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I Need not be long in describing this Sacrament; only I say that Baptism is a Sacrament of the New Testament, succeeding Circumeision the Seal of the Old, appointed by Christ for our Inlet into his Church, our implantation into Him, and the similitude of his death and resurrection, in which the water sanctified by the word, representeth the blood of Christ, sealeth and exhibiteth to the Elect all the
benefits of his inestimable merits, death, passion, and resur∣rection, to our regeneration, remission of sins, and cleansing our bodies and souls from them all; though not presently so, that we have no sin; yet so, as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation: for the water, by the Ordinance of God, touching the body, the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us, 1 Pet. 3. 21. the end of Baptism is, that being baptized we might be illu∣minated; being illuminated, we might be adopted sons of God; being adopted, we might be perfected, that we may become immortally blessed. In our being baptized in the Name of the Father, the Son, and the Holy Ghost, we do, as it were, by a solemn Oath or Covenant, declare and protest, that we are wholly devoted to one God in Trinity of Unitie; and God on his part herein testifieth, that by this Seal of his Covenant, he receiveth us into the participa∣tion of his free mercies in Christ, and into the holy commu∣nion of his Church, the body of Christ, I Joh. 5. 7, 8.
The Protestant Church holdeth, That the subject of Baptism are all they who either are, or (professing faith, re∣pentance, &c.) desire to be admitted into the Church and Covenant of God: and that Infants of Christian Parents, being within the same, ought to be baptized, forasmuch as the Covenant and Promise of God is to Parents and their children.
The Pelagians, and Douatists (long since condemned of Heresie by the Church) and now again of late, the Ana∣baptists deny the baptism of children to be lawful, until they come to years that they may be taught, and profess their faith, and repentance, and desire of baptism, upon these and the like grounds:
Christ saith— Go therefore and teach all Nations, baptiz∣ing them in the Name of the Father, the Son, and the Holy
Ghost: therefore Teaching must go before Baptism; and con∣sequently Infants may not be baptized before they be taught
Unto which we answer, 1 That in the cited place there was not intended an exact and compleat model of Christs commission to the Apostles; for there is no mention of the Lords Supper: Christ only nameth the two more usual things for making or initiating disciples for the gathering of a Church, that is, teaching for them who were capable, ther∣of, and baptizing for them and their children not yet capable of doctrine; that having their names given unto Christ, and being admitted into his school, they might as they grew up to capacitie, be instructed concerning the mysteries of sal∣vation in Christ: neither was this the first institution of baptism; for when Christ spake these words, he was about to ascend up into heaven: he had some years before that time appointed baptism among the Iews converted to the faith, and confirmed it by his own reception of baptism, not that he needed it, or had any sin to be washed away therein; but to sanctifie the element of water by his sacred body, to the use and end of baptism; that is, to appoint for us a laver of regenera∣tion: and in the cited place (being to leave the world) he enlarged the commission of baptism on the receivers part; as if he had said, Hitherto ye were not to go into the way of the Gentiles, but to the lost sheep of the house of Israel: but now go and call the Gentiles also, go baptize and teach all Nations the mysteries of the Gospel, as I have taught you: now therefore the order and laws of Baptism are not hence to be derived.
2 Christ then sent his Disciples to convert and baptize those Gentiles, who possibly had not so much as heard of Christ, much less of faith in him, and baptism into his Church: it was necessary therefore that the Apostles should first instruct them what they were to do in baptism, and why: but when the parents were baptized and instruct∣ed, so that there were Churches setled among the Gen∣tiles;
then their children were also to be baptized into the same Covenant of God, which runneth to covenanted pa∣rents and their children; which before their parents sealing and admission into Christs Church might not be: so that (as hath been often noted) we must distinguish between a Church to be constituted and setled, and a constituted or setled Church: as also between persons of years, and Infants presented to baptism. In a Church to be constitu∣ted and converted from Judaism or Paganism, those that are of years must necessarily first be taught, and afterward baptized; but in a constituted or setled Church, Infants are first to be baptized, and then to be taught when they are able to learn: no otherwise was it in circumcision which was the former Seal of the same Covenant and righteous∣ness of Faith, into which we are now, under the Gospel, baptized. When Abraham according to Gods command∣ment, came to circumcise the men of his family, doubtless he first instructed them, and preached to them the reason, use, and end of that sacrament, according as the Lord said, Gen. 18. 19. I know him that he will command his children, and his houshold after him, and they shall keep the way of the Lord: but when Isaac was born, he did not expect till he was come to years of discreetion to learn, but circumcised him on the eighth day, Gen. 21. 4.
3 In the cited place, the word〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth also make Disciples; which was to gather a Church both by preaching the Gospel, and administration of Baptism, the Sacrament of initiation, and first entrance of Infants thereto. So these two means are expressed in the very next words of Christ—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that is, Baptizing them in the Name of the Fa∣ther, Son, and Holy Ghost, teaching them to observe all that I have commanded. Some do well observe that〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to teach them that are strangers to doctrine, that they may become Disciples (and so in any humane school also, scholers are entered or admitted, before they are therein
taught,) but〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉signifies to teach them that are Dis∣ciples. So Mat. 27. 57. it is said of Joseph of Arimathea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—who also was Jesus Disciple. And so the same word is expounded Job. 4. 1.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make Disciples—the Pharisees heard that Jesus made and baptized more Disciples then John. And so the Hebrews from their word〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉didicit, assuevit, derive their〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talmid, a Disciple or Scholar. So that here appeareth no such necessitie of the order (by our adversaries pretended to) as can conclude that none may be baptized, but such as are first taught.
4 If the order of those words must determine the order of the actions, then by the same reason, repentance must be before faith; for Mark. 1. 15. it is said, Repent ye and be∣leeve the Gospel. So Rom. 10. 9. If thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart, &c. thou shalt be saved. Doth it follow therefore a man may make confession of Christ with his mouth to salvation, be∣fore he believeth in him in his heart? and indeed if the or∣der of words may determine in what order we must act in this business, then from other places of Scripture it may be concluded that Baptism must precede teaching, as Mark. 1. 4. John did baptize in the Wilderness, and preach the bap∣tism of repentance, and Mat. 28. 19, 20. when Christ had said—baptizing them, &c. he presently inferreth teach∣ing them to observe all things whatsoever I have commanded. So Joh. 3. 5. the water is named before the Spirit, and Eph. 5. 26. the washing of water, that is, of baptism, is named be∣fore the Word.
5 Christ doth not in the cited place, in one syllable prescribe or limit the Apostles, whom they should baptize, and whom not, but only enjoineth that they baptize all Nations in the name of the Father, and of the Son, and of the H. Ghost, teaching them to observe all those things which he had formerly taught them: his principal end being there to command them to preach and to set to the Seal of the Gospel∣covenant; mentioning no particulars, but intimating, that all those that were of capacitie should be taught; and that
those that were not of present understanding (yet if born of such persons as had given their names to Christ): should be admitted to the seal of the righteousness of faith in Christ, that they might be instructed when, and as they were able to learn.
There are two conditions of Baptism, Beleeve and Repent, which seeing Infants, as such, cannot do, their baptism ought to be deferred until they can.
We answer, 1 These are the conditions, If the question were concerning persons of years to be baptised; but it is concerning Infants, on whom no such condition is, or can reasonably for the present, be laid.
2 The argument is impious and ridiculous, as if one should say, the condition of eating is labouring, which see∣ing Infants cannot do, let their eating or feeding be defer∣ed till they can. The Apostle saith, If there be any that will not labour, let him not eat, 2 Thess. 3. 10. who (of any sense) doth not understand that of those that can, and will not? and why not so in believing and repenting, seeing that God requireth impossibilities neither in things temporal nor spiritual?
3 As in the baptism of those who are of years, a previ∣ous faith is required, so is a subsequent faith of those who are baptized Infants, which if they afterward have not, they forfeit the benefit of the Seal which they received.
4 Though Infants, as such, cannot have actual faith, yet have they the seeds thereof in baptism, covered or shut up in the habitual beginning of grace, which Christ both can, and doth work in them. Nor is it simply necessary that the Sacraments should in the same moment in which they are administred, effect all things which they figure or represent—yea a dilatory paction hath place, when in the making thereof there is some invincible let to present performance,
as want of the present use of reason is to infants faith, re∣pentance, and obedience to the Gospel, unto which they are by Covenant bound in their baptism: and indeed to be within the Covenant gives the Infant a just capacitie to the seal of the same: Now Infants of believing and baptized parents are within the Covenant, Gen. 17. 7. Act. 2. 39.
Christ was not baptized in his Infancie, although the Deitie hypostatically united, dwelt in him fully; but deferred the same untill he was about 30 years of age: therefore what ever habitual faith or seeds of grace can be pretend∣ed to for infants, they ought not to be baptized until they come of years to know what they do.
We answer, 1 Christ requireth not that we should imi∣tate him in all that he did, which is proposed to us for do∣ctrine, but not for imitation: for example, he was both cir∣cumcised (as being of the feed of Abraham under the Law, the righteousness whereof he was to perform, Mat. 3. 15.) and also baptized: if we should be so, Christ should profit us nothing, Gal. 5. 2.
2 The time was not come at the birth of Christ, for the repealing of the seals of the ceremonial Law,: nor was the seal of the new Covenant to be instituted untill the time drew near wherein he was to publish it by preaching the Gospel, and accomplishing the great work of our redempti∣on in his bloud: therefore he that was Saviour both of Jews and Gentiles, was circumcised in his Infancie, and baptized as soon as that Sacrament was instituted.
3 They that herein require imitation of Christ, intimate a necessitie of deferring baptism untill the age of 30 years, which our Antagonists (that I know of) do not pra∣ctise.
4 A bare example without a precept doth not bind to imitation: Christ administred the communion with unlea∣vened bread after supper, in an upper room to twelve men only and no women: but seeing we find no precept in the Gospel which commandeth us to do the same, we believe we are not bound by that example.
5. There was neither neglect, contempt, nor danger in so long delaying Christs Baptism; there must needs be some of all these in the delay of our childrens Baptism: Christ had no sin, but we have both Original and Actual: he not only foreknew, but foreordained (as God) the manner and time, as of his nativity, so also of his death: We neither know nor can appoint the time of our departures hence; therefore we may not defer our childrens Baptism; they may suddenly dye
6. Christ would not before that age be baptized, and enter into his publike Ministry, among other causes, for this al∣so, that the truth hereof might answer the type preceding in the Levitical Priests, who although they were received into the Colledge of Priests at five and twenty, yet were they not admitted to exercise their Ministry until they were thirty years old, Numb. 4. 3.
The Lords Supper may not be given to Infants, by reason of their incapacity: On the same ground neither ought Baptism the other Sacrament.
We answer, That the reason why we may not administer the Communion to Infants, is because God hath given an express command,—Let a man examine himself, and so let him eat of that Bread, and drink of that Cup— And there followeth a dreadful reason,—For he that eateth and drinketh unworthily, eateth and drinketh damnati∣on to himself, not discerning the Lords body: Now Infants can neither examine themselves, nor discern the Lords body, because they cannot understand the institution, end, use and condition of that Sacrament: Therefore we do not admi∣nister it unto them until they can be instructed therein. No such limitation can be shewed concerning Baptism; for though Faith and Repentance be mentioned as conditions of Baptism and Remission of sins, and Salvation to persons of years; yet the case is far otherwise with Infants, who though they cannot (as such) actually believe and repent, yet we doubt not of their Remission of sins and salvation: nei∣ther could those Infants who were circumcised actually be∣lieve and repent, yet that barred them not from the Seal of
the same Righteousness of Faith. Again, that which is said Mark 16. 16. is very considerable (as hath been noted) He that believeth and is baptized shall be saved; but he that be∣lieveth not shall be damned: It sheweth that the condition of believing is proposed to persons of years, who may be∣lieve, or obstinately reject the Gospel, which Infants (as such) cannot do: and therefore it cannot for present con∣cern them, without involving them all in the sentence of damnation; which opinion were damnable and Antichristian, Christ having positively pronounced for them—Of such is the Kingdom of God: To Infants, to be born within Gods Covenant, and to receive the Seal thereof obliging them to future Faith, Repentance and Obedience, is instead of all these. Lastly, Baptism is the Seal of Initiation, En∣trance and Admittance into the Church; that therefore we give Infants, that when they shall be capable of the Sacra∣ment of Confirmation (the Lords Supper) they may re∣ceive that also.
The Spirit acknowledgeth no other means of Regeneration then the incorruptible Seed,, the Word of God, 1 Pet. 1. 23. which seeing Infants cannot receive, they cannot be re∣generate; therefore their Baptism is effectless to Regene∣ration.
We answer, The major appeareth false by Tit. 3. 5. St. Pe∣ter speaks there only of those Believers who had been taught by the preaching of the Gospel, comprehending under it the Seal thereof; Baptism, the Laver of Regeneration, which is taught in that Word as a means of Regenera∣tion.
Faith must go before the Sign or Seal thereof; as Abra∣ham believed first, and then received the Seal, Circum∣cision; Therefore until Infants can actually believe, they must not be baptized.
We answer, That if we speak of persons of years, they must first believe, or make profession of their faith; because by Baptism they are to be admitted into the Covenant of God, and Communion of his Church, to which they were formerly Aliens and Strangers: But it holdeth not in Infants
born of Christian Parents, they being already within the Covenant and Church, and so having present right to the Seal thereof: So in Isaac's Circumcision at eight days old, the Seal went long before the faith or profession there∣of.
God bringeth not the blinde into his Covenant, but enlighten∣eth them, that they may know the will of God for their Salvation: But Infants, as such, are not capable of Illumination; therefore they are not to be baptized.
We answer: 1. God calleth the poor, maimed, halt, and lame unto the great supper, that is the Communion of Christ, Luke 14. 21.
2. The Greek Divines were wont to call Baptism〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Illumination; and it can be no less then impious pre∣sumption to affirm, That God doth not in the Baptism of Elect Infants, secretly infuse such a light as he knoweth suf∣ficient to their salvation; seeing that it is certain, that as God dwelleth not in all that know him, Rom. 1. 21. so neither do all those presently know him in whom he dwelleth by the spirit of illumination and regeneration (until they have received such a further measure of the Spirit which is of God, that they may know the things which are freely given to them of God, 1 Cor. 2. 12.) which appears, in that Elect chil∣dren are saved; which, without the Spirit of Regenerati∣on, none can be, John 3. 3, 5 and doubtless the soul of an In∣fant in Gods divine presence in heaven, hath therein more il∣lumination then the most knowing mortal in the world hath.
3. Neither did the Apostles their selves presently under∣stand all these things necessary to salvation which Christ taugh them; neither did he propose Doctrines to them a∣bove their present capacity:—I have yet many things, to say unto you, but you cannot bear them now: He patiently expected their future abilities; with a—What I do, thou knowest not now, but thou shalt know,—John 13. 7. which both Peter and the rest had experience of, when the promised Comforter taught them, and brought all things to remembrance which Jesus had said unto: them, and the Spirit of Truth guided them into all truth; and shall we
not believe that God will graciously bear with an Infants present defect of understanding, which himself gives him by degrees, and in such measure and time as his self ap∣pointeth?
4. As Faith and Confession sufficed the penitent Thief, without Baptism; so Baptism, the Seal of the Righteous∣ness of Faith and Repentance sufficeth an Elect Infant, dy∣ing without confession of Faith, and actual Repentance; and the living, until he come of age and ability to know and make profession.
With the heart man believeth unto Righteousness, and with the mouth confession is made unto Salvation, Rom. 10. 10. But Infants can do neither of these; therefore they pro∣fane the holy Seal, who give it to them who cannot be profited thereby.
We answer. 1. The same might have been objected a∣gainst circumcision, where the Seal sufficed, until the sealed came to years and ability to believe and confess. 2. The Apostles speaks there concerning persons of years, it nothing concerns Infants, as such. 3. If giving the Seal to those who cannot be profited thereby, be profanation of the same, how often do you prophane the holy Seal? How can any meer man know whom to baptize, though of years, and whom to put by? None can foresee mens final estates but God alone. We know that Judas and Simon Magus were bapti∣zed, though whatsoever they confessed with their mouth, 'tis certain they did not believe with their heart unto righ∣teousness. Did their Baptizers profane Baptism? If not, how maliciously is this objected against us, baptizing Infants of Believers, Christ himself expresly avowing them as subjects of his Kingdom?
The Seals of the New Testament are perfect and spiritual: But Infants are carnal; and, The natural man receiveth not the things of the Spirit of God, 1 Cor. 2. 14. There∣fore these Seals agree not to, and with Infants present in∣capacity.
We answer, The Apostle there speaks concerning the un∣derstanding of divine mysteries, not comprehensible of pro∣fane
and carnal men: Now Infants being carnal, as born of flesh, want Regeneration, that they may become spiritual, and enter into the Kingdom of God; and because they are by corrupted nature imperfect, therefore they ought to be admitted to the ordinary means by God appointed to make them perfect.
The Apostle biddeth us, Draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Hebr. 10. 22. Which seeing Infants cannot for present do, the washing of their bodies with the pure water of Baptism belongeth to others who can have a good conscience, not to them.
We answer, The Apostle there sheweth, what we who are baptized, and of age ought to do, and with what con∣fidence, not who ought to be baptized; and so it nothing concerneth Infants till they come of age.
Baptism which saveth us, is with the testimony of a good conscience: This Infants cannot have who have no know∣ledge; Therefore Infants ought not to receive that Ba∣ptism which cannot save them.
We answer, 1. The Apostle speaks not there of the sub∣ject of Baptism, but of the fruits and effects thereof in those who are of ripe years; the fruits which indeed Elect In∣fants, if living, shall here reap in due time; and into which they are for present sealed: Now the outward Administra∣tion of the sign of the Covenant (concerning which our pre∣sent question is) is one thing, and the inward effect thereof another: As it is also in the Word preached, the Admini∣stration must be indifferently to all, Mark 16. 15. whether stony, thorny, highway, or good ground, Gods Seeds-men must diligently sow; the fruit and efficacy will be to Belie∣vers only, Hebr. 4. 2. but that no meer man can fore∣see.
2. What Illumination Infants have by the secret working and influence of Gods holy Spirit, belongeth to Gods secret councel, and therefore not to our inquest.
3. Sanctification, more then Ecclesiastical, in order of
time doth not always precede the Seal and Sacrament there∣of, as may be proved from Infant Circumcision, but by the Sacrament which implanteth us into Christ, and which is therefore the washing of Regeneration and Renovation, the seeds of Faith, Sanctity, and good conscience are sowed in us, which by a powerful and secret working of the Holy Ghost, sheweth it self in due season; without which work of the Spirit, the Gospel most powerfully preached, and Sacra∣ments, duly administred to the most knowing men and wo∣men, could bring forth no better effects, then a savour of death, unto death and condemnation: Seeing then the ef∣fect to Sanctification and Salvation is neither in the Minister, nature of the Water, and Washing therewith, but in the Ordinance of God; nor in the capacity or ability of the most prudent sons of men, but in the sole working of Gods gracious Spirit; why should any rest in ope••e operato, the work it self done? or deny it to any within the Church, needing Regeneration, that they may be saved?
Christ joyneth these two together, Teach and Baptize; and, Believe, Repent, and be Baptized: But Infants are not capable of Faith and Repentance; Therefore they ought not, as such, to be Baptized.
We answer, Here is an Ignoratio Elenchi in the mistake of the Question; which is not, Whether that teaching ought to be divided from Baptism, which we affirm not: but the contrary; persons of years ought first to be taught to be∣lieve and repent, and then to be baptized: But our que∣stion is not concerning the Baptism of Adults, or persons ca∣pable of these things for the presen••, but of Infants; here again the question is mistaken, and therefore such disputes are fallacious. It is true, the water without the Word can make no Sacrament, nor give any sacramental effect; there∣fore neither young nor old may be baptized; where the Gospel is not first preached and received: For Baptism is a seal of the Gospel; but believing Parents have been taught,
received the Gospel, and been sealed into Gods Covenant; therefore they ought to present their children to Baptism, who are joynt Covenanters with them. Again, Baptism is administred with the words of institution by Christ ap∣pointed; take away the Word, and what is the Water but ordinary water? The Word is added to the element, and makes the Sacrament— of the Water, that it but toucheth the body, and cleanseth the heart, but by the Word; not because it is spoken; but because it is believed. Moreover, though God taught Abra∣ham concerning the Sacrament of Circumcision, and so he was circumcised and all his Males, yet he circumcised Isaac at eight days old; & so long before that word of faith could be preached to Isaac, he received the same•• Sacrament and Seal of the same Righteousness of faith in Christ, in whom be∣lieving we also are saved. Men of ripe years were first in∣structed concerning the institution, end and use of Circumci∣sion, and then received the Seal; but Infants (as such, not capable of instruction) first received the Seal of Faith; and if they lived to years, then they were taught, yet the Word and the Seal were not parted in either: So is it in Infant-Baptism now.
Those Infants whom Christ blessed, and of whom he pro∣nounced, Theirs, or, Of such is the Kingdom of heaven; were such as were fit to be taugh••: for so the word〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth: And Christ in the persons of children, blesseth those that were such in humility and innocency, not in age.
We answer, 'Tis true, that in their persons Christ com∣mended humility and innocency; and also shewed their inte∣rest in the Kingdom of heaven; saying, Of such is the King∣dom of Heaven; that is, of such persons, and of persons of such quality; for he proposeth Infants for a patern: Now as they are called〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sometimes signifieth a Son or Servant of years; yet not always, as common use of that word shews, Matth. ••2. 13, 14, 20. Luke 2. 21, &c. so are the same called〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 18. 15. which without contro∣versie properly signifieth Infants lately born; as Luke 2.
12, 16. Acts 7. 19. 1 Pet. 2. 2. new born babes; and some∣times children in the womb; as Luke 1. 41, 44. that which is said, 2 Tim. 3. 15.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—: From a childe thou hast known the holy Scriptures, is as much as the Greeks proverbially said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Latines, à teneris unguiculis, from thy tender years; that is, so soon as it was possible for thee to learn: so Psal. 58. 3. The wicked are estranged,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉from the womb, they go astray〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ab utero, as soon as they are born speaking lyes: So Psal. 22. 9. Thou didst make me hope,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I was upon my mothers breasts; that is, very soon, very yong. The Syriac, 2 Tim. 3. 15. translateth〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a childe (from thy tender years, so soon as it was possible for thee to learn) by a word in∣differently signifying Infancy, Childhood, or Youth; but that Luke 18. 15. the same render by the word which signi∣fieth Infants, 1 Tim. 2. 15. Acts 7. 19. 1 Pet. 2. 2. and Mark 10. 16. it is said that Christ took them up in his arms, put his hands upon them, and blessed them—which sheweth, that they were little portable children; had they been of mans growth, though never so humble or innocent, they would have been too heavy to have been carried in the arms. Last∣ly, there can be no rational doubt, but that he blessed In∣fants, properly so called, who took on him Infancy to save them: Nor may we think that they are less then blessed of Christ, who are saved by his blood, as Infants are.
That which God Commandeth not in some express precept concerning his worship, is not any better then mans in∣vention, Will-worship, and may not be done: But Infant-Baptism is no where in Scripture commanded in any ex∣press Precept; Therefore it is no better then mans in∣vention, Will-worship, and may not be done.
We answer, 1. By demanding, quanta est major Propo∣sitio? if it be universal, the sense running thus, All that is Will-worship, which is not commanded in some express Pre∣cept; it is evidently false: For there is no express Precept for many things left arbitrary, and falling under the Rule of Decency and Order, which yet are not Will-worship.
Next we say, That the substance and Institution of Gods
worship, must have an express precept for it, or it will fall under the notion of Will-worship; but in the circumstan∣ces and accidents it is not alwayes so; for example, had not Christ somewhere commanded to baptize, it had been Wil∣worship for any man to have instituted that Sacrament: but though Christ say nowhere baptize children at seven dayes, six months, seven years; or though he say nowhere Baptize women; yet neither of these are Will-worship, be∣cause the substance and institution of Baptism is groun∣ded on his express command; age and sexe are acci∣dents. Lastly, If the major proposition be particular, the rule is well known, Of meer particulars nothing is con∣cluded.
2 There was an express command for the sealing of A∣brahams sons in their generations, in their infancie, Gen. 17. 7. &c. and Believers are expresly the sons or children of Abraham, Gal. 3. 7. that is, his spiritual seed, who have no less priviledge in things belonging to salvation, then his car∣nal seed. And the Apostles who were Jews and brought up amongst them, who were sealed in their infancie, did not (that we read of) so much as ask Christ any question what they were to do with Infants: and Christ giving them no prohibition concerning them, he did thereby sufficiently in∣timate, that he having not repealed the law of sealing In∣fants into his covenant, would have them proceed accord∣ing to the Analogie of the first seal of his covenant. The greater doubt might possibly have been concerning bapti∣zing of females, who were not formerly sealed, the doubt concerning the Gentiles sealing, being removed by an ex∣press precept, Baptize all Nations, Mat. 28. 19.
3 On this very ground on which Anabaptists deny In∣fant-baptism, the old Sadduces denyed the resurrection of the dead, because they found it not expresly written in the books of Moses, which only, they received. See what hath been answered to the Pleader near the end
4 Although we read not in terminis, and so many words and syllables in holy Scripture, Baptize Infants, yet we read it in most firm and evident consequence, if we but hold
these three certain conclusions. 1 That Children are con∣ceived and born in sin, the children of wrath. 2 That God would not have them perish, but rather be brought into the holy communion of Christ and his Church, that they may be saved. 3 That he hath appointed no other exter∣nal ordinary means, to us known, for Infants regeneration, but baptism.
5 If the matter must be put upon express words of Scrip∣ture, let our Antagonists shew us where they are expresly forbidden to baptize Infants? where is there any syllable express, or probable for re-baptizing any? where have they any express precept for dipping over head and ears? where have they any express precept for their long prayers, for baptizing women, or administring the communion to them? shew us any express precept for the change of the Sabbath.
That which we read not expresly mentioned in Scripture that the Apostles did, that we may not do: but we read not in express words in Scripture, that the Apostles ever baptized Infants, therefore we may not baptize them.
We answer, 1 If your principle were true, it might thence be concluded, that the Lords Supper may not be administred to women, for we no where read in express words, that the Apostles ever administred it unto them.
2 Express words in Scripture are not alwayes necessary to prove a thing which necessary consequence doth con∣clude: we have no express words in Scripture naming an holy Unitie, in Trinitie and Trinitie in Unitie, most undeni∣able consequence we have Mat. 28. 19, 1 Joh. 5. 7. Again, we have no express word that the Apostles were baptized; for Christ himself baptized none, Joh. 4. 1. &c. and we read not where, or when John Baptist baptized them; yet certainly they were baptized: we read not expresly that the Apostles in baptizing mentioned the Father, the Son, and the holy Ghost; but most certain consequence concludeth it; because Christ so appointed it, and it was of the essence of the Sacra∣ment: and why should we more tie the baptism of Infants
to express words, then any of these fundamental things are tyed? and on the like consequential grounds, why should we doubt whether the Apostles did indeed usually baptize Infants of Christians, because it is not expresly written; see∣ing that many other words, matters, and actions of the A∣postles, and Christ himself, were not written?
3 Christ expresly commanded to baptize all Nations, in no one syllable, title, or word therein excepting Infants, who are and ever were a great and numerous part there∣of: and that which concerneth all alike, concerneth every part thereof.
When Peter was asked what was needful to be done for the Jews prickt at heart, Act. 2. 37, 38. he said, Repent and be baptized: but Infants can neither actually repent, nor contribute any thing towards their baptism: there∣fore they ought not to be baptized. And again, Mat. 3. they confessed their sins and were baptized, which In∣fants cannot do.
We answer, 1 Forasmuch as Infants cannot actually (as such) repent or confess, it concludeth that these things for the present, concern not Infants; (for no impossibilitie is reasonably enjoined any) but belong to persons of years, or those who were not yet sealed into the communion of Christs Church, and it is apparent that unto such Peter spake: as far as his words concerned Infants is also express, —be baptized every one of you in the name of Jesus Christ for the remission of sins—for the promise is to you and to your children; What promise? why that Gen. 17. 7. To what children was that promise made? what, to those who had been children, but were now of years to be taught, believe and repent? No, but to those first who were to be sealed the eighth day after they were born; who certainly could then no more actually believe, or repent, then can our Infants now: therefore 'tis plain to those who will understand, that per∣sons of years to be taught, must first repent, &c. but In∣fants, to whom the promise, covenant, or seal thereof joint∣ly belongeth, must besealed as joint-covenanters with their Parents, before they can actually believe or repent: for
why else after this exhortation to repentance and baptism, doth he mention their children? were they no wayes liable to this double precept, repent and be baptized every one of you? who? they only who can actually for the present re∣pent? nay, but Peter knew well that children of whom he spake, could not do that, by reason of their present want of the use of reason: yet he knew they had need of remission of sins by Christ, and that the promise of God was made to them (without which 'twere but vain for men to seal) and as firmly concerned them, as their enchurched parents, and therefore he mentioned them.
There appears neither act nor habit of regeneration in In∣fant-baptism, until they be taught the Word; neither any more promptitude to learn it, then is in unbaptized children coming to years; therefore their baptism is effect∣less, and consequently unlawful.
We answer, 1 The Kingdom of God cometh not with ob∣servation, Luk. 17. 20. and the internal acts of the Spirit are secret: for what man knoweth the things of a man, save the spirit of a man which is within him, 1 Cor. 2. 11.
2 If outward appearance be a good argument to the de∣nying of internal acts and habits; you might by the same me∣dium as well conclude that Infants are not reasonable crea∣tures: Infants inspired by Gods Spirit may be said to be Be∣lievers, as they are said truly to be rationals; that is, actu primo, non secundo: and they confess and avouch the Lord, in their Parents avouching of him, as appeareth, Deut.. 26. 16, 17, 18. Deut. 29. 9, 10, 11, 12, 13, 14, 15.
3 It is not true, that baptized Infants have no more promptitude to learn the mysteries of salvation when they come to years to be taught, then other unbaptized children, have cateris paribus: for the H. Ghost doth not desert his own ordinance in the Elect; though for causes very just, yea, when most unknown to us, it doth not alwayes alike shew its power: as for the reprobate, the seal or administra∣tion of man can nothing profit him who abuseth it, and where God ever denyeth inward baptism by his holy Spi∣rit of sanctification.
Reprobates who cannot be profited by baptism, ought not to be baptized, lest we add to their condemnation: but of Infants some are such, and we cannot say which of them, offered to baptism is elect, and which not: therefore see∣ing we cannot distinguish them, nor can they express themselves, we ought not to baptize them untill they can.
We answer, If the major proposition in this argument be universalis negans, it is most false; for Simon Magus and Judas, who were not profited by their baptism, were yet rightly baptized; if particular, though granted, it would conclude nothing against Infant-baptism; for by the same reason they may deny baptism to persons of years: for alas, many of them are Reprobates. Neither can any meer man distinguish between the one and the other, seeing that whatever profession of faith and repentance men make, 'tis possible they may dissemble or fall away. Now we in charitie, hope the best, where the contrary is not manifest, and therefore deny them not baptism, who doe but prosess faith, repentance, and desire of baptism: and if we can have as much charitie to innocent Infants, we must also al∣low them baptism, who being born of Christian parents, are within Gods covenant of Grace. And indeed the fi∣nal estate of Infants or aged people, being alike secret and known to God alone; we must perform our ministrie re∣spectively, and leave the fruit and issue thereof to God: so in preaching the Gospel, the sincere Milk of the Word, 1 Pet. 2. 2. we do often as it were, draw out the brest like the mother of the living child, 1 King. 3. 20, 21. to some dead (in belief, sins, and trespasses) laid in our bosome; who know not who shall profit by it, nor to whom it shall prove a favour of death unto death; that must be left to God, but we must instantly preach the Gospel.
We answer, 1 It is manifest enough that Philip spake to a man who could hear and read, and was then something in∣structed in the Gospel of Christ: what doth this concern Infants?
2 Infants have now as much capacitie of baptism, as un∣der the Law they had of circumcision; both had faith, as reason, in the seed, though not in the fruit: and the sacra∣ment of baptism now performeth the same to us, which cir∣cumcision did to them: as that was to them a sign of their receiving into the Church and people of God, so is baptism to us, the first mark which severeth and distinguish∣eth the people of God from the prophane and wicked aliens
Faith ought not to be separated from the seal thereof; there∣fore Infants, who cannot actually beleeve, ought not to be baptized until they can.
See what hath been said Obj. 12. to which we here add, that this proposition is ture concerning persons of years; but concerneth not Infants in whom we cannot know Gods present work: but in baptism, the seed of faith, regenerati∣on, mortification, and newness of life is sowed in them: and all know that precedence concludeth not separation. Last∣ly, we say that if faith and baptism must so indivisibly be united, as that none may be baptized but they who do a∣ctually believe, whom might our adversaries baptize, or whom put by, though of years? If they say they profess saith, there is much difference between professing and actual believing: and I much fear that many will too late find as much distance between justifying faith, and temptation of securitie, as is between heaven and hell.
Such are to be baptized as confess their sins, Mat. 3. 6. as gladly receive the Word, Act. 2. 41. as give heed to the Word preached, Act. 8. 6. but this Infants cannot do, therefore they are not to be baptized.
We answer, The affirmative may from such places be concluded, Such ought to be baptized: but the negative cannot (therefore none but men so qualified may be bap∣tized) it no more followeth, then if you should say, Cor∣nelius
and those that were with him when Peter preached, received the holy Ghost in the extraordinary gifts thereof; therefore none but such as have received the extraordinary gifts of the holy Ghost may be baptized: nay, but though it wel concluded affirmatively for them, that they were to be baptized; it cannot conclude negatively against others, that they may not be baptized who have not received such gifts.
If baptizing Infants be grounded on circumcision, the males only must be baptized: but that is not true, for females also ought to be baptized.
We answer, Here is a fallacia accidentis, an arguing from the substance to the circumstance: whereas bap∣tism succeeded circumcision in substance, not in eve∣ry circumstance: The substance was; that was a seal of faith, and Church-priviledge; so is this; that was administred to all that would join in the faith of Abraham, and their children as being in Gods covenant; so must it be here: in that was sealed to the Covenanter the promise of grace and mercie by Christ, which is alwayes one and the same; so here; that signified mortification, and a promise on mans part, of faith and obedience to God; so it is here: that was the inlet to Gods Church, the Sacrament of initia∣tion, admission, and engraffing into the Church; so is bap∣tism: so they agree, 1 In the end, Rom. 4. 11. Tit. 3. 5. 2 In signification, Col. 2. 11, 12. Deut. 30. 6. Ier. 4. 4. Rom. 2. 29. Mark. 1. 4. Rom. 6. 3. 3 In the effect. In circumstance they differ, as hath been formerly shewed.
Though Christ took little children into his arms and blessed them, yet he baptized them not: therefore, though we may pray for our Infants, yet we may not baptize them.
We answer, 1 If you speak of Christs baptizing perso∣nally, he baptized none, Joh. 4. 2. but it followeth not that therefore none ought to be baptized.
2 It cannot appear that Christ commanded not some of his Disciples to baptize those Infants, neither that ever he commanded them not to baptize Infants.
3 If it could appear that these Infants were not now baptized, there might be some obstruction and let
which we know not; as possibly their parents were not yet baptized, &c.
4
These children were not brought to Christ that he should baptize them, but that he should touch them; and that he did, for he layed his hands upon them, and blessed them; and his blessing them was as effectual to their salvati∣on, as if he had christned them: for Christs grace dependeth not upon the vertue of the Sacrament: but contrarily the vertue of the Sacrament upon his grace and blessing.And that which Christ did to them, is more then the mini∣strie of all the men in the world could, or can do in bapti∣zing or blessing them.; for Christs blessing maketh men tru∣ly and really blessed: See what hath been said Reply num. 14. sine.
Infants circumcised were inserted into the Covenant and Church priviledges by an express command: but we have no such express command for baptizing Infants, there∣fore we may not on that ground baptize them.
To that which hath been said, we further add for answer, because they were expresly commanded to put the seal of the same righteousness of faith on Infants; therefore (nei∣ther that faith nor the object thereof being changed, in the change of the seal) there needed not a particular, or ex∣press command concerning the subject or persons to be sea∣led, seeing the commission was so much enlarged as the whole World, and the Nations thereof, were greater then the land of Canaan, and Abrahams carnal children therein planted. Add hereto, that which hath been noted, those whom Christ sent to baptise were sealed in their infancie, and daily used to Infant-sealing: so that they needed no ex∣press command, or other Information concerning Infants, then that which they had sufficiently learned in Christs bles∣sing Infants, blessing and embracing them, as it were, with special affection to them: and in that they could not be ig∣norant that baptism succeeded circumcision in all the sub∣stance thereof; and that the same cause still remaineth for Infants reception of the seal, to wit, Baptism for the remis∣sion of sins.
Christ appointed the Sacraments for a remembrance of his death and blood-shedding for our redemption: But In∣fants, who have no acts of understanding, cannot remem∣ber; Therefore they ought not to be baptized.
We answer, This Argument would conclude; that In∣fants, as such, may not receive the Lords Supper, because they cannot do it in remembrance of Christ, nor shew his death thereby, therefore we do not administer it unto them. But Baptism is the Laver of Regeneration, which they have present need of, and whereof they are passively capable, be∣cause their Parents are within the Covenant, which is to them and their children; and the Seal thereof is a part and condition of the same to their children, as well as to them∣selves: Neither was the Covenant on Abrahams part ful∣filled any more then to halves, before he had sealed his children; and by proportion, neither do we fulfil our Co∣venant with God in Baptism, if we refuse to baptize our In∣fants, who have as indefeasible a right to the same as we; the same promise for the main being to us and our children, Acts 2. 39.
In the Old Testament it was not lawful to offer sheep or goats so soon as they were cast, but at a certain age and ma∣turity of their perfection: This figured Infants not pre∣sently to be offered to God, or Sealed.
We answer: 1. By the same Argument (if it were good) neither ought the Jews to have circumcised their Infants on the eighth day.
2. Allegorical Arguments, when they are well applyed, illustrate rather then prove: And if you will plead thus, tell us why every first-born of man or beast, so soon as it came into the world (that is, every male) was sacred to the Lord; and the first-born of the unclean beast was to be re∣deemed or destroyed? and why seek ye further, omitting the type of Circumcision?
We answer: 1. That wholly concerns those who are of years; who when the Church was to be collected and set∣led, were first and generally such persons as were first to be instructed in the faith of Christ, and then to be baptized; it concerned not Infants.
2. That which immediately follows, But he that belie∣veth not shall be damned—manifesteth that it concerned not Infants, who though they cannot actually believe, yet shall not all be damned, though dying Infants.
3. If those words were to be presidential to all Churches and times as a rule, what persons we are to baptize, and what not; that is, that we ought to baptize none but such and so qualified as are there described; then it would fol∣low, that you must baptize none, but those who appear to have a justifying faith; for such there Christ speaks of, and only such, relating to their salvation: And how few have this? and how can you who baptize discern this? Se∣condly, They must be such as can cast out Devils, speak un∣studied Languages, take up Serpents, and if they drink any deadly thing, it shall not hurt them, such as can cure the sick: For Christ there thus marked out Believers of those times.
4. He saith not, He that believeth not shall not be bapti∣zed; for that indeed might have concerned Infants Baptism: But he saith, He that believeth not shall be damned; which cannot concern Infants, except you will say they have faith (and so you must grant them a capacity of Baptism) or pre∣tend that they all are damned who dye in Infancy, which is a damnable fancy.
Lastly, We must distinguish between an interest in, and the effects of Baptism. Many thousands born within the Covenant, have therefore a just interest in the Covenant of Grace, and the Seal thereof, who neither believing nor o∣beying, have no effects thereof, nor grace of the Cove∣nant: So some put on Christ only sacramentally, and others to sanctification and salvation also.
It is absurd and to no purpose to baptize any unto they know not what: Such is Infants-Baptism; Therefore they are absurdly and to no purpose baptized.
1. We answer: Circumcision was to Isaac and Evangelical Ordinance and Seal of Gods Covenant of the same Grace common to him and us; yet that being administred to him at eight days old, he knew not what he was circumcised to; yet was it neither in vain nor absurdly administred to him.
2. Some mysterious things have been done to them, who though of age, knew not for the present what was done un∣to them; yet not absurdly, nor to no purpose; as when Pe∣ters feet were washed, John 13. 7, &c. Christ told him, What I do, thou knowest not now—yet was it not absurdly, or to no purpose done. 3. No circumcised Infants knew what was done to them for present, yet was it to purpose done to all, either to salvation, or further condemnation.
That Tenet and Practise, which being put, or supposed Baptism, cannot be administred as John Baptist and the Apostles administred it, agreeth not with the Practice of John Baptist and the Apostles: But the Tenent and Practice of Infant-Baptism being put, Baptism cannot be administred as John Baptist and the Apostles ad∣ministred it; Ergo.
We answer: Here is an Ign••ratio elenchi, the argument driving at that which is not in question. The question is not whether John B. and the Apostles did baptize Infants; for in case they had not opportunity so to do, it follows not, that when opportunity was, baptizing such agreed not with their practice; no more then to have circumcised men of years had not agreed with Moses Institution of Circumcisi∣on, because we never read that he ever did circumcise any Jews of years.
2. The Minor can never be proved. How know you that John B. or the Apostles never baptized any Infants? You have been often told, à non Scripto ad non factum fol∣loweth not: No man can certainly say, that John B. and the Apostles never baptized Infants: The contrary appear∣eth in that which hath been said.
Col. 2. 11.
1 Cor. 10. 2.
Mat. 28. 19.
Rom. 6. 3, 5.
1 Joh. 5 8: •• Cor. 1. 2••.
Eph. 1. 13.
Act. 2. 38. 5. 31 1 Cor. 6. 11.
Joh. 13. 10: Tit. 3. 5.
1 Joh. 1. 7, 8: & 3. 9.
Rom. 8. 1.
Mat. 3. 11.
Joh. 1. 33.
Aqua tangit corpus, sed Spi∣ritus Dei tangit animaem.
Clem. Alexand. Poed. l. 1. c. 6. inquit〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Cum baptiza••ur in nomen Pa••ris, Fi••ii, & Spiritus Sancti, tanquam solenni jur••juran∣do decla••••••, nos totos uni Deo & trino addictos esse, & Deus testatur se recipere eum qui baptizatur &c. Fay, Enchirid, Theolog. de Sacr. Bapt. disp. 77.
Object. ••••
Mat. 28. 19.
—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Epi••••. to. 2. l. 3. fi. expos. N: 14. ad aquas desen••••i•••• •••• timen, ut po∣••ius aliquid conse••••, quam ••c. cip••ris—quippe •••• su••lu. co coustravit &c. vid. & Greg. Nazia••••. ••••. 40. tinctus est a I••••••ut ••••••••, spi••••li pec∣cu•• non sua quae ••••ique non b•••• b••bat, sed carnis quam ge••••••, aboler•••• Lactant. l. 4. c. 15. vid. Ephes. 5. 26. Tit. ••. 5.
Inter Ecclesiam constituendam & constitutam.
Rom. 4. 11.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) distinguitur au∣tem à〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉e•• quod〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉sit eos decere〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉erudire qui à magisteris〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉doctrinâ nostrâ alieni sunt, ut discipu••i red∣dantur:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉vero doce∣re significat eos, qui jam discipu∣li redditi sunt〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉magisterio nostro jam addicti: qua duae noticens hîc optimè recurrunt. E. Leigh, Crit. Sacr. ex Nov. in Mat. ••8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, di∣scipu••••••s sum,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. P••ut. vit. I••••crat. In••••.pre•• Suidae reddit〈…〉〈…〉.
Inde ver••uin Syrum〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉docuit, absolute discipulus fuit. Val Shind••••pen t••gl•• in〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Object. 2.
Ut in baptismo adultorum re∣quiritur fides praevia—Sic ab illis qui bap∣tizantur cum jam infantes fint, requiritur fides subsequens, quam si non praestiterint poste••, retinent externam tantummodo baptismi sanctificationem, interna sanctificationis effecta non ha∣bent. Davenant. exposit, Col. 2. 12.
In habituali principio gratiae inclusam—porro, n••n necesse ••st ut sacramenta e•• ipso momento quo administra••tur efficiant ea omnia quae figarant; im•• pactio dila••oria l••um ba••t, cum in ips•• suscep••ione obe•• p••nitur, ib. pag. 209.
Object. 3.
Quemadmodum Jud••os suscept•• circumcis••me, sic etiam ge••tes baptismo—sal∣varet. Licta••. l. 4 c. 15.
See Calv. in∣stit. l. 4. c•• 16. sect. 29.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gr. Nazianz. Or•• 4
Object. 4.
1 Cor. 11. 28•• 29.
Mark 10. 14.
Object. 5.
Servet. l. 4. de regenerat.
Object. 6.
Non solum ver∣bum sed bap∣tismus est Re∣generati••n is ••redium, Gerh. de S. Bapt.
Object. 7.
Object. 7.
Aug. Epist. 57.
John 16. 12.
John 14. 26.
Iohn 16, 13.
Object. 8.
Object. 9.
John 3 35.
Object. 10.
Object. 11. 1 Pet. 3. 21.
Matth. 13.
Causa formalis Sacramentoium est ••rdinati•••• Dei in i••sius ve••b•• comprehense, &c. Beza ••um. doct. de re ••a. ••ra••••. q. 3. Nallum tamen est ••icopus ••peratum, sed omnis efficacia venit•• spirit••, &c. Dr. Andr. Rive••. C••thol. Or••••d. To. 2. q. 1.
Object. 12.
Non Baptismus ••••••is ••••sq•• prae∣di, ••t one saliem in••litutium. ••r Andr. Rivet••••. 5. De••r••he ver. hum, & quid est aquae nisi aqua? accedit verbum ad elementam & sit Sacra∣mentuum,—und•• ista tanta virtus aquae, ut c••rpus tangat & cor abluat, •••• faciente ver••••, non quia dicitur ••ed quia creditur Aug. 10. in •• han. treat. I.
Object. 13.
—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 10. 14.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 19. 14.
—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Infans, faetus recens editus, Hen. Ste.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gr. Nazianz. orat. 40.
Super uberama∣tris meae. Mon∣tanab. infanti•• Val. Shidler Pent in
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉et quod à pueri∣ti•• tuâ Trem.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Syr. est.
Mat. 28. 1••. Mark. 16. 15. 16.
Ex puris parti∣cularibus nihil sequitur.
Euthym. in Mat. 22.
Obj. 15.
Joh. 20. 30. & 21. 25.
Act. 2. 40.
Obj. 16.
Obj. 17.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ita ut observari possit. Beza.
Obj. 18.
Obj. 19.
Act. 8. 30. 35.
Ursin. de relig. Christian. part. 2
Obj. 20.
Obj. 21.
Act. 10.
Obj. 22.
Ursin q. sup. See Reply p. 12, 13. ad num. 13.
Obj. 23.
D. Featly chil. bapt. justified, p. 76.
Obj. 24.
•• ••. Ob••, 14, 15.
Act. 2. 38.
Object. 25.
1 Cor. 11. 26.
Tit. 3. 5.
Gen. 17. 7.
Acts 2. 39.
Mark 16. 16.
Object. 26. Ser••••t. ••.••up. l. 4. de regenerat.
Theolegio allc∣g••rica non est argumentat. J. Gerhardde S. bapt.
Exod 13. 11, 13.
Object. 27.
In Baptisma in∣duitur Christus interdum sacra∣menta tenus, in∣terdum quoad vitae sanctiste ationem: primum bonis & malis est commune; secundum b••norum & piorum est proprium. Aug. contr. Dona••ist. l. 5. c. 24.
Object. 28.
Object. 29.
Mr. Tombes: exercit. arg. 3. sect. 16.