The grounds and ends of the baptisme of the children of the faithfull. Opened in a familiar discourse by way of a dialogue, or brotherly conference. / By the learned and faithfull minister of Christ, John Cotton, teacher of the Church of Boston in New-England.

Chap. II.

THus then at length having (by the help of Christ) cleared this first Argument for the baptisme of infants of believers from the commandement of the Lord Jesus: let us now (if you please) proceed to another commandement, a commandement of the holy Ghost, with whom Peter being filled in the beginning of his pub∣lique administration of the Apostolick office, he exhorted the pe∣nitent Jews, them and theirs, to bee baptized in the name of the Lord Jesus:

His words are thus recorded, Acts 2 38, 39. Re∣pent ye (saith he) and be baptized every one of you in the name of the Lord Jesus for the remission of sins, and ye shall receive the gift of the holy Ghost, for the promise is to you and to your children, &c.

From whence the argument that these words hold forth, ariseth thus:

They to whom the promise is made of remission of sins, and of receiving the holy Ghost, they have a commandement to be bapti∣zed every one of them.

But to such as doe repent, and to their children, the promise is made of remission of sins, and of receiving the holy Ghost. There∣fore they that doe repent, and their children, have a commande∣ment to be baptized every one of them.

The former Proposition ariseth from the reason which the Apo∣stle giveth of his exhortation, Repent ye (saith he) and be baptized every one of you, For the promise is made to you and to your chil∣dren, as who should say, let every one of you be baptized, both you that doe repent, and your children. For the promise is made to you, (that is, to you that doe repent) and with you to your children also.

The text saith not, let every one of you, and of your children be baptized, but repent ye, and let every one of you (to wit, who doe repent) be baptized.

The Reason of the commandement giveth the sense of the com∣mandement: now the reason of this commandement, Repent ye, and be baptized every one of you, is this, For the promise is made

to you (to wit, to you who doe repent) and to your children. And therefore the sense of the commandement of the holy Ghost is this, Repent ye, and let every one of you, both you that doe repent, and your children also be baptized. For the promise is to you, and to you•• children. And so much is implyed also in the change and different expression and extent of the verbs of command; he doth not say, Repent ye, and be baptized, as if he commanded two duties to the same persons, no more to be baptized, but such as doe repent: But repent ye indefinitely, and be baptized every one of you, uni∣versally and singularly, not onely ye who doe repent, but your chil∣dren also.

But the event sheweth, that Peter intended onely them that did repent to be baptized, and not their children: for so it followeth in the Text, verse 41. Then they that gladly received his word were baptized, which sheweth that none else were baptized, but persons that were grown up to yeares of understanding, such as were affe∣cted with the word, and received it gladly.

It is true indeed the Apostles forced baptisme upon none, but ad∣ministred it onely to such as gladly received the Word. But those penitent Jews and Proselytes, who understood that promise was to them and to their children, they gladly received the whole Word, both the word of promise which they received by faith: and the word of commandement, they and their children to bee baptized, which they received by offering themselves and their children unto baptism; in which respect it is therefore said, They that gladly re∣ceived his word were baptized; because both their own baptisme, and the baptisme of their children was the immediate fruit of the parents gladsome receiving of the word; the act of the parents in such a case is accounted of Christ as the act of the children, as in Mark 10.13, 14. The act of the parents in bringing their children to Christ, is called the act of the children in comming to him, as Levi paid tythes in the loynes of Abraham, (Heb. 7.9, 10) so in like sort these children here gladly received the word in the armes of their parents.

But the ground of all this argument seemeth to me very weake, for you take that for granted, which to me seemeth very uncertain, (if not untrue) that by the children to whom the promise is made, should be meant their naturall children, whereas he rather meaneth the children of their faith (spirituall children) such as God called to repent as well as themselves.

The children to whom the promise was made if they were one∣ly the children of the faith of their parents, that is, as you meane, not the children for whom the parents believe, but their children that believe and repent as well as their parents, then a double ab∣surdity would follow.

First, that whereas in the dayes of the old Testament, upon the faith and repentance of the Proselyte parents, the Covenant and promise did belong to them and to their children: now in the dayes of the new Testament, the faith and repentance which ad∣mitteth the parents, excludeth their children: For the children of these Jews and Proselytes (who heard the Sermon) were in Co∣venant with God before the Sermon. But now upon hearing this Sermon, and being wrought upon effectually by it unto faith and repentance, though themselves be received, yet their children are cut off from the Covenant. A strange doctrine, that the faith of the Parents should set their children further off from God and his Covenant, then they were before.

Secondly, to say the children to whom the promise was made, were meant onely their penitent and beleeving children, would make the Apostles argument a vaine and superfluous flourish, whereby he encourageth these Jews and Proselytes to repent and beleeve, upon this motive taken from a promise made, not onely to themselves, but to their children. For by this doctrine the promise belongeth no more to the children of beleevers, then to the children of Pagans. For even the children of pagans (whilst their children remain Pagans) have the promise belonging to them, as soon as themselves doe repent and believe. And what more have the children of beleevers belonging to them then so? Yea, the Apo∣stles argument is made no argument at all, so farre as hee urgeth them to repent and believe, by the blessing of the promise thereby redounding to their children. For whether they repented and be∣lieved or no, the promise would belong to their children, when the children came themselves to repent and believe. Otherwise if their children repented not, the promise would not belong unto them though their parents did repent. Let me adde for confirma∣tion an argument or two more; take this then for a third argument, conversion unto faith and repentance, is it selfe given by the Cove∣nant, to the children of the Covenant. And therefore the chil∣dren of the Covenant, were under the Covenant before their con∣version, and so before their faith, even by the faith of their parents.

For so the same Apostle Peter (in his next Sermon to the Jewes) te∣stifieth,

Ye are the children of the Covenant (saith hee) which God hath made with our fathers, &c. unto you first, God ha∣ving raised up his Son Jesus, hath sent him to blesse you, in tur∣ning away every one of you from his iniquities, Acts 3.25, 26.

If Christ then be given by the Covenant, and conversion by Christ to the children of the Covenant, then the children of the faithfull are not first converted, and so come under the Covenant, but are first under the Covenant, and so come to be converted.

A fourth argument may be taken from the easier engraffing of the naturall seed of holy Parents, into Christ, then of the posteri∣ty of Pagans; which could not be but in respect of their interest in the Covenant, and the benefit redounding to them from thence. For otherwise the Apostles reasoning (Rom. 11.24.) will not hold, If thou (Roman) wer't cut off the olive tree wilde by nature, and graffed contrary to nature into the good olive tree; how much more shall these Israelites which be the naturall branches, be graf∣fed into their owne olive tree? What reason can be given why the Israelites should be much more capable of engraffing into Christ, then the Roman Pagans were? Surely, not in respect of the grea∣ter ingenuity and better indoles (or disposition) of nature, that will be found in the Israelites, above what was found in the Ro∣mans: (for by nature all are alike corrupt and averse from Christ, one as another, Rom. 3.12. & Psal. 14.3.) but onely in respect of Gods greater propension to shew his saving and converting grace to the children of his confederates. And so indeed the Apostle explaineth himself verse 26, 27, 28. There shall come (saith he) the deliverer out of Zion, and turn away ungodlinesse from Jacob. And this is my covenant when I shall take away their sins: As touching the gospel, they are enemies for your sakes: but as touching the ele∣lection, they are beloved for their Fathers sake.

The words in the place in hand, Acts 2.39. are not unto your seed, but unto your children, wherein there is a great diffe∣rence. For by seed in Scripture, is often meant a naturall gene∣ration, begotten, and born after the flesh. But by children a spi∣rituall generation, walking in the steps of the faith of such as have gone before them, as Act. 3.25. & 13.26.33. and so John 8.37.39. Rom. 9.7.8. And so the words import as much, which is to you, and to your children, and to all a farre off, even as many as the Lord our God shall call;

so that the promise is

onely to such as the Lord our God shall call, and none else.

You much mistake it, if you take it, there is any such difference to be put between seed and children: for both of them are taken alike promiscuously. Sometime seed is put for the spirituall chil∣dren, and children are put for the carnall seed. And sometimes a∣gaine the seed are put for the carnall children, and children for the spirituall seed, in Gal. 3.26. when the Apostle saith, If you bee Christs, then are you Ahrahams seed, and heires according to the promise; there seed is put for spirituall children. But when hee saith, Hierusalem that now is, is in bondage with her children, (Gal. 4.25.) there he putteth children for the carnall seed: And so hee doth also even in some of those Texts, which your selfe alledge to the contrary, as in Acts. 3.25. when the Apostle saith, Ye are the children of the Prophets, and of the Covenant which God made with our fathers, he speaketh of such whom hee exhorteth to re∣pent, and to be converted, ver. 19. And therefore yet they were the carnall seed. And he speaketh to them to whom he saith, Christ was sent to turne every one of them from their iniquities, vers. 26. And therefore he knew no other of them, nor spake no otherwise to them, then as to men yet in their sins. And so in that other place which you quote out of Acts 13.26, 33. the Apostle plainely calleth them the children of the stock of Abraham; who were the naturall seed of Abraham, and whom afterward he calleth despi∣sers, vers. 41. And amongst whom many of them contradicted and blasphemed his doctrine, verse 45. So that from the word children, it cannot be gathered that in this Text, the Apostle meaneth, chil∣dren walking in the steps of the faith of their fathers.

No, nor from those other words of the Text, which you say im∣port so much, which speake of the promise made to you and your "children, and to all afarre off, even as many as the Lord our God shall call; for these words doe not import what you say, that the promise is onely to such as God shall call, and to none else: as many as the Lord our God shall call, is not a limitation of those remote words, you and your children, but of the next words imme∣diately going before, all that are afar off, lest it should be thought, that the promise is to all that are afarre off, that is, to all Pagans, and infidels, he explaineth himselfe in the words next following, even to as many as the Lord shall call from amongst them. And all they indeed from among the Gentiles, whom the Lord shall call, they still partake of the same promise of grace with the Jews, that

as the promise of grace is made to the Jews and their children, so is it now to the Gentiles called, and to their children: there is no difference now between Jews and Gentiles, in respect of any spiri∣tuall priviledges or promises. The children of the believing Gen∣tiles are now as holy as the children of the believing Jews, and the promises pertaine to both alike.

But it is not said in the Text, the Covenant is to you and yours, but the promise. Now we know that every promise is not a Covenant, there being a large difference between a promise and a Covenant. Let it then be well considered, what is here meant by the promise: and that is Gods sending of the Messias, or the seed in whom all the Nations should be blessed; and so the sending of a Saviour or a Redeemer unto Israel, as these Scriptures manifest compared together, Esa. 11. 1 Jer. 23.5, 6. with Luke 1.68.74. Acts 13.23. & 3.25, 26. This was perfor∣med by Christs comming, First, in the flesh, in which respect he came of, and to the Jewes onely by promise, as Joh. 4.22. Rom. 9.5. Matth. 10.5, 6. & 15.24. John 1.11. Second∣ly, in the preaching of the Gospel, by which he was held forth as a Saviour to all that by faith laid hold on him. And this way also Christ was first tendered to the Jewes for a Saviour to save them from their s••nnes, Acts 4.12. And for to be their King, as to save them, so into whose State and government they were to submit; as Luke 19.14, 27. Acts 2.36. In which sense the Apo∣stle speaketh, when he saith, the promise is to you and to your children, and to all farre and neare, as God shall call. That is, the promise, or the promised Saviour is come, and is now ac∣cording to Gods promise tendered to you by the Gospel, calling you and your children, and all else, where the word of grace shall come, to believe and receive him by faith, who is now come to save you and all that believe, from their sinnes, Acts 3.25, 26. And therefore it is said, as many as gladly received or believed these glad tydings, the same was sealed or confirmed to them by Baptisme, Acts 2.41. according to John 1.11, 12, 13. By all which it is manifest, that the promise, Acts 2.39. is meant of the sending of the Messias, or a Saviour to the house of Israel, to call them to repentance, and to save such as believe from their sinnes, as is cleare also by these Scriptures, Esa. 59.20. Act. 13.23, 26, 32, 38, 39. And thus the promise is to you and your chil∣dren, that is, the promised Saviour is offered, and offereth him∣self

freely to save you, notwithstanding your crucifying of him, yet now repent and believe; for his promise is upon the same, freely to forgive and to save you from all your sins. Thus the promise is applyed to faith, which is the way of preaching the gospel, and not an absolute conclusion of persons to bee in the Covenant of grace and life, whether they have faith or not. What is this, but to keep the wicked from leaving his way, by promising them life? This God did not in making of his Co∣venant at the first, nor the Apostle by his applying of the same, at the last.

In this your long answer, some things are impertinent, some things false, some fraudulent, and some confused; but one thing onely alledged out of the Context that may seeme to the purpose, and that also misapplyed. 1. It is impertinent to put a difference betweene the promise and the Covenant. As it was before curious to put a difference betweene seede and children. For though eve∣ry promise be not a Covenant: yet there is no such large differ∣ence (as you speake of) betweene the promise of God and his Covenant, but that they are ordinarily put one for another. The Covenant of not drowning the world any more with a floud, was no more then a promise: yet it is called a Covenant, Gen. 9.11. and the Promise that God gave to Abraham of the inheritance of the world (Rom. 4.13.) was by the Covenant, confirmed by the sacrifices of beasts, divided asunder, Gen. 15.5.9, 10.17. And that which God calleth the promises, Gal. 3.16. he calleth the Covenant in the next verse, verse, 17. Besides, whatsoever differ∣ence there may be betweene the promise and the Covenant, it is here pleaded altogether impertinently. For if it were granted you which you plead for (though there be no mention of it in the Text) That by the promise is here meant the promise of sending the Messiah: yet that promise is either given by the Covenant of grace, or by the Covenant of workes. If Christ be given and sent by the Covenant of grace, then the promise that giveth him is the Co∣venant of grace. So that if the promise of sending Christ be to them and their children, (as the Text speaketh) then the Covenant in which that promise is given, is to them and their children. And so indeed the same Apostle telle••h them in his next Sermon. Acts 3.25, 26. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, &c. Unto you first God having raised up his sonne Jesus sent him to blesse you &c. the promise

therefore of sending Christ, was given by Covenant. And then what difference is there betweene promise and Covenant, in this case?

2. It is false (which you say) that Christ came onely to the Jewes by promise. For though he came to the Jewes, & to the Jewes first, and to them by promise: yet God gave a more antient pro∣mise of the comming of the Messiah, to our first parents, Gen. 3.15. And they were then the common stock and roote both of Jewes and Gentlies. If Job had not a promise of Christ his com∣ming to be his Redeemer, how doth he challenge him to be his Redeemer? I know (saith he) that my Redeemer liveth, Job. 19.25.

Againe, It is a very truth, which you falsly deny, to wit, an absolute conclusion (as you call it) of any persons to be in the Covenant, whether they have faith or not. For what think you of Isaac and Iacob, and all other elect infants borne of faithfull parents:

may not a man say, that all such are ab∣solutely under the Covenant even before they beleive? yea their very beleiving which in Gods appointed time is given to them, is it not the effect of the grace of the Covenant; and not the cause of it?

It is also another falshood, to say,

That the concluding it of persons (meaning of Infants who may want faith) to be in the Covenant of grace and life, doth keepe the wicked from leaving his way, by promising him life.

For wee doe not promise life to any by the Covenant, unlesse they be elect. And though they be elect, yet because it is unknown to them, and to us too, till they doe repent and beleive, we tell them they cannot partake in any saving benefit of the Covenant till they be regenerate and quickned by the Spirit, as Christ told Nicodemus.

And it is yet another falshood to say, That God did not con∣clude absolutely any in Covenant of grace when he first made it, nor that the Apostle did so apply it at the last.

For when God first made the Covenant, he did absolutely con∣clude Isaac, and in him all the Elect seede under the Covenant. For it is a branch of the meaning of that promise of God, when he first made the Covenant, My Covenant (saith he) will I establish with Isaac, Gen. 17.21. And yet it doth not appeare that Isaac had any faith, much lesse visible. And for the Apostle his apply∣ing

of the Covenant, or the promise (call it whether you will, all is one to me) certain it is, the Apostle doth not suspend the chil∣drens being in Covenant upon their owne faith, but upon the faith and repentance of their Fathers. Repent (saith he, speaking to the fathers) and so let every one of you be baptized, &c. For the promise is made to you and to your children. Whence the scope of the Apostles exhortation fitly ariseth into this argument, and concludeth after this manner; as hath been shown above.

To whom the promise is made, they ought to be baptized every one of them.

But to you repenting, and to your children, the promise is made.

Therefore you and your children ought to be baptized every one of you.

And besides, the Apostle in his next Sermon so expoundeth the Covenant, as given not onely to them that are converted, and so brought on to believe: but to them who yet want faith and con∣version. And therefore he saith, Acts 3.25, 26. Ye are the chil∣dren of the Covenant unto whom God having raised up his Son Jesus, hath sent him to blesse you, in converting (or turning away) every one of you from his iniquities. Their being in Covenant (who were the children of the faithfull) was not the fruit of their own turning to God; but their turning to God is held forth by him as a blessing and fruit of their being in Covenant.

3.

This is fraudulent, that you hold forth the comming of Christ in the gospel to be for this end, to call upon men to re∣pent and believe, and submit themselves to his State and govern∣ment.

Which though it be very true, yet it is like the frau∣dulent practice of Ananias and Saphira, to pay part of the price, that they might more cunningly conceale the rest. So you in like man∣ner, hold forth this end (which is indeed part of Christs comming in the gospel) the more closely to conceale another part of it, which is, to give faith and salvation to the children of beleevers, and accordingly to call their parents to submit their children and housholds, as well as themselves, to the state and government of the Lord Jesus. For why should Christ encourage children to come to him (Marke 10.14.) if it were no end of Christs comming, to come to save them?

4.

These things are very confused in your answer, that you put it for all one, Christ to come to save men from their sins, and to call men to believe.

For though these follow one another, yet they require a farre different state of the subject, unto whom this different grace is ten∣dered. For if you speake of saving from sin (or justifying) Christ justifieth or saveth none from sin, but believers, or such at least, as have faith. But when he calleth men to believe or to repent, he commeth to them not as having faith or repentance, but as wan∣ting both. And yet when he commeth to call them unto faith and repentance, he doth it out of respect of his Covenant with their Fathers, whose children they were: yea, and in this call of them, hee commeth to give them repentance and forgivenesse of sinnes, Acts 5.31. And in giving it to their Fathers, he promiseth also to give the same unto their children, Acts 16.31.

Lastly, there is one thing alledged out of the context, which may seeme pertinent to the purpose, if it were fitly applyed. You truly alledge that in Acts 2.41.

It is said, As many as gladly re∣ceived his word (or as you call it, glad tydings) they were bap∣tized, or as you say, the same was sealed and confirmed unto them by baptisme. But this will not prove that which you al∣ledge it for, that therefore it is manifest, that by the promise (Acts 2.39.) is meant the sending of the Messias.

For the text will every way as fitly (and more fitly) carry it to be meant of the promise of remission of sins, and of receiving the gift of the holy Ghost; so the words run directly; Repent ye (saith he) and bee bap∣tized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost, for the promise is to you and to your children: What promise? Here is no promise mentioned be∣fore, but the remission of sins, and gift of the Holy Ghost: And the gift of the Holy Ghost is called a promise, verse 33. & Acts 1.4, 5. But it is not materiall to the purpose, whether by the promise you understand the comming of Christ, or the gift of the Holy Ghost, or remission of sinnes purchased by the one, and sealed by the other. For all these promises are given by one and the same Covenant of grace. And if any one of these promises belonged to them, the whole Covenant of grace belonged to them also. But to deale ingenuously and faithfully with you, the Text which you quote (out of Acts 2.41.) might hold forth a just colour of an Objection (if you had so applyed it) against the argument gathe∣red out of verse 38, 39. for the baptisme of infants. For if they who were baptized were such as gladly received his word (verse 41.) then it doth not appeare out of this place, that infants were at that time baptized with the rest: because they could not receive the word,

much lesse gladly, least of all expresse their gladnesse by any visi∣ble profession. This objection (I confesse) would have prevailed with me to have forborn any proof of the Baptisme of infants out of this place; were it not partly for the Reasons which have been alledged above (from the words of verse 39.) partly also for that I finde, the Lord Jesus is wont to accept the acts of Parents (in the duties of the second Commandement) as done for themselves, and for their children, as hath been touched above. For look as when Levi is said to pay tythes in Abraham, it was because Abraham in paying tythes was reputed of God, as paying them for himself, and for Levi, Heb. 7.9. And as when Parents came and brought their children to Christ, their comming was reputed of Christ as the comming of their children, as well as of themselves, Mar. 10.14. So when Peters hearers received the word gladly, they gladly received in both for themselves and their children, to wit, both the word of promise, which was expresly given to themselves and their children: and also the word of Commandement (which was grounded upon the promise, and urged as farre as the promise ex∣tended) Be baptized every one of you: and thereupon they in recei∣ving his word gladly, did gladly give up both themselves and their children to be baptized.

But before you take the baptisme of infants concluded out of this place, consider what you will say to another interpretation, which I have seen made of this place. For there bee that say, That by the promise to you and to your children, is not meant the Covenant of grace to you and to your children; but the promise of sending the Holy Ghost to enable them, and their sons and daughters to prophecy: Which promise Peter quoted out of Joel, Act. 2.16, 17. which promise Christ received of the Father, and had now shed abroad in their sight and hearing, verse 33. and which Peter promised to them upon their repen∣tance and baptisme, verse 38. because the promise was to them and to their children.

Thus sometimes you will have the promise to be understood of sending Christ, and sometime of sending the holy Ghost, but the truth is, both are but effects of the same grace, and both given by the same Covenant. The English proverb speaketh of such men as are loath to see what they doe see, that they cannot see the wood for trees: so these men cannot see the Covenant for the promises; what is the wood but a storehouse of trees? and what is the Co∣venant

of grace, but the storehouse of the promises of grace? In the Covenant of grace when God giveth himselfe to bee the God of the faithfull and of their seed, the Father promiseth himselfe to be their Father, Christ promiseth to be their Redeemer, and the Holy Ghost promiseth to be their sanctifier. You may as soone se∣parate the persons in the Trinity from being one God, as separate the gift of one of these persons to us and to our children, from the gifts of the other; or separate all these gifts, or the promises of these gifts from the Covenant of grace.

But if the gift of the Holy Ghost be here promised to these Iews and Proselytes and to their children, that they might speake with new tongues, and prophecy, then in this place by children cannot be meant infants; for infants are not capable of speaking with tongues and prophecying.

The Apostle Peter, though he speake of the promise of the gift of the Holy Ghost, which in the former part of the chap∣ter did enable the Disciples to speake with new tongues, and pro∣phecy; yet he did not intend to limit and confine the gift of the Holy Ghost to that work in these Converts here; for that would have been small comfort to them who were pricked in heart, and enquired the way of salvation, to put them off with a promise of the Holy Ghost, to worke such gifts of tongues and prophecying, as were common to hypocrites, Matth. 7.22, 23. 1 Cor. 13.1. The Apostle therefore who better knew how to satisfie and heale these wounded soules, hee promiseth to them such a gift of the Holy Ghost as is joyned with remission of sinnes, and accompanyeth salvation, Act. 2.38, 39. And though infants (whilst infants) are not capable of speaking with tongues, and prophecying, (which is but one gift of the Holy Ghost, and but a common gift neither) yet they are capable of the Holy Ghost for regeneration and remission of sins, which are the chief blessings of the Covenant, which these Converts then stood in need of, and for the effectuall working of which, the Apostle telleth them, The promise was made to them and to their children; which indeed cannot bee wrought, but by the gift both of Christ, and of the Holy Ghost.

And now having said enough (as I conceive) if not too much for the clearing of these two first Arguments for the Baptisme of the infants of believers; Let us now proceed to adde a third taken from the Analogy of the Circumcision of the seed of Abraham, and the Commandement of God for the same.

I have heard much agitation of such an argument (and more of that then of any other) but I am very slow to believe the baptism of infants upon that ground.

Notes

• Silvester.
• Silvanus.
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• Silvester.
• Silvanus.
• Silvester.
• Silvanus.
• Silvester.
• Silvanus.
• Silvester.
• Silvanus.
• Silvester.
• Silvanus.
• Silvester.