AN
Antidote
against
Anabaptisme
:
OR
,
Animadversions
on
that
part
of
the
liberty
of
Prophecying
,
which
sect.
18.
pag.
223.
beareth
this
Title
,
A
particular
Consideration
of
the
opinion
of
the
ANABAPTISTS
:
—
Their
denying
Baptisme
to
Infants
,
although
it
be
a
Doctrine
justly
condemned
by
the
most
sort
of
Christians
,
upon
great
grounds
of
Reason
]
WE
say
,
That
denying
Baptism
to
Infants
,
is
justly
condemned
by
all
true
Christians
;
we
cannot
understand
them
to
be
such
,
who
renounce
their
Saviour
Christ
by
a
pretended
Baptisme
in
their
rebaptizing
never
warranted
by
precept
,
or
example
in
holy
Scripture
,
or
those
who
by
their
Doctrine
annull
and
make
void
their
Baptisme
by
a
kind
of
self-excommunication
.
Again
we
say
,
Th●t
to
condemne
the
Doctrine
of
Anabaptists
upon
great
grounds
of
Reason
,
seems
to
lay
too
narrow
a
ground
,
and
possibly
too
unsound
a
foundation
for
our
profession
;
specially
,
if
we
consider
what
is
here
said
,
Sect.
10.
Num.
2.
concerning
the
pretended
authority
of
Reason
,
and
following
his
guide
so
far
as
his
Reason
goes
along
with
him
,
—
Or
,
which
is
all
one
,
he
that
follows
his
own
Reason
,
&c.
which
guidance
by
Divine
Revelation
,
and
I
know
not
,
what
other
good
means
he
meaneth
,
he
saith
,
hath
great
advantages
—
But
to
leave
ambiguities
of
words
,
Bellarm.
tom.
1.
de
verb.
Dei
,
l.
1.
c.
2.
If
he
mean
any
other
Divine
Revelation
then
that
which
is
consonant
to
the
known
and
invariable
Rule
of
Gods
word
,
I
know
not
what
greater
advantage
Satan
could
desire
for
leading
beguiled
souls
to
hell
blindfold
,
then
to
find
them
following
their
own
reason
,
and
putting
their
salvations
upon
pretended
revelations
;
our
faith
is
on
Gods
truth
,
not
humane
Reason
;
which
,
in
this
life
,
is
not
so
absolutely
purged
from
the
contagion
of
sin
,
ignorance
and
error
,
since
the
Apostles
being
furnished
with
infallibility
of
Spirit
,
but
that
it
is
subject
to
some
errors
:
and
therefore
though
we
disclaim
all
blind
obedience
to
man
in
acts
of
Religion
,
yet
we
submit
to
God
in
believing
every
thing
which
he
saith
;
adoring
his
Truth
,
which
we
cannot
by
any
strength
of
humane
Reason
examine
.
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
Corner-stone
,
Ephes.
2.
20.
we
cannot
consent
to
be
taken
off
from
that
infallible
certainty
,
and
to
be
set
upon
the
moveable
and
loose
sand
of
onely
Great
grounds
of
Reason
,
or
any
thing
lesse
known
,
certain
,
and
infallible
then
the
holy
word
of
God
,
which
we
know
cannot
deceive
us
.
It
will
neither
be
unpleasant
nor
unprofitable
to
draw
a
short
Scheme
of
plea
for
each
party
,
the
result
of
which
possibly
may
be
,
that
though
they
be
deceived
,
yet
they
have
so
great
excuse
on
their
side
,
&c.
]
Surely
unpleasing
to
God
it
is
to
make
sport
with
matters
of
so
high
concernment
,
and
to
play
with
holy
things
(
for
so
this
plea
must
be
,
except
you
are
in
earnest
for
the
Anabaptists
)
or
for
fear
or
favour
of
men
,
so
to
temporize
,
as
thereby
to
endanger
(
as
much
as
you
can
)
the
Cause
and
Truth
of
Christ
.
And
how
it
can
be
either
pleasing
to
any
good
Christian
,
which
displeaseth
God
,
or
profitable
which
causeth
any
to
erre
from
the
truth
in
pleading
for
that
which
you
acknowledge
to
be
a
Doctrine
justly
condemned
—
I
confesse
I
understand
not
.
Possibly
Joash
would
here
have
replied
to
such
a
short
Scheme
of
plea
,
—
will
ye
plead
for
Baal
?
That
their
error
is
not
impudent
or
vincible
.
]
To
say
an
impudent
error
,
is
but
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
impropriety
of
speech
,
which
in
more
exact
expression
I
suppose
you
would
render
,
they
are
not
impudent
in
defence
of
their
error
;
If
so
,
I
onely
appeale
to
experience
.
As
for
that
which
you
say
—
They
have
so
great
excuse
on
their
side
,
that
their
error
is
not
—
vincible
,
seems
a
contradiction
in
the
adject
;
who
believes
any
error
to
be
invincible
,
who
believeth
that
Christ
(
the
Truth
.
John
14.
6.
)
hath
sufficiently
delivered
that
heavenly
light
in
the
Gospel
,
which
(
though
God
permit
it
sometimes
to
be
clowded
)
shall
shine
clear
,
and
the
gates
of
Hell
shall
not
prevail
against
it
;
but
it
shall
put
to
flight
and
overcome
every
darkness
of
error
,
specially
in
things
pernitious
,
and
about
the
foundation
.
I
say
not
,
to
the
sense
of
those
whom
God
justly
giveth
over
to
strong
delusions
,
that
they
may
perish
who
receive
not
the
love
of
the
truth
that
they
might
be
saved
;
but
to
the
Goshen
and
Israel
of
God
,
appointed
to
salvation
:
How
else
should
it
be
,
that
our
faith
should
be
the
Victory
that
overcometh
the
world
,
who
hath
overcome
the
world
?
John
16.
33.
For
by
World
,
Christ
here
meaneth
and
comprehendeth
all
that
which
is
contrary
to
the
salvation
of
the
Elect
,
specially
those
falsehoods
and
errors
,
which
Satan
by
any
means
broacheth
to
corrupt
and
overthrow
the
true
Faith
.
See
Heb.
11.
1
,
&c.
Mat.
16.
8.
The
Baptisme
of
Infants
rests
wholly
on
this
Discourse
.
]
If
that
were
true
,
your
plea
for
Anabaptists
were
lesse
condemnable
;
but
the
contrary
will
appeare
in
due
place
.
But
whether
they
have
originall
sin
or
no
—
]
Indeed
the
Pelagians
(
an
old
Sect
of
Hereticks
)
denied
that
Infants
were
born
in
originall
sin
:
And
Celestius
affirmed
,
That
Adams
sin
hurt
onely
himself
,
but
not
mankind
.
Job
.
14.
4
-
Psalm
51.
5.
John
3.
5.
1
Cor.
15
50.
Rom.
●
.
12.
1
Cor.
15.
22.
Eph.
2.
3.
So
do
all
the
Reformed
Churches
,
and
Papists
too
,
vid.
Bellar.
l.
4.
de
amissione
gratie
,
&
stat.
peccati
.
Besides
woful
experience
teaching
us
,
—
Infants
cannot
by
any
act
of
their
own
,
promote
the
hope
of
their
own
salvation
,
which
men
of
reason
and
choyce
may
,
by
acts
of
vertue
and
election
.
Faith
and
hope
of
salvation
are
not
of
our selves
,
but
the
gift
of
God
,
Eph.
●
.
8.
That
men
of
reason
and
choyce
may
promote
their
hope
of
salvation
by
acts
of
Vertue
and
Election
,
must
cautiously
be
understood
;
seeing
they
neither
can
do
any
thing
hereto
,
as
they
have
reason
or
election
;
both
which
are
naturall
,
and
so
corrupted
,
that
they
are
utterly
inactive
to
any
moral
good
,
without
the
help
of
Gods
preventing
and
quickning
grace
supervenient
.
The
Scripture
is
expresse
:
You
hath
he
quickned
who
were
dead
in
trespasses
and
sins
,
—
and
were
by
nature
the
children
of
wrath
,
even
as
others
,
&c.
—
And
where
he
said
,
Work
out
,
or
finish
your
salvation
,
—
we
may
not
think
it
dependeth
on
our
works
,
or
of
our
own
ability
;
for
,
saith
he
,
it
is
God
which
worketh
in
you
both
to
wil
and
to
do
,
of
his
good
pleasure
.
God
which
worketh
in
us
,
all
which
he
requireth
of
us
;
and
so
good
works
which
follow
the
justified
person
,
being
fruits
of
our
calling
and
election
,
give
us
a
comfortable
hope
thereof
.
Yet
is
it
most
true
that
God
alone
according
to
his
abundant
mercy
(
not
our
merit
)
.
bath
begotten
us
again
to
a
lively
hope
,
1
Pet.
1.
3.
and
that
if
we
do
these
things
,
we
shall
never
fall
.
You
say
again
,
That
God
requires
nothing
on
mans
part
,
but
that
its
efficacy
be
not
hindred
.
]
This
Proposition
,
though
plausible
,
yet
is
unsound
,
as
may
appear
by
that
which
hath
been
said
:
to
which
I
add
;
It
is
indeed
required
,
that
we
do
not
ponere
obicem
,
by
unbeliefe
impenitency
,
contempt
of
Gods
ordinance
,
&c.
but
he
that
saith
,
Cease
to
do
evill
,
saith
also
,
Learn
to
do
well
.
To
give
all
diligence
to
make
your
calling
and
election
sure
:
for
if
ye
do
these
things
ye
shall
never
fall
.
And
indeed
this
is
the
end
of
our
implantation
into
Christ
by
Baptism
,
that
we
should
walk
in
newness
of
life
;
and
no
doubt
but
God
requireth
of
his
Israel
,
quench
the
Spirit
,
or
ponere
obicem
,
in
that
he
said
,
Circumcise
therefore
the
foreskin
of
your
heart
,
and
harden
your
necks
no
more
,
Deut.
10.
16.
Yet
he
requireth
them
to
fear
the
Lord
their
God
,
to
walk
in
all
his
ways
,
—
to
keep
all
the
commandements
of
the
Lord
—
v.
12.
13.
And
into
the
same
covenant
are
children
admitted
by
baptism
,
which
bindeth
them
on
their
first
abilities
to
perform
the
same
,
though
for
the
present
they
are
no
more
active
then
circumcised
Infants
were
,
who
were
received
and
sealed
into
the
present
covenant
of
future
faith
and
obedience
.
Then
(
you
say
)
there
is
a
necessity
that
they
should
be
brought
to
baptism
,
there
being
an
absolute
exclusion
of
all
persons
unbaptized
.
]
There
is
a
necessity
of
Baptism
in
respect
of
Gods
ordinance
,
which
bindeth
us
to
administer
it
:
but
we
affirm
not
such
a
necessitatem
medii
,
Kingdom
of
Heaven
,
who
die
without
baptism
,
as
many
infants
do
.
They
have
been
encouraged
in
their
error
more
by
—
our
weak
arguings
,
then
by
any
truth
of
their
cause
,
or
excellency
of
their
wit
.
You
say
—
Internall
(
means
of
bringing
them
to
an
eternall
happiness
)
they
have
none
:
for
grace
being
an
improvement
and
heightning
the
faculties
of
Nature
,
in
order
to
an
heightned
and
supernaturall
end
,
grace
hath
no
influence
,
or
efficacy
upon
their
faculties
,
who
can
do
no
naturall
acts
of
understanding
—
]
What
acts
of
understanding
elect
Infants
dying
have
,
I
cannot
determine
,
but
I
am
confident
all
considering
Readers
will
abominate
and
loath
this
bold
and
uncharitable
censure
.
Who
admitted
you
into
the
secret
of
Gods
councel
,
concerning
th
estate
of
Infants
,
whom
either
he
preserveth
to
age
,
or
taketh
away
before
they
could
be
baptized
?
It
is
better
resolved
,
to
a
worse
end
,
by
your self
,
p.
231.
Num.
16.
Many
thousand
ways
there
are
by
which
God
can
bring
any
reasonable
soul
unto
himself
.
—
And
here
in
the
very
next
place
you
affirm
,
That
God
hath
made
a
promise
of
the
holy
Ghost
to
Infants
as
well
as
to
men
.
—
Reconcile
these
two
,
and
your self
to
your self
,
if
you
can
.
First
,
you
say
,
—
Grace
hath
no
influence
or
efficacy
upon
their
faculties
,
who
can
do
no
naturall
acts
of
understanding
:
And
next
you
affirm
,
that
God
hath
made
a
promise
of
the
holy
Ghost
to
Infants
as
well
as
to
men
.
I
demand
,
Doth
God
perform
every
one
of
his
promises
?
Do
you
mean
by
the
Holy
Ghost
,
the
gifts
and
graces
of
Gods
holy
Spirit
regenerating
the
elect
to
the
Kingdome
of
Heaven
?
Can
any
be
saved
without
such
grace
?
can
the
holy
Ghost
be
inactive
,
and
without
effectuall
influence
in
any
soul
?
Doth
God
give
in
his
good
time
,
and
measure
,
his
grace
of
Regeneration
to
all
the
elect
,
that
is
,
a
powerful
influence
on
them
to
regenerate
,
sanctifie
,
and
finally
save
them
?
Doth
God
save
any
Infants
?
These
things
being
concluded
on
,
I
would
fain
learn
how
it
can
be
true
,
that
children
have
no
internall
means
of
salvation
:
or
that
Gods
Spirit
hath
no
influence
upon
their
faculties
?
Doth
the
reasonable
soul
of
an
Infant
express
an
admirable
influence
on
the
bodily
faculties
,
by
a
naturall
instinct
for
its
preservation
;
and
shall
not
the
Creator
,
the
Spirit
of
Almighty
God
,
have
much
more
active
influence
on
the
soul
of
the
elect
to
save
it
,
though
there
appear
none
,
or
very
slender
acts
of
understanding
to
the
judgement
and
sense
of
man
.
This
your
Proposition
will
appear
false
,
if
we
consider
infants
circumcision
;
those
could
do
as
few
acts
of
understanding
,
as
infants
now
can
:
neither
can
any
man
without
high
impiety
affirm
,
that
Gods
grace
had
no
influence
or
efficacy
on
them
whom
he
did
not
in
vain
command
to
be
sealed
into
his
covenant
.
It
is
well
observed
by
our
party
,
that
the
Sacraments
are
not
bare
resemblances
,
or
memorials
of
things
past
,
neither
naked
signes
or
testimonies
of
grace
received
;
but
also
Canales
gratiae
,
Rivers
of
living
Water
,
Joh.
7.
38.
and
both
delivereth
and
sealeth
unto
us
the
grace
which
they
represent
;
so
that
these
holy
signes
are
not
empty
,
void
of
,
or
without
the
things
signified
,
although
the
things
are
received
after
one
manner
,
and
the
signes
after
another
;
one
is
given
by
God
alone
,
without
the
observation
and
knowledge
of
man
,
and
the
other
onely
by
the
ministry
of
man
,
and
before
men
:
As
at
first
John
Baptist
baptized
with
water
,
and
Christ
baptized
with
the
holy
Ghost
,
though
he
baptized
not
with
water
,
but
his
Disciples
and
substitutes
;
neither
did
John
baptize
with
the
holy
Ghost
,
but
Christ
:
So
is
it
now
,
Christ
baptizeth
elect
infants
by
the
secret
influence
of
his
holy
Spirit
,
the
fruits
whereof
appear
in
their
season
,
and
his
Ministers
,
according
to
his
appointment
,
baptize
with
water
.
To
all
this
(
you
say
)
the
Anabaptists
give
a
soft
and
gentle
answer
:
]
Sure
you
do
but
,
herein
,
landando
praecipere
,
and
by
saying
they
do
so
,
rather
shew
them
what
they
should
do
,
then
us
,
what
they
do
.
an
evill
and
adulterous
generation
,
this
is
one
of
their
soft
and
gentle
answers
.
Mr.
Francis
Cornwell
in
his
Sermon
at
Crambrock
in
Kent
,
called
Pedobaptism
an
Antichristian
Innovation
,
a
humane
Tradition
&c.
Cha.
Blackwood
,
Title-page
,
calleth
his
Pamphlet
against
us
,
The
storming
of
Antichrist
.
John
Spislbury
J.
Spilsbury
treat
concerning
the
subject
of
Baptism
,
p.
31.
calleth
Pedobaptism
,
Baptism
administred
and
received
in
a
false
Antichristian
estate
,
and
by
the
power
of
Antichrist
.
Edward
Barber
calleth
it
Antichristian
and
abominable
.
And
before
he
saith
,
conterning
Mark
10.
14.
This
place
is
put
in
to
be
read
at
the
sprinkling
of
children
,
for
the
Whore
hath
sweet
words
,
&c.
soft
and
gentle
answer
?
or
a
Boyish
manner
of
contest
,
to
call
Whore
,
and
all
ill
names
,
where
they
have
not
other
power
to
prevail
?
Let
all
judge
who
have
any
sense
of
humanity
,
whether
this
be
a
soft
and
gentle
answer
,
to
call
his
mother
Whore
,
and
the
worst
of
such
,
Antichristian
:
whereas
in
spight
of
calumnies
,
with
other
reformed
Churches
,
the
Church
of
England
hath
excluded
Popery
,
and
what
she
could
,
banished
that
mysticall
Whore
out
of
her
communion
.
But
this
is
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
conclude
their
Scene
where
they
have
no
evicting
reason
against
that
which
they
dislike
,
to
pronounce
it
Antichristian
.
Idolatrous
,
of
the
Dragon
and
Beast
,
none
other
then
a
ceremony
of
Antichrist
,
a
Satanicall
Institution
,
&c.
but
that
we
have
too
much
of
our
own
at
home
.
It
is
the
quality
of
the
Beast
to
open
his
mouth
unto
blasphemy
against
God
,
to
blaspheme
his
Name
and
his
Tabernacle
,
and
them
that
dwell
in
Heaven
:
But
we
like
not
our
cause
the
worse
,
because
such
rail
at
it
;
but
wish
them
to
consider
where
the
Railers
place
shall
be
,
1
Cor.
6.
1.
You
say
—
The
Argument
from
Circumcision
is
invalid
upon
infinite
Considerations
.
]
It
will
,
I
doubt
not
at
last
prove
so
strong
,
that
neither
you
,
nor
any
other
Advocates
shall
ever
be
able
to
over-throw
it
:
for
that
which
circumcision
was
in
the
Old
Testament
,
Baptism
is
in
the
New
,
which
succeeded
it
,
and
hath
the
same
end
and
use
,
that
is
,
to
be
a
seal
of
the
Righteousnesse
of
Faith
,
Rom
4.
11.
the
same
Faith
in
the
same
Christ
:
and
therefore
the
Apostle
tells
the
Colossians
Circumcised
in
Christ
,
—
in
that
they
were
buried
with
him
in
Baptism
:
so
that
Baptism
is
our
Circumcision
,
Figures
and
Types
prove
nothing
,
unless
a
Commandement
go
along
with
them
,
or
some
express
to
signifie
such
to
be
their
purpose
.
]
We
answer
,
1.
They
signifie
something
which
is
their
end
;
and
the
argument
à
type
ad
veritatem
,
holds
good
from
the
signes
in
the
Law
,
to
the
things
signified
in
the
Gospel
:
as
Children
were
typically
baptized
under
the
law
,
under
the
Cloud
,
and
in
the
red
Sea
,
1
Cor.
10.
1
,
&c.
and
their
washing
with
rain
from
the
cloud
,
prefigured
our
washing
in
Baptism
,
and
by
the
Spirit
.
2.
Here
is
a
meer
ignoratie
elenchi
,
and
mistake
of
the
question
in
hand
,
which
is
not
whether
Circumcision
were
a
type
and
figure
of
Baptisme
,
but
whether
Baptisme
so
succeed
Circumcision
,
as
a
Seal
of
the
Righteousnesse
of
Faith
.
That
such
sorts
of
persons
(
to
wit
,
young
and
old
)
within
the
covenants
,
as
had
right
to
the
one
,
have
the
like
right
to
the
other
,
which
we
affirm
.
3.
Where
you
say
,
Unless
a
Commandment
go
along
with
them
,
&c.
First
,
we
say
,
that
where
the
question
is
mistaken
,
we
are
not
in
reason
bound
to
answer
untill
it
be
rightly
stated
,
and
so
may
wave
all
that
you
infer
concerning
the
Deluge
&
Paschal
Lamb
,
&c.
as
meerly
impertinent
to
our
present
controversie
.
Secondly
,
concerning
a
command
for
baptizing
,
you
doubt
not
,
nor
we
for
baptizing
of
Infants
;
seeing
that
where
the
Reason
and
Equity
of
the
Law
remains
,
there
the
Law
,
for
substance
,
is
still
in
force
,
though
not
for
every
circumstance
:
Now
nothing
can
reasonably
be
alledged
,
why
children
have
lesse
use
of
Reason
now
,
then
they
who
then
lived
,
had
under
the
Law
;
or
why
they
should
for
present
want
of
the
use
of
reason
,
be
now
lesse
capable
of
the
Seal
of
the
Righteousness
of
Faith
,
then
they
were
who
lived
under
the
Law
?
But
you
say
further
,
—
Supposing
a
correspondence
of
Analogie
between
Circumcision
and
Baptism
,
yet
there
is
no
correspondence
of
Identitie
.
This
Bull
deserves
some
baiting
,
were
we
not
treating
of
sacred
things
;
therefore
I
onely
say
,
If
correspondence
import
answering
unto
,
in
some
similitude
and
likeness
,
there
can
be
no
correspondence
of
identity
,
for
no
like
is
identically
the
same
with
that
to
which
it
is
like
.
For
although
it
were
granted
that
both
of
them
(
Circumcision
and
Baptism
)
did
consign
the
Covernant
of
Faith
.
]
Speak
you
this
as
a
matter
doubtfull
?
Is
not
the
Scripture
evident
?
Do
you
also
call
the
truth
thereof
in
question
?
See
Rom.
4.
11.
There
is
nothing
in
the
circumstance
of
childrens
being
circumcised
,
that
so
concerns
that
mystery
,
but
that
is
might
very
well
be
given
to
children
,
and
yet
baptism
to
men
of
reason
.
]
This
Argument
is
a
childish
caption
:
Circumcision
left
a
Character
in
the
flesh
,
which
being
imprinted
upon
Infants
,
did
it
work
upon
them
when
they
came
to
age
?
]
We
answer
:
1.
That
the
word
Character
In
whom
also
after
that
ye
beleeved
,
ye
were
sealed
with
that
holy
Spirit
of
promise
;
which
is
the
earnest
of
our
Inheritance
.
—
a.
Your
instance
importeth
onely
a
circumstantiall
,
not
a
substantiall
difference
:
Now
the
variety
of
signes
vary
not
the
thing
signified
:
It
is
the
same
Christ
,
the
same
Faith
,
under
the
Gospel
and
under
the
Law
;
though
the
Sacraments
by
God
appointed
for
the
one
and
for
the
other
,
were
much
different
:
And
the
ends
of
Circumcision
and
Baptism
are
the
same
;
to
implant
us
into
Christs
visible
Church
;
to
be
an
in-let
and
door
to
the
same
,
to
seal
up
the
admitted
to
faith
,
repentance
,
mortification
,
and
newness
of
life
:
which
work
is
as
truly
done
to
the
baptized
Christian
when
he
cometh
to
age
as
it
was
to
the
Israelite
circumcised
,
to
wit
,
to
and
in
them
that
believed
and
repented
;
to
others
the
work
was
so
farre
from
being
done
,
that
that
very
seal
of
Gods
Covenant
which
they
bare
in
their
flesh
,
served
for
a
witnesse
against
the
soul
of
the
Covenant-breaker
to
his
greater
condemnation
:
and
so
it
is
proportionably
with
the
baptized
Apostate
:
which
may
be
a
warning
to
your
Clients
,
to
repent
before
it
be
too
late
.
You
say
again
,
—
It
is
requisite
that
the
persons
baptized
should
be
capable
of
Reason
,
that
they
may
be
capable
both
of
the
word
of
the
Sacrament
,
and
the
impress
made
upon
the
Spirit
.
]
We
answer
:
1.
This
weakly
follows
from
unsound
premises
;
was
there
no
word
added
to
Circumcision
?
How
doth
that
appear
?
Was
there
not
a
word
of
Institution
?
Genes.
17.
10
,
11
,
12.
Was
not
the
reason
of
the
Covenant
declared
to
Abraham
?
2.
That
it
is
requisite
that
the
persons
baptized
should
be
capable
of
Reason
,
that
they
may
be
capable
both
of
the
word
,
&c.
]
We
say
so
also
,
they
must
be
capable
of
Reason
,
either
in
act
,
that
they
may
presently
understand
those
things
;
or
in
habit
,
that
they
may
afterward
understand
the
same
;
to
what
end
else
should
we
baptize
infants
,
or
why
were
they
circumcised
into
future
faith
,
repentance
,
and
newness
of
life
?
3.
We
say
further
,
That
Covenants
between
man
and
man
,
require
that
both
parties
expressly
understand
&
know
the
tenour
,
substance
,
and
particulars
of
the
same
;
but
in
Covenants
between
God
and
his
Creatures
,
that
Rule
doth
not
universally
hold
;
for
here
God
stipulateth
and
principally
transacteth
with
the
creature
according
to
that
which
he
will
have
done
,
or
do
in
,
or
by
them
.
So
he
established
his
Covenant
with
Noah
and
his
seed
after
him
,
and
with
every
living
creature
,
the
Fowle
,
Cattell
,
Beasts
,
&c.
Gen.
9.
10.
How
much
more
rationally
may
he
make
covenant
with
infants
,
though
yet
without
the
actuall
use
of
reason
?
Again
,
sometimes
such
covenants
are
made
between
men
,
as
that
the
parent
or
parents
covenant
for
,
or
in
stead
of
their
children
,
because
they
are
not
yet
of
age
to
understand
the
words
and
purport
of
the
covenant
,
and
it
standeth
good
.
How
much
rather
may
God
covenant
with
an
infant
,
whose
mouth
and
Advocate
,
Christ
Jesus
,
said
expressly
,
Suffer
little
children
to
come
unto
me
,
and
forbid
them
not
,
for
of
such
is
the
Kingdom
of
Heaven
,
Mark
10.
14.
Luke
18.
16.
I
demand
,
quojure
,
by
what
right
is
the
Kingdom
of
Heaven
theirs
?
What
,
by
descent
from
naturall
parents
?
Nay
,
but
that
which
is
born
of
the
flesh
,
is
flesh
,
John
3.
6.
And
flesh
and
blood
cannot
inherit
the
Kingdom
of
God
,
1
Cor.
15.
50.
It
must
therefore
be
by
the
free
covenant
of
God
with
them
,
out
of
which
it
can
belong
to
none
by
right
of
any
infant-innocency
,
seeing
all
are
conceived
and
born
in
sin
,
the
children
of
wrath
,
—
of
the
Sacrament
,
and
the
impress
made
upon
the
Spirit
.
]
Concerning
a
Character
or
impress
set
upon
the
baptized
,
the
Schoolmen
and
Jesuits
have
moved
sundry
questions
:
whether
it
be
an
absolute
or
relative
quality
,
which
yet
they
say
,
sticks
fast
upon
them
also
that
are
in
hell
?
Whether
it
be
an
ens
rationis
,
or
a
relatio
realis
?
Whether
a
quality
,
action
,
or
passion
?
And
if
a
quality
,
of
what
kind
it
is
?
Whether
the
subject
thereof
be
the
soul
,
or
some
active
or
passive
faculty
thereof
?
Whether
it
be
a
figure
or
form
?
Whether
the
Sacraments
of
the
old
Testament
made
the
like
impress
?
&c.
In
all
which
,
and
the
like
vain
speculations
,
we
may
not
unprofitably
note
the
just
judgment
of
God
,
giving
them
over
to
unfruitfull
delusions
,
who
forsaking
the
true
and
constant
light
of
his
holy
word
,
give
themselves
●ver
to
follow
the
ignes
fatuos
of
their
own
fancies
.
I
hope
you
are
not
of
their
sense
,
though
you
mention
this
impress
.
Concerning
the
seal
of
our
implantation
into
Christ
,
I
have
spoken
a
little
before
;
and
onely
add
,
that
we
receive
grace
,
and
the
obsignation
thereof
,
but
are
not
sensible
of
all
,
untill
we
receive
a
greater
measure
,
—
that
we
might
know
the
things
that
are
freely
given
unto
us
of
God
.
Since
therefore
(
say
you
)
the
reason
of
this
parity
does
wholly
fail
,
there
is
nothing
left
to
inferre
a
necessity
of
complying
in
this
circumstance
of
age
any
more
then
in
the
other
annexes
of
the
type
.
]
It
wholly
holds
in
substance
for
ought
you
have
said
to
the
contrary
:
and
therefore
your
following
instances
are
frivolous
.
Arist.
l.
1.
Elench.
c.
4.
Dr.
Featly
child
.
Bap.
justified
.
pag.
72.
m.
such
a
fallacy
is
this
.
What
the
Jews
were
commanded
in
the
fourth
Commandement
,
that
we
Christians
are
bound
to
perform
:
But
the
Jews
were
commanded
to
keep
holy
the
seventh
day
from
the
creation
;
Therefore
we
Christians
are
bound
to
keep
that
day
.
Such
is
this
Paralogism
.
If
Baptisme
succeeded
Circumcision
,
then
children
ought
to
be
baptized
the
eight
day
:
it
no
more
followeth
,
then
that
children
ought
to
be
baptized
in
the
same
part
where
they
were
circumcised
:
it
will
follow
rather
,
That
because
Circumcision
was
administred
to
the
infant
as
soon
as
it
was
capable
thereof
,
or
could
receive
the
Sacrament
without
danger
,
therefore
children
ought
to
be
baptized
as
soon
as
conveniently
they
may
.
The
case
is
clear
in
the
Bishops
question
to
Cyprian
,
for
why
shall
not
infants
be
baptized
just
upon
the
eighth
day
,
as
well
as
circumcised
?
If
the
correspondence
of
the
Rites
be
an
Argument
to
inferre
one
circumstance
which
is
impertinent
and
accidentall
to
the
mysteriousnesse
of
the
Rite
,
why
shall
it
not
inferre
all
?
]
The
case
is
as
clear
in
the
Question
of
Fidus
the
Presbyter
,
(
whom
you
call
Bishop
)
as
it
is
in
your
objecting
it
.
Fidus
made
a
querie
,
or
rather
affirmed
,
that
Infants
ought
not
to
be
baptized
on
the
second
or
third
day
,
Esse
apud
omnes
,
sive
infantes
,
sive
majores
natu
,
unam
Divini
muneris
aequalitatem
.
—
.
nam
Deus
ut
personam
non
accipit
,
sic
nec
aetatem
,
cum
se
omnibus
ad
coelestis
gratiae
consecutionem
aequalitate
librata
praebeat
parem
—
si
etiam
gravissimis
delictoribus
,
&
in
Deum
multum
ante
peccantibus
,
—
&
à
baptismo
atque
gratia
nemo
prohibetur
;
quantomagis
prehiberi
non
debet
infans
,
qui
recens
natus
nihil
peccavit
,
nisi
quod
secundum
Adam
—
contagium
mortis
antiquae
prima
nativitate
contraxit
.
Cyprian
.
l.
g.
ep.
8.
Fido.
Quantum
vero
ad
causam
infantium
pertinet
,
quos
dixisti
intra
secundum
vel
tertium
diem
qu●
nati
sunt
,
constitutos
,
baptizare
non
opartere
,
&
considerandam
legem
esse
circumcisionis
antiquae
,
ut
intra
octavum
diem
,
cum
qui
natus
est
baptizandum
&
sanctificandum
non
putares
;
longe
aliud
in
concilio
nostro
omnibus
visum
est
.
In
hoc
enim
quod
●●
puta●as
esse
faciendum
,
nem●
consensit
:
sed
universi
potius
judicavi●nus
,
nulli
hominum
nat●
,
misericordiam
Dei
&
gratiam
esse
denegandem
.
Cyprian
.
q.
s.
but
that
the
law
of
ancient
circumcision
ought
to
be
considered
;
so
that
he
thought
the
new-born
infant
might
not
be
baptized
within
,
or
before
the
eighth
day
:
Cyprian
answereth
:
There
is
one
equality
of
the
Divine
gift
to
all
,
whether
they
are
infants
or
old
men
:
for
as
God
is
no
accepter
of
persons
,
so
neither
is
he
of
ages
,
but
he
shews
himself
in
an
even-ballanced
equality
,
alike
to
all
,
as
to
their
attaining
heavenly
grace
—
if
to
grievous
offenders
,
and
to
those
who
have
before
that
much
sinned
against
God
—
and
no
man
is
prohibited
baptism
and
grace
,
how
much
less
ought
the
infant
to
be
prohibited
,
who
being
new-born
,
hath
committed
no
sin
,
onely
that
in
Adam
.
—
He
hath
in
his
first
nativity
been
infected
with
the
contagion
of
ancient
death
.
But
concerning
the
cause
of
infants
who
you
say
are
not
to
be
baptized
at
two
or
three
dayes
old
,
and
that
we
are
to
consider
the
law
of
ancient
circumcision
,
so
that
you
think
that
a
child
born
may
not
be
baptized
before
the
eighth
day
;
all
that
were
in
our
Councell
are
of
a
far
different
judgment
;
for
no
man
consenteth
to
that
which
you
thought
was
to
be
done
:
but
we
all
rather
judged
,
that
the
mercy
and
grace
of
God
is
to
be
denied
to
no
man
born
.
Let
the
Reader
judge
how
clear
the
case
is
in
the
Bishops
question
to
Cyprian
.
To
the
rest
of
your
Arguments
we
say
you
dispute
ex
non
concessis
:
We
do
not
say
that
the
correspondence
of
Rites
inferre
the
circumstances
,
but
the
substance
:
but
errors
are
fruitfull
,
and
one
absurdity
granted
,
many
easily
follow
.
For
that
you
say
from
your
own
fancy
,
which
you
run
away
witha●
.
And
then
also
females
must
not
be
baptized
,
because
they
were
not
circumcised
.
]
We
answer
,
1.
As
we
have
said
before
,
baptism
succeeded
circumcision
not
in
every
circumstance
(
which
your selves
justifie
in
that
you
baptize
women
)
but
in
the
substance
,
the
thing
signified
,
the
end
and
use
:
or
as
others
say
,
in
the
inward
mystery
,
in
the
promises
,
in
use
,
in
effects
.
2.
God
expressly
restrained
circumcision
to
males
,
Gen.
17.
10
,
12
,
14.
yet
the
females
were
comprehended
in
the
males
:
and
to
be
born
of
circumcised
parents
,
was
to
them
in
stead
of
circumcision
,
and
so
were
they
born
to
God
,
and
in
his
account
Daughters
of
Abraham
,
Luke
13.
16.
and
so
within
his
covenant
of
grace
and
mercy
:
and
the
sealing
of
males
was
then
limited
to
the
eighth
day
;
but
now
in
baptism
the
circumstances
of
sex
,
age
,
and
a
fixed
day
,
are
not
expressly
mentioned
,
but
we
have
a
generall
commandement
to
baptize
all
,
without
exception
to
any
time
,
sex
,
or
age
.
3.
Though
women
were
not
capable
of
circumcision
,
and
therefore
it
was
not
enjoyned
them
,
yet
the
female
is
as
capable
of
baptism
as
the
male
,
and
therefore
without
exception
to
sex
,
they
who
are
all
one
in
Christs
account
,
must
equally
be
baptized
into
him
.
4.
Circumcision
and
Baptism
agreeing
in
substance
,
did
yet
differ
in
many
circumstances
.
First
,
in
the
Rite
or
Ceremony
.
Secondly
,
in
the
manner
of
signifying
:
For
Circumcision
held
out
grace
in
the
Messias
then
to
come
;
but
baptism
presenteth
it
in
Christ
exhibited
.
Thirdly
,
in
the
particular
testimony
annexed
to
make
good
the
promise
:
for
then
God
promised
,
not
onely
a
covenant
with
his
Church
,
but
a
peculiar
place
for
the
same
,
the
land
of
Cauaan
,
untill
the
coming
of
the
promised
Seed
:
but
baptism
hath
no
particular
promise
of
this
,
or
that
fixed
place
.
Fourthly
,
in
the
manner
of
binding
;
Circumcision
did
oblige
the
circumcised
to
the
observation
of
the
whole
Law
,
Morall
,
Ceremoniall
,
You
say
—
Therefore
as
Infants
were
circumcised
,
so
spirituall
Infants
shall
be
baptized
&c.
]
This
you
think
a
right
understanding
of
the
business
;
after
your
shuffling
together
many
strange
impertinencies
,
to
tell
us
of
baptizing
spirituall
Infants
.
To
which
we
answer
:
If
you
mean
by
Spirituall
Infants
,
such
as
are
born
again
of
water
and
the
holy
Ghost
,
then
you
would
have
them
twice
regenerate
or
born
:
If
you
mean
Believers
onely
,
(
for
in
reason
you
cannot
call
an
unbeliever
or
wicked
person
a
spirituall
infant
)
then
I
would
fain
learn
by
what
discerning
spirit
you
can
know
when
,
and
whom
to
baptize
,
and
whom
to
put
by
;
or
which
infant
,
according
to
the
flesh
,
is
not
a
spiritual
infant
,
by
the
spirit
of
regeneration
:
If
you
say
that
those
who
are
of
years
,
profess
faith
and
repentance
,
and
therefore
are
to
be
baptized
,
it
is
easily
rejoined
;
what
ere
they
professe
they
may
be
hypocrites
;
and
then
no
more
spirituall
Infants
then
Judas
or
Simon
Magus
were
:
If
you
say
that
in
charity
you
take
them
for
spirituall
.
I
answer
,
That
an
opinion
that
may
be
so
easily
false
,
and
in
which
any
man
without
speciall
revelation
may
be
deceived
,
is
a
very
unproportionable
ground
of
so
sharp
a
controversie
,
as
causeth
your
Clients
to
forsake
the
Church
of
Christ
.
Next
,
I
say
,
had
you
but
as
much
charity
towards
infants
,
whom
no
actuall
sins
have
yet
stained
,
you
would
as
freely
judge
them
spirituall
infants
,
and
so
,
by
your
own
Principle
,
to
be
baptized
,
as
those
of
years
,
of
whom
possibly
you
may
know
much
evill
,
without
all
controversie
they
have
many
sins
to
be
repented
of
;
and
why
should
you
not
afford
harmless
Infants
who
cannot
dissemble
,
as
much
charity
as
you
do
to
many
hypocrites
,
of
whose
spirituall
regeneration
,
or
being
spirituall
Infants
,
you
cannot
be
certain
?
And
this
seems
to
have
been
the
sense
of
the
primitive
Church
,
for
in
the
age
next
to
the
Apostles
,
they
gave
to
all
baptized
persons
milk
and
honey
,
to
represent
unto
them
their
duty
,
that
though
in
age
of
understanding
they
were
men
,
yet
they
were
babes
in
Christ
,
and
children
in
malice
,
&c.
]
Indeed
we
read
of
such
a
custome
in
Tertullians
Tertul.
de
Coronâ
mil.
c.
3.
&
ib.
advers.
Marcion
.
l.
1.
c.
14.
Nec
me●lis
&
lactis
societatem
quâ
su●
infantat
.
—
Haec
citat
Pol.
Virg.
l.
4.
c.
4.
Buch●lcer
.
lnd.
Chr●n●
.
Anno
Christi
208.
Christ
.
Helvici
.
Theatr.
Histor.
p.
91.
time
,
but
that
was
two
hundred
years
after
Christ
:
but
I
find
not
the
sense
of
the
Church
therein
by
him
expressed
to
your
purpose
.
And
Hierom
But
to
infer
the
sense
of
the
Pedo-baptists
is
so
weak
a
manner
of
arguing
,
that
Augustine
,
whose
device
it
was
(
and
men
use
to
to
be
in
love
with
their
own
fancies
)
at
the
most
pretended
it
but
as
probable
,
and
a
meer
c●njecture
.
]
To
which
we
answer
,
1.
That
things
which
Christ
commanded
to
his
Apostles
,
Ib.
Aug.
de
verb.
Apostlie
.
Ser.
10
.
his
self
clearly
testifieth
.
S.
Cyprian
Bucholcer
.
lnd.
Chronol
.
Passus
est
sub
Valeriano
&
Galieno
principibus
persecutione
Octavâ
.
Catalog
.
script
.
Eccles.
Hieronym
.
●om.
1.
And
St.
Augustine
flourished
about
the
year
410.
and
died
about
the
year
430.
the
Church
hath
received
a
Tradition
from
the
Apostles
to
administer
Baptism
to
little
child●●
.
Now
Origen
lived
about
the
same
time
with
Cyprian
.
How
you
can
reconcile
your self
(
in
that
you
here
affirm
that
Pedobaptism
was
Augustines
device
,
and
yet
confesse
that
Augustine
had
it
from
Origen
,
who
died
so
many
years
before
Augustine
was
born
)
I
say
not
to
the
truth
,
but
to
your self
,
I
do
not
understand
.
Justin
Martyr
,
Antoninus
Pius
)
and.
3.
Whether
this
be
true
which
you
affirm
,
that
Augustine
at
the
most
pretended
it
but
as
probable
,
and
a
me●●conjecture
(
to
baptize
infants
,
as
infants
were
circumcised
)
let
Augustine
speak
for
himself
(
who
saith
)
If
any
man
in
this
thing
look
for
Divine
authority
,
although
that
which
the
universal
Church
holdeth
,
being
no
Decree
of
any
Councell
,
but
hath
been
always
observed
,
that
we
must
rightly
believe
to
have
been
delivered
no
otherwise
then
by
Apostolicall
authority
:
yet
we
may
truly
apprehend
of
what
value
the
Sacrament
of
Baptism
of
Infants
may
be
,
from
the
circumcision
of
the
flesh
,
which
the
former
people
received
.
Abraham
was
justified
before
he
received
it
;
as
also
Cornelius
was
endued
with
the
gift
of
the
holy
Ghost
before
he
was
baptized
,
&c.
why
therefore
was
●e
commanded
thenceforth
to
circumcise
every
male
child
on
the
eighth
day
,
seeing
they
could
not
yet
believe
with
the
heart
?
&c.
but
because
the
Sacrament
it self
,
is
of
it self
of
great
moment
:
so
untrue
is
it
that
Augustine
either
devised
Infant-baptism
,
or
so
slightly
pretended
to
it
,
as
you
report
.
But
you
go
on
,
And
as
ill
successe
will
they
have
with
their
other
Arguments
as
with
this
]
And
what
is
that
for
which
you
cry
victory
in
your
former
encounters
?
I
will
not
be
so
expensive
of
time
,
or
so
much
entrench
upon
the
Readers
patience
,
as
to
repeat
,
let
him
judge
of
what
he
hath
read
.
But
what
other
battalio's
come
next
up
?
You
say
,
From
the
action
of
Christs
blessing
Infants
,
to
inferre
that
they
are
to
be
baptized
,
proves
nothing
so
much
,
as
that
there
is
great
want
of
better
Arguments
.
]
A
gallant
flourish
indeed
:
but
seriously
;
Did
Christ
take
them
up
in
his
arms
,
and
bless
them
;
and
are
they
not
blessed
?
Doth
not
Gods
blessing
give
both
end
and
means
that
we
may
be
so
?
Or
spake
Christ
onely
concerning
the
carnall
seed
of
Abraham
,
and
not
of
the
spirituall
when
he
said
,
Of
such
is
the
Kingdom
of
Heaven
?
Surely
if
Christ
adjudge
and
give
the
Kingdom
of
heaven
(
which
himself
onely
can
give
,
and
in
which
none
but
the
elect
shall
be
)
to
an
infant
,
it
must
be
no
less
then
impious
in
man
,
to
abridge
,
abjudge
,
and
bar
him
of
admission
into
the
visible
Church
of
Christ
by
baptism
,
which
sinfull
and
ignorant
man
can
administer
,
and
which
reprobates
as
wel
as
the
elect
may
and
do
receive
.
But
what
follows
?
The
conclusion
would
be
with
more
probability
derived
thus
:
Christ
blessed
children
and
so
dismissed
them
,
but
baptized
them
not
,
therefore
infants
are
not
to
be
baptized
.
]
'T
is
a
pretty
argument
wherein
both
Antecedent
and
Consequent
are
lame
;
There
are
also
many
other
things
which
Jesus
did
,
the
which
if
they
should
be
written
every
one
,
I
suppose
that
even
the
world
it self
could
not
contain
the
books
.
à
non
scripto
,
ad
nonfactum
?
Can
there
be
a
sound
conclusion
from
rotten
premises
?
Christ
blessed
children
and
so
dismissed
them
,
but
baptized
them
not
,
therefore
Infants
are
not
to
be
baptized
.
—
Antonii
gladios
potuit
contemnere
,
si
sic
omnia
dixisset
.
—
Would
it
not
as
well
follow
à
non
scripto
?
Jesus
granted
the
Centurions
request
,
and
cured
his
servant
,
and
so
for
ought
we
read
dismissed
them
,
but
baptized
them
not
,
Mat.
8.
10
,
3.
Christ
healed
the
sick
of
the
palsie
and
dismissed
him
;
but
for
ought
we
read
baptized
him
not
;
Matth.
9.
2
,
6
,
7.
Mark
2.
23.
5.
11
,
12.
He
healed
the
woman
of
the
bloody
issue
;
but
for
ought
we
read
baptized
her
not
,
Mat.
9.
22.
Mark
.
5.
34.
So
the
Ruler
of
the
Synagogues
daughter
,
Matth.
9.
25.
Mark
5.
41
,
42.
So
he
dismissed
the
man
out
of
whom
he
had
cast
many
Divels
,
Luke
8.
38
,
39.
we
read
not
that
he
baptized
him
.
So
he
pronounced
pardon
,
accepted
the
repentance
,
and
dismissed
the
penitent
sinner
in
peace
,
Luke
7.
50.
It
were
too
long
to
repeat
all
.
So
he
cured
the
lame
at
Bethesda
,
John
5.
8.
Where
(
though
so
neer
the
convenience
of
water
)
we
read
not
that
he
so
much
as
once
spake
of
Baptism
to
him
;
neither
when
finding
him
in
the
Temple
he
said
to
him
,
—
thou
art
healed
,
sin
no
more
lest
a
worse
thing
come
unto
thee
,
—
As
we
are
sure
that
God
hath
not
commanded
Infants
to
be
baptized
]
.
True
,
God
hath
not
given
the
command
to
the
Infant
himself
,
but
to
others
whom
it
concerneth
,
we
are
sure
he
hath
:
if
you
mean
the
first
,
you
triste
;
if
the
second
,
you
do
,
upon
the
matter
,
beg
the
question
.
Quid
ego
festinat
innocens
aetas
ad
remissionem
peccatorum
,
was
the
question
of
Tertullian
(
lib.
de
Bapt.
)
he
knew
no
such
danger
from
their
originall
guilt
,
as
to
drive
them
to
a
laver
,
of
which
in
that
age
of
inn●cence
,
they
had
no
need
,
as
he
conceived
.
]
Whether
infants
can
make
haste
to
baptism
,
I
appeale
to
experience
:
Whether
they
are
innocent
and
have
no
need
of
baptism
,
as
Pelagius
affirmed
,
I
appeal
to
your
own
conscience
.
It
is
prescribed
that
no
man
shall
be
saved
without
baptism
;
which
he
inferreth
from
John
3.
5.
pray
teach
me
what
he
meant
when
he
said
;
Man
from
his
beginning
circumvented
,
so
as
that
he
would
transgress
Gods
command
,
therfore
was
condemned
to
death
,
whereby
he
also
made
all
mankind
,
being
infected
from
his
seed
,
a
traduction
(
or
derivation
from
one
to
another
)
of
his
own
damnation
:
Think
you
damnation
no
danger
?
or
did
not
Tertullian
Suffer
little
children
to
come
unto
me
,
and
forbid
them
not
;
I
can
give
no
better
account
,
then
for
other
his
errors
;
onely
let
the
Reader
note
,
that
in
the
same
place
he
affirmeth
,
that
the
unmarried
also
are
to
be
deferred
,
and
not
baptized
untill
they
are
married
,
or
setled
in
continency
;
but
I
spare
this
:
We
look
for
truth
,
and
shall
be
glad
to
own
and
embrace
it
,
in
what
Author
soever
we
find
it
;
but
against
the
truth
we
are
bound
to
none
:
onely
we
may
note
,
that
if
Tertullian
What
need
all
this
stirre
?
As
infants
without
their
own
consent
,
without
any
act
of
their
own
,
and
without
any
exterior
solemnity
,
contracted
the
guilt
of
Adams
sin
,
and
so
are
liable
to
all
the
punishment
which
can
with
justice
descend
upon
his
posterity
,
who
are
personally
innocent
,
so
infants
shall
be
restored
without
any
solemnity
,
or
act
of
their
own
,
&c.
What
need
this
stirre
you
make
to
trouble
the
peace
of
Christs
Church
?
Why
trouble
you
your self
with
our
stir
to
do
that
which
Christ
commandeth
us
?
Shall
we
suffer
the
Wolf
quietly
to
take
away
sheep
from
Christs
flock
(
as
we
daily
see
by
the
sleepy
cowardize
and
dangerous
silence
of
some
temporizing
Pastors
,
who
possibly
have
learned
from
that
old
Courtier
Crispus
—
.
—
qui
nunquam
direxirbrachia
contra
torrentem
)
nay
,
but
we
know
there
is
a
dangerous
silence
.
See
Ezek.
3.
18.
Ester
4.
14.
But
to
the
matter
,
we
say
,
that
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
,
1
Cor.
15.
22.
which
being
restrained
according
to
the
Apostles
intention
,
to
the
faithfull
and
elect
,
might
reasonably
conclude
,
that
as
all
men
,
even
the
faithfull
and
elect
,
were
by
naturall
propagation
condemnable
in
Adam
,
God
justly
imputing
to
his
whole
posterity
that
his
act
,
whereby
he
not
onely
made
his
own
person
guilty
,
but
also
corrupted
his
nature
:
so
are
they
by
regeneration
saved
in
Christ
,
God
mercifully
imputing
his
merits
to
them
for
their
justification
:
so
that
,
as
they
were
condemnable
for
that
they
did
not
in
their
own
persons
commit
,
so
shall
they
be
saved
by
that
which
Christ
,
not
they
,
did
freely
without
the
works
of
the
Law
:
but
of
what
consequence
is
solemnity
?
Would
you
have
our
fall
in
Adam
,
and
repair
in
Christ
run
literally
parallell
,
even
to
circumstances
?
But
what
manner
of
arguing
this
were
,
we
have
often
said
.
How
many
ridiculous
consequences
would
you
thence
inferre
?
concerning
a
man
,
a
woman
,
and
a
Serpent
,
and
no
more
in
the
Scene
:
a
garden
,
a
fruit
,
&c.
But
remembring
that
we
are
speaking
of
sacred
things
,
we
resolve
;
that
a
Sacrament
which
is
instituted
of
God
to
this
end
,
And
it
is
(
you
say
)
too
narrow
a
conception
of
God
Almighty
because
he
hath
tied
us
to
the
observation
of
the
Ceremonies
of
his
own
institution
,
that
therefore
he
hath
tied
himself
to
it
.
]
We
never
had
that
conceit
,
you
mistake
the
matter
:
we
say
not
that
God
is
tied
to
his
own
Ordinances
,
as
if
he
could
no
otherwise
save
any
,
but
that
we
are
tied
to
Gods
Ordinances
,
because
they
are
the
revealed
will
of
God
,
which
man
is
bound
to
obey
.
Joh.
Gerhard
;
de
Baptism
.
Sect.
2.
class.
2.
And
though
God
be
the
most
free
Agent
,
and
not
tied
,
yet
it
doth
not
hence
follow
,
that
baptism
is
not
the
ordinary
means
of
regeneration
,
to
which
we
are
tied
.
God
hath
not
in
your
sense
tied
himself
to
the
baptism
of
persons
in
years
,
as
may
appear
in
the
penitent
thief
,
who
unbaptized
was
saved
,
Luke
23.
43.
It
is
so
in
his
other
ordinances
.
—
It
pleased
God
by
the
foolishness
of
preaching
,
to
save
them
that
believe
,
1
Cor.
1.
21.
Therefore
ordinarily
faith
is
by
hearing
the
word
,
Rom.
10.
17.
yet
God
hath
not
so
absolutely
tied
it
to
preaching
,
but
that
he
could
at
his
pleasure
convert
Saul
breathing
threatnings
,
Acts
9.
Neither
is
he
tied
to
the
E●charist
:
would
you
conclude
hence
that
men
and
women
of
years
are
not
tied
to
be
baptized
,
hear
the
word
,
or
receive
the
Lords
Supper
,
because
God
,
and
his
free
grace
,
are
not
tied
to
these
externall
and
ordinary
means
?
If
not
,
what
meaneth
that
your
medium
(
God
hath
not
tied
himself
)
and
what
can
it
more
conclude
against
Infants
baptism
,
then
against
the
baptism
,
hearing
,
receiving
the
E●charist
by
persons
of
years
?
Yet
we
affirm
,
that
when
God
made
the
promise
to
Abraham
,
being
willing
more
abundantly
to
shew
to
the
heirs
of
promise
,
the
immutability
of
his
councell
,
confirmed
it
by
an
oath
,
that
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lie
,
we
might
have
a
strong
consolation
,
&c.
Heb.
6.
17
,
18.
In
which
sense
,
God
hath
bound
himselfe
to
make
good
to
us
,
all
that
which
the
Seals
of
his
Covenant
by
himself
appointed
,
hold
forth
unto
us
.
But
you
add
,
Many
thousand
ways
there
are
by
which
God
can
bring
any
reasonable
soul
to
himself
.
]
We
answer
:
The
admitting
of
the
one
is
not
always
the
excluding
of
all
other
:
and
we
question
not
Gods
power
herein
,
but
his
will
;
here
is
an
Ignoratio
elenchi
.
But
(
you
say
)
nothing
is
more
unreasonable
,
then
because
he
hath
tied
all
men
of
years
and
discretion
to
this
way
,
therefore
we
of
our
own
heads
shal
carry
infants
to
him
that
way
without
his
direction
.
Here
is
again
a
fallacious
arguing
:
You
take
the
thing
in
question
for
your
medium
:
The
question
is
,
Whether
baptism
of
Infants
he
a
divine
or
humane
institution
,
upon
which
dependeth
wholly
whether
we
ought
o●ught
not
to
baptize
Infants
?
Now
you
would
prove
that
we
ought
not
to
carry
infants
to
Christ
by
baptism
,
because
he
appointed
or
directed
us
not
so
to
do
;
but
(
as
you
say
)
we
do
it
of
our
own
heads
:
Nay
,
but
confining
sacramentall
administrations
to
such
time
,
age
,
or
other
circumstance
,
by
Christ
never
limited
or
enjoyned
,
it
will-worship
,
and
mans
invention
:
This
your
conceit
is
so
poor
and
low
,
that
a
puny
Sophister
would
be
ashamed
of
it
.
Onely
this
(
you
say
)
that
God
hath
as
great
a
care
of
Infants
,
as
of
others
,
&c.
]
Here
is
another
argument
as
fe●ble
as
the
fore-going
:
What
?
because
God
hath
as
great
a
care
of
them
as
of
others
,
therefore
we
must
have
no
care
of
them
in
the
application
of
the
ordinary
means
?
so
hath
he
a
care
for
their
bodily
preservation
and
sustenance
;
doth
that
prove
that
we
ought
not
to
feed
or
cloath
them
?
God
respectively
careth
for
all
the
Creatures
,
he
giveth
to
the
beast
his
food
,
Psal.
147.
9.
—
God
(
you
say
)
will
by
his
own
immediate
mercy
bring
them
thither
where
he
hath
intended
them
;
but
to
say
that
therefore
he
will
do
it
by
an
externall
act
and
ministery
,
—
is
no
good
Argument
,
&c.
]
Prove
that
one
Assertion
,
That
God
will
by
his
own
immediate
mercy
save
Infants
,
and
have
no
means
used
thereto
,
and
you
have
the
Cause
:
but
Christ
hath
appointed
baptism
for
the
ordinary
means
to
bring
people
into
his
visible
Church
,
that
they
may
be
saved
:
that
he
doth
otherwise
,
that
is
,
by
an
immediate
act
of
mercy
save
some
,
to
whom
his
all-disposing
providence
hath
not
given
time
or
means
,
as
in
Infants
dying
before
they
were
or
could
be
baptized
;
this
variet●
not
the
Rule
,
for
our
question
is
not
concerning
them
,
and
to
say
that
therfore
he
will
do
it
by
an
external
act
,
because
he
will
save
them
,
or
bring
them
thither
whither
he
hath
intended
them
,
by
his
own
immediate
mercy
,
is
no
good
Argument
,
you
may
lay
your
life
o●'t
.
Immediatly
signifieth
without
means
,
so
that
Immediately
by
means
is
a
contradiction
in
the
adject
:
this
were
to
my
sense
so
farre
from
a
good
argument
,
that
I
should
doubt
whether
such
a
Disputant
were
awake
,
or
not
:
Immediatly
by
an
external
act
and
ministery
?
none
of
ours
ever
so
reasoned
.
And
why
cannot
God
as
well
do
his
mercies
to
infants
now
immediatly
,
as
he
did
before
the
institution
either
of
circumcision
or
baptism
?
Once
again
we
say
,
We
question
not
Gods
power
:
truly
nor
his
will
in
many
Infants
dying
before
they
could
be
baptized
:
the
question
is
,
whether
we
may
or
ought
,
according
to
Gods
revealed
will
,
baptize
them
?
In
which
it
seemeth
to
us
a
very
weak
querie
,
And
why
cannot
God
as
well
do
his
mercies
to
Infants
now
immediately
?
&c.
]
However
(
you
say
)
there
is
no
danger
that
Infants
should
perish
for
want
of
this
externall
ministery
,
&c.
Not
to
dispute
Gods
secret
counsels
,
we
say
,
the
danger
will
be
to
the
despiser
and
neglecter
of
Gods
Ordinance
;
wherein
Tertullians
Assertion
may
serve
for
a
reason
:
Because
(
saith
he
)
he
shall
be
guilty
of
a
mans
destruction
,
who
shall
omit
to
do
that
which
he
freely
might
have
performed
.
Tertul.
de
bapt.
c.
17.
For
(
say
you
)
Water
and
the
Spirit
in
this
place
(
John
3.
5.
)
signifie
the
same
thing
;
and
by
water
is
meant
the
effect
of
the
Spirit
,
cleansing
and
purifying
the
soul
&c.
]
It
is
true
that
Calvin
,
Oecolampadius
,
and
some
others
,
do
not
think
that
Christ
doth
there
precisely
speak
of
Baptism
,
but
that
he
either
opposed
it
to
Pharisaicall
washings
and
purifications
;
to
which
possibly
Nicodemus
,
with
whom
he
then
discoursed
,
might
be
too
much
addicted
:
Or
,
that
those
words
are
simply
to
be
interpreted
concerning
Regeneration
;
but
Justin
Martyr
,
and
others
expound
these
words
concerning
Baptism
,
the
Sacrament
of
Regeneration
;
the
present
speech
of
Christ
being
concerning
Regeneration
;
and
it
is
most
probable
that
Christ
therein
respected
the
common
order
of
the
Church
,
mentioning
the
Spirit
and
Water
;
to
shew
that
we
must
be
baptized
if
we
will
be
saved
;
yet
't
is
not
the
water
but
Gods
holy
Spirit
which
washeth
away
our
sins
:
Neither
doth
he
so
simply
and
necessarily
tie
the
grace
and
efficacy
of
Gods
Spirit
to
the
Sacrament
of
Baptism
,
as
if
none
could
be
saved
without
Baptism
,
He
that
shall
believe
and
be
baptized
,
shall
be
saved
;
Acts
4●●●●
To
conclude
,
it
doth
not
appear
,
that
Water
and
the
Spirit
in
the
fore-cited
place
,
John
3.
5.
signifie
one
and
the
same
thing
.
Although
Christs
Baptisme
with
the
Spirit
,
(
which
gives
the
effect
of
Baptism
)
were
more
excellent
then
John
Baptists
,
—
Deus
qui
suam
potentiam
sacra
mentis
non
alligavit
.
P.
Lombard
.
l.
4.
distinct
.
4.
●
.
Mark
.
16.
16.
—
Cautè
&
vigilantèr
non
re●●tierit
(
qui
ver●
baptiza●us
non
fuerīt
)
sed
tantùm
,
qui
vere
non
●rediderit
condemnabiiur
nimirum
inn
●ens
solum
interdum
sidem
sufficere
ad
salatem
,
&
sine
i●sa
,
sufficere
nihil
.
●
Bernard
.
Ep
77.
or
any
Ministers
of
the
Gospel
:
for
so
is
it
still
,
and
yet
no
sober
man
will
deny
,
that
the
water
in
baptism
and
the
Spirit
,
do
differ
,
as
the
externall
sign
and
inward
grace
thereby
signified
.
You
say
further
,
—
You
may
as
well
conclude
,
that
infants
must
also
passe
through
the
fire
,
as
through
the
water
,
&c.
]
This
assertion
might
better
have
suited
with
the
dream
of
some
fanaticall
Jacobite
:
There
shall
not
be
found
among
you
any
one
that
maketh
his
son
or
his
daughter
to
passe
through
the
fire
;
and
it
is
above
all
rationall
controversie
,
that
he
instituted
baptizing
with
water
,
who
said
,
Baptize
all
Nations
,
without
any
exception
at
all
to
infants
:
this
is
a
poor
trick
of
yours
to
elude
Scripture
:
And
where
doth
Peter
say
the
same
thing
,
that
we
may
as
well
conclude
that
infants
must
also
pass
through
the
fire
,
as
through
the
water
?
No
,
no
,
Peter
by
the
Spirit
of
truth
speaketh
another
thing
,
indeed
intimating
by
those
words
,
1
Pet.
3.
21.
Not
the
washing
of
the
flesh
,
but
the
confidence
(
as
we
translate
,
but
the
answer
)
of
a
good
conscience
toward
God
—
the
effects
of
the
inward
baptism
;
which
the
Syriac
in
his
Paraphrasticall
interpretation
of
that
place
,
but
confessing
God
in
a
pure
conscience
:
as
when
in
the
peace
thereof
we
call
upon
him
with
an
holy
security
of
his
hearing
us
,
Gods
Spirit
giving
the
inward
effect
:
so
that
Peter
briefly
toucheth
the
power
&
use
of
baptism
,
recalling
us
to
the
testimony
of
a
good
conscience
,
&
that
confidence
therein
,
which
can
endure
the
sight
of
God
and
his
Tribunal
,
and
flye
unto
him
in
all
wants
through
Christ
,
But
this
Scripture
is
fanatically
Perverted
by
Schuincfeld
&
others
,
who
would
hence
conclude
against
the
effect
of
the
Sacrament
in
the
elect
,
whereas
the
Apostle
affirmeth
not
,
that
the
institution
of
Christ
for
baptizing
the
body
with
water
,
is
vain
or
effectless
;
but
secretly
admonisheth
carnall
Gospellers
,
that
they
rest
not
in
their
security
,
but
consult
their
own
consciences
,
whether
they
find
there
the
effect
of
their
baptism
:
so
that
he
neither
saith
,
that
infants
may
as
well
pass
through
the
fire
as
through
the
water
,
as
you
trifle
;
nor
is
this
place
any
thing
to
the
purpose
in
this
question
of
Infant-baptism
:
so
that
your
following
confused
Hypotheses
are
of
no
value
or
use
,
except
to
puzzle
the
Reader
to
find
out
what
you
mean
,
which
he
hardly
shall
:
Therefore
when
you
express
your self
more
orderly
and
clearly
,
we
owe
you
an
Answer
.
This
(
you
say
)
no
more
inferres
a
necessity
of
Infants
Baptism
,
then
the
other
words
of
Christ
inferre
a
necessity
to
give
them
the
holy
Communion
,
Nisi
comederitis
carnem
filii
hominis
,
&c.
]
This
is
another
argument
of
Anabaptists
à
pari
:
if
infants
(
say
they
)
are
to
be
baptized
,
they
are
also
to
be
admitted
to
the
Lords
Supper
.
But
in
this
agument
there
is
a
Sophisma
●lenchi
:
for
first
it
wants
the
condition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
if
we
follow
your
sense
concerning
spirituall
infants
,
the
wit
of
man
is
not
able
to
shew
a
disparity
in
the
sanction
,
&c.
yet
the
wisdom
of
God
is
able
,
and
hath
declared
this
difference
in
holy
Scripture
;
and
the
same
can
shew
more
then
the
wit
of
man
can
discern
,
and
hath
shewed
more
then
the
learned
Pleader
doth
,
or
will
understand
,
who
I
conceive
,
doth
not
yet
know
all
that
the
wit
of
man
,
or
all
the
world
can
inform
him
of
;
but
is
it
not
better
even
for
those
who
have
been
in
the
Mount
with
God
,
to
cast
the
veil
of
modest
humility
over
those
excellencies
which
they
have
received
,
and
with
which
they
shine
to
others
admiration
,
then
to
ostent
them
to
the
contempt
of
others
?
The
Apostle
of
Christ
was
rap't
up
into
the
third
Heaven
,
and
yet
professed
—
we
know
in
part
,
and
we
prophesie
in
part
,
—
1
Cor.
13.
9.
But
you
further
say
,
—
Since
the
ancient
Church
did
with
an
equall
opinion
of
necessity
,
give
them
the
Communion
,
&c.
]
That
which
you
said
a
little
before
,
—
They
are
as
honest
and
as
reasonable
that
doe
neither
,
to
wit
,
baptize
infants
,
or
give
them
the
Comunion
,
as
those
that
understood
the
Obligation
to
be
Parallel
,
we
may
very
well
believe
and
wish
,
that
either
of
them
may
prove
honest
hereafter
.
But
to
that
which
you
say
,
That
the
ancient
Church
did
with
an
equall
opinion
of
necessity
give
them
the
Communion
,
I
answer
,
1.
with
Tertullian
,
Tertul.
de
Praescript
.
c.
31.
That
is
of
the
Lord
and
true
,
which
was
first
delivered
;
but
that
is
extraneous
and
false
which
is
afterward
received
in
.
Cypr.
l.
2.
Ep.
3.
And
with
Cyprian
,
We
ought
not
to
heed
what
some
before
us
have
thought
was
to
be
done
;
but
what
Christ
did
,
who
was
before
all
:
for
we
ought
not
to
follow
the
custom
of
men
,
but
the
truth
of
God
.
2
Your
own
rule
must
binde
you
,
(
though
it
cannot
others
who
consent
not
thereto
)
they
who
reject
tradition
when
't
is
against
them
,
must
not
pretend
it
at
all
for
them
,
pag.
237.
Numb
25
:
3
It
is
considerable
in
that
custome
of
the
church
,
as
some
other
incoveniences
,
which
Augustine
saith
,
To.
6.
contr.
Faust.
Manich.
l.
20.
c.
21.
Quis
comeditur
zelo
demus
Deit
qui
omnia
quae
forte
ubi
vidit
perverta
satagit
emendare
,
cupit
corrigere
,
non
quiescit
,
si
●mendare
non
potest
,
tolerat
,
gemit
:
non
excutitur
de
areâ
gran●m
:
sustinet
paleam
,
ut
intret
in
horreum
cum
pales
fuerit
separata
.
Aug.
tract.
1●
.
in
Joh.
2.
In
his
enim
rebus
de
quibus
nihil
certi
statuit
Scriptura
divina
,
vios
populi
Dei
,
vel
instituta
majorum
,
pro
lege
temenda
sunt
—
orietur
interminata
lucta●io
—
utique
cavendum
est
ne
tempestate
contentionis
serenitas
charitatis
obnubile●●
.
Aug.
Casulano
ep.
86.
It
is
(
saith
he
)
one
thing
which
we
teach
,
and
another
which
we
endure
;
one
thing
which
we
are
enjoyned
to
command
,
and
another
thing
which
we
are
commanded
to
amend
;
and
untill
we
amend
,
we
are
compelled
to
endure
it
.
And
again
,
who
is
eaten
with
the
zeal
of
Gods
house
?
why
,
he
that
endeavoureth
and
desireth
to
amend
all
that
he
sees
amisse
;
he
resteth
not
;
if
he
cannot
amend
it
,
he
endureth
it
,
he
sigh's
:
the
grain
is
not
tossed
out
of
the
floor
;
it
endures
the
chaff
,
that
it
may
enter
into
the
granary
when
the
chaff
is
winnowed
out
.
4
We
adhere
not
so
to
tradition
,
that
we
universally
receive
all
that
which
was
done
or
said
of
old
:
things
delivered
by
some
,
but
not
generally
received
by
the
Church
,
we
esteem
but
superstructions
of
particular
men
,
or
superseminations
,
which
possibly
may
spread
farre
,
as
many
pernicious
opinions
have
done
;
yet
no
sober
man
ever
took
them
for
Apostolicall
,
or
so
much
as
Ecclesiasticall
traditions
:
we
neither
reject
any
tradition
which
appeareth
to
be
Apostolicall
(
if
not
peculiar
to
their
times
,
or
suited
peculiarly
to
certain
times
,
places
,
or
persons
)
nor
do
we
rashly
receive
any
tradition
for
such
,
except
we
are
certain
that
the
Scripture
determineth
nothing
against
it
,
or
where
strong
consequence
from
thence
justifieth
it
.
5
We
conceive
Augustines
rule
herein
to
be
good
:
In
those
things
(
saith
he
)
concerning
which
divine
Scripture
determineth
nothing
certainly
,
the
custome
of
Gods
people
,
or
institution
of
our
ancestors
are
to
be
held
for
a
law
—
otherwise
,
endlesse
contention
will
arise
—
also
we
must
beware
that
the
calm
of
charity
be
not
clouded
by
the
storm
of
contention
.
6
We
will
not
rashly
dissent
from
reverend
antiquity
,
wherein
it
dissenteth
not
from
the
truth
:
we
love
peace
with
all
who
hold
that
in
fundamentalls
at
least
,
and
therefore
will
follow
Augustin's
advice
,
in
that
he
piously
saith
concerning
his
reader
—
where
(
saith
he
)
he
knows
his
errour
,
&c.
Aug.
de
triuit
.
l.
1.
c.
2.
let
him
return
to
me
;
where
mine
,
let
him
recall
me
:
our
rule
being
,
that
of
the
Apostle
,
1
Cor.
11
1.
be
yee
followers
of
me
,
even
as
I
also
am
of
Christ
:
more
no
good
man
will
require
,
nor
render
lesse
to
Ancestors
.
7
Lastly
we
say
that
the
Scripture
which
you
cite
,
Joh.
6.
53.
except
ye
eat
the
flesh
of
the
Son
of
man
,
and
drink
his
blood
,
you
have
no
life
in
you
;
is
not
spoken
concerning
a
Sacramentall
,
but
a
spirituall
feeding
;
and
although
[
*
](A58206-e7940-b)
*
Bellar●●
.
de
sacr
.
Euch
l.
1.
c.
5.
7.
ib.
l.
2.
c.
8.
ib.
l.
4.
c.
25.
Goster
Enchirid.
de
Eucharist
.
Sacr.
7.
Suares
.
disp.
p.
46.
Sec.
2.
Maldon
in
Joh.
6.
Gab●
.
Vasquez
.
disp.
179.
c.
4.
●●
Aquin.
3a.
q.
65.
a.
4.
2m.
dicit
illud
—
est
intelligendum
de
spirituali
m●nducatione
.
Sci
Pet.
Lombard
.
dist.
8.
D.
Dist.
9.
A.
B.
Jansenius
concord
.
Evang.
c.
59.
Dan.
Chamier
Panstrat
.
To.
4.
l.
11.
c.
3.
4.
*
some
of
the
Jesuites
and
other
Papists
contend
against
us
herein
,
yet
●●
some
of
the
most
sober
of
them
acknowledge
that
those
words
are
not
to
be
understood
concerning
eating
or
receiving
the
Lords
super
;
which
ours
generally
maintain
:
you
might
do
your self
right
to
joyn
with
us
,
and
not
with
the
most
eager
Jesuites
concerning
the
spirituall
feeding
of
infants
to
eternall
life
by
the
merit
of
Christ
applyed
to
them
for
their
Union
with
him
,
and
salvation
in
and
by
him
,
we
willingly
accord
:
the
manner
of
effecting
by
the
secret
power
of
the
holy
Ghost
,
we
enquire
not
after
,
because
it
is
not
revealed
,
but
for
the
reasons
alleaged
,
we
give
them
not
the
communion
.
Next
you
say
—
If
Anabaptist
shall
be
a
name
of
disgrace
,
why
shall
not
some
other
name
be
invented
for
them
that
deny
to
communicate
infants
,
which
shall
be
equally
disgracefull
,
&
c
?
]
That
would
be
a
rare
invention
indeed
:
but
if
to
call
Anabaptists
Anabaptists
,
be
just
,
why
find
you
fault
with
it
?
if
evill
or
unjust
,
why
consult
you
how
to
imitate
it
by
way
of
revenge
?
is
it
not
a
shame
to
be
such
,
as
we
are
or
may
well
be
ashamed
to
be
called
?
truely
we
allow
not
any
disgracefull
name
or
reviling
;
but
know
that
the
name
injureth
not
where
the
thing
it self
is
not
disgraceful
:
some
name
we
must
distinguish
them
by
:
if
you
can
invent
a
more
true
and
proper
one
,
we
shall
be
beholding
to
you
for
an
invention
,
and
they
for
a
new
name
.
Next
you
say
,
That
the
discourse
of
S.
Peter
,
We
answer
:
your
words
carry
a
dangerous
shew
of
blasphemy
,
but
we
desire
to
allow
them
the
fairest
interpretation
which
can
be
made
of
them
,
and
suppose
you
meant
not
to
say
(
as
the
connexion
of
your
words
imports
)
that
S.
Peters
discourse
is
wholly
a
fancy
,
&c.
but
either
that
the
pretence
from
these
words
intitling
infants
to
the
promise
of
the
holy
Ghost
,
and
so
by
consequence
to
baptisme
,
or
as
you
after
affirme
,
that
baptisme
is
not
the
meanes
of
conveying
the
holy
Ghost
,
some
of
these
you
take
to
be
wholly
a
fancy
.
S.
Peter
had
a
promise
for
infants
as
such
,
to
receive
the
extraordinary
,
and
visible
gifts
of
the
holy
Ghost
which
then
flourished
in
the
primitive
Church
,
and
which
men
of
yeares
commonly
after
baptisme
then
received
;
but
that
promise
was
for
present
addressed
to
S.
Peters
hearers
which
were
prickt
in
their
hearts
and
said
unto
Peter
and
the
rest
of
the
Apostles
,
men
and
brethren
what
shall
we
doe
?
and
to
whom
Peter
said
,
repent
and
be
baptised
every
one
of
you
,
&c.
to
which
he
encourageth
them
by
three
arguments
or
motives
:
first
from
Gods
abundant
mercy
in
the
remission
of
their
sins
,
however
grievous
.
Secondly
from
his
gracious
benificence
,
as
well
in
giving
,
as
forgiving
,
and
ye
shall
receive
the
gifts
,
&c.
for
your
confirmation
.
Thirdly
from
the
extent
of
Gods
federall
promise
;
for
the
promise
is
to
you
and
your
children
:
that
promise
is
recorded
Gen.
17.
7.
I
will
establish
my
covenant
between
me
and
thee
,
and
thy
seed
after
thee
,
to
be
a
God
unto
thee
and
thy
seed
after
thee
,
&c.
these
words
S.
Peter
relateth
to
,
when
he
perswaded
them
to
receive
baptisme
the
seal
of
Gods
new
covenant
with
them
in
Christ
,
S.
Peters
argument
may
passe
with
you
for
demonstration
,
and
not
be
mistaken
for
a
fancy
,
this
shew's
the
right
and
title
which
infants
have
to
baptisme
,
grounded
on
the
sure
promise
of
God
,
which
the
Apostle
well
knew
was
first
sealed
with
infant-circumcision
,
as
well
as
circumcision
of
proselyted
men
of
yeares
;
and
therefore
applyeth
it
to
the
seal
of
the
promise
under
the
gospel
,
to
wit
baptisme
:
Be
baptized
every
one
of
you●
who
?
all
those
to
whom
the
promise
of
God
is
:
that
is
,
you
and
your
children
,
for
the
promise
is
to
you
and
them
.
But
you
say
,
This
is
a
promise
that
concerneth
them
,
as
they
are
reasonable
creatures
,
&c.
This
is
a
reasonlesse
assertion
:
for
it
baptisme
concern
them
as
they
are
reasonable
creatures
,
then
all
such
are
concerned
herein
:
and
so
the
promise
which
S.
Peter
there
mentioneth
,
is
to
all
reasonable
creatures
,
Jewes
,
Turkes
,
Painims
,
for
these
are
all
reasonable
creatures
,
and
may
in
their
conversion
have
a
title
to
it
,
in
proportion
to
their
nature
:
The
argument
is
fallacious
à
non
causâ
pro
causâ
(
except
the
causa
stolida
,
or
causa
sine
quâ
non
)
though
none
but
reasonable
creatures
have
interest
herein
,
yet
all
reasonable
creatures
have
it
not
;
neither
alwayes
;
as
in
unbelief
,
impenitency
,
or
out
of
the
covenant
,
as
infants
of
unbelieving
parents
:
it
is
not
their
reason
,
but
Gods
covenant
which
gives
them
interest
in
the
promise
of
salvation
and
all
things
thereto
subordinate
and
belonging
.
Note
here
,
to
what
unreasonable
conclusions
willfull
errour
will
lead
men
at
last
:
what
more
perverse
,
then
in
the
prosecution
of
their
dislike
to
infant-baptisme
,
sanctified
in
the
moment
of
their
birth
,
Kent
.
March
10
1650.
but
will
not
allow
children
of
believing
parents
baptisme
,
which
is
but
the
externall
seal
of
the
covenant
,
which
the
very
reprobate
may
,
and
doth
sometime
receive
at
their
hands
,
who
cannot
judge
of
any
persons
finall
estate
:
and
who
knowes
not
,
that
sanctification
is
incomparably
greater
and
more
excellent
then
the
external
seal
:
this
man
can
give
,
that
God
onely
can
give
,
and
giveth
it
to
the
elect
only
;
and
without
that
,
the
externall
seal
shall
availe
nothing
.
But
you
go
on
.
Besides
this
,
I
say
,
the
words
mentioned
in
S.
Peters
Sermon
(
which
are
the
only
record
of
the
promise
)
are
interpreted
upon
a
weake
mistake
:
the
promise
belongs
to
you
,
and
to
your
children
;
therefore
infants
are
actually
receptive
of
it
in
that
capacity
.
]
Certainly
Gods
promise
is
of
that
invincible
strength
that
whosoever
pleads
against
it
,
none
(
no
not
the
gates
of
hell
)
shall
ever
overthrow
it
:
and
as
certainly
the
inference
was
strong
once
,
upon
the
same
ground
,
when
God
had
made
the
promise
to
Abraham
and
his
seed
;
and
therefore
,
and
then
his
infants
in
that
capacity
were
receptive
,
actually
receptive
,
of
the
seal
of
the
same
righteousnesse
of
faith
:
and
certainly
infants
do
no
lesse
belong
to
the
covenant
and
Church
of
God
,
Abraham
,
I
will
establish
my
covenant
between
me
and
thee
,
—
the
very
same
promise
doth
S.
Peter
rehearse
and
expound
Act.
2.
39.
for
to
you
is
the
promise
,
and
to
your
children
,
and
to
all
that
are
a
farre
off
,
even
as
many
as
the
Lord
our
God
shall
call
:
for
indeed
,
by
one
spirit
we
are
all
baptised
into
one
body
,
whether
we
be
Jewes
or
Gentiles
,
&c.
And
let
the
reader
marke
,
that
after
the
Apostle
had
exhorted
every
one
of
them
to
be
baptised
for
the
remission
of
sins
,
But
he
,
that
whenever
the
word
(
children
)
is
used
in
Scripture
shall
by
(
children
)
understand
infants
,
must
needs
believe
,
that
in
all
Israel
there
were
no
men
,
but
all
were
infants
:
and
if
that
had
been
true
,
it
had
been
the
greater
wonder
they
should
overcome
the
Anakims
,
and
beat
the
King
of
Moab
,
and
march
so
farre
,
and
discourse
so
well
,
for
they
were
all
called
the
children
of
Israel
.
We
know
the
word
(
children
)
importeth
not
alwayes
infants
;
what
then
?
because
it
doth
not
in
every
place
of
Scripture
signify
infants
,
was
not
given
to
Abraham
or
his
seed
through
the
law
,
but
through
the
righteousness
of
faith
—
and
he
was
the
father
of
all
them
that
believe
,
though
they
be
not
circumcised
,
that
righteousnesse
might
be
impured
to
them
also
—
and
again
he
saith
—
they
which
are
of
faith
,
so
Christ
said
that
Zache
converted
to
the
same
faith
,
And
for
the
allegation
of
S.
Paul
,
that
infants
are
holy
if
their
parents
be
faithfull
,
We
answer
,
whether
you
mean
literally
by
holy
ministries
,
the
office
of
priest
or
prophet
;
or
mystically
,
a
royall
priesthood
,
to
offer
up
spirituall
sacrifice
acceptable
to
God
by
Jesus
Christ
,
that
which
you
affirme
will
appeare
very
false
;
for
many
of
the
children
of
believers
,
are
neither
priests
,
prophets
,
nor
so
sanctified
as
to
offer
up
spirituall
sacrifice
acceptable
to
God
:
now
the
Apostle
saith
not
,
else
were
some
of
your
children
unholy
;
but
,
without
exception
of
any
:
so
that
his
words
being
infallibly
true
,
there
must
be
some
such
holinesse
there
intended
,
as
universally
concernes
all
that
are
born
of
believing
parents
;
which
cannot
be
true
in
your
sense
of
disignation
to
holy
ministries
,
nor
in
the
other
sense
concerning
sanctification
by
the
spirit
of
adoption
and
regeneration
peculiar
to
the
elect
of
God
:
nor
is
it
to
be
understood
,
as
some
think
,
of
a
meer
political
cleannesse
(
seeing
that
,
out
of
the
Church
also
,
there
is
a
difference
between
the
legitimate
and
spurious
children
)
it
must
be
understood
therefore
of
a
federall
,
or
ecclesiasticall
holinesse
,
to
which
reprobates
(
if
born
of
believing
parents
,
or
at
least
of
either
parent
being
a
believer
,
and
within
the
covenant
)
may
have
right
as
well
as
the
elect
:
so
had
Ismael
,
Esau
,
and
millions
more
,
as
well
as
Isaack
and
Iacob
,
by
this
federall
or
ecclesiasticall
holinesse
they
have
right
unto
the
seal
of
initiation
,
and
admittance
into
the
Church
;
whereas
they
who
are
born
of
both
parents
without
the
Church
,
are
counted
unclean
,
that
is
,
Gods
promise
and
the
seal
thereof
appertaine
not
unto
them
:
neither
may
they
be
baptised
,
untill
growing
up
and
being
instructed
,
they
repent
and
embrace
the
faith
of
Christ
,
and
it
is
not
improbable
which
some
say
,
that
the
form
of
the
Apostles
speaking
seemeth
derived
from
the
Leviticall
law
;
in
which
it
was
ordained
,
citat
.
a
J.
Ge●h
.
quo
sup.
that
is
,
a
Church
—
priviledge
,
to
be
admitted
to
baptisme
:
so
that
indeed
the
Pleader
weakly
mistaketh
when
he
concludeth
,
that
just
so
the
children
of
Christian
parents
are
sanctified
,
that
is
,
designed
to
the
service
of
Jesus
Christ
,
and
the
future
participation
of
the
promises
:
but
he
saith
further
,
And
as
the
promise
appertaines
not
(
for
ought
appeares
)
to
infants
in
that
capacity
and
consistence
,
but
only
by
the
title
of
their
being
reasonable
creatures
,
and
when
they
come
to
that
act
of
which
by
nature
they
have
the
faculty
,
&c.
No
colour
or
proportion
can
appeare
to
the
blind
,
or
those
who
willfully
shut
their
eyes
,
nor
any
truth
,
be
it
never
so
evident
to
them
on
whom
is
the
curse
Isai.
6.
9
,
10.
their
being
reasonable
creatures
,
I
referre
the
reader
to
that
which
hath
been
answered
,
Numb
.
19.
much
every
way
:
and
what
is
the
advantage
of
the
believing
Christians
child
,
and
Gods
covenant
with
them
?
what
,
no
more
then
of
Turkes
,
and
Jewes
?
where
is
then
that
promise
,
I
will
be
a
God
unto
thee
,
and
thy
seed
,
interpreted
by
S.
Peter
,
the
promise
is
to
you
and
your
children
,
and
to
as
many
as
the
Lord
our
God
shall
call
?
what
,
is
it
of
force
only
to
men
and
women
of
yeares
;
where
's
the
infants
part
?
where
is
his
priviledge
of
federall
holynesse
,
as
being
borne
of
believing
parents
?
What
must
they
be
interessed
onely
when
they
come
to
that
act
of
which
by
nature
they
have
the
faculty
?
That
is
the
act
of
understanding
,
faith
and
repentance
?
In
those
acts
,
the
persons
and
children
of
Turks
,
and
Jews
have
a
right
in
the
same
promises
;
you
cannot
exclude
any
person
from
baptism
,
who
believes
in
Christ
,
repenteth
,
and
desireth
baptism
at
your
hands
:
Thus
you
make
the
promise
of
God
concerning
the
children
of
the
faithfull
of
no
effect
,
by
your
tradition
and
vain
opinion
.
But
to
amend
this
,
you
say
,
Baptism
is
not
the
means
of
conveying
the
holy
Ghost
.
]
I
suppose
you
mean
the
ordinary
gifts
and
graces
of
the
holy
Ghost
,
as
faith
,
love
,
hope
,
sanctity
,
&c.
if
not
,
there
may
be
a
double
fallacy
in
your
assertion
:
First
in
the
term
(
conveying
)
and
next
in
the
term
(
holy
Ghost
)
both
which
may
be
homonymically
intended
;
and
then
your
discourse
is
meerly
captions
;
and
●o
discover
it
,
is
a
sufficient
answer
:
and
indeed
by
your
following
words
,
(
God
by
that
miracle
did
give
testimony
,
&c.
)
it
seems
you
mean
,
that
baptism
is
not
now
the
ordinary
means
of
conveying
the
holy
Ghost
,
that
is
,
the
gift
of
miracles
unto
the
baptized
:
if
so
,
here
is
both
an
homonymia
,
and
an
ignoratio
elenchi
:
Your
reason
being
reduced
to
a
Syllogisme
,
you
might
take
these
words
(
the
holy
Ghost
)
for
the
ordinary
gifts
and
graces
of
God
,
necessary
to
salvation
,
in
the
one
proposition
,
and
for
the
extraordinary
in
the
other
,
and
so
the
question
were
mistaken
;
which
is
not
whether
baptism
be
an
ordinary
means
of
conveying
the
extraordinary
gifs
of
the
holy
Ghost
into
the
baptized
,
as
speaking
divers
unstudied
languages
,
curing
the
sick
,
raising
the
dead
,
casting
out
devils
,
&c.
which
we
affirm
not
;
but
whether
baptism
(
as
the
word
preached
)
be
not
the
external
ordinary
means
by
God
appointed
,
to
seal
us
up
to
a
lively
hope
in
Christ
,
to
beget
faith
,
and
to
engage
us
to
repentance
and
newness
of
life
?
to
which
,
all
that
you
here
trifle
concerning
imposition
of
hands
,
and
insinuation
of
rite
to
confirmation
,
is
nothing
to
purpose
;
neither
is
the
case
of
Cornelius
and
Peters
argument
thereon
,
any
waies
advantagious
to
you
:
for
,
you
confess
it
a
miracle
;
and
how
then
is
it
pertinent
to
our
present
question
?
You
say
,
that
God
by
that
miracle
,
did
give
testimony
,
that
the
persons
of
the
men
were
in
great
disposition
to
heaven
,
and
therefore
were
to
be
admitted
to
those
rites
,
which
are
the
ordinary
inlets
into
the
kingdom
of
heaven
:
I
then
demand
,
if
that
argument
be
good
,
Are
not
children
of
believing
parents
to
be
admitted
to
those
rites
which
are
the
ordinary
inlets
into
the
kingdom
of
heaven
,
seeing
they
are
also
in
great
disposition
to
heaven
whom
Christ
blessed
,
and
proposed
for
paterns
to
all
that
shall
enter
therein
?
But
we
answer
,
1.
That
the
great
disposition
which
you
talk
of
,
was
not
so
much
the
gift
of
miracles
,
as
the
persons
inward
baptism
by
the
spirit
of
regeneration
and
sanctification
:
for
the
gift
of
miracles
is
not
of
it self
,
any
certain
argument
of
salvation
:
see
Matth
7.
22
,
23.
but
this
was
a
sufficient
warrant
to
Peter
to
baptize
them
,
as
being
marked
out
thereby
for
the
visible
Church
at
least
,
into
which
elect
and
reprobate
may
come
.
2.
To
the
main
we
answer
,
That
as
by
delivering
a
key
,
putting
in
possession
of
an
house
is
not
only
signified
,
but
also
livery
and
seisin
,
Conduits
of
grace
,
that
is
,
the
ordinary
means
to
convey
the
graces
of
God
into
the
receivers
.
Jesus
baptized
no●
,
but
his
disciples
,
by
his
assignement
:
Therefore
although
these
signes
neither
convey
grace
,
nor
confirm
any
thing
to
them
for
good
who
keep
not
the
Covenant
(
for
God
made
no
promise
to
them
)
yet
are
they
means
to
convey
the
graces
of
God
to
those
that
do
.
To
conclude
,
we
affirm
not
that
baptism
conveyeth
Gods
grace
to
all
that
are
baptized
,
but
to
the
elect
only
,
as
that
whereof
he
hath
made
a
peculiar
promise
to
them
;
and
that
so
certain
as
are
those
things
which
God
himself
sealeth
,
covenanteth
for
,
and
testifieth
in
heaven
and
earth
;
as
't
is
written
,
There
are
threo
that
bear
record
in
heaven
,
the
father
,
the
word
,
and
the
holy
Ghost
—
and
there
are
three
that
bear
witness
in
earth
,
the
spirit
,
and
the
water
,
and
the
blood
.
—
Now
if
we
receive
the
witness
of
men
,
the
witness
of
God
is
greater
.
Tertul.
de
bapt.
c.
6.
But
from
thence
(
you
say
)
to
argue
,
that
wherever
there
is
a
capacity
of
receivinig
the
same
grace
,
there
also
the
same
signe
is
to
be
ministred
,
and
from
thence
to
infer
poede-baptism
,
is
an
argument
very
fallacious
,
&c.
]
Quis
tulerit
Gracchos
—
?
your
dispute
is
fallacious
upon
your
grounds
,
on
which
we
go
not
;
and
so
all
your
impertinent
superstruction
here
falleth
together
.
They
that
are
capable
of
the
same
grace
,
are
not
alwaies
capable
of
the
same
signe
:
for
women
under
the
law
of
Moses
,
although
they
were
capable
of
the
righteousness
of
faith
,
yet
they
were
not
capable
of
the
signe
of
circumcision
.
]
I
would
gladly
be
resolved
,
quanta
est
illa
propositio
?
is
your
meaning
,
Some
of
them
that
are
capable
of
the
same
grace
,
are
not
alwaies
capable
of
the
signe
thereof
?
If
so
,
alta
pax
esto
:
We
say
so
too
:
for
infants
,
being
capable
of
the
same
grace
which
is
exhibited
and
received
in
the
Lords
supper
,
are
not
alwaies
(
that
is
,
while
they
are
children
)
capable
of
the
same
signe
,
because
they
cannot
examin
themselves
,
nor
shew
forth
the
Lords
death
:
and
women
not
only
under
the
Law
,
but
now
also
have
and
ever
will
have
for
ought
you
can
say
,
the
same
incapacity
of
circumcision
;
what
makes
this
to
conclude
childrens
incapacity
of
baptism
?
this
is
to
argue
à
genere
ad
genus
;
though
women
had
not
a
capacity
of
that
signe
,
they
have
a
capacity
of
baptism
;
infants
had
then
a
right
to
that
whereof
they
had
a
capacity
:
let
them
have
so
still
,
and
the
controversie
is
ended
.
You
further
say
,
The
gift
of
the
holy
Ghost
—
was
ordinarily
given
by
imposition
of
hands
,
and
that
after
baptism
.
]
By
this
it
appears
,
N
Homes
upon
Mr.
Tombes
his
exercit
.
about
infant-bapt
.
pag.
59.
60.
Pag.
235.
Num.
22.
that
your
foregoing
argument
was
fallacious
,
you
intending
the
extraordinary
gifts
of
the
holy
Ghost
,
which
we
pretend
not
to
;
and
what
is
this
dispute
to
us
now
,
or
to
the
present
question
,
seeing
they
are
long
since
ceased
?
But
beware
your
lying
too
near
a
wind
,
and
mentioning
crisme
,
or
confirmation
and
sanctifying
the
holy
Apostles
,
displease
not
your
clyents
,
and
you
be
taken
for
an
ambodexter
.
But
you
say
,
After
all
this
,
lest
these
arguments
should
not
ascertain
their
cause
,
they
fall
on
complaing
against
God
,
&c.
]
Tell
true
,
and
shame
the
devil
:
where
?
to
whom
?
when
?
which
of
all
the
reformed
Churches
ever
did
so
?
We
clearly
affirm
that
God
is
ever
,
God
did
more
for
the
children
of
the
Jews
;
but
that
your
peevishness
,
denying
children
baptism
,
would
have
it
seem
so
.
Do
we
then
complain
against
God
,
when
we
complain
of
the
Anabaptists
abridging
children
of
that
which
God
hath
allowed
them
?
How
vain
and
ma●tious
is
this
calumny
of
yours
?
But
you
say
,
He
made
a
covenant
of
spiritual
promises
on
his
part
,
and
spiritual
and
reall
services
on
ours
.
]
What
are
these
real
services
,
and
whose
?
if
of
children
,
what
can
they
,
as
such
,
perform
?
but
you
say
,
this
pertains
to
children
when
they
are
capable
,
but
made
with
them
assoon
as
they
are
alive
(
that
is
in
the
mothers
womb
)
what
this
?
this
covenant
?
so
the
words
seem
to
import
:
nay
,
but
undeniably
Gods
covenant
and
spiritual
promises
on
his
part
,
presently
belong
to
them
who
shall
be
saved
,
for
many
of
them
presently
die
:
or
mean
you
by●
(
this
)
spiritual
and
real
services
on
our
part
,
belong
to
children
when
they
are
capable
?
Surely
then
they
cannot
have
this
covenant
made
with
them
as
soon
as
they
are
born
,
otherwise
then
by
baptism
;
because
for
the
present
they
can
perform
nothing
real
:
If
you
mean
spiritual
and
real
services
of
parents
in
relation
to
their
covenanted
infants
,
as
such
,
they
cannot
yet
teach
them
;
they
can
only
present
them
to
the
Church
,
that
the
publick
seal
of
Gods
covenant
being
set
to
them
,
they
may
according
to
their
true
interest
in
her
external
communion
,
be
thereby
marked
,
and
known
for
parts
and
members
of
the
same
and
this
indeed
pertaineth
to
children
when
they
are
capable
,
that
is
,
as
soon
as
they
are
born
.
That
which
you
infer
to
shew
a
disparity
between
Christian
infants
,
and
the
Jews
babes
,
is
frivolous
:
for
thoug
there
appear
some
shew
of
difference
in
circumstance
,
as
the
particular
promise
of
the
inheritance
of
Canaan
,
&c.
yet
for
substance
there
is
none
;
there
being
as
real
a
promise
of
blessings
to
Christians
and
their
children
in
every
kind
;
for
godliness
hath
the
promise
of
this
life
,
and
that
which
is
to
come
,
and
the
present
seal
of
faith
marketh
them
for
Gods
peculiar
people
;
the
effect
whereof
being
wrought
and
perfected
by
the
spirit
of
Jesus
in
their
regeneration
,
the
work
is
done
in
them
(
and
no
otherwise
was
it
in
the
Jews
children
)
for
he
is
not
a
Jew
which
is
one
outwardly
,
neither
is
that
circumcision
,
which
is
outward
in
the
flesh
,
—
but
circumcision
is
that
of
the
heart
,
in
the
spirit
,
Rom.
2.
28
,
29.
Col
2.
11
,
●2
,
and
the
Jewish
children
were
no
otherwise
sealed
then
into
the
same
faith
of
Jesus
,
nor
otherwise
saved
,
then
by
faith
in
him
,
neither
less
saved
then
we
and
our
child●en
.
This
(
say
you
)
is
the
greatest
vanity
in
the
world
What
vanity
?
you
say
,
to
affirm
that
unless
this
mercy
be
consigned
by
baptism
,
as
good
not
at
all
in
respect
of
us
,
because
we
want
the
comfort
of
it
.
This
is
the
vanity
—
well
let
it
be
so
;
and
let
them
own
it
that
will
:
I
known
not
whom
you
mean
;
I
am
sure
there
appears
vanity
enough
in
your
following
assertion
,
and
reason
offered
for
proof
.
Shall
not
(
say
you
)
this
promise
,
this
word
of
God
be
of
sufficient
truth
,
certainty
,
and
efficacy
,
to
cause
comfort
,
unless
we
tempts
God
,
and
require
a
signe
of
him
?
]
Yes
,
Gods
promise
is
of
sufficient
truth
and
certaine
efficacy
thereto
:
therefore
we
baptize
our
children
:
and
it
had
been
sufficient
on
Gods
part
,
and
it
must
have
been
on
ours
,
had
he
not
seen
good
further
to
confirm
us
by
a
seal
set
to
his
promise
;
or
had
he
not
required
more
of
us
,
as
our
duty
and
a
condition
and
seal
of
his
covenant
with
us
&
our
children
:
for
as
Augustine
saith
,
how
much
available
,
&c
Aug.
de
bapt
.
co●tr
.
Donat.
l.
4.
c.
22.
●
.
even
without
the
visible
Sacrament
of
baptisme
,
is
that
which
the
Apostle
saith
Rom.
10.
10.
with
the
heart
man
believeth
unto
righteousnesse
,
and
with
the
mouth
Confession
is
made
unto
salvation
,
was
declared
in
the
penitent
thiefe
:
but
then
it
is
invisibly
fulfilled
,
when
not
any
contempt
of
religion
,
but
a
point
or
moment
of
necessity
,
excludeth
or
preventeth
baptisme
:
for
it
might
have
seem'd
much
more
superfluous
in
Cornelius
and
his
friends
to
be
baptized
,
who
had
already
received
the
gift
of
the
holy
Ghost
,
then
in
the
thiefe
:
yet
they
were
baptized
:
and
in
that
act
,
the
Apostolicall
authority
is
extant
,
as
also
the
necessity
of
obeying
God
in
his
ordinance
:
now
how
childish
and
perverse
is
that
cavill
—
unlesse
we
tempt
God
,
and
require
a
signe
of
him
?
Do
you
account
obedience
to
God
and
his
holy
ordinances
,
to
be
a
tempting
of
God
?
is
bringing
children
to
Christ
(
which
he
commandeth
)
and
that
by
baptisme
(
which
you
confesse
is
the
ordinary
inlet
into
the
kingdome
of
heaven
)
to
require
a
signe
of
him
,
or
is
it
to
receive
a
signe
of
him
by
his
own
appointment
?
and
what
certainity
of
comfort
could
we
concieve
,
if
on
the
contrary
,
we
should
wilfully
disobey
,
neglect
,
and
contemn
Gods
ordinance
,
as
your
clients
do
?
were
it
not
rather
to
tempt
God
,
if
(
as
much
as
in
us
lies
)
we
should
shut
up
the
doore
and
inlet
into
his
kingdome
against
infants
?
man
can
do
no
more
to
shut
them
out
,
then
by
denying
them
baptisme
:
't
is
true
,
that
God
can
,
and
often
doth
save
them
without
our
ministry
,
as
when
death
preventeth
our
baptising
them
;
but
to
neglect
the
ordinary
means
of
our
own
or
others
salvation
,
and
to
put
it
on
the
extraordinary
power
of
God
,
is
to
tempt
God
:
if
I
should
ask
you
,
why
you
eat
,
or
feed
your
infants
,
seeing
God
can
preserve
you
and
them
without
food
?
you
would
easily
say
,
to
neglect
the
ordinary
means
,
were
to
tempt
God
,
so
't
is
here
.
But
you
say
.
A
wicked
&
adulterous
generation
seeketh
after
a
signe
,
&c.
]
Possibly
,
Mr.
Fisher
at
his
Ashford-conference
was
beholding
to
you
for
this
opprobrie
,
I
will
not
hold
him
guiltlesse
,
and
whether
pernicious
playing
with
holy
Scripture
,
and
willfull
perverting
the
sense
thereof
,
fall
not
under
the
sentence
of
self-destruction
:
consider
the
terrors
which
Christ
useth
Matth
12.
38.
39.
heaven
,
Matth.
16.
1.
Mark
.
8.
11.
and
then
Christ
answered
,
a
wicked
and
adulterous
generation
seeketh
after
a
signe
;
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
wonder
;
which
words
are
often
joyned
to
expresse
the
same
thing
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
signifies
a
prodigie
,
or
monster
.
Suidas
gives
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praeter
ordinariamrationem
formatum
,
praeter
naturam
genitum
:
such
a
signe
as
begetteth
admiration
and
amazement
in
the
beholders
;
and
so
the
Syriack
Joh.
4
,
48
,
expresseth
it
by
a
word
comming
of
that
verbe
which
signifieth
,
to
be
amazed
,
or
very
much
to
admire
:
now
I
appeale
to
your
conscience
;
do
we
seek
any
such
signe
or
miracle
from
heaven
,
when
we
bring
children
to
be
baptized
?
Joh.
Buxtorf
.
Jun.
lex
.
Chald.
&
syr.
Val.
Shindl.
Pent●n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jo.
8.
39.
44.
is
not
this
froathy
-
Rethorick
?
you
confesse
baptisme
to
be
the
ordinary
inlet
into
the
kingdome
of
heaven
;
and
is
an
ordinary
thing
a
signe
or
miracle
?
consider
also
the
persons
of
whom
Christ
spake
;
they
were
a
wicked
and
an
adulterous
generation
:
for
though
they
pretended
to
be
Abrahams
children
,
yet
neither
heiring
him
in
faith
or
works
,
but
degenerating
from
him
,
they
deservedly
heard
—
ye
are
of
your
father
the
devil
:
if
this
present
generation
be
such
,
consider
who
makes
it
so
;
and
whether
you
have
any
commission
to
judge
them
wicked
who
professe
true
faith
and
obedience
to
Jesus
Christ
,
and
his
holy
gospel
,
in
all
things
,
that
any
shall
,
or
can
make
appeare
to
us
to
be
the
truth
?
But
you
say
The
truth●out
is
,
this
argument
is
nothing
but
a
direct
quarrelling
with
almighty
God
.
]
The
untruth
of
this
assertion
is
so
evident
,
that
it
were
but
lost
labour
to
bestow
more
words
to
refute
it
.
Now
since
there
is
no
strength
in
the
doctrinall
part
,
&c.
]
I
appeale
to
the
judicious
reader
;
Apostolicall
traditions
were
pro
loco
&
tempore
,
accommodate
to
place
and
time
(
as
the
forementioned
,
love
—
feasts
,
saluting
with
an
holy
kisse
,
anointing
the
sick
absteining
from
blood
,
&c.
)
therefore
no
Apostolicall
traditions
passed
an
engagement
upon
following
ages
.
We
answer
:
we
contend
not
for
any
such
traditions
as
were
pro
loco
&
tempore
,
yet
doth
it
not
follow
that
because
all
Apostolicall
traditions
engage
not
posterities
,
therefore
none
do
,
as
in
that
instance
concerning
the
sabbath
,
I
suppose
you
will
accord
with
us
.
But
you
say
Because
other
parallel
expressions
of
Scripture
do
determin
and
expound
themselves
to
a
sense
that
includes
not
all
persons
absolutely
,
but
of
a
capable
condition
,
as
,
Adorate
eum
omnes
gentes
,
&
psallite
Deo
,
&c.
]
Suppose
all
that
granted
what
then
?
you
would
inferre
that
infants
have
not
a
condition
capable
of
baptisme
,
because
some
other
places
of
Scripture
are
relating
to
capahcity
;
what
makes
this
against
the
baptisme
of
infants
,
who
beeing
within
Gods
covenant
are
therefore
capable
of
the
seal
thereof
,
as
they
were
under
the
law
,
although
even
then
the
Scripture
saying
psallite
Deo
omnes
,
&c.
said
that
to
those
only
who
could
sing
to
God
and
praise
him
,
and
not
unto
infants
of
eight-dayes
old
to
be
circumcised
?
who
know's
not
,
that
God
commanded
severall
things
with
respect
to
severall
capacities
?
doth
the
incapacity
in
respect
of
one
command
,
conclude
an
incapacity
of
all
?
women
were
not
capable
of
circumcision
,
nor
of
the
office
of
teaching
in
the
congregation
,
nor
of
execution
of
priestly
offices
;
yet
they
also
could
and
ought
to
sing
to
the
Lord
,
and
were
of
that
part
of
nations
commanded
to
praise
the
Lord
.
Psal.
148.
12.
Psal.
149.
3
,
5.
Exod.
15.
20
,
21.
●udg.
5.
1.
Infants
had
not
a
capacity
of
singing
praises
to
God
,
they
had
of
circumcision
,
and
therefore
they
were
then
circumcised
,
though
they
could
not
sing
:
infants
cannot
sing
now
,
therefore
that
precept
,
sing
unto
the
Lord
,
&c.
concerneth
them
not
for
present
;
but
they
can
be
baptized
as
such
,
therefore
that
precept
baptise
all
nations
,
reacheth
unto
them
;
you
say
more
,
As
for
the
conjecture
concerning
the
family
of
Stephanas
,
at
the
best
it
is
but
a
conjecture
,
and
besides
that
it
is
not
proved
that
there
were
children
in
the
family
:
yet
if
that
were
granted
,
it
followes
not
that
they
were
baptized
,
because
by
(
whole
families
)
in
scripture
is
meant
all
persons
of
reason
and
age
within
the
family
]
Admit
that
to
be
conjectural
,
and
we
take
it
for
no
more
;
yet
it
is
no
light
conjecture
,
&
filij
domus
●jus
omnes
,
speaking
of
the
keeper
of
the
prison
,
Act.
16.
33.
)
that
children
were
baptized
with
the
rest
of
the
family
:
for
though
●●
there
also
may
signify
any
domestick
,
yet
certainly
it
signifieth
a
child
also
,
and
children
were
usually
domesticks
:
but
it
can
be
no
more
then
a
light
conjecture
of
Anabaptists
,
that
there
were
no
infants
in
this
family
,
or
that
of
Stephanas
which
Paul
baptized
;
howsoever
it
can
be
no
conjecture
,
but
certaine
truth
,
that
in
all
nations
there
ever
were
and
still
are
,
a
great
part
infants
;
and
it
is
more
then
conjecturall
,
that
the
Apostles
did
as
Christ
commanded
them
,
saying
baptize
all
nations
;
as
for
that
which
you
say
,
in
Scripture
is
meant
all
persons
of
reasons
and
age
within
the
family
,
because
it
is
said
that
the
ruler
at
Capernaum
believed
,
and
all
his
house
:
is
that
proposition
universall
?
doe
you
affirme
that
by
whole
families
,
is
ever
meant
all
persons
of
age
within
the
family
,
and
such
only
?
if
so
,
your
assertion
is
apparently
false
;
but
if
your
proposition
be
particular
,
it
falleth
short
of
our
cause
;
for
what
can
it
hurt
it
,
omnes
familiae
terrae
.
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Acts
2.
39.
See
Lev.
25.
10
Numb
2.
34.
and
3.
15.
39.
and
18.
31.
and
33.
54.
Levit.
25.
13.
Num.
20.
22.
Acts
7.
10.
Rom.
4.
16.
and
10.
12.
and
11.
31.
Matth.
12
15.
1
Cor.
10.
1.
2.
&c.
I
The.
●
.
12
2
Thes.
3.
16.
18.
1
Tim.
4.
10.
Joh.
11.
50
,
&c.
if
by
all
,
or
whole
families
in
Scripture
,
sometimes
is
meant
all
persons
of
reason
and
age
?
deale
ingenuously
then
;
do
you
affime
that
by
whole
,
or
all
,
the
Scripture
doth
alwayes
meane
,
persons
of
reason
and
age
?
what
doth
God
,
when
he
said
to
Abraham
—
and
in
thee
all
the
families
of
the
earth
shall
be
blessed
;
doth
he
meane
only
all
persons
of
age
?
are
children
in
their
nonage
excluded
from
the
blessing
in
Christ
?
Nay
but
the
Apostle
saith
expresly
,
the
promise
is
unto
you
,
and
to
your
children
:
and
such
Christ
blessed
,
and
of
such
is
the
kingdome
of
heaven
.
Doth
the
Scripture
,
Genes.
7.
21●
saying
all
flesh
dyed
—
every
man
—
meane
onely
all
of
reason
and
age
?
were
the
infants
excepted
?
many
places
of
Scripture
may
shew
the
vanity
of
this
your
assertion
:
but
if
your
proposition
be
particular
,
that
is
,
that
sometimes
the
Scripture
by
whole
families
means
persons
of
reason
(
that
is
who
have
the
use
of
reason
)
and
age
:
we
can
grant
it
you
.
I
adde
;
somtimes
,
all
,
signifieth
only
a
great
part
;
as
Mat.
10.
22
ye
shall
be
hated
of
all
men
for
my
name
sake
:
that
is
of
many
:
times
in
the
Hebrew
manner
of
speaking
it
signifies
,
none
,
or
not
any
one
:
as
Psal.
147.
20.
he
hath
not
done
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
all
,
or
every
nation
:
every
son
of
a
stranger
shall
not
eate
thereof
,
that
is
none
:
now
would
you
have
the
sense
of
Christs
words
goe
and
baptize
all
nations
,
to
be
,
go
and
baptize
some
nations
,
or
a
major
part
of
the
nations
?
the
evidence
of
the
truth
is
against
that
,
as
well
as
against
the
other
,
go
and
baptise
none
;
but
you
would
faine
have
it
,
go
and
baptize
those
that
are
persons
of
reason
and
age
within
the
nations
:
shew
us
any
such
precept
of
Christ
,
and
we
will
obey
it
;
in
the
meane
time
we
must
do
that
which
we
know
he
commanded
us
,
that
is
,
baptize
all
nations
,
all
against
whom
we
finde
no
exception
:
and
why
should
we
look
for
exception
in
families
,
seeing
we
find
none
mentioned
by
our
Saviour
in
nations
?
but
you
would
have
here
,
a
limitation
to
capacity
,
which
you
think
infants
have
not
:
first
we
say
,
shew
us
any
Scripture-proofe
for
such
limitation
:
secondly
we
say
that
although
the
incapacity
of
an
infant
limit
a
command
where
there
appeareth
a
present
impossibility
of
doing
that
which
God
in
generall
commandeth
(
as
where
he
saith
believe
,
repent
,
confesse
your
sins
,
sing
unto
God
,
praise
him
,
&c
)
for
God
commandeth
no
impossibilities
:
yet
where
it
is
possible
that
the
command
may
be
fulfilled
,
there
lieth
no
such
limitation
:
now
you
will
not
say
that
't
is
impossible
for
infants
to
be
baptized
:
if
you
say
they
ought
not
to
be
baptized
untill
they
can
actually
believe
,
repent
,
&c.
we
must
answer
you
with
your
own
:
this
is
unmanlike
to
build
upon
such
slight
and
aery
conjectures
:
as
are
humane
fancies
,
to
forbid
infants
baptisme
;
and
when
you
can
bring
us
no
solid
ground
for
that
you
would
have
,
to
beg
the
question
.
But
you
say
,
Tradition
by
all
meanes
must
supply
the
place
of
Scripture
:
and
there
is
pretended
a
tradition
Apostolicall
,
that
infants
were
baptized
,
&c.
]
You
seem
here
to
speake
three
things
:
first
,
that
when
we
cite
traditions
,
we
use
them
in
place
of
Scripture
,
or
for
defect
of
Scripture-proofe
:
which
to
deny
,
is
confutation
enough
untill
you
can
shew
which
of
us
so
pretend
to
tradition
.
Secondly
in
your
following
words
you
pretend
,
that
we
sometimes
reject
Apostolicall
tradition
(
for
of
that
you
speake
)
to
which
we
say
,
that
when
the
quaestion
is
concerning
a
tradition
of
the
gospel
or
Apostles
,
Church
,
which
were
delivered
by
divine
Scripture
or
Apostolical
tradition
;
which
we
adde
hereto
,
though
we
have
no
reason
to
admit
of
all
that
is
alledged
for
such
:
as
for
those
things
which
the
Apostles
desivered
in
complyance
with
particular
times
,
places
,
or
persons
,
as
anointing
with
oyl
,
saluting
with
an
holy
kisse
,
love-feasts
,
&c.
they
were
necessary
then
and
to
that
people
who
had
been
long
accustomed
thereto
,
of
whom
a
gospel-Church
was
now
to
be
gathered
;
but
they
were
neither
universally
prescribed
,
neither
do
they
concern
us
now
.
Next
we
say
with
S.
Augustine
;
the
whole
Church
holdeth
by
tradition
the
baptism
of
infants
;
and
that
beeing
continually
observed
,
we
justly
believe
to
have
been
delivered
and
confirmed
by
Apostolicall
tradition
.
But
you
say
,
So
farre
as
it
can
appeare
,
it
relies
wholly
upon
the
testimony
of
Origen
;
for
from
him
Augustine
had
it
,
&c.
]
Yet
before
you
affirmed
,
that
infant-baptisme
was
Augustin's
device
;
how
had
Augustine
it
from
Origen
if
it
were
Augustin's
device
?
That
it
was
neither
his
device
,
neither
that
it
relyeth
wholly
upon
the
testimony
of
Origen
,
many
other
testimonis
by
us
alleaged
,
make
manifest
;
as
Dionysius
,
l.
2.
c.
39.
Cyprian
l.
2.
cp.
8.
ad
Fidum
.
Amb.
de
Abraham
.
l.
2.
c.
11.
nec
senex
(
inquit
)
nec
infans
vernaculus
excipitur
,
quia
●mnis
●●
peccato
obnoxia
,
&
ideo
omnis
aetas
sacramento
idenea
;
nus●um
excipit
,
non
infintem
,
&c.
Hieronym
.
contra
Pelag.
1.
3.
Jrenaus
,
Cyprian
,
Ambros
Jerom
,
Cyril
,
Gre.
Nazianzen
,
Basil
,
&c.
as
also
ancient
,
Councils
,
as
that
of
●arthage
An●
.
407.
the
Milevitan
.
An●
.
420
,
&c.
to
conclude
,
we
rely
not
upon
the
testimony
of
man
,
though
we
reverence
holy
antiquity
,
but
on
the
command
of
Christ
and
the
Apostles
practises
,
baptising
whole
nations
without
any
appearing
exception
to
infants
of
believing
parents
;
and
therefore
you
following
inferences
either
nothing
concern
,
or
nothing
hurt
us
.
You
say
further
,
There
was
no
command
of
Scripture
to
oblige
children
to
the
susception
of
it
.
]
No
command
to
children
to
oblige
them
!
a
dainty
caption
:
neither
was
there
any
command
to
infants
to
oblige
them
to
the
susception
of
circumcision
;
for
they
could
neither
act
nor
understand
that
or
any
other
command
:
The
command
was
to
the
parents
for
present
,
and
to
children
for
the
future
:
therefore
,
if
you
mea●e
that
there
was
no
command
of
Scripture
to
oblige
●s
to
the
baptizing
of
infants
,
the
contrary
appeares
Matth.
28.
19.
But
you
require
expresse
termes
:
we
rejoyns
;
what
expresse
termes
in
Scripture
have
you
to
prove
that
there
is
an
holy
Trinity
in
the
unity
of
the
deity
?
or
for
the
abrogating
the
Jewish
Sabbath
,
and
observation
of
our
Lord-day
Sabbath
,
or
for
womens
receiving
the
Lords
supper
,
or
for
your
rebaptizing
,
or
dipping
over
head
and
ears
?
But
you
say
,
The
necessity
of
pedobaptism
was
not
determined
in
the
Church
till
in
the
eighth
age
after
Christ
;
but
in
the
year
418.
in
the
Milevitan
Councel
—
never
till
then
]
What
necessity
speak
you
of
?
de
necessitate
medii
,
in
respect
of
infants
salvation
,
as
if
they
could
not
be
saved
without
it
?
we
maintain
it
not
;
if
you
mean
such
a
necessity
on
our
part
,
as
bindeth
us
to
obedience
,
that
is
,
to
baptize
infants
of
believing
parents
;
we
say
with
S.
Augustin
,
the
custom
of
our
mother
the
Church
in
baptizing
infants
is
not
at
all
to
be
despised
,
August
.
de
Genes.
ad
lit
.
l.
10.
c.
23.
vid.
ad
Numb.
13.
p.
229.
or
by
any
means
to
be
esteemed
superfluous
,
nor
to
be
believed
any
other
then
an
Apostolical
tradition
;
the
ground
hereof
is
laid
down
,
l.
3.
c.
24.
Contra
Donat.
before
by
us
cited
,
to
which
I
refer
the
reader
;
the
sum
is
,
That
whatsoever
is
universally
observed
in
all
Churches
,
and
no
man
can
say
by
what
Councel
it
was
determined
,
or
when
it
began
,
must
be
thought
to
have
descended
from
the
tradition
of
the
Apostles
themselves
,
and
therefore
we
hold
it
as
we
are
commanded
,
2
Thes.
2.15
.
and
we
believe
it
is
necessary
to
be
held
,
because
't
is
so
commanded
.
That
which
you
say
,
that
it
was
not
determined
in
the
Church
till
in
the
eighth
age
after
Christ
,
and
but
in
the
year
418.
in
the
Milevitan
Councel
,
will
easily
appear
false
:
for
the
Councel
of
Carthage
in
Cyprians
time
,
who
flourished
about
the
year
250.
determined
that
children
might
be
baptized
,
and
that
even
before
the
eight
day
,
against
the
opinion
of
Fidus
,
as
was
before
noted
out
of
Cyprian
;
Milevitan
Councel
.
1.
I
demand
,
Doth
a
determination
by
a
succeeding
Councel
exclude
a
determination
of
the
same
thing
by
a
foregoing●
or
doth
it
conclude
a
thing
to
be
no
Apostolical
tradition
?
What
think
you
then
of
our
Christian
Sabbath
?
will
you
say
that
the
abrogation
of
the
Jewish
Sabbath
,
that
our
Christian
Sabbath
might
succeed
,
was
not
an
Apostolical
tradition
,
or
that
it
was
not
sufficiently
determined
in
the
Church
untill
about
the
year
364.
because
then
there
was
a
Canon
made
for
the
same
in
the
Councel
of
Laodicea
?
Ecclesiastical
Canons
(
as
also
municipal
Laws
and
Statutes
)
may
with
good
reason
be
made
for
confirmation
of
things
rightly
and
long
before
sufficiently
determined
,
where
some
emergent
opposition
to
the
former
,
requireth
a
due
revisal
,
and
further
expression
,
interpretation
,
or
confirmation
of
the
same
.
2.
I
say
,
that
there
needed
no
determination
by
a
general
Councel
,
before
any
opposition
was
made
publickly
against
a
received
custome
of
the
Church
;
but
so
soon
as
it
was
questioned
and
openly
opposed
by
the
Pelagians
,
then
the
second
Milevitan
Councel
was
called
against
Pelagius
and
Celestius
.
It
were
but
a
weak
argument
against
an
Apostolical
tradition
,
if
we
should
find
little
or
no
mention
thereof
in
any
writer
,
in
some
ages
of
the
Primitive
Church
;
seeing
that
besides
that
there
were
some
of
them
obscure
,
generally
without
Ecclesiastical
Writers
;
what
necessity
can
be
alleadged
,
that
in
every
age
some
writers
must
make
particular
mention
and
rehersal
of
all
Apostolical
traditions
or
practices
of
the
Church
,
when
an
uninterrupted
peace
thereof
sufficed
,
and
no
opposition
gave
occasion
of
providing
for
defence
?
Indeed
when
any
turbulent
and
disobedient
spirit
of
contradiction
brake
out
to
disturb
the
peace
and
unity
of
the
Church
,
then
the
Ministers
disputed
,
preached
,
or
wrote
,
as
need
required
,
or
Councels
were
called
,
which
could
not
come
together
from
divers
Nations
without
much
trouble
and
charge
;
and
therefore
they
were
not
assembled
except
in
case
of
some
urgent
necessity
;
and
then
their
Canons
were
agreed
upon
for
suppressing
of
emergent
errors
,
and
that
in
all
reason
;
for
what
need
arming
without
an
enemy
?
Act.
15.
1.
Corranzasum
.
c●ncil
.
to
make
Statutes
,
provisions
,
Ordinances
or
Canons
without
some
present
danger
,
might
possibly
teach
men
to
offend
,
or
erre
,
who
without
such
occasion
,
had
not
minded
it
at
all
.
The
first
Apostolical
Synod
,
had
an
apparent
cause
;
—
certain
men
—
taught
the
brethren
,
saying
,
Except
ye
be
circumcised
,
after
the
manner
of
Moses
,
ye
cannot
be
saved
:
Then
the
Apostles
and
Elders
●ame
together
to
consider
of
this
matter
.
Gregor.
ep.
24.
l.
1
.
So
the
four
first
Councels
had
their
several
occasions
.
The
Nicen
Councel
was
called
by
Constantin
,
to
suppress
the
damnable
heresie
of
the
Arians
.
The
Councel
of
Constantinople
was
called
against
Maedonius
and
Eunomius
denying
the
deity
of
the
holy
Ghost
(
in
the
reigne
of
Gratian
and
Theodosius
.
)
The
Councel
of
Ephesus
(
in
the
reigne
of
Theodosius
the
younger
)
against
Nestorius
and
Caelestius
;
and
the
Calcedon
Councel
was
gathered
against
the
heresie
of
Eutychus
and
Dioscorus
:
so
was
the
Councel
of
Gangris
against
Eustathius
:
The
first
Councel
of
Carthage
against
the
rebaptizing
Donatists
;
the
Arelatense
was
occasioned
by
their
appeal
:
and
the
second
Milevitan
Councel
was
called
against
Pelagius
and
Caelestius
his
great
Factor
,
denying
infants
original
sin
and
baptism
:
So
that
the
non
determination
of
a
thing
for
many
ages
in
the
Church
,
the
Church
constantly
holding
and
practising
it
,
proves
nothing
,
but
that
no
body
opposed
it
all
that
time
;
and
had
Pelagi●u●s
heresie
concerning
infant-baptism
,
after
the
Milevitan
Councel
,
and
after
the
writings
of
Jerome
,
Augustin
,
Optatus
and
others
,
still
slept
,
I
know
not
why
any
man
should
now
have
written
,
or
spoken
against
it
.
Bin.
Coneil
.
To.
1.
Carranza
.
sum
.
Concil.
I
grant
(
you
say
)
it
was
practised
in
Africa
before
that
time
,
and
they
or
some
of
them
thought
well
of
it
;
and
though
that
be
no
argument
for
us
to
think
so
,
yet
none
of
them
did
ever
before
pretend
it
to
be
necessary
,
none
to
have
been
a
precept
of
the
Gospel
:
St.
Augustin
was
the
first
that
ever
preach'd
it
to
be
absolutely
necessary
,
and
that
was
in
his
heat
and
anger
against
Pelagius
,
who
had
warmed
and
chased
him
so
in
that
question
,
that
it
made
him
innovate
in
other
doctrines
possibly
of
●●re
concernment
then
this
,
]
You
grant
the
practice
of
infant-baptism
in
Africa
,
and
that
some
of
them
thought
well
of
it
.
It
hath
been
proved
that
an
ancient
Councel
there
established
it
,
as
a
custome
of
the
Church
derived
from
the
practice
or
tradition
of
the
Apostles
,
obeying
Christ's
general
precept
to
baptize
all
nations
:
that
none
of
them
before
Augustin
pretended
it
to
be
necessary
,
cannot
be
true
;
for
they
would
not
have
practised
a
thing
of
so
high
concernment
,
except
they
●ad
held
it
to
be
necessary
on
the
part
of
the
administrers
.
Further
I
say
that
the
Churches
of
Africa
were
of
a
very
ancient
plantation
,
See
Rev.
1.
11.
Act.
19.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
haeref
.
46
See
also
Mr.
Homes
,
c.
13.
pago
110.
&c.
Rom.
10.
18.
as
were
also
the
Churches
of
Asia
,
of
which
was
Justin
Martyr
,
by
birth
a
Samaritan
,
which
is
of
Asia
the
greater
,
and
he
was
for
infant-baptism
;
above
all
controversie
,
the
sound
of
the
Apostles
preaching
went
into
all
the
earth
,
and
their
words
unto
the
ends
of
the
world
;
and
therefore
all
the
Christian
Churches
were
first
planted
according
to
the
Gospel
and
traditions
of
the
Apostles
,
among
which
we
have
shewed
infant-baptism
to
be
one
:
for
good
cause
therefore
they
thought
well
of
it
,
and
so
do
we
.
That
none
of
them
did
ever
before
Augustine
,
pretend
it
necessary
,
is
apparently
false
;
for
it
was
in
liking
and
use
in
Cypriant
time
,
as
hath
been
proved
;
therefore
if
Augustin
were
the
first
that
ever
preached
it
to
be
absolutely
necessary
to
salvation
,
and
in
his
heat
against
the
Pelagians
did
something
innovate
,
it
hurteth
not
our
cause
,
who
do
not
affirm
so
rigid
a
necessity
of
baptism
,
as
we
have
said
formerly
.
But
you
sa
—
Nor
at
all
in
other
places
;
we
have
the
testimony
of
a
learned
Pedobaptist
Ludovicus
Vives
,
who
in
his
annotations
upon
S.
Augustin
de
.
C.
Dei
l.
1.
c.
2●
.
affirms
,
neminem
nisi
adultum
antiquitùs
solere
baptizari
.
]
That
infant-baptism
was
not
at
all
practised
in
other
places
,
is
very
untrue
,
as
appeareth
by
that
which
hath
been
alleadged
out
of
Ireneus
,
who
was
of
France
,
and
Justin
Martyr
,
Jerom
,
Ambrose
,
&c.
lest
any
should
be
deceived
in
this
place
,
none
anciently
was
moved
to
the
sacred
font
,
but
such
as
were
come
to
full
age
,
&c.
Certainly
Augustin
spake
there
concerning
those
who
being
of
years
,
could
understand
what
the
sacred
mystery
signisied
,
and
could
desire
the
same
:
What
is
the
cause
(
saith
he
)
why
we
should
spend
times
in
exhorting
them
,
wherein
by
speaking
we
endeavour
to
enflame
the
baptized
either
unto
virgin
integrity
,
or
vidual
continency
,
or
unto
a
conjugal
fidelity
,
&c.
&c.
Aug.
de
G.
D.
l.
1.
c.
2●
.
he
meant
not
such
words
to
infants
.
What
did
vidual
continency
,
or
conjugal
fidelity
concern
infants
,
as
such
?
and
L.
Vives
words
immediately
following
intimate
the
same
;
The
image
of
which
thing
(
saith
he
)
we
yet
see
in
our
baptizing
of
infants
.
If
this
were
not
his
meaning
,
as
it
was
Augustins
,
it
was
frivolous
enough
,
and
such
as
I
cannot
easily
believe
so
learned
an
Author
,
and
so
well
acquainted
with
Augustins
sense
,
and
judgement
in
this
matter
could
be
guilty
of
;
possibly
his
olim
,
related
to
the
baptism
which
was
administred
in
ecclesiâ
constituendâ
(
when
the
partition
wall
being
broken
down
,
Viv.
loco
citato
.
Eph.
3
14.
Rom.
11.
19
and
the
natural
branches
broken
off
,
that
others
might
be
grassed
into
Christ
)
which
was
,
and
could
no
otherwise
be
then
by
instructing
people
in
the
faith
of
Christ
,
and
then
baptizing
them
,
that
their
children
might
afterward
be
baptized
,
as
being
within
the
covenant
by
their
fathers
priviledg
,
and
their
own
,
as
being
children
of
believing
parents
;
so
that
in
the
constituting
a
Christian
Church
,
the
Ministers
first
,
and
most
general
work
of
administring
baptism
,
was
with
persons
of
years
(
by
their
preaching
to
them
)
converting
to
the
faith
,
but
in
ecclesiâ
constitutâ
it
is
much
otherwise
:
our
general
work
of
administration
of
baptism
is
with
infants
of
enchurched
parents
;
we
seldom
meeting
with
any
Turk
,
or
Pagan
,
or
Jew
converted
,
and
desiring
baptism
;
to
conclude
,
if
L.
Vives
by
you
cited
,
had
been
of
your
opinion
(
to
spare
the
mentioning
the
authority
of
Ireneus
,
Cyprian
,
Augustin
,
Jerom
,
&c.
or
the
African
or
other
Councels
,
who
much
better
knew
the
custom
of
the
ancient
Churches
then
Lud.
Vives
could
)
we
can
ballance
Vives
with
Polydor
Virgil
,
Polydor.
Virg.
de
invent
.
l.
4.
c.
4.
another
learned
Author
,
who
saith
,
As
infants
among
the
Jews
were
circumcised
the
eight
day
from
their
nativity
,
so
are
they
for
the
most
part
,
with
us
baptized
,
which
yet
the
English
do
in
the
very
day
wherein
they
are
born
,
that
which
S.
Cyprian
—
by
many
reasons
proveth
may
be
done
.
But
(
you
say
)
besides
that
the
tradition
cannot
be
proved
to
be
Apostolical
,
we
have
very
good
evidence
from
antiquity
;
that
it
was
the
opinion
of
the
Primitive
Church
,
that
infants
ought
not
to
be
baptized
,
and
this
is
clear
in
the
sixt
Canon
of
the
Councel
of
Neocaes●rea
,
&c.
]
It
is
proved
to
be
Apostolical
,
and
therefore
(
above
controversy
)
it
can
be
proved
:
You
talk
of
very
good
evidence
from
antiquity
,
that
it
was
the
opinion
of
the
Primitive
Church
,
that
infants
ought
not
to
be
baptized
,
and
this
,
you
say
,
is
clear
in
the
sixt
Canon
of
the
Councel
of
Neocaesarea
:
so
then
,
it
is
likely
that
one
testimony
is
very
good
and
clear
evidence
for
you
;
and
shall
not
many
,
and
of
them
,
some
more
ancient
,
witnesses
be
good
for
us
?
Origen
,
Ireneus
,
Cyprian
,
with
the
whole
Councel
of
Carthage
,
held
about
anno
258.
were
more
ancient
then
the
Councel
of
Neocaesarea
held
about
the
year
316.
and
those
,
as
hath
been
shewed
,
were
for
infant-baptism
,
fundatissimum
morem
,
the
most
firm
faith
of
the
Church
,
and
the
most
grounded
custom
.
And
again
,
that
which
was
delivered
by
Apostolical
authority
.
But
let
us
now
behold
how
clear
it
is
in
the
sixt
Canon
of
the
Councel
of
Neocaesarea
which
you
alleadged
.
The
Canon
saith
,
A
woman
with
child
may
be
baptized
when
she
please
;
for
the
baptism
of
her
that
is
to
be
delivered
,
in
this
matter
concerneth
not
the
infant
to
be
born
,
because
every
ones
own
choice
or
purpose
is
manifested
or
declared
by
his
own
confession
,
the
mothers
baptism
doth
not
so
concern
the
infant
that
is
to
be
born
,
as
if
that
needed
not
to
be
baptized
when
't
is
born
:
The
woman
must
for
the
present
make
her
confession
of
faith
,
whereby
she
may
declare
he
choice
;
and
so
must
the
child
for
his
own
part
,
when
he
comes
to
age
,
and
can
shew
that
he
embraceth
the
Christian
faith
.
Infants
ought
not
to
be
baptized
.
Here
's
not
one
word
forbidding
infant-baptism
,
the
whole
scope
being
rather
to
shew
that
the
infant
must
be
baptized
for
himself
;
because
the
mothers
baptism
(
in
whose
womb
he
then
was
)
cannot
excuse
him
from
being
baptized
.
Add
hereto
that
which
some
observe
,
That
regeneration
by
baptism
,
presupposeth
a
precedent
natural
birth
,
which
the
unborn
child
hath
not
;
therefore
the
unborn
infant
cannot
be
regenerate
in
his
mothers
baptism
:
Indeed
it
gives
him
a
right
hereto
,
if
he
have
none
by
the
fathers
side
,
1
Cor.
7.
14.
Gerard
.
de
baptism
.
sol.
606.
sin
.
So
that
if
any
man
lift
to
think
that
the
Councel
spake
Gospel
;
yet
it
will
no
more
thence
follow
,
that
infants
ought
not
to
be
baptized
,
because
they
cannot
yet
make
confession
of
their
faith
,
then
that
all
that
which
is
said
of
the
adult
,
is
precisely
to
be
applyed
to
in●ants
for
present
,
as
that
2.
Thes.
3.
10.
This
we
command
you
,
that
if
any
would
not
work
,
neither
should
he
eat
—
which
concerneth
infants
no
otherwise
then
when
they
should
be
able
;
but
in
the
mean
time
would
you
not
have
them
eat
?
you
know
that
though
the
rule
bear
a
shew
of
universality●
yet
it
concerneth
persons
of
age
and
ability
,
not
infants
;
so
here
,
the
Ministers
interrogating
persons
of
years
to
be
baptized
,
was
simply
necessary
;
for
how
else
should
it
have
been
known
whether
they
were
fit
to
be
admitted
into
the
Church
priviledges
by
baptism
?
that
therefore
they
did
not
admit
infants
to
baptism
,
because
they
did
not
examin
them
,
follows
not
,
except
you
could
shew
that
they
admitted
none
to
baptism
but
persons
of
years
,
which
is
the
question
in
hand
,
and
therefore
may
not
be
a
medium
to
prove
your
assertion
by
:
as
for
asking
them
questions
to
be
answered
by
Sponsors
,
Godfathers
and
Godmothers
,
we
shall
speak
anon
.
And
to
supply
their
incapacity
by
the
answer
of
a
Godfather
,
is
but
the
same
unreasonableness
acted
with
a
worse
circumstance
:
and
there
is
no
sensible
account
to
be
given
of
it
.
]
We
say
that
by
your
present
confession
,
such
sponsion
by
God-fathers
is
but
a
circumstance
;
therefore
the
sponsors
supply
not
any
incapacity
of
infants
in
the
respect
of
the
substance
of
baptism
,
which
is
to
be
sprinkled
,
washed
with
,
or
dipped
in
water
,
in
the
name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
:
for
this
their
own
capacity
is
sufficient
(
they
being
born
of
believing
parents
,
and
within
the
Church
)
without
the
supply
of
any
answer
of
others
for
them
;
which
if
you
grant
us
,
we
have
the
end
of
our
dispute
;
as
for
circumstances
,
neither
commanded
nor
forbidden
by
God
in
the
holy
scriptures
,
we
shall
willingly
submit
to
the
authority
and
practice
of
the
Church
in
which
we
live
:
If
you
dispute
from
the
circumstance
,
or
any
pretended
inconvenience
therein
,
to
the
anulling
the
substance
controverted
,
you
know
how
unreasonable
that
fallacia
accidentis
is
;
and
what
sensible
account
can
be
given
of
it
?
But
you
say
.
That
which
some
imperfectly
murmur
concerning
stipulations
civil
performed
by
Tutors
in
the
name
of
their
Pupils
,
is
an
absolute
vanity
,
&c.
]
Have
a
care
that
you
be
not
answered
with
à
turpe
est
Dactori
,
&c.
Do
you
not
vainly
argue
,
that
in
the
use
of
God
fathers
,
&c.
God
is
tyed
,
and
Christian
Religion
transacts
her
mysteries
by
proportion
and
compliance
with
the
Law
of
the
Romans
;
concerning
which
something
hath
been
answered
before
;
I
only
add
here
,
Christian
Religion
must
transact
her
mysteries
by
complyance
with
Roman
Laws
,
or
humane
customs
;
but
that
in
some
things
she
may
,
in
things
circumstantial
,
and
no
waies
repugnant
to
the
word
of
God
.
You
say
further
,
I
know
God
might
,
We
answer
1.
In
that
you
can
find
no
authority
or
ground
for
it
,
nor
against
it
,
as
we
know
it
can
be
no
other
then
adiaphorous
,
or
indifferent
,
and
in
or
for
such
things
as
are
meerly
circumstantial
and
in
their
own
nature
indifferent
to
dissent
from
antiquity
;
disobey
the
Churches
authority
,
and
break
the
sacred
band
of
unity
,
let
your
own
consciences
tell
you
what
you
do
.
2.
Whereas
you
would
bespatter
this
custom
of
imputation
of
will-worship
and
untruth
in
the
users
thereof
;
I
say
first
,
That
whatsoever
God
hath
commanded
or
forbidden
in
holy
Scriptures
,
that
is
necessarily
to
be
observed
;
and
this
faithfull
word
we
must
hold
fast
,
Tit.
1.
9.
But
those
things
which
he
hath
neither
commanded
nor
forbidden
,
neither
expresly
,
nor
by
necessary
consequence
,
fall
under
the
general
rule
belonging
to
things
arbitrary
and
indifferent
,
Let
all
things
be
done
decently
and
in
order
,
●
Cor.
14.
4●
.
which
then
only
can
be
when
we
unanimously
and
uniformly
do
that
which
a
general
consent
and
constant
practice
of
the
Church
warranteth
;
not
that
which
every
private
spirit
liketh
or
disliketh
:
There
can
be
no
decency
without
order
,
nor
order
in
confusion
of
practices
:
therefore
God
having
left
many
things
circumstantial
,
arbitrary
as
to
the
authority
of
the
Church
,
we
ought
to
tender
her
unity
,
and
reverence
her
authority
;
the
contempt
whereof
hath
opened
so
wide
a
dore
to
schism
as
now
troubleth
the
Christian
world
.
Secondly
,
there
may
be
falshood
in
some
mens
answers
,
though
no
fault
in
the
order
which
God
will
,
God
that
cannot
lie
,
Tit.
1.
2.
and
it
is
the
inviolable
holyness
of
his
will
,
that
he
will
not
,
neither
can
will
any
evil
;
and
it
is
certainly
true
which
Fulgentius
saith
,
As
there
is
no
sin
in
him
,
so
there
is
no
sin
of
him
.
For
the
question
(
you
say
)
is
asked
of
believing
in
the
present
;
and
if
the
God-fathers
answer
in
the
name
of
the
child
(
I
do
believe
)
it
is
notorious
that
they
speak
false
and
ridiculously
;
for
the
infant
is
not
capable
of
believing
,
&c.
]
For
answer
,
we
may
say
with
Augustin
,
Who
knows
not
,
that
to
be
baptized
,
is
in
,
or
for
infants
,
instead
of
believing
?
And
again
,
they
are
borne
to
Church
,
and
although
they
cannot
run
thither
on
their
own
feet
,
yet
go
they
on
others
feet
,
that
they
may
be
healed
:
our
mother
the
Church
lendeth
them
others
feet
,
that
they
may
come
,
others
heart
that
they
may
believe
,
others
tongue
that
they
may
confess
,
that
for
as
much
as
in
that
they
are
sick
,
they
are
more
grievously
burthened
with
anothers
sin
(
that
is
,
which
they
acted
not
in
their
own
persons
)
so
when
these
are
cured
,
they
may
be
healed
or
saved
,
another
confessing
for
them
.
Aug
de
pece
.
●●●
merit
.
l.
1.
c.
27.
—
ipsi
p●rtantur
ad
●●●
,
●pedibus
illuc
currere
n●n
p●ssunt
,
alienis
pedibus
curruntut
sanentur
:
accommodat
illis
mater
ecclesi●
aliorum
pedes
ut
veniant
,
aliorum
c●r
ut
credant
,
aliorum
linguam
ut
fateantur
,
ut
quoniam
quod
aegri
sunt
alio
peccante
praegravantur
,
sic
cum
hi
sani
sunt
al●●
pro
eis
confitente
salvantur
.
Augustinide
verb.
Apost.
serm.
10.
But
I
demand
,
Why
may
we
not
here
with
better
reason
understand
present
,
for
future
believing
,
then
you
do
children
of
believers
holyness
,
which
the
Apostle
,
1
Cor.
7.
14.
pronounceth
in
the
present
)
by
a
designation
to
the
service
of
Jesus
Christ
,
and
the
future
participation
of
the
promises
?
But
Augustin
saith
very
well
,
—
If
the
Sacraments
had
not
a
certain
similitude
of
those
things
whereof
they
are
Sacraments
,
Augustin
.
ep
.
23.
Bonifac:
they
should
not
at
all
be
Sacraments
;
but
by
reason
of
this
likeness
,
they
oftentimes
receive
the
very
names
of
these
things
themselves
;
therefore
as
after
a
certain
manner
,
the
Sacrament
of
Christs
body
is
the
body
of
Christ
;
the
Sacrament
of
Christs
blood
,
is
the
blood
of
Christ
;
so
the
Sacrament
of
faith
,
is
faith
:
Now
to
believe
,
is
nothing
else
but
to
have
faith
;
and
so
when
't
is
answered
that
the
infant
believeth
,
who
hath
not
yet
the
affection
of
faith
;
we
answer
,
that
he
hath
faith
in
respect
of
the
sacrament
of
faith
;
and
that
he
converteth
to
God
,
in
respect
of
the
sacrament
of
conversion
;
because
even
that
very
answer
appertaineth
unto
the
celebration
of
the
Sacrament
;
as
the
Apostle
speaketh
of
baptism
it self
;
We
are
,
saith
he
,
Buried
with
him
by
baptism
into
death
;
he
saith
not
,
we
signifie
burial
,
but
altogether
saith
,
We
are
buried
—
therefore
he
called
the
Sacrament
of
so
great
a
matter
,
by
no
other
name
then
of
the
thing
it self
:
So
that
faith
,
though
it
be
not
yet
such
as
consisteth
in
the
will
of
believers
,
yet
the
very
Sacrament
of
that
faith
,
makes
a
(
baptized
)
infant
faithfull
,
or
a
believer
:
For
as
't
is
answered
that
he
believeth
,
so
is
he
called
a
believer
;
not
signifying
that
thing
in
the
very
mind
,
but
in
respect
of
his
receiving
the
Sacrament
of
that
very
thing
;
to
wit
,
of
believing
,
and
giving
his
name
to
Christ
.
But
what
unreasonableness
acted
with
a
worse
circumstance
,
is
there
for
God-fathers
thus
answering
—
All
this
I
steadfastly
believe
(
wherein
though
possibly
there
may
be
untruth
,
A.
lex
.
Alens
.
par
4.
q.
7.
m.
3.
●
1.
resol
.
because
the
Sponsor
doth
not
as
he
professeth
,
steadfastly
believe
,
yet
so
may
there
also
be
,
when
persons
of
years
answer
for
themselves
,
that
they
believe
)
seeing
the
lawfulness
of
baptizing
infants
,
is
affirmed
on
condition
of
their
parents
believing
,
and
Church-priviledge
,
which
is
often
testified
personally
by
the
very
parents
,
loh.
Gerard
des
.
baptis
.
class
4.
164.
—
adhibentur
veluti
rei
gestae
testes
.
Polydo●
.
Virgil.
de
invent
.
l.
4.
c.
4.
Grand-fathers
,
Grand-mothers
,
and
sometimes
in
defect
,
or
necessary
absence
of
such
,
by
some
fellow-believers
testifying
for
them
,
and
the
childs
priviledg
and
baptism
:
but
your
sensible
account
is
,
that
they
speak
false
and
ridiculously
;
if
you
can
bear
the
eccho
of
your
own
words
,
we
therein
answer
you
;
yet
for
the
sober
readers
sake
,
we
further
answer
after
Augustin
,
treating
of
the
same
argument
,
Let
no
man
whisper
to
you
other
doctrines
;
this
the
Church
ever
had
,
ever
held
,
&c.
doubtless
the
custom
is
very
ancient
;
Histories
tell
us
of
it
in
the
time
of
Higinus
,
who
was
coetaneous
with
Polycarp
a
disciple
of
S
Johns
,
they
lived
under
the
reigne
of
Antoninus
Pius
,
about
the
year
140.
some
think
it
came
into
the
Church
from
the
custom
of
those
who
were
Catechumenists
,
who
being
examined
before
they
were
admitted
to
baptism
,
concerning
their
faith
and
repentance
,
were
not
only
to
answer
in
their
own
persons
,
but
to
have
sponsors
as
witnesses
of
their
faith
,
conversion
,
and
baptism
.
Nemo
ergo
vobis
:
susu●rat
●●●
alienas
,
hoc
ecclesia
●●per
ha●uit
,
temper
teruit
,
&c.
Aug.
d
verb.
Apos●
.
Serm.
1●3
.
—
V●●●it
item
●●um
salt●m
p●rimam
,
●●●●●●●
marrim●m
baptism●●●teresse
sic
enim
eos
appellant
qui
in●●ntes
tenent
,
dum
baptizantur
;
huyus
quo
que
temp●ris
fuit
Polycarpus
Johannis
Apostoli
discipulus
—
Platina
de
vit.
Pont.
Telesph
.
&
Higin
.
—
mentio
patrimorum
fit
apud
Dionys.
Areopag
.
Hierarch
.
Eccles.
c.
2.
Tertul.
de
bapt.
c.
18.
Euseb.
l.
7.
c.
20.
vid.
Polyd●r
.
Virgil.
de
invent
.
l.
4.
c.
4.
Hugo
de
S.
victor
.
part.
6.
c.
12.
Mr.
Homes
anim
advers.
upon
Mr.
Tombes
Exerc.
c.
14.
pag.
181.
It
is
not
improbable
which
some
here
propose
,
that
—
As
children
were
baptized
when
their
Christian
parents
had
formerly
made
confession
;
so
sureties
confessed
in
relation
to
themselves
,
that
they
might
be
fit
to
stand
as
a
kind
of
parents
,
&c.
Seeing
therefore
this
custom
is
nothing
repugnant
to
holy
scripture
,
neither
hath
in
it
any
appearance
of
evil
,
but
rather
of
profit
and
edification
,
though
it
be
not
of
the
essence
of
baptism
,
but
a
ceremonial
circumstance
,
't
is
foolish
and
impious
to
quarrel
it
,
and
for
it
to
break
unity
and
disturb
the
peace
of
the
Church
.
But
you
say
,
—
The
infant
is
not
capable
of
believing
,
and
if
he
were
,
he
were
also
capable
of
dissenting
;
and
how
then
do
they
know
his
mind
?
]
If
it
be
necessary
to
baptism
that
the
baptizer
know
the
mind
of
the
person
to
be
baptized
,
how
can
you
baptize
men
of
years
?
You
will
say
they
express
their
minds
,
and
so
we
baptize
them
.
I
grant
you
may
know
their
,
words
,
their
minds
you
cannot
;
because
they
may
dissemble
.
If
you
say
you
are
in
charity
to
believe
the
best
;
once
more
we
say
,
Be
but
as
charitable
towards
infants
,
of
whom
you
can
know
no
actual
evil
,
nor
shew
any
just
cause
why
you
should
suspect
it
for
the
future
.
And
I
pray
how
could
the
Priest
under
the
Law
know
the
minds
of
children
to
be
circum●●sed
?
To
conclude
,
't
is
nothing
material
whether
we
know
the
infants
mind
,
't
is
behoofull
that
we
know
his
priviledg
,
as
being
born
within
the
Church
and
Covenant
of
God
,
which
giveth
him
a
sufficient
right
to
the
seals
thereof
.
But
you
say
,
Tertullian
gives
advice
that
baptism
of
infants
should
be
deferred
till
they
could
give
account
of
their
faith
.
]
I
answer
,
1.
Tertullian
speaking
of
deferring
baptism
,
lest
they
should
rashly
give
it
,
as
to
persons
out
of
the
Covenant
,
or
unbelievers
,
instanceth
specially
children
;
that
is
,
extraneorum
,
non
foederatorum
,
as
the
learned
Fra.
lunius
interpreteth
the
same
:
so
that
this
concerneth
not
our
present
question
which
is
of
children
of
Christians
.
2.
This
shews
then
that
the
practice
of
infant-baptism
was
none
of
Augustins
device
,
as
you
charge
him
,
seeing
it
was
in
use
in
the
time
of
Tertullian
.
3.
But
let
us
hear
the
rest
of
Tertullians
advice
;
was
it
only
concerning
the
deferring
infants
baptism
?
Let
them
come
when
they
can
learn
,
when
they
are
taught
whither
they
come
,
let
them
be
made
Christians
when
they
shall
be
able
to
know
Christ
—
nay
but
presently
he
saith
,
For
no
less
cause
the
unmarried
also
are
to
be
delayed
,
in
whom
the
tentation
is
prepared
,
both
in
virgins
by
their
maturity
,
and
widows
by
their
going
up
and
down
untill
they
are
either
married
or
confirmed
in
constancy
—
Will
you
follow
Tertullians
advice
herein
?
But
what
if
they
never
marry
,
must
they
never
be
baptized
?
If
not
,
give
us
leave
to
decline
it
in
the
other
,
or
to
take
it
in
the
sense
he
meaneth
it
,
as
may
appear
in
that
he
specifieth
widows
,
who
being
at
that
age
,
are
necessarily
to
be
supposed
either
baptized
after
their
first
marriage
,
or
out
of
the
Covenant
.
And
the
same
(
you
say
)
is
also
the
Councel
of
Gregory
Bishop
of
Nazianzum
,
&c.
Gregory
Nazianz●n
in
his
fortieth
Oration
(
which
you
cite
in
your
margent
)
saith
,
Sow
when
the
time
of
sowing
is
—
plant
prune
thy
vine
when
the
season
is
,
&c.
Gr.
Nazianzen
,
that
his
reason
taught
him
that
which
was
fit
,
(
true
,
for
he
allowed
Infant-baptsm
)
yet
he
was
over-born
with
—
the
opinion
of
his
Age
,
&c.
So
far
also
I
consent
as
this
relates
to
that
they
thought
,
that
Infants
dying
without
Baptisme
,
should
neither
he
glorified
nor
punished
.
That
which
you
further
say
,
although
he
allowed
them
to
hasten
in
case
of
necessity
,
falleth
under
a
double
consideration
:
First
,
in
respect
of
those
times
appointed
for
Baptism
in
the
primitive
Church
,
to
wit
,
Easter
,
and
Whitsontide
,
or
Pentecost
,
which
he
mentioneth
:
But
when
he
cometh
to
the
question
,
whether
Infants
should
be
baptized
,
he
answereth
positively
;
By
all
means
,
if
any
danger
urge
,
and
sheweth
it
from
the
Analogy
between
Circumcision
and
Baptism
.
Yet
in
another
place
he
makes
mention
of
some
to
whom
Baptism
was
not
administred
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
which
if
we
add
that
the
parents
of
S.
Augustine
,
S.
Hierom
,
and
St.
Ambrose
,
although
they
were
Christian
,
yet
did
they
not
baptize
their
children
before
they
were
30
years
of
age
,
it
will
be
very
considerable
in
the
Example
,
and
of
great
efficacy
for
the
destroying
the
supposed
necessity
or
derivation
from
the
Apostles
.
This
may
make
a
formidable
noyse
in
some
vulgar
ear
;
't
is
true
which
Mr.
Homes
notes
,
Catholick
Church
,
and
the
Divine
Sacraments
.
his
words
are
these
,
—
Vidifii
Demine
cum
adhuc
puer
essem
,
&
quodam
die
pressus
stomachi
dolore
,
repentè
●s●uarem
paenè
m●riturus
,
vidisti
Deus
meus
—
quo
ino●●
animi
,
&
quâ
fide
baptisinum
Christi
tui
—
fiagitavi
●
pita●e
matris
meae
,
&
matris
omnium
nostrum
ecclesiae
tuae
—
dilata
est
●taque
●●●●●●
mea
—
ita
jam
credebam
,
&
illa
,
&
omnisd●mus
,
●si
pater
solus
,
qui
tamen
,
non
●●●●●
in
me
jus
maternae
pietatis
quo
minus
in
Christum
crederem
,
si●ut
ille
n●n●um
credi●ert●
.
●
But
Augustine
saith
,
he
believed
and
desired
baptism
from
his
childhood
;
the
cause
of
the
delay
thereof
he
putte●h
on
a
sudden
great
sickness
,
As
for
St.
Hierom
,
they
also
say
that
both
his
parents
were
Christian
,
and
that
he
was
diligently
taught
and
brought
up
of
them
at
home
,
and
that
with
Bonosus
presently
even
in
his
Parents
embraces
,
and
Nurses
gentle
language
he
received
in
Christ
,
and
presently
he
was
instructed
in
the
rudiments
of
Christian
piety
,
which
very
probably
importeth
his
infant-baptisme
,
rather
then
that
he
had
any
Nurses
at
his
being
●0
years
old
.
That
which
Erasmus
(
who
gathered
his
story
out
of
other
Authors
)
after
saith
on
Hieroms
Epistle
to
Damasus
,
Eastern
Churches
have
rent
the
seamless
Coat
of
Christ
(
by
their
schismes
)
so
that
it
is
hard
there
to
know
where
the
Church
is
,
therefore
.
I
thought
it
meet
that
I
should
consult
with
Peters
Chaire
,
and
the
faith
commended
by
the
Apostles
mouth
(
Rom.
1.
)
thence
now
requiring
food
for
my
soul
,
where
long
since
I
tooke
on
me
the
garment
of
Christ
.
What
was
it
which
he
called
Peters
Chair
?
What
the
Citie
of
Rome
?
Was
that
faith
which
the
Apostle
commended
onely
there
,
or
then
when
Hierom
wrote
in
all
the
Western
Church
?
his
words
concerning
the
Eastern
Churches
divisions
by
reason
of
the
Arian
faction
,
and
the
following
,
concerning
the
great
distance
at
which
Hierom
(
being
then
in
Syria
,
near
Antioch
)
was
make
it
plain
,
that
he
spake
of
the
Western
Church
in
which
he
was
baptized
,
probably
in
oppido
Stridonis
,
where
he
was
born
,
not
in
Rome
:
As
for
Erasmus's
opion
of
his
being
baptized
in
Rome
,
't
is
grounded
but
upon
an
opinor
.
I
think
saith
he
)
he
meaneth
it
not
of
his
Priestho●d
,
or
orders
.
And
what
solidity
is
there
on
these
conjectures
,
to
conclude
that
Hieroms
parents
,
though
Christian
,
defer'd
his
baptism
until
he
was
30
years
old
?
or
what
wil
it
advantage
you
if
it
were
true
?
there
may
be
such
lets
to
sealing
,
as
to
Israel
in
the
Wilderness
,
and
God
bare
with
them
40
years
together
,
yet
they
should
have
circumcised
the
male
children
at
eight
dayes
old
upon
a
severe
penalty
,
Gen
,
17.
14.
an
inevitable
necessity
varieth
not
the
rule
.
Concerning
the
last
instance
in
Ambrose
,
Because
every
age
is
subject
to
sin
,
therefore
every
age
is
fit
for
the
Sacrament
;
let
the
reader
mark
how
this
also
is
very
considerable
in
the
example
,
and
of
what
great
efficacy
it
is
for
the
destroying
the
supposed
necessity
,
or
derivation
from
the
Apostles
,
as
the
pleader
saith
:
But
seeing
he
can
raise
no
stronger
batteries
against
it
,
But
however
(
saith
he
)
it
is
against
the
perpetual
analogie
of
Christian
Doctrine
to
baptize
infants
]
.
This
is
gallantly
spoken
,
if
he
could
tell
how
to
prove
it
,
or
any
part
thereof
.
Besides
that
Christ
never
gave
any
precept
to
baptize
them
,
&c.
]
This
is
his
Argument
;
all
that
for
which
Christ
never
gave
any
precept
for
the
doing
it
,
and
which
neither
himself
nor
his
Apostles
(
that
appears
)
did
,
is
against
the
perpetual
Analogie
of
Christs
Doctrine
;
but
Christ
never
gave
any
precept
to
baptize
them
,
&c.
ergo
.
—
I
answer
,
This
foundred
Argument
,
lame
on
both
feet
,
doth
poorly
charge
.
1.
'T
is
not
true
that
all
is
against
the
perpetual
Analogie
of
Christs
Doctrine
for
which
no
express
precept
of
Christ
,
or
practice
of
himself
or
his
Apostles
appears
,
for
there
are
many
things
circumstantial
and
indifferent
,
neither
commanded
nor
forbidden
,
which
yet
on
second
thoughts
you
will
not
say
are
against
the
perpetual
Analogie
of
Christs
Doctrine
:
I
might
instance
the
postures
,
or
numbers
,
or
sexes
,
or
places
where
,
in
the
receiving
the
Lords
Supper
:
Where
do
you
read
of
any
command
of
Christ
,
or
practice
of
himself
or
Apostles
,
that
the
Communicants
should
stand
,
or
sit
,
or
kneel
,
or
lie
down
;
one
of
these
(
or
if
you
can
think
of
any
other
)
must
needs
be
;
shew
us
either
precept
or
practice
obliging
to
either
;
where
is
any
precept
of
Christ
obliging
to
a
set
or
determined
number
of
Communicants
:
where
are
we
commanded
to
administer
to
women
?
where
is
any
precept
obliging
to
a
place
?
who
knows
not
that
these
and
the
like
things
are
left
under
the
general
rule
,
Let
all
things
be
done
decently
,
and
in
order
?
which
observed
they
are
not
against
the
Analogie
of
Christs
Doctrine
.
Again
,
what
think
you
of
the
Sabath
,
is
that
which
we
now
doe
therein
against
the
Analogie
of
Christs
Doctrine
,
because
we
find
no
express
precept
or
practice
of
Christ
or
his
Disciples
for
the
translation
of
it
?
That
it
is
and
ought
to
be
the
Christian
Sabbath
,
is
grounded
on
necessary
consequence
,
but
no
express
precept
.
2.
It
is
also
notoriously
false
,
that
Christ
never
gave
any
express
precept
to
baptize
all
Nations
,
without
any
exception
to
infants
within
the
Covenant
;
and
who
knoweth
not
that
infants
ever
were
and
are
a
great
part
of
every
Nation
;
what
then
?
though
he
never
said
in
so
many
syllables
,
or
by
naming
infants
,
go
and
baptize
them
also
,
is
it
not
sufficient
to
name
all
Nations
without
enumeration
of
particulars
?
Indeed
he
needed
not
give
such
an
express
command
concerning
children
,
seeing
that
he
sent
them
to
administer
this
seal
of
the
new
Covenant
and
Sacrament
of
initiation
,
who
were
in
the
old
,
their selves
sealed
in
their
infancy
by
circumcision
,
and
so
used
to
that
Doctrine
of
childrens
being
within
the
Covenant
with
believing
parents
,
and
the
daily
practice
of
their
initiation
and
reception
into
the
communion
of
a
visible
Church
,
that
it
might
have
seemed
very
superfluous
to
say
any
more
then
Go
baptize
all
Nations
.
There
is
also
much
difference
,
Inter
ecclesiam
constituendam
,
&
constitutam
;
the
Apostles
business
was
generally
to
baptize
Heathens
and
converted
unbelievers
;
but
we
have
to
deal
with
a
Church
constituted
;
therefore
faith
and
repentance
,
were
so
often
mentioned
in
the
story
of
the
Apostles
practice
;
but
we
living
in
a
setled
Church
,
have
to
deal
with
baptizing
infants
who
cannot
yet
actually
believe
or
repent
:
But
in
that
no
particulars
are
mentioned
in
Christs
universal
command
to
baptize
,
it
sheweth
that
all
within
the
Church-priviledg
and
Covenant
of
God
are
included
.
Again
,
whereas
you
require
a
command
in
terminis
for
baptizing
infants
,
I
demand
,
Where
doth
he
in
terminis
say
,
Baptize
men
of
years
,
or
Kings
,
peasants
,
rich
,
poor
,
high
,
low
,
men
,
women
,
Citizens
,
Countrey-men
,
Fishers
,
Husbandmen
,
Threshers
,
Shooemakers
,
Taylors
,
Shop-keepers
,
or
Mechanicks
?
Baptize
Women
,
or
administer
the
Lords
Supper
to
women
yet
from
these
general
precepts
,
Baptize
all
Nations
—
take
eat
this
is
my
body
—
and
—
d●i●k
ye
all
of
it
(
now
it
is
—
evident
that
the
twelve
Apostles
only
were
then
present
when
he
instituted
this
Sacrament
,
in
terminis
.
You
say
more
,
All
that
either
he
or
his
Apostles
said
concerning
it
,
requires
such
previous
dispositions
to
baptism
,
of
which
infants
are
not
capable
,
and
these
are
faith
and
repentance
.
]
Your
whole
scope
is
fallacious
:
form
your
Argument
,
Christ
and
his
Apostles
in
all
that
he
or
they
said
concerning
baptism
,
required
faith
and
repentance
,
as
previous
dispositions
to
baptism
,
but
no
infant
can
believe
or
repent
;
ergo
,
infants
are
not
previously
disposed
to
,
or
capable
of
baptism
,
according
to
that
Christ
or
his
Apostles
ever
said
.
1.
We
say
here
is
a
Paralogism
or
fallacy
,
à
dicto
secundum
quid
ad
dictum
simplicitèr
;
Your
Major
is
true
,
if
you
speak
of
persons
of
years
to
be
instructed
;
but
false
concerning
children
,
because
he
never
requireth
any
impossibility
.
2.
He
that
appointed
Infants
baptism
,
requires
no
other
previous
disposition
to
infant-baptism
,
but
such
as
they
are
capable
of
,
that
is
,
of
being
admitted
into
the
visible
Church
,
and
sealed
with
the
external
Seal
thereof
into
the
future
profession
of
faith
and
repentance
.
Adde
hereto
,
that
children
under
the
Gospel
,
are
thus
capable
of
the
seal
of
faith
,
as
children
were
under
the
Law
,
although
they
cannot
actually
repent
or
believe
,
which
were
and
are
no
less
previous
dispositions
,
if
we
speak
of
persons
of
mature
years
to
be
baptized
:
But
if
your
dispute
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
your
ignoratio
elenchi
may
not
pass
for
current
reason
,
if
by
previous
dispositions
to
baptism
of
men
of
years
,
you
would
obtrude
the
same
on
infants
,
concerning
whom
we
say
that
actual
faith
or
repentance
are
no
more
previous
dispositions
to
baptism
,
then
they
were
to
circumcision
.
And
so
you
see
that
I
might
reasonably
answer
all
that
you
say
herein
by
rejecting
your
consequence
;
but
for
the
prudent
Readers
further
satisfaction
,
I
say
,
3.
Aprevious
disposition
necessary
to
the
capacity
of
a
thing
,
is
considerable
,
either
as
it
is
in
or
of
the
subject
.
1.
A
previous
disposition
in
the
subject
,
we
may
understand
either
as
a
self-disposing
by
some
intrinsecal
and
inward
faculty
,
or
as
a
being
extrinsecally
disposed
and
fitted
by
some
other
power
,
to
a
capacity
or
receptibility
of
something
which
yet
it
hath
not
,
neither
was
capable
thereof
before
such
a
disposition
:
Now
this
in
our
present
instance
presupposeth
,
or
speaks
some
change
of
the
mind
by
illumination
,
faith
,
remorse
of
conscience
,
purpose
of
leading
a
new
life
,
and
desire
to
be
implanted
into
Christ
and
the
communion
of
Saints
by
baptism
;
and
so
it
is
internal
;
or
professing
of
that
endeavour
of
knowing
the
mysteries
of
the
Gospel
,
faith
and
repentance
testified
before
men
;
and
so
these
dispositions
are
external
,
or
expressed
to
men
whom
it
may
concern
;
these
are
necessary
in
persons
of
years
coming
to
baptism
.
2.
there
is
a
previous
disposition
of
the
subject
without
any
present
change
of
the
mind
,
which
springeth
from
his
relation
to
some
other
,
or
some
others
act
:
So
some
titles
of
honour
come
on
children
in
their
fathers
Charters
without
any
present
change
of
the
childs
mind
;
so
Lands
and
Inheritances
,
by
right
of
adoption
,
may
be
setled
on
them
in
their
infancy
,
without
their
present
change
or
knowledg
:
so
also
the
believing
parents
priviledg
,
and
being
within
Gods
Covenant
made
with
them
and
their
children
,
previously
disposeth
infants
to
the
seal
thereof
,
to
wit
,
by
giving
them
a
certain
right
thereto
,
and
so
was
it
in
circumcision
:
But
if
a
Proselyte
were
to
receive
the
seal
of
the
Covenant
,
he
must
necessarily
be
prepared
and
first
disposed
thereto
,
by
the
knowledg
of
Gods
Law
and
Covenant
,
faith
,
repentance
,
or
at
least
the
profession
thereof
,
and
those
other
rites
which
the
Law
required
on
that
behalf
.
The
infants
previous
disposition
to
circumcision
,
was
no
other
then
his
fathers
and
his
own
priviledg
,
and
being
within
Gods
Covenant
:
Of
the
child
was
neither
faith
nor
repentance
required
for
the
present
,
but
future
;
so
must
we
understand
concerning
baptism
,
the
seal
of
faith
under
the
Gospel
.
And
not
(
say
you
)
to
instance
in
those
innumerable
places
that
require
faith
before
this
Sacrament
,
there
needs
no
more
but
this
one
,
He
that
believeth
and
is
baptized
shall
be
saved
—
]
I
answer
,
1.
Deal
fairly
,
dispute
ad
idem
;
and
shew
me
one
place
of
Scripture
which
universally
requireth
faith
before
this
Sacrament
,
and
you
shall
be
excused
for
the
innumerable
places
which
you
speak
of
:
We
can
shew
that
the
rule
holds
not
universally
that
faith
must
precede
the
Sacraments
:
for
though
Abrahams
faith
preceded
the
seal
thereof
,
yet
Isaaks
seal
preceded
his
faith
:
Mr.
Calvin
expresseth
the
reason
hereof
:
Why
(
saith
he
)
doth
in
Abraham
the
Sacrament
follow
faith
,
and
in
Isaak
his
son
it
goeth
before
all
understanding
?
because
it
is
meet
that
he
,
which
being
in
full-grown
age
is
received
into
fellowship
of
the
Covenant
,
from
which
he
had
hitherto
been
a
stranger
,
should
first
learn
the
conditions
thereof
:
but
an
infant
begotten
of
him
,
needed
not
so
,
which
by
right
of
inheritance
,
according
to
the
form
of
the
promise
,
is
even
from
his
mothers
womb
contained
in
the
Covenant
.
And
certainly
in
this
respect
God
calleth
the
infants
of
covenanted
parents
,
sons
and
daughters
born
unto
him
,
a
God
unto
them
and
their
seed
after
them
;
which
promise
as
truly
concerns
us
and
our
children
,
as
it
concerned
Abraham
and
his
.
2.
If
the
argument
be
good
from
that
place
,
Mark
16.
16.
He
that
believeth
and
is
baptized
;
faith
is
first
named
,
and
then
baptism
:
ergo
,
faith
must
precede
baptism
:
Why
shall
not
the
Argument
from
other
places
be
good
to
the
contrary
?
as
John
3.
5.
Except
a
man
be
born
of
water
and
of
the
spirit
,
he
cannot
enter
into
the
Kingdom
of
God
:
Baptism
is
first
named
,
and
then
regeneration
;
therefore
baptism
must
precede
regeneration
.
So
again
Ephes.
5.
26.
Washing
with
water
,
that
is
,
baptism
is
mentioned
before
the
word
,
ergo
,
we
must
first
be
baptized
,
and
afterward
receive
the
word
.
3.
If
this
argument
were
good
,
how
many
men
and
women
of
age
,
must
by
the
same
reason
be
denyed
baptism
?
For
all
have
not
saith
;
but
the
truth
is
,
that
to
be
born
in
the
Church
,
is
unto
,
or
in
infants
instead
of
profession
of
faith
and
repentance
,
as
to
the
outward
seal
,
for
which
we
contend
;
and
profession
of
faith
and
repentance
,
is
to
and
for
the
adult
instead
of
the
same
,
for
their
right
to
the
desired
seal
(
so
was
it
to
Ismael
,
and
Esau
whom
God
hated
)
because
they
were
born
of
covenanted
parents
.
4.
Sure
it
is
that
Christ
in
the
forementioned
place
,
speaketh
of
men
and
women
of
years
:
For
you
confess
that
infants
as
such
,
cannot
believe
;
and
what
then
must
follow
if
your
cruel
principles
were
true
?
Christ
saith
,
But
he
that
believeth
not
,
shall
be
damned
:
If
this
were
as
you
would
have
it
,
spoken
concerning
infants
also
,
what
should
become
of
all
those
that
die
in
their
infancy
?
what
are
they
damn'd
?
Here
appears
an
inexcusable
perversness
of
these
men
,
who
when
children
are
proposed
to
their
interest
in
general
terms
granted
them
,
there
they
would
exclude
them
,
except
they
shew
a
particular
warrant
;
and
baptize
all
Nations
,
without
a
baptize
infants
,
shall
not
advantage
them
for
the
seal
of
their
admission
into
Christs
visible
Church
:
But
where
a
general
rule
is
mentioned
,
from
whence
they
are
in
reason
and
all
charitable
construction
to
be
exempted
,
there
it
must
include
them
for
their
disadvantage
,
even
to
damnation
,
without
any
particular
warrant
for
such
inteterpretation
.
Mr.
Cobbet
observeth
well
,
That
the
Covenant-priviledges
of
grace
,
Plainly
(
you
say
)
thus
,
faith
and
baptism
in
conjunction
,
will
bring
a
man
to
heaven
;
but
if
he
have
not
faith
,
baptises
shall
do
him
no
good
.
]
True
in
those
(
who
though
baptized
)
as
Simon
Magus
,
outward
Court
of
the
Temple
.
And
if
saving
faith
finally
doing
the
baptized
good
,
or
,
which
is
the
same
,
if
the
inward
baptism
by
the
holy
Ghost
,
were
the
rule
by
which
the
baptizing
Minister
must
proceed
,
what
man
were
sufficient
for
that
Office
?
The
examples
of
Simon
Magus
,
Judas
,
Demas
,
&c.
shew
enough
that
the
most
discerning
men
may
be
deceived
in
others
fair
profession
;
and
who
can
foresee
the
final
estates
of
men
and
women
baptized
?
I
cannot
reasonably
think
that
you
take
all
those
for
elect
,
whom
your selves
baptize
,
or
that
your
baptism
shall
doe
them
all
good
.
And
if
you
dispute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
that
if
baptism
be
necessary
,
then
so
is
faith
,
and
much
more
;
for
want
of
faith
damneth
absolutely
.
]
I
demand
then
,
Do
infants
believe
?
Why
do
ye
deny
them
baptism
?
or
because
they
have
not
faith
,
do
you
conclude
them
all
damned
who
die
in
their
infancy
?
That
were
a
damnable
assertion
;
and
to
pay
you
with
your
own
coyn
,
Against
the
perpetual
analogie
of
Christs
Doctrine
,
who
commanded
infants
to
be
brought
unto
him
,
bless
them
,
and
positively
affirmed
,
that
Of
such
is
the
Kingdom
of
heaven
,
Further
I
say
,
If
your
Proposition
be
universal
,
it
is
notoriously
false
;
for
all
want
of
faith
doth
not
absolutely
damn
:
For
1.
They
who
pray
for
faith
,
or
the
increases
thereof
,
(
as
the
Disciples
did
)
want
faith
,
yet
were
they
not
damned
;
he
that
hungereth
and
thirsteth
for
the
righteousness
of
faith
,
wanteth
the
same
;
for
hunger
and
thirst
are
of
emptiness
:
yet
Christ
pronounceth
such
blessed
.
absolute
damnation
?
Judg
not
,
that
you
be
not
judged
:
I
know
no
man
living
that
wanteth
not
faith
;
and
I
pray
the
good
Lord
to
help
my
unbelief
,
and
exhort
you
otherwise
to
express
your
fancies
,
that
they
prove
not
snares
to
weak
and
afflicted
consciences
:
Then
(
you
say
)
it
is
sottish
to
say
the
same
incapacit●
of
reason
and
faith
,
shall
not
excuse
from
the
actual
susception
of
baptism
,
&c.
]
A
very
acute
and
witty
assertion
indeed
;
but
we
answer
,
1.
By
this
principle
you
might
have
been
as
blasphemous
against
Gods
Ordinance
in
circumcision
,
had
you
lived
under
the
Law
.
2.
We
say
not
but
that
infants
by
their
incapacity
,
are
excused
from
actual
susception
of
baptism
,
for
they
cannot
act
thereto
:
But
parents
are
not
excusable
,
if
they
contemn
or
neglect
their
parts
in
sealing
those
that
are
joynt
heirs
of
the
Promises
and
Covenant
of
God
with
them
and
their
children
,
because
they
have
a
capacity
to
promote
and
effect
it
:
and
this
appeareth
in
the
History
of
Moses
,
Exod.
4.
24
,
25.
humanely
received
,
do
mean
,
if
to
any
purpose
,
want
interpretation
.
The
conclusion
(
you
say
)
is
,
that
baptism
is
also
to
be
deferred
till
the
time
of
faith
.
]
Why
might
you
not
say
the
same
also
concerning
circumcision
?
It
is
certain
that
by
the
same
you
may
conclude
,
that
many
thousand
persons
of
age
must
never
be
baptized
,
because
they
never
come
to
believe
;
as
for
their
profession
,
no
man
can
say
whether
it
be
hypocritical
or
not
.
Since
faith
is
necessary
to
the
susception
of
baptism
,
&c.
]
True
in
adult
is
;
what
is
this
to
our
present
question
concerning
infants
?
We
have
often
said
that
this
your
arguing
a
dicto
secundum
quid
ad
dictum
simpliciter
,
is
fallacious
,
and
not
passable
among
young
Sophisters
;
and
we
owe
no
other
answer
then
denying
the
consequence
.
Our
contest
is
about
Infant-baptism
,
wherein
we
say
a
present
actual
faith
is
not
required
:
It
is
necessary
,
or
at
least
the
profession
thereof
in
those
who
present
to
,
or
administer
baptism
;
we
cannot
say
so
of
infants
,
to
whom
God
doth
not
yet
give
the
use
of
reason
:
therefore
they
cannot
first
believe
and
after
receive
the
Seal
,
Whatever
can
be
said
to
take
off
from
the
necessity
of
actual
saith
all
that
,
(
you
say
)
may
be
said
to
excuse
from
the
actual
susception
of
baptism
.
]
True
in
adultis
,
but
most
faise
in
infants
;
I
am
weary
of
telling
you
of
your
fallacious
arguing
,
à
dicto
secundum
quid
ad
dictum
simpliciter
:
Again
,
if
here
by
actual
susception
of
baptism
,
you
mean
that
infants
are
to
be
excused
from
it
,
we
have
answered
in
the
foregoing
paragraph
;
if
you
mean
from
administration
of
infant
baptism
,
we
deny
your
assertion
,
and
expect
proof
.
The
second
device
(
you
say
)
was
of
Calvin
and
his
.
]
You
said
before
that
some
said
infants
have
imputative
saith
,
P.
Lombards
(
who
mentioneth
the
Imputative
faith
you
speak
of
)
or
some
of
the
following
Schoolmen
?
Polydor
Virgil
who
in
his
fourth
book
concerning
the
Inventors
of
these
things
cleareth
Calvin
from
this
invention
,
saying
—
Seeing
infants
,
by
reason
of
their
age
,
cannot
testifie
their
own
saith
,
as
Cyprian
saith
,
it
was
provided
from
the
beginning
,
that
they
should
profess
their
faith
by
others
;
that
as
anothers
fault
,
to
wit
Adam
cur
first
parents
sin
was
evil
to
them
,
in
so
much
that
from
their
birth
they
were
subject
to
originall
sin
,
so
others
endeavour
might
be
good
to
them
,
Who
therefore
(
as
Ambrose
saith
in
his
second
book
concerning
the
calling
of
the
Gentiles
)
believe
and
are
baptized
by
anothers
confession
.
Or
why
do
you
not
rather
lay
the
invention
hereof
to
Justin
Martyr
,
who
living
long
before
any
of
these
,
They
are
made
worthy
of
the
good
things
of
Baptism
,
by
their
faith
who
present
them
to
be
baptized
?
The
Reader
may
hence
gather
how
little
Calvin
said
for
imputative
faith
;
and
if
he
had
affirmed
any
such
thing
,
yet
how
untrue
it
is
,
that
Calvin
,
or
any
of
his
,
invented
it
.
But
the
pleader
saith
further
,
Can
an
infant
sent
into
a
Mahumetan
Province
,
be
more
confident
for
Christianity
when
he
comes
to
be
a
man
,
then
if
he
had
not
been
baptized
?
Pag.
241.
Yes
,
caeter
is
paribss
:
for
though
the
Sacraments
work
not
the
same
effect
in
all
receivers
,
yet
Gods
holy
Spirit
deserteth
not
his
ordinance
in
the
elect
,
though
for
causes
ever
just
,
though
most
unknown
to
us
,
it
doth
not
always
alike
shew
its
power
in
the
recipient
.
It
is
true
,
that
the
seal
and
ministration
of
man
can
nothing
profit
where
God
giveth
not
the
inward
Baptism
by
his
holy
Spirit
;
though
the
inward
may
save
without
the
outward
,
as
hath
been
noted
:
but
your
supposition
being
rightly
laid
concerning
an
elect
infant
baptized
,
and
so
carried
away
,
you
must
grant
,
that
God
,
whose
election
can
by
no
means
be
defeated
or
made
voyd
,
will
give
and
make
effectuall
the
means
to
the
end
,
that
is
,
salvation
,
whether
by
acquainting
the
party
baptized
with
his
will
declared
in
his
word
preached
to
him
,
or
by
his
secret
work
within
him
,
if
he
will
take
him
away
in
infancy
:
in
the
adult
,
coming
to
the
knowledg
of
Gods
covenant
in
Christ
,
and
of
his
own
sealing
in
infancy
,
it
must
make
him
more
confident
of
his
implantation
into
Christ
,
then
if
he
knew
that
he
never
had
been
baptized
.
What
then
?
Must
this
be
by
vertue
of
baptism
by
water
onely
,
or
the
externall
ministration
thereof
?
No
,
but
by
the
power
of
Gods
Spirit
working
on
his
ordinance
,
and
accomplishing
his
own
decrees
,
do
we
follow
your
supposition
,
dividing
preaching
of
the
word
to
such
when
they
come
to
years
,
from
the
precedent
seal
?
Truly
such
a
strange
invention
were
absolutely
without
Art
,
without
Scripture
,
reason
or
authority
,
I
would
say
,
as
is
your
argument
here
alledged
against
insant-baptism
,
but
that
you
call
it
Demonstrative
and
Unanswerable
:
but
consider
how
to
overcome
before
you
cry
victory
.
To
answer
your
supposition
;
suppose
that
an
infant
were
not
by
any
habituall
faith
so
much
as
disposed
to
any
actuall
belief
without
a
new
master
;
what
could
this
conclude
more
then
that
it
is
necessary
to
the
actuall
faith
of
an
insant
come
to
fit
years
,
that
he
be
taught
the
doctrine
of
faith
,
repentance
,
&c.
which
we
constantly
affirm
:
what
makes
this
against
infant-baptism
?
We
unanimously
confess
,
and
solemnly
profess
,
that
the
infant
,
so
soon
as
it
shal
be
able
to
learn
,
ought
to
be
,
and
shall
be
taught
the
mysteries
of
eternall
life
and
salvation
by
Christ
:
so
your
demonstration
proves
but
a
poor
fallacie
:
you
utterly
mistaking
or
willingly
dissembling
the
question
.
We
affirm
not
that
the
Word
ought
to
be
divided
from
the
Sacrament
whereof
new-born
infants
are
capable
,
but
that
the
word
is
to
be
preached
to
them
,
&
they
are
to
be
instructed
in
all
the
Rudiments
of
Christian
Religion
,
so
soon
as
they
shall
be
able
to
learn
:
I
only
add
hereto
,
what
have
you
said
in
this
your
so
much
applauded
argument
against
infant-baptism
,
which
might
not
as
reasonably
and
religiously
have
been
urged
against
infant-circumcision
?
Could
they
if
sent
into
Painim-Countreys
with
all
the
terms
of
your
supposition
,
have
been
more
disposed
to
an
actual
belief
without
a
new
Master
?
yet
they
had
,
and
we
have
right
to
the
seal
of
the
righteousnesse
of
Faith
,
not
for
any
excellency
or
ability
to
produce
any
good
and
saving
effect
in
our selves
,
but
through
the
merits
of
our
Saviour
,
the
free
mercy
of
God
,
and
the
right
of
our
Fathers
,
with
whom
God
made
his
Covenant
for
their
persons
and
posterity
.
Next
,
you
say
,
To
which
also
this
consideration
may
be
added
,
Concerning
Baptism
in
generall
,
't
is
considerable
which
Tertullian
saith
,
The
Lord
himself
who
owed
no
repentance
,
was
baptized
;
and
was
it
not
necessary
to
sinners
?
his
reason
will
reach
(
possibly
beyond
his
opinion
)
to
infants
also
,
except
we
should
say
with
Pelagius
,
that
they
are
not
sinners
.
Further
we
say
,
that
Baptism
,
the
laver
of
regeneration
,
is
necessary
to
the
salvation
of
infants
;
yet
in
case
of
privation
or
impossibility
,
they
are
saved
by
the
peculiar
and
extraordinary
goodness
and
providence
of
God
.
So
that
the
necessity
of
Baptism
,
as
hath
been
avowed
,
is
not
absolute
,
as
if
none
could
be
saved
without
it
;
but
necessary
on
our
part
,
who
are
to
obey
the
ordinance
of
God
.
God
is
not
tied
to
his
ordinance
,
but
we
are
:
he
can
otherwise
save
,
but
we
cannot
be
saved
in
the
contempt
thereof
God
(
saith
Tertullian
)
hath
bound
faith
to
the
necessity
of
Baptism
;
therefore
Cernelius
and
those
that
were
with
him
,
after
they
were
sanctified
by
the
holy
Ghost
,
Disringui●●
igitur
inter
necessitatem
ex
parte
Dei
&
ex
parte
nostri
:
inter
casum
pri●ationis
&
viam
ordinariam
,
&c.
Ioh
Gerhard
de
Baptism
.
c.
7.
c.
23●
.
Obstrinxit
sidem
ad
bapt
j●●●
necessitatum
.
Tertul.
q.
s.
c.
13.
—
Nec
tamen
visibile
Sacramutum
ideo
contemnendum
;
quia
c●ntempter
e●us
invisibiliter
sanctisi●●ri
non
potest
:
Hinc
Cornelius
,
&
qui
cum
eo
crant
,
jam
Spirita
Sanctificati
,
baptizati
sunt
:
nee
su●eis●●
jud●●
aest
,
&c.
P.
Lemb
.
sent.
l.
4.
dist.
4.
E.
were
yet
baptized
;
neither
is
the
visible
sanctification
superfluous
,
because
the
invisible
preceded
;
seeing
God
alone
giveth
the
one
,
and
appointeth
man
to
do
the
other
for
a
seal
and
confirmation
of
his
covenant
.
You
say
more
,
To
whom
is
the
commandement
given
?
To
the
Parents
or
to
the
children
?
Not
to
the
children
,
for
they
are
not
capable
of
a
law
;
not
to
the
parents
,
for
then
God
hath
put
the
salvation
of
innocent
babes
into
the
power
of
others
,
and
infants
may
be
damned
for
their
fathers
carelesness
or
malice
,
&c.
]
You
trifle
here
;
you
know
that
we
hold
no
such
necessity
of
the
means
,
as
hath
been
said
;
your
foundation
therefore
failing
,
nothing
of
your
superstructure
can
stand
.
If
men
neglect
or
contemn
the
ordinance
of
God
toward
their
infants
salvation
,
they
do
as
much
as
in
them
lieth
,
the
foundation
of
the
Lord
remaineth
sure
,
having
this
seal
,
the
Lord
knoweth
them
that
are
his
though
men
neglect
to
mark
them
,
who
cannot
help
themselves
thereto
,
yet
the
Lord
knoweth
all
his
,
Mr.
Cobbet
of
child
.
Baptism
.
right
,
sect
10.
p.
447
,
448
,
and
is
not
unjust
to
punish
the
childs
involuntary
defect
for
the
parents
voluntary
neglect
,
which
God
will
severely
punish
,
though
the
child
shall
be
held
guiltless
thereof
,
as
may
appear
in
the
fore-recited
example
of
Moses
;
which
might
perswade
considering
men
to
beware
of
denying
children
baptism
(
for
if
the
neglect
be
such
a
sin
,
It
follows
(
say
you
)
that
it
is
not
necessary
at
all
to
be
done
to
th●m
to
whom
it
cannot
be
prescribed
as
a
law
,
and
in
whose
behalfe
it
cannot
be
reasonably
intrusted
to
others
with
the
appendant
necessity
.
]
We
have
said
enough
concerning
the
necessity
you
stil
harp
on
,
and
fear
to
weary
the
Reader
by
telling
you
,
we
hold
no
such
absolute
necessity
as
we
have
expressed
;
but
that
it
follows
not
that
it
is
necessary
at
all
to
be
done
,
&c.
is
evidently
false
,
as
may
appear
in
circumcision
,
which
was
enjoyned
the
parents
,
not
the
children
;
as
untrue
is
your
second
branch
(
in
whose
behalf
it
cannot
be
reasonably
entrusted
to
others
—
)
for
the
infants
circumcision
was
reasonably
entrusted
to
the
parent
under
this
necessiry
—
The
uncircumcised
man
child
—
that
person
shall
be
cut
off
from
his
people
,
Gen.
17.
14.
And
(
you
say
)
if
it
be
not
necessary
,
it
is
certain
it
is
not
reasonable
.
]
Stay
and
prove
that
it
is
not
necessary
,
before
you
build
up
many
conclusions
upon
that
which
never
was
,
not
will
be
granted
you
.
We
have
shewed
how
't
is
necessary
.
It
is
nowhere
in
terms
prescribed
.
]
Neither
is
the
Sabbath
which
we
observe
,
nor
many
other
things
which
of
duty
we
do
perform
:
See
what
hath
been
answered
hereto
,
pag.
240.
Num.
28.
and
so
we
baptize
infants
;
for
it
is
both
reasonable
,
and
they
have
a
capacity
thereof
,
though
you
deny
both
.
Either
baptism
produc●th
spiritual
effects
,
or
it
produceth
them
not
,
&c.
]
A
rare
Dilemma
,
but
that
't
is
fallacious
.
Reduce
it
to
a
Syllogism
,
and
it
will
appear
a
Paralogism
ex
accidente
.
Suppose
thus
,
That
which
produceth
no
spiritual
effects
,
is
not
to
be
contended
for
;
but
baptism
produceth
no
spiritual
effect
;
ergo
,
it
is
not
to
be
contended
for
:
Who
knows
not
that
't
is
accidental
to
baptism
to
produce
no
spiritual
effect
in
the
baptized
?
This
is
for
mans
unbelief
and
forsaking
the
Covenant●
,
by
wilfull
sinning
which
doth
ponere
●bicem
,
and
make
the
Ordinance
of
none
effect
to
salvation
:
If
we
should
thus
dispute
,
What
are
we
nearer
heaven
if
we
are
baptized
?
]
If
I
were
of
your
Councel
,
I
would
entreat
you
to
beware
of
these
political
temporizings
which
come
so
near
Atheism
:
Believe
you
the
Scriptures
who
thus
slight
Gods
holy
Ordinances
?
But
if
—
baptism
does
do
a
work
upon
the
soul
,
producing
spiritual
benefits
and
advantages
,
these
advantages
are
produced
by
the
external
work
of
the
Sacrament
alone
,
or
by
that
as
it
is
helped
by
the
co-operation
and
predispositions
of
the
suscipient
.
Here
you
bring
another
fallacy
,
à
non
causâ
pro
causâ
We
say
that
neither
are
the
effects
or
spiritual
advantages
of
baptism
,
produced
by
the
external
work
of
the
Sacrament
alone
,
nor
by
that
as
it
is
helped
by
the
co-operation
and
pre-disposition
of
the
suscipient
(
as
hath
been
proved
)
but
by
the
spirit
of
God
working
on
his
own
Ordinance
.
If
(
you
say
)
by
the
external
work
alone
,
how
doth
this
differ
from
the
opus
operatum
of
Papists
,
save
that
it
is
worse
?
If
the
Skie
fall
we
shall
have
Larks
.
Who
affirms
that
which
you
suppose
?
For
they
say
the
Sacrament
does
not
produce
it's
effect
but
in
a
suscipient
disposed
by
all
requisites
and
due
preparations
of
piety
,
faith
and
repentance
.
]
Do
they
say
so
when
they
speak
of
infant-baptism
?
slander
them
not
;
herein
they
are
better
then
you
who
deny
infants
baptism
,
which
they
grant
though
children
cannot
actually
believe
,
confess
,
profess
or
repent
.
But
this
opinion
saies
it
does
of
it self
,
without
the
help
or
so
much
as
the
coexistence
of
any
condition
but
the
meer
reception
.
]
Make
much
of
the
Minerva
of
your
own
brain
;
if
it
be
your
opinion
,
we
own
it
not
.
But
if
the
Sacrament
does
not
do
its
work
alone
,
but
per
modum
recipientis
,
according
to
the
predispositions
of
the
suscipient
,
then
because
infants
can
neither
hinder
it
,
nor
do
any
thing
to
further
it
,
it
does
them
no
benefit
at
all
.
]
You
might
have
pleaded
the
same
against
circumcision
,
with
as
good
success
:
They
could
neither
hinder
it
,
nor
do
any
thing
to
further
it
;
did
it
therefore
do
them
no
benefit
at
all
?
But
who
saith
it
is
per
modum
recipient
is
,
&c.
which
is
not
properly
expressed
according
to
the
predisposition
,
Per
modum
speaks
a
cause
,
ad
,
or
secundum
,
a
condition
:
We
say
that
the
Sacrament
doth
work
according
to
the
dispositions
of
the
receivers
,
because
God
gives
that
to
infants
which
makes
them
fit
to
be
baptized
,
giving
them
by
his
own
Covenant
with
his
believieving
parents
,
federal
holyness
,
and
so
a
right
to
the
external
initiatory
seal
of
his
Covenant
with
them
:
Whether
it
do
them
good
or
no
,
whether
it
produce
a
spiritual
good
effect
or
no
(
that
is
to
regeneration
and
salvation
)
a
right
they
have
to
the
external
seal
,
as
being
born
within
the
Church
,
and
that
as
soon
as
they
are
born
;
we
understand
not
any
other
predisposing
cause
in
the
infant
to
be
baptized
,
as
if
he
were
able
to
contribute
any
thing
to
his
receptibility
,
more
then
the
unborn
Jacob
was
in
relation
to
the
love
of
God
,
which
indeed
never
found
any
cause
but
it self
;
exploded
fancy
and
dream
of
a
notable
advantage
vanisheth
.
Either
baptism
(
you
say
)
is
a
meer
Ceremony
,
or
it
implies
a
duty
on
our
part
.
If
it
be
a
ceremony
only
,
how
doth
it
sanctifie
us
,
or
make
the
comers
thereunto
perfect
?
If
it
implys
a
duty
on
our
part
,
how
then
can
children
receive
it
,
who
cannot
do
duty
at
all
?
]
How
many
impertinences
are
here
twisted
up
together
?
We
answer
pla●nly
,
Ceremony
and
duty
on
mans
part
,
are
not
membra
dividentia
nor
always
contradistinct
for
they
may
coïncidere
;
as
in
those
ceremonies
of
the
Law
,
which
being
commanded
of
God
,
were
duties
of
men
subject
to
the
Law
,
and
to
be
performed
,
though
they
could
not
make
the
comers
thereunto
perfect
:
and
so
is
baptism
now
a
duty
on
our
part
to
be
administred
,
though
of
it self
it
cannot
make
all
the
comers
thereunto
perfect
.
But
you
demand
,
if
it
implies
a
duty
on
our
part
;
how
then
can
children
receive
it
,
who
cannot
do
duty
at
all
?
Where
is
now
the
revelation
,
reason
,
common
sense
,
and
all
experience
in
the
World
,
in
which
you
so
lately
triumphed
,
as
if
you
had
driven
us
to
take
sanctuary
?
If
it
be
a
duty
on
our
part
to
administer
it●
how
can
children
receive
it
,
who
cannot
do
any
duty
at
all
?
Nay
but
tell
me
,
if
you
can
,
by
all
your
reason
,
how
could
infants
receive
baptism
except
we
did
administer
it
?
say
you
,
how
can
he
be
passive
who
cannot
be
active
at
all
?
how
could
infants
receive
circumcision
,
who
could
do
as
little
duty
as
infants
now
can
?
That
homonymical
(
on
our
part
)
must
be
otherwise
limited
by
some
expression
,
or
else
your
Argument
will
appear
fallacious
.
It
is
a
duty
on
our
part
to
baptize
infants
;
on
the
childrens
part
no
duty
is
required●
they
can
do
none
,
as
such
;
for
God
enjoyneth
no
impossibilities
.
But
you
say
,
●This
way
of
ministration
,
makes
baptism
to
be
wholly
an
outward
duty
,
a
work
of
the
Law
,
●●rnal
Ordinance
,
it
makes
us
adhere
to
the
letter
,
without
any
regard
of
the
spirit
,
&c.
]
This
Rhetorick
would
somthing
better
●●●●●●im
that
careth
not
what
,
but
how
much
he
saith
●●●●●●
vain
and
injurious
expressions
,
are
meer
aspersions
:
and
call
you
this
an
Argument
considerable
?
wherein
appears
either
matter
or
form
thereto
pertinent
?
For
the
rest
(
which
in
some
other
man
I
should
take
for
some
aegri
insomnium
)
we
say
if
you
mean
by
Mystery
,
the
spiritual
baptism
mysteriously
signified
by
the
outward
ministration
,
to
which
you
seem
to
drive
,
't
is
evident
that
it
doth
not
alwaies
accompany
it
(
except
you
will
say
that
the
Sacrament
justifieth
ex
opere
operato
,
Judas
,
Simon
Magus
,
never
follows
in
order
of
time
;
common
experience
shewing
that
the
spiritual
seed
sowed
in
baptism
,
many
times
,
and
in
many
of
the
baptized
,
lieth
long
before
it
actually
appeareth
,
either
in
any
outward
effects
,
inward
signes
of
calling
,
or
fruits
of
regeneration
;
as
in
Abraham
faith
preceded
,
and
circumcision
the
seal
of
the
righteousness
of
faith
,
followed
:
so
in
Cornelius
,
a
spiritual
sanctification
preceded
,
and
baptism
followed
;
but
in
Isaak
circumcised
the
eight
day
,
the
seal
preceded
,
and
faith
and
sanctity
followed
:
So
in
Infant-baptism
the
seal
and
laver
of
regeneration
goeth
before
,
Baptism
is
never
propounded
,
mentioned
or
enjoyned
as
a
means
of
remission
of
sins
,
or
of
eternal
life
,
but
something
of
duty
,
choice
,
and
sanctity
is
joyned
with
it
,
in
order
to
production
of
the
end
so
mentioned
.
Know
you
not
that
as
many
as
are
baptized
into
Christ
Jesus
,
are
baptized
into
his
death
,
&c.
Good
reason
that
such
things
should
be
propounded
,
mentioned
and
enjoyned
to
those
who
converting
to
the
faith
in
years
capable
of
Doctrine
,
require
the
seal
of
Gods
Covenant
;
and
certainly
so
was
it
to
Proselytes
to
be
circumcised
;
but
you
cannot
reasonably
think
,
that
they
proposed
or
enjoyned
Infants
to
be
circumcised
any
such
things
:
and
it
were
as
vain
to
propose
any
of
these
to
Infants
now
to
be
baptized
:
Therefore
we
seal
them
now
,
and
propound
these
like
things
to
them
when
they
be
capable
:
Now
the
Scripture
speaking
to
men
or
women
of
understanding
,
propounds
to
them
their
present
duty
who
are
to
be
baptized
,
or
who
are
baptized
,
as
faith
,
repentance
,
walking
in
newness
of
life
,
mortification
;
and
(
as
hath
been
said
)
the
Apostles
in
the
ecclesiâ
constituendâ
had
mostly
to
do
,
being
to
endeavour
the
calling
and
conversion
of
the
Gentiles
,
who
before
were
aliens
from
the
Covenant
of
God
:
But
in
ecclesiâ
constitutâ
,
we
rarely
meet
with
any
first
to
be
taught
,
and
then
to
be
sealed
;
the
children
of
Christian
parents
having
Church-priviledg
,
are
now
baptized
first
(
as
in
the
setled
Covenant
under
the
Law
they
were
first
circumcised
)
and
when
they
come
to
fit
years
,
instructed
:
And
what
then
do
all
your
impertinences
disadvantage
our
cause
,
seeing
elect
infants
in
their
baptism
,
are
implanted
into
Christ
,
and
in
due
time
walk
in
newness
of
life
?
This
is
indeed
truly
to
be
baptized
,
both
in
the
Symbole
and
the
Mystery
:
Whatsoever
is
less
then
this
,
is
but
the
Symbole
,
only
a
meer
ceremony
,
&c.
]
The
effects
of
elect
childrens
baptism
being
nothing
less
,
this
Rhetorick
might
have
been
spared
.
Plainer
yet
;
Whosoever
are
baptized
into
Christ
,
have
put
on
Christ
,
have
put
on
the
new
man
:
But
to
put
on
this
new
man
,
is
to
be
formed
in
righteousness
,
and
holyness
,
and
truth
,
&c.
]
All
this
plainly
makes
for
infants
baptism
,
who
being
naturally
flesh
and
blood
,
such
as
cannot
enter
into
the
Kingdom
of
heaven
,
conceived
and
born
in
sin
,
children
of
wrath
,
must
indeed
put
on
Christ
Jesus
that
they
may
be
saved
:
These
premises
we
willingly
adhere
to
;
but
your
conclusion
is
liable
to
a
non
sequitur
;
because
it
is
either
fallacious
,
disputing
ab
adultis
ad
infantes
,
which
wanting
the
condition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
becomes
an
ignoratio
elenchi
,
and
mistaking
or
mispursuing
the
Question
,
or
begging
it
in
those
terms
(
remaining
in
the
present
incapacities
)
which
cannot
be
granted
.
I
answer
two
things
,
1.
God
can
give
capacity
of
regeneration
,
and
newness
of
life
to
any
age
;
That
he
doth
not
give
it
to
infants
,
cannot
appear
to
us
:
The
contrary
doth
;
for
he
giveth
the
spirit
of
sanctification
to
some
infants
,
in
,
and
from
the
womb
,
for
many
dying
young
,
are
saved
,
which
being
conceived
in
sin
,
and
born
the
children
of
wrath●
they
could
not
be
,
without
regeneration
and
sanctification
:
And
truly
when
I
consider
what
marvelous
instinct
God
giveth
to
the
new-cast
young
of
beasts
,
to
take
the
brest
(
as
well
as
to
new-born
infants
)
for
their
bodily
preservation
.
I
cannot
but
conceive
that
the
good
God
gives
infants
(
on
whom
he
hath
set
his
own
image
,
which
consisteth
in
understanding
,
sanctity
,
immortality
,
&c.
Va●abl
.
in
Gen.
1
26.
See
Mr.
Cobbet
.
Explicat
.
of
Mar
28.
&
Mar.
16.
pag.
177.
pag.
244.
1
Pet.
3.
21.
)
some
admirable
,
though
to
us
secret
,
light
of
mind
,
and
capacity
of
that
which
is
snbordinate
to
the
preservation
of
their
immortal
souls
.
2.
Children
under
the
Gospel
have
no
less
capacity
then
children
under
the
Law
had
who
yet
received
the
seal
of
the
same
righteousness
of
faith
in
their
infancy
,
and
were
circumcised
to
newness
of
life
.
Rom.
2.
29.
But
you
say
,
—
And
then
have
they
but
one
member
of
the
distinction
used
by
S.
Peter
,
they
have
that
baptism
which
is
a
putting
away
the
filth
of
the
flesh
;
but
they
have
not
that
baptism
which
is
the
answer
of
a
good
conscience
towards
God
,
which
is
the
only
baptism
that
saveth
us
—
]
I
answer
,
1.
You
vainly
dispute
è
non
concessis
;
't
is
not
granted
,
nor
can
it
ever
be
proved
that
elect
children
in
baptism
are
not
formed
new
in
righteousness
and
holyness
;
and
so
your
superstruction
concerning
their
having
only
that
baptism
which
is
a
putting
away
the
filth
of
the
flesh
,
but
not
the
rest
necessary
to
salvation
,
is
frivolous
.
2.
The
answer
of
a
good
conscience
toward
God
,
is
an
effect
of
the
inward
baptism
by
the
spirit
of
Jesus
,
peculiar
to
the
elect
.
Now
if
your
reason
hence
taken
,
for
the
exclusion
of
infants
from
baptism
,
the
external
seal
,
were
good
;
by
the
same
reason
none
but
the
elect
,
or
those
who
have
the
answer
of
a
good
conscience
towards
God
,
must
be
admitted
to
baptism
and
whom
then
might
you
with
good
conscience
baptize
?
certainly
but
few
;
and
for
ought
you
can
certainly
know
,
none
:
For
in
these
last
and
worst
dayes
,
what
know
you
,
but
that
they
who
fairly
profess
faith
and
repentance
,
&c.
may
yet
notwithstanding
be
meer
hypocrites
?
And
where
is
then
their
answer
of
a
good
conscience
toward
God
?
3.
I
say
,
what
secret
light
,
and
sweet
confidence
elect
infants
have
in
God
,
I
know
not
;
sure
I
am
they
have
that
which
is
and
shall
be
sufficient
to
their
salvation
in
Christ
,
though
they
die
before
man
can
teach
them
mor●●
and
why
shall
man
exclude
them
from
the
external
Seal
of
Gods
Covenaut
with
them
(
as
being
born
within
the
Church
)
of
which
they
have
as
evident
(
and
a
more
easie
)
capacity
then
children
had
of
circumcision
?
God
gives
Infants
the
incomparably
greater
and
more
excellent
part
,
sanctity
and
sealing
to
salvation
;
and
shall
man
presume
to
deny
the
less
and
subordinate
part
,
the
external
Seal
of
Christs
visible
Church
,
whereof
Reprobates
,
born
within
the
Church
,
have
a
capacity
?
4.
Faith
,
good
conscience
,
repentance
,
&c.
are
in
the
elect
those
fruits
,
whose
seeds
were
sowen
in
baptism
;
and
(
as
hath
been
said
)
were
it
reasonable
to
say
,
we
may
not
sow
untill
the
fruits
thereof
appear
?
Nay
,
but
we
therefore
sow
in
hope
,
that
we
may
in
due
season
see
and
reap
the
fruits
thereof
.
5.
Whereas
you
say
that
the
answer
of
a
good
conscience
towards
God
,
is
the
only
baptism
that
saveth
us
;
I
answer
,
1.
It
is
not
the
answer
of
a
good
conscience
that
saveth
any
man
,
though
a
good
conscience
be
an
excellent
signe
of
our
salvation
by
Christ
;
for
,
Being
justified
by
faith
,
we
have
peace
with
God
through
our
Lord
Jesus
Christ
,
by
whom
also
we
have
access
by
faith
,
&c.
2.
which
saveth
us
)
though
it
may
be
true
,
if
understood
concerning
persons
of
years
,
and
as
good
conscience
,
an
undoubted
effect
of
regeneration
,
is
opposed
to
the
bare
seal
thereof
,
without
any
inward
effect
of
the
spirit
.
I
say
if
it
be
understood
of
Infants
,
as
in
your
sense
,
excluded
from
a
capacity
of
good
conscience
,
or
the
acts
thereof
,
it
is
very
false
,
except
you
will
also
exclude
all
Infants
from
salvation
,
which
were
against
the
express
doctrine
of
Christ
.
As
infants
(
you
say
)
by
the
force
of
nature
cannot
put
themselves
into
a
supernatural
condition
(
and
therefore
say
the
Poedobaptists
,
they
need
baptism
to
put
them
into
it
)
so
if
they
be
baptized
before
the
use
of
reason
,
before
the
works
of
the
spirit
,
before
the
operation
of
grace
,
before
they
can
throw
off
the
works
of
darkness
,
and
live
in
righteousness
&
newness
of
life
,
they
are
never
the
near
.
]
I
answer
,
1.
Neither
can
men
of
years
by
the
force
of
naeture
put
themselves
into
a
supernatural
condition
,
supposing
you
mean
subordinate
to
salvation
;
and
what
then
can
the
use
of
reason
without
the
works
of
the
Spirit
,
advantage
them
hereto
?
Shall
not
they
therefore
that
have
the
use
of
reason
be
baptized
?
2.
What
do
you
herein
say
which
might
not
as
well
have
been
objected
against
the
circumcision
of
infants
?
Would
you
have
concluded
them
never
the
neer
,
because
at
eight
dayes
old
they
had
not
the
use
of
reason
to
know
what
or
why
it
was
so
done
unto
them
before
they
could
throw
off
the
works
of
darkness
,
and
live
in
righteousness
and
newness
of
life
?
3.
If
you
will
have
none
baptized
before
the
works
of
the
Spirit
,
before
the
operations
of
grace
,
&c.
when
and
whom
may
you
baptize
?
For
the
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
and
whither
it
goeth
:
so
is
every
one
that
is
born
of
the
Spirit
.
Christs
sake
,
into
whom
we
are
implanted
by
Baptism
.
How
false
then
must
it
be
which
you
,
upon
the
matter
,
affirm
that
we
shall
be
never
the
neerer
,
if
we
cannot
contribute
somthing
to
the
efficacie
of
Baptism
in
the
use
of
our
own
reason
?
Certainly
Gods
Spirit
accompanieth
his
ordinance
in
the
elect
,
sooner
or
later
:
If
the
reprobate
be
never
the
nearer
salvation
for
his
baptism
,
that
is
accidentall
,
&
maketh
nothing
against
the
effectuall
sealing
of
the
elect
to
eternall
life
in
their
baptism
.
There
are
many
sorts
of
hearers
of
the
Word
;
some
like
the
stony
ground
,
From
the
pains
of
hell
they
shall
be
saved
by
the
mercies
of
God
and
their
own
innocency
,
though
they
die
in
puris
naturalibus
,
and
baptism
will
carry
them
no
further
.
]
What
?
Popery
and
Pelagianism
twisted
together
?
If
you
speak
of
childrens
salvation
by
the
mercies
of
God
to
his
elect
,
so
far
we
accord
:
if
you
say
by
their
own
innocency
,
that
Pelagians
and
Donatists
taught
,
who
affirmed
that
infants
were
born
without
originall
sin
,
and
therefore
would
not
have
them
baptized
.
Against
this
heresie
the
second
Milvetian
Councel
determined
.
Canon
2.
as
hath
been
noted
.
For
that
you
say
they
shall
be
saved
though
they
die
in
puris
naturalibus
,
that
is
,
such
as
they
are
by
nature
without
regeneration
,
it
is
against
the
express
word
of
God
,
as
may
clearly
appear
,
in
that
all
are
conceived
and
born
in
sin
,
the
children
of
wrath
by
nature
:
That
which
is
born
of
the
flesh
is
flesh
,
—
and
flesh
and
blood
cannot
inherit
the
kingdom
of
God
,
that
is
,
such
as
it
is
by
,
and
in
the
state
of
corrupted
nature
;
therefore
except
the
infant
be
regenerate
,
he
cannot
enter
into
the
kingdome
of
God
.
That
which
you
say
,
that
Baptism
will
carry
infants
no
further
,
then
from
the
pains
of
hell
,
smels
strongly
of
Popery
:
They
say
that
children
dying
without
Baptism
,
shall
have
poe●am
damni
,
non
sensus
,
that
is
,
they
shall
be
free
from
hell
fire
,
but
that
they
shall
not
enter
into
heavenly
joys
:
But
Augustine
so
far
said
well
,
there
is
not
to
any
,
and
middle
place
,
that
he
can
be
any
where
but
with
the
Divel
,
who
is
not
with
Christ
.
Certainly
the
Scripture
mentioneth
onely
heaven
for
the
elect
and
blessed
,
and
hell
for
the
reprobate
and
damned
.
Vid.
Bellar.
to
.
4.
de
amiss
.
gratiae
.
l.
6.
c.
2
,
3
,
4.
N●●
est
ullus
ulli
medius
locus
ut
possit
essenisi
cum
diabolo
,
qu●
n●n
est
cum
Christo.
de
p●
.
cat
.
merit
.
c●
28.
&
●●
.
serm.
14.
de
verb.
Apostoli
.
For
that
Baptism
that
saveth
us
is
not
onely
the
washing
with
water
,
of
which
onely
children
are
capable
,
but
the
answer
of
a
good
conscience
towards
God
,
of
which
they
are
not
capable
till
the
use
of
reason
,
till
they
know
to
chuse
the
good
and
refuse
the
evill
.
]
If
you
mean
by
washing
with
water
,
baptism
according
to
Christs
institution
administred
;
we
say
also
it
is
not
that
onely
(
which
is
the
Ministers
part
to
give
)
which
saveth
us
,
but
the
power
and
grace
of
Gods
Spirit
inwardly
baptizing
,
sanctifying
,
regenerating
and
cleansing
us
from
our
sins
by
the
pretious
blood
of
Jesus
that
saveth
us
:
Now
that
infants
are
not
hereof
capable
till
the
use
of
reason
,
is
evidently
false
,
if
you
but
hold
these
three
Principles
;
1.
That
no
unregenerate
unclean
person
can
be
saved
,
2.
That
all
mankind
is
born
in
sin
,
Rom.
5.
12.
3.
That
some
infants
dying
before
their
use
of
reason
,
are
saved
.
That
which
you
say
,
that
infants
are
capable
of
washing
with
water
(
that
is
of
baptism
,
or
else
you
trifle
)
we
asser●t
to
,
and
desire
you
to
say
no
more
;
infants
of
believing
parents
,
that
is
of
professed
Christians
,
are
capable
of
baptism
:
for
the
rest
we
contend
not
,
we
refer
the
effect
thereof
in
particulars
to
God
,
who
alone
knoweth
his
elect
,
and
how
and
when
to
give
them
the
inward
fruit
of
his
own
ordinances
:
we
neither
affirm
that
all
the
baptized
shall
be
saved
,
neither
can
we
or
you
determine
which
shall
,
and
which
shall
not
,
but
indifferently
,
as
charity
requireth
,
hope
well
of
every
one
whom
we
baptize
,
concerninig
.
whom
we
can
say
nothing
to
the
contrary
:
But
you
say
,
All
vows
made
by
persons
under
other
names
,
stipulations
made
by
minors
,
are
not
valid
till
they
(
be
)
by
a
supervening
act
after
they
are
of
a
sufficient
age
to
racifie
them
.
]
To
which
we
answer
,
1.
though
all
be
not
valid
in
such
case
,
it
is
enough
that
some
are
:
2.
Your
assertion
,
if
granted
,
that
is
,
that
all
vows
,
or
(
which
is
more
then
you
affirm
)
if
no
vows
made
by
persons
under
others
names
,
or
stipulations
made
by
minors
,
or
persons
in
their
minority
,
are
not
valid
untill
by
a
supervening
act
after
they
are
of
sufficient
age
to
ratifie
them
they
are
confirmed
:
what
could
this
make
against
our
duty
of
Infant-baptism
?
the
case
being
much
different
between
stipulations
of
men
,
and
the
covenant
between
God
&
man
,
as
hath
been
shewed
,
&
as
appeared
in
circumcision
which
was
with
Infants
eight
days
old
.
Mr.
Cobbet
well
observeth
,
that
the
covenant
of
grace
is
as
well
a
testament
,
1
Cor.
11.
25.
Heb.
9.
15
,
&c.
supervening
act
,
to
make
the
former
appear
valid
.
Thirdly
,
the
question
is
not
concerning
the
final
effect
of
baptism
in
particula●●
baptized
,
which
cannot
fall
under
the
Ministers
cognizance
(
it
being
kept
in
heaven
in
the
archives
and
secret
counsel
of
God
)
but
concerning
their
right
to
baptism
,
who
are
born
within
the
verge
and
precincts
of
the
Church
.
Thou
hast
avouched
the
Lord
this
day
,
to
be
thy
God
,
and
to
walk
in
his
waies
,
&c.
and
the
Lord
hath
avouched
thee
this
day
,
to
be
his
peculiar
people
,
as
he
hath
promised
thee
—
and
Deut
,
19.
10
,
11
,
&c.
Ye
stand
this
day
all
of
you
before
the
Lord
your
God
:
Your
Captains
and
your
Tribes
,
your
Elders
and
your
Officers
,
with
all
the
men
of
Israel
,
your
little
ones
,
your
wives
and
strangers
—
that
those
shouldest
enter
into
a
Covenant
with
the
Lord
thy
God
,
and
into
his
Oath
which
the
Lord
thy
.
God
maketh
with
thee
this
day
,
that
he
may
establish
thee
to
day
for
a
people
unto
himself
,
and
that
he
may
be
unto
thee
a
God
,
as
he
hath
said
unto
thee
,
and
as
he
hath
sworn
unto
thy
fathers
,
to
Abraham
,
to
Isaak
,
and
to
Jacob
,
&c.
whereof
see
Gen.
17.
7.
Though
therefore
some
stipulations
made
in
minority
and
nonage
,
bind
not
the
person
under
age
,
except
he
confirm
it
when
he
cometh
to
age
,
yet
you
will
not
say
that
the
same
is
not
valid
if
made
by
Parents
,
Governors
,
or
Guardians
for
children
:
and
so
in
some
publick
Covenants
and
Acts
of
one
City
or
State
,
with
another
,
which
concern
the
present
and
future
ages
,
the
infants
within
that
City
or
State
,
as
being
in
minority
free
Denisons
,
are
bound
by
the
same
Covenant
and
Act
,
though
as
such
,
they
could
neither
transact
,
speak
,
nor
consent
to
the
same
,
but
all
was
agreed
on
and
done
by
their
Parents
or
Commissioners
of
years
thereto
designed
,
in
their
own
and
childrens
name
:
which
may
apear
in
Israels
Covenant
with
the
Gibeonites
,
[
*
](A58206-e20340-b)
*
Rather
433.
●
.
Sam.
21.
1.
years
after
,
would
needs
violate
,
how
hinding
that
Covenant
was
,
God
declared
in
a
severe
judgment
on
Sauls
Family
,
and
all
Israel
.
But
upon
this
invalid
supposition
you
build
another
quere
.
—
Why
were
it
not
as
good
they
stayed
to
make
it
,
till
that
time
,
before
which
time
if
they
do
make
it
,
it
is
to
no
purpose
?
this
would
be
considered
.
]
It
would
,
or
should
be
considered
,
that
it
is
very
dangerous
playing
thus
with
the
sacred
Ordinances
of
God
:
You
confess
that
baptism
is
the
only
inlet
into
the
Church
of
Christ
;
and
is
it
to
no
purpose
to
be
let
into
his
Church
and
Covenant
,
out
of
which
you
say
there
is
no
salvation
?
'T
is
true
that
all
are
not
saved
that
are
within
the
Church
and
Covenant
,
but
no
man
is
saved
out
of
it
.
God
hath
appointed
baptism
to
be
a
seal
and
token
of
our
receiving
and
entrance
into
the
Church
;
is
it
to
no
purpose
to
obey
him
in
his
Ordinances
?
God
would
not
only
have
all
the
Citizens
of
his
Church
thus
enfranchised
,
but
those
who
are
not
baptized
when
they
may
,
he
will
not
have
reckoned
in
the
number
of
his
Church
:
And
say
you
,
't
is
to
no
purpose
to
have
children
marked
for
members
of
Christs
Church
?
Our
way
is
the
surer
way
;
for
not
to
baptize
children
till
they
can
give
an
account
of
their
faith
,
is
the
most
proportionable
to
an
Act
of
Reason
and
humanity
,
and
it
can
have
no
danger
in
it
.
]
How
often
hath
Satan
in
tempting
to
sin
,
misled
the
incaucious
with
this
suggestion
,
there
can
be
no
danger
in
it
,
't
is
the
surer
way
?
't
is
neither
reasonable
not
humane
wilfully
to
act
his
part
,
and
as
much
as
in
us
lieth
,
to
shut
infants
from
the
kingdom
of
heaven
;
and
so
to
doe
that
which
much
angred
Christ
in
the
daies
of
his
flesh
;
to
wit
,
to
barr
or
forbid
children
to
come
to
him
;
this
would
be
considered
.
an
act
of
reason
and
humanity
to
defer
childrens
baptism
,
then
in
due
time
to
baptize
them
?
Infants
were
circumcised
long
before
they
could
give
any
account
of
their
faith
,
and
yet
that
act
was
proportionable
to
reason
;
and
Moses
was
near
a
sad
affliction
for
delaying
it
.
You
say
further
,
For
to
say
that
infants
may
be
damned
for
want
of
baptism
,
&c.
I
know
no
Protestant
that
ever
said
so
:
but
take
heed
you
damn
not
your selves
by
teaching
contempt
of
the
Sacrament
.
We
are
well
satisfied
that
the
privation
thereof
shall
not
condemn
infants
,
it
not
being
their
fault
if
they
want
it
;
it
may
be
,
and
certainly
is
theirs
,
who
teach
men
to
deny
it
them
:
And
then
consider
in
the
inviolable
justice
of
God
,
whose
the
damnation
will
be
.
Bern
,
ep
.
37.
Voluntos
pro
facto
input●tur
ubi
factum
excludit
necessita●
.
ib.
ep.
77.
We
cannot
conceive
that
a
meer
privation
of
circumcision
condemned
those
Hebrew
babes
who
died
before
the
eighth
day
;
because
God
is
unchangeably
just
,
who
confined
their
sealing
to
that
day
;
yet
you
will
grant
that
it
was
a
great
sin
(
except
in
case
of
evident
and
inevitable
necessity
,
as
during
Israels
marches
in
the
Wilderness
)
a
great
sin
I
say
of
parents
to
neglect
the
administration
thereof
(
for
God
never
threatned
any
punishment
,
such
as
is
mentioned
,
Gen.
17.
14.
but
in
respect
of
great
sin
)
much
more
was
it
obstinately
to
deny
it
them
:
It
is
certainly
true
which
hath
been
noted
out
of
Augustine
.
There
may
be
conversion
of
the
heart
without
baptism
;
but
it
cannot
be
in
the
contempt
of
baptism
;
for
it
can
by
no
means
be
called
the
conversion
of
the
heart
to
God
,
when
the
Sacrament
of
God
is
contemned
.
Whosoever
will
pertinaciously
persist
in
this
opinion
of
Anabaptists
,
and
practice
it
accordingly
,
they
pollute
the
bloud
of
the
everlasting
Testament
;
and
in
the
Apostles
sense
;
Heb.
4
,
5
,
6.
They
crucifie
to
themselves
the
Son
of
God
afresh
,
and
put
him
to
open
shame
,
who
being
once
baptized
(
and
thereby
planted
together
in
the
likeness
of
his
death
,
Rom.
6.
4
5.
Who
having
once
died
,
dyeth
no
more
,
death
hath
no
more
dominion
over
him
)
will
yet
be
baptized
again
:
The
Apostles
saying
,
It
is
impossible
for
those
who
were
once
enlightned
(
that
is
,
baptized
,
as
the
Syriac
Interpreter
rendreth
it
,
and
as
we
shall
make
it
appear
more
anon
)
—
If
they
fall
away
,
to
renew
them
again
unto
repentance
,
seeing
they
crucifie
to
themselves
the
Son
of
God
afresh
,
and
put
him
to
an
open
shame
:
How
do
they
crucifie
him
afresh
to
themselvs
,
that
is
,
as
much
as
in
them
is
?
pollute
the
bloud
of
the
everlasting
Covenant
and
Testament
,
and
to
crucifie
again
the
Son
of
God
.
As
for
the
rest
of
your
revilings
,
though
we
have
no
cause
to
be
troubled
at
your
dogged
eloquence
;
yet
for
their
sakes
who
are
weak
,
I
shall
endeavour
to
shew
the
injurious
falshood
thereof
:
You
say
that
we
in
baptizing
infants
,
dishonour
and
make
a
Pageantry
of
the
Sacrament
,
&c.
We
answer
to
this
puted
calumny
,
1.
You
may
as
well
in
this
your
Theomachy
;
and
fighting
against
Gods
Ordinance
,
object
the
same
against
Circumcision
of
Infants
,
if
incapacity
of
present
giving
account
of
their
faith
,
as
you
pretend
,
can
make
the
Sealers
of
infants
lyable
to
your
unjust
censure
:
for
infants
could
then
no
more
give
an
account
of
their
faith
then
now
they
can●
2.
Infants
have
a
capacity
of
the
holy
Ghost
(
as
hath
been
proved
in
the
examples
of
Jeremy
and
John
Baptist
,
&c
:
)
yea
such
a
measure
of
sanctification
,
who
can
forbid
water
that
these
should
not
be
baptized
,
which
have
received
the
holy
Ghost
as
well
as
we
?
It
must
as
certainly
hold
from
the
gift
to
regeneration
,
and
the
spirit
of
sanctification
,
which
is
in
many
infants
,
because
many
infants
,
dying
such
,
are
saved
:
And
now
in
your
judgment
doth
the
baptism
of
such
as
are
saved
dishonour
the
Sacrament
(
the
outward
seal
which
man
can
give
,
and
wicked
men
receive
)
who
have
received
the
thing
signified
,
the
inward
seal
of
Gods
holy
spirit
,
which
none
but
himself
can
give
,
and
none
but
the
elect
receive
?
Or
do
you
dishonour
your self
,
who
were
so
admitted
into
the
Church
,
the
Church
our
holy
Mother
,
who
ma●gre
the
Devils
malice
,
and
the
powers
of
hell
,
by
Infant-baptism
bringeth
an
holy
seed
to
Christ
,
Christ
himself
commanding
us
to
baptize
all
,
without
exception
to
any
estate
,
sex
,
age
,
or
condition
,
that
either
are
within
the
Church
as
born
of
Christian
parents
,
or
in
their
conversion
,
profession
of
faith
and
repentance
,
desire
to
be
admitted
into
the
same
:
Adde
hereto
that
Christ
particularly
cautioned
for
children
,
left
any
should
despise
them
,
openly
declaring
,
that
of
such
is
the
kingdome
of
heaven
:
And
yet
the
doing
of
this
duty
is
dishonour
to
the
Sacrament
,
and
Pageantry
with
you
:
If
of
every
idle
word
which
men
shall
speak
they
shall
give
an
account
in
the
day
of
judgment
,
it
concerneth
them
speedily
to
repent
of
these
blasphemous
calumnies
,
left
it
prove
a
black
and
dismal
day
to
them
,
in
respect
of
these
things
for
which
they
can
give
no
better
account
then
their
own
fancies
and
others
.
And
whereas
you
say
,
they
that
baptize
infants
ineffectually
,
represent
a
Sepulture
into
the
death
of
Christ
,
and
please
themselves
with
a
signe
without
an
effect
,
making
baptism
like
the
fig-tree
in
the
Gospel
,
full
of
leaves
,
but
no
fruit
:
To
say
this
is
an
untruth
,
is
as
much
answer
as
we
owe
to
so
reasonless
a
calumny
:
yet
I
shall
be
contented
to
lay
it
further
open
.
I
say
,
1.
Can
you
be
assured
that
none
of
these
who
are
baptized
in
infancy
,
and
no
otherwise
,
are
regenerate
and
saved
?
Whence
have
you
either
such
knowledg
or
commission
so
to
judg
?
You
say
the
Anabaptists
say
so
;
so
said
the
Pharisees
concerning
those
that
believed
in
Christ
—
This
people
who
knows
not
the
Law
,
are
cursed
:
2.
God
be
blessed
that
we
who
believe
one
God
,
one
Mediator
,
one
Faith
,
one
Baptism
which
we
received
in
our
infancy
,
have
such
a
testimony
of
Gods
holy
spirit
,
effectually
working
faith
,
repentance
,
mortification
,
and
a
comfortable
measure
of
sanctification
in
us
,
as
that
we
know
you
speak
untruth
in
that
you
say
,
that
Poedobaptists
ineffectually
represent
a
Sepulture
into
the
death
of
Christ
,
and
please
themselves
in
a
signe
without
an
effect
,
&c.
God
be
blessed
,
which
according
to
his
abundant
mercy
hath
begotten
us
again
to
a
lively
hope
—
wherein
as
we
need
not
be
beholding
to
you
for
testimony
,
so
neither
are
we
to
regard
what
you
say
against
it
.
With
me
it
is
a
very
small
thing
that
I
should
be
judged
of
you
,
or
of
mans
judgment
—
but
he
that
judgeth
me
is
the
Lord
;
therefore
judg
nothing
before
the
time
.
3.
Although
baptism
of
infants
be
effectless
to
the
reprobate
,
whether
infant
,
or
person
of
years
,
as
in
Judas
,
Simon
Magus
,
Demas
,
and
others
like
,
●et
it
is
effectual
to
salvation
to
all
the
elect
,
in
whom
Gods
spirit
powerfully
worketh
to
faith
,
repentance
,
sanctification
,
&c.
without
which
all
the
waters
under
heaven
cannot
be
effectual
for
the
cleansing
of
one
soul.
4.
We
please
not
our selves
with
a
signe
without
effect
;
if
you
doe
,
rest
not
in
that
state
,
lest
you
and
your
stingie
leaves
without
fruit
,
withering
,
become
fuel
for
the
fire
which
goes
not
out
,
to
fill
up
the
measure
of
impious
calumny
.
They
invocate
the
holy
Ghost
in
vain
,
doing
as
if
one
should
call
upon
him
to
illuminate
a
stone
or
a
tree
.
]
1.
I
wonder
what
they
will
be
ashamed
to
say
,
who
blush
not
at
such
assertions
?
'T
is
true
that
the
Apostle
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
illuminated
,
for
to
be
baptized
,
as
the
Syriac
Interpreter
gives
it
,
Hebr.
4.
6.
Hebr.
10.
32.
and
that
the
Greek
Fathers
so
commonly
used
the
word
:
and
it
is
no
improbable
conjecture
,
that
there
was
an
allusion
to
the
Hebrew
manner
of
speaking
;
who
by
one
and
the
same
word
express
illumination
,
and
a
River
or
Source
of
water
,
and
by
a
Metaphor
,
Illumination
of
the
mind
:
For
they
who
are
baptized
by
water
,
and
the
spirit
of
Jesus
,
are
in
Gods
good
time
and
the
measure
he
knows
fit
,
illuminated
,
and
find
not
only
a
River
of
elementary
water
,
but
of
that
water
which
floweth
to
eternal
life
,
whereof
Christ
spake
.
John
7.
that
is
,
the
spirit
of
illumination
and
sanctification
.
Just.
Mar.
Ap.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
illiminatus
fuit
,
ut
Psal.
34.
5
respexerunt
ad
eum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
illuminati
sunt
.
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
m●taph
.
mente
illuminatus
sui●
.
V.
Shin●●er
.
2.
I
would
desire
you
again
consider
,
is
the
case
all
one
,
or
alike
,
when
we
pray
that
God
would
be
pleased
to
illuminate
,
sanctifie
,
and
save
an
elect
infant
for
whom
Christ
shed
his
precious
bloud
,
for
whose
salvation
he
came
from
heaven
,
became
an
infant
,
and
man
of
sorrows
to
the
death
,
whom
he
blessed
,
of
whom
he
said
,
Of
such
is
the
kingdom
of
heaven
,
and
except
ye
become
as
one
of
these
,
ye
shall
not
enter
into
the
kingdom
of
heaven
;
Is
I
say
,
the
case
all
one
when
we
pray
according
to
Gods
word
and
promise
,
for
these
,
as
if
we
should
pray
God
to
illuminate
,
sanctifie
and
save
a
stone
,
or
a
tree
?
hath
a
stone
or
tree
any
habitual
faith
,
or
reason
,
or
any
capacity
of
the
holy
Ghost
,
illumination
,
or
sanctification
?
Do
any
creatures
under
the
degrees
of
man
,
bear
the
image
of
their
Creator
,
in
immortality
,
sanctity
and
light
of
understanding
?
Would
God
you
could
be
ashamed
of
blaspheming
,
and
laying
such
pernicious
stumbling-blocks
before
the
blind
to
make
them
fall
.
Since
(
you
say
)
there
is
no
direct
impiety
in
the
opinion
(
of
Anabaptists
)
nor
any
that
is
apparently
consequent
to
it
,
and
they
with
so
much
probability
do
,
or
may
pretend
to
true
perswasion
,
they
are
with
all
means
,
Christian
,
fair
and
humane
,
to
be
redargued
,
or
instructed
.
]
I
hoped
that
the
Plea
being
ended
,
the
Pleader
would
have
come
to
himself
again
;
but
this
and
another
strain
promise
no
more
but
a
lucid
interval
.
John
Cloppenburg
Gangren
of
Anabaptist
.
cited
by
N.
Homes
animadvers
.
&c.
p.
106.
I
answer
,
As
to
your
charitie
towards
the
persons
of
the
Anabaptists
:
I
also
wish
they
may
by
all
Christian
,
fair
,
and
humane
means
,
be
reproved
,
convinced
,
or
instructed
:
but
that
there
is
no
direct
impietie
in
their
opinion
,
nor
any
that
is
apparently
consequent
to
it
,
Joh.
Sleid●
com
.
l.
6.
impress
.
Argentorati
.
An.
1558
p
93.
a.
ib.
l.
10.
p.
161.
b.
f.
&c.
is
apparently
untrue
,
for
that
which
is
displeasing
to
Christ
,
is
directly
impious
;
and
such
is
with-holding
Infants
from
him
:
that
which
is
uncharitable
,
is
direct
impietie
;
and
such
is
that
opinion
which
barreth
Infants
from
the
Seal
of
Gods
Covenant
with
them
,
and
the
Communion
of
Saints
;
as
also
in
that
it
damneth
so
great
a
part
of
the
world
;
presupposing
that
God
had
no
Church
in
the
world
for
so
many
hundred
years
,
as
Infant-Baptism
hath
been
the
general
inlet
to
the
same
;
except
a
little
while
in
the
schism
of
Pelagians
and
Donatists
;
and
again
,
when
the
same
Heresie
revived
in
Germany
,
in
Charls
5.
That
there
is
much
more
truth
then
evidence
on
our
side
,
and
therefore
we
may
be
confident
as
for
our
own
particulars
,
but
not
too
forward
peremptorily
to
prescribe
to
others
,
much
less
to
damn
,
or
to
kill
,
or
to
persecute
them
that
only
in
this
particular
disagree
.
]
That
we
may
be
confident
of
the
truth
on
our
side
,
I
assent
:
likewise
,
that
none
be
too
forward
peremptorily
to
prescribe
,
except
where
the
Word
of
God
and
necessary
consequence
from
thence
prescribeth
;
that
none
should
persecute
,
kill
,
or
much
less
for
opimons
less
then
blasphemous
against
God
,
or
destructive
to
Religion
,
Lactant.
l.
5.
c.
20.
and
salvation
of
souls
,
(
saving
to
Supreme
Authoritie
their
lawful
right
)
agenda
est
,
ut
sit
voluntas
.
Longe
diversa
sunt
carnificina
&
pietas
,
I
also
assent
to
:
but
can
by
no
mean●
be
of
your
opinion
,
that
there
is
less
evidence
then
truth
or
our
side
;
as
any
ways
intimating
a
defect
of
evidence
:
therefore
I
say
,
1.
That
evidence
,
sensu
forensi
,
in
common
sense
of
controversies
,
or
matters
of
judicatuye
,
importeth
sufficient
proof
:
so
we
say
that
witnesses
give
in
evidence
;
that
is
,
not
alwayes
in
terminis
,
and
express
words
,
as
in
actions
of
case
is
requirable
;
nor
as
they
say
,
ore
rotundo
,
as
to
say
,
Verres
is
a
Thief
,
&c.
but
from
considerable
circumstances
,
or
necessarie
consequences
sufficient
to
evince
,
and
to
inform
to
sentence
.
This
evidence
on
our
side
you
will
not
denie
in
this
case
,
nor
(
I
suppose
)
affirm
that
falshood
hath
more
proof
or
evidence
in
Scripture
then
truth
.
2.
Sometimes
we
speak
of
evidence
in
relation
to
the
partie
or
parties
to
be
informed
;
in
which
,
not
only
his
or
their
capacitie
is
considerable
,
but
also
other
circumstances
;
as
the
Informers
expression
,
which
possibly
may
be
defective
;
the
Informeds
attention
,
for
want
whereof
,
that
may
not
appear
which
were
otherwise
sufficiently
evident
.
Again
,
In
case
of
Gods
judgment
over
the
disobedient
given
over
to
strong
delusions
,
that
they
should
believ
lyes
and
he
damned
,
who
received
not
the
love
of
the
truth
(
of
it self
evident
enough
)
●
that
they
might
be
saved
:
here
of
see
Isa.
6.
9
,
10.
Mat.
13.
13
,
14
,
15.
3.
There
is
a
notius
natura
,
and
a
notius
nobis
:
if
in
the
evidence
you
speak
of
,
you
mean
the
first
,
and
that
errour
and
falshood
is
more
known
in
nature
,
that
is
manifestly
false
;
for
the
truth
is
first
and
best
known
in
nature
.
If
you
mean
the
second
,
that
is
,
that
we
less
know
the
truth
then
the
evidence
;
what
blame
you
in
our
cause
,
or
advantage
your
Clients
?
If
you
say
we
see
no
evidence
,
nor
can
the
blind
see
the
Sun
;
what
can
you
gain
hereby
?
it
may
be
,
and
certainly
is
,
that
the
Gospels
light
is
hid
to
some
,
the
Apostle
will
tell
you
to
whom
,
and
why
,
2
Cor.
4.
3
,
4.
It
is
hid
to
them
that
are
lost
,
in
whom
the
God
of
this
world
hath
blinded
the
minds
of
them
which
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
—
should
shine
unto
them
—
we
undertake
not
to
make
the
truth
evident
to
every
gain-sayer
and
despiser
thereof
,
but
say
of
such
an
one
,
as
Elisha
for
his
servant
at
the
beleaguered
Dothan
,
2
King
.
6.
17.
Lord
,
I
pray
thee
open
his
eyes
that
he
may
see
.
The
most
manifest
light
of
the
Gospel
had
not
evidence
enough
with
the
Pharisees
,
whom
Christ
pronounced
blind
;
and
it
concerned
them
chiefly
which
he
said
,
they
have
winked
with
their
eyes
,
&c.
an
unbeliever
may
doubt
of
any
truth
,
and
then
it
is
not
evident
to
him
.
he
cannot
lye
,
T●●
.
1.
2.
and
therefore
his
Word
is
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
,
2
T●●
.
3.
16
,
17.
5
If
it
be
rejoined
,
that
in
our
present
question
,
and
some
other
cases
,
the
Scripture
saith
nothing
expresly
and
positively
to
evidence
the
truth
.
Tertullian
,
I
am
confident
to
say
,
that
the
Scriptures
themselves
were
so
disposed
by
the
will
of
God
,
that
they
might
administer
matter
to
Hereticks
;
seeing
that
I
read
,
there
must
be
Herefies
,
which
could
not
be
without
Scriptures
.
2
That
is
Scripture
truth
which
the
Scripture
proposeth
or
enjoineth
,
by
necessary
consequence
,
though
not
in
express
words
;
and
whosoever
disbelieveth
or
disobeyeth
that
,
so
far
he
rejecteth
the
Scripture
,
in
his
errour
and
ignorance
of
Scripture
.
So
the
Sadduces
in
terminis
,
or
express
words
,
and
syllables
,
say
,
the
dead
shall
rise
again
:
now
though
that
is
true
,
Moses
did
not
expresly
say
so
;
yet
our
Saviour
told
them
that
therein
they
erred
,
not
knowing
the
Scriptures
,
Mat.
22.
29.
in
terminis
,
against
their
errour
,
which
Christ
yet
justly
chargeth
on
them
—
Ye
do
erre
,
not
knowing
the
Scriptures
,
—
as
touching
the
resurrection
of
the
dead
,
have
you
not
read
that
which
was
spoken
unto
you
by
God
,
saying
,
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
!
Well
,
what
express
Scripture
is
here
to
prove
the
resurrection
of
the
dead
,
that
Christ
should
charge
those
that
denyed
the
same
with
errour
and
ignorance
of
Scriptures
?
Truly
no
more
then
we
find
for
Infant-baptism
,
in
appearance
much
less
;
yet
thus
he
who
could
not
be
deceived
,
chargeth
them
;
because
denying
necessary
consequence
they
required
express
words
:
now
the
consequence
was
thus
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
therefore
the
dead
shall
rise
again
.
To
the
folding
up
of
all
,
I
might
repeat
sundry
things
which
as
necessarily
conclude
our
Infant-baptism
,
as
Infants
circumcision
into
the
same
faith
:
Gods
Covenant
with
Abraham
and
his
spiritual
seed
,
that
is
,
all
Beleevers
:
Christs
honouring
Infants
with
sacred
embraces
,
proposing
them
as
heirs
and
patterns
designed
for
the
Kingdome
of
heaven
;
the
extent
of
Gods
federal
promise
to
us
and
our
children
;
childrens
capacitie
of
the
inward
baptism
,
signified
in
the
external
sign
:
whole
Families
and
Nations
baptized
,
AMEN
.
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
;
Fay
,
Enchirid
,
Theolog.
de
Sacr.
Bapt.
disp.
77.
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
participation
of
his
free
mercies
in
Christ
,
and
into
the
holy
communion
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
,
repentance
,
&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
Anabaptists
deny
the
baptism
of
children
to
be
lawful
,
until
they
come
to
years
that
they
may
be
taught
,
and
profess
their
faith
,
and
repentance
,
and
desire
of
baptism
,
upon
these
and
the
like
grounds
:
Christ
saith
—
Go
therefore
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
:
therefore
Teaching
must
go
before
Baptism
;
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
,
therof
,
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
salvation
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
,
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
instructed
,
so
that
there
were
Churches
setled
among
the
Gentiles
;
then
their
children
were
also
to
be
baptized
into
the
same
Covenant
of
God
,
which
runneth
to
covenanted
parents
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
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
that
is
,
Baptizing
them
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
teaching
them
to
observe
all
that
I
have
commanded
.
Some
do
well
observe
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
teach
them
that
are
Disciples
.
who
also
was
Jesus
Disciple
.
And
so
the
same
word
is
expounded
Job
.
4.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
Disciples
—
the
Pharisees
heard
that
Jesus
made
and
baptized
more
Disciples
then
John
.
And
so
the
Hebrews
from
their
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
didicit
,
assuevit
,
derive
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Talmid
,
a
Disciple
or
Scholar
.
So
that
here
appeareth
no
such
necessitie
of
the
order
(
by
our
adversaries
pretended
to
)
as
can
conclude
that
none
may
be
baptized
,
but
such
as
are
first
taught
.
4
If
the
order
of
those
words
must
determine
the
order
of
the
actions
,
then
by
the
same
reason
,
repentance
must
be
before
faith
;
for
Mark
.
1.
15.
it
is
said
,
Repent
ye
and
beleeve
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
,
before
he
believeth
in
him
in
his
heart
?
and
indeed
if
the
order
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
baptism
of
repentance
,
and
Mat.
28.
19
,
20.
when
Christ
had
said
—
baptizing
them
,
&c.
he
presently
inferreth
teaching
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
before
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
,
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
seeing
Infants
cannot
do
,
let
their
eating
or
feeding
be
defered
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
,
3
As
in
the
baptism
of
those
who
are
of
years
,
a
previous
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
.
Gen.
17.
7.
Act.
2.
39.
Christ
was
not
baptized
in
his
Infancie
,
although
the
Deitie
hypostatically
united
,
dwelt
in
him
fully
;
but
deferred
the
same
untill
he
was
about
30
years
of
age
:
therefore
what
ever
habitual
faith
or
seeds
of
grace
can
be
pretended
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
imitate
him
in
all
that
he
did
,
which
is
proposed
to
us
for
doctrine
,
but
not
for
imitation
:
for
example
,
he
was
both
circumcised
(
as
being
of
the
seed
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
,
3
They
that
herein
require
imitation
of
Christ
,
intimate
a
necessitie
of
deferring
baptism
untill
the
age
of
30
years
,
4
A
bare
example
without
a
precept
doth
not
bind
to
imitation
:
Christ
administred
the
communion
with
unleavened
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
,
6.
Christ
would
not
before
that
age
be
baptized
,
and
enter
into
his
publike
Ministry
,
among
other
causes
,
for
this
also
,
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
,
We
answer
,
That
the
reason
why
we
may
not
administer
the
Communion
to
Infants
,
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
damnation
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
administer
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
:
neither
could
those
Infants
who
were
circumcised
actually
believe
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
believeth
not
shall
be
damned
:
It
sheweth
that
the
condition
of
believing
is
proposed
to
persons
of
years
,
who
may
believe
,
or
obstinately
reject
the
Gospel
,
which
Infants
(
as
such
)
cannot
do
:
and
therefore
it
cannot
for
present
concern
them
,
without
involving
them
all
in
the
sentence
of
damnation
;
which
opinion
were
damnable
and
Antichristian
,
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
,
Entrance
and
Admittance
into
the
Church
;
that
therefore
we
give
Infants
,
that
when
they
shall
be
capable
of
the
Sacrament
of
Confirmation
(
the
Lords
Supper
)
they
may
receive
that
also
.
The
Spirit
acknowledgeth
no
other
means
of
Regeneration
then
the
incorruptible
Seed
,
1
Pet.
1.
23.
which
seeing
Infants
cannot
receive
,
they
cannot
be
regenerate
;
We
answer
,
Tit.
3.
5.
St.
Peter
speaks
there
only
of
those
Believers
who
had
been
taught
by
the
preaching
of
the
Gospel
,
de
S.
Bapt.
comprehending
under
it
the
Seal
thereof
;
Baptism
,
the
Laver
of
Regeneration
,
which
is
taught
in
that
Word
as
a
means
of
Regeneration
.
Faith
must
go
before
the
Sign
or
Seal
thereof
;
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
thereof
.
God
bringeth
not
the
blinde
into
his
Covenant
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Illumination
;
and
it
can
be
no
less
then
impious
presumption
to
affirm
,
That
God
doth
not
in
the
Baptism
of
Elect
Infants
,
secretly
infuse
such
a
light
as
he
knoweth
sufficient
to
their
salvation
;
seeing
that
it
is
certain
,
that
as
God
dwelleth
not
in
all
that
know
him
,
3.
Neither
did
the
Apostles
their selves
presently
understand
all
these
things
necessary
to
salvation
which
Christ
taugh
them
;
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
,
Spirit
of
Truth
guided
them
into
all
truth
;
4.
As
Faith
and
Confession
sufficed
the
penitent
Thief
,
without
Baptism
;
so
Baptism
,
the
Seal
of
the
Righteousness
of
Faith
and
Repentance
sufficeth
an
Elect
Infant
,
dying
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
,
Rom.
10.
10.
But
Infants
can
do
neither
of
these
;
therefore
they
profane
the
holy
Seal
,
who
give
it
to
them
who
cannot
be
profited
thereby
.
We
answer
.
1.
The
same
might
have
been
objected
against
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
baptized
,
though
whatsoever
they
confessed
with
their
mouth
,
't
is
certain
they
did
not
believe
with
their
heart
unto
righteousness
.
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
:
The
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
1
Cor.
2.
14.
Therefore
these
Seals
agree
not
to
,
and
with
Infants
present
incapacity
.
We
answer
,
The
Apostle
there
speaks
concerning
the
understanding
of
divine
mysteries
,
not
comprehensible
of
profane
and
carnal
men
:
Now
Infants
being
carnal
,
as
born
of
flesh
,
want
Regeneration
,
that
they
may
become
spiritual
,
The
Apostle
biddeth
us
,
Draw
near
with
a
true
heart
,
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
confidence
,
not
who
ought
to
be
baptized
;
and
so
it
nothing
concerneth
Infants
till
they
come
of
age
.
Baptism
which
saveth
us
,
We
answer
,
1.
The
Apostle
speaks
not
there
of
the
subject
of
Baptism
,
but
of
the
fruits
and
effects
thereof
in
those
who
are
of
ripe
years
;
the
fruits
which
indeed
Elect
Infants
,
if
living
,
shall
here
reap
in
due
time
;
and
into
which
they
are
for
present
sealed
:
Now
the
outward
Administration
of
the
sign
of
the
Covenant
(
concerning
which
our
present
question
is
)
is
one
thing
,
and
the
inward
effect
thereof
another
:
As
it
is
also
in
the
Word
preached
,
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
thereof
,
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
Sacraments
,
duly
administred
to
the
most
knowing
men
and
women
,
could
bring
forth
no
better
effects
,
then
a
savour
of
death
,
unto
death
and
condemnation
:
Seeing
then
the
effect
to
Sanctification
and
Salvation
is
neither
in
the
Minister
,
nature
of
the
Water
,
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
,
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
believe
and
repent
,
and
then
to
be
baptized
:
But
our
question
is
not
concerning
the
Baptism
of
Adults
,
or
persons
capable
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
;
therefore
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
appointed
;
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
Abraham
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
believing
we
also
are
saved
.
Men
of
ripe
years
were
first
instructed
concerning
the
institution
,
end
and
use
of
Circumcision
,
and
then
received
the
Seal
;
but
Infants
(
as
such
,
not
capable
of
instruction
)
first
received
the
Seal
of
Faith
;
and
if
they
lived
to
years
,
then
they
were
taught
,
yet
the
Word
and
the
Seal
were
not
parted
in
either
:
So
is
it
in
Infant-Baptism
now
.
Those
Infants
whom
Christ
blessed
,
and
of
whom
he
pronounced
,
Theirs
,
or
,
Of
such
is
the
Kingdom
of
heaven
;
were
such
as
were
fit
to
be
taugh●
:
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
signifieth
:
And
Christ
in
the
persons
of
children
,
blesseth
those
that
were
such
in
humility
and
innocency
,
not
in
age
.
We
answer
,
'T
is
true
,
Of
such
is
the
Kingdom
of
Heaven
;
that
is
,
of
such
persons
,
and
of
persons
of
such
quality
;
Matth.
●2
.
13
,
14
,
20.
Luke
2.
21
,
&c.
so
are
the
same
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
18.
15.
which
without
controversie
properly
signifieth
Infants
lately
born
;
as
Luke
2.
12
,
16.
Acts
7.
19.
1
Pet.
2.
2.
new
born
babes
;
and
sometimes
children
in
the
womb
;
as
Luke
1.
41
,
44.
that
which
is
said
,
From
a
childe
thou
hast
known
the
holy
Scriptures
,
is
as
much
as
the
Greeks
proverbially
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
womb
,
they
go
astray
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ab
utero
,
as
soon
as
they
are
born
speaking
lyes
:
So
Psal.
22.
9.
Thou
didst
make
me
hope
,
;
that
is
,
very
soon
,
very
yong
.
The
Syriac
,
2
Tim.
3.
15.
translateth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
a
childe
(
from
thy
tender
years
,
so
soon
as
it
was
possible
for
thee
to
learn
)
by
a
word
indifferently
signifying
Infancy
,
Childhood
,
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
,
—
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
.
Lastly
,
there
can
be
no
rational
doubt
,
but
that
he
blessed
Infants
,
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
invention
,
Will-worship
,
and
may
not
be
done
:
But
Infant-Baptism
is
no
where
in
Scripture
commanded
in
any
express
Precept
;
Therefore
it
is
no
better
then
mans
invention
,
Will-worship
,
and
may
not
be
done
.
We
answer
,
1.
By
demanding
,
quanta
est
major
Propositio
?
if
it
be
universal
,
the
sense
running
thus
,
All
that
is
Will-worship
,
which
is
not
commanded
in
some
express
Precept
;
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
circumstances
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
,
2
There
was
an
express
command
for
the
sealing
of
Abrahams
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
carnal
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
intimate
,
that
he
having
not
repealed
the
law
of
sealing
Infants
into
his
covenant
,
would
have
them
proceed
according
to
the
Analogie
of
the
first
seal
of
his
covenant
.
The
greater
doubt
might
possibly
have
been
concerning
baptizing
of
females
,
who
were
not
formerly
sealed
,
the
doubt
concerning
the
Gentiles
sealing
,
being
removed
by
an
express
precept
,
Baptize
all
Nations
,
Mat.
28.
19.
3
On
this
very
ground
on
which
Anabaptists
deny
Infant-baptism
,
Euthym.
in
Mat.
22.
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
conceived
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
external
ordinary
means
,
to
us
known
,
for
Infants
regeneration
,
but
baptism
.
5
If
the
matter
must
be
put
upon
express
words
of
Scripture
,
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
,
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
conclude
:
we
have
no
express
words
in
Scripture
naming
an
holy
Unitie
,
in
Trinitie
and
Trinitie
in
Unitie
,
most
undeniable
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
Sacrament
:
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
,
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
thereof
:
and
that
which
concerneth
all
alike
,
concerneth
every
part
thereof
.
When
Peter
was
asked
what
was
needful
to
be
done
for
the
Jews
prickt
at
heart
,
Act.
2.
37
,
38.
he
said
,
Repent
and
be
baptized
:
but
Infants
can
neither
actually
repent
,
nor
contribute
any
thing
towards
their
baptism
:
therefore
they
ought
not
to
be
baptized
.
And
again
,
Mat.
3.
they
confessed
their
sins
and
were
baptized
,
which
Infants
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
't
is
plain
to
those
who
will
understand
,
that
persons
of
years
to
be
taught
,
must
first
repent
,
&c.
but
Infants
,
to
whom
the
promise
,
covenant
,
or
seal
thereof
jointly
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
repent
?
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
't
were
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
Infant-baptism
,
We
answer
,
Kingdom
of
God
cometh
not
with
observation
,
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
denying
of
internal
acts
and
habits
;
you
might
by
the
same
medium
as
well
conclude
that
Infants
are
not
reasonable
creatures
:
Infants
inspired
by
Gods
Spirit
may
be
said
to
be
Believers
,
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
administration
of
man
can
nothing
profit
him
who
abuseth
it
,
and
where
God
ever
denyeth
inward
baptism
by
his
holy
Spirit
of
sanctification
.
Reprobates
who
cannot
be
profited
by
baptism
,
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
,
't
is
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
profess
faith
,
repentance
,
and
desire
of
baptism
:
and
if
we
can
have
as
much
charitie
to
innocent
Infants
,
we
must
also
allow
them
baptism
,
who
being
born
of
Christian
parents
,
are
within
Gods
covenant
of
Grace
.
And
indeed
the
final
estate
of
Infants
or
aged
people
,
being
alike
secret
and
known
to
God
alone
;
we
must
perform
our
ministrie
respectively
,
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
water
,
We
answer
,
1
It
is
manifest
enough
that
Philip
spake
to
a
man
who
could
hear
and
read
,
2
Infants
have
now
as
much
capacitie
of
baptism
,
as
under
the
Law
they
had
of
circumcision
;
both
had
faith
,
as
reason
,
in
the
seed
,
though
not
in
the
fruit
:
and
the
sacrament
of
baptism
now
performeth
the
same
to
us
,
which
circumcision
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
,
Faith
ought
not
to
be
separated
from
the
seal
thereof
;
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
,
regeneration
,
mortification
,
and
newness
of
life
is
sowed
in
them
:
and
all
know
that
precedence
concludeth
not
separation
.
Lastly
,
we
say
that
if
faith
and
baptism
must
so
indivisibly
be
united
,
as
that
none
may
be
baptized
but
they
who
do
actually
believe
,
whom
might
our
adversaries
baptize
,
or
whom
put
by
,
though
of
years
?
If
they
say
they
profess
saith
,
there
is
much
difference
between
professing
and
actual
believing
:
and
I
much
fear
that
many
will
too
late
find
as
much
distance
between
justifying
faith
,
and
temptation
of
securitie
,
as
is
between
heaven
and
hell
.
Such
are
to
be
baptized
as
confess
their
sins
,
Mat.
3.
6.
as
gladly
receive
the
Word
,
Act.
2.
41.
as
give
heed
to
the
Word
preached
,
Act.
8.
6.
but
this
Infants
cannot
do
,
therefore
they
are
not
to
be
baptized
.
We
answer
,
The
affirmative
may
from
such
places
be
concluded
,
Such
ought
to
be
baptized
:
but
the
negative
cannot
(
therefore
none
but
men
so
qualified
may
be
baptized
)
it
no
more
followeth
,
then
if
you
should
say
,
Cornelius
and
those
that
were
with
him
when
Peter
preached
,
If
baptizing
Infants
be
grounded
on
circumcision
,
We
answer
,
Here
is
a
fallacia
accidentis
,
an
arguing
from
the
substance
to
the
circumstance
:
whereas
baptism
succeeded
circumcision
in
substance
,
not
in
every
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
initiation
,
admission
,
and
engraffing
into
the
Church
;
Ursin
q.
sup
.
See
Reply
p.
12
,
13.
ad
num.
13.
so
is
baptism
:
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
,
We
answer
,
1
If
you
speak
of
Christs
baptizing
personally
,
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
,
And
that
which
Christ
did
to
them
,
is
more
then
the
ministrie
of
all
the
men
in
the
world
could
,
or
can
do
in
baptizing
or
blessing
them
.
;
for
Christs
blessing
maketh
men
truly
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
,
To
that
which
hath
been
said
,
Christ
appointed
the
Sacraments
for
a
remembrance
of
his
death
and
blood-shedding
for
our
redemption
:
But
Infants
,
We
answer
,
This
Argument
would
conclude
;
Baptism
is
the
Laver
of
Regeneration
,
which
they
have
present
need
of
,
and
whereof
they
are
passively
capable
,
because
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
,
In
the
Old
Testament
it
was
not
lawful
to
offer
sheep
or
goats
so
soon
as
they
were
cast
,
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
,
Theolegio
allcg●rica
non
est
argumentat
.
J.
Gerhardde
S.
bapt.
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
;
Christ
saith
,
We
answer
:
1.
That
wholly
concerns
those
who
are
of
years
;
who
when
the
Church
was
to
be
collected
and
setled
,
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
believeth
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
follow
,
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
?
Secondly
,
They
must
be
such
as
can
cast
out
Devils
,
speak
unstudied
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
baptized
;
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
pretend
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
,
It
is
absurd
and
to
no
purpose
to
baptize
any
unto
they
know
not
what
:
Such
is
Infants-Baptism
;
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
unto
them
;
yet
not
absurdly
,
nor
to
no
purpose
;
as
when
Peters
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
,
John
Baptist
and
the
Apostles
administred
it
,
agreeth
not
with
the
Practice
of
John
Baptist
and
the
Apostles
:
But
the
Tenent
and
Practice
of
Infant-Baptism
being
put
,
Baptism
cannot
be
administred
as
John
Baptist
and
the
Apostles
administred
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
Circumcision
,
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
followeth
not
:
No
man
can
certainly
say
,
that
John
B.
and
the
Apostles
never
baptized
Infants
:
The
contrary
appeareth
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
,
then
it
is
unlawful
:
But
the
Baptism
of
Infants
is
no
Ordidinance
of
Christ
:
Ergo.
We
deny
the
Minor
.
If
the
Baptism
of
Infants
is
not
ordained
in
the
New
Testament
of
Christ
,
Ergo
,
&c.
We
deny
the
Minor
.
If
it
be
ordained
in
the
Testament
of
Christ
,
We
answer
:
1.
The
minor
is
again
denyed
;
for
the
matter
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
express
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
dyed
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
,
We
answer
:
1.
If
the
question
be
concerning
the
example
of
Christ
or
his
Disciples
baptizing
Infants
;
and
you
would
reason
thus
.
They
did
never
baptize
Infants
,
because
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
written
.
2.
We
may
understand
this
word
(
Expresly
)
to
signifie
either
a
writing
in
terminis
;
that
is
,
so
many
words
and
syllables
(
Go
and
Baptize
Infants
)
if
you
would
have
it
so
strictly
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
Baptism
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
Ordinance
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
Infant-Baptism
?
Or
we
may
understand
this
word
(
Expresly
)
in
a
greater
latitude
,
to
import
a
general
and
implicite
command
in
such
terms
and
grounds
,
quibus
positis
,
alia
necessariò
consequuntur
:
So
we
say
Christ
expresly
commanded
Infant-Baptism
,
where
he
said
,
without
any
limitation
or
exception
to
Infants
,
Go
baptize
all
Nations
:
whereof
Infants
then
and
ever
were
,
and
are
a
great
part
;
because
(
except
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
express
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
religious
observation
of
the
Christian
Sabbath
,
as
hath
been
noted
.
If
Matth.
28.
19.
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
therefore
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
commanded
them
to
teach
those
who
were
capable
of
doctrine
,
and
only
to
baptize
them
who
were
capable
of
Baptism
only
,
as
Infants
.
2.
Christ
not
repeating
there
an
exact
copy
of
his
commission
formerly
given
them
at
sundry
times
,
and
on
sundry
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
Disciples
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.
We
are
Moses
Disciples
,
—
said
the
Jews
:
Now
the
only
thing
which
entred
them
into
the
School
of
Moses
,
or
denominated
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
profession
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
Disciples
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
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
Circumcision
;
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
Circumcision
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
baptized
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.
(
Whoso
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
;
Sam
,
15.
17.
)
though
of
years
,
or
of
such
children
as
were
of
years
to
believe
:
for
the
words
may
as
wel
be
translated
,
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
plantation
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
baptism
,
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
baptism
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
,
concludeth
nothing
against
their
present
baptizing
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
relateth
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
general
and
indefinitely
,
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
excluded
Infants
,
as
such
,
from
baptism
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
baptizing
them
;
that
is
,
men
,
women
,
and
children
of
believers
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
;
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
distributively
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
baptizing
them
,
one
by
one
,
of
what
Nation
soever
they
are
.
So
Mat.
25.
32.
before
him
shall
be
gathered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
all
Nations
,
and
he
shall
separate
them
one
from
another
;
some
on
the
right
hand
and
some
on
the
left
;
but
all
by
particulars
must
be
distributed
without
exception
of
any
person
,
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
,
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
Canaan
;
ergo
,
&c.
We
answer
,
1
If
by
ceremonial
,
you
mean
federal
holiness
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
,
I
will
be
a
father
unto
you
,
and
ye
shall
be
my
sons
and
my
daughters
,
saith
the
Lord
Almighty
.
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
repeateth
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
spiritual
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
encrease
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
,
We
answer
,
This
makes
nothing
to
the
proof
of
the
former
assertion
;
yet
we
say
,
it
was
not
only
to
seal
this
honour
unto
him
,
but
for
a
seal
of
the
righteousness
of
faith
,
Rom
,
4.
11.
and
to
seal
him
personally
,
or
to
his
own
personal
interest
in
Christ
to
come
,
as
it
is
written
,
Abraham
rejoiced
to
see
my
day
,
Joh.
8.
56.
That
which
was
set
only
to
honour
the
greatness
of
Abrahams
faith
,
We
answer
to
this
caption
and
weak
argument
That
Abrahams
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
certain
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
uncircumcised
,
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
perswaded
,
&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
afterward
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.
Isaac●and
●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
abundantly
unto
the
heirs
of
Promise
the
immutabilitie
of
his
counsel
,
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
whatsoever
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
,
have
strong
consolation
to
lay
hold
upon
the
hope
set
before
them
:
whence
it
appeareth
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
,
That
.
What
?
the
seal
of
circumcision
?
Your
minor
is
so
false
that
it
needs
no
more
confutation
then
denial
;
for
circumcision
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
propagation
;
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
Abraham
,
Gal.
3.
7.
Abel
,
Enoch
,
Noah
,
Shem
,
&c.
moreover
Father
is
used
by
the
Hebrews
to
signifie
divers
relations
,
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
covenant
with
God
in
Christ
,
made
with
Abraham
and
his
seed
,
In
that
commission
in
which
those
only
are
meant
which
are
capable
of
being
taught
,
Mat.
28.
19
,
20.
therefore
there
is
no
commission
to
baptize
Infants
.
For
proof
of
the
minor
,
which
was
denyed
,
was
offered
this
reason
:
He
that
gives
commission
to
teach
persons
before
they
are
baptized
,
Though
enough
hath
been
said
to
satisfie
herein
;
yet
to
satisfie
your
instance
,
we
say
further
,
1
The
minor
is
fallacious
,
the
condition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
thereof
,
that
they
cannot
apprehend
spiritual
things
)
otherwise
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
holy
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
●
't
is
easily
granted
;
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
commission
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
affirm
:
3
It
appeareth
by
that
which
hath
been
formerly
answered
to
Obj.
5.
that
Christ
saith
in
the
cited
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
,
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
circumcision
the
eighth
day
.
Those
that
are
not
in
the
cited
place
,
We
answer
:
1
The
minor
is
false
:
It
is
there
commanded
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
Ignoratio
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
terminis
,
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
,
So
Mr.
Tombes
Ed.
Barber
&c.
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
concerning
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
husband
is
sanctified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
conscience
make
her
guiltie
of
sin
?
)
for
unto
the
pure
by
faith
,
all
things
are
pure
,
Tit.
1.
15.
marriage
,
meats
,
all
,
being
sanctified
by
the
Word
allowing
them
,
and
promising
a
blessing
to
believers
,
as
also
by
prayer
of
faith
obtaining
the
same
.
This
he
proveth
by
their
childrens
holiness
,
as
from
the
absurditie
and
falshood
of
the
contrary
,
else
were
your
children
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
,
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
covenant
,
out
of
which
can
be
no
holiness
;
nor
illegitimacie
exclude
those
from
the
seal
thereof
,
who
converted
,
professed
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
understood
,
as
if
it
bar'd
them
from
salvation
,
or
any
means
thereto
subordinate
,
the
covenant
of
God
,
seals
thereof
,
sacraments
,
or
publick
service
of
God
;
but
that
it
excluded
them
from
a
right
to
bear
any
publick
office
,
Ecclesiastical
or
Civil
:
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
congregation
of
the
Lord
,
&c.
what
,
not
in
case
of
their
becoming
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
covenant
,
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
purpose
,
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
.
3
The
Apostle
discoursed
not
there
of
civil
Policie
,
but
of
conscience
;
and
how
could
it
satisfie
any
Christians
conscience
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
;
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
priviledge
from
his
wife
;
for
he
must
needs
be
as
lawfully
her
husband
as
she
is
his
wife
;
we
can
therefore
no
otherwise
rationally
answer
,
then
,
a
believing
wife
:
and
so
on
the
other
side
.
Now
seeing
the
Apostle
puts
it
on
a
peculiar
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
matrimonial
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
sanctifieth
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
:
6
The
Apostle
could
not
here
mean
legitimacie
of
children
:
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
)
necessarily
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
indelible
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
unregenerate
,
Joh.
3.
5.
he
shall
not
enter
into
the
kingdom
of
God
:
that
is
,
he
shall
not
be
holy
:
such
every
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
ordinance
,
as
it
is
written
,
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
wickedness
:
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
beginning
appointed
it
otherwise
,
and
the
same
sanction
is
inviolable
.
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
?
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
agreeth
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
?
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
matrimonie
;
this
he
opposeth
to
their
Polygamie
,
secretly
here
intimating
that
all
they
are
spurious
who
are
born
of
Poligamie
;
because
they
cannot
and
ought
not
to
be
esteemed
legitimate
,
who
are
begotten
otherwise
then
in
that
matrimonie
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
,
Bilhab
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
,
sealed
and
set
apart
to
him
according
to
him
own
appointment
which
priviledge
,
neither
the
wisdom
,
power
,
honour
,
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
appointeth
the
conditions
thereof
.
Only
believers
are
the
lawful
subject
of
baeptism
(
that
is
,
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
persons
of
years
;
but
this
cannot
conclude
negatively
to
the
exclusion
of
Infants
born
within
the
Church
of
Christ
.
2
If
believing
with
all
the
heart
were
the
rule
of
lawful
administration
of
baptism
:
who
could
securely
presume
to
baptize
persons
of
years
,
concerning
whose
hearty
believing
they
cannot
be
certain
:
as
for
outward
appearance
,
that
many
times
deceiveth
the
most
discerning
men
:
Jerusalem
and
all
Judea
,
&c.
came
and
were
baptized
of
John
Baptist
,
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
hereto
,
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
controversie
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
professed
their
faith
,
and
confessed
their
sins
?
therefore
Infants
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
.
The
foundation
of
the
Lord
remains
sure
,
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
dependeth
not
on
the
sealed
persons
worthiness
or
unworthiness
,
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
only
believers
,
the
penitent
,
&c.
(
though
in
persons
of
years
,
that
was
to
be
understood
)
but
circumcise
every
male●
child
the
eighth
day
;
when
`t
is
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
unworthiness
or
Apostacie
of
the
receiver
foreseen
only
by
God
,
did
not
make
them
uncapable
of
the
seal
;
therefore
man
administring
,
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
called
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.
Fearly
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
understood
of
such
as
have
the
use
of
reason
and
tongue
,
whereby
they
are
enabled
so
to
do
.
If
the
parents
:
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
:
believe
unto
righteousness
:
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
,
Peter
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
remedie
:
but
where
the
Word
of
God
is
not
mixed
with
faith
in
the
hearers
,
it
profiteth
not
,
as
appeareth
,
Heb.
4.
2.
Therefore
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
righteousness
of
faith
,
or
for
such
in
the
heart
;
and
so
the
sequel
is
unsound
:
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
:
If
those
children
Act.
2.
39.
were
entitled
to
baptism
in
their
infancie
,
We
deny
your
minor
,
and
you
can
never
prove
it
:
their
fathers
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
.
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
,
Only
Abrahams
spiritual
●seed
are
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
Abrahams
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
disciples
,
and
so
precedentially
to
us
,
shews
the
falshood
of
your
major
.
3
If
Abrahams
spiritual
seed
,
by
your
own
confession
be
to
be
baptized
,
then
Infants
of
believers
within
the
Church
must
be
baptized
,
they
being
Abrahams
spiritual
seed
,
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
,
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
hopeless
of
their
childrens
salvation
,
in
that
by
such
an
an
uncharitable
&
impious
tenet
,
Parents
must
not
believ
those
comfortable
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
Christian
Infants
are
Abrahams
undoubted
spiritual
seed
&
therefore
they
have
at
least
an
ecclesiastical
right
as
to
the
covenant
made
with
Abraham
,
so
to
the
Church-priviledges
respectively
;
that
is
,
to
baptism
,
which
is
now
the
seal
of
Gods
covenant
in
Christ
exhibited
.
CHAP.
III.
Infant
baptism
asserted
and
justified
,
by
sundry
arguments
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
Infants
of
Church-priviledged
persons
are
members
of
Christs
body
the
Church
;
The
major
is
thus
confirmed
;
such
persons
as
were
circumcised
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
Infant-circumcision
on
the
eighth
day
,
but
there
is
none
for
Infant-baptism
;
We
say
,
1
Because
there
was
an
express
command
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
partition
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
condition
.
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
saveth
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
,
of
such
is
the
kingdom
of
God
,
as
also
by
this
argument
:
Those
whom
Christ
loved
,
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
expressions
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
capable
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
visible
remedy
,
then
his
justice
inflicting
the
denounced
punishment
;
which
could
not
be
,
if
Infants
(
visibly
involved
in
the
condemnatorie
sentence
and
execution
thereof
)
should
be
excluded
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
Sacrament
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
consequence
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
baptize
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
follow
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
saved
.
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
;
which
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
Infant
,
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
,
4
That
which
without
any
expressed
exception
to
particulars
Christs
commission
holds
forth
to
all
nations
,
all
nations
:
but
Christs
commission
holds
forth
baptism
to
all
nations
without
any
expressed
exception
to
particulars
:
therefore
baptism
belongs
to
Infants
(
of
believing
Parents
)
as
well
as
to
persons
of
years
.
5
No
man
may
forbid
water
,
that
is
,
the
outward
administration
,
where
God
hath
given
the
inward
operation
of
his
H.
Spirit
(
which
maxim
the
Apostle
built
on
,
Ier.
1.
5.
Luk.
1.
15.
1
Cor.
7.
14
therefore
no
man
may
forbid
water
,
or
the
outward
administration
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
inheritance
,
and
ought
by
right
to
follow
the
same
:
moreover
't
is
impious
to
divide
that
which
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
covenant
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
every
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
faithful
:
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
respective
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
persons
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
Gospel
was
preached
to
Abraham
,
and
he
believed
in
the
same
Christ
,
Gal.
3.
8.
add
hereto
,
there
is
the
same
efficient
primary
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
holy
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
impious
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
children
,
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
Infants
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
seal
thereof
:
but
God
accounteth
children
of
believing
parents
holy
,
1
Cor.
7.
14.
Therefore
children
of
believing
parents
have
a
capacitie
of
baptism
;
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
presently
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
many
Infants
without
baptism
by
his
H.
Spirit
,
so
that
they
dying
without
the
Sacrament
,
are
yet
saved
in
an
extraordinary
way
:
but
for
us
to
deny
them
baptism
,
and
to
put
their
salvation
upon
extraordinary
means
,
where
God
hath
appointed
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
repentance
)
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
neither
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
,
implantation
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
,
appointed
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
otherwise
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
appointed
persons
of
years
,
as
hearing
the
Word
,
receiving
the
Lords
Supper
,
prayer
,
repentance
,
&c.
they
are
passively
capable
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
interested
in
Gods
covenant
,
without
the
help
of
present
understanding
,
that
man
ought
not
to
bar
them
of
:
but
such
Infants
as
interested
in
Gods
covenant
,
are
capable
of
baptism
without
the
present
help
of
understanding
:
therefore
they
ought
not
to
be
bar'd
thereof
by
man
.
The
major
appeareth
in
Infants
circumcision
on
the
eighth
day
;
that
was
the
seal
of
the
same
faith
and
covenant
of
God
in
Christ
,
Gen.
17.
7.
I
will
establish
my
covenant
between
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
righteousness
of
faith
without
the
help
of
present
understanding
:
and
there
is
the
same
reason
of
baptism
in
respect
of
Gods
promise
,
Act.
2.
39.
and
the
alteration
of
the
seal
altereth
not
the
covenant
in
substance
,
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
,
belonged
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
Promise
is
to
you
,
Now
he
hath
called
us
Gentiles
to
the
faith
in
Christ
,
who
were
once
a
far
off
:
Therefore
Infants
of
those
who
by
Calling
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
,
Aug.
Ep.
57.
but
loved
him
not
(
by
grace
dwelling
in
them
)
neither
glorified
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
regenerate
,
(
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
?
enemies
,
without
Christ
,
aliens
,
strangers
from
the
Covenants
of
Promise
,
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
Baptism
the
Laver
of
Regeneration
,
though
they
yet
understand
it
not
:
So
put
they
on
Christ
,
though
it
be
not
yet
given
them
to
know
the
things
which
are
given
them
of
God
.
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
,
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
initiatory
seal
.
The
Gospel-Covenant
holdeth
forth
an
enlargement
of
the
signs
and
subject
of
Gods
mercy
:
It
was
before
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
,
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
Abraham
,
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
testified
by
a
Seal
towards
those
who
are
within
the
Covenant
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
thereof
,
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
Infants
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
reprobates
,
if
of
years
,
may
by
your
leave
,
and
do
receive
.
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
mercy
,
whereof
Baptism
is
a
part
or
condition
,
as
well
with
Infants
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
Infants
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
preaching
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
,
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
Infants
,
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
puting
on
Christ
,
regeneration
,
washing
from
our
sins
,
justification
&
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
,
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
conditions
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
allowed
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
natural
body
,
so
we
put
off
the
body
of
sin
spiritually
.
See
Rom.
6.
3
,
&c.
23.
Such
persons
as
were
typically
baptized
unto
Moses
,
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
washing
in
Baptism
,
and
by
the
Spirit
;
therefore
children
of
covenanted
persons
are
capable
of
the
true
and
real
Baptism
under
the
Gospel
of
Christ
.
24.
Where
there
is
a
command
for
a
thing
never
remanded
or
countermanded
,
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
comprehended
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
Baptism
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
remission
of
s●●●
;
For
the
Promise
is
unto
you
and
unto
your
children
,
&c.
for
the
Promise
is
to
you
and
to
your
children
;
Cypri
.
ad
Fid.
Ep.
59
.
●asting
.
de
bapt.
infant
,
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
sacrament
dependeth
:
But
his
grace
and
Ordinance
depend
not
on
any
excellency
,
ability
or
act
of
man
;
therefore
the
Apostle
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
Covenant
,
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
reason
(
Can
may
man
forbid
water
,
that
these
should
not
be
baptiptized
,
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
external
seal
sacramentally
:
Now
such
is
the
opinion
of
Anabaptists
,
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
,
Laver
of
Regeneration
,
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
sacramentally
had
put
on
therein
)
by
taking
on
them
another
Baptism
under
a
vain
pretence
,
that
they
were
not
susceptive
of
Baptism
in
their
infancy
,
Tertul.
Apol.
c
15.
He
that
knows
him
well
,
may
understand
,
that
nothing
but
some
great
(
or
singular
)
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
thereto
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
dipping
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
signifie
the
application
of
the
benefit
of
Christs
blood
for
the
remission
of
sin
,
and
cleansing
therefrom
.
But
our
Antagonists
say
;
We
are
buried
with
Christ
by
baptism
into
his
death
,
Rom.
6.
4.
But
Christ
in
his
burial
was
covered
,
that
he
might
thence
rise
out
of
the
eart●
;
therefore
in
Baptism
we
must
be
covered
,
and
as
it
were
buried
.
under
water
,
that
we
may
rise
again
as
Christ
did
.
We
answer
,
Hectic
braines
;
and
now
deal
ingenuously
;
what
reason
or
warrant
have
you
to
wrest
this
similitude
to
what
you
please
?
in
those
similes
which
are
most
apt
,
there
may
be
many
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
immersion
,
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
heretick
,
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
power
over
us
,
then
if
we
were
dead
;
that
we
should
so
live
to
righteousness
,
and
bringing
forth
fruits
thereof
,
as
being
implanted
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
;
't
is
not
in
any
circumstance
.
Now
I
would
sain
know
whether
a
man
may
not
walk
in
newness
of
life
,
being
baptized
with
sprinkling
,
as
well
as
if
he
had
been
doused
.
5.
The
argument
here
drawn
to
prove
necessity
of
immersion
is
a
fallicia
accidente
is
;
a
reasoning
from
the
the
substance
to
the
accident
.
Suppose
thus
,
We
must
be
baptized
into
the
similitude
of
Christs
death
:
But
he
was
covered
and
rose
again
;
ergo
,
We
must
be
covered
with
water
that
we
may
be
raised
again
,
&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
baptism
,
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
downward
(
as
they
use
to
dive
their
disciples
)
but
honorably
embalmed
,
and
decently
laid
in
a
new
Sepulchre
;
and
we
use
solemnly
to
bury
our
dead
with
their
faces
upward
,
&
sprinkle
dust
and
earth
upon
them
;
and
in
such
decent
posture
we
baptize
Infants
,
by
putting
our
sprinkling
water
on
them
,
or
by
dipping
them
.
7.
[
*
](A58206-e34310-b)
*
Corpus
Christi
naturale
fuit
verè
sepultum
;
an
putandum
est
nostra
corpora
eodom
modo
sepeliri
in
administratine
baptismi
?
non
id
vult
Apostolus
;
sed
us
recte
.
Chrys.
observavit
in
6.
ad
Rom
quod
in
Christo
factum
est
per
naturam
,
id
innobis
fieri
intelligit
per
analogiam
&
propartionem
:
corpus
igitur
peccati
sepelitur
quando
ejus
vis
enervatur
—
obruitur
,
&
quasi
eadaver
terra
ob●atum
,
non
possit
amp●ius
m●vere
,
&
quoquo
velit
hominom
impel
.
lere
,
&c.
Davn.
in
Col.
2.
12.
Christs
natural
body
was
truly
dead
&
buried
,
we
must
therefore
understand
that
which
must
be
done
in
us
by
analogy
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
carcase
,
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
baptism
,
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
,
sacramentally
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
baptism
,
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
(
agreeable
)
being
bo●o●ymical
:
't
is
doubtful
in
the
assumption
,
whether
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
into
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
consider
,
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
appeareth
in
that
reason
of●
Johns
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
wilderness
:
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
generale
;
thus
,
some
went
into
the
river
to
be
baptized
;
therefore
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
seasons
be
so
baptized
,
then
that
the
Lords
Supper
may
be
administred
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
baptizing
6.
Christs
baptism
is
washing
,
Ephes.
5
25
,
26.
and
washing
is
as
well
by
sprinkling
,
or
pouring
on
of
water
,
as
by
dipping
into
water
:
hence
the
Apostle
speaking
of
the
washing
of
Regeneration
,
presently
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
hath
poured
out
on
us
;
and
the
Scripture
calleth
the
divers
sprinklings
mentioned
,
Heb.
9.
13
,
19
,
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
baptismes
,
v.
10.
As
washings
or
sprinklings
are
also
called
,
Mark
7.
4.
but
hereof
we
shall
see
more
anon
;
for
the
present
only
note
,
that
the
Holy
Ghost
,
the
surest
Interpreter
of
Scripture
,
interpreteth
Baptizing
by
sprinkling
or
washing
,
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
,
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
baptizing
;
therefore
all
baptizing
is
dipping
,
follows
not
,
because
there
are
more
sorts
of
baptizings
then
one
by
dipping
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifieth
to
dip
,
but
not
always
:
The
Apostles
according
to
Christs
promise
,
were
baptized
with
fire
;
sate
upon
each
of
them
.
The
Pharisees
among
many
other
traditions
,
used
the
baptism
of
beds
.
Mark
7.
4.
eat
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
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
,
Nisi
abluant
●●
Tremel
.
convenience
and
store
of
waters
every
where
to
dive
into
.
They
had
commonly
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
baptized
in
the
cloud
—
not
dipt
into
it
,
but
be
sprinkled
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
(
not
in
)
the
holy
Ghost
and
fire
,
Matth
3.
11.
So
Rev.
19.
11.
The
rest
were
slain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
(
not
in
)
the
sword
,
it
is
an
usual
Hebraism
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
sword
;
that
is
,
with
the
sword
,
Exod.
6.
6.
In
Principio
nominum
notat
casum
ablati
,
v●m
,
quo-instrumentum
,
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●
I
will
redeem
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
braehio
extenso
.
So
Deut.
●
.
15.
The
Lord
thy
God
brought
thee
out
thence
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
baptized
in
Jordan
,
and
that
Philip
did
go
down
into
the
water
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
accounted
baptized
,
but
those
who
are
dipt
after
such
a
manner
:
And
we
say
,
that
where
we
have
other
conveniencies
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
,
burial
,
and
resurrection
of
Christ
,
is
not
partial
,
but
total
;
so
therefore
ought
the
baptizing
of
the
body
to
be
.
We
answer
:
1.
It
must
still
be
remembred
,
that
this
sacrament
may
be
rightly
and
effectually
administred
by
any
of
the
three
ways
,
2.
It
is
not
in
the
quaintity
of
the
Element
,
but
the
institution
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
regenerating
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
,
prescribed
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
precept
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
onely
the
foreskin
of
the
flesh
,
whereby
the
whole
person
,
body
and
soul
was
sealed
and
admitted
into
Gods
Covenant
;
and
so
is
it
proportionably
in
baptism
,
the
seal
of
Gods
present
Covenant
:
In
common
use
we
know
the
seal
of
a
writing
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
,
't
is
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
,
Secretary
;
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
,
4.
In
baptism
lawfully
administred
by
washing
.
sprinkling
or
dipping
,
the
elect
have
the
same
interest
in
the
death
,
burial
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
pousing
water
,
signifieth
the
effusion
of
the
Spirit
upon
us
,
Tit.
3.
5.
and
those
sprinklings
of
the
blood
of
sacrifices
,
signified
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
neither
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
●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
convenience
of
times
,
places
and
persons
.
2.
The
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
cited
places
,
rendred
Out
of
,
signifieth
properly
From
;
as
,
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
into
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
both
of
them
descended
,
&c.
so
the
word
also
signifieth
,
to
descend
,
or
to
alight
;
as
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Budaeus
,
Jacob
descended
,
or
went
into
Egypt
,
Acts
10.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Get
thee
down
and
go
with
them
.
So
Acts
14.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
went
down
unto
Attalia
;
for
so
they
usuually
expressed
going
from
one
place
to
another
,
as
the
Hebrews
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
far
is
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Acts
8.
38.
they
Went
down
both
to
,
or
into
the
water
,
from
inforcing
the
conclusion
aimed
at
(
therefore
the
Eunuch
baptized
was
dived
under
water
)
that
it
makes
nothing
for
it
,
more
then
that
Jacob
going
down
into
Egypt
,
was
therefore
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
suppose
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
upon
what
unsound
grounds
our
Antagonists
build
their
pretended
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
lawfully
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
dipping
,
washing
or
sprinkling
;
and
there
is
no
express
example
or
precept
(
in
Scripture
)
to
restrain
it
precisely
to
either
;
Therefore
in
Baptizing
we
may
lawfully
and
warrantably
(
pro
more
loci
,
temporis
&
statu
personarum
)
either
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
indifferently
,
to
was
,
sprinkle
,
or
dip
;
and
as
the
learned
Mr.
Leigh
well
noteth
,
it
is
taken
largely
for
any
kinds
of
Washing
,
or
Cleansing
,
even
when
there
is
no
dipping
at
all
.
So
AEmilius
Portus
gives
it
by
mergo
,
immergo
,
tingo
,
intingo
,
madefacio
,
lavo
,
abluo
,
&c.
Suidas
interpreteth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lavant
.
The
same
word
signifieth
washing
or
sprinkling
in
many
places
of
Scripture
,
and
from
necessary
consequences
.
1.
From
the
types
of
that
which
was
signified
in
the
old
Testament
,
Numb
.
19.
2●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
70.
gives
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Lev.
14.
16.
and
Lev.
16.
14
,
15.
he
shall
take
the
blood
of
the
bullock
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
:
2.
From
the
truth
thereby
signified
:
So
Ezek.
36.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
sprinkle
you
with
clean
water
,
(
or
—
clean
water
upon
you
)
and
ye
shall
be
clean
:
how
?
The
Apostle
telleth
us
,
1
Pet.
1
,
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
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
remission
of
our
sins
.
3.
From
necessary
consequences
,
from
the
common
use
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scriptures
,
where
they
cannot
reasonably
be
interpreted
by
dipping
,
but
by
washing
or
sprinkling
;
he
wondred
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
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
,
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
interpreter
of
himself
)
a
little
before
,
they
ear
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
common
hands
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unwashen
:
and
in
the
same
place
(
as
hath
hath
noted
)
we
read
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
letter
Baptisms
of
beds
;
which
was
not
by
dipping
into
,
but
(
though
understood
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.
Dan.
Chamier
.
de
bapt
.
l.
15.
c.
2.
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
midnight
,
and
it
is
improbable
that
he
had
any
such
store
and
convenience
of
water
in
his
house
,
as
to
dip
himself
and
family
,
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
simply
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
essential
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
diping
or
dowsing
is
not
essential
,
or
simply
necessary
to
baptism
:
and
indeed
were
there
to
be
found
in
Scripture
any
example
hereof
,
without
a
precept
to
lay
the
same
universally
upon
the
Ordinance
,
it
were
not
binding
,
as
hath
been
proved
from
Christs
administring
the
communion
with
unleavened
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
;
wherein
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
necessary
,
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
hindering
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
baptism
;
sometimes
he
teacheth
them
to
except
against
the
manner
of
baptizing
,
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
repentance
,
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
baptism
.
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
immersion
.
Now
that
which
hath
been
said
on
our
part
is
enough
to
satisfie
those
in
those
things
,
The
Church
of
Christ
holds
,
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
converted
,
the
true
Church
baptized
them
;
because
the
former
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
Covenant
of
free
Grace
and
mercie
with
man
.
But
the
Anabaptists
after
their
manner
,
object
:
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
,
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
repeated
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
.
Therefore
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
.
Cornelius
spiritual
sanctification
preceded
in
the
gift
of
the
holy
Ghost
,
and
then
he
received
the
Sacrament
of
regeneration
,
to
confirm
the
same
to
him
.
But
when
the
elect
,
who
being
baptized
,
dye
in
their
infancy
,
it
is
certain
that
they
are
regenerate
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
better
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
,
We
answer
:
1.
The
present
question
is
concerning
regeneration
in
this
life
,
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
;
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
,
We
answer
:
1.
That
dying
to
sin
,
and
rising
to
newness
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
conclude
our
daily
need
of
repentance
,
Spiritual
death
in
sin
,
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
't
is
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
,
We
answer
.
1.
This
main
argument
which
the
Anabaptists
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
mentioned
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
administred
by
the
Disciples
of
Christ
,
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
,
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
,
4.
These
words
(
When
they
heard
this
)
do
not
at
all
relate
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
successors
of
Christs
Disciples
,
are
not
baptized
with
one
and
the
same
baptism
;
D.
Aquin
,
part.
3
,
&c.
whereas
Christ
bare
the
same
circumcision
which
the
Jews
,
and
for
substance
the
same
baptism
with
us
Gentiles
,
that
he
might
declare
himself
the
Saviour
both
of
Jews
and
Gentiles
.
The
Lords
Supper
doth
no
less
signifie
the
blood
of
Christ
for
our
Salvation
,
We
answer
:
1●
There
is
in
Scripture
express
command
for
often
administring
and
receiving
of
the
Lords
Supper
,
I
Cor.
II.
24.
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
rebaptizing
,
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
circumcision
)
which
Covenant
is
but
one
.
3.
The
vertue
and
efficacy
of
baptism
in
the
elect
,
extendeth
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
repentance
,
to
which
we
were
in
our
covenanting
with
God
,
at
first
baptized
.
As
Ambrose
saith
,
after
baptism
there
remaineth
no
remedy
but
true
repentance
.
Cyprian
and
the
Councel
of
Carthage
;
We
answer
:
1.
The
question
being
proposed
in
the
first
Councel
of
Carthage
,
Whether
those
who
were
once
baptized
,
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
catholick
discipline
.
The
business
which
troubled
the
Churches
in
Cyprians
time
was
,
Whether
baptism
administred
according
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
,
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
prescribed
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
Hereticks
administred
.
Against
rebaptizing
,
Cyprian
speaks
clearly
,
L.
I.
Ep.
12.
on
that
John
4.
14
,
applying
it
to
baptism
;
Which
,
saith
he
,
is
once
received
,
and
not
again
iterated
:
And
in
the
Canons
of
the
Apostles
,
there
is
a
severe
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
baptized
by
them
,
returning
to
the
true
Church
,
must
repent
,
but
not
to
be
rebaptized
:
But
those
who
were
pretended
to
be
baptized
by
the
second
sort
,
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
constituting
the
Sacrament
;
to
wit
,
In
the
Name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
:
Baptizing
such
as
have
not
so
been
baptized
,
is
no
rebaptizing
,
seeing
the
first
pretended
was
truly
none
.
Arrians
,
Eunomians
,
or
the
like
,
after
that
he
had
been
baptized
by
the
true
Church
;
and
the
reason
thereof
was
,
that
which
Chemnitius
well
observed
;
CHAP.
VII
.
Protestants
arguments
against
the
dangerous
practice
of
Rebaptizing
.
1.
BAptism
is
the
Sacrament
of
Regeneration
by
our
implantation
into
Christ
.
nature
children
of
wrath
,
Ephes.
2.
3.
enemies
to
God
,
Rom
5.
10.
and
so
without
a
new
birth
,
aliens
from
the
Kingdom
of
God
,
John
3.
5.
but
being
implanted
into
Christ
by
baptism
,
we
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
new
creature
,
2
Cor.
5.
17.
Gal.
6.
15.
Now
as
one
and
the
same
creature
can
be
but
once
created
(
except
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
;
to
reign
in
our
mortal
bodies
;
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
institution
of
baptism
,
nor
in
any
Scripture
admitted
:
nor
is
it
tolerable
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
Apollos
or
any
other
mentioned
in
Scripture
,
was
rebaptized
;
no
not
any
of
Johns
Disciples
coming
to
Christ
and
his
magistery
,
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
,
5
All
they
that
are
baptized
into
the
similitude
of
Christs
death
and
resurrection
,
are
but
once
to
be
baptized
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
Rom.
6.
hom.
11.
ineadem
sententia
est
Basilius
de
S.
S.
c.
14.
sicut
semel
Christus
crucifixus
est
,
sic
baptismiss
iter
andus
non
est
;
una
enim
morte
sa●
,
omnes
redemit
,
ut
amplius
mori
non
oporteat
;
quod
videns
Ecclesia
intellexit
,
non
iterandum
baptismum
.
Aug.
de
verâ
&
fals.
poenit
.
c.
3.
intemque
de
verb.
Div.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
rebaptizasse
,
&c.
quod
ab
ecclesia
alienum
est
.
Optatus
,
l.
1.
de
schism
.
Donat
idem
lib.
5.
de
circumcisione
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
revocemus
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
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.
but
all
they
that
are
baptized
according
to
Christs
Institution
,
In
the
name
of
the
Father
,
and
the
Son
,
&
the
H.
Ghost
,
are
baptized
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
pluralities
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
remember
that
baptism
is
the
ordinary
gate
and
entrance
into
Christs
Church
:
which
stands
like
that
brazen
Sea
at
the
entrance
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
therfore
all
this
life
long
,
we
have
need
of
daily
repentance
(
because
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
understand
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
instrumental
cause
,
washing
our
feet
,
that
is
,
our
vitious
affections
and
failings
,
by
daily
repentance
,
that
it
may
please
God
to
pronouce
to
our
consciences
,
the
remission
of
our
sins
which
grieve
and
displease
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
baptizings
of
one
and
the
same
person
;
the
Apostle
saying
there
is
but
one
not
only
in
the
unity
of
substance
,
dispensation
,
and
effect
,
but
also
in
respect
of
lawful
use
,
or
reception
by
one
and
the
same
person
;
—
Denique
vos
qui
baptisma
quasi
libentèr
duplicare
contenditis
,
si
datis
alterum
baptisma
,
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
Marcionis
foveas
incidatis
:
ergo
Deus
unus
est
;
de
uno
Deo
unus
est
Christas
.
Qui
rebaptizatur
,
jam
Christianus
fuerat
:
quomodo
dici
potest
iterum
Christianus
&
c
?
Optatus
.
●●ntr
.
Parm.
Donatist
.
l.
5.
otherwise
he
must
contradict
himself
,
who
saith
we
are
baptized
into
the
similitude
of
Christs
death
,
which
is
but
only
one
and
once
suffered
.
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
hoped
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
absurdities
rebaptizing
drives
unto
.
That
whereby
men
crucifie
to
themselves
the
Son
of
,
God
afresh
,
and
put
him
to
open
shame
,
may
by
no
means
be
done
:
But
to
rebaptize
(
or
to
be
willingly
rebaptized
)
in
the
Apostles
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
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
have
been
once
baptized
(
saith
the
Syriac
)
to
renew
them
again
to
repentance
,
&c.
(
that
is
,
bapti●mal
repentance
)
the
baptism
of
repentaence
,
as
it
is
called
Act
19.
4.
and
so
Heb.
10.
12.
Call
to
remembrance
the
former
dayes
in
which
after
ye
were
illuminated
,
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
omitteth
,
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
wrested
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
.
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
,
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
crucified
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
himself
,
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
consequence
any
where
in
holy
Scripture
forbidden
.
But
in
baptizing
of
Infants
of
Church-privi●edged
Parents
.
by
sprinkling
or
washing
with
water
,
in
the
●●●
of
the
Father
,
and
the
Son
,
and
the
holy
Ghost
,
there
are
all
the
essential
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
consequence
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
whereas
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
salvation
,
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
baptisms
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
inheritance
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
.