins in the ſame ſentence and the ſame ſenſe is propounded to parents and children, Act. 2.37. and ſhall we ſay that remiſſion of ſins is promiſed to parents, and outward priviledges onelyonly to children?

3. They are capable of the holy Ghoſt, elſe how can they be united to Chriſt? doubtleſs that ſpirit that doth guide the bee to its end, did actuate Jacob in his mothers womb, and made him ſo wreſtle with his brother, that he prevailed againſt him; which was very ominous for the future. Thus Zanchy on Hoſea.

That ſupplanting of Eſau,Illa ſupplantatio ſymbolum fuit divini ſed occulti deſiderij, quo Jacob, cum adhuc tamen uti judicio non poſſ…t, meffabiliter tenebatur priori loco naſcendi. 2. Symbolum fuit ſancti deſiderij quo offici…batur divinam benedictionem conſequendi; actus enim à ſpiritu ſancto, mirabili quodam & ineffabili modo, porcupivit divinam erga ſe gratiam, & pro illà aſſequendâ nihil non egit. or taking him by the heel, was a ſign of Iacobs deſire of being born before his bro…her, and conſequently of …he birth-right: alſo 2. of obtaining that divine bleſ…ing which was promiſed be…ore;Non per ſacramenta traducitur aut transferu… gratia, ſed cum ſacramentis. Fatemur ſacramenta eſse media, & tamen deus in ſacramentis immediatè agit; non quod non utatur medio, ſed quia vis non tranſit per ſacramentum. Whit. foreign. Baſ. Mihi animus non eſt baptiſmi …im extenuare, quin ſigno acc…dat res … veritas, quatenus per exter… media deus op…ratur. Gal Inſt. p. 46…. Deum tamen quibuſdam, dum baptizantur habitum gratiae infundere non negamus. A meſ. Diſpoſitio illa ſancta ſit (quantum ego aſſequor) non habi…us neſcio quos virtutum inſtillando, ſed menti voluntati que vitam reſtituendo; quae quatenus ſanamur, ſive viviſicantur, vel ad fidei vel charitatis actus eliciendos exercendoſ que , jam habilis at que idoneae redduntur Gat. p. 223. Quod baptiſmo nos ablui, docet Paulus, Eph. 6. Ideo eſt, quod i… li… nobis ablutionem noſtram teſtatur deus, & ſimul efficit quod figurat, niſi enim conjuncta eſſet rei veritas aut exhibitio, impropria eſset l…ntio, Baptiſmus eſt lavacrum animae. Calv. in Eph 5.Eph 6Eph 5 for being acted by the …oly Ghoſt after a wonder…ul and unſpeakable manner, …e erneſtly deſired and endeavored p. 154after the grace of God, even in his mothers womb. As ſome are thus ſanctified in the womb, ſo many have a ſaving work from the dawning and ſpringing of rea…on. Witneſs that famous inſtance of ſome little Indian children in New-England, (related by M^r Eliot in his book intituled, The tears of repentance) with which he ſhuts up his diſcourſe, viz. The profeſſion, (if I may ſo call it) or rather the expreſſion and manifeſtation of faith by two little infants, of two years old and upward, under three years of age when they died and departed out of this world. The ſtorie is this,

This Spring, in the beginning of the year 1652, the Lord was plea…ed to afflict ſundry of our praying Indians with that grievous diſeaſe of Bloudy flux; whereof ſome with great torments in their bowels died; amongſt which two little children of the age aboveſaid, and at that time both in one houſe, being taken with that diſeaſe: The firſt of theſe children in the extremitie of its torments, lay crying to God in theſe words, God and Jeſus Christ, God and Jeſus Chriſt, help me! and when they gave it any thing to p. 155eat, it would greedily take it, (as it is uſual at the approach of death) but firſt it would crie to God, Oh God and Jeſus Christ, bleſs it! and then it would …ake it; and in this manner it lay calling upon God and Jeſus Chriſt until it died The father of the child …old me the ſtorie, with great wonderment at the grace of God, in teaching his child ſo to call upon God. The name of the father is Niſhohkou, whoſe confeſſion you have before.

Three or four days after another child in the ſame houſe, ſick of the ſame diſeaſe, was (by a divine hand doubtleſs) ſenſible of the approach of death, (an unuſual thing at that age) and called to its father, and ſaid, I am going to God, ſeveral times repeating it, I am going to God. The mother (as other mothers uſe to do) had made for the child a little basket, a little ſpoon, and a little tray; theſe things the child was wont to be greatly delighted withall, (as all children will) therefore in the extremitie of the torments, they ſet thoſe things before it, a little to divert the mind and chear the ſpirit; but now the child takes the basket and puts it away, and ſaid, I will leave my baſket behind me, for I am going to God, I will leave my ſpoon and trey behind me, (putting them away) for I am going to God, and with theſe kind of expreſſions the ſame night finiſhed its courſe, and died. The father of this child is named Robin Speen, in whoſe confeſſions he maketh mention of this child that died in faith. When he related this ſtorie to me, he ſaid he could not tell whether the ſorrow for the death of his child, or his joy for its faith were the greater.

p. 1564. They are capable of union with Chriſt, fo… firſt Chriſt lays hold on us before we lay hold on him Phil. 3 That I m…y apprehend that, for which alſo … am apprehended of Chriſt Jeſus.

5. Of eternal life. All which things are ſignifie… and ſealed in the holy ſacrament, What hinder therefore why children may not be baptized? Act 10.

6. Baptiſm is of eternal uſe, (for what God doth remains for ever, Eccl. 3.) not onelyonly for the preſent but for the future; therefore children are capable o… it. For,

1. As parents may plead a Covenant for their children, which is no ſmall prop of their faith, ſtrengthened and confirmed by this viſible word, Exod. 4.5… ſo children may afterwards plead a Covenant as from their anceſtors, (for a ſeal of an eſtate made to infants in their cradle, is firm) and come in their fathers or mothers name to God, as David and others have done, Pſal 86.16. Save the ſon of thy handmaid; for that Covenant extends not onelyonly to temporals but ſpirituals.Luke 71. The Covenant with the forefathers is made the riſe of that deliverance, v 75 which deliverance from our ſpiritual enemies is collected from the general promiſe [I will be thy God & the God of thy ſeed.] Rom. 11. Beloved, (ſo as to be called) for their fathers ſakes. Deut. 30. I will circumciſe the heart of thy ſeed. Which promiſe being ſpoken indefinitely, who dare limit it to ſuch as are of years of diſcretion, ſeeing that babes are the ſeed of the faithful as well as ſuch as are adult; and we know it's as great a ſin to limit God in his grace as in his power, who hath ſo wiſely ordered that Covenant p. 157of grace, 2 Sam. 24. that as in every moment ſome die: (and ſurely half of the elect, if half of mankind, die in infancie) ſo in every moment ſome are regenerate. Which grace of regeneration from the dawning and ſpringing of reaſon, doth appear in many who ſuck in ſomething of Chriſt, whilſt they ſuck in the milk from the mothers breaſts.

2. It lays a tie and obligation upon the child to future repentance, faith and obedience.

1. To repentance, therefore it's called th… baptiſm of repentance, becauſe it obligeth and engageth them to repentance. Mat. 3.11.Baptiſmus eſt lavacrum regenerationis, ſed n n ita vt rege…e ati debeant tantum illo obſignari ſed regenerandi Muſc. in Matt. 22.Matt 22 I indeed ſaith John) baptize you (Phariſees, a generation of vipers) with water (foreign) unto repentance, therefore (ſeeing you have now been baptized) bring forth fruits worthy of repentance. v. 8.

2. It obligeth to future faith, for circumciſion was a ſeal of the rightouſneſs of faith, (which is the condition of the Covenant of grace, Mar. 16.16.) To Adonijah and Abſalom as well as Solomon, if they believe, for ſo the tenor of the Covenant runs. It's well obſerved by ſome that God dealt in a way of preventing grace with Iſrael, in inſtituting the Paſſover before their deliverance: and ſo in appointing the Lords Supper before the work of redemption was wrought. And thus hath he ordered the baptizing of children, as that which is precedaneous to faith, as well as ſub…equent to it.

3. It obligeth to obedience, for as in all duties we do virtually ſay, I take this God for my God, and p. 158give up my ſelf to him as one of his people: Pſal. 50. That make a Covenant with me by ſacrifice So in this Ordinance of baptiſm, the child doth implicitly covenant with God, and doth bind it ſelf to obedience for the future. He that is circumciſed (ſaith Paul, Gal. 5.) is bound to keep the whole law, if not legally as a Covenant of works, yet evangelically as the condition of the Covenant of grace. If he dare not ſtand to the former Covenant, (as who dares?) let him cleave to the later, and in ſo doing he ſhall live.

Nonnulli habent a…tificium, quo prius perſuadent quam docent, veritas autem docendo ſuadet, non ſuadendo doect. Tert. I would not firſt move, and then teach, but having taught, move. Cujuſlibet artis datur praxis. erg. Paul will rather ſeem to ſpeak falſe greek, not underſtanding his greek grammar, as Jerom ſaith, (though it be an Articiſm) than that they ſhould not apply to themſelves in particular what, he ſpoke in general. Gal. 6.1. foreign, Reſtore ye ſuch an one, or put him in joint again, conſidering thy ſelf.Gal 6:1Having ſpoken ſufficiently to the jus divinum of Paedobaptiſm, and ſhewed plainly that it hath a divine ſtamp of truth upon it. Let us come to the foreign or practical part of this point, which ſhall be a diſſuaſive from Anabaptiſm; and what I ſhall ſay herein, I would ſay in a Church full of Kings. Now the Lord grant me good ſucceſs this day!

And that I may the more effectually prevail with you, conſider,

1. The way of Anabaptiſm is not the way of God; for firſt it's not of Gods planting, therefore ſecondly not of his watering. For whatſoever the Lord hath not planted, whether perſons or things, that certainly he will not water; therefore it cannot ſtand, but muſt of neceſſity be rooted up. Mat. 15.13.

p. 159For the firſt, That it's none of Gods planting, or, That that way is not the way of God which they walk in, it appeareth,

1. In that they ſtand not in the ways, and ask not for the old paths▪ where is the good old way, that they may walk therein, Jer. 6.16. (Thus Mal. 2. Seek the law at the Prieſts mouth.) They adviſe not, nay they are not uſually willing to be adviſed by the faithful meſſengers of Chriſt, enquiring after the footſteps of the flock by the Shepherds tents, but ſeem to be vailed [foreign] and turn aſide by the flocks of his companions. Cant. 1.7.

Yea I fear ſome of them if they look into their hearts, will find them too-too-deſirous to make truth on their ſide, (having been plunged before they were dipped) and that that way might appear to them to be a way of God, which they moſt affected; having the perſons of ſome, and their doctrines in admiration for advantage ſake; if ſo, God may juſtly harden them as he did Balaam, and (contrary to his own expreſs command) bid them, Go, anſwering them according to the idol which they ſet up in their hearts.

2. We find no inſtance in ſcripture of any that were dipped or rebaptized, after that in their infancie they were dedicated to the ſervice of God by baptiſm; nor of any child of a believer ſuſpended till he came to years of diſcretion, and was able to give an account of his faith. We challenge them in the name of Chriſt to produce any one throughout all the book of God, either rebaptized or ſuſpended from that Ordinance till then.

p. 1603. Such reject the counſel of God againſt themſelves, Luk. 7.30. Yea in rejecting this Ordinance they reſiſt God, (Act. 11.17.) as the Phariſees did to their own deſtruction.

But tell me, is it not a grievous ſin to refuſe that God to be thy God, and the God of thy ſeed? Is not that promiſe [I will be the God of thy ſeed,] as much evangelical as the former, [I will be thy God?] and in ſo doing, doſt thou not discovenant thy ſeed as much as in thee lieth? and may not the Lord therefore take the advantage, and cut off the entail for ever? For, (ſaith the Lord, Gen. 17.) The uncircumciſed man-child, whoſe fleſh of his foreskin is not circumciſed, that ſoul ſhall be cut off from his people. He hath broken my Covenant. The ſeal being part thereof, & ofttimes put for it in ſcripture phraſe: Act. 7.8.

Quiſquis neglecto baptiſmo ſe nudâ promiſſione contentum eſſe ſimulat, conculoat, quantum in ſe eſt, Chriſti ſanguinem. Cal.4. Is not this to trample under feet the bloud of Chriſt, and crucifie him again? for whereas Chriſt died but once, but liveth to God for ever, Rom. 6.14. this doctrine and practiſe of rebaptization holds forth to the world that Chriſt died the ſecond time, and roſe again.Quotquot rebaptizantur, Chriſtum denuo crucifigunt. Cal. Yea it evidently implieth a poſſibilitie of falling from grace totally, elſe what need of rebaptization? for as many as are buried with Chriſt in baptiſm, are planted into the ſimilitude of his death, and ſhall be alſo planted into the ſimilitude of his reſurrection. Rom. 6.3, 4, 9, 10. In that he died he died but once, in that he liveth he liveth unto God.

p. 1615. Such unchurch all the Churches of God, ſaying, There is no true viſible Church in the world but their own, for the Church ever ſince her members were full,We had Miniſters and Churches before Rome. Petrus Abbas Cluniacenſis q…âdam prolixâ epiſtolâ ad Beraeſtatur, Scotos & alios vetuſtiſſimos chriſtianos, Paſcha non Romano ſed Orientali more ſolitos celebrare, unde apparet eos non Româ ſed ex Oriente Doctores primum accepiſſe. Cat. teſtium veritatis p. 546. hath for many ages conſiſted almoſt wholly of Aſſemblies of them who have been baptized in their infancie; if ſo, then was there no viſible Church on earth for many hundred years together; contrary to Mat. 16. where our Savior engageth that the gates of hell ſhall never prevail againſt it. And ſhall we thus deſpiſe and ſlight the womb that bare us? thoſe arms that embraced us? and the paps that gave us ſuck? God forbid; for doubtleſs that rigid way of ſeparation God never watered, I mean of ſuch who unchurch all the Churches of the world ſave their own.

6. In ſo doing they are very injurious to themſelves, as rendring themſelves in the ſight of God,

1. Covenant breakers. Gen. 17.14. And the uncircumciſed man-child whoſe fleſh of his foreskin is not circum iſed, Gen. 17.14. Qui non circumcidet, i. e. circumcidi curaverit, ſed circumciſionem neglexerit vel contempſerit: etenimverbum [foreign] eſt futurum kal â radi…e foreign Piſcat.Gen 17:14that ſoul ſhall be cut off from my people: he hath broken my Covenant.

2 The Lord looketh at ſuch as unbaptized perſons, Exod. 12.45. When a ſtranger ſhall ſojourn with thee, and keep the Paſſover to the Lord, let all his males be circumciſed, and then let him come near and keep it, for no uncircumciſed perſon ſhall eat thereof. p. 162Where we ſee plainly that if the child of the ſtranger was not circumciſed,Such are uncircumciſ…d in the ſenſe of the holy Ghoſt, for circumciſion of Abraham alone was not the Covenant or ſign of it; ſeeing that he and his children are joyned together. the ſtranger himſelf was not admitted to the Paſsover; ſeeing that in Gods account he was an uncircumciſed perſon: the like may be ſaid of baptiſm, for parium eadem eſt ratio.

3. I ſuppoſe with ſubmiſſion to better judgments, the meaning of thoſe words, (Ezek. 44.9. No uncircumciſed perſon, uncircumciſed in heart, or uncircumciſed in fleſh, ſhall enter into the Sanctuary.) to be this, ſcil. That ſuch as are not viſible ſaints (for the heart is manifeſted by the life) and have not received the ſeal of the Covenant, namely baptiſm, which is uncircumciſion in the fleſh here ſpoken of, ſhall not be admitted into the Church of God, that new Jeruſalem, the name whereof is Jehova Shammah. Eze. 48.5. Which makes much for the proving of the thing in hand, as we ſee in Exod. 12.48. When a ſtranger will ſojourn with thee, let all his males be circumciſed, for no uncircumciſed perſon ſhall eat thereof. He whoſe child was uncircumciſed, was uncircumciſed himſelf in Gods account: Even ſo he whoſe child is unbaptized, is ſaid to be unbaptized himſelf; and herefore not to be admitted to the Lords Supper For baptiſm is called Circumciſion, (Col. 2.12.) and put inſtead thereof.

7. They are not onelyonly injurious to themſelves, but they have ſaith the Lord, taken away my glorie from their chil…ren. Mic. 2.9. For what is the glory of p. 163his people? is it not the Covenant of grace and Chriſt held forth therein with the ſeals thereof?

8. Conſider the abſurdities that follow upon it.

1. By this doctrine he that is unbaptized himſelf, may lawfully adminiſter baptiſm unto others (which we denie unleſs he had a ſpecial commiſſion ſo to do, as John Baptiſt had) for the firſt Anabaptiſt was baptized by one that was baptized in his infancy, therefore his baptiſm was null▪ and ſo conſequently all their baptizings are mere nullities.

2. It leaveth the children of believers in as ſad a condition as the chil…ren of heathens, being in no viſible way of ſalvation, for they depart out of this world without any viſible ſign of Gods favour.

9. In renouncing their baptiſm they act Satans part, who will not make a league or Covenant with any ſoul, till he have renounced his Covenant with Chriſt firſt.

10. The Churches of Chriſt have no ſuch cuſtom, 1 Cor. 11.It cannot be proved that ever the whole Church of God erred, though Councils have; it's true we grant that as Nullum tempus accurrit Regi: So no preſcription will ly in force againſt God and his truth, foreign. Ignatius Rev. 2.24. Hold faſt, i. ſuch doctrines, rules, ordinances, as thoſe primitive and Apoſtolical Churches then had and did enjoy; this injunction was in oppoſition to thoſe who had begun to decline and degenerate to corrupt principles and practices.Rev 2:24 which will appear by the teſtimonies of the antient, and the practice of the churches til theſe later times. Juſtin Martyr (who lived in all likelihood in John's days, as M^r Baxter well obſerveth, for he was converted to chriſtianitie in the year of our Lord 128. and wrote his firſt Apologie in the year 150. as Helvicus from his own teſtimonie p. 164gathereth.) ſaith, Poſt quam veró per Chriſtum aditum ad deum nacti ſumus, non carnalem ſuſcepimus circumciſionem, ſed spiritualem, quam Enoch & ſimiles cuſtodierunt, eam verò nos per baptiſmum, quandoquidem peccatores fuerimus, propter miſericordiam ipſius dei accepimus, omnibuſ que adeo illam accipere integrum eſt. Thus Irenaeus who lived within ſome 43 years of Iohn, Omnes venit per ſemetipſum ſalvare, omnes inquam qui per eum renaſcuntur (id eſt, baptizantur) in deum, infantes, parvulos & pueros, juvenes & ſeniores, ideo per omnem venit aetatem, infantibus infans factus, ſanctificans infantes et in parvulis parvulus, &c. Obſerve by the way that renaſci is an ordinary term among the fathers ſignifying as much as baptizari. Tertullian is clear in this point, ſo is Origen, who ſaith, Quid cauſae eſt cum baptiſma eccleſia in remiſſionem peccatorum detur, ſecundum eccleſiae obſervantiam, etiam parvulis baptiſmus non detur. lib. 5 cap. 6 ad Rom. Cyprian (who lived within near an hundred years of Iohn) with 66 Biſhops in Council, determine that children may be baptized before the eighth day. Higinus Biſhop of Rome did firſt ordain Godfathers and Godmothers at the baptizing of infants. This Higinus was near the Apoſtle Iohn's time. Auſtin tells us it is ſuch a Church cuſtom, and withall it's an Apoſtolical tradition. Accordingly the Magdeburgenſes in their Centuries obſerve that in the firſt hundred years after Chriſt infants were baptized. Lucius King of Brittain, and the firſt chriſtian King in the world, (who was converted by the prayers of the Saints, as Matthew Paris relates) was p. 165baptized with his houſe and whole people, (therefore Brittiſh children alſo.) Which Balaeus more fully cleareth, Cent. 1. cap. 27. Lucius (ſaith he) ſent to Rome the more ſpeedily, becauſe he heard that many of the nobilitie (eſpecially at Rome) together with their wives and children were baptized. Learned Doctor Uſſher in his book of he Religion of the antient Iriſh, ch. 5. ſaith, That t…t Iriſh did baptize their infants without criſm. I could never find, ſaith the Lord Brooks, the beginning and riſe of this practice, namely, baptizing of children, whereas it is very eaſie to track hereſies to their firſt riſing up. The Waldenſes (ſaith Flac. Illyr.) Semper baptizarunt infantes. Catal teſtium verit. p. 434. Therefore we may conclude with Calvin, Nullus eſt ſcriptor tam vetuſtus, qui non ejus originem ad Apoſtolorum ſaecula referat. Cal. in Rom. 4.11.

Whereas ſome inſiſt much upon the teſtimonie of Grotius againſt infant baptiſm, who pleads the Canon of the Neocaeſarean Synod, Art. 315. The words of the Council are theſe, foreign. Concerning her that is with child, That ſhe may be enlightened or baptized when ſhe will, for ſhe that bringeth forth doth not communicate in this with the birth that is brought forth, becauſe every one manifeſts his own free choice in confeſſion. Whence Grotius obſerveth, Proles baptizari non ſolebat, niſi propriâ voluntate & profeſſione. That the child uſeth not to be baptized, p. 166but of its own proper will and profeſſion. I anſwer that Grotius contradicts himſelf in his Annotations on Mat. 19.14. For firſt he quotes that ſaying of Irenaeus to confirm the cuſtom of baptizing infants, Ideo per omnem venit aetatem, & infantibus infans factus, ſanctificans infantes, in parvulis parvulus, ſanctificans hanc ipſam habentes aetatem. &c. Huic Chriſti dicto inter caetera innititur mos etiam infantes baptiſmo tingendi, quem Auguſtini temporibus per omnes eccleſias fuiſſe receptum, hoc ipſo ſatis constat, quod Pelagiani cum eo argumento ab Auguſtino & aliis premerentur nega…e id ipſum nunquam auſi fuerint; ſic in epiſtolâ Cypriani ad Fidum, an rectè baptizentur infantes né dubitatum quidem, ſed an poſſint baptizari etiam ante octavum diem quoſdam haeſitaſſe. But afterwards this reconciler of Proteſtants and Papiſts, unſays what formerly he had ſaid, alledging the ſixt Canon of the aforeſaid Council, that ſo he might unbottom this inſtitution of God, and put it upon the authoritie of the Church which he ſo much admired, as appears by his Examen ad Rivet. ad Art. 9. p. 47. De baptiſmo infantium quid reſponderi poſſit diſc…t qui volet ex Cardinali Peronio, reſponſione ad epiſtolam Caſauboni cap. 8. Ego in eccleſia authoritate, cui deus ſacramenta & aliquod in ea jus dedit, acquieſco.

2. I anſwer, Theodore Balſamon in his Scholia upon that Canon, ſaith, Some in the Council ſaid, That women with child which came from the infidels (as M^r C. well obſerveth) to joyn with the Church, ought not to be baptized, but to ſtay till the p. 167babe they went with was brought forth, leaſt that when ſhe was baptized, it might ſeem that the child in her womb was baptized with her, as being altogether united to her▪ whence it will come to paſs, that after the babe is born, either it may be left unenlightened, (or unbaptized) or if it be baptized, it may be thought that it is rebaptized. This he maketh the occaſion of that antient Canon, and it's very obſervable what was the occaſion of it. 1. That they might avoid that miſchief of leaving babes unbaptized. 2. That they might avoid the other extream of rebaptization. But let us ſee what Balſamon addeth farther▪ ſpeaking of ſuch infants, that they could not make promiſes, &c. F…r how it is with the babe in the womb none can enquire, nor be ſuretie for, ſaith he, but infants (ſc. that are born) do affirm by thoſe that are their ſuſceptors, and are accounted to be actually enlightened (or baptized) with divine illumination or divine baptiſm. They then accounted baptiſm of infants no antichriſtian baptiſm, but divine baptiſm. Therefore I conclude the teſtimonie of Grotius is altogether invalid.

Secondly, This was never watered by God (nor ever will) therefore not of Gods planting. For,

1. Their miniſterie (as they call it) who diſclaim the office,I would not for all the gold of the Eaſt and Weſt Indies, I had no better fruit of my labors to ſhew than ſome of them have. Barn. foreign Perdix congregat & non parit, congregat ova alterius a…s, illiſ que incubat ac ſi ſua eſsent ſed ubi fuerint excluſi pulli deſerunt enim, quaſ… cognoſcentes quod ea illos non pepererit, & ſuae matri ſ…ſe adjun…unt. Alij cuculus, qui non diu in regione aliqua commoratur, ideo non nidificat, ſed occupat ova alterius avis, ijs incubat, & quando excluduntur pulli, non ſen…tur eum, ſed deſerunt. Schindl. Non fortunat deus labores eorum qui non ſunt ordinati, & quanquam ſalutaria quaedam afferunt, tamen non aedificant, Luth. tom. 4. Omnium Provincia…um prima Brittania pub…citus nomen Chriſti recepit. Bellar. cap. 2 is not uſually bleſſed by God for the converſion of poor ſinners; many indeed are perverted by them, few or none converted that ever I heard of. But as many p. 168call their neighbors bees to their own hives▪ which (as they ſay) thrive not with them, or as the partridge or cuckow gathereth yong ones which ſhe hath not hatched: even ſo do they gather members out of other Churches▪ in whoſe converſion they were not at all inſtrumental. Therefore I do not believe they were commiſſionated by Chriſt to preach the Goſpel, ſeeing uſually his preſence doth not accompany them in their undertakings. How doth Paul prove that he was ſent to the Gentiles, as likewiſe Peter to the Jews, Gal. 2.8. but by the efficacie of his miniſterie? for faith the Apoſtle, he that wrought effectually by Peter to the circumciſion, the ſame was mighty in me towards the Gentiles. This was excellently typified by Aarons wither'd rod, the budding whereof was an emblem of the ſucceſs of his miniſterie, by which the Lord did clearly manifeſt that Aaron was a ſaint of the Lord, ſet apart to that office to ſerve in the tabernacle, though Moſes was an holier man than he.

2. Their ſpirits run out after this way, putting a greater ſtreſs upon it than upon any other Ordinance;Many are zealous onelyonly in this, indifferent in other matters of greater concernment, but Phiſitians ſay, Ʋniverſalia ſunt bona, univerſals are good, whereas to be hot in one part and cold in another is a bad ſymptom of a diſtempered bodie. now where man layeth a greater weight upon any inſtitution of Chriſt, than himſelf hath laid, it's juſt, with p. 169God ſo to leave them, as that they ſhould find little or nothing in it, much more when it is but an humane invention which periſheth in the uſing,Col. 2.20. foreign [Eat not, taſt not, touch not, (the words ſhould be ſo rendered) all which periſh in the uſing.]Col 2:20 and leaveth no impreſſion behind it, as all mens imaginations do.

3. This is the inlet thoſe grand errors in the world,They ſeldom ſtick at the denyal of infants baptiſm. Nulla eſt veterum haereſium quae n…n videantur his authoribus repuliulare. Melan. Anabaptiſta indoctus Soeinianus, Socinianus doctus Anabaptiſta Hornb. not which accidentally follow, but which properly and naturally flow from thoſe principles, as a juſt hand of God upon that way. For do we not dayly ſee that ſuch denie the trinitie, the perſonalitie of the Son and the holy Ghoſt, ſaying, (as they of old) There are ſeveral manifeſtations of God, one in Moſes, another in Chriſt, and another in himſelf. And do they not cry down the Sabbath becauſe not ſo clearly held forth in the new Teſtament?Num. 26.10. And they viz. Dathan and Abiram became a ſign to give warning to all for the future, that they uſurp not the Prieſts office. The like you have in Jude, v. 11. [they periſhed in the gainſaying of Core.] It ſeems there were ſuch in the Apoſtles time that cryed, (Are not all the people of God holy) as the former did.Num 26:10 do they not cry down the miniſterie, or at caſt the office of the miniſte…ie, (ſaying, Whoever will, …hough the loweſt of the people may conſecrate him…elf, and adminiſter the ſeals) …hough God hath ſignally appeared in all ages (eſpe…ially of late in England) againſt all thoſe that roſe …p againſt Levi. Deut. 33.11. Strike through the …oyns of them that riſe againſt him, and of them that …ate him, that they riſe not again. This propheſie or p. 170prayer will be of force till the worlds end, for the prayers of the ſaints dyed in the bloud of Chriſt, are of eternal efficacie, there being a neceſſitie incumbent on God, that the prayers of the ſ…ints be made good, (Act. 1.16. comp. with Pſal. 109.8.) though put up many hundred years before.

Yea do they not unchurch all the Churches in the world, making rebaptization eſſential to a Church, yea neceſſary to ſalvation? …arther adding, That God hath no Church union or communion with any Church in the world that is not rebaptized.

I might mention many more groſs errors which flow from the principles of Antipaedobaptiſts; onelyonly let me tell you ſome have confeſſed, That when they have been inclining to that way, they have found their hearts ſitting looſe from all former owned principles of truth, and as the firſt matter fit to receive any form, impreſſion or error whatſoever, though formerly loathed and deteſted.

4. That way ſeldom thrives but when it is countenanced and made much of, eſpecially by the higher powers: whereas truth on the other hand hath flouriſhed moſt under perſecution. I. G.

5. Do they not aba…e in their graces, having loſt that heat and zeal that formerly they had? if they examin themſelves I fear they will experience this truth, that their bow is not bent as formerly, their ſpirits more feeble, and the things which remain in ſome readie to die, Rev. 2.2. For when they departed from God, then God departed from them. Mat. 2.9. It's obſerved that one executed for murther in th… p. 171citie of London, confeſſed,Mark 9.30. [No man that worketh a miracle in my name, can (lightly) ſpeak evil of me.] [foreign] ſuddenly, Nemo reponſe fit turpiſſimus.Mark 9:30 That from the time of his going under water, he ſenſibly found God departing from him. I. G

6. Yea do they not ofttimes, having caſt off this Ordinance of baptiſm caſt off all, and loſing one loſe all? I wiſh we had not cauſe to lament for our ſuperordinanc'd men, that are a…ove ordinances but below pietie, who firſt ſuckt in this error from them, and then were as raſa tabula, as white paper on which you may write what you pleaſe. Auſtin writing upon John tells us a ſtory of a certain man, that was of an opinion that God did not make the flie, but the devil; ſaith one, If the devil made the flies, then the devil made the worms, and God did not make the worms neither, for the worms are living creatures as well as the flies, true, ſaid he, I grant it the devil did make the worms; but then ſaid the other, If the devils made the worms they made the birds alſo, for the birds are living creatures as well as the worms, true, ſaid he, the devils made the birds; then ſaid the other, If he made the birds he made the beaſts, for the beaſts are living creatures as well as the birds, true, I grant it, ſaid the other, the devil made the beaſts too; then ſaid the other, If the devil made the beaſts he made man, &c. Thus, ſaith Auſtin, by denying God in the flie, he came to denie God in man, and to denie the whole creation: So I ſay, in denying one Ordinance to be an Ordinance of Chriſt, many come to denie all Ordinances; yea the God of thoſe Ordinances, and turn mere atheiſts.

p. 172But though ſome have not caſt off Ordinances, yet it is to be feared (and I can aſſure you ſome have ſadly complained that) they never ſaw God ſo powerful in their way as in others. (Bleſſed be that glorious name of his free grace, who freely breatheth where and when he liſteth, and uſeth as much libertie in uſing as in chuſing inſtruments in his hands.) And no marvel, for they being not commiſſionated from Chriſt to do what they do, cannot expect Gods preſence with them. Mat. 28. ult.

I beſeech you therefore brethren in the bowels of Chriſt, conſider ſeriouſly what I ſay, and the Lord give you underſtanding in all things.

7. Are not many of them looſe in their lives? (I know ſome of them are precious ſaints,Can you ſhew me one man of them, who is not blemiſhed with ſome of the aforeſaid wickedneſſes, I mean, lying, treachery, perjury, diſobedience, ſedition, idleneſs, de…enion of their wives, uncleanneſs, &c. Baxt. p. 142. which in the ſimplicitie of their hearts follow their leaders, as they that followed Abſalom) but by their fruits (ſaith Chriſt) ye ſhall know them, that is, by that which they naturally and uſually bring forth, in time ye ſhall diſcern them. Mat. 7. Which phraſe is twice repeated to ſhew us the certaintie of rhe thing.

8. This practice of them hath never helped on, but hindered the work of God wherever it comes. It's well obſerved when the light of the Goſpel from the lamp of Luther did begin to ſhine in all the corners of Germanie, high and low, thoſe unhappy men Stork and Muncer, did begin alſo to breath out a peſtiferous vapor to overcloud thoſe golden Candleſticks. p. 173Satan and Antichriſt his eldeſt ſon, got not ſo powerful aſſiſtance againſt the ſpirit of God in Luther, from the Emperor Charls, (although the greateſt prince of all thoſe that for five hundred years did ſway the imperial ſcepter) nor from all the Biſhops of Germanie, (though the moſt potent Clergie that is or ever hath been in chriſtendom) as from theſe two obſcure and ignorant creatures; who together with their practice went out in a ſnuff.

9. God hath uſually appeared againſt them in all their diſputes for that way, witneſs the diſpute at Coventry betwixt Doctor Brian and M^r Kiffith and others; witneſs the diſpute betwixt M^r Baxter and Mr. Tombs, who in his review doth ingenuouſly acknowledg again and again that he was worſted by M^r Baxter; witneſs the diſpute betwixt Mr. Cragge and M^r Tombs aforeſaid, in which Mr. Tombs was egregiouſly nonplus't, though he had all advantages againſt his adverſary, he having not ſtudied the point, and being taken at unawaies, whereas Mr. Tombs was well verſed in that controverſie. It's very obſervable how Iſaiah expreſſes himſelf, ch. 42.3. He ſhall not quench the ſmoaking flax, untill he bring forth judgment unto truth: but Matthew renders it untill he bring forth judgment unto victorie. Whence we may gather the truth of that old maxim, [Great is the truth and doth prevail.) And therefore I dare boldly ſay, There is ſuch a light kindled in the three nations, (as the Martyr once ſaid of the Goſpel in England) which all the adverſaries in the world will never be able to extinguiſh.

p. 17410. How many thouſands are there in the world, of papiſts and others, that are confirmed in their religion, & hardened in their ſinful courſes, by reaſon of the miscarriages of many of that way? It's not without cauſe that caveat is given (Mat. 18.) concerning offences, Wo to the world becauſe of offences, (where he ſpeaks of little children from the 2 and 3 verſe to the 5.) Seeing that this way hath given as great a blow to religion, as any one thing I know acted for theſe many years. But Anabaptiſm is at the height, and therefore nearer it's fall, for their folly is made known to all men.

11. Conſider their actings from firſt to laſt, and how blaſted by divine providence. The time would fail me to tell you of Muncer,Quid…m illorum ſunt commiſeratione dignatores quam ſupplicio. Beza. Etiam Eraſmus Anabaptiſtas commiſeratione dignos …iebat, ut qui magnam partem errore potiùs quam malitiâ peccarent. (who at the point of death did acknowledge his error, his mind being exceedingly caſt down, ſo that he was not able to give an account of his faith) the firſt of that ſect in Germanie, and his conſort Stork, of Balthaſar, John Bocold that botcher of Leiden, & others, who ſaid, That the grace of the Goſpel had been long enough offered, that from henceforth all who had rejected it were to be killed with the material ſword. Although there were ſome good people amongſt them, yet theſe their leaders with many others were corrupt, and did miſerably deceive the people, (as in other things, ſo in this) perſuading them, That now was the time come the ſaints ſhould poſſeſs the kingdom; but they were miſtaken, as the ſons of Ephraim p. 175in taking the cattel from the men of Gath. It's ſuppoſed to be about the time when the Iſraelites dwelt in Egypt, Exod. 13.17. who upon the promiſe to Abraham concerning Canaan, before their time did make an inrode upon the Philiſtins and were deſtroyed by them. 1 Chron. 7.21. And what the iſſue was of that party in Germanie, I refer the Reader to Sleidan, Hornbeck, and others.

12. Auxentius an Arrian with his adherents (ſaith Mr. Philpot) was the firſt that denied infant bap…iſm,Anabaptiſmi inſtitutio non nupera & nova eſt, ſed anie annos quoquè mille trecentos turbas in Eccleſiâ dedit graviſſimas; & tantum virium acquiſivit ut hujus ſaeculi noſtri conatus, tantum lu…u… adhuc ſi eum illo con eratur, videri poſſit interim tamen d…vinae veritatis te…s tu…c quo que exrugnatus & planè dejectus eſſe Zuingl de Paedobapt. Origo …anaticae Anabaptiſtarum ſectae buic anno debetur. ſc. 1521. Sculpt. An…al. he died A^o 380. Fox ad 1555. After him others oppoſed it, who were the great diſturbers of the Church in …hoſe days. It's obſervable that in the ſeveral ages in which infant baptiſm was oppoſed, it was by ſuch as were groſſly erroneous in o…her things. Now what probability is there that the Lord ſhould conceal his truth from his faithful ſervants in all ages being eminent for pietie in their generation, and reveal it to ſuch as were for the moſt part his enemies, and oppoſers of the crown and dignities of his ſon Jeſus? Seeing then the Church hath been poſſeſſed of this divine inſtitution for theſe fifteen hundred years and upwards, and their poſſeſſion not queſtioned till of late, let us contend earneſtly for it, and not ſuffer our little ones to be caſt out of their Church-memberſhip, till our diſſenting brethren come with their ejectione firmâ, p. 176according to the Law of Chriſt, which they neve… will.

Obj. If this be not the way of God, how comes i… to paſs that ſo many go that way?

Anſ. Univerſalitie is no ſign of the truth, for all the trees ſaid to the bramble, Come thou and rule over us, but they ſaid not ſo to the reſt of the trees. The ground of the miſtake is,

1. Becauſe this truth is not ſo clear, truth lies (as we ſay) at bottom, and is not eaſily found out, but by diligent ſearch and enquirie made. The eſſentials to ſalvation are clear and evident, but other truths not ſo.

2. Many have not found that benefit by their baptiſm they might have had, becauſe they have not endeavored to improve it for their ſpiritual advantage, therefore it's no marvel though with profane Eſau they ſay, What profit ſhall this birth-priviledge do to me. Gen. 25.32.

I ſhall never forget thy word, ſaith David, for hereby thou haſt quickened me, that word that humbles the ſoul, and that word that raiſes and quickens the ſoul, will not eaſily be forgotten: even ſo thoſe Ordinances which chriſtians have reaped good by, they will not ſuddenly caſt off and renounce. But if they reap no fruit by them, it's no wonder if they forſake the (foreign) aſſembling themſelves together; which the Apoſtle holds forth as the high rode to the great tranſgreſſion. Heb. 10. Not forſaſaking the aſſembling of our ſelves together into the Synagog, for if we ſin wilfully after we have received p. 178the knowledg of the truth, there remains no more ſacrifice for ſin.

3. Many have not been ſo rooted and grounded in the principles of religion, in the doctrine of the beginning of Chriſt, (Heb. 6.1.) in the preſent truth of this age, (i) the truth that is ſo much oppoſed. Hence it is that they being but children are toſſed to and fro, and carried about with every wind of doctrin by the ſlight (foreign the cogging of the die) of men, and cunning craftineſs whereby … they lie in weight to deceive. Eph. 4.14. It was the complaint of Gildas, that the Arrian hereſie, and other poiſonous errors infected the antient Britains, becauſe they were a people always deſirous of novelties.

4. The politie and induſtrie of the adverſarie, they will compaſs ſea and land to make one proſelyte to themſelves and their way, rather than win one ſoul to Chriſt.

5. The not receiving the truth in the love thereof, therefore God hath given them up to ſtrong deluſions to believe a lie. When the wrath of God is kindled againſt a people, there is no error ſo abſurd but Satan can perſuade it; as we may ſee in the doctrine of Mahomet, that great Quaker, and the firſt of that ſect ſince Chriſt, who was raiſed to ſcourge the Church for her apoſtaſies, (Rev. 9. ult.) eſpecially the Church of Rome.

6. Their affections bribe their judgment,Eſa. 7. Niſi credideritis, non intelligetis.] As the old tranſlation renders it.Isa 7 (w^ch is done ſeveral ways) the hearts of p. 177many, I fear, being engaged to that way for carnal and by reſpects,Rom. 1.24. foreign: In thei… luſt… he delivered them up to a reprobate mind] that is, a mind not approving of the things of God; therefore not to be approved of.Rom 1:24 that they may riſe in the world; therfore it's no wonder that their judgments are captivated, and they brought under the power of error Rom. 1.24, 28.

So much for the firſt Argument, namely, Anabaptiſm is not the way of God. I ſhall be brief in the reſt.

Secondly, Conſider the neglect of this Ordinance of Chriſt doth argue the Church is ſtill in the Wilderneſs, and for this and other Wilderneſs ſins, may continue long in that ſtate; for their rebellions of old the Lord was angry with Iſrael, and ſeemingly did discovenant them, and caſt them off as none of his people, making them like the reſidue of the heathen, who all then died uncircumciſed, as the prophet Ezekiel ſpeaks; and is not the Lord angry with many of this generation, on whoſe ſeed he hath ſet no viſible ſign of his favor, but ſuffers every man to do whatſoever is right in his own eys? which Moſes makes a ſign of the Wilderneſs ſtate of the Church of God. Deut. 12.8. Ye ſhall not do after all the things that ye do here this day, every man whatſoever is right in his own eys.

3. Conſider how angry the Lord was with Moſes for deferring the circumciſion of his child: Moſes was now going to be a reformer of others, and had not reformed his own familie, therefore the Lord would have ſlain him; and is not the Lord p. 178angry with not onelyonly private chriſtians but ſome publick perſons, for their neglecting of this great Ordinance of infant baptiſm? I fear he is, which ſooner or later they will experience; for in the ſanction of the ſecond commandment, God threatens to viſit the neglect of this Ordinance of God upon the fathers to the children, to the third and fourth generation.

4. The contempt of this Ordinance argues profaneneſs of ſpirit, that many do ſo undervalue, nay deſpiſe this birth priviledge. Eſau for a little red pottage ſells his birth-right, (i. e.) promiſes, the land of Canaan, the Ordinances, with the ſeals of the Covenant, and after he had ſo done, he left the Church of Iſrael, (as thoſe do that renounce their baptiſm) and went to Mount Seir, being not troubled for what he had done; therefore he was branded with that black cole of infamie as a profane perſon, [Eſau that is Edom] which words compared with chap. 12.14. do argue that the birth-right was not merely a civil thing, but typically did repreſent thoſe ſure mercies or holy things of David (Iſa. 55.3.) held forth to us in the Covenant of grace. This example of Eſau the Apoſtle applies to the Church of the Jews in the new Teſtament, Let there be no profane perſon among you as was Eſau, as if he ſhould ſay, Do not part with your birth-right priviledges upon ſuch eaſie terms, as many now adays do, (for it ſeems they were apoſtatizing and falling back from the Ordinances of the new Teſtament, unto their former beggerly rudiments) leaſt there be hereafter no place p. 179left for repentance, though you ſhould ſeek it carefully with tears.

5. Can any forbid water that children ſhould not be baptized, which have received the holy Ghoſt as well as we? Is there any impediment on Gods part prohibiting? no; for he bids us bring them to him: On childrens part prohibited? no; for of ſuch is the kingdom of heaven: Or in reſpect of the thing it ſelf? no; for it's a paſſive Ordinance: What ſhould then hinder why children ſhould not be baptized?

6. Such as lay hold on the Covenant, and keep the Sabbath, (for theſe two uſually go together) ſuch will God make joyfull in the houſe of prayer, even in the Church of God. Let not the Eunuch ſay, (ſaith the Lord) I am a drie tree and have no children; nor the ſtranger ſay, I and my children are utterly ſeparated from the Lords people, for theſe will he bring to his holy mountain. Iſa. 56. (which is a Goſpel-promiſe as appears by the context.) Oh then lay hold on the Covenant for you and yours, if you deſire to ſhare in the ſoul-raviſhing joys of the people of God!

7. Conſider the viſion of Philpot, who tells us, That as Peter had a viſion a little before thoſe Meſſengers of Cornelius came to him, by which he was much ſatisfied concerning his converſing with the Gentiles, Act. 10.17, 28. Even ſo this holy man of God M^r Philpot, a little before ſome came to him to be informed in that great queſtion of infant baptiſm, had the like viſion; namely, a deſcription of a glorious p. 180citie four-ſquare, into which we are ſolemnly to enter by baptiſm. For, ſaith he, the militant (i. e. the preſent) Church ought to conſent to the primitive Church. By which appearance he was much confirmed in the preſent truth.

This teſtimonie of that worthy and eminent ſervant of the Lord, being an humane teſtimonie, may challenge an humane credulitie, though not a divine, if we conſider,

1. That he was a judicious ſober man, not lead by fancie as many are.

2. That he was a Martyr of Jeſus, to whom, as others, Chriſt did eminently appear, and reveal thoſe things to them which he would not to the men of the world.

3.. That when he had this apparition, he was near his death; now the ſoul doth prominere in morte, ſhine forth in death, and ſees things more clearly being carried to the top of Mount Piſgah, the Mount of God.

4 That this viſion was never queſtioned by any Papiſts or others that ever I heard or read of,We may be induced to believe by the Church as an inſtrument, but not as the formal reaſon into which our faith is ultimately reſolved. Eccleſia eſt per quam, non propter quam credimus. therefore I am the more apt to believe the truth thereof.**Alanus Copus Anglus, p 966. Alanus Copus, though he endeavor (but in vain) the confutation of Mr. Fox, labouring to prove the falſitie of the relation of ſundry miracles and viſions, yet never gave the leaſt hint concerning this.

p. 181But I have held you too long in this Diſcourſe therefore I will briefly conclude: OnelyOnly let me as… you this queſtion, (as our Saviour in another caſe) The baptiſm of children is it from heaven or from men? if of men, reject it; (for it will periſh in the uſing) if from heaven, (as I am aſſured it is) ſee you ſlight it not, leaſt you ſeem to withſtand God, and be found fighters againſt the Lord of hoſts. Act. 11.17.

I have now discharged my duty, and ſhall lay down my head in peace, expecting the judgmen… and final determination of God in this ſtanding controverſie of the times; to whom in heaven I appea… for the vindication of this great truth,Nihil enim à ſacro Chriſti, ſive …re, ſive ſpiritu prodiens minutum cenſetur. (for no truth is little that iſſues from the ſacred mouth of Chriſt) though managed by a poor worm; humbly beſeeching the Lord to grant, That what is ſown in weakneſs may riſe in power.

FINIS.

End of the text · Samuel Winter, The Sum of Diverse Sermons (1656)