An Appendix II

Whosoever can and does interrogate his good Conscience towards God when he is baptised (as every one must do that makes it to himself a sign of Salvation) is capable of doing the same thing, in every other act of worship that he performs.

1. The arguments and inferences that are usually brought for, or against Infant baptism from those few instances which the Scriptures afford us of whole families being baptised; are only conjectural; and therefore cannot of themselves, be conclusive on either hand: yet in regard most that treat on this subject for Infant baptism, do (as they conceive) improve these instances to the advantage of their argument: we think it meet (in like manner as in the cases before mentioned so in this) to shew the invalidity of such inferences.

   Cornelius worshipped God with all his house, the Jaylor, and Crispus the chief ruler of the Synagogue, believed God with each of their houses. The houshold of Stephanus addicted themselves to the Ministry of the Saints: so that thus far Worshipping, and Believing runs parallel with Baptism. And if Lydia, had been a married person, when she believed, it is probable her husband would also have been named by the Apostle, as in like cases, inasmuch as he would have been not only a part, but the head of that baptised houshold.

   Who can assign any probable reason, why the Apostle should make mention of four or five housholds being baptised and no more? or why he does so often vary in the method of his salutations, Romans 1:6 sometimes mentioning only particular persons of great note, other times such, and the Church in their house? the Saints that were with them; and them belonging to Narcissus, who were in the Lord; thus saluting either whole families, or part of families, or only particular persons in families, considered as they were in the Lord, for if it had been an usual practise to baptize all children, with their parents; there were then many thousands of the Jews which believed, and a great number of the Gentiles, in most of the principle Cities in the World, and among so many thousands, it is more then probable there would have been some thousands of housholds baptised; why then should the Apostle in this respect signalize one family of the Jews and three or four of the Gentiles, as particular instances in a case that was common? whoever supposes that we do willfully debar our children, from the benefit of any promise, or priviledge, that of right belongs to the children of believing parents; they do entertain over severe thoughts of us: to be without natural affections is one of the characters of the worst of persons; in the worst of times. Wee do freely confesse our selves guilty before the Lord, in that we have not with more circumspection and diligence train'd up those that relate to us in the fear of the Lord; and do humbly and earnestly pray, that our omissions herein may be remitted, and that they may not redound to the prejudice of our selves, or any of ours: but with respect to that duty that is incumbent on us, we acknowledge our selves obliged by the precepts of God, to bring up our children in the nurture and admonition of the Lord, to teach them his fear, both by instruction and example; and should we set light by this precept, it would demonstrate that we are more vile then the unnatural Heathen, that like not to retain God in their knowledge, our baptism might then be justly accompted, as no baptism to us.

   There are many special promises that do incourage us as well as precepts, that do oblige us to the close pursuit of our duty herein: that God whom we serve, being jealous of his Worship, threatens the visiting of the Fathers transgression upon the children to the third and fourth generation of them that hate him: yet does more abundantly extend his mercy, even to thousands (respecting the offspring and succeding generations) of them that love him, and keep his commands.

   When our Lord rebuked his disciples for prohibiting the access of little children that were brought to him, that he might pray over them, lay his hands upon them, and blesse them, does declare, that of such is the Kingdom of God. And the Apostle Peter in answer to their enquiry, that desired to know what they must do to be saved, does not only instruct them in the necessary duty of repentance and baptism; but does also thereto encourage them, by that promise which had reference both to them, and their children; if our Lord Jesus in the forementioned place, do not respect the qualities of children (as elsewhere) as to their meekness, humility, and sincerity, and the like; but intend also that those very persons and such like, appertain to the Kingdom of God, and if the Apostle Peter in mentioning the aforesaid promise, do respect not only the present and succeeding generations of those Jews, that heard him, (in which sense the same phrase doth occurre in Scripture) but also the immediate offspring of his auditors; whether the promise relate to the gift of the Holy Spirit, or of eternal life, or any grace, or priviledge tending to the obtaining thereof; it is neither our concerne nor our interest to confine the mercies, and promises of God, to a more narrow, or lesse compasse then he is pleased gratiously to offer and intend them; nor to have a light esteem of them; but are obliged in duty to God, and affection to our children; to plead earnestly with God and use our utmost endeavours that both our selves, and our off-spring may be partakers of his Mercies and gracious Promises: yet we cannot from either of these texts collect a sufficient warrant for us to baptize our children before they are instructed in the principles of the Christian Religion.

   For as to the instance in little children, it seems by the disciples forbidding them, that they were brought upon some other account, not so frequent as Baptism must be supposed to have been, if from the beginning believers children had been admitted thereto: and no account is given whether their parents were baptised believers or not; and as to the instance of the Apostle; if the following words and practice, may be taken as an interpretation of the scope of that promise we cannot conceive it does refer to infant baptism, because the text does presently subjoyn; Then they that gladly received the word were baptised.

   That there were some believing children of believing parents in the Apostles dayes is evident from the Scriptures, even such as were then in ther fathers family, and under their parents tuition, and education; to whom the Apostle in several of his Epistles to the Churches, giveth commands to obey their parents in the Lord; and does allure their tender years to hearken to this precept, by reminding them that it is the first command with promise.

   And it is recorded by him for the praise of Timothy, and encouragement of parents betimes to instaruct, and children early to attend to godly instruction, that from a child, he had known the holy Scriptures.

   The Apostle John rejoyced greatly when he found of the children of the Elect Lady walking in the truth; and the children of her Elect Sister joyn with the Apostle in his salutation.

   But that this was not generally so, that all the children of believers were accounted for believers (as they would have been if they had been all baptised) may be collected from the character which the Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers; among others this is expressely one, viz. If there be any having believing, or faithful children, not accused of Riot or unruly; and we may from the Apostles writings on the same subject collect the reason of this qualification, viz. That in case the person designed for this office to teach and rule in the house of God, had children capable of it; there might be first a proof of his ability, industry, and successe in this work in his own family; and private capacity, before he was ordained to the exercise of this authority in the Church, in a publick capacity, as a Bishop in the house of God.

   These things we have mentioned as having a direct reference unto the controversie between our brethren and us; other things that are more abstruse and prolix, which are frequently introduced into this controversie, but do not necessarily concern it, we have purposely avoided; that the distance between us and our brethren may not be by us made more wide; for it is our duty, and concern so far as is possible for us (retaining a good conscience towards God) to seek a more entire agreement and reconciliation with them.

   We are not insenible that as to the order of Gods house, and entire communion therein there are some things wherein we (as well as others) are not at a full accord among our selves, as for instance; the known principle, and state of the consciences of diverse of us, that have agreed in this Confession is such; that we cannot hold Church-communion, with any other then Baptized-believers, and Churches constituted of such; yet some others of us have a greater liberty and freedom in our spirits that way; and therefore we have purposely omitted the mention of things of that nature, that we might concurre, in giving this evidence of our agreement, both among our selves, and with other good Christians, in those important articles of the Christian Religion, mainly insisted on by us: and this notwithstanding we all esteem it our chief concern, both among our selves, and all others that in every place call upon the name of the Lord Jesus Christ our Lord, both theirs and ours, and love him in sincerity, to endeavour to keep the unity of the Spirit, in the bond of peace; and in order thereunto, to exercise all lowliness and meekness, with long-suffering, forbearing one another in love.

   And we are perswaded if the same method were introduced into frequent practice between us and our Christian friends who agree with us in all the fundamental articles of the Christian faith (though they do not so in the subject and administration of baptism) it would soon beget a better understanding, and brotherly affection between us.

   In the beginning of the Christian Church, when the doctrine of the baptism of Christ was not universally understood, yet those that knew only the baptism of John, were the Disciples of the Lord Jesus; and Apollos an eminent Minister of the Gospel of Jesus.

   In the beginning of the reformation of the Christian Church, and recovery from that Egyptian darkness wherein our forefathers for many generations were held in bondage; upon recourse had to the Scriptures of truth, different apprehensions were conceived, which are to this time continued, concerning the practise of this Ordinance.

   Let not our zeal herein be misinterpreted: that God whom we serve is jealous of his worship. By his gracious providence the Law thereof, is continued amongst us; and we are forewarned by what hapned in the Church of the Jews, that it is necessary for every generation, and that frequently in every generation to consult the divine oracle, compare our worship with the rule, and take heed to what doctrines we receive and practise.

   If the ten commands exhibited in the popish Idolatrous service books had been received as the entire law of God, because they agree in number with his ten commands, and also in the substance of nine of them; the second Commandment forbidding Idolatry had been utterly lost.

   If Ezra and Nehemiah had not made a diligent search into the particular parts of Gods law, and his worship; the Feast of Tabernacles (which for many centuries of years, had not been duly observed, according to the institution, though it was retained in the general notion) would not have been kept in due order.

   So may it be now as to many things relating to the service of God, which do retain the names proper to them in their first institution, but yet through inadvertency (where there is no sinister design) may vary in their circumstances, from their first institution. And if by means of any antient defection, or of that general corruption of the service of God, and interruption of his true worship, and persecution of his servants by the Antichristian Bishop of Rome, for many generations; those who do consult the Word of God, cannot yet arrive at a full and mutual satisfaction among themselves, what was the practise of the primitive Christian Church, in some points relating to the Worship of God: yet inasmuch as these things are not of the essence of Christianity, but that we agree in the fundamental doctrines thereof, we do apprehend, there is sufficient ground to lay aside all bitterness and prejudice, and in the spirit of love and meekness to imbrace and own each other therein; leaving each other at liberty to perform such other services, (wherein we cannot concur) apart unto God, according to the best of our understanding.

   FINIS
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