The pious communicant rightly prepar'd, or, A discourse concerning the Blessed Sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by Samuel Wesley ...

Of BAPTISM.

§ I. CONCERNING which, I shall briefly enquire what it is; what Benefits we receive by it; what are our Obligations from it; whether our Saviour designed it to remain always in his Church; and lastly, who are the proper Subjects of it.

§ II. First, What it is; and Baptism may be thus described.

'Tis the first Sacra∣ment of the New Testament, instituted by our Saviour in the room of Circumcision, and the Iewish Baptisms, to continue to the End of the World, wherein by sprinkling, dipping, or washing with Water, in the name of the Father, Son and Holy Ghost, the dam∣ning Guilt of original Sin is washt away, we enter into Covenant with God, are taken into the Church of Christ, and made par∣takers

of all the Privileges thereof; God's Grace here, and endless Bliss hereafter, on our performing the Conditions of the Cove∣nant.

§ III. 'Tis the first, or initiatory Sacra∣ment, entring us into that Covenant, which we renew in the Lord's Supper. 'Twas in∣stituted by our Saviour, who alone has Power to institute a proper Sacrament or Sign, Seal, Pledge, and means of Grace, perpetually obligatory on all Christians. We know not indeed the express time of its Institution; for

Iesus made and baptised more Disciples than Iohn,

long before he enlarged the Commission of his Apostles, to

go and make Disciples out of all Nations by bap∣tising them †.

But we know 'twas in the room of Circumcision, for as that was a Figure, Sign, ‖ and Seal of God's Covenant, and means of admission into the Church, so is this. It seems also to have had respect to the way of ad∣mitting Proselytes among the Iews, which both formerly was, and still is by Baptism : and perhaps also to the Lustra∣tions

or Purifications among the Heathen, which Grotius thinks with great Reason, were the remains of a Patriarchal Tradition, in memory of the universal Flood; which the Apostle also seems to intimate when he calls Baptism,

the Antitype to the Ark, or the Deluge.

§ IV. The matter of this Sacrament is Water, which as it has a natural Power of cleansing, is in it self more fit for such a symbolical and sacramental Use. Some of the ancients have thought that God gave the first Blessing to the Waters, Gen. 1. 10. because they were designed for Baptism. Which is performed by Washing, Dipping or Sprinkling the Person in the Name of the Fa∣ther, Son and Holy Ghost. That is, by this Ceremony, the baptised Person is obliged to be∣lieve in the Holy Trinity, and to receive and obey the Gospel. The Gentiles therefore were generally baptised in the Name of the whole Trinity, because they did not before believe aright of any of the Three Persons: Tho' the Iews and Proselytes who before did believe aright of God, seem to have been some∣times baptised only in the Name of the Lord Iesus. †

§. V. I said Washing, Dipping, or Sprink∣ling▪ (according to our Catechism) was the manner of Baptism, tho' neither of them are, I think, expresly determined in Scripture, either by Precept, or such Example as clearly proves it; or by the force or meaning of the word Bap∣tise. Nay, there are several places in the Sacred Scripture which make it very proba∣ble they did wash, or sprinkle, as well as dip or plunge the baptised, and we have In∣stances of it in the known Practice of the antient Churches. Iohn's Baptism, in some things agreeing with our Saviour's, in others differing from it, cannot certainly be proved from Scripture, to have been performed by Dipping. Not that of Enon near to Salim, where there was much Water; for this might relate to Breadth rather than Depth, since a narrow place would not have been sufficient for so great a multitude,

Ierusa∣lem and all Iudea, &c.

† that is, a great part, if not the generality of them. Nor any of our Saviour or his Disciples Baptisms, nor even that of Philip and the Eunuch ‖, tho'they both went down into the Water; for that going down, may relate to the Eunuch's

Chariot, when they descended, but implys no determinate Depth of Water: it might be to their Knees, it might not reach their Ancles. The words Baptise and Baptism do not ne∣cessarily conclude for Dipping, because they are used in other Senses in several places of Scripture. Thus we read that the Iews were all baptised to Moses in the Cloud, and in the Sea ; in neither of which were they plunged, the Body of the Water not touching them (tho' the Egyptians were dipt indeed when they sank like Lead in the mighty Waters †) they could therefore be only sprinkled by Drops of the Sea water, and refreshing Dews from the Cloud, while in the Wilderness; which seems not obscure∣ly hinted in that of the Psalmist.

Thou sentest a gracious Rain upon thine Inhe∣ritance, and refreshedst it when it was weary.

‖ A∣gain, Christ said to his two Disciples,

that they should be baptised with the Baptism that he was baptised with , namely, the Baptism of Blood, or Martyrdom;

but neither he nor they were dipt, but only sprinkled, or washed with their own Blood. Again, we read in the Go∣spel

of the Washing, 'tis in the original Baptisms of Pots, and Cups, and brazen Vessels and Tables, or Beds: Yet Pots and Cups are not necessarily dipt, when they are washt, but Water is often poured upon them. Nay, the Pharisees washt the outsides of them only †, and as for Tables or Beds, none will suppose they could be dipt, but only sprinkled, or at most washt over. Here is the word Baptism, not in a figurative, but natural Sense, taken otherwise than for dip∣ping, namely for washing or cleansing, and that this is the true meaning of the word Baptise, is the Opinion of the greatest Scholars, and most proper Iudges in this matter. ‖ 'Tis true, we read of be∣ing Buried with Christ in Baptism, but we cannot ar∣gue with any certainty from such a figurative Ex∣pression; which if it held exactly, seems as much for sprinkling as plunging, because in Burials the Earth is sprinkled on the Body, not the Body plunged through the solid Substance of the Earth; and a Man is not buried, tho' he is put into his Grave, till he is covered by thus casting,

or sprinkling the Earth upon him; and on the other side, we read that Baptism is called the wash∣ing of Regeneration. And as there is no certain Proof of dipping from sacred Scripture, so there is very great proba∣bility from the History of the Apostles, that great Numbers were baptised by the Apo∣stles themselves without any such dipping, only by washing, sprinkling, or pouring Water upon them, or some part of them, suffi∣cient to a ceremonial Wash∣ing †, and clearly repre∣senting the inward part of the Sacrament, or cleansing from Sin; not the quantity but the quality being chiefly consi∣derable, as 'tis not much or little of the Bread and Wine, but the Substance of them only, which with the Grace of God, makes the o∣ther Sacrament.

The Iaylor and all his House were baptised in the Prison.

‖ Cornelius and his Friends at home , and several Housholds. But is it likely they had all of them Ponds, Pools, or Rivers, in, or near their Houses, suffi∣cient to plunge all these? I think the con∣trary is far more probable. And the same even of the 5000 at one time, and 3000 at another, which were converted and bap∣tised

by Saint Peter in Ie∣rusalem , where they had none but the gentle Waters of Siloam, as some think, the same with Gihon, which were by Hezekiah brought into the City †. 'Tis true, it was an antient Custom to dip the baptised, which was rather refreshing than dangerous in the warm Ea∣stern and Southern Coun∣tries: But the case is otherwise in our cold and frozen Climate, where oftentimes we have no Ponds or Rivers unfrozen to dip in, and if we did, it would endanger the Health or Life, both of sick and weakly grown Per∣sons (as some of those who practise it can∣not be ignorant) and especially of tender In∣fants, and be more hard to them than Cir∣cumcision it self; and as the antients did un∣doubtedly baptise the Clinics, or sick Persons on their Beds, by washing or sprinkling, not dipping them, so may we do with Children or others in these Northern Parts, where the danger seems much the same, since God will have Mercy, and not Sacrifice: especi∣ally when he has not determined any thing concerning it in his Holy Word. Tho' where adult Persons are baptised, or Children are

able to bear it, our Church is not against dipping ; nor can this therefore be any valid Objection against it, or just Cause of Separation from it. I shall close this Head with an Observation concerning the Hebrew word which signi∣fies to baptise †, which a Re∣verend Person who was as well acquainted with that Language as most in Europe ‖, has largely proved, to im∣ply no more than sprink∣ling, not plunging, or dipping; challenging all those who are of a different Opinion, to produce any place in the Old Testament, where the word when it is used in Sacreds, and in a transient Action, is not taken for sprinkling only.

§ VI. The first of the Benefits we re∣ceive by Baptism, is the washing away the damning Guilt of original Sin, by the applicati∣on of the merits of Christ's Death. That we are all born under the Guilt of Adam's Sin, and that all Sin deserves eternal misery, has been the unanimous Sense of the Primitive Church, as well as it is positively and strong∣ly asserted in the Ninth Article of the Church of England: and even Heathens have

been sensible of a Fall, though they have been ignorant of the manner of it, and means to recover from it (and yet, as before, they generally used washing or sprinkling for Purification. ) And it is no less certain, that we all feel the Effects of this original Guilt, tho' there may be difficulties in the manner of its propagati∣on: For no modest good Man can be insen∣sible of an inward strong propension to Evil: And the Scripture plainly asserts;

That we were shapen in Iniquity, and in Sin did our Mothers conceive us †.

That we were all by nature Children of wrath, and dead in tre∣spasses and sins.

That none can bring a clean thing out of an unclean. That in Adam all died. That by one Man's disobe∣dience many (that is all) were made Sinners.

By one Man, Sin entred into the world, and Death by Sin, which came upon all Men, for that all have sinned, and come short of the Glory of God.

Nay, this almost in express

Terms as to Infants, who if they had not any Sin at all, no original Sin, How come they to die, and what need would they have of a Saviour, since they have no actual Sin? But, 'tis said,

That Death reigned from Adam to Moses, even in those who had not sinned (actually) according to the similitude of Adam's trans∣gression ;

which can re∣late to Infants only: which Texts are allowed by all but Pelagians, to be clear Proofs that the whole Race of man∣kind are obnoxious both to the Guilt and Punishments of Adam's Transgression: To the Punishment as well as the Guilt of it, which doubtless was not only temporal Death, but extended likewise to spiritual and eternal.

The Scripture having concluded all under Sin, as the Iews under Unbelief, that God might have mercy upon all †:

Which takes off any mistaken Imputation on God's mercy, or his Iustice, since the Remedy is as wide as the Wound, the Obedience and Death of the second Adam have repaired the Ruins which were occasioned by the Crime of the first, and brought mankind into a possibility, and capa∣city of Salvation:

And as by the offence of one, Iudgment came upon all Men to

Condemnation, so by the Righteousness of one, the Free-Gift came upon all Men to Iustification of Life.

Which virtue of Christ's Death and Resurrection are applied to us in Baptism: †

For he loved, us and washed us from our Sins in his own Blood.

He gave himself for the Church, that he might sanctifie and cleanse it with the washing

of water, by the Word ‖; namely, by Baptism, as an Instrument of our Iustifica∣tion, as our Church fully asserts in the Office of Baptism.

That all Men are conceived and born in Sin, in the old Adam, † in ori∣ginal Sin, and in the Wrath of God; and prays, That the Person to be bap∣tised, may be washed and sanctifyed with the Holy Ghost, and delivered from God's Wrath, and by Baptism, receive Remission of Sins, and enjoy the everlasting Benediction of God's

heavenly washing: and again,

That the Water may be sanctified to the mystical

washing away of Sin; ‖ and teaches us,

That those

who are born in original Sin, and in the Wrath of God, are by the Laver of Rege∣neration in Baptism, received into the Num∣ber of God's Children, &c.

And according∣ly, does upon good Ground affirm in the Rubrick at the end of the Office,

That it is certain by God's Word, that Children which are baptised, dying before they com∣mit actual Sin, are saved:

and this is agree∣able to the unanimous Opi∣nion of the antient Fathers , and of the Primitive Church, which differ'd from the Pe∣lagian Hereticks in this very point; those Hereticks pre∣tending that Children were baptised only that they might be admitted into the King∣dom of Heaven, whereas the Orthodox held, that they ought to be baptised, especially in case of danger, for the washing away the Guilt of original Sin.

§ VII. Another Benefit of Baptism, is, that we thereby enter into Covenant with God, without which, as has been said on the other Sacrament, What has a sinful Crea∣ture to do with his offended Maker? Into that everlasting Covenant, which he has com∣manded for ever †; that New Covenant, which he

has promised to make with the spiritual Israel. To give them a new Heart, and a new Spirit, (new Principles, new Inclinations) to sprinkle clean water upon them, that they may be clean, and to remember their Sins and iniquities no more. In short, to be their God, as he promised to Abraham, in the Evangelical Covenant which he made with him, and all his spiritual Offspring. That Circum∣cision was then the way of admitting into Covenant with God, and that Baptism is the same now, I suppose none deny, who own any Sacraments: Baptism being also stiled in Scripture, the Stipula∣tion, Contract, or Covenant of a good Consci∣ence, as good Interpreters translate that place in St. Peter already men∣tioned. † Our part of the Covenant, (which includes an Oath and a Vow,) is to renounce the Devil, to be∣lieve what God has reveal∣ed, to observe what he has commanded; God's part, to give us his Grace to perform what we promise, and unspeakable Rewards for our imperfect Obedience.

§ VIII. By Baptism, we are admitted into the Church; and consequently made Members of Christ, the Churches Head. The Iews were admitted into the Church, or made Proselytes, by Circumcision, the Christians by Baptism.

For as many as are baptised into Christ, have put on Christ ;

that is, are my∣stically united to him, and made one with him.

For by one Spirit we are all baptised into one Body †, namely, the Church, which is called the Body of Christ ‖;

whence the Fathers stile Baptism, the Door of the Church, and the Sa∣crament of our initiation, or entrance into Christianity. From which vital, more than political, because spiritual, mystical and sacra∣mental Union with Christ, proceeds the In∣fluence of his Grace on those who are bap∣tised; the Honour and Exaltation of our Na∣ture; the Benefit of his Protection and Inter∣cession for us with the Father; as from our Union with the Church, a share in its In∣structions, in its Privileges, in all the Pro∣mises Christ has made to it, in its Interces∣sions and Supplications, and in the other Sa∣crament of the Lord's Supper, as soon as

we come to Age and Understanding to re∣ceive it.

§ IX. By Baptism we are made the Children of God, who were by Nature Chil∣dren of Wrath. 'Tis the Sacrament of Adop∣tion, as our Church af∣firms , which seems to mean these two things by that Regeneration, which in so many places it ascribes to Baptism, name∣ly,

The being grafted into the Body of Christ's Church, and being made the Chil∣dren of God by Adop∣tion and Grace.

† There is something more in this Baptismal Regeneration, than barely being admitted into the Church, or having the Guilt of original Sin washed away: It relates to some actual positive Benefit conferred on the Believers, and is the effect of our being engrafted into the Church, and therefore not the thing it self only.

Except a Man be born again

of Water and of the Spirit, says our Sa∣viour,

he cannot enter into the Kingdom of God.

‖ By Water then, as a means, the Water of Baptism, we are regenerated, or born again, whence it is also called the

washing of Regeneration. Our Church affirms no more of Baptism, ascribes no greater Vir∣tue to it, than Christ himself has done: Nor does she ascribe it to the outward washing only, but to the inward Grace, which is ad∣ded to the outward to make it a Sacrament. We say not that Regeneration is always com∣pleated in this Sacrament, but that it is be∣gun in it: a Principle of Grace is infused, which we lost by the Fall, which shall ne∣ver be wholly withdrawn, unless we quench God's Holy Spirit by obstinate habits of Wickedness: There are Babes as well as strong Men in Christ. A Christian's Life is progressive, as is our natural Life; and tho' the Seeds of Grace, should like the reasonable Soul, the Principle of Life, and of all Action, be infused in a Moment, yet there requires time to produce strong habits of Grace, as well as of Reason; as every one knows, who is any thing acquainted with his own Mind, or with the Word of God. And the same our Church affirms in her devout Col∣lect for the Nativity, where she prays,

That we being (namely already in Baptism) regenerate, and made God's Children by A∣doption and Grace, may daily be renewed by

his Holy Spirit Which we learn from St. Austin, to have been also in his time, the Judgment of the Catholick Church, who has

these Expressions near the end of his Dis∣course, de morihus Eccles. Cathol.

In that most holy Law, says he, the Renovation of the new Man is begun, that by going on it may be perfected: in some indeed this is done sooner, in others later, but in many it pro∣ceeds to a New Life, if any Man diligent∣ly regard it. For thus saith the Apostle, Tho' the outward Man perisheth, the in∣ward Man is renewed day by day. He says, 'Tis renewed that it may be perfected.

Thus far he, and indeed 'tis evident that this Renovation, tho' to be daily perfected in the course of a Religious Life is yet begun in Baptism.

That which is born of the flesh, is flesh, and that which is born of the spirit is spirit. The Holy Spirit of God descended visibly on our Saviour at his Baptism.

† It descended miraculously on the first Christians after they were baptised; on Simon Magus himself, there seems to be little doubt, Act. 8. 13, 17. as well as on others, and doubt∣less 'twas his own Fault that he lost it, because he did not improve it, but grieve and quench it by wilful obstinate Sin: And from hence it is that the Apostle says, that the Bodies even of very bad Christians were the Temples of the Holy Ghost, 1 Cor. 6. 19. And we are not

to doubt but this Holy Spirit descends as really still on those that are baptised, tho' not so visibly, so miraculously as he did for∣merly; whence Christians are in Baptism sacramentally washed, sanctified, and justified in the name of our Lord Iesus, and by the Spirit of God. Nor will this Holy Spirit ever leave us, but strive with us to perfect what is now begun, unless we final∣ly leave him, and forfeit his Protection, by neglecting to perform our Engagements in Bap∣tism. Now in consequence of this Baptis∣mal Regeneration, and our being therein made the Children of God, we are also Inhe∣ritors of the Kingdom of Heaven. For by this we enter into it: If Children, then Heirs, Heirs with God, and joynt Heirs with Christ; and Inheritors of that Kingdom which can∣not be moved †. Baptism doth now save us, if we live answerable thereunto, repent, believe, and obey the Gospel. 'Tis that which admits us into the Church here, and Glory hereafter. And many have been of Opinion, that by the Sea of Glass like un∣to Crystal, which is men∣tioned in the Revelation ‖, before the Throne of God, was figured out our Baptism, through which

we must pass if we ever come to Hea∣ven.

§ X. But all these Privileges imply Ob∣ligations: Something to be done on our parts for the obtaining them: a Contract or Covenant without Conditions, being little better than a Contradiction; and the Conditi∣ons of this Covenant, are Repentance, Faith and Obedience. Baptism is but the way of our Entrance into Covenant with God, in∣to the Church of God, but the Obligations thereof remain as long as our Lives, as the Benefits reach yet further. Faith only with∣out Repentance will never save us. The Doctrine of the Apostles was

Repent and be Baptised

for the Re∣mission of Sins; and Repent and Believe the Gospel: and Truth itself has assur'd us, that

except we Repent we shall all perish.

But yet we are indispensibly obliged by our Baptism; First, To believe all Divine Revelation, especially the Holy Gospel; to believe Christ the true Mes∣siah, the eternal Son of God, the Saviour of the World, and actually to trust in him for Remission of Sins, and eternal Happiness. And because all the Gospel cannot be re∣peated at Baptism, the Church has all along made use of a Form of sound words, com∣prehending

the Substance thereof; and for many ages, that particular Form which is called the Apostles Creed, containing that Doctrine which they preacht to all Nations: And to this the Person to be Baptised, is ob∣liged to testify his assent, either by himself or others. But tho' this be a good Step, yet this alone will not save him. For he must not only

believe Gods Word, but likewise obediently keep his Commandments.

Those who are buried with Christ in Baptism, must remember they are to be Dead to Sin, to walk in newness of Life, and to be careful that they maintain Good Works, agreeable where∣unto is the excellent Ad∣vice of our Church to the Baptised. †

That 'tis their Parts and Dutys being made the Children of God and of the Light by Faith in Jesus Christ to walk answer∣ably to their Christian Calling, and as be∣comes the Children of the Light. Remem∣bring always that Baptism represents unto us our Profession, which is to follow the Example of our Saviour Christ, and to be made like unto him, that as he dyed and rose again for us; so should we who are baptised, dye from Sin, and rise again unto Righteousness, continually mortifying

all our evil and corrupt Affections, and daily proceeding in all Vertue and Godliness of living.

And would to God all who are baptised, would but act according to these Directions, which would prevent the unspeakable Scandal which is given by the bad Lives of Christians, the high Dishonour of God, and their own eternal Ruine.

§ XI. And this Baptism is to be perpe∣tual, to last as long as the Church, into which it gives Entrance; to the end of the World. It must doubtless be highly necessary, since without it, in an ordinary way there is no Entrance into the Church or into Heaven. The outward Baptism is thus necessary, as a means to the inward; as was outward Cir∣cumcision to the Circumcision of the Heart; nor would it have availed the Iews to plead that they had the inward, and that was suffi∣cient, because whoever had not the outward too, that Soul was to be cut off from among his People; he had despised, he had broken Gods everlasting Covenant, by despising and neglecting the Seal of it. Gen. 17. 14. A Seal must be something visible: a Sacrament must consist of something outward as well as inward. The very nature of a Type implys the same: The Seal of Circumcision was to last among the Iews, as long as the Ceremonial Law

lasted, whereunto it obliged them, making them Debters to the whole Law, and when that was abolished, and Baptism came in its Room, that must also last by Parity of Reason, as long as the Gospel Covenant, into which it admits, and whereunto it ob∣liges all Nations. There is no doubt but our Saviour's Commission was to make Prose∣lytes by baptizing with Water, for so the A∣postles did, which they dared not have done, had not it been contained in their Commission: and this of Gentiles as well as Iews, as is undeniably clear from the Acts of the Apostles; nay they did not only per∣mit but command and exhort to outward Bap∣tism. Thus Ananias to St. Paul.

Arise and be baptised, and wash away thy Sins †▪

Thus St. Peter to the Iews,

Re∣pent and be baptised.

‖ And to the Gentiles, and that with Water.

Can any man forbid Water that these should not be baptised?

And it follows he commanded them to be baptised in the name of the Lord: which was cer∣tainly more than a bare Permission or Con∣descension . And as long as the Commission to the A∣postles lasted, as long as

Christ promised to be with them, in the Exe∣cution of it, so long doubtless were they to exercise it, and to baptise as well as to teach; for the Commission is to both, as the Promise is to both: But Christ hath promised to be with them, that is by his Spirit, in their lawful Successors, till the End of the World. Which explains that Expression of the Apo∣stle concerning the other Sacrament, that therein Christians were to shew forth the Lords Death until he come; that is till he come at the last day to judge the world, per∣sonally and visibly, in like manner as his Dis∣ciples saw him bodily ascend into Heaven : which can∣not therefore relate to his coming at Pentecost by his Spirit; nor his coming to destroy the Iewish City and Nation, which was by his power, not his person. Nor can the End of the world be here restrained to the Destruction of Ierusalem, because that was but about Forty Years after Christs A∣scension, and we are not to think the Com∣mission was then voided, or that he has for∣saken his Church ever since: which was ra∣ther much confirmed by this terrible Destru∣ction which he had foretold should befal his enemies and crucifiers. Besides that there's another word added,

always; Lo I am

with you always

; which strengthens and explains that Expression, to the end of the World. And accordingly we are sure that as well the Apostles as their immediate Successors, did receive all Nations into the Christian Church by Baptism, and none without it; and have continued to do the same ever since, and doubtless will do so to the End of the World. Nor therefore are those to be heard, who deny the necessity or perpe∣tuity of outward Water-Baptism.

§ XII. But there's a yet greater Diffi∣culty concerning the Subjects of Baptism, whe∣ther only adult Persons, who can make a personal, publick Profession of their Faith and Repentance; or the Children also of Believers, who are brought unto it on account of the Faith of their Parents, and Sponsors or Sure∣ties, and may have the beginnings of Faith and Holiness wrought in them by Gods Spi∣rit.

§ XIII. And here before I enter upon this Argument, I think it may not be in∣convenient to declare, that I do it not for Argument's sake only. I would have no Controversie with any Christian but who

should be most charitable, nor would I wil∣lingly provoke any, but to Love and to good Works: But yet I am obliged to do what I can to preserve any that are under my Charge from what I my self am convinced is an Error, and such is, I am satisfied, the denying of Baptism to Infants, and I shall be very glad if these mean Papers may be use∣ful to any others on the same Occasion. Wherein I shall first lay down the Grounds of Infant Baptism, taken from Scripture, Rea∣son, and Primitive, and universal Custom: And secondly, Endeavour to answer the Objections against it.

§ XIV. Our Grounds for Baptising the Infants, (at least) of believing Parents, are such as these. 1. Because all Children are guilty of original Sin, and consequently can∣not be saved in an ordinary way, unless that be washt away in Baptism. 2. Because such Children are capable of making a Co∣venant, and were, and still are under the Evangelical Covenant, and consequently have a right to Baptism, which is the initiating Seal thereof. 3. Because they may, and ought to come to Christ, are capable of be∣ing admitted into the Church of God, and of solemn sacramental Dedication to him. 4. Because the Iews did make Proselytes

of Children by baptising as well as by cir∣cumcising them; and consequently, our Sa∣viour commanding his Disciples to make Proselytes out of all Nations by Baptism, and not forbidding them to receive Children, they must needs baptise them also. 5. It is very probable, if not positively certain, from the Acts of the Apostles, that the Apostles did baptise Infants. 6. As it is certain that the first Christians did so, and the Church of God have continued to do it, in all Places and all Ages.

§ XV. The first Argument for Infants Baptism, may be taken from their being guilty of original Sin, and consequently, in an ordinary way they cannot be saved, un∣less that be washed away by Baptism. That there is such a thing as this original Guilt or Stain of our Natures, see Section VI. where it is also proved, that it is in it self damnable, as it must certainly be, if it makes us the Children of Wrath; and if the Of∣fence of the first Adam has rendred all Man∣kind obnoxious to Iudgment, to Condemna∣tion, and to Death. It is true, the second Adam has found a Remedy by his own Death, but the Merits thereof are only to be applied in the use of those means he has ap∣pointed, the chief of which are the Sacra∣ments.

All good Christians believe one Bap∣tism for the Remission of Sins; we being therein born again, not of corruptible Seed, but of incorruptible. Bap∣tism is the ordinary way, to which God has tied us, tho' he may not have tied himself. Where it is not to be had indeed, the Case is different, but what are extraordinary Cases against a certain standing Rule? That origi∣nal Sin is really washt away in Baptism, has been already proved; and that the same has been the unanimous Opinion of the antient Churches: And on that account, we think we have great Reason to baptise Infants, as did the Holy Fathers of old, that they may thereby be made Inheritors of the Kingdom of Heaven.

§ XVI. A second Argument for the Lawfulness of Infant's Baptism, is, because they are capable of making a Covenant, and were, and still are, under the Evangelical Covenant, and consequently have a right to Baptism, which is the entring Seal there of.

That Infants are capable of entring into a Covenant, I prove from God's own Words to the People of Israel, Deut. 29. 10, 11, 12.

Ye stand this day all of you before the Lord

your God, your Captains, &c. with all the Men of Israel. Your Little Ones, your Wives, and thy Stranger, &c. That thou shouldest enter into Covenant with the Lord thy God.

God would never have made a Covenant with Little Ones, if they had not been capable of it; 'tis not said Children only, but Little Ones (such as Christ particularly orders his Disciples to suffer to come to him, of which more below) and is translated in the Greek by a word that sig∣nifies Infants, or Innocents The Custom of Nations, and common Reason of Mankind, does also prove that Infants may enter into a Covenant, and may be obliged by Compacts made in their Names by others, and may receive Advantage by them. The Apostle argues from a Man's Covenant, which he says cannot be disanull'd to God's Covenant †; and surely, we may follow his Example. Infants may be still, as they were of old in Circumcision, actually obliged to perform that for the fu∣ture, which they cannot actually perform at the Time of their entring into such Obli∣gation.

The Infants of Believers, the true Children of faithful Abraham, always were under the Gospel Covenant. They were included in it, they had a right unto it, and to the Seal of it; as an Heir has right to an Estate, an Infant Prince to a Crown, tho' there are some Solemnities required to give them Investiture, and actual Possession of them. The Covenant with Abraham was a Gospel Covenant. The Con∣dition the same, namely Faith, which the Apostle tells us, was accounted un∣to him for Righteousness ; the inseparable Fruit of which Faith was Obedience, for by Faith he left his Country, and offer∣ed his Son †. The Benefits were the same, for God promises to be his God, and the God of his Seed after him ‖; and he can promise no more to any Creature, for this in∣cludes all Blessings of this Life and a better. The Mediator the same, for it was in his Seed, that is, in Christ ; that all the Nations of the Earth were to be blessed: on which account the A∣postle says, that the Gospel was preached unto Abraham †. The same Pro∣mise that was made to him,

the same Covenant that was made with him, was made with his Children after him, for so it is expresly said ; and upon that account it is called an Everlasting Cove∣nant. In this Covenant, Children were obliged to what they knew not, to the same Faith and Obedience which Abraham performed, or else no Benefit by it. It reaches beyond the Law; for the Apostle expresly distinguishes this from it †. 'Tis true, there was something legal that was a sort of an appendage unto it, namely, a temporal Promise of Canaan to Abraham and his Posteri∣ty ‖;

To thee and to thy Seed after thee, will I give the Land of Canaan.

But this was but like a Codicil annexed to a Will, not the chief or main part of it; for neither Abraham nor the Patriarchs did actually in∣herit Canaan; but as the Apostle argues, God had prepared better Blessings for them, even Spiritual and Heavenly, for which cause he was not ashamed to be called their God . Now, to Abraham and his spiritual Offspring were the Promises made in Christ, and the same which

are of Faith, the same are the Children of Abraham, and blessed toge∣ther with him . Circum∣cision was the Seal of that Covenant, and therefore 'tis it self figuratively called the Covenant †. The Chil∣dren of those who profess'd the true Religion were hereby admitted into the Covenant which God then made with his People, and obliged to the Conditions of it, as when the Law was added, to the Observa∣tion of that also; for he that is circumcised, saith the Apostle, is Debtor to the whole Law; Gal. 5. 3. that is, was obliged to fulfil it when he came to age, as being thereby made a Mem∣ber of the Iewish Church, and bound to observe all its political and ceremonial Constitutions, as were the Proselytes of Iustice, who were cir∣cumcised, whereas the Iewish Writers tell us, that the Proselytes of the Gate, who were ad∣mitted by Baptism only, were only obliged to the seven Precepts of Noah: And this St. Paul very well knew, having been bred a Pha∣risee, and well acquainted with their Tra∣ditions. When therefore the old Seal of Cir∣cumcision was taken off, this of Baptism was added by our Saviour in its room; one posi∣tive Institution succeeding another. A new Seal to Abraham's Covenant; the Seals dif∣ferred,

but the Deed was the same, only that part of it struck off, which was purely poli∣cal, relating to the Iewish Nation and tem∣poral Canaan only. And that Baptism did really come in the room of Circumcision, we may learn as well from the clear Reason of the thing, as from the A∣postle's Argument , where after Circumcision, he men∣tions Baptism, as that wherein God has forgiven us our trespasses; to which he adds, the blotting out the hand-writing of Ordi∣nances, relating plainly to Circumcision, and other usages among the Iews †; which as fairly im∣plies that Baptism came in the room of Circumcision, as our Saviour's stiling the other Sacrament, the Passo∣ver, does prove that it was instituted instead of it, St. Luke 22. 15. Nor is it any more a proof that Baptism did not succeed Circumcisi∣on, because it differs in some Circumstances (as that they were generally (not always) circum∣cised the 8th. day, that the Males only were cir∣cumcised for obvious Reasons of Decency, and the like, whereas both Sexes are baptised) then the same Reason would prove, that the Lord's Supper did not succeed the Passover, which we know did in many more Circumstances

differ from it, than Circumcision did from the other Sacrament.

§ XVII. A Third Argument for the Bap∣tising of Infants is, because they may, and ought to be made Proselytes; they ought to come to Christ, being capable of admission into the Church of God, and consequently of solemn, sacramental Dedication to him.

That Infants ought to be made Proselytes, or which is the same, to come to Christ, is evident from his own words, St. Matth. 14. 13, 14.

They brought little Children to Christ and the Disciples rebuked them. And Jesus said, suffer little Children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.

Which is carried yet farther by St. Luke 14. 18.

They brought unto him also (it should be render'd even) Infants, that he should touch them, &c.

And again, St. Matth. 18. 2. and onward.

He called a little Child, and said, except ye be converted and become as little Children, ye shall not enter into the Kingdom of Heaven.

And ver. 5.

Whosoever shall receive one such little Child in my Name, receives me.

6.

But whoso shall offend one of these little ones which believe in me, it were better for him that a Mill-stone were

hanged about his Neck, and that he were drowned in the debth of the Sea.

In which place our Saviour having spoken of little Children, Infants, Children in Age, in all the former part of his Discourse, and un∣doubtedly mentioned them four times one after another, it cannot be reasonably sup∣posed that he should all of the sudden change the Sense of the word, and speak of little Children in a metaphorical or figurative Sense in the sixth Verse, when he says that they believed in him. These Children were so little, that they were brought to him, which yet our Saviour says, did come unto him; so little, that he took them up in his Arms. And yet he rebuked his Disciples for end••••∣vouring to hinder their coming unto him. Christ's Command respected the future as well as present: his Disciples or Ministers are still to suffer Infants to come, that is, to be brought unto Christ. They cannot now come unto him, but by being brought unto the Church, by being made Proselytes to Chri∣stianity. They cannot do this but by Bap∣tism, therefore they ought to be baptised.

For of such is the Kingdom of Heaven, or of God;

not of such only as were like these Infants, but of those very Infants, for if they themselves were not fit to be Subjects of that Kingdom, How could others be so, because

they were like them?

But except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God.

Infants are therefore capable of being thus born in Holy Baptism. They are capable of being admitted into the Church, and have a right unto it. They were in the Church of God under the Old Testament, being admit∣ted by Circumcision, nor are we to suppose that they are in a worse Condition under the Gospel, than they were under the Law; nor would our Saviour, surely, take away any Privileges which they enjoyed, but ra∣ther make Additions to them. He, indeed, actually commands his Disciples to admit Children as Proselytes, when he bids them suffer such to come unto him. The Children of believing Parents have a right to the King∣dom of Heaven, therefore to admission into the Church, and consequently to Baptism, there being no other way of admitting them. Again, Christ here expressly stiles them Believers;

one of these little ones which believe in me:

Why therefore, should not the Infants of Believers be thought ca∣pable of the beginnings, of the first Prin∣ciples of Faith as well as of Reason; and therefore of Baptism, according to our Adversary's own Argument? They are said to have Holiness as well as Faith;

your

Children are Holy,

says the Apostle to the Corinthians,

and that e∣ven of one believing Pa∣rent, initially and federally Holy:

and if they are so, who can for∣bid Water, that they should be baptised? It has been the Custom of some of the most sensible Leaders of the Antipoedobaptist's them∣selves, solemnly to dedicate Children to God soon after their Births, with Prayer, and the like: and if they are capable of this, why not also of a sacramental Dedication, which I cannot imagine how any Person can op∣pose, who considers the Need which Infants have of it, the Capacity they have for it, the great Benefits they receive by it, and the terrible Danger of neglecting it.

§ XVIII. A sourth Argument for the Baptising of Infants is, because the Iews did make Proselytes of Children by Baptism, as well as by Circumcision, and consequently our Saviour commanding his Disciples to gather Proselytes out of all Nations by Baptising them, and not forbidding them to receive Children as well as others, they must needs baptise Children also.

That the Iews did certainly admit Pro∣selytes by Baptism, as well as by Circumci∣sion, and that whole Families together, Chil∣dren,

as well as their Parents; we have the unanimous Testimony of their most ancient, learned, and authentic Writers, as has been abundantly made good by Dr. Hammond, Dr. Lightfoot and others, who have laboured on this Subject. The Males they received by Baptism and Circumcision; the Women, by Baptism only, which includes a sufficient Answer to a little Cavil against the suc∣ceeding of Baptism in the room of Circumcision. That this is not a novel Custom, which the Iews have learnt from the Christians, we may be satisfied by their inveterate hatred against them, and especially against their Sacraments. Besides, they themselves de∣duce this Practice from the Old Testament, from Iacob's commanding all his Houshold to be clean, and change their Garments, wherein were included the Maid Servants, those Captives which his Sons took from Sechem, and others. And the same Custom it's said they continue to this day, and re∣ceive Proselytes by Baptism, as well as by Circumcision. As for the Conse∣quence, it seems unavoidable, unless the Matter of Fact could be disproved, on which it is grounded Nay, it would hold firm, were it from Circumcision only, which has been proved to succeed Baptism. For if it was

the Custom of the Iews, when they gather∣ed Proselytes out of all Nations, to admit Children among others by Circumcision, tho' they could not actually signify their Belief of the Law, nor promise Obedience to it; then the Apostles who were sent to make Proselytes to Christianity by Baptism, could never think of excluding Children, whom the Iews be∣fore admitted, (seeing the Reason for their ad∣mission was the same in both cases,) unless our Saviour had expresly forbidden it. If it be asked wherefore Infants are not as ca∣pable of receiving the Lord's Supper as of Baptism, we answer, that the Reason is plain, because the Lord's Supper is a confirming Seal, Baptism only the entring Seal of the Cove∣nant, by which Children may now be ad∣mitted into it, as they were of old by Cir∣cumcision. But we may argue more strong∣ly, that the Apostles did admit Children for Proselytes by Baptism, as well as we know they admitted Women, tho' neither of them actually mentioned in their Commission, be∣cause it was the Custom of their Country to do both, and neither was forbidden by our Saviour: As if any of our Ministers goes a∣mong the Heathens, and converts them, he would certainly baptise Infants, and give the other Sacrament in both kinds to the

adult, because such was the practice of those Protestant Churches whence he went.

§ XIX. A fifth Argument for the Bap∣tising of Infants, is because it is very proba∣ble, if not positively certain, that the Apo∣stles themselves did baptise them. Sup∣posing those two Instances of Baptising Women had not been recorded in the Acts of the Apostles, yet we might fair∣ly have concluded, that when so many Thousands, so many entire Housholds were baptised, Women were not excluded, espe∣cially when it was the known Custom of the Iews to admit them Proselytes by Bap∣tism: and the same holds of Children, nay, more strongly, on the account of Circum∣cision:

three Thousand were baptised in one

day by the Apostles , and it is likely five Thou∣sand in another †; And can it rationally be sup∣posed that there were no Children among such vast Numbers? Nay, does it not seem highly probable there might be many such there, some in their Mothers Arms, others in their Hands, as is usual in such a publick Concourse, especially when there were Chil∣dren present at the Repetition of the Law

already mentioned; and likewise at our Saviour's preaching, who in his miraculous Feast, is said to have sed five Thousand Men besides Women and Children . Again, the A∣postles baptised many Fa∣milies, or Housholds; nay, we hardly read of the Master of a Family who was made a Convert, and baptised, but his whole Family, as was before the Custom among the Iews, were converted, proselyted, and baptised to∣gether with him. Thus the Iaylor's Houshold †, He and ALL his. The Houshold of Gaius, which was so large, that he is called the Host of the whole Church ‖, of Stephanus; and Crispus, the chief Ruler of the Synagogue, and ALL his House. Can we, I say, suppose, that in all these Hou∣sholds, which we read, were without excep∣tion, baptised, there should not be so much as one Child or Infant, when we may observe very few of our own little Families, taking them one with another, that are wholly without Children? But what if besides all this we should find someting still more express for the Baptising of Children in the Acts of the Apostles? In St. Peter's Sermon

already mentioned, Acts 2. 38. thus he exhorts,

Repent and be baptised every one of you, in the Name of Jesus Christ for the Remission of Sins, &c. For the Promise is to you, and to your Children.

The Answer was indeed to those adult Per∣sons, who ask'd, What shall we do? These he bids Repent and be baptised; but it reacht further than to those that made the Que∣stion; and tho' Children could not actually Repent, yet they might be baptised; and there are two things in the words which shew they were here included. 1. Be∣cause the Apostle addresses himself to every one of them, and among every one, Children must be contained. 2. They are expresly mentioned,

The Promise is to you, and to your Children, without any exception, and to all that are afar off, even as many as the Lord your God shall call.

That is, all Gentiles to whom the Apostles or their Successors should come to gather Proselytes from among them.

§ XX. The last Argument for bapti∣sing of Infants, may be taken from the general Practice of the Christian Church, in all Places, and all Ages since the first planting of Christianity. For the Truth

whereof, we have unexceptionable Evi∣dence in antient Writers. St. Austin , for the Latin Church, who flourished be∣fore the Year four Hun∣dred, and Origen † for the Greek, who was born in the Second Century, and famous about the middle of the Third, both affirm∣ing, not only that the universal Church did then Baptise Infants, but likewise that they received this Custom of Baptising them from the Apostlos themselves, as we know they also did the change of the Sabbath, and o∣ther things of like nature, not clearly as∣serted in the Scriptures. St. Austin speaks of it in the most posicive Expressions,

procul∣dubio, says he, without doubt, it was de∣livered down from our Lord and his Apo∣stles.

St. Cyprian is likewise clear for it, and a whole Council with him, as appears in his Epistle to Fidus, and other places. So is Athanasius, who flourished Anno Three Hundred Twenty Six, and he founds Infant-Baptism on the same places which we still make use of to the same purpose,

suffer little Children to come unto me.

Now are your Children Holy, &c. St. Chrysostom is of the same mind, and proves the Necessity of

Children's Baptism, from their being guilty of original Sin. And even Gregory Nazianzen is for having them baptised in mere Infancy, in case of Danger, which he founds on the Circumcision on the eighth day; and tho' in no Danger, he would not have it deferred till they were above three Year old. Tho' even this was a singular Opinion of his, but such as does no Service to the Cause of the Antipoedobaptists, since they are for baptising adult Persons only. Siricius Bishop of Rome, about the middle of the fourth Century, was for the baptising of Infants. So was St. Am∣brose. And to go higher, tho' Tertullian seems to have been much of the same mind with Nazianzen, as to the delaying their Baptism, yet his very Advice in this matter, fairly implys, that it was then the general Custom to baptise Infants. And he in other places affirms that of Baptism, which is a sound Argument for admitting Infants to it, namely, that it is necessary to Salvation, and that without it, none can enter into Heaven. Iustin Martyr says, that the outward Cir∣cumcision which was to be performed on the eighth day, was a Type of the true Cir∣cumcision; that Christians received this true spiritual Circumcision by Baptism, thro' God's Mercy, we having need of it, because all

born Sinners, and that it was free for all Persons to receive it ; and therefore he must include Infants as well as others. And to the same purpose, Irenaeus Bishop of Lyons in France, who was partly co∣temporary with Iustin Martyr, both of them flourishing near the middle of the Second Cen∣tury; for he mentions, Infants, Children, young and old, as born again unto God by Christ: Now 'tis notorious, that by being born again, or Re∣generation, the Fathers understand Baptism, which is called in the Scriptures also, as has been already observed, The Laver of Regene∣ration. Nor is it any valid Objection, that se∣veral in the Primitive Church did delay their Baptism, and some of them to the Hour of Death; since this proves more than the Obje∣ctors would have it, who are not for delaying it till this time; and besides they did this upon particular Reasons † some because they thought all Sins damnable which were committed after Baptism; o∣thers, because they were of Opinion that Baptism purg'd away all Sin, original and actual; and it may be more than either, because they were unwil∣ling to leave their Sins, and live a strict and

an holy Life; but this no more shows the de∣ferring of Baptism to have been the received Doctrine of the Church, than it is the Do∣ctrine of the Church of England, that People may without Sin absent themselves from the other Sacrament, because too many actual∣ly do it, and 'tis to be feared for the same Reason, namely, lest they should be obliged to forsake their Sins, and lead a better Life. But this, we affirm, that there is not one In∣stance to be found in Antiquity of any Or∣thodox Christian, who denied Baptism to Chil∣dren, when brought to be baptised; and be∣lieve we may be positive that not one of the Fathers, or antient Writers, for the first Eight Hundred Years at least, ever held it unlawful. And that it has been the Practice of all the regular Churches ever since, is as clear and manifest, whereas we know that whenever the Popish Errors were brought into the Church, they were neither early, nor universally received. For, not only our own Ancestors when first converted to Chri∣stianity, not only all our European Churches, but the African too, formerly did, and still do baptise their Children, both the Coptis in Egypt, and the Abyssines in Ethiopia; as well as the Churches of Asia, and even those of St. Thomas, who had for many Ages, scarce any Correspondence with our Parts

of the World. The Matter of Fact being thus cleared, we may reasonably conclude from it, that since Infant-Baptism has been generally received and practised by the Church of God in all Places and Ages; since we can track it up as high as those who lived in the purest Ages of the Church, and were almost cotemporaries with some of the Apo∣stles, (for Polycarp, who was Irenaeus his Master, lived in some part of the First Cen∣tury) for these Reasons we cannot think it unlawful, we must believe as St. Austin says, that it was certainly handed down from Christ and his Apostles, and that as it has now continued without interruption in the Church of God for near Seventeen Hundred Years, so it will by God's Grace continue therein, in like manner, to the End of the World. Where∣as on the contrary, it would follow that if Infant-Baprism were not true Baptism, there has been yet no true Church since our Sa∣viour, since there has been none which did not baptise Infants; no entire Church which has thought it unlawful, though some private Persons should have had private Opinions. Not even those of Piedmont, though it is true, they often delaid Baptism when they could not have it without the superstitious Appendages of the Romanists; and if there were any

sheltered amongst them who did wholly deny Baptism to Infants, they also denied Baptism it self, and the other Sacrament. I shall close this Head, and the whole Argu∣ment for Infant-Baptism, with this one Re∣mark; That if there be no true Church but that of the Antipoedobaptists, that Promise has never yet been fulfilled,

That Kings should be nursing Fathers, and Queens nursing Mo∣thers to the Church;

for they never had but one King and Queen of their Opinion, and those they do not love to hear of: Now, we are not to think that God has forgotten this Promise for 1700 Years together; nor will they affirm it, there having been many excel∣lent Kings and Princes. Protectors of Churches, which have baptised Infants, and have been in their Infancy themselves baptised; whence it it follows, that Infant-Baptism is true Baptism, and that tthose are true Churches who use it if there ever yet were any since our Saviour.

§ XXI. To sum up the Evidence for In∣fant-Baptism: If outward Baptism be general∣ly, and in an ordinary way necessary to Sal∣vation; if Infants may be saved as well as others, and we ought to neglect no means to save them. If our Saviour commands such to come, to be brought unto him, and did

himself put his Hands upon them, and bless them, and called them Believers, and says,

That of such is the Kingdom of Heaven, and was angry with those that would have kept them from him,

and said,

It was better for any to have a Mill-stone tied a∣bout his Neck and be cast into the Sea, than to offend them;

and it be the great∣est Offence to keep them from Baptism, which is the Gate to the Church, and so to Heaven; If the Children even of one believing Parent have Holiness, federal Holiness, by their Pa∣rents Charter, and may have the beginnings of real actual Holiness wrought in them by the Holy Ghost, because they have had ex∣traordinary Gifts, and are therefore much more capable of the ordinary; if they are capable of making a Covenant, or having a Covenant made for them by others, with Pri∣vileges and Obligations annexed; if they have right to be Members of a Church; if they were in the Iewish Church, and even in Abra∣ham's Covenant, which was a Covenant of Faith, an Evangelical Covenant, and were never excluded by Christ, who would rather give them new Privileges, than lessen the old; if supposing our Saviour had designed that Children should not be baptised, he must have expresly and formally excepted them from Bap∣tism,

and have forbidden his Apostles to bap∣tise them, which otherwise they would cer∣tainly have done, because the Iews did ad∣mit Children to be Proselytes by Baptism, as well as grown Persons; and yet 'tis not so much as pretended that he ever did thus for∣bid them; nay, he commanded his Apostles to make Disciples out of all Nations by Baptism, as the Iews did before them; if it is high∣ly probable, even from the Letter of the sacred Scripture, that the Apostles did baptise Children, because they frequently baptised whole Housholds, and it would be strange if there should be no Children among them; and it was the way among the Iews, to make Proselytes of whole Families, small and great together; if the whole Church of God, has in all Places and Ages, for almost Seven∣teen Hundred Years together, baptised Chil∣dren, and continue it now, and were never opposed till the last Century by some in Ger∣many, who were far from being of the best Characters, and if they were in the right, and we mistaken, it would follow, that there has been no true Church since our Saviour and his Apostles, and that all the old Fathers, and Bishops, and our first Protestant Refor∣mers, and Martyrs were either deceived them∣selves, after their most diligent search for the

Truth, or else did delude wilfully, and deceive others: Lastly, if there are so many high and inestimable Benefits conferred in Baptism, no less than washing away the damning Guilt of original Sin, and weakning the Power of it, by the application of our Saviour's merits, the engrafting us into Christ, by making us Members of his Church, and thereby giving us a right to all the Graces and Promises of the Gospel, the beginning of Regeneration, the solemn early sacramental Dedication of us to the Service of the blessed Trinity, all which Infants are capable of, as well as grown Per∣sons: If all this be true, as I hope I have made it out from the Word of God, from good Reason, and from the Iudgment and Practice of the universal Church; then surely it fol∣lows, that Infants may be baptised, that they ought to be baptised, that our Church does well in baptising them, that the Universal Church has done well in baptising them; that those do extremely ill who neglect it, that those are dangerously mistaken who forsake the Church, because she continues in the true Faith, Doctrine and Practice of the Apostles, and yet deny not to communicate with those who hold dangerous and damnable Heresies, who some of them deny the Lord that bought them, by denying the Divinity of our Saviour,

who many of them believe, affirm, and too many teach, that the Soul sleeps till the Resur∣rection: As on the other side, it will follow, that those are in a safe and happy Condition, who lead a Holy Life, and continue in the Fellowship of the regular established Church of this Nation, a sound Member of the Uni∣versal Church of Christ; and therefore, tho' some may leave it, tho' many live unwor∣thy of it, yet we are assured Christ will not forsake his own, he will not forget his Promi∣ses, it is founded on the Rock of Ages, and we trust, the Gates of Hell shall never prevail against it.

§ XXII. Having thus established the Truth in Controversie, I come to answer those Objections which are commonly brought a∣gainst it, tho' indeed they may be all, or most of them easily answered from what has been already said, and an honest, and well meaning Christian, may be well esta∣blished in the Faith, and yet not fit for doubtful Disputations, which are to be left to those who have more Learning, Time and Ability to manage them.

§ XXIII. I think their main Objection, and which they most frequently make use of, is drawn from the mistaken Interpreta∣tion and Application of our Saviour's words to his Disciples, in the 28 of St. Matthew and 19.

Go and teach all Nations, bapti∣sing them in the Name of the Father, &c.

Here, say they, Teaching is put before Bapti∣sing whence they argue that all Persons ought to be taught before they are baptised, and that since Infants are uncapable of being taught, they are also uncapable of Baptism

In answer, 1. The Order of Words is no certain Rule for the Order of things, either in common Speech, or in Scripture: We u∣sually say, a Man was bred and born in such a place (and the Latins accordingly, nutrit, peperitque) by a common Figure: and many Instances of the same nature might be given from the Scripture, which as the Rabbies tell us,

speaks with the Tongue of the Sons of Men.

Instances we have of this in the first of St. Mark, v. 4.

Iohn did baptise in the Wilderness, and preach the Baptism of Repentance.

Again, v. 5.

They were baptised of him in Iordan, confes∣sing their Sins.

Now either the Order of Words in Scripture, does not always infer the

same Order of Things, or else it follows that St. Iohn did baptise before he preached, and before his Hearers Confession and Repentance. Again, it is said in St. Mark 1. 15.

Re∣pent and believe the Gospel.

But Repen∣tance does not always go before Faith, for Faith rather in order of Time as well as of Nature, precedes Repentance, because the Be∣lief of the Promises, and Threatnings of the Gospel, is that which induces Sinners to re∣pent. Last of all; the place is certainly mistranslated. For whereas we read,

Go and teach all Nations, baptising them.

And again, Teaching them to observe all things, &c. which makes a plain Tautology, or improper and undecent Repetition of the same Word in the same Sense; it ought to be render'd,

Go and make Disciples of all Nations by Baptising them.

This is plain from the very Construction of the Words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, included in the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but if it had only been teach or preach to all Nati∣ons, baptising them, it might have agreed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and must have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to proselyte, or make Proselytes, Disciple, or make Disciples, has been sufficiently proved by

Learned Men who have wrote on this Controversie ; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the same signification, being here used by the Syriack, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the 20 v. which answers the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly rendered Teaching. But that Children are capable of being made Proselytes, has been already prov∣ed, as they are of being further taught, when they are by Baptism entred into the School of Christ.

§ XXIV. Their next Objection is taken from those Expressions in Scripture,

Repent and be baptised; believe and be baptised.

He that believes and is baptised shall be saved,

and the like; whence they argue, as before, that Faith and Repentance are to go before Baptism.

In answer; as to the order of the words, we have already proved that there is no∣thing in it, tho' it is not denied, but that where a Person is capable of making an actual Declaration of Faith and Repentance, he is obliged to do it before Baptism. And such were those adult, or grown Persons to whom the Gospel was at first preached, as Oral Profession was required by the Iews of adult Proselytes; and the same does our

Church require in the most solemn manner of those who are baptised when of riper Age. But neither God or Man require more of any than they are capable of performing: Nor is therefore such an actual personal De∣claration of their Faith and Repentance re∣quired of Infants. Repentance, indeed, they need none, for any actual Sin; Faith they may have in Principle, tho' they cannot outwardly express it. This is therefore done by the Church in their Names, by the inter∣vention of Sureties, who may lawfully and usefully stipulate for them, and they remain obliged by such a stipulation, Parents being naturally, these voluntarily bound to see to the pious Education of such Children, towards which they cannot have too many helps: And would all who have undertaken this solemn and weighty Charge, be but truly care∣ful to perform it, which without grievous Sin, they cannot neglect, would they do what they promised for them, which surely is not impossible or very difficult to be done; would they

call upon these Children to hear Ser∣mons, see that they learned their Catechism, and do their best to have them brought up in the Fear of God and fitted for Con∣firmation;

and brought unto it, when of sufficient Age and Understanding, there to discharge their Sureties, and to take the bap∣tismal

Vow upon themselves, in order to re∣ceive the other Sacrament, we should soon see another Face of Christianity among us, and I believe, few things would go further in silencing the Objections which are brought either against baptising Infants, or against our peculiar Form of Baptism.

§ XXV. Another Objection against In∣fant-Baptism is, that there is no express Com∣mand for it in Scripture; one positive Text, say they, would End all the Dispute. On which they argue farther, that God was angry with his own People because they did that,

which, says he, I commanded them not, nei∣ther came it not into my Heart;

and the like in other places. Ier. 7. 31.

In Answer, as to what they so often affirm, that one positive Text for Infant-Baptism would end the Controversie, we have great Reason to question the Truth of it; for it is as positively commanded in the New Testament (tho' were it only in the Old, and not a part of the cere∣monial or political Law, none but Manichees would deny it, or a fair Consequence from it) it is, I say, as positively commanded, that Christians should teach and admonish. one ano∣ther in Psalms and Hymns, and spiritual Songs, singing to the Lord with Grace in their Hearts, Ephes. 5. 14. as it is to Honour

our Father and Mother: But yet, these Per∣sons absolutely refuse to do it, and they not only object against our way of singing, but they are against any outward singing at all, and never practise it in Religious Worship but are angry with us, and with some few of their own, who still keep up that most heavenly part of God's Ser∣vice . So strange a Power has an inveterate Prejudice, which will neither yield to the Practice of all the Churches of God, nor to plain Scripture, Ex∣perience or Reason.

But to let that pass, as to their requi∣ring an express Command for Infant-Baptism, we answer, it is unreasonable to ask it, when they themselves do practise some things for which there is neither Command, nor so much as any clear Example in the Holy Scripture; as for Instance, the change of the Sabbath; the admitting Women to the Lord's Supper, and even to Baptism, for which last, they have no express Command, and, I think, but one Example. For Baptism, they say that Women are included under all Nations, and we say the same of Children, but neither are expresly named. As for ad∣mitting Women to the Lord's Supper, we are not sure from express Words of Scripture, that

ever any Woman did receive it. They have in vain attempted to bring one express Text for it, tho' there is no more doubt that they did re∣ceive, than that the Apostles did baptise Infants. Nor can they evince any Example of Womens receiving from the first and second Chapters of the Acts, where it is said,

That the Apo∣stles continued in Prayer and Supplication with the Women; and afterwards, 'That those that believed continued daily with one accord in the Temple, and breaking Bread from House to House.

For that place where the Women are expresly mentioned relates only to Prayer and Supplication, not to the Lord's Supper; and for the latter place, where those that believed are said to be together, breaking Bread, its all along spoken of Men in the original ; as St. Peter when he preach'd that Ser∣mon which converted so ma∣ny Thousands, addressed himself to the Men only,

Men of Israel, ver. 22. and Men and Brethren, ver. 29.

And if Women and Sisters were included un∣der Men and Brethren, may not we as well ar∣gue that some of the twelve Apostles were Wo∣men, because those who were convinced by St. Peter's Sermon, said to him and to the rest of the Apostles,

Men and Brethren what shall we do?

ver. 37.

Nor is there any more express Command for admitting Women to the Communion, than there is Example. The place that is pleaded for it comes short of proof;

Let a Man examin himself, and so let him eat of that Bread .

For tho' the word Men does in the original include both Sexes, yet what follows, binds it to the Mas∣culine only, the word Himself, being of the Masculine Gender †.

Since then they admit Women to the Com∣munion without any express Command or Ex∣ample, but only by Consequences from Scrip∣ture, they can never show any Reason why Infants should not be admitted to Baptism, when there are so many Scriptures which, as has been proved, do by fair Consequence, show they have a right unto it, and are ca∣pable of it. As for those places wherein God reproves his People for doing what he never commanded them, it is evident that it is only a way of Speech common to the He∣brews, which signifies his express forbidding them to do such things, particularly that in Ieremy, as what goes before makes fully evident.

They have built the high places of Tophet, to burn their Sons and their Daughters in the Fire, which I commanded

them not.

Now God had expresly forbid∣den them to do this, and that on pain of Death But surely, there is a difference between the Iews offering their Sons and Daughters to Devils, and Christians offering theirs to God, which even those do, who will not Baptise them, tho' they have no more express Com∣mand for it, than we have for their Baptism, or than they themselves for admitting Women to the Communion.

§ XXVI. Having thus given a short Account of the Nature of Baptism, laid down the Grounds of the Churches Practice in bap∣tising Infants, and given, I hope, a satisfa∣ctory Answer to the most plausible Objections against this Practice, I shall conclude this small Treatise with an earnest Request to all those who were baptised in their Infancy, that they would always remember the Vows of God that are upon them, and evidence the same by their Care, to fulfil what they have so solemn∣ly promised;

To renounce the Devil, the World, and the Flesh, and stedfastly believe God's Word, and obediently keep his Com∣mandments.

That they would continue stedfastly in the Doctrine and Fellowship which is so agreeable to the Apostolical Practice, and

to the Word of God. And lastly, That they would by no means forget to pray earnestly for their mistaken Brethren,

That God would please to bring into the way of Truth, all such as have erred and are de∣ceived. That he would take away all Pride, Uncharitableness, Prejudice and Blindness, and whatever may hinder godly Union and Concord.

That as we have but one Lord, and one Faith, so we may have but one Bap∣tism, that so we may come in the Unity of the Faith, and the Knowledge of the Son of God, to true Christian perfection, to the measure and stature of the fulness of Christ. To whom with the Father and Holy Ghost, Three and One, be Glory in the Church throughout all Ages.

Amen! Amen!

Notes

• St. Iohn 4. 1.
• †

  St. Matt. 28. 19. see below of the right Transla∣tion of the words.
• ‖

  Rom. 4. 11.
• Lightfoot, Gro∣tius, &c. Ammian. Epictet.
• 1 St. Pet. 3. 20, 21.
• †

  Acts 10. 42. 19. 5.
• St. Iohn 3. 23.
• †

  St. Matt. 3. 5.
• ‖

  Acts 8. 38, 39.
• 1 Cor. 10. 2.
• †

  Exod. 14. 28. 15. 10.
• ‖

  Psal. 68. 9.
• St. Mark 10. 38.
• St. Mark 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  St. Luke 11. 39.
• ‖

  Hesychius, Ste∣phanus, Scapula. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. La∣vo to wash. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lavatio, ablutio. Washing, which may be done without dipping.
• Tit. 3. 5.
• †

  St. Iohn 13. 10.
• ‖

  Acts 16. 33.
• Acts 10. 48.
• Acts 2. 41. 4. 5.
• †

  2 Kings 20. 20. Fuller says, there were no Wa∣ter-Mills in Jeru∣salem, because no Streams large e∣nough to drive them. Pisgah Sigh't. Lib. 3. p. 329.
• Vid. Rubrick in publick Baptism.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖

  Dr. Lightfoot's Appendix to his Life. Vol. 11. p. 16.
• I believe they had it from Or∣pheus, as he from the Phoenicians, and they perhaps from Jacob.
• †

  Psal. 51. 5.
• Ephes. 2. 1, 3.
• Iob 14. 4. and 25. 4.
• 1 Cor. 15. 22.
• Rom. 5. 10, 12.
• Rom. 3. 10, 23.
• Rom. 5. 13, 14.
• †

  Gal. 3. 22. Rom. 11. 32.
• Rom. 5. 18.
• †

  Rev. 1. 5.
• ‖

  Ephes. 5. 25, 26.
• First Exhor∣tation before Bap∣tism.
• †

  Ministers cer∣tifying after pri∣vate Baptism.
• ‖

  Prayer imme∣diately before Bap∣tism.
• St. Cyprian, Theophylact. La∣ctant. Greg. Naz. Origen, St. August. St. Ambrose, St. Ie∣rom, &c.
• †

  Psal. 109. 11.
• Gen. 17. 7, 8.
• †

  § 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stipulatio, Lu∣ther, Beza, Gro∣tius, &c.
• Gal. 3. 27.
• †

  1 Cor. 12. 13.
• ‖

  Ephes. 4. 12.
• Thanksgiving after Baptism.
• †

  Thanksgiving after Baptism, and Collect for Sunday after Christmas.
• ‖

  St. Iohn 3. 5.
• St. Iohn 3. 6.
• †

  St. Matt. 3. 16.
• 1 Cor. 6. 11.
• †

  Rom. 8. 17.
• ‖

  Rev. 4. 6.
• Acts 2. 38.
• Rom. 6. 3, 4. Tit. 3. 8.
• †

  Office of Bap∣tism, Exhortation at the End.
• Galat. 5. 3.
• †

  Acts 22. 16.
• ‖

  Acts 2. 38.
• Acts 10. 47.
• Acts 1. 11.
• St. Matt. 28. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 St. Pet. 1. 23.
• Ezek. 9. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same word that is used in those an∣tient Constitutions ascrib'd to the Apo∣stles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bap∣tise your Infants.
• †

  Galat. 3. 15.
• Gal. 3. 15.
• †

  Heb. 11. 8, 17.
• ‖

  Gen. 17. 8.
• Gen. 22. 18. Gal. 3. 16.
• †

  Gal. 3. 8.
• Gen. 17. 7. Gal. 3. 7.
• †

  Gal. 3. 17.
• ‖

  Gen. 17. 8.
• Acts 7. 5. Heb. 11. 10, 14, 16.
• Gal. 3. 7. Rom. 4. 13.
• †

  Acts 7. 8.
• Col. 2. 11. 12, 13.
• †

  The Fathers are unanimous that this is the meaning of the Scripture now quoted.
• 1 Cor. 7. 14.
• Gen. 24. 24. 25. 2.
• Acts 2. 41.
• †

  Acts 4. 4.
• St. Matt. 14. 21.
• †

  Acts 16. 33.
• ‖

  Rom. 16. 23.
• St. August. de Genesi ad Lite∣ram. Lib. X. Cap. 23.
• †

  Origen on the 6th. of the Rom.
• Iust. Mart. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• †

  See this elabo∣rately handled by Mr. Walker in his excellent Treatise of Infant-Baptism.
• This is now owned by the Anti∣pedobaptists them∣selves, for Dr. Rus∣sel in the late Di∣spute at Gosport, renders the word, Disciple, or make Disciples.
• See Grantham's Works, and Axe to the Root.
• See this Mat∣ter fully clear'd in Mr. Walker's Ap∣pendix to his Dis∣course of Infant-Baptism.
• 1 Cor. 11. 28.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Lev. 18. 21, 29. and Deut. 13. per tot.