A defense of infant-baptism in answer to a letter (here recited) from an anti-pædo-Baptist / by John Wallis ... Wallis, John, 1616-1703. 1697 Approx. 37 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A67377 Wing W568 ESTC R21035 12226186 ocm 12226186 56509 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67377) Transcribed from: (Early English Books Online ; image set 56509) Images scanned from microfilm: (Early English books, 1641-1700 ; 904:12) A defense of infant-baptism in answer to a letter (here recited) from an anti-pædo-Baptist / by John Wallis ... Wallis, John, 1616-1703. [2], 24 p. Printed by Leon. Lichfield, for Henry Clements, Oxford : 1697. Reproduction of original in Huntington Library. Advertisement: p. [2] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-05 Mona Logarbo Sampled and proofread 2004-05 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Dr. WALLIS OF INFANT-BAPTISM . A DEFENSE OF Infant-Baptism . In ANSWER to a LETTER ( here Recited ) from an Anti-Paedo-Baptist . BY IOHN WALLIS , D. D. And Professor of Geometry in the University of OXFORD . OXFORD : Printed by Leon. Lichfield , for Henry Clements , 1697. Advertisement . THis Letter in Defense of Infant-Baptism ( though written some while since , ) falling lately into my hands ; and being Recommended by some knowing Persons ; I thought fit to Publish it . ( with the Author 's good leave ) for the Benefit of others ; omitting the Name of him , who proposed the Question ; because I do not know , whether or no he be willing to have it made publick . A LETTER FROM AN Anti-Paedo-Baptist , TO DOCTOR WALLIS . Reverend SIR , I Have read the First Part of your Discourse concerning the Christian Sabbath , and liked it so well , that I was very eager to get the Second : In reading whereof , I could not but admire at the large Measure of Understanding , which the Lord , out of his Goodness , has been pleased to bestow upon you , above many other Pious and Learned Men , that have formerly Treated of the Sabbath , and disputed against the Jewish Sabbath , with so much Weakness , that the Sabbatarians have been greatly thereby incouraged in their Errour . And coming in pag. 91. to these words of yours , You would have had — so much modesty , as to think , the mistake may possibly be on your side , rather than on the whole Body of Christians ( some very few excepted ) who religiously observed the Lord's Day ; I did reflect on my self , who am perswaded , that Believers Infants are not to be Baptized in their Infancy , contrary to the Opinion of so many Learned Paedo-Baptists in Christendom , yea the Generality of Christians ; and it made me to think , the Mistake might possibly be on my side , rather than on the Body of Christians ( some few excepted ) who Conscientiously maintain Infant-Baptism . And supposing you , Worthy SIR , by your Communion , to maintain Paedo-Baptism , I took courage and boldness , to write unto your self , for to know your Grounds from Scripture , on which you satisfy your Conscience in that Point . The main Reason , which satisfies me against Paedo-Baptism , is , because I can find no where in Scripture , either in express Terms , or by any natural or necessary Consequence , that it is the Will of God , that Believers Infants are to be Baptized in their Infancy : I cannot find any Precept to Baptize them , nor so much that ever Iohn the Baptist , or Christ , or his Disciples ( that appears ) did Baptize any of them . I know indeed , what Dr. Hammond , Dr. Light-foot , and the Athenian Society presume ( as to an Institution ) from a Custom among the Iews , of their Baptizing the Infants of Proselytes , as if Christ out of Condescension to the Iews , to win them , did include Infants in his Precept of Baptizing all Nations , Children being a part of them . But I cannot find in Holy Writ any such Custom recorded , or that it had a Divine Institution . And if those Writings from whence they would prove , that there was such a Custom in our Saviour's time amongst them , were of undoubted Authority , yet I cannot see any reason to conclude , that Christ would institute Infant-Baptism to gratify Infidel Iews , who were but the least part of all Nations , ( if intended there by Nations . ) As Iohn's Baptism was from Heaven , and was so singular a thing , that the Iews , Ioh. 1. 25. wondring at it , asked him , Why baptizest thou then , if &c. So the Baptism Christ instituted , was not from any Jewish Tradition , or Rudiment of the Jewish World , but from Heaven , and differing from any Jewish Baptism . That Iohn Baptist , and our Lord first made Disciples , and then Baptized those Disciples , I think is plain from Ioh. 4. 1. But I cannot find , that they also Baptized the Children of those Disciples , as if they had been the Children of New Proselytes . As our Lord did thus among the Iews , by his Apostles , so he did by them among the Nations ; and I can no where in Scripture find , that Believing Gentiles were counted and called Proselytes , because Christians , and that their Children were Baptized for that reason . The Doctor doubtless can certify me , whether or no it was a Custom among the Iews and other Nations , for great Masters to initiate their Disciples by Baptism ; and if so , there would be more probability , that Christ instituted Baptism from that Custom , if from any , and that as they did not Baptize the Children of those Disciples too , until themselves became Disciples , so the Children of the Disciples of Christ , the great Prophet of God , and our Master , are not to be Baptized , until themselves also become Disciples . Go ye , and teach all Nations , is explain'd , Mar. 16. 15. Go ye into all the World , and preach the Gospel to every Creature ; and thus it is by several of the Fathers understood . And by Baptizing them , viz. all Nations , there is no necessity to understand it of Baptizing all Persons absolutely , for we have the words [ all Nations ] in other Texts of Scripture , where they do not mean all Persons absolutely , but of a capable Condition , as Adorate eum omnes gentes , & Psallitate Deo omnes Nationes , &c. And if Baptism was the way of Discipling Persons , as some would have it , then the Apostles needed not have first required of them Repentance and Faith , as previous Dispositions and Qualifications for Baptism , but rather have Exhorted them to be Baptized , in order to their being taught Faith and Repentance , with other things commanded by Christ to his Apostles . But as it plainly appears from other Scriptures , that our Saviour here excludes from being Baptized , those Persons of all Nations , that are not yet qualify'd for it , i. e. Not yet become Disciples , or Repenting Believers , tho' capable of Faith and Repentance ; so it does not appear to me , that Infants Disciples are here included , tho' neither qualify'd nor capable , as Disciples should be . Thus when , Col. 2. the Apostle tells Gentile Believers , that they were compleat in Christ , seeing they were Circumcised in him by his Circumcision , and Buried and Risen with him in Baptism , &c. Some will from hence assert , that Circumcision came in the room of Baptism , * and consequently that Infants are to be Baptized , as before they were to be Circumcised , which I can no ways see : Nor was ever any such thing pleaded by the Apostles , against the Christian Iews , that were Zealous for Circumcision . Iohn , and Christ by his Apostle , administred Baptism among the Iews , while Circumcision was still a Duty to the Iews and their Children . I grant , that it may be proved from hence , that Circumcision was a Figure of the Circumcision made without Hands , in the putting off the Body of the Sins of the Flesh , but not that Circumcision figured Baptism : Which if it could be proved from hence , yet there does not necessarily follow a necessity of observing this Circumstance of Age , any more than many other Circumstances of the Type , as that of the eighth day , of the male sex only , &c. But the Analogy will hold thus more properly : As Infants in the latter were Circumcised , so spiritual Infants or Babes in Christ , that are become like one of these little Ones , shall be Baptized . Therefore that Argument from the Circumstance of Age , being but a meer Conjecture , proves nothing . The Argument which is taken from the Action of Christ's blessing Infants , does not prove to me , that it is the Will of God , that Infants are to be Baptized , but rather the contrary , in as much as we cannot learn , but that Christ dismissed them without Baptism . As for that saying of Christ , Except a man be born again , &c. it does no more infer a necessity of Infant 's Baptism , than that other of his , Except ye eat the flesh of the Son of Man , &c. does infer a necessity of their partaking at the Lord's Table . The Gospel speaks to Persons of Years and Discretion , and it is they whom it ties to Baptism for their Salvation , and the Baptism which saves them , is the answer of a good Conscience towards God in their Obedience to the Gospel-requirings , which Infants are uncapable to discharge . And for the Salvation of Infants , God is able still to bestow saving Mercies upon Infants now immediately , as he did before the Institution , either of Circumcision or Baptism . Even as it is in the case of Faith , He that believeth not , shall be damned : Now , because Children are no more able to give assent to the Gospel , than to dissent therefrom , shall we from thence infer their Damnation ? And if the want of Faith does not Damn them till they are capable of Faith , then much more the want of Baptism will not Damn them , till then , and may therefore be rationally deferr'd till then . As to the Promise of the Holy Ghost to the Iews and their Children , I cannot understand it , but Conditionally , viz. To them , if they should Repent and be Baptized , ( according to Peter's Exhortation to them , ) and also to their Sons and Daughters , of the same Capacity to receive the Holy Spirit 's Effects on their Natural Faculties , upon their Repentance and Obedience of Faith : For , as the word [ Children ] in Scripture , does not always mean Infants , else it would follow , that there were no Adult Persons in all Israel ; so I see no necessity to take it here of Infants . As for the Holiness of the Children of a Believer , spoken of 1 Cor. 7. 14. ( whatever that Holiness be ) it does no more necessarily prove , that Infants of Believers are for that reason to be Baptized , than the Holiness of the Unbelieving Parent there spoken of , will prove , that such an Infidel is for that reason to be Baptized . For , that Holiness of the Children , is derived to them from their Believing Parent , as it is to the Unbelieving Parent , and not from the Gift of the Holy Ghost . And whereas for an Apostolical Precedent , there is one pretended from Baptizing of Stephanas's Houshold , it is but a bare Conjecture , first , that there were little Babes in the Family , and secondly , that they were Baptized . It is said of the Ruler at Capernaum , that He believed , and all his House , but it does not thence follow , that there were Infants in his House , and that they believed as well as he . One seems just as probable as the other . Now , Good SIR , seeing I can find no Certainty or Domonstration , and I may say , no Probability , in these Arguments , that are usually brought from Scripture for Infant-Baptism ; if you can produce any Arguments that carry more Weight and Demonstration in them , for that which you believe to be the Truth , and against that which you believe to be an Errour , and I ( at present ) a Truth , I do earnestly and humbly entreat you , for my Soul's sake , and as you are in Christian Duty and Conscience bound to God , to be so Good as to impart them to me , for to save my Soul from such an Errour . And as your so doing may make much , not only for my Spiritual , but also for my Temporal Benefit , so you will thereby greatly Oblige , Reverend SIR , London , Feb. 25. 1696. Your very Humble , And Affectionate Servant , C. C .......... Pray Sir , will you be pleased to favour me with some Lines , and to direct your Letter for me , to be left with Mr. — at the — in St. Paul's Church-yard , and there I will call for it , Three Weeks hence , and pay for it . Vale. To the Reverend John Wallis , D. D. and Professor of Geometry in the University of Oxford . AN ANSWER To the Fore-going LETTER . SIR , Oxford , Feb. 28. 1695 / 6 I Received last Night , from I know not whom , a Letter ( concerning Infant-Baptism ) Dated Feb. 25. and Signed C. C .......... Whether this be a true Name , or but a feigned one , I am not certain . But guess it to be the latter ; because I do not remember that I have ever heard of any Man of that Name . And , as I do not know from whom ; so , neither do I know , how qualify'd : Whether with a modest Desire to be informed ; or a captious Humour , to quarel or cavil at a received Truth , as being prepossessed with a Prejudice to the contrary . If the latter ; I might answer as the Apostle doth in a like Case ; If any man list to be Contentious , we have no such custome , nor the Churches of God. And the Scripture seems to me to be written in such a stile , not as to gratify the nicely Captious , but to give a reasonable Satisfaction to such as are modestly willing to be taught . If any man will do his Will , he shall know of the Doctrine , whether it be of God. And , The meek he will teach his way . And I do not find that Christ thought fit to comply with those who would be curiously inquisitive for a Sign from Heaven ( when and in what manner they pleased ) to confirm his Doctrine : Or , with the Rich Glutton , who would have one sent from the Dead to warn his Brethren : But would take his own time , and his own way , to satisfy those who were willing to be taught . And , in Matters of Fact , we must content our selves with a Moral Certainty , though we have not always a Mathematical Demonstration . And if , then , any doubt remain , as to Matter of Fact , we must content our selves with such reasonable Satisfaction , as God thinks fit to give us , what is most likely to be true . But I am willing to understand the Writer in the other Sense ; as content ( without cavilling ) with a reasonable Satisfaction . And then , as to this Question , concerning Matter of Fact ; Whether Christ and his Apostles , or the Church in their time , did Baptize Infants : 'T is clear , on the one hand , that we cannot be certain that they did not , ( there being no intimation to that purpose ; ) and it is much more reasonable to think they did ; and to practise accordingly . I shall parallel this with another Question of like Nature . Whether Women did then , and ought now , to partake of the other Sacrament . If it be objected ; that Christ at first did celebrate it with Men only , ( the Twelve Apostles ; ) and the Apostle directs , Let a Man ( not Woman or Child ) examine himself , ( not her self ) and so let him ( not her ) eat of that Bread , and drink of that Cup. Nor do we any where , in Scripture , find any express mention of Women receiving it . Yet I am satisfy'd , notwithstanding this Objection , ( and so , I hope , are you ) that they did then , and ought now to receive it . Because there is no intimation of the contrary ; and there seems to be the same reason for the Women , as for the Men , and the like benefit to each ; And Women were Baptized ( though not formerly Circumcised ; ) and did ( as we have reason to presume , though I do not remember that it is expresly said so ) eat of the Pass-over ( notwithstanding it be expresly said Exod. 12. 48. No Vncircumcised Person shall eat thereof ; ) The words House and Houshold being reasonably supposed to include Women and Children also ; and that the whole Family is to be reputed as a Circumcised Family , wherein all the Males are Circumcised . And , the Practice of the Church , ( which is a great Presumption ) hath been always consonant , to admit Women , as well as Men , to the Lord's Table . And , in many other cases , particular Circumstances may be presumed to be supplied ( from the Reasonableness of the thing , and parallel Cases , ) though not distinctly expressed in the History of the Fact ; as may be amply shewed , if that were necessary . Now ( to apply this to the present Case ) we are first to consider , what Baptism is . It is a solemn Rite , appointed by Christ , for the solemn Admission or Incorporation , of the Person Baptized , into the Christian Church ; ( as Circumcision was , into that of the Iews ; ) and , a Consecration or Dedication of the Person Baptized , to the Service or Worship of the Father , Son , and Holy-Ghost . And consequently , those who have right to be so admitted , and so dedicated , have right to the solemn Rite of such Admission , and Dedication . Next we are to consider , that the Children of Christians now , have as well a right to be reputed Members of the Christian Church , as the Children of Iews , of the Jewish Church ; and consequently to be solemnly received into it : that is , into God's visible Church , both of them ; and both a like Obligation to be offered or dedicated to the Service of the True God. And it is not reasonably to be supposed , that God would so often , and so emphatically make Promises to the Righteous , and their seed , if there was not somewhat of peculiar Preference intended them , beyond those of the Wicked , or those that are out of God's Visible Church . For if no more be intended , than such a Conditional Promise , If they repent and believe ; this is equally true of the Children of the most Profligate ; and of Heathens , as of Jews or Christians . How great that is , I will not now dispute ; but what Preference did then belong to the Jews , I think is now common to Christians . Otherwise , Christ's Coming would render the Condition of Children , worse than before . And particularly , those very Children , who in the Jewish Church were Members of the visible Church of God , must have ceased to be so , when the Christian Church took place . Contrary to what Christ seems to intimate , in that of , Suffer little Children to come unto me , and forbid them not , for of such is the Kingdom of Heaven . Which intimates a Capacity in Children of an Interest in Heaven hereafter , and in the visible Church here ; ( especially if by Kingdom of Heaven , be here meant , the Gospel Church . ) As likewise to that of , Else were your Children unclean , but now are they holy . Which implies a certain Holiness , as to the Children of One , though not of both , Believing Parents ; which they would not have , if neither of the Parents were Believers . Which seems to me so clear an Evidence , of some relative Holiness , or Interest in the visible Church , or Dedication to the Service of God ; as is not easy to be avoided . And that slight Evasion , as if it were meant as to Bastardy , is so weak , as ( with me ) bears no weight at all . For , though both Parents were Heathen , the Child would not be a Bastard . And it is to be considered , that , in all Religions , the Children are reputed as of the same Religion with the Parents ( while under their Care ) till they do by some act of their own manifest the contrary . The Child of a Jew is reputed a Jew ; of a Christian , a Christian ; of a Heathen , a Heathen ; of a Papist , a Papist ; and so of others . Now what belongs to a Church , as a Church , doth equally belong to the Jewish and Christian Church , and needs no new Institution : And consequently , that of having their Children in the visible Church-Communion with themselves ; and the Blessing appertaining to that visible Communion ; as that of , I will be a God of thee , and of thy Seed : And this Blessing of Abraham , is come upon the Gentiles also . And though it is true , that this doth not presently intitle them to Heaven ( unless their Life be answerable , as neither did that of being the Seed of Abraham , ) yet it is to be reputed a real Advantage , as putting them into a fairer Prospect of Heaven , and in a greater Probability of obtaining saving Grace , than if out of the Church . And this Advantage of the Iew above the Gentiles which they then had ; the Apostle tells us , is much every way : ( Yet not so , but that a Believer , though not a Jew , might be saved by Faith ; and an Unbeliever , though a Jew , would be damned without it . ) And what Advantage was then to the Jews , ( as God's visible Church , ) is now common to the Gentiles also . So that the Right of Believers Children , to be within the Church , is not a new Institution , ( as if we should now look for a distinct Institution of Infant-Baptism , beside that of Baptism ; ) but as old as Adam , for ought I know ; But the solemn Rite of Admission into this Church , ( to which the Child hath a Right to be admitted ) is a new Institution ; then by Circumcision , appointed to Abraham ; and now , by Baptism , upon a new Institution , appointed by Christ. By being Believers Children , they have Ius ad rem ; and by being Baptized , they have Ius in re ; whatever be the Priviledge of being within the Pale and Promise of the visible Church . And so long as , by our fault , we debar them from Baptism ; we do , so much as in us lyeth , debar them of that Advantage , whatever it be . Nor is it only a Priviledge of the Children ( to be thus early admitted into the visible Church , with the Benefits thereto appertaining , and thus dedicated to the Service and Worship of God ; ) but a Duty of Parents , and other Superiors , thus to dedicate them , and ( so far as in them lyeth ) give them up to God. And we need not doubt , but that the Parent hath a natural Right over the Child of so doing . And we do not know how soon the Effect of such Dedication ( upon God's acceptance ) may operate . Samson , before he was born , was devoted by Manoah , to be a Nazarite . And Samuel was , by his Mother , vowed before he was born , and after presented while an Infant , to the special Service of God : Ieremy is said to be sanctified from his mothers womb ; and Paul likewise ; and Iohn the Baptist , while yet unborn ; and Timothy , from a Child . And we have no reason to doubt , but many Children very early , and even before their Birth , may have the habits of Grace infused into them , by which they are saved , though dying before the Years of Discretion . My meaning is , That God may , by his Grace , so pre-dispose the Soul , to an aptness for Good ; as ( by our natural Corruption ) we are supposed to be Habitually inclined to Evil , though not yet in a Capacity to act either . For as the habits of Corruption , which we call Original Sin , by Propagation ; so may the habits of Grace , by Infusion , be inherent in the Soul , long before ( for want of the use of Reason ) we are in Capacity to act either ; as is also the rational Faculty , before we are in a Capacity to act Reason . And we may have Incouragement to expect , or hope for , such Work from God on the Heart of a Child , from our early devoting him to God's Service . And the proper way , by Christ appointed , for thus devoting , or offering up persons to God , is Baptism , into the Name , and to the Service of the Father , Son and Holy Ghost . I am loth to charge it , as a just Judgment of God , for such neglect ; when we see the unbaptized Children , of Faulty Parents , prove lewd and debauch'd Persons ; though we have reason to fear , it may be an Effect of not devoting them to God by Baptism , and a neglect of suitable Education . For as we find Corruption doth , so ( through God's Blessing ) Grace may begin to act very early ; And if we may do it , certainly we ought to do it . And as Persons , when they be come to Age , ought themselves , to give up themselves , and ( as it were ) enter into a sacred Covenant with God ; ( and renew it , from time to time ; ) so may the Parents ( and ought to do it , so far as in them lyeth ) give up their Children to God , and ingage them in such a Covenant with him . We know , amongst our selves , a Child by his Guardians , or his Parents , may be put into the Possession of an Estate , and engaged to the Homage and Fealty thereunto appertaining , before himself do understand what is done . And in such a Covenant we find the Israelites to enter ( Deut. 29. 10. &c. ) in the Name of themselves , their Wives , and their little ones , and even of those then present , and those not present at that Day . And of a like Tenour we suppose to be those mention'd of Ioshua , Asa , Iehojada , Iosiah , That God should be a God to them , and they a People to him . Which is the same , for Substance , which a Person of Age makes for himself , and the Parent for the Child in Baptism . And if Children be thus capable , or their Parents for them , of entering thus into Covenant with God ; why not of receiving the Seal of such Covenant ? And why not that of Baptism now , as well as of Circumcision before ? For the Child is passive in both . And , if Capable , you admit it to be a Duty . For your Exception is , that it is to be understood of Persons in a capable Condition . Now , that Infants are capable of being admitted Members of God's Visible Church ; and capable of being dedicated to God's Service , I think is no Question ; which are the Business of Baptism . I know it is objected , that it is said Matth. 28. 19. Go teach all Nations , Baptizing them &c. and therefore they are first to be Taught ( which Child●en cannot be ) before they are Baptized . And others ( who put a greater force upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) chose rather to render it , Go make Disciples all Nations , baptizing them &c. and therefore ( say they ) they are to be made Disciples ( by Faith and Repentance ) before they are Baptized . Now I can well enough admit , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may there be rendered by make Disciples ( and perhaps better than Teach ; ) But their Inference from thence , is a great Mistake . For , Go make Disciples by Faith and Repentance ; will not be good Sense . For Faith and Repentance are to be Works of the Persons Baptized , not of the Baptizer . And 't is preposterous to think Faith and Repentance intended in the word Matheteusate . For Christ is here speaking to his Apostles ; instructing them , what They are to do in Planting a Christian Church . ( Not what each respective Christian is to do in a Church thus planted : For that is to come-in after , amongst the things that are to be taught . ) And the words lie plainly thus ; Go , Disciple all Nations , ( that is , Gather Disciples of all Nations , or indifferently of any Nation , Jews or Gentiles , all the World over , ) Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost ; Teaching them to observe all things whatsoever I have commanded you . Or thus , ( those who are here called Disciples , being after called Christians ; The Disciples were called Christians first in Antioch , Act. 11. 26. ) Make Christians of all Nations , Baptizing them — and Teaching them — . And , ( if we would lay stress upon the order of the Words , Baptizing is to go before Teaching . ) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( make Disciples ) is here a Verb Imperative , or Preceptive ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Baptizing and Teaching ) are Participles , Exegetical or Declarative , how that Precept is to be discharged . And it is in a like Form as this , ( if the Founder of a Free-School should thus give Instructions to him that he makes School-Master , ) Make Latinists of any Parish in London , taking them into the School , and there teaching them the Latin Tongue . Or , in the Language of the University ( to the Governours there ) Make Scholars , or Learned Men , of any County in England , admitting them into the Vniversity , or a College , and teaching them what is to be there learned . Or , in the Language of the City ( to the Governours , suppose , of the Merchants Company ) Make Merchants of any Country ; taking Apprentices ; and teaching them the Trade . ( For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Disciple , signifies the same as a Scholar , a Learner , an Apprentice . ) Would any Man now think , that the Boy must first be a Latinist , before he may be taken into the School ? Or , the Academick must be a Philosopher , or Learned Man , before he may be admitted in the University ? Or , the Citizen a skilful Merchant , before he may be bound Apprentice ? No ; but the quite contrary . So here , he is to be entered a Scholar in Christ's School , in order to be farther instructed in the Christian Religion , according to the capacity wherein he is . But , whether one do put himself an Apprentice ( if a Man , and at his own Disposal ) or be put an Apprentice by his Parents or Guardians ( at whose Disposal he is ) if a Child , is all one , as to learning a Trade : And it is all one , whether ( before he be thus put an Apprentice ) he have some little Skill in the Trade , or none at all . And so here ; whether he be of such Years ( if not the Child of a Christian , or have been before neglected ) as to have been taught somewhat of Christianity ; or yet an Infant , and to know nothing of it . And whether ( as in the former case ) he offer himself to Baptism ; or ( as in the latter ) he be tender'd to it by his Parents ; he is to be Baptized , and to be Instructed , each according to the capacity wherein he is . But why it should be neglected , when it may be had sooner , I see no reason ; at least if it be allowed to be a thing desirable , and advantageous . Now this , for the most part , was the case of the Apostles , when they converted Jews or Heathens to the Christian Faith. It was not to be expected , that Men at Age , and at their own Disposal , and brought up in another Religion , would be willing to declare themselves Christians , and be Baptized as such , before they knew somewhat of it ; ( And therefore I would not lay so much stress upon the Order of Words , as if a Person Unbaptized might not be taught , if capable of it . ) But when they were so perswaded as to themselves , they did ( with themselves ) bring in those who were under their Power . As Lydia , and all her Houshold ; the Iaylor , and all his ; the Houshold of Stephanas , Cornelius , and all his ; and the like , I suppose , of others . And to this purpose I understand that of Act. 2. Repent , and be Baptized every one of you , whether Jews or Gentiles , ( this being a mixture of many Nations ) for the remission of sins , — For the promise is to you , and to your Children , ( as well as to Abraham , and his Children , ) and to as many as our Lord shall call , ( and to their Children ; for this I suppose to be understood . ) For , though I know that Children doth not always signify Infants ; yet , if no more were meant of their Children , than of all the World beside , there was no occasion of Naming Children , but the Sense had been as full without it . Now it cannot reasonably be supposed , but that there were Children in some of those Houses ; ( at least it is more likely that there were in some , than that there were none in any of them ; ) and therefore that Children were then Baptized , as well as others ; especially when there is no Intimation to the contrary . And in such Cases , where there is a silence in matter of Fact ; it is reasonable to think , it was so , as was most likely to be ; especially when nothing appears to the contrary , and great Presumptions of it . I know there is sometime mention of Faith , in order to being Baptized ; but it is of grown Persons . Nor is it always meant of saving Faith , and a cordial Conversion ; but a Profession of Faith , or a professed willingness to be Baptized , and declaring themselves Christians . For 't is said , Simon himself believed also , and was baptized : Which cannot be meant of saving Faith , and a real Conversion ; for we find him afterward , in the gall of bitterness , and bond of iniquity . And when so many Thousands were Baptized in one Day , we cannot think they were all singly Examined , so as to give ( at least a probable ) Evidence of saving Grace : But , their willingness to be Baptized , was a sufficient Evidence of their declaring themselves Christians , or professing Christianity . And when all Ierusalem , and all Iudea , and all the region about Iordan ( that is , great Multitudes from all those Parts , ) went out to Iohn Baptist , and were baptized of him , confessing their sins ; it cannot be supposed that such Multitudes were all singly Examined , and made particular Confessions of their Sins ; But , the Verbal Expressions of many , with the silent Consent of the rest , and the concurrent Actings of all , was an evident Declaration of their common Sentiments . And it can hardly be thought , that they did not ( many of them ) bring Children with them ; since we know they had then an Opinion , that Children were capable of Benefit from the Benediction of Prophets , and Persons extraordinary ; as appears by their bringing of little Children to Christ , ( such as to be taken up in Arms ) for him to lay his hands on them and bless them . Now if each of these Considerations be not , singly , convictive : Yet so many together , of which each is highly probable , and when as nothing ( so much as probable ) doth appear to the contrary : It seems to me so great an Evidence ( in Matter of Fact , ) that Children were then Baptized ; that I do not at all doubt , but that we are rather to think , that Infants were then Baptized , than that they were not . To which we may add , the continual concurrence of the Churches Practice , for near Sixteen Hundred Years ; which , in Matter of Fact , is a great Evidence . For I do not know , that in any Age of the Church , it was ever so much as questioned , or at all doubted , ( but that the Children of Christians might be lawfully Baptized , ) till that about 100 Years since ( in our Grandfathers time ) the Anabaptists in Germany did ( amongst many other extravagant Notions ) begin to cavil at it . When as , in all the former Ages of the Church , nearer to the Apostles time , I do not know that any History doth mention , that it was ever questioned . Whereas a thing of such Daily Practice , if at any time , in any part of the Christian Church , it had received any considerable Opposition ; it could not be , but that some History would have taken notice of it . And , in such a Case , a constant Silence is , to me , a sufficient Evidence , that it hath been a constant Practice ( even from the Apostles time ) without any Opposition . And , if so , no doubt , but by them also . And I do not know of any thing alleged , with any shew of Evidence , why we should think the contrary . If any ( who were not the Children of Christians , but converted from Heathenism ) have defer'd their Baptism too long ; I think they were faulty in so doing . But if any will obstinately think , that Paul and Peter had not , each of them , Two Hands , and on each Hand Five Fingers , because it is no where in Scripture ( that I know of ) said that they had so : And , that therefore , we are rather to think they had not , than that they had ; I cannot help it . These are my Thoughts , hastily drawn up ; and I pray God they may ( through his Blessing ) be effectual to your Satisfaction . Yours , Iohn Wallis . For Mr. C — to be left with Mr. — at the — in St. Paul's Church-yard , till it be called for . Notes, typically marginal, from the original text Notes for div A67377-e200 * Perhaps he meant to say , Baptism came in the room of Circumcision .