The Pedo-baptists would
fain have this Promise to be a Promise of External Priviledg, and such as gives
Children of Believers a right to Baptism: but that there is no such thing in
the least to be proved from this place, we shall make appear by opening the
Text.
First,
‘Tis evident that Peter preach’d this Sermon to the Jews, and to many of
them who had a hand in murthering the Lord of Life and Glory: And this he laid
home, and prest upon their Consciences very close; and they being prick’d in
their Hearts, cried out, Men and Brethren, what shall we do? If it be thus,
we are lost, Men and undone. No: as if Peter should say, Do not despair
upon your Repentance there is Mercy for you. Then said Peter unto them,
Repent, and be baptized every one of you, for the Remission of sins, and ye
shall receive the Gift of the Holy Spirit . . For the Promise is unto
you. Ay, this is good News indeed they might say; But what will become of
our Children, our Off-spring? for we have wish’d that his Blood might not only
be upon our selves, but also upon our Children. Well, what tho? let not this
terrify you, neither as to drive you into despair; for the Promise is not only
to you who repent, &C. but to your Children, or Off-spring also;
your Posterity shall not be lost, for the Promise is unto them as it is to you,
viz. if they repent; and not only to them of your Race or Posterity; but
also to all that are afar off, meaning the Gentiles, who were said to
be sometimes afar off. But now if they would know who of their Children,
and those who were afar off, the Promise was made unto: In the close of the
Verse, he resolves them in these words, Even to as many as the Lord our God
shall call.
The Promise therefore here evident
is that of the Spirit, and all the Divine Graces and Blessings of it, which was
promised the first tendered unto the Jews and their Off-spring upon
unfeigned Repentance, and turning to God; or being effectually called and
brought over, to close in with the Tenders of Mercy; and then to the Gentiles,
who in like manner should be wrought upon, or effectually called: This Promise
was not made to their Children, as Believers Seed, nor to them, or any other,
uncalled by the Lord, but with this express Proviso, Even so many as the
Lord our God shall call. Which Calling, or effectual work of Grace upon
their Souls, made them capable Subjects of Baptism: Nor are the words, to
you and your Children, mentioned as an acknowledgement of a Priviledg to
them above others, being Abraham’s Seed according to the flesh, but by
reason doubtless of their Wish, Mat. 27.25. His Blood be on us, and on our
Children.
Nor is there the least intimation
given of a right to Baptism to them, or their Children, as the Children of
Believers, but as an Exhortation to them and theirs, to repent, and be
baptized, as their Duty, for their Benefit and Soul-advantage, the Promise
being not mentioned; as though of it self it gave a title to Baptism, either to
them or their Off-spring, without Repentance. But as a Motive, why both they
and their Children should actually repent, and be baptized, i.e. because
in so doing, the would be in the way of obtaining Remission of Sin, and receive
the Holy Spirit, the two grand Branches of the Promise here mentioned. Which
Duty of Repentance little Children being not capable of performing, are not
therefore according to this direction of the Apostle the proper Subjects of
such an Ordinance.
By Children, here faith a Learned
Man, is not meant their Infants, but the Posterity of the Jews: And so
Dr. Hammond grants it, and therefore confesseth this place a very
unconcluding Argument for Infant-Baptism.
And, says he, though by Children
be here meant the Posterity of the Jews, yet not the natural or canal
Seed neither, but the Spiritual; as appears by the last words in the verse,
viz. Even to as many as the Lord our God shall call.
So that it is very evident, that
this Text is grossly abused, by such as infer from hence a title to Baptism,
for Children of Believers, by virtue of a Promise to them as such; whereas it
is manifest from the whole scope of the Context, that it is only an
incouragement to the Jews against Dispair, by reason of their crucifying
the Son of God, letting them know that yet there was hope of Mercy and Pardon
for them and their Children, upon the respective Repentance of both, or either
of them. (Benjamin Keach, Gold Refined, or, Baptism in its Primitive Purity:
Proving baptism in water an holy institution of Jesus Christ, and to continue
in the church to the end of the world [London: Nathaniel Crouch, 1689], 134-37)
