Anabaptism routed: or, a survey of the controverted points: Concerning [brace] 1. Infant-Baptisme. 2. Pretended necessity of dipping. 3. The dangerous practise of re-baptising. Together, with a particular answer to all that is alledged in favour of the Anabaptists, by Dr. Jer. Taylor, in his book, called, the liberty of Prophesying. / By John Reading, B.D. and sometimes student of Magdalen-Hall in Oxford.

A SURVEY OF The Controverted Points, CONCERNING INFANT-BAPTISM, &c. THE SECOND PART.

CHAP. I.

Infants of Christian Parents ought to be baptized.

I Need not be long in describing this Sacrament;* 1.1 only I say that Baptism is a Sacrament of the New Testament,* 1.2 succeeding Circumeision the Seal of the Old,* 1.3 appointed by Christ for our Inlet into his Church,* 1.4 our implantation into Him, and the similitude of his death and resurrection, in which the water sanctified by the word,* 1.5 representeth the blood of Christ, sealeth and exhibiteth to the Elect all the

benefits of his inestimable merits, death, passion,* 1.6 and resur∣rection, to our regeneration,* 1.7 remission of sins, and cleansing our bodies and souls from them all;* 1.8 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,* 1.9 by the Ordinance of God,* 1.10 touching the body,* 1.11 the Spirit of Jesus baptizeth body and soul.* 1.12 Hence Baptism is said to save us, 1 Pet. 3. 21. the end of Baptism is,* 1.13 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.* 1.14 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:* 1.15

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;* 1.16 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,* 1.17 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,* 1.18 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.* 1.19 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 〉* 1.20 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.* 1.21 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.* 1.22

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,* 1.23 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,* 1.24 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.* 1.25 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.* 1.26

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,* 1.27 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,* 1.28 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,* 1.29 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,* 1.30 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,* 1.31 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,* 1.32 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,* 1.33, the Word of God, 1 Pet. 1. 23. which seeing Infants cannot receive, they cannot be re∣generate;* 1.34 therefore their Baptism is effectless to Regene∣ration.

We answer,* 1.35 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,* 1.36 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;* 1.37 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,* 1.38 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,* 1.39 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;* 1.40 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,* 1.41 and the Spirit of Truth guided them into all truth;* 1.42 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,* 1.43 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:* 1.44 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,* 1.45 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,* 1.46 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,* 1.47 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,* 1.48 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,* 1.49 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,* 1.50 Teach and Baptize; and, Believe,* 1.51 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,* 1.52 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,* 1.53 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;* 1.54 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,* 1.55 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,* 1.56 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,* 1.57〈 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,* 1.58 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,* 1.59 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,* 1.60 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,* 1.61 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,* 1.62 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,* 1.63 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,* 1.64 because it is not expresly written; see∣ing that many other words,* 1.65 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,* 1.66 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,* 1.67 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,* 1.68 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,* 1.69 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.

When the Eunuch said to Philip, Act. 8. 36: see here is wa∣ter,* 1.70 what doth let me to be baptized? he answered, If thou believest with all thy heart, thou mayest: therefore he that beli••veth not may not be baptized: such are Infants.

We answer, 1 It is manifest enough that Philip spake to a man who could hear and read,* 1.71 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,* 1.72 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;* 1.73 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,* 1.74 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,* 1.75 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,* 1.76 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;* 1.77 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,* 1.78 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,* 1.79 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,* 1.80 there∣fore we may not on that ground baptize them.

To that which hath been said,* 1.81 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,* 1.82 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,* 1.83 who have no acts of understanding, cannot remem∣ber; Therefore they ought not to be baptized.

We answer, This Argument would conclude;* 1.84 that In∣fants, as such, may not receive the Lords Supper, because they cannot do it in remembrance of Christ,* 1.85 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,* 1.86 as well as to them∣selves:* 1.87 Neither was the Covenant on Abrahams part ful∣filled any more then to halves,* 1.88 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,* 1.89 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,* 1.90 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;* 1.91 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?

Christ saith,* 1.92 He that believeth and is baptized shall be •• saved, Mark 16. 16 without believing there is no salva∣tion, nor saving effect of Baptism: But Infants cannot believe; Therefore their Baptism is effectless and vain.

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,* 1.93 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;* 1.94 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,* 1.95 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,* 1.96 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.

CHAP. II.

Mr. Fishers Objections, at Folkstone in Kent, March 10. 1650. answered.

IF Baptism of Infants be no Ordinance of Christ,* 1.97 then it is unlawful: But the Baptism of Infants is no Ordi∣dinance of Christ: Ergo.

We deny the Minor.

If the Baptism of Infants is not ordained in the New Testa∣ment of Christ,* 1.98 then it is no Ordinance of Christ•• But it is not ordained in the New Testament of Christ; Ergo, &c.

We deny the Minor.

If it be ordained in the Testament of Christ,* 1.99 then it is to be found where; Ergo, &c.

We answer: 1. The minor is again denyed; for the mat∣ter in question is to be found in several places, from firm and good consequence.

2. If otherwise, you argue negatively from Scriptures in respect of express terms. We further say: 1. That the like reason might be urged against baptizing of women, and administring the Lords Supper to them, there being no ex∣press or particular precept in terminis for either; nor express example of the latter, nor promise to it in all the Scripture: And if you say women are comprehended in the general precepts; we answer, so are Infants of believing Parents, as parts of Families and Nations: If you say women are admitted to the Communion, because Christ dyed for them as well as men. We say so to; and that he as certainly dy∣ed for Infants. 2. The command for baptizing Infants, is Matth. 28. 19. The examples, Acts 16 33. 1 Cor. 1. 16. And the promise, Acts 2. 39.

If Infant-Baptism be an Ordinance of Christ,* 1.100 then it is expresly set down: But it is not expresly set down; Ergo, &c.

We answer: 1. If the question be concerning the ex∣ample

of Christ or his Disciples baptizing Infants; and you would reason thus. They did never baptize Infants, be∣cause it is not expresly written: We have often said, à non scripto ad non factum, non valet argumentum: Christ and his Apostles did many things which are not expresly writ∣ten.

2. We may understand this word (Expresly) to signifie either a writing in terminis; that is, so many words and syl∣lables (Go and Baptize Infants) if you would have it so strict∣ly understood, that it is not the Ordinance of Christ that any should be baptized, but such as are so mentioned in Scriptures; then you must also conclude, that the Ba∣ptism of women is no Ordinance of Christ (and indeed there might appear more colour of doubting concerning their baptizing, who were not sealed under the Law, then of male Infants which were) and then giving the Eucharist to women must be no Ordinance of Christ; nay, baptizing of men and women of ripe years, must then be no Ordi∣nance of Christ; for where can you shew us, where Christ expresly said, Go and baptize men and women of ripe years? Where can you shew us in terminis, Thou Thomas, John, Andrew, &c. shalt be baptized and saved? This you will put upon necessary consequence, where you have no express word: And why shall we not have the like liberty for In∣fant-Baptism? Or we may understand this word (Expresly) in a greater latitude, to import a general and implicite com∣mand in such terms and grounds, quibus positis, alia neces∣sariò consequuntur: So we say Christ expresly commanded Infant-Baptism, where he said, without any limitation or ex∣ception to Infants, Go baptize all Nations: whereof In∣fants then and ever were, and are a great part; because (ex∣cept in case of some evident incapacity) eadem est ratio partis & totius.

3. Taking (Expresly) in a proper and strict sense, as it seems you here do, for (in terminis) so many words and syllables: We say from other instances, that your assertion may appear false and erroneous: For 1. There is no ex∣press place of Scripture which nameth three persons in the

unity of the Deity, which yet we must believe; again, there is no Express Precept for abrogating the Jewish Sabbath, and re∣ligious observation of the Christian Sabbath, as hath been noted.

If Matth. 28. 19.* 1.101 Christ gave Commission to teach those whom they were to baptize; then not to baptize In∣fants: But Matth 28. 19. he gave commission to teach those they were to baptize: Therefore there he gave no commission to baptize infants.

1. We answer: Your major is Amphibologi••ae: For it is doubtful whether you affirm by (those whom they were to baptize) all those, or only some of those: If you mean All, your minor is false: For Christ gave them no commission to teach Infants, as such, though he gave them commission to baptize them into future faith and obedience: If you mean thus, Christ gave commission, Matth. 28. 19, 20. to teach some of those whom they were to baptize; therefore he gave them not Commission to baptize Infants: then the Sequel of your major is lame, and cannot follow; for though Christ there gave them commission to teach and baptize the Parents first; it follows not thence, that there∣fore he gave them not commission to baptize their Infants; but contrarywise he therefore gave them commission to baptize the Infants of such: For the Parents being taught and sealed, entituled their children to the Seal of the same Promise and Covenant of God, which is joyntly to sealed Parents and their Children, Gen. 17. 7. and so Christ com∣manded them to teach those who were capable of doctrine, and only to baptize them who were capable of Baptism on∣ly, as Infants.

2. Christ not repeating there an exact copy of his com∣mission formerly given them at sundry times, and on sun∣dry occasions (for there he mentioneth not any particular heads of doctrine or discipline, nor so much as the Eucharist) but to those things relateth in general, verse 20. Teaching them to observe all things whatsoever I have commanded you— whereof he nameth the two first and and most usual things, —Teaching and Baptizing, for the making of Disci∣ples

and gathering a Church of all Nations: So that he nameth not here the matter or subject of baptism in particular; but saith in general—Baptizing them &c. Teaching them to observe all, &c.* 1.102 Now although children cannot be first taught before they are baptized, as such, as their Parents might and ought to be, yet might they be first baptized, and in due time taught, as Christ com∣manded. And it is here to be noted, That children of sealed Parents were called Disciples, and so accounted in both Testaments: See Acts 15. 10. John 9. 28. We are Moses Disciples,—said the Jews: Now the only thing which entred them into the School of Moses, or denomi∣nated them Moses Disciples, was their Circumcision in their infancy, which obliged them coming to years, to the observation of the whole Law, Gal. 5. 3. delivered by Moses. So Baptism of Infants doth not anticipate profes∣sion of Christianity, but oblige unto it in d••e time; and therefore is Baptism a sign that the baptised professeth himself a Disciple of Christ, who appointed it as a mark and cognizance of his Disciples: Baptism makes Infants Dis∣ciples in the first form of his School, into which they are thereby entred, though not actually for the present taught, because they are not yet capable of Doctrine: Yet so is fulfilled in Infants-Baptism that same〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(in Christs commission, Mat. 28. 19.) Make Disciples, baptizing them &c. and children of Believers are counted Disciples, Acts 15. 10. Why tempt ye God, to put a yoke upon the neck of the DISCIPLES? What yoke? Why Circumci∣sion; as appears Verse 1. Now those upon whom the false Teachers would have laid this yoke, are called by the Apostle DISCIPLES: and that yoke of Circum∣cision was put upon children most commonly, in respect of whom the Proselytes were very few: And there is no great doubt but that those false Masters who would have grown Disciples circumcised, as much, at least, urged, that their children should be circumcised; therefore Infants were accounted Disciples. And I see not but that Christ spake of Infants, Matth. 10. 42. as well as others—

Whosoever shall give to drink, unto one of these little ones— in the name of a DISCIPLE, that is, as is interpreted, Mark 9. 41.—because ye belong to Christ (as do bapti∣zed Infants) and so Matth. 18. 5. Whoso shall receive one such little child in my name, receiveth me—that is, a childe which is a Christian: Nor do the following words, v. 6. (Who∣so shall offend one of these little ones, which (as our common translation hath it) believe in me) conclude that he spake there only of such as were little in their own eyes;* 1.103 that is, humble (as 1 Sam, 15. 17.) though of years, or of such children as were of years to believe: for the words may as wel be tran∣slated, One of these little ones of those that believe in me; or of believers in me; that is, any infant of a Believer or Christian.

3. Christ Matth 28. 19, 20. spake concerning the plan∣tation of Christian Faith and Conversion of nations, in which work preaching must go before Baptism. So was it in the beginning, and so must we do now, if we were sent to convert Turks, Pagans, or Jews: but where the Gospel is planted, and believing Parents are received into the Church by bap∣tism, their children are first to be baptized, and afterwards taught, so soon as they are able to learn; So that the cited place can conclude no more, then that administration of ba∣ptism began first on the Parents that received the word, and were made disciples by baptism, and so it descended to their children: So was it in circumcision.

4 Children are to be taught when they are capable, con∣cludeth nothing against their present baptizing,* 1.104 of which they are passively capable: one affirmative excludeth not another thereto subordinate: nor do affirmative precepts which bind alwayes, bind to all and every particular time, as negatives do: teaching them therefore concludeth not a present teaching the baptized, but a duty of teaching them as they became capable of being taught.

5 The particle〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉relateth to〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in general and inde∣finitely, though it agree not Grammatically with it: for Christ faith not baptize some, or only those who are taught (in deed such a determination of the subject, would have exclu∣ded Infants, as such, from baptism) but〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bapti∣zing

them; that is, men, women, and children of belie∣vers and baptized Parents of all Nations: it is not now as when Religion was, as it were, shut up in Judea; now the stop of the Partition wall is broken down;* 1.105 now Christ will have all Nations come and be sealed into the Covenant of his free grace and mercie: and this Enallagie or change of Gender is often found in Scripture, as Rev. 2. 26, 27. Rev. 19. 15. Act. 15. 17. Act. 26. 17. Act. 21. 25. Eph. 2. 11. So here he saith collectively, teach, or disciple〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and distributively,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, baptizing them, one by one, of what Nation soever they are. So Mat. 25. 32. be∣fore him shall be gathered〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—all Nations, and he shall separate them one from another; some on the right hand and some on the left; but all by par∣ticulars must be distributed without exception of any per∣son, age, or condition: otherwise it might seem that some Nations should be gathered to judgment, and not some others; which cannot be, because God is impartially just.

If the children of Israel had only a ceremonial holiness,* 1.106 then the pretence from circumcision to baptism of Infants is invalid: but the children of Israel had only a ceremo∣nial holiness; ergo, &c.

The minor being denyed, was thus attempted to be proved:

If the Covenant Gen. 17. 7. &c. was only for the land of Canaan, then the Israelites had only a ceremonial holiness: but the Covenant Gen. 17. 7. &c. was only for the land of Ca∣naan; ergo, &c.

We answer, 1 If by ceremonial, you mean federal holi∣ness as appertaining (by Gods Promise and Covenant with Abraham and his carnal seed) to some of the Israelites, not of the election to salvation, it may be granted you without prejudice to our cause that such carnal Israelites had only a ceremonial holiness; not because Gods covenant held forth no more then external and temporal things unto them; but because through unbelief they apprehended no more. But if the proposition be universal, as also relating to

the chief and best part of Israel, to wit, the Elect, for whose sakes others enjoyed secular blessings with them; then your minor is apparently false; for they had internal circumcision of the heart, as well as the external in the flesh, Deut. 10. 16. Deut. 20. 6. Rom. 2. 29. Jer. ••4. 4.

2 To say that God made no promise of spiritual things in the covenant of the Old Testament is evidently false,* 1.107 as appears Gen. 17. 7. 2 Cor. 6. 18. I will be a father unto you, and ye shall be my sons and my daughters, saith the Lord Al∣mighty. See also Joh. 1. 12, 13. 1 Joh. 3. 1, 2, 8, 9. 1 Joh. 2. 25. God covenanted Gen. 17. 7. to be their God, and re∣peateth it, Lev. 26. 12. and applyed it to the Gentiles, 2 Cor. 6. 16. Jer. 31. 1, 2. 2 Cor. 6. 18. Act. 2. 39. whence it may clearly appear that the main substance of the covenant and promise of God, with and to Abraham and his seed, was for eternal life, as also in the New Testament, 1 Joh. 2. 25. The land of Canaan, and other secular blessings were promised as other temporal goods subordinate, and as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉or additament over and above, or an accession to the main, as Mat. 6. 33. & 1 King. 3. 10, 11, 13. and also for a figure of their heavenly inheritance, Heb. 4. 8, 9, 11. and for a confirmation of their interest therein, to which they were to come through the red sea which figured our baptism.

3 If the Covenant of God with Abraham and his spiri∣tual seed, that is, Believers, had been only for the land of Canaan, and temporal blessings there into be enjoyed, then that gracious Covenant had entitled him to no more then many wicked enemies of God, and mere reprobates had, and at this hour have: for the impious Canaanites then had all that good land and the temporal profits thereof, as the more impious Turks now have; as it is written Psal. 73. 12. Behold these are the ungodly who prosper in the world, they en∣crease in riches: but this were foolish to affirm, and against the whole Analogie of Scriptures, which expresly affirm that godliness hath the promise of this life that now is, and of that which is to come, 1 Tim. 4. 8.

The seal of Circumcision was set to Abraham to seat him up only to the honour of the Father of the faithful,* 1.108 that is, under this notion only (as a seal) to honour him as the Father of the faithful, &c.

We answer, This makes nothing to the proof of the for∣mer assertion; yet we say, it was not only to seal this ho∣nour unto him, but for a seal of the righteousness of faith, Rom, 4. 11. and to seal him personally, or to his own perso∣nal interest in Christ to come, as it is written, Abraham re∣joiced to see my day, Joh. 8. 56.

That which was set only to honour the greatness of Abra∣hams faith,* 1.109 not to strengthen the weakness of his faith, was set to him only as a seal to honour him as the father of the faithful: But Circumcision was set only to honour the greatnesse of his faith, not to strengthen the weaknesse of his faith. ergo, &c.

We answer to this caption and weak argument That A∣brahams circumcision was set both to confirm his strong faith, and also to carry a remembrance thereof to posterity, and to confirm that which was weak; for faith hath cer∣tain degrees, and the greatest measure thereof may be greatned (because it is not infinite) and so more confirmed. Abrahams circumcision. Gen, 17. 23, 24, 26. was a seal of the righteousnesse of faith which he had being yet uncircum∣cised, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also. Rom. 4. 11. his faith preceded the seal who believed in hope, that he might become the father of many Nations. Rom. 4. 18. this was when God spake to him, Gen. 15. 6. and he not weak in faith—being fully per∣swaded, &c. Rom.4. 21. of what? See Gen. 15. 4, 5, 6. so shall thy seed be; and he believed in the Lord—he was af∣terward circumised, Gen. 17. 24. and his great tryal of faith was some years after his circumcision: and then to confirm his faith yet more, the Lord said Gen. 22. 16. By my self have I sworn—blessing I will blesse thee, and multiplying I will multiply thy seed as the stars of heaven, and in thy seed shall all the Nations of the earth be blessed, Gen. 22. 17, 18 and the

effect of this faith the Apostle magnifieth, Heb. 11. 17. by faith Abraham when he was tryed offered up Isaac••and mentioning the same, Heb. 6. 13, 16, 17. he saith, an oath for confirmation is to them and end of all strife: wherein God to shew more abun∣dantly unto the heirs of Promise the immutabilitie of his coun∣sel, confirmed it by an oath: what in respect of Gods truth? nay, but nothing can be added to an infinite: such is Gods truth, which is no accident in him, but his essence; for what∣soever is in God, is God: it was therefore that the heirs of promise (of which number you will allow Abraham to be one) might be confirmed,* 1.110 and have strong consolation to lay hold upon the hope set before them: whence it appear∣eth that even Abrahams strong faith might be confirmed; and so his circumcision had other ends then to honour him as the father of the faithful: nor is that of any better value which was farther objected to the same end.

That which was not set to any of his posterity to confirm them in their faith,* 1.111 was set only to Abraham to honor his faith, &c

That. What? the seal of circumcision? Your minor is so false that it needs no more confutation then denial; for cir∣cumcision the seal of the righteousness of faith was set to Abrahams seed and posteritie to confirm them in the same faith, and to assure them that God was their God, as he promised Gen. 17. 7. and indeed Abraham was not stiled the Father of the faithful in regard of Israels carnal propaga∣tion; for that which is born of the flesh is flesh, Joh. 3. 6. and they which are of the faith, the same are the children of Abra∣ham, Gal. 3. 7.* 1.112 nor as the first believer; for many others believed before him, as Abel, Enoch, Noah, Shem, &c. more∣over Father is used by the Hebrews to signifie divers relati∣ons, as Prince or Lord, 2 King. 5. 13. first teacher, 1 Cor. 4. 14. God our heavenly father, Deut. 3. 2. Mat. 6. Isa. 9. 6. or Master, 2 King. 2. 12. (hence Disciples were called sons of the Prophets, 1 Sam. 10. 12.) or a Counsellour, Gen. 45. 8. or an Inventer or Author, as Jabel was the father of such as dwel in tents, Gen. 4. 20. and Jubal, the father of all such as handle the harp and organ: but Abraham is called the father of the faithful, as being first sealed with this

seal into the covenant of the righteousness of faith: and as a pattern and example to which we must frame our lives in faith and obedience; faith is the condition of our cove∣nant with God in Christ, made with Abraham and his seed,* 1.113 that is, believers; and thereupon the first seal of the righte∣ousness of faith was given to his natural seed: and now a believing Parent, being by faith of the seed of Abraham, the first seal of the present covenant, is by the same proportion to be given to his natural-born Infants.

In that commission in which those only are meant which are capable of being taught,* 1.114 and to learn, Infants are neither named, intended, nor meant: but such is that commission Mat. 28. 19, 20. therefore there is no commission to bap∣tize Infants.

For proof of the minor, which was denyed, was offered this reason:

He that gives commission to teach persons before they are baptized,* 1.115 requires no more to be baptized then are capa∣ble to be taught, &c. ergo.

Though enough hath been said to satisfie herein; yet to satisfie your instance, we say further, 1 The minor is falla∣cious, the condition,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is here considerable; without which it is a Paralogism or fallaeious disputing: we affirm not a present capacitie or actual docibility of Infants, but an habitual; that is, that Infants have reason whereby they will in time to come be capable of being taught (though for the present they have so slender an use there∣of, that they cannot apprehend spiritual things) other∣wise we might not baptize them, could they not bear the image of God: to baptize bells, altars, &c. or beasts, were a most detestable and blasphemous prophanation of the ho∣ly Sacrament.

2 If (capable of being taught, and to learn) be taken for a present capacitie, and the sense of your proposition runs thus in that commission in which only persons of years are meant, Infants are not intended or meant •• 'tis easily grant∣ed; but then your minor being this: in that commission

Mat. 28. 19, 20. only persons of years are meant, is a gross begging of the Question, which is, whether in that commissi∣on Christ intended only the baptism of persons of years, and for the present apt to be taught and learn, or also with such Infants of Christian Parents? which we af∣firm:

3 It appeareth by that which hath been formerly answer∣ed to Obj. 5. that Christ saith in the cited place,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make Disciples, baptizing them, &c. and though children, as such, cannot be taught, yet they may be made Disciples of Christ, by being admitted into his school, their Parents, giving their names to Christ, both for themselves and their families: and in Christs commission in that place, teaching doth follow baptizing them in the Name of the Father,* 1.116 of the Son, and of the Holy Ghost—which we do, teaching our baptized Infants, so soon as they become fit to be taught, what Christ hath commanded.

4 Though Infants, as such, are not capable of teaching, yet are they capable of baptism, that is, of being washed with water in the name of the Father, the Son, and the holy Ghost, of being prayed for, and of being received into Christs congregation; and so were Infants capable of cir∣cumcision the eighth day.

Those that are not in the cited place,* 1.117 commanded to be ba∣ptized, are not to be baptized: But Infants are not there commanded to be baptized; therefore they are not to be baptized,

We answer: 1 The minor is false: It is there command∣ed to baptize Infants. 2. If you mean that the command is not addressed to Infants, you trifle, the Amphibologie being in (those that are not commanded) and so that being understood personally of Infants, there is an Ig∣noratio Elenchi in the Minor, we not affirming that which you assume; to wit, That Infants in their own persons are commanded. 3. The Major is fallacious in another respect, in this word Commanded, which may import either Implicitely Comprehended; so are Infants commanded to be baptized: or explicitely and in ter∣minis,

which if you mean, which say again, neither are women nor persons of years there or elsewhere in terminis, commanded to be baptized, though by the series of holy Scipture and necessary consequence, it is certainly implyed. See more Obj.14.

The Apostle 1 Cor. 7. 14. intended by holy,* 1.118 legitimacie, not sanctity: for if it were not the faith of the parents,* 1.119 but their matrimonie which the Apostle there spake of, then it was not sanctity or holiness, but legitimation which he there intended: But it was not faith, but their matrimony that the Apostle there spake to; ergo, &c. the argument for Infant-baptism thereon grounded, is invalid.

We answer 1 The scruple of the Corinthians was con∣cerning spiritual pollution by a believers cohabiting with an husband or wife not converted: the Apostle answereth in effect, that they need not fear that; for the unbelieveng hus∣band is sanctified〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the wife, that is, in respect of the wife, not as if an unbelieving husband were made holy by the faith of the wife: but because the believing wife may with good conscience live as a wife with such an husband (for why should anothers consci∣ence make her guiltie of sin?) for unto the pure by faith,* 1.120 all things are pure, Tit. 1. 15. marriage, meats, all, being sanctified by the Word allowing them, and promising a bles∣sing to believers, as also by prayer of faith ob∣taining the same. This he proveth by their childrens holiness, as from the absurditie and falshood of the contrary, else were your chil∣dren unclean, but now are they holy, that is, within the covenant of the Lord, who saith, I will be a God unto thee and thy seed after thee: and this he leaveth on a known and common practice of the Churches everywhere,* 1.121 that if but one of the Parents were a believer, the children of him or her, were brought to bap∣tism as the seal of the Covenant.

2 This cannot reach to children born of both unbelieving

parents, though so born in lawful matrimonie, they were civilly legitimate, for that would make the Apostles supposition void: for what was it to his purpose to speak of legitimacie or illegitimacie of Panims children? neither could civil legitimacie give them any priviledge in Gods co∣venant, out of which can be no holiness; nor illegitimacie exclude those from the seal thereof, who converted, pro∣fessed their faith and desired the same. That which is said Deut. 23. 2. A bastard shall not enter into the congregation of the Lord, even unto his tenth generation—is not to be under∣stood, as if it bar'd them from salvation, or any means there∣to subordinate, the covenant of God, seals thereof, sacra∣ments, or publick service of God; but that it excluded them from a right to bear any publick office, Ecclesiastical or Ci∣vil: neither may Jophta's extraordinary calling to publick office, make void the general rule: in the forecited place it is said—the Ammonite or Moabite shall not enter into the con∣gregation of the Lord, &c. what, not in case of their becom∣ing proselytes? nay, but Ruth the Moabitess is rehearsed in the genealogie of our Savior Christ, and there was but one law to him that is home-born, and unto the stranger; he may not bear any publick office, but he might be received into Gods cove∣nant, and so be capable of all holy duties. So, v. 1. the maimed or Eunuch shall not enter into the congregation of the Lord &c. what? might he not be sealed or saved? the contrary expresly appeareth Is. 56. 4, 5, 6, 7. Mat. 19. 12. To our present pur∣pose, the Apostle gathereth that matrimonial conjunction between a believer and an unbeliever, is holy, because the denomination and estimate being from the better part, their children are within the covenant of God, by an argument from the effect to the cause.* 1.122

3 The Apostle discoursed not there of civil Policie, but of conscience; and how could it satisfie any Christians consci∣ence to take an argument from the civil laws of any of the Nations? it is notorious that among those, many things were established by their laws, which a Christians conscience would, and must abhor: yea, even such divorces without the case of adultery, as were in civil respects tolerated

by Moses;* 1.123 for the hardness of the Jews hearts, excused not the offenders conscience, though that permissive law would bear him out before men?

4 When the Apostle saith the unbelieving husband is sanctified in the wife; if any ask, what wife? we cannot say in a wife as she is only civilly legitimate; for so far that husband hath as good and evident a ground of sanctification on his part and in himself without any accession of privi∣ledge from his wife; for he must needs be as lawfully her husband as she is his wife; we can therefore no other∣wise rationally answer, then, a believing wife: and so on the other side. Now seeing the Apostle puts it on a pecu∣liar priviledge, which is sometimes in the man when he is a believer, and his wife is not; and sometimes in the wife, if she be a believer, and her husband is not so; it appears that the foundation of comfort here intended by the Apostle, is laid in faith, peculiar but to one of the two, and not in ma∣trimonial legitimacie common and equal to both.

5 Faith which rendreth us acceptable to God in Christ, purifieth us, and all estates and possessions to us: that san∣ctifieth marriage, not marriage it; that uniteth us by one Spirit to Christ, and is therefore far more excellent then marriage, which uniteth man and woman only in one flesh:* 1.124 faith therefore gives our children a denomination and right to the seals of the covenant as they are holy, not marriage, which though civilly lawful, may yet be impious before God; as where one puts away his wife for less then adultery and marrieth another, or another man marrieth her so put away:* 1.125 it is therefore the faith and Church-priviledge of parents which thus denominateth children holy.

6 The Apostle could not here mean legitimacie of chil∣dren: for that can neither sanctifie them, nor entitle them to the seal of Gods covenant; neither is sanctification here or in any other place of Scripture taken otherwise then for separating some way from some thing prophane or impious. So persons, times, places, &c. are said to be sanctified, which legitimation cannot do: neither can (holy) neces∣sarily imply (no bastard) for some holy men have been

such; neither can (no bastard) conclude a man holy. The children of infidels, and aliens from the covenant of God, born in lawful wedlock, are legitimate and no bastards; and yet as such, far from holy: and bastardie, though the effect and product of foul sin of parents, and the childs in∣delible dishonour before men, yet maketh them not such as belong not to the covenant of God, as appears in Pharez and Zarah, Gen. 38. 18, 29, 30. Jephtah, Judg. 11. 1, 2. &c. it must needs be therefore, that the Apostle in that term of holy, signified some thing peculiar to those that are within the Church of God, and not communicable to children of Infidels, as such: so Tertullian speaks of the unrege∣nerate,* 1.126 from Joh. 3. 5. he shall not enter into the king∣dom of God: that is, he shall not be holy: such eve∣ry soul is counted in Adam, until he be recounted in Christ.

7 We must consider that legitimacie of children (which our Antagonists would here have intended) is a proceed of legitimacie of marriage, which is, of one man and one wife joined together in matrimonie according to Gods ordi∣nance, as it is written,* 1.127 they two shall be one flesh: not they many: and he that made them at the beginning, made them male and female; now the institution of marriage is in place of a perpetual law, the violation whereof is sin and wicked∣ness: Therefore Christ refuted their objection from Moses permission of the bill of divorcement from the original, and Gods first institution of marriage, because he in the begin∣ning appointed it otherwise, and the same sanction is invio∣lable.* 1.128 So when the Prophet would recall the Jews from Po∣lygamie to pure wedlock, he said, did not he (that is God the Creator) make one? that is, did he make any more wives for Adam then one? or did he at first make any more then one husband and one wife?* 1.129 yet had he the residue (or excellency) of the Spirit, that is, he had power enough if he had pleased, to have made more: that therefore is illegitimate which a∣greeth not with the first unrepealable law and institution of God, who created but one man and one woman for the fountain of all humane propagation, as it is written

Gen. 1. 27. God created him-male and female created be them: both one flesh, and so but one—and wherefore one?* 1.130 saith the Prophet—that he might seek a godly seed: that is, a generation according to Gods holy institution, which is between one man and one woman lawfully joined in matri∣monie; this he opposeth to their Polygamie, secretly here intimating that all they are spurious who are born of Poliga∣mie; because they cannot and ought not to be esteemed le∣gitimate, who are begotten otherwise then in that matri∣monie which God appointed, which is only between one man and one woman. Now this legitimacie all the tribes of Israel (though they were otherwise holy) had not in the Prophets sense; but they had it in the Apostles sense, 1 Cor. 7. 14. for (not to question more) Dan and Nephtali, Bil∣hab the hand-maids sons, and God and Ash••r, Zilpah the other hand-maids sons, liad not this legitimacie, and yet were they and their posteritie holy to the Lord: it must needs be therefore that it was from some other fountain of holiness then civil•• legitimacie can give; and that could be none but federal holiness from the covenant of God made with Abraham and his seed, wherein he contracted to be their God, and that they should be his people, seal∣ed and set apart to him according to him own appoint∣ment which priviledge, neither the wisdom, power, ho∣nour, will of man, consent of Nations, nor any civil Laws or Ordinances of man, ever could or can give; but God alone who freely bestoweth that favour, and appoint∣eth the conditions thereof.

Only believers are the lawful subject of baeptism (that is,* 1.131 such as appear to believe with all their heart, Act. 8. 37.) but children appear not to believe so; therefore they are not the lawful subject of baptism.

We answer, 1 That such are to be baptized, is granted; so that you may conclude affirmatively for such per∣sons of years; but this cannot conclude negative∣ly to the exclusion of Infants born within the Church of Christ.

2 If believing with all the heart were the rule of law∣ful

administration of baptism: who could securely presume to baptize persons of years, concerning whose hearty belie∣ving they cannot be certain: as for outward appearance, that many times deceiveth the most discerning men: Jeru∣salem and all Judea, &c. came and were baptized of John Baptist,* 1.132 yet many of them proved blasphemers and persecu∣tors of Christ: some of them came so far as to be professed Disciples, and yet proved Apostates: others were said to believe in Christ, yet he discerning their hearts, would not commit himself unto them; Joh. 2. 23. Ananias and Saphira came up to so real a profession as to sell their possession for the advancement of the Gospel: and did these believe with all their heart, or were they not baptized? I might add here∣to, Judas, Demas, and Simon Magus; all these shew that outward appearance demonstrateth not faith in the heart: and therefore, if only believers, that is, with all their hearts, be the lawful subject of baptism; either your supposed rule of baptizing, leaves it uncertain to you, whom you may, or may not baptize: or else admitteth of hypocrites, whom God abhorreth, and on whom Christ denounced so many woes, and excludeth believers Infants from the seal of Gods covenant, in which God himself testifieth children of such are, and whom Christ embraced in his sacred arms, testifying that of such is the kingdom of heaven.

3 Shew us a rule in all the New Testament in terminis (as you require of us for Infant-baptism) for baptizing only persons of ripe years to make profession of their faith, and at once (if you can, set an end to this unhappy contro∣versie which hath so much troubled the Church) put it out of doubt that none may be baptized untill there be an appearance of their faith and repentance; or give us some infallible proof, that all those whom you baptize are indeed and certainly belonging to the kingdom of heaven: nay, shew us any necessary consequence for the exclusion of our Infants from baptism: what? because those of years pro∣fessed their faith, and confessed their sins? therefore In∣fants who cannot so do, may not be baptized? it follows not: nay, yet further, were there an express precept, if

any believe not with all the heart, baptize them not; it would no more exclude Infants from their right to baptism, then that which the Apostle saith (as hath been noted) if any would not work, neither should he eat, excludeth them from their right to be fed.* 1.133 To conclude, we shew you an infallible word of Christ, that Infants belong to the king∣dom of heaven; and therefore the appearance (from these words of Christ, and the covenant of God with believing parents and their children) is as good and certain that the kingdom of heaven belongs to the Infants of constant professors whom we baptize, as any profession of new Con∣verts can shew; for men and women may and often do deceive men, who know not the heart, or future conditi∣on of professors, whatsoever they now seem or say: but Christ who knows all things, yea the secrets of every heart, and ends of all that are or shall be, could not be deceived in so judging of Infants. The foundation of the Lord remains sure,* 1.134 and hath this seal, the Lord knoweth who are his: and his covenant being that he will be to the covenanted & his seed a God, whose promises are therefore sure to them; and the parent, as such, being as well known to be converted, as any new proselyte is or can be known to be converted; Gods promise to me concerning my children, is more sure to me, then mans judgment concerning the sincerritie of any new Convert can be, whatsoever appeareth in his words, or professions.

4 The interest of sealing into the covenant of grace de∣pendeth not on the sealed persons worthiness or unworthi∣ness, sexe, age, or condition, but upon God the author and free appointer thereof: so circumcision was one and the same in the external seal, to the elect and reprobate, Infant or Proselyte of years. The commandment of God did not put any difference, but equally enjoined it to all sorts of males within the pale of Israel: he said not circumcise on∣ly believers, the penitent, &c. (though in persons of years, that was to be understood) but circumcise every male•• child the eighth day; when `tis sure they could neither actually believe, repent, nor make any appearance thereof; as then the

external seal was one and the same, though the effect in the sealed was variable; so is it in baptism; the secret unworthi∣ness or Apostacie of the receiver foreseen only by God, did not make them uncapable of the seal; therefore man admini∣string, was to do his part according to the general command of God, and to leave the particular success and effect to God, and so is it in baptism.

5 Though unbelievers who reject the word of God, may not, as such, be baptized; yet Infants, who at most may be cal∣led but negatively unbelievers, cannot be included in that rule which excludeth contemners, seeing they have faith as they have reason, in the seed, not in the fruit, in the root, though not in the leaf; in some inward operation, though not in any outward expression, as Tidenus cited by the learned Dr. Fear∣ly well observes.

6 None are required to manifest their faith and repentance before baptism, but such as having the use of reason, have been taught and instructed in the same; for God requireth no impossibilities in respect of the abilities which himself ever gave: so that in common reason, all texts of Scripture which require confession of faith, repentance, &c. are to be un∣derstood of such as have the use of reason and tongue, where∣by they are enabled so to do.

If the parents:* 1.135 to whom the Apostle spake, Act. 2. 39. were not believers, then the promise was not to them and their children: but they were not believers; ergo, &c.

We answer, The Apostle saying expresly-the promise is to you and to your children, your dispute, labouring to prove that the promise was not to them and their children, is point blanck against the express Word of God; and you denying that principle, are not worthy of further answer: yet for the pious Readers sake, we say further; 1 That believers may be taken two ways:* 1.136 first for such as do in heart believe unto righ∣teousness: this God alone can judge of; and therefore man is not to expect his rule and direction for his ministration from hence. Secondly, for such as profess faith or shew good and probable signs and symptoms thereof, as those hearers of, Pe∣ter did: for they received the word gladly and were baptized:

and before that there appeared an excellent sign of faith in them, in that the word which they heard, profited them to compunction of heart and repentance, with desiring reme∣die: but where the Word of God is not mixed with faith in the hearers, it profiteth not, as appeareth, Heb. 4. 2. There∣fore that assumption is irrational where you say, they to whom the Apostle spake were not believers. 2 There may be an amphibologie in the major, believers being either such only in profession and bearing the external seal of the righteous∣ness of faith, or for such in the heart; and so the sequel is un∣sound: for the promise of Gods covenant was to all Israel•• as being the seed of Abraham within that covenant; although many of them through unbelief obtained not remission of sins and eternal life held out to them in the same:* 1.137 which made not the promise of nose effect to them who believed; and many unbelieving parents had and have believing chil∣dren: but a covenanted Parents unbelief barreth not his In∣fant born within the Church from the external seal of the covenant: so that the promise did belong to them though their Parents had secretly been unbelievers and impious per∣sons; much more, seeing they so expressed and professed their faith, repentance, and care to be saved.

If those children Act. 2. 39. were entitled to baptism in their infancie,* 1.138 then they were, or must have been baptized in their infancie: but they were not baptized in their infancie, but their fathers only, who received the word gladly; therefore they to whom the promise is Act. 2. 39. were not entitled to baptism in their infancie.

We deny your minor, and you can never prove it: their fa∣thers were first baptized; but it appeareth not that they only were baptized. 1. It hath been often said, and you need still to hear it; it followeth not that it was not done, because it is not written. Christ spake and did many things which are not written.* 1.139 2 If you could from Scripture prove that de facto they were not baptized in their infancie; yet that would not prove that de jure they might not be baptized. The parents neglect of their duty, or any other intercident obstructions could not make void, the childrens interest. Moses son was

not circumcised on the eighth day,* 1.140 nor many thousand Isra∣elists Infants in the wilderness for 40 years; yet we cannot hence conclude that they ought not to have been circumci∣sed had there been no let, or that, they had no interest in the seal because there were lets.

Only Abrahams spiritual ••seed are to be baptized:* 1.141 but In∣fants are not the spiritual seed of Abraham; therefore Infants are not to be baptized.

We answer, 1 This is the same argument under another synonimical dress, to which we have answered: there you said, only believers are to be baptized; here you say only A∣brahams spiritual seed are to be baptized; whereas believers and Abrahams spiritual seed are one and the same in the Apostles account, Gal 3. 7. 2 Many thousands which were Abrahams carnal seed, were baptized; which were indeed not his spiritual seed, that is, true believers: See Mat. 3. 5, 6. Act. 2 41. which being done by John Baptist and Christs di∣sciples, and so precedentially to us, shews the falshood of your major. 3 If Abrahams spiritual seed, by your own con∣fession be to be baptized, then Infants of believers within the Church must be baptized, they being Abrahams spiritu∣al seed,* 1.142 (except you will say that Gods promise was to some who were not within the covenant made with Abraham) and indeed the whole mystical body of Christ, is the spiritual seed of Abraham, of which none can rationally deny Infants of covenanted Parents to be a part, who acknowledge Christ to be their Saviour. See Eph. 5. 28. and that out of him and his body the Church, is no salvation. So that by the way we may note, that to exclude Christian Infants from being a part of Christs visible Church in general, is to exclude them from the ordinary state and way to salvation: and so to deny them to be Abrahams spiritual seed, is to exclude them from the same, and to leave them to an extraordinary means thereto; in which some Pagans, Turks, and obstinate Jews &c. by the mercie of God, (illuminating & converting them to the faith of Christ by extraordinary means) may be saved: and this is to suppose Infants of Christian Parents as bad as Heathens,* 1.143 without Christ, aliens from the Common-wealth of Israel, strangers from the covenants of promise-without God in

the World. Add hereto, that if parents may not sorrow as men without hope for their deceased Infants, they cannot have sound hope without faith, nor faith without a promise or word of faith, that is, Scripture-promise to confirm & ground it on: and that not in general, but such as properly concerns their children, as that Gen. 17. 7. Act. 2. 39. Luk. 18. 16, 17: &c. Now to deny childrens interest herein, or that they are the spiritual seed of Abraham, is to leave afflicted Parents hope∣less of their childrens salvation, in that by such an an unchari∣table & impious tenet, Parents must not believ those comfor∣table promises belong to their children, and that God will not so much as by an external seal, assure them that he is by covenant a God unto their Infants. Nor can we think that ever any were saved ordinarily, if at all, touching whom God never made any promise, neither in respect of internal and saving faith, nor so much as in respect of external right to sealing thereto: so that to avoid this, we must say, that Chri∣stian Infants are Abrahams undoubted spiritual seed & there∣fore they have at least an ecclesiastical right as to the cove∣nant made with Abraham, so to the Church-priviledges re∣spectively; that is, to baptism, which is now the seal of Gods covenant in Christ exhibited.

CHAP. III.

Infant baptism asserted and justified, by sundry argu∣ments by the Church of Christ alledged.

1 ALl they who are members of Christs body the Church, are to be baptized that they may be admitted into the same by the initiatory seal thereof, which is baptism, that they may be externally known to be of the Church: but In∣fants of Church-priviledged persons are members of Christs body the Church;* 1.144 ergo, they ought to be baptized that they may be admitted into the same by the initiatorie seal there∣of, which is baptism, &c.

The major is thus confirmed; such persons as were cir∣cumcised under the Law, that they might be known to be of the Church, ought to be baptized under the Gospel for the same end; for baptism answereth circumcision; and is called by

the same name, Col. 2 11, 12. as having the same end & effect to seal up the same grace unto faith, mortification, remission of sins, & admission into the visible Church. If it be excepted that under the Law, there was an express command for In∣fant-circumcision on the eighth day, but there is none for Infant-baptism; We say, 1 Because there was an express com∣mand under the Law never repealed in the Gospel, and the same end and use still remain; therefore there need be none in the Gospel more then that general opening the kingdom of heaven to all believers, in taking away the stop of the par∣tition wall by that which is said, Baptize all Nations. None but Israelites and their proselytes were sealed under the Law, none but male children at eight days old; but now go baptize all nations, without exception to nation, age, sex, or condi∣tion. 2 There is in all the Scripture no express prohibition, neither can any by any sound consequence imply it.

The assumption is thus confirmed, Those whom Christ sa∣veth are members of his body, (for he is the head of the Church, and Savior of the body, Eph. 5. 23.) But Christ saveth Infants of believing parents; therefore Infants are members of Christs body the Church. The major is evident; for Christ saveth none but those who are members of his body the Church. The minor is as evident, it being granted that any Infants are saved, which is apparent from the covenant of God, Gen. 17. 7. and the words of Christ,* 1.145 of such is the king∣dom of God, as also by this argument: Those whom Christ lo∣ved, and for whom he gave himself to death•• those he will sanctifie and cleanse with the washing of water by the Word, Eph. 5. 26. that they may be received into the Church, and be made partakers of the benefits of his death: but Christ not only loved and gave himself for persons of years, but also for Infants; therefore he will sanctifie and cleanse Infants with the washing of water by the Word, &c.

2 All Infants were by Adam capable of sin and the expres∣sions of Gods justice punishing the same by death, sickness, &c. but Infants are not less capable of the grace and mercy of God in Christ in respect of the expressions thereof, then they were of his justice in Adam: Therefore Infants are ca∣pable of the expressions of Gods grace and mercie in Christ,

which in the ordinary dispensation thereof is baptism. The major is evident, Rom. 5. 12. 1 Cor. 15. 22. The minor Rom. 5. 20 where sin abounded, grace did much more abound, that is, Gods grace doth more abundantly appear in holding out the visi∣ble remedy, then his justice inflicting the denounced punish∣ment; which could not be, if Infants (visibly involved in the condemnatorie sentence and execution thereof) should be ex∣cluded from the ordinary and visible means of recovery and salvation by Christ, which in them can be no other external means but baptism the laver of regeneration: & it can be no less then a sacrilegious injury to the grace & mercy of God in Christ, to suppose that the sin of man is more powerful to hurt then the grace of God in Christ is to heal and save.

3 If we ought not to baptize Infants, then there must be some apparent let and impediment thereto, either on Gods part prohibiting, or on the Ministers part, or in the Sacra∣ment it self, or in the incapacitie of the receiver; but there is no apparent let or impdiment on the part (or in any) of these therefore there is none at all. 1 There is no impediment on Gods part, for God no where expresly or by good conse∣quence saith, Baptize not Infants, or Baptize none but those who do first testifie their faith and repentance. 2 There is no impediment on the Ministers part, for he can as easily bap∣tize Infants as persons of years. 3 There is no impediment in respect of the Sacrament it self; for all the essentials of baptism may be placed on children: profession of faith, repentance, &c. are conditions of baptism in persons of years, and effects of it, which may in due time appear and follow in baptized Infants: those therefore are not of the essence of baptism, nor so much as universal conditions thereof; for the present sprinkling, washing, or dipping in water, in the name of the Father, the Son, and the H. Ghost, are the essence of baptism; so are not faith, repentance, or newness of life: for it may be a true baptism, where these graces do neither precede nor fol∣low it, though without these preceding or following, baptism cannot be effectual to salvation; which need not seem strange to him that considereth that Judas, Simon Magus, and many who were, and now are truly baptized, are not sa∣ved. 4 Neither can the let be in the Infant, who cannot by

any actual hardnes of heart, impenitency, or positive unbelief, or contempt of the ordinance of God, refuse or despise the grace of God offered in baptism. Therefore they are to be admitted to that whereof they are apparently & undeniably capable; w^ch is the external seal at least: which is all that man for present can administer, or we will contend for; being most willing to leave secret things to God, and to hope the best, where the contrary cannot appear unto us: only add hereto, if the issue be put upon the capacitie or incapacitie of the In∣fant, with relation to any condition so much insisted on, let any of our Antagonists shew us how or wherin Infants under the Gospel & covenant of grace in Christ, have less capacity in respect thereof then Infants under the Law of Moses had,* 1.146 or that baptism is not the seal of the same righteousness of faith in Christ, wherof circumcision for the time was the seal.

4 That w^ch without any expressed exception to particulars Christs commission holds forth to all nations,* 1.147 belongs to In∣fants as well as persons of years; for Infants are alwayes a great part of all nations: but Christs commission holds forth baptism to all nations without any expressed exception to particulars: therefore baptism belongs to Infants (of belie∣ving Parents) as well as to persons of years.

5 No man may forbid water, that is, the outward administra∣tion, where God hath given the inward operation of his H. Spirit (which maxim the Apostle built on,* 1.148 in that then—diffi∣cult question, whether the Gentiles might be sealed into the covenant of grace.) But God hath given the inward operati∣on of his H. Spirit to Infants. Ier. 1. 5. Luk. 1. 15. 1 Cor. 7. 14 therefore no man may forbid water, or the outward admini∣stration for the baptism of Infants. The reason of the major is that all they who are partakers of the grace both signified & exhibited in baptism, have right to the sign and sacrament thereof, and therefore may not be barred from it; for that were to withstand God, Act. 11. 17. In reason where God hath bestowed the grace signified, man may not deny the signifying element; and in common right, the apparent heirs are unjustly denied the deeds and evidences whereby that right is assured upon them: for these are a part of their in∣heritance, and ought by right to follow the same: moreover

'tis impious to divide that w^ch God hath join'd, the sign from the thing signified; as they do, who allow children, grace, remission of sins and salvation by Christ, and yet deny them baptism into Christ; they will yeild them the Jewels, but not the Cabinet, the Treasure, but not the Purse.

6 All that are capable of the initiatorie seal of future faith, ought to be baptized: but Infants are capable thereof, therfore they ought to be baptized. So under the law Infants were capable of circumcision, the seal of their future faith: & our Infants have no less capacitie thereof then they had.

7 All they to whom Gods covenant of Grace extends, are to receive the initiatory seal thereof (for sealing of the co∣venant respectively, is a part thereof, Gen. 17. 10, 11. Mark. 16. 16.) but Gods covenant of Grace in Christ extends to Infants of covenanted persons: therefore Infants ought to receive the initiatory seal of the covenant, which is baptism. The assumption is proved from Act. 2. 38, 39. Be baptized eve∣ry one of you—for the remission of sins-for the promise is unto you, and to your children. What promise? that upon which the Covenant was sealed to Abraham and his seed, the faith∣ful: and when, where, or how have Infants of Christians forfeited their right to the seal, who as such, cannot forfeit?

8 If circumcision and baptism were for substance, both re∣spective seals of the same covenant of God in Christ, then those sorts of men who were capable of the one, are capable of the other: but circumcision and baptism were for substance both respective seals of the same covenant of God in Christ, therefore those sorts of men (to wit, Infants as well as per∣sons of years) who were capable of circumcision, are capable of baptism. The major may appear in that God never made any covenant of grace but only in Christ, and the same Go∣spel was preached to Abraham, and he believed in the same Christ, Gal. 3. 8. add hereto, there is the same efficient pri∣mary cause, to wit, God making a covenant with his, and appointing the respective seals thereof: the same necessity on the receivers part, original sin in Infants, who have therefore as much need of regeneration and admission into the covenant of God for remedy, as they had under

the law, and there is the same power and efficacie of the ho∣ly Ghost still remaining; otherwise Gods grace in the New Testament, and covenant in Christ exhibited, should be more restrained, and of less latitude, then it was in the Old, under that severe Schoolmaster the Law; and, which were im∣pious to affirm, then Christs coming into the world should be so much disvantageous to believers, as that the Gospel should take away the seal of Gods covenant of grace from our chil∣dren, which the Law allowed them under the severity therof.

No part or condition of the covenant by God appointed for remission of sins and salvation, may be withheld by man from those who have right to the covenant and promise of God, under severe punishment: but the initiatory Sacrament, Baptism, now is a part or condition of the covenant by God appointed for remission of sins and salvation, whereto Infants have right: therefore it may not be withheld from such In∣fants as are within the covenant, and have right thereto and to the promise of God, See Exod. 4. Luk. 3. 3. Act. 2. 38, 39. Tit. 3. 5. now the initiatorie seal of the covenant was, and is a part or condition of the same, Gen. 17. 10, 11. Mark. 16. 16. Joh, 3. 5.

10 All they whom God accounteth holy, have a capacity of baptism the feal thereof: but God accounteth children of believing parents holy, 1 Cor. 7. 14. Therefore children of believing parents have a capacitie of baptism;* 1.149 nor doth that ridiculous interpretation which Anabaptists have bor∣rowed of the Jesuites concerning legitimacie, overthrow this argument.

11 All those who being redeemed by Christ, have right to the kingdom of heaven, have right to the ordinary Port and Inlet into the same, that is baptism: but children of believers have right to the kingdom of heaven, Mark. 10. 14 Mat. 19. 13. therefore children of believers have right to baptism. Christ expresseth the entrance or means to regeneration and the kingdom of heaven Joh. 3. 5. to wit, water of baptism, by which the H. Ghost doth ordinarily work thereto; and pre∣sently gives the reason—that which is born of the flesh is flesh: that, as such, cannot enter into the kingdom of God, 1 Cor.

15. 50. now Infants are from their natural birth, but flesh and blood, Ps. 51. 7. Eph. 2. 3. therefore if they must enter into the kingdom of God, they must be born again of water and the H. Ghost: it is true, that God can and doth regenerate ma∣ny Infants without baptism by his H. Spirit, so that they dy∣ing without the Sacrament, are yet saved in an extraordina∣ry way: but for us to deny them baptism, and to put their sal∣vation upon extraordinary means, where God hath appoint∣ed and declared the ordinary, is as much as man can do to shut them from the kingdom of heaven; and so though their want of baptism shall not be their eternal loss whom God hath elected, yet is it their great sin who neglect or despise the ordinance of God, and thereby (except in case of repen∣tance) they shall exclude themselves.

12 Whatsoever Christ commanded Ministers to do, and which the Apostles in the ordinary office of Ministers did do, that is right and just to be done, and we ought to do: but Christ commanded Ministers to baptize all nations without exception of children; and that the Apostles did do (for above all contradiction they obeyed Christ therein) therefore it is right and just to baptize Infants, as being a great part of all nations, and we ought to do it.

13 That which agreeth with the nature of the seal of the righteousness of faith and the institution of Christ, ought to be done: but Infant-baptism agreeth with these; therefore it ought to be done: it agreeth with the institution of Christ, who commanding to baptize all nations, well knew that there were many Infants therein, yet makes no exception of them, but gives them so high an eulogium, that we may know that the initiatory seal belongeth principally to them, as it did under the Law: what though God name not Infants to be baptized, in so many words and syllables? yet seeing he nei∣ther nameth men of years nor women, it must needs be that under these words all nations, he comprehended all those of which, nations, as their integrant parts, consist; which are men, women and children: it agreeth also with the nature of the seal, which is the initiatorie Sacrament of regeneration, im∣plantation into Christ, faith, mortification, putting off the old

man, putting on Christ, remission of sins, deliverance from the wrath of God and curse of the Law; all which is as necessary for Infants that they may be saved, as for any others, and into these either for present or future they are baptized.

14 God ever since his covenant made with Abraham, ap∣pointed Infants some seal of his covenant as well with them as their parents, whereof they were some ways capable, and whereby they might be externally known not only to God (that they are long before any man can seal them, 2 Tim. 2. 19. Tit. 1. 2. Rom. 8. 29. & 9. 11.) but also of men (or other∣wise he must have cast out Infants under the Gospel from right to the seal of his covenant which he gave them under the Law) to be within Gods covenant; therefore God hath appointed baptism to Infants: add hereto, that whereas poor Infants need mercie for remission of original sin; they are not for present capable of the other ordinary means ap∣pointed persons of years, as hearing the Word, receiving the Lords Supper, prayer, repentance, &c. they are passively ca∣pable of baptism, as under the law they were of circumcision; therefore seeing remission of sin is simply necessary; baptism, the ordinary means thereto, is necessary, if it may be had.

15 Whatsoever Infants of believers are capable of, as inte∣rested in Gods covenant, without the help of present under∣standing, that man ought not to bar them of: but such Infants as interested in Gods covenant, are capable of baptism with∣out the present help of understanding: therefore they ought not to be bar'd thereof by man. The major appeareth in In∣fants circumcision on the eighth day; that was the seal of the same faith and covenant of God in Christ,* 1.150 and a part or con∣dition of the same, as baptism now is, as hath been proved. The minor appears Gen. 17. 7. I will establish my covenant be∣tween me and thee, and thy seed after thee, &c. that is, with thy Infants also as well as with thee: and by vertue hereof Isaac at eight dayes old received the seal of the righ∣teousness of faith without the help of present un∣derstanding: and there is the same reason of bap∣tism in respect of Gods promise, Act. 2. 39. and the alteration of the seal altereth not the covenant in sub∣stance, subject or end. I suppose all know that children of

Christians without the help of present understanding, are now as capable of Baptism the more easie seal, as they were of Circumcision the more painful and bloody: And lest any should think that this Priviledge of Infants-sealing, belong∣ed only to Abrahams Carnal-seed the Jews, the Holy Ghost testifieth that they which are of the Faith, the same are the children of Abraham, Gal. 3. 7. and again, The Pro∣mise is to you,* 1.151 and to your children, and to all that are a far off, even as many as the Lord our God shall call: Now he hath called us Gentiles to the faith in Christ, who were once a far off: Therefore Infants of those who by Cal∣ling are interessed in Gods Covenant, are capable of Baptism: Moreover, as hath been noted, as the worldly wise men (by the creatures, Rom. 1. 21.) knew God,* 1.152 but loved him not (by grace dwelling in them) neither glori∣fied him as God. So these (Infants) may have him, before they can know him; that is, they may be regenerate by the holy Spirit before they have the use of understanding, that they may know the things which are given them of God; and certainly all Elect Infants, though dying yong, are re∣generate, (else could they not be saved) yet so young they can have no actual knowledge of their regeneration, or means thereunto belonging; and if they are saved, and have the inward Seal of Gods Spirit, how injuriously are they barred from the external seal by man?* 1.153 To conclude, Infants are interressed by Gods promise, which dependeth not on any mans understanding, sanctity or excellency, but on the free grace of God,* 1.154 who made this Covenant with us when we were all in the course of corrupted nature, enemies, without Christ, aliens, strangers from the Covenants of Pro∣mise, having no hope, and without God in the world, Ephes. 2. 12. Lastly, as by one mans disobedience many were made sinners, and so sin is communicated to all mankinde, yea, to those who have not yet the use of reason; for we see that Infants dye as well as old men: So by one, Christs Righteousness imputed, many are made righteous in Ba∣ptism the Laver of Regeneration, though they yet un∣derstand it not: So put they on Christ, though it be not

yet given them to know the things which are given them of God.* 1.155 See Argument 2.

16. The command for baptizing is for all that are to be saved: But among those are many Infants; therefore the command for baptizing is for Infants also,* 1.156 or without exclu∣sion of all Infants.

17. That opinion which makes the Covenant or Priviledge of the Gospel worse to Abrahams spiritual seed, then it was to his carnal, is false and erroneous, yea Antichristian: But to deny Believers Infants baptism, (the initiatory Seal of the Covenant, and the priviledge thereof) makes this worse then that; Therefore it is false &c. The major is confirmed in that God avoweth the Gospel to be a better Covenant then that of the Law, Heb. 8. 6. The minor likewise, because under the Law, Infants had the priviledge of the initiato∣ry seal. The Gospel-Covenant holdeth forth an enlarge∣ment of the signs and subject of Gods mercy: It was be∣fore only to the Jews generally, who had the Ordinances of Righteousness, as Gideons Fleece the dew, while all the floor (which then figured the Gentiles) was dry: But now Christ saith,* 1.157 Go Teach all nations, baptizing them —So far was it from diminishing, or contracting the grace of God by the coming of Christ like rain into the Fleece, that now he sent it to all Nations, who before gave it only to one. And the Covenant of God made with Abra∣ham, was testified by an external Seal, to comfort Parents in assurance that God had care for, and a Covenant with their children also. Now they that take this away from children under the Gospel, make the Gospel-Covenant much worse, as being less testified then that under the Law. Add hereto, that the coming of Christ (which set an end to Legal ceremonies, and appointed Baptism) diminished not the grace of his Father in the Signs and Dispensations thereof, making it more dark, or less testi∣fied by a Seal towards those who are within the Cove∣nant of Grace; but rather encreased or communicated it more clearly, and therein it is a better Covenant, Hebr. 8. 6. not in respect of God the appointer there∣of,

he is one and the same for ever; not in respect of Christ the Mediator, he is the same under the Law and Gospel; but in respect of the exhibition of things promised and shadowed out in the Law, and clearer manifestation of Gods grace and truth in Christ. Now they who deny In∣fants of believers the initiatory seal of Gods Covenant, as much as in them lieth, diminish the grace of God; and make the Covenant seem worse by Christs coming, in that they diminish the comfortable assurance of our childrens implantation into Christ, and of his care of, and favour to them, if they may not so much as be marked with the external sign and seal thereof, which yet elect and re∣probates, if of years, may by your leave, and do re∣ceive.

18. That which is evil to be done, is forbidden in some express and known Law and Word of God: But Infant∣baptism is forbidden in no express and known Law and word of God; therefore it is not evil, as our Antagonists would make the world believe.

19. That whereof God will severely punish the contempt or neglect, we must not omit: But God will severely punish the contempt or neglect of his Covenant of grace and mer∣cy, whereof Baptism is a part or condition, as well with In∣fants as persons of years; therefore we may not omit it. See Gen. 17. 14. Exod. 4. Mark 16. 16 Hebr. 10. 28, 29. and that being supposed (which hath hitherto been proved) that In∣fants of Church-priviledged Parents, ought to be baptized, the Minister who upon such fancies and unsufficient grounds as are alledged by our Antagonists, refuseth to baptize them (or the Parent who will not have them baptized) must needs be under a woful condition; the Apostles argument being good from the dispensation of the Gospel committed to him to the necessary administration of the same, as in preach∣ing the word, so in the seals thereto belonging, whereof he expresly saith, 1 Cor. 9. 16. Wo is unto me, if I preach. not the Gospel: For though his principal and first office was to preach, as being appointed the Doctor of the Gentiles, first to be taught, and then respectively to be baptized, yet

it is manifest that the Dispensation of Baptism, the seal of the Gospel, and Covenant of God in Christ, went along in charge with preaching of the same, and was committed to the Apostles,* 1.158 and all Ministers their Successors, and so woe will be to them if they baptize not (where Christ intended the seal of his Grace) as surely as if they preach not the Gospel.

20. They are to be held as Heathens and Publicans, who refuse to hear and obey the Church of Christ: But such are Anabaptists; nor is it any excuse, but an aggravation of their sin to bespatter the Church with impious calumnies: It had been and ever was, as easie for all sorts of hereticks in and since Christ and the Apostles time, and in the purest ages of the primitive Church, to have said for a pretended defence of their errour and contumacy, you are not the true Church; but in spight of Satan and the powers of hel, we are through the mercy of God, a member of the true Church of Christ, & therefore their schism & contempt is the more condemnable.

21. Those to whom the things signified belong, unto them belong also the signs and seals thereof, except in case of some apparent condition making an evident exception (as want of ability to examine themselves, barreth Infants from the holy Eucharist) But the thing signified by Baptism belongs to In∣fants, and there is no apparent condition making any evident exception to bar them from it; therefore Baptism belongeth to them. The things signified by Baptism, are, that we are thereby received into Gods favour, for the blood of Christ shed for us, to binde us to a sincere obedience to faith, and endeavour to newness of life; Gods promise of grace and mercy in Christ, marking us for sheep of his pasture; our put∣ing on Christ, regeneration, washing from our sins, justificati∣on & salvation by Christ; these things belong to all the elect, whereof Infants of Believers are a very considerable part: And these things are held forth in Baptism as things signified in the sign by God appointed to all receivers sacramentally, and to an external communion, of which lambs aswel assheep, Infants aswel as the aged are capable: Therefore Baptism belongeth to Infants of Christian Parents.

22. To whom the Covenant in force runneth in the same tenour in the new Testament as in the old, to such persons the application of the Initiatory seal of the new Testament ought to be administred,* 1.159 as well as was the Initiatory seal of the old: But the Covenant in force runs in the same tenour, &c. therefore the Initiatory seal of the Covenant ought now to be administred to such persons as the Initiatory seal of the Covenant was administred to in the old: The tenor of the Covenant was to Parents and their children upon condition that they should be sealed according to the promise, that God would be their God, who would observe the Laws and con∣ditions thereof: the same is still for substance in force, though the seals are changed: So that as Infants were circumcised, so ought they now to be baptized: and except this be allow∣ed to our Infants as well as to our selves believing in Christ, we are not (as the Apostle affirms, Col. 2. 10.) Compleat in him—In whom we are circumcised with the Circumcision made without hands—Buried with him in Baptism, &c. Nor are we and our children so sealed into our implantation into the death of Christ, that we may (in the ordinary way) thereby be assured, that as he put off the infirm affections of the natu∣ral body, so we put off the body of sin spiritually. See Rom. 6. 3, &c.

23. Such persons as were typically baptized unto Moses,* 1.160 are capable of the real and true baptism under the Gospel of Christ: For in the main the argument holds from the type to the truth, though possibly not in every circumstance: But children as well as persons of years were baptized in the cloud, and in the red-sea unto Moses, 1 Cor. 10. 2. and their washing with rain from the cloud, prefigur'd our wash∣ing in Baptism, and by the Spirit; therefore children of co∣venanted persons are capable of the true and real Baptism under the Gospel of Christ.

24. Where there is a command for a thing never remand∣ed or countermanded,* 1.161 there that thing is still in force: But there is a command for the signing of Infants of Believers with the sign of Gods Covenant with their Parents and them, never yet remanded or countermanded; Therefore

the signing of Believers children with the sign of Gods Co∣venant, which is Baptism, is still in force.

24. That, which dependeth not on any age, or act of man, but on the meer institution and gracious promise of God, as its ground, may not be denyed by man to any comprehend∣ed under the general term of All Nations, in respect of any age, or defects thereof, as want of understanding, and the acts thereof in faith, repentance, &c. in Infants: But Ba∣ptism depended not on any age or act of man as its ground, but on the meer institution and gracious promise of God; therefore ••t ought not by anyman be denied infants, in respect of their present defect or want of understanding, or the acts ••hereof in faith, repentance, &c. they being comprehended in All Nations.

The minor appears in S. Peters answer to his hearers prickt in heart, Repent and be baptized every one of you for the remis∣sion of s••••••; For the Promise is unto you and unto your chil∣dren,* 1.162 &c, He saith not, Be baptized, for ye have repented, ye are of age, and a good understanding; but, Be baptized, &c. for the Promise is to you and to your children;* 1.163 though they cannot yet actually believe, repent, understand, &c. yet they have Gods promise for the ground of their sealing, on whose grace and ordinance the whole power and vertue of the sa∣crament dependeth: But his grace and Ordinance depend not on any excellency, ability or act of man; therefore the A∣postle fetched not the reason of his Exhortation from their age or repentance, but from the promise and mercy of God calling them who were far of.

26. For conclusion, I take up this congeriem of arguments out of the learned Urs••••••s. That opinion is pernicious which robs poor Infants of their right, which obscureth the grace and mercy of God (who would that Infants of Believers should from the womb be reckoned members of his Church) which derogates from the grace offered in the new Cove∣nant, making it less then that in the old; which weakneth the comfort of the Church and faithful Parents; which denyeth Infants that seal which should differ them from the children of Jews and P••gans; which contradicteth, the Apostles rea∣son

(Can may man forbid water, that these should not be bapti∣ptized, which have received the holy Ghost as well as we?) which keepeth Infants (as much as man can) from Christ; he expresly saying, Saffer little children to come unto me, which without a Covenant they cannot do spiritually, nor without the ex∣ternal seal sacramentally: Now such is the opinion of Ana∣baptists, denying Christians Infants Baptism.

CHAP. IV.

Anabaptists Arguments concerning the necessity of Dipping over head and ears in Baptism, examined and answered.

THe envious Philistims will still be casting earth into Isaacs wells of livings waters,* 1.164 to stop them up: Satan envying man, these waters of life in the Laver of Regenerati∣on, e••tsoon casteth in scruples to obstruct and make void the holy ordinances of God to deluded souls, by causing them to renounce their Baptism (and Christ whom they sacramental∣ly had put on therein) by taking on them another Baptism under a vain pretence, that they were not susceptive of Ba∣ptism in their infancy,* 1.165 nor lawfully baptized, neither at all tru∣ly, if happily they were not dipped under water; for they say, the institution of Christ requireth that the whole man be dip∣ped all over in water: so that the Anabaptists now hold, that dipping the whole body into water is essential to baptism,* 1.166 & so necessary, that except they are so dipt, they are not duly and truly baptized according to the institution of Christ. Since the infancy of the Gospel, Satan hath not ceased to trouble the Church concerning baptism: Some of the Jews would have circumcision joyned with baptism; the Archon∣tici condemned baptism with a curse: the Novatians deferred if to the last, because they understood not the power of this ordinance of God to cleanse the whole life, but thought that there was no mercy for him who sinned after baptism: Libe∣rius the Monk, as also Fidus, would have childrens Baptism tyed to the eighth day; Anabaptists not only deny believers

children Baptism, as the Pelagians and Donatists did of old; but affirm, That dipping the whole body under water is so necessary, that without it, none are truly baptized (as hath been said). So the subtil enemy still assaileth Baptism in one part or another, that we may not unaptly apply that to him. & his factors, which Tertullian once said concerning the most impious Persecutor Nero,* 1.167 He that knows him well, may understand, that nothing but some great (or singular) good thing is condemned by Nero•• And indeed we ought more highly to esteem Gods favor in sealing us into his Covenant of grace, and more seriously and carefully endeavour to answer there∣to in newness and sanctity of living, by how much more the enemy rageth against it. The Protestant Church holdeth, that the word and the element make the Sacrament; and that neither sprinkling is simply necessary, nor washing or dip∣ping unlawful; but that according to the convenience of times, places and persons, either sprinkling, washing or dipping in the name of the Father, the Son, and the Holy Ghost, is the true form of Baptism; and that, caeteris paribus, either of these three applications of the water have the same effect, and may as convenience serves, indifferently be used, being fit to sig∣nifie the application of the benefit of Christs blood for the remission of sin, and cleansing therefrom. But our Antago∣nists say;

We are buried with Christ by baptism into his death,* 1.168 that like as Christ was raised up from the dead, even so we also should walk in newness of life, Rom. 6. 4. But Christ in his burial was covered, that he might thence rise out of the eart••; there∣fore in Baptism we must be covered, and as it were buried. under water, that we may rise again as Christ did.

We answer,* 1.169 1. Similitudes run not on four feet; types, signs and similitudes are not to be extended beyond the scope and meaning of the Speaker (as might be shewed in almost innu∣merable instances) lest not only absurdities, but horrid blas∣phemies should be thence inferred. The Ark in the Deluge

was a type of Baptism, 1 Pet. 3 20, 21. what, must the type and truth agree in all things? must all the world be drown'd, and only eight persons saved? I doubt you would hardly a∣gree among your selves, which should be the eight. The red∣sea and cloud, figured baptism, 1 Cor. 10. 1, &c. what, would you have your disciples baptized with the sprie of two neighbor∣ing seas, and a cloud of fresh water raining on their heads? Jonah's being in the Whales belly, was a type of Christs bu∣rial and resurrection; you would not have your disciples in their conformity, be three days under water. These instances may shew the vanity of stretching types and signs to every fancy of Hectic braines; and now deal ingenuously; what rea∣son or warrant have you to wrest this similitude to what you please? in those similes which are most apt, there may be ma∣ny disconveniences found: Or what commission can you dream of, that gives you authority to draw this alledged. Scripture beyond the Apostles scope and purpose, rather to that which seems to favour your fancy and practise of im∣mersion, then to another sense?

2. Those expressions, Rom. 6. 4. are meerly figurative, and therefore do not at all bind us to any external, or literal sense or observance in the maner of baptizing; & if the similitude: must fully hold, some might possibly reason thus; as Christ was first dead and buried, and rose again the third day, so we must first be dead and buried, and then be baptized, and rise with Christ a third time (Marcion, that old pernicious here∣tick, held, that one might be three times baptized) or they might infer that we must not rise up out of the water into which we are dipt, until the third day: but how absurd such inferences are, none can be ignorant.

3. The alledged scripture concludes not the manner of our baptism, but the effects thereof; not how the water should be applied, or in what maner we should be baptized, whether by sprinkling, washing or dipping; but how we ought to live who are baptized; that sin should henceforth have no more po∣wer over us, then if we were dead; that we should so live to righteousness, and bringing forth fruits thereof, as being im∣planted into Christ, and so no more living our own life, but the holy life of Christ.

4. He saith not, We are buried with Christ in water, or just as Christ was buried in his baptism; but, into the ••ikeness of his death; that like as Christ was raised up from the dead, so we should (not be raised out of the water, but) walk in newness of life: Here is the main substance of the similitude; 'tis not in any circumstance. Now I would sain know whether a man may not walk in newness of life, being baptized with sprink∣ling, as well as if he had been doused.

5. The argument here drawn to prove necessity of immer∣sion is a fallicia accidente is; a reasoning from the the substance to the accident. Suppose thus, We must be baptized into the si∣militude of Christs death: But he was covered and rose again; ergo, We must be covered with water that we may be raised a∣gain, &c. Non sequitur: his being covered in the rocky vault, was but a circumstance, as was his lying covered to the third day: therefore it can be no more here concluded, that we must be like Christ in being covered with water in baptism, then that we must lie under water three days and nights in our ba∣ptism, because he lay so long in his grave; for why should one circumstance or accident be concluded, rather then another?

6. If the similitude must be so strictly urged, it will be rather for us. Christ was not thrown down, prone, with his face down∣ward (as they use to dive their disciples) but honorably em∣balmed, and decently laid in a new Sepulchre; and we use so∣lemnly to bury our dead with their faces upward, & sprinkle dust and earth upon them; and in such decent posture we ba∣ptize Infants, by putting our sprinkling water on them, or by dipping them.

7.* 1.170 Christs natural body was truly dead & buried, we must therefore understand that which must be done in us by ana∣logy and proportion, and not wrest the Apostles words to a litteral sense: The body of sin is then buried, when the power thereof is enervated and weakned, and as it were a dead car∣case, is so over whelmed and buried, that it can no more move and force a man whither it would, and was wont: and this is said to be done in Baptism in a twofold respect, 1. In respect of Christ, into whom when we are implanted by ba∣ptism, all the benefits of his death are freely given and sealed

to us; so that our sins are buried in his grave, who bare our sins in his own body, 1 Pet. ••••. 24 so in his burial our sins were covered, no more to appear in judgment against us, or to be imputed to us. 2. In respect of our mortification, sacramental∣ly accomplished in our baptism, and by the Spirit of God by certain degrees in al our life long; though bodily death, being a privation of life, hath no degrees: he that is dead dyeth no more; yet in our spiritual death to sin, there are degrees, & we dye daily, as the power of sin is more and more broken in us.

That baptism which is not agreeable to Christs or Johns bap∣tism,* 1.171 is not instituted by Christ (& therefore mans inventi∣on, and will-worship) But washing or sprinkling with water agreeth not with the baptism of Christ or John (for they ba∣ptized and were baptized in Jordan; and the Eunuch was baptized in the brook, Acts 8. 38.) therefore baptizing with sprinkling, or only washing, is not instituted by Christ.

We answer, 1. This is a fallacious arguing, the term (agree∣able) being bo••o••ymical:'tis doubtful in the assumption, whe∣ther he mean agreeable in substance, or in circumstance: that which is not agreeable in substance with the baptism of Christ and John Baptist, is not instituted by Christ; but this holds not in point of circumstance; for then there could be no lawful baptism but in Jordan, or some other water of Palestine.

2. It follows not that John B. dived Christ or any other in∣to water; or Philip the Eunuch, because John baptized in Jordan (where were some sandy places) because we read, they went down into the water; for so they may do, who only wet their feet, or go up to their knees or anckles: & we must con∣sider, that in the infancy of the Gospel, they had not publike Oratories and Fonts to accommodate them baptizing, as in a setled state of the Church we have seen; and therefore they baptized where they could have convenience of water, which in that dry region was not every where to be had; as appear∣eth in that reason of•• Johns* 1.172 baptizing in AEnon near Salim, given by the Evangelist—becauso there was much water there.

3. It is not probable that Christ was dipt cloathes and all in Jordan, and so went immediately wringing-wet into the wil∣derness: see Mark 1. 1, 2, 10. nor that he was stripped naked

with such a confused multitude of men and women as cam to Johns baptism: see Luke 3. 21. Matth. 21. 31, 32. Matth 3. 5, 6.

4. It is but a weak Fallacy to dispute à particulari, ad ge∣nerale; thus, some went into the river to be baptized; there∣fore all that are to be baptized ought so to do: for in things circumstantial, and without some binding Precept to impose them as duties, a particular example can beget no general rule for our due and necessary imitation.

5. If it could be proved (which all our Antagonists can never do) that Christ and those whom John baptized, were duckt into the water when they were baptized, yet it doth no more follow thence, that all must everywhere, and at all sea∣sons be so baptized, then that the Lords Supper may be ad∣ministred with none but unleavened bread, in an upper room after Supper, to twelve men only, no women; because Christ so administred it; or that we must anoint the sick with oyl, or salute with an holy kiss, because these things were in use in those Regions; nay, but matters circumstantial are ever liable to the test of accommodation and customs of times and places, and persons: dipping might be convenient in those hot Regions, and at Easter and Pentecost, to which their bap∣tizing* 1.173 was limited of old, which in these Northern climats, and in the dead of winter, were near deathful to tender bodies.

6. Christs baptism is washing, Ephes. 5 25, 26. and wash∣ing is as well by sprinkling, or pouring on of water, as by dipping into water: hence the Apostle speaking of the wash∣ing of Regeneration, presently saith,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he hath poured out on us; and the Scripture calleth the di∣vers sprinklings mentioned, Heb. 9. 13, 19, 21.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bap∣tismes, v. 10. As washings or sprinklings are also called, Mark 7. 4. but hereof we shall see more anon; for the pre∣sent only note, that the Holy Ghost, the surest Interpreter of Scripture, interpreteth Baptizing by sprinkling or wash∣ing, so that there is no necessity (as our Antagonists would sain have it) of dipping or dousing the whole body under water.

Dipping (say they) is baptizing,* 1.174 and baptizing dipping: Christ therefore who instituted Baptism, therein appointed that the whole man should be dipped in Baptism.

We answer: 1. If this bubble had any weight or solidity, it were easily retorted; washing or sprinkling is baptizing (in Gospel-sense) Christ therefore who instituted Baptism, therein appointed men to be washed or sprinkled with water.

2. Prove that Christ appointed the whole man should be dipped all over in water, by some other medium if you can: by this you cannot; true it is, that all dipping all over in water is baptizing, but not convertibly; for all baptizing is not dipping: for it is proved by the fore-alledged Scriptures, that washing by pouring on, or sprinkling water, is also a kinde of baptizing: If you should say, every man is a living creature, that is true, but not convertible, therefore every living creature is a man: it follows not; because there are more species of living creatures then one; all dipping is ba∣ptizing; therefore all baptizing is dipping, follows not, be∣cause there are more sorts of baptizings then one by dip∣ping. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉sometimes signifieth to dip, but not always: The Apostles according to Christs promise, were baptized with fire;* 1.175 they were not (after the foolish Jacobites opinion) dipt into fire, the cloven tongues sate upon each of them. The Pharisees among many other traditions, used the bap∣tism of beds. Mark 7. 4.* 1.176 You will not understand that to have been dipping their beds into water (that would quickly, have rotted and made them useless and unwholsom) but of some light sprinkling with water: So when they came from the market, they eat not,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—except they be baptized: You will not understand, except they be dipt over head and ears in the Water; but, except they washed as our translation gives it, after the Syriac; neither had they in that dry Climate,* 1.177 convenience and store of waters every where to dive into. They had commonly their〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, water∣pots, after the manner of the purifying of the Jews, John 2. 6. out of which they drew a little, for lustrations or sprinklings,

Moreover, the Israelites, 1 Cor. 10. 2.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were baptized in the cloud—not dipt into it, but be sprink∣led with the distilling drops thereof: for the prepositoin in there used, in such expressions, signifieth not in, but with; as, He shall baptize you in〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉with (not in) the holy Ghost and fire, Matth 3. 11. So Rev. 19. 11. The rest were slain,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉with (not in) the sword, it is an usual Hebraism〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the sword; that is, with the sword, Exod. 6. 6.* 1.178 I will redeem you,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in braehio extenso. So Deut. ••. 15. The Lord thy God brought thee out thence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in, that is, by a mighty hand, and a stretched out arm. Again, the sons of Zebede•• were to be baptized with the baptism of blood, Mark 10. 39. that is, in Tertullians phrase, Russari suo sanguine, beseneared, or wet with drops of their own blood; not dipt into blood. The same use of ••••, derived from the Hebrew••, we often finde in the new Testament, Rom. 10. 9. 1 Cor. 4. 21. 1 Per. 1. ••1. Rev. 2. 16. & 12. 5. & 19. 15.

3. It is granted, that Christ and many others were bap∣tized in Jordan, and that Philip did go down into the wa∣ter to baptize the Eunuch, and that such baptisms in hot Climates have, and may lawfully be used; yet no scripture∣proof at all appears, that Christ in his own person was dived under water, or the Eunuch, or any of those whom John or any of the Apostles baptized; neither do we at all deny immersion to be lawful; but we deny it to be so necessary, as to the exclusion of washing or sprinkling, as if they were not as effectually used; We deny that dipping in rivers is so necessary to baptism, as that none ought to be ac∣counted baptized, but those who are dipt after such a man∣ner: And we say, that where we have other convenien∣cies in the settled Churches, that practise appeareth meerly Schismatical, affected and unnecessary.

Baptism being a sign, must answer to the thing signified; as. The washing of the whole soul in the blood of Christ. 2. That interest which the Saints have in the death, bu∣rial, and resurrection of Christ, is not partial, but to∣tal; so therefore ought the baptizing of the body to be.

We answer: 1. It must still be remembred, that this sa∣crament may be rightly and effectually administred by any of the three ways,* 1.179 dipping, washing or sprinkling, and we approve of dipping, where custom and convenience require it, so far, as that it excludes not the other: For a divers custom of several Churches, makes no difference, where they all hold one faith in the main.

2. It is not in the quaintity of the Element, but the in∣stitution of Christ, the vertue of his death and passion, and the powerful working of his holy Spirit, which gives the fruit and effect of baptism; therefore John 3. 5. the Spirit is mentioned with water, because the power of regenera∣ting is not of the water, but of Gods Spirit and Ordinance effectually working by the water of baptism: And here we may note, that Infants are capable of this operation, as hath been proved; and Christ in his institution of baptism, pre∣scribed not (so far as can appear in Scripture) how much water must be used herein, not how deep it must be (as there is no quantum of the elements prescribed in the Eucharist) neither is there in all the new Testament, either one pre∣cept for, or example of plunging or dousing the party to be baptized over head and ears under water.

3. In Circumcision, the whole body was not cut, but one∣ly the foreskin of the flesh, whereby the whole person, bo∣dy and soul was sealed and admitted into Gods Covenant; and so is it proportionably in baptism, the seal of Gods pre∣sent Covenant: In common use we know the seal of a wri∣ting obligatory is not set all over the deed, but to some one part, by which the whole is confirmed; and as in Livery and Seisin a little turf of grass, with a twig or smal bough delivered to the Purchaser, investeth him in the whole state of the demeasn: So here, 'tis the seal and subscription of a just Deed which passeth the estate, not the quantity of the

wax, or largeness of the parchment, nor greatness of the Character, whether Text-hand, Chancery, Court-hand, Se∣cretary; all these things are circumstantial, and no more: and so is it in the matter of much or little water in baptism, the essence whereof is applying water to the body of the baptized in the name of the Father,* 1.180 of the Son, and of the Holy Ghost. There is therefore no simple necessity of dip∣ping the whole body under water; it is sufficient if the face, (which is as it were the representative, or epitome of man, in which are united all the senses) be dipped, washt, or sprinckled.

4. In baptism lawfully administred by washing. sprinkling or dipping, the elect have the same interest in the death, bu∣rial and resurrection of Christ, as if they were baptized in the deepest channel of Jordan, or any other water: Faith, which instrumentally gives them interest in Christ, being no effect of deep waters, but of those Rivers of living waters whereof Christ spake, John 7. 38, 39. to wit, the Holy Ghost.

5 Sprinkling doth also aptly signifie our sprinkling with the blood of Christ in baptism, cleansing us from our sins, and sealing our election, 1 John 1. 7. 1 Pet. 1. 2. and pous∣ing water, signifieth the effusion of the Spirit upon us, Tit. 3. 5. and those sprinklings of the blood of sacrifices, signi∣fied the very same.

Christ being baptized, is said to have come up out of the water, Matth. 3. 16. therefore he was in it: And the Eunuch went down into the Water with Philip; in nei∣ther appears any sprinkling or washing, but rather dipping.

We answer: 1. It appears that Christ and the Eunuch were baptized: it appears not that either they, or any other whom John B. or any of Christs Disciples baptized, were dipped all under water (as hath been said) any more then that they

were washed or sprinkled with water. The word Baptizing ••n the original signifying sprinkling, washing or dipping; ••herefore we take it to be indifferent which of the three ways baptism be administred, respect being had to conve∣nience of times, places and persons.

2. The Preposition〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in the cited places, rendred Out of, signifieth properly From; as,* 1.181〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, From (not from under) the ships; and so Christ might come from the water, though he were never dived under it, or though he had gone only to the depth of the first or second measure of the Sanctuary waters, to the anckles, or to the knees.

3. Philip and the Eunuch are said to have gone down in∣to the water, Act. 8. 38. for it was a descent to them; the waters (though shallow, or possibly not within very low or hollow banks, as Jordan and all great waters of Rivers usually run) yet always running lower then the Superficies of the earth near the sources and channels thereof.

4. The words Acts 8. 38. are〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And both of them descended, &c. so the word also signifieth, to descend, or to alight; as,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to alight from (not to come from under) an horse: or to descend, or lot down ones self; or to come down from some higher place; as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Budaeus,* 1.182 after Suidas,) or to go down to some even place, as to invest an enemy, to wrestle, fight, or encountre; also to go from one place to another; as Acts 17. 15. it is said—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ja∣cob descended, or went into Egypt, Acts 10. 20.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —Get thee down and go with them. So Acts 14. 25.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they went down unto Attalia; for so they usu∣ually expressed going from one place to another, as the Hebrews by〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So far is that word〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Acts 8. 38. they Went down both to, or into the water, from in∣forcing the conclusion aimed at (therefore the Eunuch bap∣tized was dived under water) that it makes nothing for it, more then that Jacob going down into Egypt, was there∣fore duckt in Nilus, or Peter in the waters of Cesarea, or Paul and Barnabas in some Attalian waters; because these were said in the very same word, to go down to these places.

all which being frivolous and vain, your assertion must be left unconcluded, for any thing to the contrary in these cited Texts appearing. Add hereto, that here is nothing said of the Eunuch, as going down into the water, more then of Philip (for they both went down, &c.) now I sup∣pose you will not affirm, that Philip, as, and then when he baptized the Eunuch, in that administration, stood all under water with the Eunuch; or that John B. in the like action in Jordan, was ever doused over head and ears for company: And how then can it hence appear, that the baptized were more dived then the baptizers? Behold up∣on what unsound grounds our Antagonists build their pre∣tended necessity of ducking their disciples in Rivers or deep waters.

CHAP. V.

Protestants arguments against the supposed necessity of dipping, rather then sprinkling or washing with water in Baptism.

THat which the word used by Christ (enjoyning the duty of Baptism) doth indifferently signifie, and commonly import (there being neither express example nor precept to restrain it precisely to either) that is law∣fully and warrantably to be done in baptizing: But the word used by Christ enjoyning the duty of Baptism (or Baptizing) doth indifferently and commonly signifie dip∣ping, washing or sprinkling; and there is no express exam∣ple or precept (in Scripture) to restrain it precisely to ei∣ther; Therefore in Baptizing we may lawfully and war∣rantably (pro more loci, temporis & statu personarum) ei∣ther dip, wash, or sprinkle in water (In the name of the Father, and the Son, and of the Holy Ghost) The major is out of controversie. The minor thus confirmed: The Word used by Christ, Matthew 28. 19, is,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth indifferently, to was, sprinkle, or dip; and as the learned Mr. Leigh well noteth, it is taken largely for any kinds of Washing,* 1.183 Rinsing or Cleansing, even when there is no dipping at all. So AEmilius Portus gives it by mergo, immergo, tingo, intingo, made∣facio, lavo, abluo, &c. Suidas interpreteth〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lavant. The same word signifieth washing or sprink∣ling in many places of Scripture, and from necessary con∣sequences.

1. From the types of that which was signified in the old Testament,* 1.184 which the holy Ghost (as hath been noted) calleth Baptisms or Washings: to wit, by Sprinklings: for how were they performed? see Numb. 19. 2••.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the 70. gives it〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the water of Separation hath not been Sprinckled upon him: so is it often named there: and Levi••. 4. 17. The Priest shall dip his finger in the blood, and Sprinkle it Seven times, &c. 70.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Lev. 14. 16. and Lev. 16. 14, 15. he shall take the blood of the bullock.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall sprinkle it with his finger. So Numb. 8. 7. Thus shalt thou do unto them to cleanse them, Sprinkle water of purifying upon them. So Numb. 19. 18, 19. A clean person shall take hysope and dip it into the water, and Sprinkle it upon the Tent—and upon the persons— so Exod. 24. 8. Moses took the blood, and Sprinkled it on the people, and said, Behold the Blood of the Covenant, which the Lord hath made with you:* 1.185 which signified the blood of Christ to cleanse them from sin, as the water of Baptism now doth: And these very Sprinklings the holy Ghost calleth Baptisms, Heb. 9. 10. 13, 2c. where the mystery is clearly unfolded.

2. From the truth thereby signified: So Ezek. 36. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉70.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will sprin∣kle you with clean water, (or—clean water upon you) and ye shall be clean: how? The Apostle telleth us, 1 Pet. 1, 2.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto obedience

(that is, by the Spirit of Sanctification) and Sprinkling of the blood of Jesus Christ; as, Heb. 10. 22. Let 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; that is the water mentioned by Ezekiel,* 1.186 the purifying water of baptism; and Heb. 12. 24. We are come to Jesus the Mediator of the new Covenant, and to the blood of Sprinkling—that is, the application of the blood and merit of Christ in Baptism, for the remis∣sion of our sins.

3. From necessary consequences, from the common use of the words〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉and〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in Scriptures, where they cannot reasonably be interpreted by dipping, but by washing or sprinkling;* 1.187 as Matth. 26. 23.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. he did not dip his whole fist into the dish, but only wet his fingers therein: So Matth. 20. 23. Christ menti∣oneth his baptism, which all understand of his blood-shedding, not dipping therein but besprinkling therewith. So Luke 11. 38. when the Pharisee invited Christ to dinner,* 1.188 he wondred,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉-that he had not first washed before dinner; it cannot there reasonably be interpreted, that he had not first been dipt over head and ears in water. So 1 Cor. 10. 2. They were all baptized unto Moses in the cloud and in the sea: No reasonable man can think that all Israel,* 1.189 with their wives and children were dowsed into the sea (nay, but they passed through dry•• foot) nor were they dived into the cloud, but only as those who were rinsed or wetted under a rainy cloud by the drops there∣of distilling on them. So Mark 7. 4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the letter, Except they baptize••, or be baptized: he meaneth not by dipping the whole into the water; but as it is clearly manifested by the Holy Ghost (the best in∣terpreter of himself) a little before, they ear not〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with common hands; that is,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉unwashen: and in the same place (as hath hath noted) we read al∣so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the letter Baptisms of beds; which was not by dipping into, but (though under∣stood of tables, which they commonly made of Couch∣beds

set together) by sprinkling them with a little wate••, which manner of purification they too superstitiously and commonly used.

As for the second clause of our minor proposition, we appeal to Scriptures, whether there be any express example or precept restraining baptism only to dipping over head and ears.

2 In the Lords Supper the efficacie of the Sacrament is not in the quantitie of the element: a little bread, therein, is as good and effectual as a whole loaf: so here•• it is not (as hath been said) in the quantitie of the element, but in the ordinance of God, and operation of his Spirit: Now herein Christ never gave any precept concerning the quantum: the Word and the Element make the Sacrament; and a few drops sprinkled, are as truly water as all Jordan.

3. If Baptism in the type thereof were administred by God by sprinkling, then it is lawfully and effectually so to be administred by man in the truth (for in the main Analogy the truth must answer the type) But Baptism in the type was administred by sprinkling (infants as well as persons of years) for all Israel were baptized under the Cloud, 1 Cor. 10. 2. Therefore Baptism may lawfully and effectually be administred by sprinkling of water.

4. That administration of Baptism whereby Christ cleanseth his Church, is lawfull and effectuall. But Christ cleanseth his Church with the washing of water through the word, Ephes. 5. 26.* 1.190 Therefore that administration of Baptism which is by washing with water (according to his precept, Matth. 28. 19.) is lawfull and effectuall.

5. The Goaler, Acts 16. 33. was baptized about mid∣night, and it is improbable that he had any such store and convenience of water in his house, as to dip himself and fa∣mily, or that they went out to some river at such a season; neither was it probable that three thousand added to the Church in one day, durs••in those times when Christians were so eagerly persecuted, go publickly with the Apostles to the poole of Bethesda, Siloam, or the brook Cedron, or any like place to be doused: more probably they were

baptized by washing or sprinkling with water, as they had private accommodation thereto: nor could so many in one day have been baptized by a few Apostles, if all had been baptized by dipping.

6. If immersion were simply necessary, and of the Essence of Baptism, then it might not be dispensed withall in case some sick Convert should desire it before his death for the comfort and peace of his afflicted conscience, which were extream uncharitableness, which belongs not to any Ordinance of God. Therefore it cannot be sim∣ply necessary.

7 That which can neither be proved by example of Christ, John Baptist, or any of the Apostles baptizing, nor by any precept of Christ concerning the same, is not essen∣tial or simply necessary to baptism: but dipping or dowsing in baptism, can neither be proved by example, &c. or any precept of Christ concerning the same: therefore dip∣ing or dowsing is not essential, or simply necessary to bap∣tism: and indeed were there to be found in Scripture any example hereof, without a precept to lay the same univer∣sally upon the Ordinance, it were not binding, as hath been proved from Christs administring the communion with un∣leavened bread, after supper in an upper room to twelve men only and no women. So that if that which you can never prove, should be granted you, that John Baptist and Christs disciples, did then and there baptize by dipping; yet it would not follow that we ought to baptize in the like and no other manner. In the infancie of the Church they had not Baptisteries or Churches as we have; there was a kind of necessitie for them as they met with occasions, to make use of waters as they could find them in rivers or sources; where∣in it cannot be proved that they dipt: nor could it conclude our Antagonists pretended necessitie, if it were supposed.

8 Whatsoever was or is essential to baptism, or simply necessary thereto, is mentioned in some clear example or express precent of Christ: But dipping the whole body in baptism is neither mentioned in any clear example, nor any express precept of Christ: therefore it is not essential or

simply necessary to baptism. Christ omitted nothing ne∣cessary,* 1.191 and the holy Scriptures are able to make men wise to salvation. And let our Antagonists now seriously con∣sider what they do, when they rebaptize upon that fancie, that washing or sprinkling with water (in the Name of the Father, the Son, and the holy Ghost) is not true baptism.

CHAP. VI.

Anabaptists Arguments for their dangerous practice of Re-baptizing examined and answered.

THE malitious Serpent (ever attempting to poison or trouble these sanctuary-waters, obstructing, or hin∣dering their effect, lest they should heal sin-wounded souls) somtimes moved Pelagius, Donatus, and others, reviving their errors, to deny the most innocent children, of believers bap∣tism; sometimes he teacheth them to except against the man∣ner of baptizing,* 1.192 as if the vertue of the Sacrament depended on the quantitie of the element, and not solely on the Ordinance and power of God working thereon: sometimes he causeth deluded peo∣ple to annul their baptism, and in effect, to re∣nounce their faith, and Christ, whom they had sacramentally put on in baptism, by receiving a second, third, or iterated baptism: we read that the〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉baptized every day, sup∣posing that their former baptisms were made void by any sin after committed: on which fancie, possibly the Novatians* 1.193 thought that baptism ought to be deferred to the end of their lives. Auxentius the Arrian taught that baptism ought ro be iterated: the Marcionites baptized their disciples three times: The Anabaptists rebaptize bap∣tized Infants coming to age, and affirm that the assuming of

baptism in ripe years, by those who were washed in Infancie, is not a renouncing baptism—but a firmer avouching thereof according to Christs mind; errors are fruitful; one absurdity granted, many will readily follow: they think, first that Infants having no present actual faith and repen∣tance, not present use of reason to understand the Gospel preached, are not as such to be baptized; but, until they ••ome to years to be taught and to make profession of their faith and repentance, to be kept from baptism; and that so Infant-baptism is void, and to be esteemed no bap∣tism.

Secondly, they dream that those who are not dived under water, are not baptized, and therefore they rebaptize them who were baptized in Infancie; though that ground may often fail them, because some have been baptized by im∣mersion. Now that which hath been said on our part is enough to satisfie those in those things,* 1.194 who are not wilful∣ly bent with Simo in the Comedian, rather to erre then to be directed by any. Therefore to avoid repetitions, let the issue be, if Infant-baptism, in the name of the Father, the Son, and the holy Ghost, either by washing, sprinkling with, or dipping into water, be indeed a compleat and warrantable baptism according to the institution of Christ; then Ana∣baptists rebaptizing, do impiously seduce and teach simple people to renounce that baptism by which they had, at least sacramentally, put on Christ, and thereby were re-admitted into that Church out of which can be no salvation. And let the prudent Reader judge, whom I herein refer to an impartial and serious consideration of that which hath been said: which being proved, the Anabaptists whole fabrick of dowsing and rebaptizing falleth heavily on their Dippers heads.

The Church of Christ holds,* 1.195 that Infants of enchurched Parents, or others of yea••s converting to the faith, being once sprinkled, washed, or dipt, in the name of the Father, the Son, and the holy Ghost, according to Christs institu∣tion,

ought not on any pretence to be rebaptized. I say thus baptized according to the ordinance of Christ, because the Samosatenians, Sabellians, Marcionites, Arrians, or the like, who any wayes opposed the holy Trinity, or denied any persons thereof, did not baptize according to the prescript of Christ; and therefore in case any of their disciples con∣verted, the true Church baptized them; because the for∣mer pretended baptism was not according to the Ordinance of Christ (and so no true baptism) it being the peculiar prerogative of Christ to appoint the seals of his own Cove∣nant of free Grace and mercie with man.

But the Anabaptists after their manner, object:* 1.196

We are regenerate, not only by Baptism, but also by the Word, Ephes. 5. 26. 1 Pet. 1. 23. but the Word is often repeated, and therefore so may baptism.

We answer, 1 The word mentioned, Eph. 5. 26. is that, which comming to the element, makes the Sacrament, as Chrysostom wel interpreteth, that he might sanctifie and cleanse it with the washing of water,* 1.197 by the Word. What Word? (saith he) why, this, In the name of the Father, of the Son, and of the holy Ghost: that Word which coming to the element makes the Sacrament, ought not to be more re∣peated then the Sacrament it self, because it is essential thereto.

2 The regeneration of man, is only one, whose principal efficient cause is the holy Ghost: the means or instrumental causes, on Gods part, are the Word and Sacraments; on our part, faith which the holy Ghost begetteth, encreaseth, and confirmeth ordinarily by those external means. There∣fore when they are baptized, who were before regenerate by the Word, as a spiritual feed, they have not need of any other regeneration, nor can they be twice regenerate; but then baptism is to them an obsignation and confirmation of their regeneration.* 1.198 So Abraham first believed (as so, was regenerate) and afterward was sealed. So Cornelius spiri∣tual sanctification preceded in the gift of the holy Ghost, and then he received the Sacrament of regeneration, to con∣firm the same to him. But when the elect, who being bap∣tized,

dye in their infancy, it is certain that they are re∣generate by the Sacrament, without the ministry of the word preached unto them, whereof they are not capable, who yet without regeneration, could not enter into the Kingdom of God, John 3. 5. And if the baptized Infant live to be capable of teaching, and so receive the word, as that it begets in him actual faith, repentance and obedience to God, then that word is as Sincere milk, to nourish and confirm, not to regenerate, but to promote the degrees of regeneration, producing that faith and the fruits thereof sowed in baptism, to a clearer and more evident maturity. So was it in Isaac, who was first regenerate by the seal of the righteousness of faith, which was after he came to years nourished and confirmed by the word preached unto him: So that though the word in the ordinary dispensation thereof, be often repeated, and doth by many degrees promote our regeneration, and cause us to grow to a bet∣ter stature and strength, according to our measure in Christ, of which we have continual need, yet it follows not thence, that baptism may also be iterated; no more, then that a man may be often born into the world, because he is often fed, and groweth up by degrees, and divers accessions to his stature.

Though corporal generation or birth,* 1.199 be naturally but one, yet may it be supernaturally iterated: Yea, so shall it be in the resurrection which our Saviour calleth Rege∣neration••* 1.200 Matth 19. 28.

We answer: 1. The present question is concerning re∣generation in this life,* 1.201 not of that which shall be in the new age, as the Syriac hath it; that is, in the world to come.

2. Christ there calleth the resurrection regeneration, to teach us who have received the first fruits of the Spirit, in our regeneration, that admirable thing which shall come to pass in our resurrection;* 1.202 for so shall our flesh be, as it were born again by incorruption, as our soul is now rege∣nerate by faith in Christ.

3. That regeneration in the end of the world shall be but once; therefore by proportion, regeneration in this world by baptism, must be, can be but once.

The spiritual death to sin,* 1.203 is by many acts of regeneration, as examination of our selves, daily renewing our repen∣tance, beating down our bodies by fasting, prayer, humi∣liation, and rising again to newness of life in our en∣creases of faith; and growth in holiness is by sundry acts of the Spirit regenerating, and making our endeavours effectuall in the use of the means, as hearing, pray∣ing, receiving the Sacrament: In and by these is rege∣neration;* 1.204 therefore not one, nor only once: Add hereto, that we are baptized into remission of sins, which being daily, we have need of daily remission, and therefore of Baptism.

We answer: 1. That dying to sin, and rising to new∣ness of life, are the certain effects of regeneration; and therefore it may conclude, that where these are, and their several acts appear, there undoubtedly is Regeneration: But it can no more conclude divers Regenerations, then the divers acts of a living man, can prove that he had several Generations or Births, because these prove that he liveth.

2. Our need of daily pardon for our daily sins may con∣clude our daily need of repentance,* 1.205 as our Saviour taught us; but it concludes not any necessity to iterate our Bap∣tism, but rather the contrary,* 1.206 because the Covenant of God once sealed to us in Baptism (for the free remission of all our sins, through the inestimable and never dying∣merit of Christs death, into which we are implanted by Saptism) is unchangably perpetual; and the condition of our comfortable assurance of pardon, cannot be iteration of our Baptism, but renewing of our repentance, and amendment of our lives, which demonstrate our faith to be lively. See Jer. 3. 12, 13. Ezek. 16. 60. Nor doth that hinder which some object; Some hypocrites receive the seal, therefore they have need to receive it again, that they may obtain the fruits thereof, which believing they shall have;

It follows not, that they ought to be baptized again, but that they ought to be sincere, and to repent of their hy∣pocrisie, and then the seal formerly received, shall be effectual for them to Remission of sins and Salva∣tion.

Spiritual death in sin,* 1.207 is by many acts; and Regeneration is a rising again from the same; which in the regenerate, who also often fall, must and is often to be iterated; therefore Regeneration may and must be iterated, and consequently, so must Baptism, the Laver of Regene∣ration.

We answer; 1: The acts of Regeneration are many, but that proves not pluralities of Regenerations, more then many acts of life prove many lives of one and the same person, as we said.

2. As many wounds, or other concurrent causes of death, conclude not many deaths of one and the same person, so 'tis here; many sins wound and spiritually destroy the soul, yet are there not more deaths then lives of one man; for death is a privation of life: So that our often falling into sin, concludes only a need of frequent renewing our repentance; and hath been shewed.

That which the Apostles of Christ did,* 1.208 that we may do in the work of the Ministry: But they rebaptized, as may appear Acts 19. 4, 5. therefore we may re∣baptize.

We answer. 1. This main argument which the Ana∣baptists have, is built, as the rest, upon a meer mistake of that Scripture S. Luke thus relateth, Then, said Paul, John verily baptized with the baptism of repentance; saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this (to wit, that which John spake) they (that is, the people men∣tioned verse 4. which heard those words of John B.) were baptized; that is, by John B. or his Disciples, not by Paul; for he is only said, verse 6. to have laid his hands upon them, that they might be confirmed in their receiving the extraordinary gifts of the Holy Ghost, of which those

Disciples to whom Paul there spake, had not before that time, so much at heard, verse ••.

2. There was no difference in substance or signification between the Baptism of John B. and that which was ad∣ministred by the Disciples of Christ,* 1.209 as hath been shewed.

3. It is not said in the cited place, that Paul baptized them; but onely, that he laid his hands on them (as we noted.) Add hereto, that his self saith,* 1.210 That he baptized only Crispus and Gaius, and the houshold of Stephanus; but besides, he knew not whether he baptized any other. Now Crispus was a Corinthian, Gaius a Macedonian,* 1.211 and Ste∣phanus of Achaia, I Cor. 16. 15. but 'tis apparent that these Disciples mentioned Acts 19. were Ephesians, verse I. and Ephesus a City of Asia, Rev. I'II. therefore he bapti∣zed them not; and so here was no rebaptizing.

4. These words (When they heard this) do not at all re∣late to the speech of Paul there historified, but unto the preaching of John B. for if otherwise, it would follow, which the Papists affirm, that Johns baptism was not the same with the Baptism of Christ; and consequently, that Christ whom John baptized, and we, baptized by the suc∣cessors of Christs Disciples, are not baptized with one and the same baptism;* 1.212 whereas Christ bare the same circumci∣sion which the Jews, and for substance the same baptism with us Gentiles, that he might declare himself the Savi∣our both of Jews and Gentiles.

The Lords Supper doth no less signifie the blood of Christ for our Salvation,* 1.213 then doth the water of Baptism; nor less represent his death, then doth baptism, in which we are implanted into the similitude of his death and resurrection:* 1.214 But the Lords Supper is often to be ad∣ministred and received; and therefore so is Bap∣tism.

We answer: 1•• There is in Scripture express command

for often administring and receiving of the Lords Supper, I Cor. II. 24.* 1.215 This do in remembrance of me—As often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come: shew us any one such warrant for rebap∣tizing, and this controversie is at an end.

2. The Lords Supper proposeth not any new Covenant with God, but confirmeth that to us, which he made with us in our baptism: But baptism is the Initiatory Seal of our entring into Covenant with God (as it was in circumci∣sion) which Covenant is but one.

3. The vertue and efficacy of baptism in the elect, ex∣tendeth it self to the whole life of the regenerate, and is, as it were, a fountain of living waters, perpetually running to cleanse away the pollutions of sin; so that there need not new or more baptisms, but a daily renewing of our re∣pentance, to which we were in our covenanting with God, at first baptized. As Ambrose saith, after baptism there re∣maineth no remedy but true repentance.

Cyprian and the Councel of Carthage;* 1.216 held, that those who were baptized by hereticks, upon their return to the Church, ought to be rebaptized.

We answer: 1. The question being proposed in the first Councel of Carthage, Whether those who were once bap∣tized, might be rebaptized; all the Bishops answered, God forbid, God forbid; we resolve and determine, that all re∣baptizings, are unlawful, and far from sinc••re faith and catho∣lick discipline. The business which troubled the Churches in Cyprians time was, Whether baptism administred accord∣ing to the lawful form of the Catholick Church (that is, with water, in the name of the Father, the Son, and the Holy Ghost) though by an Heretical Minister,* 1.217 were in∣valid,

and therefore to be iterated. Cyprian,* 1.218 with other Eastern Bishops, affirmed, that there is but one Baptism, which is not to be found out of the Catholick Church. The other orthodox Bishops determined, that baptism which an heretical Minister administred according to the form pre∣scribed by Christ, and practised by the Church, was valid, and not to be iterated. So that indeed, neither Cyprian, nor the rest of that Councel, did maintain rebaptizing, but held that there could be no true or valid baptism out of the Catholick Church; or that it was not baptism which He∣reticks administred. Against rebaptizing, Cyprian speaks clearly, L. I. Ep. 12. on that John 4. 14, applying it to bap∣tism; Which, saith he, is once received, and not again ite∣rated: And in the Canons of the Apostles, there is a se∣vere caution against rebaptizing, If any Bishop or Elder shall again baptize him who had truly received baptism, let him be deposed.

2. We must distinguish between Hereticks (as hath been said) whereof some are such, as that though they err in some fundamental point or points; yet they hold the true form of baptism. Some so erre concerning the holy Trinity, as that in such errour they cannot have with them the true form and essence of baptism: Now there may be true baptism administred by the first sort; and such as are bap∣tized by them, returning to the true Church, must re∣pent, but not to be rebaptized: But those who were pretend∣ed to be baptized by the second sort,* 1.219 as Arians, denying the Deity of Christ, or those Pneumatomachi, Eunomius, and others, blasphemous against the holy Ghost, in case they came to the true Church, they were to be baptized, because there can be no true baptism, where the essentials

thereof are wanting; as the element, and the word con∣stituting the Sacrament; to wit, In the Name of the Fa∣ther, the Son, and the holy Ghost: Baptizing such as have not so been baptized, is no rebaptizing, seeing the first pretended was truly none.* 1.220 Otherwise, the ancient Church did not re∣baptize a repenting Apostate, though he had fallen into the errours of Arrians, Eu∣nomians, or the like, after that he had been baptized by the true Church; and the reason thereof was, that which Chemnitius well observed;* 1.221 as on Gods part, the Covenant which he made with the circumcised Israelites, remained firm and ratified, unto which after their falling into sin, they returned by repentance, so the Corinthians and Gala∣thians having fallen, were recalled by S. Paul, and re∣mitted to the promise and consolation of their baptism formerly received: Therefore as Circumcision was not, so ought not baptism to be iterated.

CHAP. VII.

Protestants arguments against the dangerous practice of Rebaptizing.

1. BAptism is the Sacrament of Regeneration by our im∣plantation into Christ.* 1.222 But we cannot be twice re∣generate (for regeneration presupposeth a prece∣dent natural birth, which can be but one: nor can we be more often regenerate or born a new, then born naturally) therefore we ought not to be twice baptized. The major

is evident, Tit. 3. 5. The minor is also evident in reason. Add hereto, that whereas we are by nature children of wrath, Ephes. 2. 3. enemies to God, Rom 5. 10. and so with∣out a new birth, aliens from the Kingdom of God, John 3. 5. but being implanted into Christ by baptism, we become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new creature, 2 Cor. 5. 17. Gal. 6. 15. Now as one and the same creature can be but once created (ex∣cept that either the created essence of a man is destroyed by sin, which the sin of the Devil cannot do; or that a man may have pluralities of essences by several creations of one and the same person, which no reason can suppose) of neither can we have any more then one regeneration: Therefore we ought to be but once baptized.

2. Gods faithfulness in his Covenant sealed, cannot become void by mans infidelity; neither is his Covenant of peace momentany, but perpetual, which is sealed in baptism;* 1.223 so that still we may return un∣to it by true repentance:* 1.224 See Isa. 54. 10. and so they who sinned after baptism, though notoriously and scandalou••••, were not rebaptized by the ancient Church, but upon their repentance received again into holy communion; and it is truly observed by some, that baptism being once received, confirmeth and assureth the penitent of their sins remission, and that the efficacy and vertue thereof extendeth it self to all our life; and therefore neither ought it to be iterated, nor deferred unto the end of our lives, as if it so only cleansed men from their sins, upon condition that they ne∣ver fall into any sin after their baptism received; which cannot be in this frail state of flesh and blood subject to so many temptations and innate infirmities: Therefore after the Apostle had shewed us how being implanted into the similitude of Christs death and resurrection, we ought not to suffer sin to reign in our mortal bodies;* 1.225 he saith not, Let not flesh and blood, the natural man live any longer, or any more be active, but, Let not sin reign, &c. for

Christ came not to destroy our nature, but to correct our depraved will and affections.

3 There is not in all the New Testament any one precept or example for rebaptizing; therfore it ought not to be done: the constant judgment and practice of the Church of Christ being to the contrary: it is neither commanded in the institu∣tion of baptism, nor in any Scripture admitted: nor is it tole∣rable by any necessary consequence, as is the contrary. Johns baptism and Christs were one, whatever Jesuites pretend to the contrary: Apollos knew only Johns baptism, Act. 18. 25. that is, the doctrine of John Baptist; we read not that Apol∣los or any other mentioned in Scripture, was rebaptized; no not any of Johns Disciples coming to Christ and his magi∣stery, which had surely been done, had Christs baptism and Johns been different in substance; and had it been done, we should have had in Scripture either some express proof for the same, or something so layed down, that we might by good consequence have gathered the same, which nowhere appeareth: but (as hath been said) the Apostle recalleth penitent sinners once baptized, unto the comfort of that which they had once received in baptism, 1 Cor. 6. 11. 1 Cor. 12. 13. & Gal. 3. 27.

Circumcision was only once administred,* 1.226 but was perpe∣tual and everlasting; and under the Law sinners were to return unto the Lord by true repentance; compare Jer. 11. 3, 4. Jer. 4. 1, 2. &c. with Jer. 18. 8 &c. Ezek. 18. 31, 32. Isa. 55. and the principal cause why circumcision was not iterated, was Gods divine ordinance and institution; the im∣pressed character was secondary: on Gods part it ever re∣mained sure, to which after their forsaking his covenant, into which they had been once sealed, he recalled them not to a susception of a new, or the same seal iterated, but only to repentance, as to humble them, so to shew that the fault and failing of the fruits and effects thereof (which should have appeared in their newness of life) was wholly on their parts, not on Gods, who is unchangeable and the same for ever. So hath he appointed it in our sins after baptism. I further add, that those Christians which had apostated to

the most pernitious heresie of Arrians denying the deitie of Christ by the judgment of the Catholick Church, if they returned to her, were not to be rebaptized, but to be recei∣ved again into the Church and communion thereof by re∣pentance, as hath been proved.

5 All they that are baptized into the similitude of Christs death and resurrection, are but once to be baptized;* 1.227 but all they that are baptized according to Christs Institution, In the name of the Father, and the Son, & the H. Ghost, are bap∣tized into the similitude of Christs death and resurrection; therefore they are but once to be baptized: and thus the Church hath ever clearly judged. The major is proved, because Christ dyed and rose again but once: Rom. 6. 3, 4, 5, 9, 10. we being therefore baptized into the similitude of his death and resurrection, ought to be baptized but once, seeing that plu∣ralities of baptisms or baptizings cannot answer in similitude to his death and resurrection, who dyed and rose again but only once for our justification, Rom. 4. 25. Heb. 8. 25, 26, 28. Again, we are buried with Christ by baptism, Rom. 6. 4. but Christ was but once buried; therefore neither ought we

to be baptized any more then only once. How then shal we be renewed after our falling into sin? the Apostle saith Gal. 6. 1. Restore such a one—but how? he saith no•• baptize him again: no, but godly sorrow (saith he, 2 C•••• 7. 10.) worketh repentance to salvation: for we must still re∣member that baptism is the ordinary gate and entrance into Christs Church: which stands like that brazen Sea at the en∣trance into the Temple, 1 King. 7. 39. in which our sins are washed away and remitted by Christ, so, not that they should be no more, but that they shal be no more imputed: and ther∣fore all this life long, we have need of daily repentance (be∣cause we daily fal into some sin) repentance being a condition of Godspronouncing pardon to the sense of our consciences, which he sealed to us in our baptism: and so we may under∣stand that which Christ said to Peter, Joh. 13. 10. He that is was'd needeth not; save to wash his feet. We are washed from our sins by baptism (because, though we are, in respect of the meritorious cause cleansed from them, only by the sacred blood of Christ, 1 Joh. 1. 7. 1 Pet. 1. 19. Heb. 9. 14. Rev. 1.5. yet baptism being the ordinary external seal and in∣strumental cause,* 1.228 for the application thereof, as also in re∣spect of the analogie between the sign and the thing signi∣fied, that is often ascribed to the sign, which is proper to the thing signified, to wit, the bloud and merit of Christ sealed to us in baptism: therefore we need no more clear∣ing by iteration of baptism, but only, as it were, washing our feet, that is, our vitious affections and failings, by dai∣ly repentance, that it may please God to pronouce to our consciences, the remission of our sins which grieve and dis∣please us.

There is but one Lord, one faith, one baptism Eph. 4. 5. That which the holy Ghost testifieth is but one (as one Lord, one Faith, one Baptism) no man may multiply, iterate or make more: But the holy Ghost testifieth that there is but one God, one Faith, one Baptism: Therefore no man may iterate or make them more: neither is it any

better then a meer illusion of holy Scripture to distinguish between the Sacrament and the administration thereof, by saying there is but one baptism, but there may be many bap∣tizings of one and the same person; the Apostle saying there is but one not only in the unity of substance, dis∣pensation, and effect, but also in respect of lawful use, or reception by one and the same person;* 1.229 otherwise he must contradict himself, who saith we are baptized into the simi∣litude of Christs death, which is but only one and once suf∣fered. Indeed it is said of the other seal, as oft as ye do this, 1 Cor. 11. 26. but not one word in Scripture can be found more then once baptizing: but the Apostle mentioning baptism, joins it with things incapable of multiplication, or pluralitie (one Spirit, one body of Christ, the Church, one hope of our calling, metonymically put for the thing ho∣ped for, that is, eternal life, which is essentially but one, one Lord, one Faith, that is, one doctrine of faith, Gal. 1. 6, 7, 8. Jud. 3 or objectively, one truth of God, one Christ) shewing that there ought to be no more baptisms then faiths, Christs, or Gods; if therefore (said Optatus) you give another baptism, give another faith: if ye give another faith, give another Christ; if ye give another Christ, give also another God, &c. You see to what damnable absurdi∣ties rebaptizing drives unto.

That whereby men crucifie to themselves the Son of,* 1.230 God afresh, and put him to open shame, may by no means be done: But to rebaptize (or to be willingly rebaptized) in the A∣postles sense, is to crucifie to themselves the Son of God afresh, and to put him to open shame: therefore it may by no means be done. This point the Apostle layeth down Heb. 6. 4, 5, 6. It is impossible for those who were once enlightned (saith our

Translation)〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.231 who have been once bap∣tized (saith the Syriac) to renew them again to repentance, &c. (that is, bapti••mal repentance) the baptism of repen∣taence, as it is called Act 19. 4. and so Heb. 10. 12. Call to re∣membrance the former dayes in which after ye were illumina∣ted, Gre. 〈◊〉〈◊〉, which the Syriac (the best and nearest Interpreter of the New Testament) rendreth, in which ye were baptized: So the Greeks were wont to call baptism 〈◊〉〈◊〉 illumination: possibly because persons converting from darkness of Idolatry, were ordinarily enlightned, by being taught the doctrine of the Gospel, (see Mat. 4. 16. Luk 2. 32. Ad. 26. 18. so the Hebrew •••••• in one signification importing taught, is rendred by the LXX illuminated) or also in respect of extraordinary gifts of the holy Ghost in the knowledge of the mysteries of the Gospel, and unstudied tongues, with other admirable enlargments of heart, then flourishing in the Church. Now those who are described v. 4, 5. who have been once baptized, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the god word of God, and the powers of the world to c••me, if they shall fall away (saith our Translation) Gre •••••• •••••• ••••••, and falling away; which (and) the Syriac o∣mitteth, rendring the sense (as others also) non possum iterum p••••care, ut den••ò renoventur ad resipiscentiam, & •••••• crucifigant, &c. they cannot so sin (that is, un•• death) that they should again be renewed to repentance, and crucifie afresh &c. that is in a second baptism: where no••e by the way, that this place of Scripture so much wrest∣ed by the enemies of truth, against the comfortable doctrine of the Saints perseverance, maketh mainly for it: for the ••••••stle saith not, that those who are described, v. 4, 5. de, •••••• may fall away; but that it is impossible, isto supposito, to he renewed, because in such a supposition the merit of. Christs Cross being abolished and made void, by whic••, they were renewed, it must needs follow, that so Christ should be crucified afresh, and be put to open shame, tha•••••• they might be renewed by a second and new merit of his Cross; which seeing it is impossible to be, the Apostle will

inferr that it is impossible that these here described v. 4, 5. should finally fall away.* 1.232 The foundation of the Lord remain∣ing, sure, and having this seal, The Lord knoweth who are his, whose prescience cannot possibly be deceived in electing any who shall fall away. But to return to our purpose; the work〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to themselves, is very considerable. The Son of God they cannot now possibly crucifie afresh, nor put him again to open shame (who sitteth at the right hand of the glory of the Father) had they the malice of the Jews and power of the Romans,* 1.233 `(who once crucified him) to help them: yet in iterating on themselves baptism, the sign of heir implantation into the similitude of his death, they crucifie to themselves (that is, as much as in them is) the Son of God. Chrysostome excellently expresseth it, Baptism (saith he) is the Cross; for therein our old man is cruci∣fied with him.

Again, we have been planted together in the likeness of his death; as therefore Christ may not be crucified again (for that were to put him again to open shame;) so neither may we be baptized again for if death have no more dominion over him; if he be risen (in his resurrection) a conqueror over death, &c. and should again be crucified, then all these things were meer fables and mockeries: therefore he that rebaptizeth him∣self, doth again crucifie him. But what is crucifying again? As Christ died on the Cross, so do we in baptism, not in the flesh, but to sin—therefore there may be no second washing: for if there be, there may be a third, and a fourth; for the first is made void by the second, and that by another, even to an infinite.

Where there are all the essential parts of baptism rightly administred according to the commission given by Christ to his Apostles, there baptism cannot be made void or no true baptism, by any thing accidental, circumstantial, or less then essential, neither expresly nor by any necessary conse∣quence any where in holy Scripture forbidden. But in bap∣tizing of Infants of Church-privi••edged Parents. by sprin∣kling or washing with water, in the •••••• of the Father, and the Son, and the holy Ghost, there are all the essen∣tial

parts of baptism, according to Christs commission given to the Apostles, (to wit, the Element and the Word which constitute the Sacrament.) Therefore that their baptism is not, neither can be made void, or no true baptism, by, or in respect of Infant-age, or of only washing or sprinkling them with water (which are things circumstantial, accidental, less then essential, and no where expresly, or by necessary con∣sequence forbidden in holy Scripture.) So that whatever Anabaptists pretend in their eager pursuit of their opinion, that they do not rebaptize, supposing that there preceded no essential or true baptism in regard of the persons being baptized in their Infancie, or because they fancie dipping the whole body to be essential to baptism, and so necessary, that without it they think there can be no true baptism, (neither of which have any ground in Scripture) and where∣as Christ is the Saviour of every age, sex, and condition; therefore male and female, aged and Infants have right to the seal, as hath been ••shewed; it highly concerneth them seriously to consider how dangerous a thing it is, upon a mere opinion to pull off the seals of their Disciples salvati∣on, under pretence of putting on a new (unwarrantable) seal, to renounce their Saviour, whom they put on in their lawful baptism, at least sacramentally; to make more bap∣tisms then faiths and Saviours, into the similitude of whose death and resurrection, all Christians are baptized; and to crucifie again to themselves the Son of God, and to put him to open shame. Alas, they discern not Satans mischievous Legerdemain, who like a cunning finger-jugler, hereby takes from them the true seal of redemption and salvation by Christ, put on all his who are baptized, by pretending and seeming to put them on a new, better, or more perfect one.

And now Brethren, I commend you to God, & to the Word of his grace, which is able to build you up, and to give you an in¦heritance among all them which are sanctified. Act. 20. 32.

Glory be to God in the highest, and on earth peace, good will towards men. Luk. 2. 14.

FINIS.

Notes

• * 1.1

  Col. 2. 11.
• * 1.2

  1 Cor. 10. 2.
• * 1.3

  Mat. 28. 19.
• * 1.4

  Rom. 6. 3, 5.
• * 1.5

  1 Joh. 5 8: •• Cor. 1. 2••.
• * 1.6

  Eph. 1. 13.
• * 1.7

  Act. 2. 38. 5. 31 1 Cor. 6. 11.
• * 1.8

  Joh. 13. 10: Tit. 3. 5.
• * 1.9

  1 Joh. 1. 7, 8: & 3. 9.
• * 1.10

  Rom. 8. 1.
• * 1.11

  Mat. 3. 11.
• * 1.12

  Joh. 1. 33.
• * 1.13

  Aqua tangit corpus, sed Spi∣ritus Dei tangit animaem.
• * 1.14

  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.
• * 1.15

  Object. ••••
• * 1.16

  Mat. 28. 19.
• * 1.17

  —〈 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.
• * 1.18

  Inter Ecclesiam constituendam & constitutam.
• * 1.19

  Rom. 4. 11.
• * 1.20

  〈 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.
• * 1.21

  〈 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〈…〉〈…〉.
• * 1.22

  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 〉
• * 1.23

  Object. 2.
• * 1.24

  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.
• * 1.25

  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.
• * 1.26

  Object. 3.
• * 1.27

  Quemadmodum Jud••os suscept•• circumcis••me, sic etiam ge••tes baptismo—sal∣varet. Licta••. l. 4 c. 15.
• * 1.28

  See Calv. in∣stit. l. 4. c•• 16. sect. 29.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gr. Nazianz. Or•• 4
• * 1.30

  Object. 4.
• * 1.31

  1 Cor. 11. 28•• 29.
• * 1.32

  Mark 10. 14.
• * 1.33

  Object. 5.
• * 1.34

  Servet. l. 4. de regenerat.
• * 1.35

  Object. 6.
• * 1.36

  Non solum ver∣bum sed bap∣tismus est Re∣generati••n is ••redium, Gerh. de S. Bapt.
• * 1.37

  Object. 7.
• * 1.38

  Object. 7.
• * 1.39

  Aug. Epist. 57.
• * 1.40

  John 16. 12.
• * 1.41

  John 14. 26.
• * 1.42

  Iohn 16, 13.
• * 1.43

  Object. 8.
• * 1.44

  Object. 9.
• * 1.45

  John 3 35.
• * 1.46

  Object. 10.
• * 1.47

  Object. 11. 1 Pet. 3. 21.
• * 1.48

  Matth. 13.
• * 1.49

  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.
• * 1.50

  Object. 12.
• * 1.51

  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.
• * 1.52

  Object. 13.
• * 1.53

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 10. 14.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 19. 14.
• * 1.55

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Infans, faetus recens editus, Hen. Ste.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Gr. Nazianz. orat. 40.
• * 1.57

  Super uberama∣tris meae. Mon∣tanab. infanti•• Val. Shidler Pent in
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉et quod à pueri∣ti•• tuâ Trem.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Syr. est.
• * 1.60

  Mat. 28. 1••. Mark. 16. 15. 16.
• * 1.61

  Ex puris parti∣cularibus nihil sequitur.
• * 1.62

  Euthym. in Mat. 22.
• * 1.63

  Obj. 15.
• * 1.64

  Joh. 20. 30. & 21. 25.
• * 1.65

  Act. 2. 40.
• * 1.66

  Obj. 16.
• * 1.67

  Obj. 17.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ita ut observari possit. Beza.
• * 1.69

  Obj. 18.
• * 1.70

  Obj. 19.
• * 1.71

  Act. 8. 30. 35.
• * 1.72

  Ursin. de relig. Christian. part. 2
• * 1.73

  Obj. 20.
• * 1.74

  Obj. 21.
• * 1.75

  Act. 10.
• * 1.76

  Obj. 22.
• * 1.77

  Ursin q. sup. See Reply p. 12, 13. ad num. 13.
• * 1.78

  Obj. 23.
• * 1.79

  D. Featly chil. bapt. justified, p. 76.
• * 1.80

  Obj. 24.
• * 1.81

  •• ••. Ob••, 14, 15.
• * 1.82

  Act. 2. 38.
• * 1.83

  Object. 25.
• * 1.84

  1 Cor. 11. 26.
• * 1.85

  Tit. 3. 5.
• * 1.86

  Gen. 17. 7.
• * 1.87

  Acts 2. 39.
• * 1.88

  Mark 16. 16.
• * 1.89

  Object. 26. Ser••••t. ••.••up. l. 4. de regenerat.
• * 1.90

  Theolegio allc∣g••rica non est argumentat. J. Gerhardde S. bapt.
• * 1.91

  Exod 13. 11, 13.
• * 1.92

  Object. 27.
• * 1.93

  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.
• * 1.94

  Object. 28.
• * 1.95

  Object. 29.
• * 1.96

  Mr. Tombes: exercit. arg. 3. sect. 16.
• * 1.97

  Obj. 1.
• * 1.98

  Object. 2.
• * 1.99

  Object. 3.
• * 1.100

  Object. 4.
• * 1.101

  Object. 5.
• * 1.102

  See answer to Obj. 1. num. 3.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Mat. 18. 6.
• * 1.104

  Mr Cobbet. part. ••. exp. o•• Matth. 2••. page, 179.
• * 1.105

  Eph. 2.
• * 1.106

  Obj. 6.
• * 1.107

  See Cloppen∣burg, Gangren. of Anabapt. &c. N. 3.
• * 1.108

  Obj. 7.
• * 1.109

  Obj. 8.
• * 1.110

  Heb. 6. 18.
• * 1.111

  Obj. 9.
• * 1.112

  Meta•• heri••〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉pater, dici••tur, anti••ior, major, magister, prin••e••s, in∣ventor, primus a••icuju••, ••ci au∣thor, & crig. V. Shi••••••. Pent. 1. 9.
• * 1.113

  Gal. 3. 7. Rom. 4.
• * 1.114

  Obj. 10.
• * 1.115

  Obj. 11.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Mat. 28. 19, 10.
• * 1.117

  Obj. 12.
• * 1.118

  Obj. 13.
• * 1.119

  So Mr. Tombes Ed. Barber &c.
• * 1.120

  Ob uxorem, vel propter uxorem, respectu uxoris. Piscarr in loc. sic Beza,—quia ratione fae∣deris, qued hic spectar Apostolus fidelis primartum & principa∣lem obtiner locum; hinc fit ut maritus infidelis eo respectu ac∣cessorium sit uxoris fidelis, ade∣oque ipsa sanctificata, ipse quo∣que in ca sanctificetur—1 Cor. 3. 21.—omnia vestra sunt, i.e. in omnia jus, dominium & po∣testatem habetis fideles, &c. L. de Dieu. in loc.
• * 1.121

  1 Tim. 4. 5. Gen. 17. 7.
• * 1.122

  Gen. 17. 13. Exod. 12. 19. Mat. 1.
• * 1.123

  Beza in 1 Cor. 7.
• * 1.124

  Tit. 1. 15.
• * 1.125

  Mat. 13. 9.
• * 1.126

  I. e. non erit sa••∣ctus, ita omnis anima eo usque censetur in A∣dam, donec in Christa recense∣atur, vid. Tertul. de anim. c. 39. 40.
• * 1.127

  Mat. 10. 4, 5. Calv. in. Mal. 2. 15.
• * 1.128

  Mal. 2.••5.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉& resi••••••uin ••ut excellentia spi∣ritus ci.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉semen Dei. Unum tamum par conjugavit, qu••d semen Dei, i.e. pastes libe∣••••s progigneret: qaic quid supra est, perfidiae••••∣••••••ae acceptum ferendum est. Jun. in Mal 2. Semen in ma∣trimonio pro∣mi••an à Dei. Vatabl. in Mal. 2.
• * 1.131

  Obj. 14.
• * 1.132

  Mat. 3. 5. Joh. 6. 66.
• * 1.133

  •• Thess 3. 10
• * 1.134

  2 Tim. 2. 19. Gen. 17. 7. Act. 2. 39.
• * 1.135

  Obj. 15.
• * 1.136

  Rom, 10. 20.
• * 1.137

  1 Cor. 10. 5. Heb. 4. 2.
• * 1.138

  Obj. 16.
• * 1.139

  See the answer to Obj. 4.
• * 1.140

  Exod. 4.
• * 1.141

  Obj•• 17.
• * 1.142

  1 Cor. 12. 12, 13. ••al. 3. 7.
• * 1.143

  Eph. 2. 12. 1 Thes, 4.
• * 1.144

  Basting de bap••∣quaest. 74. Vis•• a. Catech. &c.
• * 1.145

  Luk. 18. 16.
• * 1.146

  Rom. 4.
• * 1.147

  Matth. 28. 19. Mark 16. 16.
• * 1.148

  Act. 10. 47. See Act. 10. 1, 14, 15, 20. Act. 11. 3, 15, 17.
• * 1.149

  See Andr. Riv. Cath. Or••hod. to 2. q. 3. tract. 3. p. 31, 38, 39.
• * 1.150

  Gen. 17. 10, 11. Mark. 16. 16. Joh. 3. 5.
• * 1.151

  Acts 2 39.
• * 1.152

  Quem•• potuerunt ill•• nosse nec ha. bere, isti potue∣runt habere an∣tequam nosse. Aug. Ep. 57.
• * 1.153

  Acts 2. 39.
• * 1.154

  Rom. 5. 10.
• * 1.155

  Oct. 2. 12.
• * 1.156

  Ma••th. 28. 19. Mark 16. 16.
• * 1.157

  Psal. 47. 20.
• * 1.158

  Matth. 28. 19, 20.
• * 1.159

  N. Home•• pag. 9.
• * 1.160

  Dr. Feath child. bapt. justi∣fied, pag. 45. 46.
• * 1.161

  Hen Ainsworth ot the Anabapt. Gen. 17. 7, 9.
• * 1.162

  Gen 17. 7.
• * 1.163

  Deus ut perso∣nam non accipit, fie nec ••tatem, Cypri. ad Fid. Ep. 59. ••asting. de bapt. infant,
• * 1.164

  Genes. 26. 15.
• * 1.165

  A. R. vin. of child. bcp p 8.
• * 1.166

  Acts 15. 1.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Epiphan. haeres. 40. n, 1. Archon.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ib. Epiphan. Chari. haeres. 39. n. &. Cyprian. EP. ••9.
• * 1.167

  Qui enim scitil∣lum, intelligere potest, non nissi∣grande aliquod bonum à Nero∣ne damnatum. Tertul. Apol. c 15.
• * 1.168

  Object. 1.
• * 1.169

  Scire autem? oporte••, quod non undique{que} ex∣empla ad omne propos••ium ap∣tantur rebus ad quas assu••••n∣u•• sed ut plurimum in magis propriis ac principalioribus partibus. Euthym. in Matth 22. Non tportet parabolss ad verbum interpretari. ib. in Matth. 24. post Chrysostom. Parabolica it•• oractanda sunt quasi significantia solum ea qual necessaria sunt. Euthym, in Matth. 24.
• * 1.170

  Corpus Christi naturale fuit verè sepultum; an putandum est nostra corpora eodom modo sepeliri in ad∣ministratine ba∣ptismi? non id vult Apostolus; sed us recte. Chrys. observa∣vit in 6. ad Rom quod in Christo factum est per naturam, id in∣nobis fieri intel∣ligit per analo∣giam & propar∣tionem: corpus igitur peccati se∣pelitur quando ejus vis enerva∣tur—obruitur, & quasi eada∣ver terra ob••a∣tum, non possit amp••ius m••vere, & quoquo velit hominom impel. lere, &c. Davn. in Col. 2. 12.
• * 1.171

  Object. 2.
• * 1.172

  John 3. 21.
• * 1.173

  Baptisma olim non nisi in Pas∣cha & Pente∣coste collatum, &c. vid Concil. Constantinop. 2 c. 1. n. 2. Greg. Nazianz. ora. 40 Tertul de bapt. c. 19, &c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fundo, ef. fundo, interp. Suid. reddit fundo, &c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉fundo, &c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉-••ibamina manibus fundo. Budaus. Syr.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉••quem effudit ju•• er nos. Tran el. Beza, &c. à verbo Siro〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉effudit. Shindler, in Rom. 3. 15. Matth 9. 17. & 13. 35.
• * 1.174

  Object. 3.
• * 1.175

  Matth. 3. ••1. Acts 2. 3.
• * 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nisi abluant •••• Tremel.
• * 1.178

  •• In Principio nominum notat casum ablati, v••m, quo-instru∣mentum, causa, modus agendi, &c. significatur. vide si vacat. Shindl. Penteg. See the like 1. 17. 4••. Gen. 27. 40. & 32 10. & 48. 22. Exod. 17. 13. Numb. 21: 24, &c. Tertul. de corona milit••
• * 1.179

  Immersio, vel aspersio trina an una,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉eseputamus, pro loco, tempore, & ••clefi•• consuetu∣dine. An. Fayi. Enchivid, Theol. de Sacr. bapt. Vrsin. Cateth. de bapt. In una fide ni∣hil efficit sanctae ecclesi•• consue∣tudo diversa. Greg, Ep. 41. sordes—& maculas mentis lavare non po∣test, nisi qui e∣jusdem fabrica∣tor est mentis. Opratus. l 5. Dicimur in ba∣ptisms sepulti cum Christo, re∣surrexisse etiam in Christo vel per Christum, ne haec supernaturalia effecta, vel externo elemento, vel nostris propriis viribus tribuainus. Christi it ••que mors, sepultura, resurrectio causa est mortificatio∣nis & vivificaticnis nostrae spiritualis, &c. Davenant. q. sup. Nomen est qued sanctisicat non opus, Optatus. q. sup.
• * 1.180

  Totum corpus mergi non est nece ••e. A. Fay••q. sup. est enim uni••ss Partis ablutio ejusdem naturae cum totius ablu∣tione. Dan. Chamier. To. 4. lib. 5. c. 2. de Baptismo; uno corporis membro aqua baptismi loc•• totius hominis, reg••ne ratio à spiritu sancto perficitur. Jo. Gerhard. de s. Bapt. c. 5. N. 99.
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 3, 16.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉respondet Latinis praepesi∣onibus, A, Ap, E, &c. Fra••i∣ger de praecip. Graer. dict. idiem l. 9. sect. 1. n. 11. Ezek 37. 3, 4. Josh. 3. 15. & 13. 9, 16. •• Chron. 12. 5.
• * 1.182

  Aristophan. Batrac.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,-à verb•• differt quod profundum etere, & sub∣termergere sig∣nificat. Mr. Leigh. Crit Sacr. primum parva〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lavant aquá calidá. Aristophan.
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 9. 10.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉perfundo, aspergo, irroro〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristophan. aspergo paspe∣bras.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem, inde〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉aspersio. Lactan, l. 4. c. 15 (vocat baptis∣mum) purifici rorisaspersienem
• * 1.185

  1 John 1. 7.
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  Baptismum ••ui sit per sanguinem Euthyn. in Mark 20. 23.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Mark 7. 2
• * 1.189

  Lotiones lecto∣rum. Ar. M••n∣tan. Beza, c. Syr.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉& lectorum. Tremel. (••a••d & Syr.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉lectus. ut. Ma••c. 2. 4. (ab Hab. Mat••c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 2. 6. interdum thalamus nupti alis. Hebr. 13. 4 Luc. 11. 7 & 17 34, Act. 9. 33. 2
• * 1.190

  Acts 2. Videntur tria millia uno die à paucis Aposto∣stalis non potu∣isse baptizari si singuli inersi fu••••sent: nec vero, carceraris intra carcerem fuisse ad manum tantum aequae quantum mer∣gendo opus erat. Dan. Chamier. de bapt. l. 15. c. 2.
• * 1.191

  2 Tim 3. 16. &c.
• * 1.192

  De Eunomio dicit Epiphanius,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ano••, haeres. 75. N. 6.—Auxentius solvit baptismum Christi—curigit••r rebaptizan∣d••s Auxentius fideles populos putat baptize••os in nomine Tri∣nitatis,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Ambros. l. 5. cp. 32: fine, orat. in Auxent.
• * 1.193

  Novatianus—quos iterati baptismatis la∣be inquinevit. Ambros. de paenit. l. 1. c. 6.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Epiph. haeres. 42. ••o. 3. l. 1.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Mr Tombs exercit•• about Infant-baptism.
• * 1.194

  •••••••••• potius qu••m perducte•• quispiam. Plaut. ••••••stel.
• * 1.195

  ••••••si esset di∣••••••••••, diceret qui semel benè l••tus fuerit: sed ••m non addidit verbum ben•• in∣••icat quia quic quid in Trinitate factum fuerit, benè est, &c. Optatus l.s. See Epiph. haeres. 65. N. 7. ib. haeres. 62. l. 2. N. ••. ib. haeres. 42. N. 2. ib.haeres. 69.
• * 1.196

  Obj. I.
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Chrys. hom. 2. in Eph. 5.
• * 1.198

  R••n. 4. II. Vid. Aug. de bapt l. 4. c. 24.
• * 1.199

  Object. 2.
• * 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in seeulo no••.
• * 1.202

  Sic enim caro nostra regenera∣bi••ur per incer∣ruptionem, quemadmodum est anim a nossra re••e••erat•• per fidem, Augustin de C. D. l. 10. c. 5:
• * 1.203

  Object. 3.
• * 1.204

  A••••••s ••.••••.
• * 1.205

  Maith. 6
• * 1.206

  ••••r. 31. 34.
• * 1.207

  Object. 4.
• * 1.208

  Object. 5.
• * 1.209

  Vid, d••ctissi∣mum A. R v••t. sum co••tro••••r. To. 2. q. 2. tra. 3. pa••e 26, 27.
• * 1.210

  1 Cor. I. I4. 15 Acts 18. 8
• * 1.211

  Acts 19 29.
• * 1.212

  C••ncil. Trident. Bellarmin, To. 3 de Sacram. bapt, l. 2. c. 20. Vasquez. in 3. Th••. Aquin. T••m. 2. q. 66. a. 2: disp. 140. N. 18. P. Lombard. l. 4. dist. 2. D. Aquin, part. 3, &c.
• * 1.213

  Object. 6.
• * 1.214

  Rem, 6. 4. 5.
• * 1.215

  Verse••••, 6.
• * 1.216

  Obj. 7.
• * 1.217

  Vniversi Epis∣copi dixerunt absit, absit: illicit•••• esse sa••cimus rebaptizationes omnes, & sa••is esse ••ienum à sincerá side & Catholicâ disciplinâ—Concil. I. Carthag. cap. I. Severin. Bin. Concil. To. I.
• * 1.218

  Cyprianus af∣firmabat cum aliis Orientali∣bus Episcopic∣unum esse baptis∣mam, qui extra unam Ecclefiam Catholicam, u•••• 〈…〉〈…〉—(••••ii dicebant) i•••••••• baprisina, r••tum validum, & nequs quain reiterandum •••• quem Minister haereticus juxta formam à Christo praeseriptam & ab Ec∣clesi•• usurpatam, contuliss. Bin ••.T. V. de••t qui vult Augustin. ad Vincent. ••p••18. & de bapt.contr. Donat. 1. 6. c. 2. Hieronyirum contr. Luc••fe∣rian. Baptisnum autem non esse quo haretici utuntur. Cyprian 1. &c. Stephan. 1. 2. ep. 1. quis enim potest dare quod ipse n••n habeat?••••, Cypr. l. 1. ep 12. quod semel s••mitur nec rurs••s iteratur. Cyprian. l. 2. ep. 3 & Bin. q. s.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Apost. Can. 46.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Theophy••a••••, in loh. 3. videat qui vult de his, Epiphan. haeres. 〈◊〉〈◊〉 Pneumat••inach••s. ••nit. & haeres. 76. N. 6.
• * 1.220

  Praeter Ecclesi•• consuetudinem. &c.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pi∣••hen. expos. s•••••• ath, l. 3, To 2. N. 13.
• * 1.221

  See 1 Cor. 6. 11. & 12. 13. ••al 3. 27.
• * 1.222

  See Concil. Ni∣cen. can. 19. Concil. Arelat 1 Can 8. Concil. Carthag. c. 4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Nazianz. orat. 40. itemque orat. 25. inquie〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Regeneratio spiritualis una est, sicut generatio carnalis una est. Aug. tract. 12. in Joh.—Quomodo uterus non potest repeti, sic nec baptismus iterari. Prosper. p•••••• Augustin. tract. 11 in Job. vid. & Chrysost. in Hebr. 6. hom. 9. & Theo∣plylact. ib.
• * 1.223

  Rom 3. 3. Rom. 11. 29. 2 Tim. 2. 13.
• * 1.224

  Concil. Eliberit. Can. 46. & 69. & 73. Concil. Carthag. 1. Council. Arelateus. c. 6. 23. Concil. Nicaen. 2. vid & Bart. Car∣ranz, sum. Concil. pag 673. 679. Roth••••mag. 1633. •••••• aliud reme∣dium constitutum esse post baptis∣mum, quam paenitentiae solatium∣•••• Ambros. ••10. 1. Ursin. de relig, Christ. pa•• 2. Conclus. 13.
• * 1.225

  Rom. 6. 11. Chrys. in Rom. 6. •••• 11.
• * 1.226

  Gen. 17. 7.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in pactum secu••••
• * 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Rom. 6. hom. 11. in¦eadem sententia est Basilius de S. S. c. 14. sicut semel Christus crucifixus est, sic baptismiss i∣ter andus non est; una enim morte sa••, omnes rede∣mit, ut amplius mori non opor∣teat; quod videns Ecclesia intellexit, non iterandum baptismum. Aug. de verâ & fals. poenit. c. 3. intemque de verb. Div.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Epiph. to. 1. haeres. 59. l. 2. N. 5. Si Christus tantum semel mortuus est, & nos tantum semel baptizari convenit, Alex. Alens. to. 4. de sacrament. Baptis. q. 8. Mem. 12. resol.—Donatum sunt hae sententiae latae, quod confessus sit se rebapti∣zasse, &c. quod ab ecclesia alienum est. Optatus, l. 1. de schism. Donat idem lib. 5. de circum∣cisione dicit—semel enim factum servat salutem: si iterum fiat, potest afferre perniciem: sic & baptisma Christianorum &c. confert gratiam; si repetatur, facit vitae jacturam.-de hoc lavacro dixit, Qui semel lotus est, non habet iterum necessitatem lavandi: qui semel dixit, prohib••it iterum fieri—haec sententia generalis est, non specialis—ibsit ut lotum re∣vocemus ad sontem—absit ut iteremus quod semel est, aut duplicemus quod uoum est; semel ergo lavacrum inimus, semel delicta diluuntur, quia ea iterari non oporter. Tertul de bapt. c. 15.

  Baptisma salutaris aquae significatur, quod semel scilicet sumitur, nec rursus iteratur. Cypr. l. 2. ep. 3. ad Caecilium, vid. & Augustinum ep. 173. Crisp.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Epiph. quo. sup.

  Iuxta fores templi, in latere quod opponitur meridiei—ingressus templi ad Orientem era•• more primum occurrebat &c. Vatabl. in 1 Reg, 7. 39.—Ezek 36. 25. Ephes. 5. 25. A•• 2. 38. 1 Pet. 3. 21. Rom. 8. 1.
• * 1.228

  Eph. 5. 26. Ti••. 3. 5. 1 Pet. 3. 21. Baptismo qui∣dem homo totus abluitur, sed dum isto posica vivit in secalo, huma∣nis affectibus terram velut pedibas calcans, &c. undedicat dimitte nobis debita nostra, ac sic etiam mandatur ab eo, qui pedes l••it discipulis suis, nec desinit interpellare pro nobis. Aug. tract. 37. in Ioh.
• * 1.229

  Baptisma•••••• ••∣cam haptizat•• omnes in Christo regenerans est; sicut unus Deus, acfides unica ••••omnibus fide••∣ter confitendum. quod celebratum in aquâ, in no∣mine Patris, & filii, & Spiri∣tus sancti, cre∣dimus tam a∣dultis, quim paroulis c••mu∣niter perfectum remedium ad sa∣sutem.vid notas in concil. Viern. Oecumen. 15. Severin. Bin. Concil. to 2.

  —Denique vos qui baptisma quasi libentèr duplicare contenditis, si datis alterum bap∣tisma, date alteram fidem: si dais alteram fidem, date & alterum Christum: si datis alterum Christum, date alterum Deum. Uoum Deum esse negare non potestis, ue in Mar∣cionis foveas incidatis: ergo Deus unus est; de uno Deo unus est Christas. Qui rebaptiza∣tur, jam Christianus fuerat: quomodo dici potest iterum Christianus &c? Optatus. ••••ntr. Parm. Donatist. l. 5.
• * 1.230

  See that which hath been said, part 1. animadvers, on liberty of prophes. p. 244 245, Num 32, 33.
• * 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• * 1.232

  De Dieu. q. f. 2 Tim. 2. 19.
• * 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉