AN
Antidote
against
Anabaptisme
:
OR
,
Animadversions
on
that
part
of
the
liberty
of
Prophecying
which
sect.
18.
pag.
2.
3.
beareth
this
Title
,
A
particular
Consideration
of
the
opinion
of
the
ANABAPTISTS
:
—
Their
denying
Baptisme
to
Infants
,
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
pre●●p●
,
or
example
in
holy
Scripture
,
or
those
who
by
their
Doct●●●
〈◊〉
and
make
void
their
Baptisme
by
a
kind
of
self-excommunication
.
Again
we
say
,
That
to
condemne
the
Doctrine
of
Anabapt●sts
upon
great
grounds
of
Reason
,
seems
to
lay
too
narrow
a
ground
,
and
possibly
too
unsound
a
foundation
for
our
profession
;
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
,
hath
great
advantages
—
But
to
leave
ambiguities
of
words
,
and
confusion
of
senses
;
we
affirm
,
That
the
word
of
God
is
our
ground
and
guide
in
matters
of
Faith
and
Religion
(
which
even
the
greatest
pretenders
to
humane
authority
,
and
undervaluers
of
holy
Scriptures
,
do
acknowledge
in
their
soberer
fits
)
and
that
the
Spirit
of
God
illuminateth
the
elect
whom
he
calleth
,
guideth
,
and
enableth
to
obedience
,
against
the
dictates
of
carnall
reason
,
Bellarm.
tom.
1.
de
verb.
Dei
,
l.
1.
c.
2.
and
the
corrupt
affections
of
flesh
and
blood
.
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
;
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himself
being
the
chief
Corner-stone
,
Ephes.
2.
●0
.
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
,
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
●ear
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
Ioash
would
here
have
replied
to
such
a
short
Scheme
of
plea
,
Will
ye
plead
for
Baal
?
That
their
error
is
not
impudent
or
v●●cible
.
]
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
.
Iohn
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
,
tha●
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
,
Victory
that
overcometh
the
world
,
except
it
be
in
the
invincible
truth
and
faith
in
him
who
h●th
overcome
the
world
?
Iohn
16.
33.
For
by
World
,
Christ
here
meaneth
and
com●re●en●eth
leth
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
A●abaptists
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
,
Iob
14.
4.
Psalm
51.
5.
Iohn
3.
5.
1
Cor.
15
50.
Rom.
5.
12.
1
or
.
15.
22.
Eph.
2.
3.
So
do
all
the
Reformed
Churches
,
and
Papists
too
,
vid.
Bellar.
l.
4.
de
amissione
gratiae
,
&
stat.
peccati
.
Besides
woful
experience
teaching
us
▪
that
children
die
▪
demonstrateth
,
—
Infants
cannot
by
any
act
of
their
own
,
Faith
and
hope
of
salvation
are
not
of
our selves
,
but
the
gift
of
God
,
Eph.
●
.
8.
And
what
hope
infants
have
or
acts
of
reason
,
how
God
applieth
the
merit
of
Christ●
to
Infants
,
who
became
an
infant
that
he
might
also
save
them
;
is
a
secret
u●known
to
me
and
therefore
I
do
neither
anxiously
enquire
,
nor
rashly
determine
.
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
Scr●pture
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.
It
is
neither
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
.
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
.
Lest
we
should
think
our selves
excused
from
our
uttermost
endevour
,
whom
he
hath
made
voluntary
agents
,
and
in
some
part
repaired
in
our
regeneration
,
he
requireth
that
we
work
,
that
we
receive
not
that
grace
in
vain
,
that
we
so
run
that
we
may
attain
;
yet
that
we
may
not
think
that
this
is
,
or
can
be
by
any
choice
or
ability
of
our
own
,
he
telleth
us
presently
,
it
is
God
which
worketh
in
us
,
all
which
he
requireth
of
us
;
and
so
good
works
which
follow
the
●ustified
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
)
hath
begotten
us
ag●in
to
a
lively
hope
,
1
Pet.
1.
3.
and
that
if
we
do
these
things
,
we
shall
never
fall
.
You
say
again
,
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
.
So
the
Apostle
exhorteth
—
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
,
walk
in
newness
of
life
;
and
no
doubt●
but
God
requireth
of
his
Israel
,
that
they
should
not
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
is
a
necessity
of
Baptism
in
respect
of
Gods
ordinance
,
Kingdom
of
Heaven
,
who
die
without
baptism
,
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
:
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
God●
councel
,
concerning
the
state
of
Infants
,
whom
either
he
preserveth
to
age
,
or
taketh
away
before
they
could
be
baptized
?
It
is
better
resolved
,
toa
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
gi●ts
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
grati●●
,
Rivers
of
living
Water●
Ioh
7.
3.
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
Iohn
Baptist
baptized
with
water
,
and
Christ
baptized
with
the
holy
Ghost
,
though
he
baptized
not
with
water
,
but
his
Disciples
and
substi●utes
;
neither
did
Iohn
baptize
with
the
holy
Ghost
,
but
Christ
:
So
is
it
now
,
●hrist
baptizeth
elect
infants
by
the
secret
i●fluence
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
,
la●dando
praecipere●
and
by
saying
they
do
so
,
rather
shew
them
what
they
should
do
,
then
us
,
what
they
do
.
M.
Fisher
in
his
Position
at
the
Disputation
at
Ashford
in
Kent
,
an
evill
and
adulterous
generation
.
this
is
one
of
their
soft
and
gentle
answers
.
Mr.
Francis
Cornwell
in
his
Sermon
at
Crambrook
in
Ke●t
,
called
Pedobaptism
an
Antichristi●n
I●novation
,
a
humane
Tr●●ition
&c.
Mr.
Cha.
Bl●ckwood
,
Title-page
,
calleth
his
Pamphlet
agai●st
us
,
The
storming
of
Antichrist
.
I.
Spilsbury
t●●at
concerning
〈◊〉
subj●ct
of
Baptism
,
p.
31.
Ed.
Barber
,
pag.
●0
.
and
p.
13.
Iohn
Spislbury
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
,
concerning
Mark
10.
14.
This
place
is
put
in
to
be
read
at
the
sprinkling
of
children
,
for
the
Whore
hath
sweet
words
,
&c.
Is
this
,
as
you
say
for
your
Clients
,
to
give
a
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
,
whe●her
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ba●tis●●um
in●antum
▪
e●se
idolat●i●um
calling
it
▪
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
.
]
Pag.
228.
Num.
13.
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
there●ore
the
Apostle
tells
t●e
Colossians
that
they
w●re
Circumcised
in
Christ
,
in
that
they
were
buried
with
him
in
Baptism
:
Figures
and
Types
prove
nothing
,
We
answer
,
1.
They
signifie
something
which
is
their
end
;
and
the
argument
à
typo
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
,
2.
Here
is
a
meer
ignoratio
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
,
Vnless
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
D●luge
&
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
●nder
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
,
This
Bull
deserves
some
baiting
,
were
we
not
treating
of
sacred
things
;
therefore
I
onely
say
,
If
correspondence
i●port
answering
unto
,
in
some
similitude
and
likeness
,
ther●
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
Baptis●
)
did
consign
the
Covenant
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
,
This
Argument
is
a
childish
caption
:
Circumcision
left
a
Character
in
the
flesh
,
We
answer
:
1.
That
the
word
Character
may
be
taken
for
any
sign
,
In
whom
also
after
that
ye
beleeved
,
ye
were
sealed
with
that
holy
Spirit
of
promise
;
which
is
the
earnest
of
our
I●heritance
.
—
2.
Your
instance
importeth
onely
●
circumstantiall
,
not
a
substantiall
diff●rence
:
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
t●at
very
seal
of
Gods
Covenant
which
they
bare
in
their
flesh
,
served
for
a
witnesse
against
the
soul
of
the
●ovenant-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
,
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
〈◊〉
also
,
they
m●st
be
capable
of
Reason
,
either
in
act
,
that
they
may
presently
understand
t●ose
things
;
or
in
habit
,
that
they
may
afterward
understand
the
same
;
to
what
end
else
should
we
baptize
infants
,
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
t●
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
●e
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
,
Suff●r
little
children
to
come
unto
me
,
and
forbid
them
not
,
for
of
such
is
the
Kingdom
of
Heaven
,
Mark
1●
.
14
▪
Luke
18.
16.
I
demand
,
quo
jure
,
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
fl●sh
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
,
—
of
the
Sacrament
,
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
●ns
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
over
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
,
It
wholly
holds
in
substance
for
ought
you
have
said
to
the
contrary
:
What
the
Jews
were
comm●nded
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
,
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
.
But
you
say
,
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
,
Esse
apud
omn●s
,
sive
infantes
,
sive
majo●es
natu
,
unam
D●vini
muneris
aequalitatem
—
nam
Deus
ut
personam
non
accipit
,
sic
nec
aetatem
,
cum
se
omnibus
ad
coelestis
gratiae
consecutionem
aequalitate
lib●a●a
praebeat
parem
—
si
etiam
gravissi●●is
delictoribus
,
&
in
Deum
maltu●
ante
peccantibus
,
—
&
à
b●ptism●
atque
gratia
nem●
pro●ibetur
,
quanto
magis
prohiberi
non
debet
infans
,
qui
recens
n●tus
nihil
p●c●avit
,
nisi
quod
se●undum
Adam
—
contagium
mortis
antiquae
prima
nativita●e
contraxit
.
Cyprian
.
l.
3.
●p
.
8.
Fid●
.
Quantum
vero
ad
causam
infantium
pertinet
,
qu●s
dixisti
intr●
〈◊〉
vel
tertium
diem
q●●nati
sunt
,
constitutos
,
baptizare
non
op●●tere
,
&
considerandam
legem
esse
circumcisionis
antiqu●●
,
ut
intra
octavum
diem
,
eum
qui
natus
est
baptizandum
&
sanctificandum
non
putares
;
〈◊〉
aliud
in
concilio
nostro
omnibus
visum
est
.
In
h●c
enim
quod
tu
putabas
esse
faciendum
,
nem●
consensit
:
sed
universi
potius
judicavimus
,
nulli
hominum
nato
,
miser●●ordiam
D●i
&
grati●●
esse
denegandam
.
Cyprian
.
q●
s.
that
Infants
ought
not
to
be
baptized
on
the
second
or
third
day
,
but
that
the
law
of
ancient
circumcision
ought
to
be
considered
;
so
that
he
thought
the
new●
born
infant
might
not
be
baptized
within
,
●r
before
the
eig●●h
day
:
Cyprian
answereth
:
There
is
one
e●uality
of
the
Divine
gift
to
all
,
whether
they
are
in●ants
or
old
men
:
for
as
God
is
no
accepter
of
persons
,
so
neither
is
he
of
ages
,
bu●
he
shews
himself
in
an
even-ballanced
equality
,
alike
to
●ll
,
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
y●u
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
mer●y
and
grace
of
God
is
to
be
de●ed
●o
no
man
born
.
Let
the
Reader
judge
bow
clear
the
case
is
in
the
Bishops
question
to
Cypri●n
.
To
the
rest
of
your
Arguments
we
say
you
dispute
ex
non
concessis
:
We
do
not
say
that
●●e
correspondence
of
Rites
inferre
the
circumstances
,
but
the
substance●
but
errors
are
fruitfull
,
and
one
absurdity
grante●
,
many
easily
follow
.
For
that
you
say
from
your
own
fancy
,
which
you
run
away
withall
.
And
then
also
f●m●les
must
not
be
baptized
,
because
they
were
not
ci●cumcised
.
]
We
answer
,
1.
As
we
have
said
before
,
baptism
succeeded
circumcision
not
in
every
circumstance
(
which
your selves
justi●ie
in
that
you
baptize
women
)
but
in
the
substance
,
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
p●culiar
place
for
the
same
,
the
land
of
Ca●aan
,
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
,
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
shu●●ling
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
Iudas
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
,
Indeed
we
read
of
such
a
custome
in
Tertullians
time
,
Nec
mellis
&
lactis
societatem
quâ
su●●
infantat
.
—
Haec
citat
Pol.
Virg.
l.
4.
c.
4.
Bucholcer
.
Ind.
Chro●o
.
Anno
Christi
208.
Christ
.
Helvici
.
Theatr.
Histor.
p.
91.
but
that
was
two
hundred
years
after
Christ
:
but
I
find
not
the
sense
of
the
Church
therein
by
him
expressed
to
your
purpose
.
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
conjecture
.
]
To
which
we
answer
,
Augustin
,
Hieron
.
ep.
28.
—
contra
Ecclesiae
●undatissimum
〈◊〉
nemo
sentiat
.
ib.
Hoc
Ecclesia
semper
habuit
,
semper
tenuit
,
hoc
à
majorum
fide
percepit
,
hoc
usque
in
finem
perseveranter
custodit
.
Ib.
Aug.
de
verb.
Apostlic
.
S●r.
10.
And
Cyprian
Buch●lcer
.
Ind.
Chronol
.
Passus
est
sub
Valeriano
&
Galieno
principibus
persecutione
Octavâ
.
Catalog
.
script
.
Eccles.
Hieronym
.
tom.
1.
And
St.
Augustine
flourished
about
the
year
410.
(
pag.
237.
N.
25
)
saith
,
because
we
are
all
conceived
and
born
in
sin
,
the
Church
hath
received
a
Tradition
from
the
Apostles
to
administer
Baptism
to
little
children
.
Now
Origen
lived
about
the
same
time
with
Cyprian
.
Iustin
Martyr
,
whom
Tertullian
mentioneth
as
an
Ancestor
(
he
lived
under
the
Emperour
Antoninus
Pius
)
and
Irenaeus
speaketh
of
Infants
baptized
in
his
time
.
Irenaeus
speaking
of
Christs
Baptism
and
entrance
into
his
publique
Ministery
,
saith
,
He
sanctified
every
age
by
that
similitude
which
was
to
himself
,
for
he
came
to
save
all
by
himself
;
I
say
all
,
who
by
him
are
regenerate
to
God
,
infants
and
little
ones
,
boys
,
young
men
and
old
:
therefore
passed
he
through
every
age
,
for
infants
he
became
an
infant
,
sanctifying
infants
,
&c.
This
Irenaeus
was
so
ancient
,
that
he
saw
Polycarp
who
was
an
hearer
of
some
of
the
Apostles
of
Christ
.
It
was
therefore
none
of
Augustines
device
.
3.
Whether
this
be
true
which
you
affirm
,
that
Augustine
at
the
most
pretended
it
but
as
probable
,
and
a
meer
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
he
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
i●
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
:
'T
is
a
pretty
argument
wherein
both
Antecedent
and
Consequent
are
lame
;
There
are
also
many
other
things
which
Iesus
did
,
the
which
if
they
should
be
written
every
one
,
I
suppose
that
even
the
world
it self
could
not
contain
the
books
.
Christ
blessed
children
and
so
dismissed
them
,
but
baptized
them
n●t
,
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.
M●rk
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.
4
,
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
,
Iohn
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
,
can
any
therefore
reasonably
conclude
those
men
and
women
of
years
whose
bodies
Christ
cureth
,
whose
repentance
he
accepteth
,
whose
faith
his
self
testifieth
(
who
cannot
be
deceived
)
were
not
,
and
therefore
are
not
(
though
of
years
)
to
be
baptized
?
He
that
had
his
time
of
doing
those
favours
to
them
,
was
free
to
take
his
time
of
enjoyning
their
baptism
:
And
how
could
you
prove
that
these
children
were
not
baptized
before
or
after
they
were
brought
to
Christ
?
Before
you
censure
our
Arguments
as
invalid
and
weak
;
do
your self
the
right
to
cosider
your
own
.
—
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
trifle
;
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.
)
Whether
infants
can
make
haste
to
baptism
,
It
is
prescribed
that
no
man
shall
be
saved
without
baptism
;
which
he
inferreth
from
Iohn
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
know
what
he
wrote
?
How
he
forgat
himself
and
the
truth
when
he
would
have
children
come
to
Christ
onely
then
when
they
could
learn
and
know
Christ
,
whereas
Christ
said
,
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
,
What
need
all
this
stirre
?
As
infants
without
their
own
consent
,
without
any
act
of
their
own
,
and
without
any
exterior
solemnity
,
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
direxit
brachia
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
,
And
it
is
(
you
say
)
too
narrow
a
conception
of
God
Almighty
,
We
never
had
that
conceit
,
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
Eucharist
:
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
(
Go
●
hath
not
tied
himself
)
and
what
can
it
more
conclude
against
Infants
baptism
,
then
against
the
baptism
,
hearing
,
receiving
the
Eucharist
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
t●
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
:
But
(
you
say
)
nothing
is
more
unreasonable
,
then
because
●e
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
be
a
divine
or
humane
institution
,
upon
which
dependeth
wholly
whether
we
ought
or
ought
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
〈…〉
or
other
circumstance
,
by
Christ
never
limited
or
enjoyned
,
is
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
)
Here
is
another
argument
as
feeble
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
●ustenance
;
doth
that
prove
that
we
ought
not
to
feed
or
cloath
them
?
God
re●●●ctively
careth
for
all
the
Creatures
,
he
giveth
to
the
beast
his
food
,
Psal.
147.
9.
Were
it
good
Georgicks
to
say
,
Trouble
not
your self
to
fodder
your
cattle
,
or
loose
them
from
their
stall
that
they
may
drink
?
Who
knoweth
not
that
God
hath
appointed
ordinary
means
,
although
he
can
do
it
without
such
means
and
though
he
say
not
that
he
will
not
otherwise
preserve
them
,
but
leave
them
to
the
dictates
of
common
reason
to
conclude
?
—
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
varieth
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
w●●ther
he
hath
intended
them
,
by
his
own
immediate
mercy
,
is
no
good
Argument
,
you
may
lay
your
life
on
'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
,
Not
to
dispute
Gods
secret
counsels
,
we
say
,
the
danger
will
be
to
the
desp●er
and
neglecter
of
Gods
Ordinance
;
wherein
Tertullians
Assertion
may
serve
for
a
reason
:
he
shall
be
guilty
of
a
mans
destruction
,
who
shall
omit
to
do
that
which
he
freely
might
have
performed
.
For
(
say
you
)
Water
and
the
Spirit
in
this
place
(
John
3.
5.
)
sig●ifie
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
;
Iustin
Martyr
,
Chrysostome
,
Theophilact
,
Cyril
,
Euthymius
,
Augustine
,
Rupertus
,
B●naventure
,
Musculus
,
B
Aretius
,
R.
Roll●c
,
Pelargus
,
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
;
He
that
shall
believe
and
be
baptized
,
shall
be
saved
;
Iohn
Baptists
,
Deus
qui
suam
〈…〉
mentis
non
〈…〉
l.
4.
distinct
.
4.
〈…〉
—
Cau●●
&
vigilàntèr
non
repetierit
(
qui
veró
baptizatus
non
●uerit
)
〈…〉
condemna●●ur
●imirum
〈◊〉
solum
interdum
fidem
sufficere
ad
salatem
,
&
〈◊〉
i●sa
,
suffi●●
.
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
●anaticall
Iacobite
:
Deut.
18.
10.
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.
2.
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
,
maketh
more
clear
,
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
,
which
can
be
onely
in
the
inward
Baptism
,
which
the
Spirit
of
Iesus
giveth
by
faith
and
sanctification
,
wherein
we
have
peace
toward
God
in
the
assurance
of
our
justification
,
Rom.
5.
1.
Rom.
8.
15
,
16.
So
that
the
sum
is
,
that
the
outward
sign
,
the
water
and
washing
of
the
body
in
baptism
,
is
not
sufficient
to
salvation
,
if
the
Spirit
of
Iesus
give
not
the
inward
effect
thereof
;
and
therefore
it
is
dangerous
to
live
securely
in
sin
and
unbelief
,
as
too
many
do
,
in
vain
confidence
that
they
must
needs
be
saved
,
because
they
have
been
baptized
into
the
visible
Church
of
Christ
:
No
,
but
the
externall
sign
availeth
not
where
the
inward
grace
thereby
signified
is
wanting
.
So
in
the
preaching
of
the
Gospel
,
&
administration
of
the
holy
Eucharist
,
mans
ministery
can
nothing
prevail
to
the
receivers
salvation
,
without
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
C●rist
.
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
cons●lt
their
own
consciences
,
whether
they
find
there
the
effect
of
their
baptism
:
so
that
he
ne●ther
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
:
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
,
That
is
of
the
Lord
and
true
,
which
was
first
delivered
;
Id
esse
Dominicum
&
verum
quod
sit
prius
traditum
:
〈…〉
immissum
.
Tertul.
de
Praescript
.
c.
31.
Non
〈…〉
ante
n●s
faciendum
pu●a●erit
;
sed
quid
qui
ante
omnes
est
Christus
〈◊〉
:
ne
〈◊〉
enim
〈…〉
sequi
oportet
,
sed
Dei
veritatem
.
Cypr
l.
2.
Ep.
3.
but
that
is
extraneous
and
false
which
is
afterward
received
in
.
And
with
Cyprian
,
We
ought
not
to
heed
what
some
before
us
have
thought
was
to
be
don●
;
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
w●o
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
,
Aliud
est
quod
docemus
,
a●iud
quod
sustine●●●
:
a●●ud
qu●d
praecipe●e
jubemur
;
a●●ud
qu●d
emen●la●e
praecip●●ur
,
&
〈◊〉
emendemus
,
t●lerare
●●mpellimur
.
To.
6.
contr.
Faust.
Manich.
l.
20.
c.
21.
Quis
comeditur
z●●●●mus
Dei
?
qui
omnia
quae
forte
u●bi
vidit
perverta
satagit
em●ndare
,
cupit
corrigere
,
n●n
quie●●it
,
si
●menda●e
non
p●test
,
t●lerat
,
gem
.
〈◊〉
n●n
excutit●r
de
area
granum
:
sustinet
paleam
,
ut
intret
in
horr●um
cum
palea
fuerit
separata
.
Aug.
tract.
10.
in
Joh.
2.
In
his
enim
rebus
de
quibus
nihil
certi
statuit
Scriptura
divina
,
mos
populi
Dei
,
vel
instituta
majo●●in
,
pro
leget
▪
〈…〉
interminata
luctatio-utique
cove●d●m
est
ne
tempes●ate
contenti●n●s
●eren●●as
charitatis
〈◊〉
.
Aug.
Casulano
●p.
80.
which
Augustine
saith
,
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
●e
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
,
let
him
return
to
me
;
de
〈◊〉
.
l.
1.
c.
2.
where
mine
,
let
him
recall
me
:
our
rule
being
,
that
of
the
Apostle
,
1
Cor.
11
1.
be
yee
f●llowers
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
,
Ioh.
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
[
*
](A58207-e7900-b)
*
Bellarm.
de
sacr
.
Euch.
l.
1.
c.
5.
7.
ib.
l
2.
c.
8.
ib.
l.
4.
c.
25.
C●ster
Enchirid.
de
Eucharist
.
Sacr.
7.
Suares
.
disp.
p.
46.
Sec.
2.
Maldon
in
Joh.
6.
Gabr.
Vasquez
.
disp.
179.
c.
4.
some
of
the
Iesuites
and
other
Papists
contend
against
us
herein
,
yet
[
‖
](A58207-e7980-b)
‖
Aquin.
3●
.
q.
65.
a.
4.
2m
.
dicit
illud
—
est
intelligendum
de
spirituali
manducatione
.
Sic
Pet.
Lombard
.
dist.
8.
D.
Dist.
9.
A.
B.
Iansenius
conc●rd
.
Evang.
c.
59.
Dan.
Chamier
Panstrat
.
To.
4.
l.
11.
c.
3.
4.
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
Iesuites
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
,
wholly
a
fancy
.
To
which
we
reply
;
that
we
neither
affirme
,
nor
conceive
that
these
words
of
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
convenant
with
them
in
Christ
,
a
seal
of
the
same
righteousnesse
of
faith
in
Christ
;
S.
Peters
argume●t
may
passe
with
you
for
demonstration
,
and
not
be
mistaken
for
a
fancy
,
this
shew's
the
right
and
title
which
in●ants
have
to
baptisme
,
grounded
on
the
sure
promise
of
God
,
which
the
Apostle
well
knew
was
first
sealed
with
in●ant-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
if
baptisme
concern
them
as
they
are
reasonable
creatures
,
then
all
such
are
concerned
herein
:
S.
Peter
there
mentioneth
,
is
to
all
reasonable
creatures
Iewes
,
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
)
a●e
interpreted
upon
a
weake
mistake
:
the
promise
belongs
to
●ou
,
and
to
your
children
;
therefore
infants
are
actually
receptive
of
it
in
that
capacity
.
]
Certainly
Gods
promise
is
of
that
invincible
stre●gth
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
,
〈…〉
baptism
.
Q●●ste
74
4.
See
the
〈◊〉
and
〈◊〉
Mr.
Richard
Baxter
,
on
Marth.
28.
10.
plain
Scripture
proof
of
infa●●●
Church-membership
,
and
baptisme
.
then
those
that
are
of
yeares
of
discre●ion
,
which
is
evident
by
Gods
promise
made
unto
Abraham
,
I
will
establish
my
covenant
between
me
and
thee
,
and
thy
s●ed
after
thee
—
this
is
my
covenant
—
every
male
child
among
you
shall
be
circumcised
—
he
that
is
eight
dayes
old
shall
be
circumcised
—
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
Iewes
or
Gentiles
,
&c.
And
let
the
reader
marke
,
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
;
was
not
given
to
Abraham
or
his
seed
through
the
law
,
but
through
the
righteousnesse
of
faith
—
and
he
was
the
father
of
all
them
that
believe
,
though
they
be
not
circumcised
,
that
righteousnesse
might
be
imputed
to
them
also
—
and
again
he
saith
—
they
which
are
of
faith
,
the
same
are
the
children
of
Abraham
:
so
Christ
said
that
Zache
converted
to
the
same
faith
,
And
for
the
allegation
of
S.
Paul
,
We
answer
,
whether
you
mean
literally
by
holy
ministries
,
the
office
of
priest
or
prophet
;
a
royall
priesthood
,
to
offer
up
spirituall
sacrifice
acceptable
to
God
by
Iesus
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
,
now
are
they
holy
,
without
exception
of
any
:
so
that
his
words
being
in●allibly
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
bel●ever
,
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
;
D.
Men●er
.
To.
3.
disp.
14.
thes.
116.
〈◊〉
.
a.
I.
Gerh.
〈◊〉
so
the
Apostle
1
Cor.
7.
14.
understandeth
an
ecclesi●sticall
holinesse
,
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
Iesus
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
cons●stence
,
No
colour
or
proportion
can
appeare
to
the
blind
,
or
those
who
willfully
shut
their
eyes
,
their
being
reasonable
creatures
,
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
Iewes
?
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
,
●aith
and
repentance
?
In
those
acts
,
the
persons
and
children
of
Turks
and
Iews
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
whi●h
may
be
homonymically
intended
;
and
then
your
discourse
is
meerly
captious
;
and
to
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
reducd
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
gifts
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
tri●le
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
,
Conduits
of
grace
,
that
is
,
the
ordinary
means
to
convey
the
graces
of
God
into
the
receivers
.
Iesus
baptized
not
,
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
three
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
.
But
from
thence
(
you
say
)
to
argue
,
that
wherever
there
is
a
capacity
of
receivinig
the
same
grace
,
there
also
the
same
signe
〈◊〉
to
be
ministred
,
and
from
thence
to
infer
poedo-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
n●t
only
under
the
Law
,
but
now
also
have
and
ever
will
have
for
ought
you
can
say
,
th●
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
,
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
?
Go●●id
more
for
the
children
of
the
Iews
;
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
malitious
is
this
calumny
of
yours
?
But
you
say
,
He
made
a
covenant
of
spiritual
promises
on
his
part
,
and
●piritual
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
〈…〉
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
covenan
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
Iews
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
:
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
Iesus
in
their
regeneration
,
the
wo●●
is
done
in
them
(
and
no
otherwise
was
it
in
the
Iews
children
)
for
he
is
not
a
Iew
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.
2●
,
29.
Col
2.
11.
12.
and
the
Iewish
children
were
no
otherwise
sealed
then
into
the
same
faith
of
Iesus
,
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
tempt
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
.
cor
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
,
See
Mr.
Wilcocks
infant
.
baptisme
maintained
.
Pag.
2.
Mr.
Fisher
at
his
Ashford
-
conference
was
beholding
to
you
for
this
opprobrie
,
and
abuse
of
holy
Scripture
:
but
we
entreat
you
seriously
and
timely
to
consider
the
severity
of
the
Judge
who
hath
said
concerning
any
that
take
his
name
in
vain
,
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
:
Mat.
14.
3.
&
26.
48.
Luk.
2.
12.
Rom.
4.
11.
2.
Thess.
3.
17.
yet
is
it
more
then
manifest
,
Matth.
16.
1.
Mark
.
8.
11.
and
then
Christ
answered
,
a
wicked
and
adulterous
generation
seeketh
after
a
signe
;
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
wonder
;
Joh.
Buxtorf
.
Iun.
lex
.
Chald.
&
Syr.
Val.
Shindl.
Pent.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jo.
●
.
39.
44.
which
words
are
often
joyned
to
expresse
the
same
thing
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
signifies
a
prodigie
,
or
monster
.
Suidas
gives
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praeter
ordinariam
rationem
formatum
,
praeter
naturam
genitum
:
such
a
signe
as
begetteth
admiration
and
amazement
in
the
beholders
;
and
so
the
Syriack
Ioh.
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
chil●●
to
be
baptized
?
is
not
this
froathy
-
Rethorick
?
you
confesse
baptisme
to
be
the
ordinary
inlet
into
the
〈◊〉
me
of
heaven
;
and
is
an
ordinary
thing
a
〈◊〉
or
〈◊〉
●onsider
also
the
pe●●ons
of
whom
Christ
spake
;
〈…〉
wicked
and
an
adult●rous
generation
:
for
〈…〉
to
be
Abrahams
children●
yet
neither
〈…〉
or
works
,
but
degenerating
from
him
,
〈…〉
he●d●●●●
ye
are
of
your
father
the
devil
:
if
〈…〉
generation
be
such
,
consider
who
makes
〈◊〉
so
;
and
whether
you
have
any
commission
to
judge
them
wicked
who
professe
true
faith
and
obedience
to
Iesus
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
●ont
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
,
I
appeale
to
the
judicious
reader
;
let
him
judge
what
strength
hath
appeared
in
your
oppositions
,
concerning
the
words
which
you
here
multiply
to
little
if
any
purpose
.
I
shall
say
no
more
,
but
onely
marke
the
strength
of
the
pleaders
present
argument
,
the
sum
whereof
is
;
Some
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
themselv●s
to
a
s●nse
that
includes
not
all
persons
absolutely
,
but
of
a
capable
condition
,
as
,
Adorate
●um
omnes
gentes
,
&
psal●i●e
D●o
,
&c.
]
Suppose
all
that
granted●
〈◊〉
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
in●ants
,
w●o
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-days
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.
Ex●d.
15.
20
,
21.
Iudg.
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
,
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
;
&
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
means
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
,
whole
families
in
Scripture
,
sometimes
is
meant
all
persons
of
reason
and
age
?
deale
ingenuously
then
;
do
you
affime
that
by
whole
,
or
all
,
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
;
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
:
Christ
blessed
,
and
of
such
is
the
kingdome
of
heaven
.
all
flesh
dyed
—
every
man
—
all
of
reason
and
age
?
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
:
he
hath
not
done
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
all
,
or
every
nation
:
that
is
,
not
to
any
;
so
Exod.
12.
43.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
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
,
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
,
Ephiphan
.
To.
2.
exposit.
fidei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Concil.
Gangrens
.
Canon
.
21.
Severin
.
Bin.
Concil.
To.
1●
Iud.
12.
v.
de
quibus
Concil.
Laodicen
.
Can.
28.
16
▪
Bin.
Quod
traditum
tenet
universitas
Ecclesiae
,
cum
parvuli
in
fantes
baptizantur
.
Aug.
To.
7.
part
1.
de
bapt.
contra
Donat.
l.
4.
c.
23
,
&c.
as
Epiphanius
speakes
,
we
receive
it
;
and
with
an
ancient
Council
wish
that
those
things
may
be
done
in
the
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
delivered
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
;
Dionys.
Hierar
.
c.
ult.
Irenae
.
l.
2.
c.
39.
Cyprian
l.
2.
ep.
8.
ad
Fidum
.
Amb.
de
Abraham
.
l.
2
c.
11.
nec
senex
(
inquit
)
nec
infans
vernaculus
excipitur
,
quia
omnis
aetas
peccato
obnoxia
,
&
ide●
omnis
aetas
sacramento
id●nea
;
nullum
excipit
,
non
in●antem
,
&c.
Hieronym
.
contra
Pelag.
●
.
3.
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
,
Irenaeus
,
Cyprian
,
Ambros
Ierom
,
Cyril
,
Gre.
Nazianzen
,
Basil
,
&c.
as
also
ancient
,
Councils
,
as
that
of
●arthage
An●
.
407.
the
Milevitan
.
An●
.
420
,
&c.
to
conclude
,
we
rely
no
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
meane
that
there
was
no
command
of
Scripture
to
oblige
us
to
the
baptizing
of
infants
,
the
contrary
appeares
Matth.
28
▪
19.
But
you
require
expresse
termes
:
we
rejoyne
;
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
Iewish
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
,
August
.
de
〈◊〉
.
ad
lit
.
l.
10.
c
2●
.
vid.
ad
Numb.
13.
p.
229.
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
,
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
tradi●ion
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
Iewish
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
a
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
?
Celebratum
est
primum
Conciliu●
Hierosolymis
.
Act.
15.
1.
Carranza
sum
.
concil
.
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
.
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
Pelagius's
heresie
concerning
infant-baptism
,
after
the
Milevitan
Councel
,
Carranza
.
sum
.
Concil
.
and
after
the
writings
of
Ierome
,
Augustin
,
Optatus
and
others
,
still
slept
,
I
know
not
why
any
man
should
now
have
written
,
or
spoken
against
it
.
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
chafed
him
so
in
that
question
,
that
it
made
him
innovate
in
other
doctrines
possibly
of
more
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
had
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.
1●
.
as
were
also
the
Churches
of
Asia
,
of
which
was
Iustin
Martyr
,
by
birth
a
Samaritan
,
which
is
of
Asia
the
greater
,
went
into
all
the
earth
,
and
their
words
unto
the
ends
of
the
world
;
See
also
Mr.
Home●
,
c.
13.
pag
110.
&c.
and
therefore
all
the
Christian
Churches
were
first
planted
according
to
the
Gospel
and
traditions
of
the
Apostles
,
—
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.
27.
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
,
Lugdunensem
in
Gall●a
rege●at
ecclesiam
.
Catol
.
scriptor
.
eccles.
who
was
of
France
,
and
Iustin
Martyr
,
Ierom
,
Ambrose
,
&c.
That
which
you
cite
out
of
Ludovicus
Vives
,
nominem
nisi
adultum
antiquitùs
solere
baptizari
;
I
suppose
you
may
read
in
some
index
or
marginal
note
,
or
in
Bellarmin
with
a
little
change
;
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
signified
,
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.
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
;
L.
Vives
by
you
cited
,
had
been
of
your
opinion
(
to
spare
the
mentioning
the
authority
of
Ireneus
,
Cyprian
,
Augustin
,
Ierom
,
&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
,
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
Neocaesarea
,
&c.
]
It
is
proved
to
be
Apostolical
,
and
therefore
(
above
controversy
)
if
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
Neo●aesarea
:
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
the
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
her
choice
;
and
so
must
the
child
for
his
own
part
,
when
he
comes
to
age
,
Infants
ought
not
to
be
baptized
.
Here
's
not
one
word
●orbidding
infant-baptism
,
the
whole
scope
being
rathe●
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
:
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
therfore
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
Doctori
,
&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
;
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
,
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
Iesus
,
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
,
pag.
233
,
234.
Num.
20.
Si
enim
sacramenta
quandam
similitudinem
earum
rerum
quarum
sacramenta
sunt
non
haberent
,
omnino
sacramenta
non
essent
:
ex
hac
autem
similitudine
plerumque
etiam
ipsarum
rerum
nomina
accipiunt
;
sicut
ergo
secundum
quendam
modum
,
sacramentum
corporis
Christi
,
corpus
Christi
est
,
sacramentum
sanguinis
Christi
,
sanguis
Christi
est
,
ita
sacramentum
fidei
,
fides
est
;
nihil
autem
est
aliud
credere
,
quam
fidem
habere
,
ac
per
hoc
,
cum
respondetur
parvulum
credere
,
qui
fidei
nondum
habet
affectum
,
respondetur
fidem
habere
propter
fidei
sacramentum
,
&
convertere
se
ad
Deum
propter
conversionis
sacramentum
,
quia
&
ipsa
responsio
ad
celebrationem
pertinet
sacramenti
;
sicut
de
ipso
baptismo
Apostolus
;
Consepulti
,
inquit
,
sumus
Christo
per
baptismum
in
mortem
:
non
ait
sepulturam
significamus
,
sed
prorsus
ait
,
consepulti
suinus
:
sacramentum
ergo
tantae
rei
,
non
nisi
ejusdem
rei
vocabulo
nuncupavit
.
Itaque
parvulum
,
etsi
nondum
fides
illa
,
quae
in
credentium
voluntate
consistit
,
jam
tamen
ipsius
fidei
sacramentum
fidelem
facit
:
nam
sicut
credere
respondetur
,
ita
etiam
fidelis
vocatur
,
non
rem
ipsa
mente
annuendo
,
sed
ipsius
rei
sacramentum
percipiendo
.
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
the
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
,
adhibentur
velut●
rei
gestae
testes
.
Polydo●
.
Virgil.
de
invent
.
l.
4.
c
4.
is
there
for
God-fathers
thus
answering
—
All
this
I
steadfastly
believe
(
wherein
though
possibly
there
may
be
untruth
,
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
,
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
,
Nem●
ergo
v●
.
〈…〉
ecclesia
semper
habuit
,
semper
tenuit
,
&c.
Aug.
d
verb.
Apost.
Serm.
11.
treating
of
the
same
argument
,
Let
no
man
whisper
to
you
●ther
doctrines
;
this
the
Church
ever
had
,
ever
held
,
&c.
doubtless
the
custom
is
very
ancient
;
Histories
tell
us
of
it
in
the
time
of
Higin●s
,
who
was
coetaneous
with
Polycarp
a
disciple
of
S
Iohns
,
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
,
—
Voluit
item
unum
saltem
patrimum
,
unamque
matrimam
baptismo
inter●sse●
sic
enim
eos
appellant
qui
infantes
tenent
,
dum
baptizantur
;
hujus
quoque
temporis
fuit
Polycarpus
Iohannis
Apostoli
discipulus
—
Platina
de
vit.
Pont.
Telesph
.
&
Higin
.
—
mentio
patrimorum
sit
apud
Dionys.
Areopag
.
Hierarch
.
Eccles.
c.
2.
Tertul.
de
bapt.
c.
18.
Euseb.
l.
7.
c.
20.
vid.
Polydor.
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.
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
.
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
;
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
circumci●ed
?
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.
Iunius
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
;
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
Nazianzen
in
his
fortieth
Oration
(
which
you
cite
in
your
margent
)
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Greg.
Nazian.
Orat.
40.
ib●
ip
●is
unguiculis
spiritu
consecretur
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
ib.
Greg.
Naz.
Sow
when
the
time
of
sowing
is
—
plant
prune
thy
vine
when
the
season
is
,
&c.
But
at
all
times
intend
thy
salvation
,
and
think
that
any
time
is
seasonable
,
or
appointed
for
baptism
:
among
other
ages
of
man
be
instanceth
in
Infancy
.
Hast
thou
an
Infant
(
saith
he
)
let
not
wickedness
take
away
the
occasion
,
let
it
be
sanctified
from
its
infancy
,
let
it
be
dedicated
to
the
Spirit
from
it
tender
years
:
fearest
thou
the
seal
in
respect
of
the
infirmity
of
Nature
?
How
poor
a
spirited
mother
art
thou
,
and
of
how
little
faith
?
But
Anna
promised
Samuel
unto
the
Lord
before
he
was
born
,
&c.
You
say
concerning
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
,
Yet
in
another
place
he
makes
mention
of
some
to
whom
Baptism
was
not
administred
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
reason
of
Infancy
;
we
say
you
utterly
mistake
:
for
Nazianzen
in
the
same
Oration
speaking
of
delay
in
performance
of
that
duty
,
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
;
Catholick
Church
,
c.
11.
his
words
are
these
,
—
Vidifii
Domine
cum
adhuc
puer
essem
,
&
quodam
die
pressus
st●machi
dolore
,
repentè
astuarem
poenè
moriturus
,
vidisti
Deus
meus
—
quo
m●tu
animi
,
&
quâ
fiele
baptis●um
Christi
tui
—
f●agitavi
●
pieta●e
matris
meae
,
&
matris
omnium
nostrum
ecclesiae
tuae
—
dilata
est
●itaque
mundati
mea
—
ita
jam
credebam
,
&
illa
,
&
●mnis
domus
,
nisi
●ater
s●lus
,
qui
tam●n
n●n
evicio
in
me
jus
maternae
pietatis
quo
minus
in
Christum
crede●em
,
〈◊〉
ille
n●ndum
credidert●t
and
the
Divine
Sacraments
.
But
Augustine
saith
,
he
believed
and
desired
baptism
from
his
childhood
;
the
cause
of
the
delay
thereof
he
putteth
on
a
sudden
great
sickness
,
Ab
his
d●mi●di
.
i●genter
institutus
unà
cum
Bono●o
in●er
ipses
statia●
parent●m
a
uplexus
,
&
nutricum
blanditias
Christum
im●i●it
,
a●
〈◊〉
Christianae
pietatis
ru●imentis
〈◊〉
,
&c.
Erasm.
in
vi●
.
D
▪
Hieron
.
and
either
understood
not
▪
or
neglected
his
Baptism
,
what
is
this
to
our
cause
?
I
know
nothing
hence
following
but
that
,
if
so
they
neglected
,
they
were
culpable
.
We
read
of
his
dangerous
estate
while
he
was
a
Maniche
,
and
his
mothers
constant
and
importunate
tears
and
intercession
for
his
conversion
,
as
her
sorrow
for
the
delay
thereof
;
which
at
last
happily
obtained
,
according
to
that
which
the
Prelate
answered
her
,
It
cannot
be
that
the
son
of
those
tears
should
perish
.
After
his
conversion
he
seriously
learned
,
and
happily
taught
others
,
not
to
defer
infant
baptism
,
as
may
appear
by
that
which
hath
been
alledged
out
of
him
.
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
p●ety
,
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
Priesthood
,
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
,
Auxentius
▪
the
Arian
,
by
the
joynt
suffrages
of
the
discordant
parties
;
and
being
(
though
much
against
his
own
will
)
confirmed
in
that
charge
by
Valentinian
the
Emperor
,
he
was
baptized
;
and
with
the
Church
held
Infant-baptism
against
Pelagius
and
the
Donatists
,
upon
this
ground
,
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
,
he
might
more
easily
and
certainly
conclude
,
that
it
will
stand
whether
he
will
or
no.
But
however
(
saith
he
)
it
is
against
the
perpetual
analogie
of
Christian
Doctrine
to
baptize
infants
]
This
is
gallantly
spoken
,
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
●ommand
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
,
Baptize
Women
,
or
administer
the
Lords
Supper
to
women
yet
from
these
general
prec●pts
,
Baptize
all
Nati●ns
—
take
●at
▪
this
is
my
body
—
and
—
drink
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
be
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
,
r●quired
saith
and
repentance
,
as
previous
d●●positions
to
baptism
,
but
no
infant
can
believe
or
rep●●t
;
ergo
▪
infants
are
not
previously
disposed
to
,
or
capab●e
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
simpliciter
:
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
●lenchi
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.
A
previous
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
eithe●
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
,
saith
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
repen●ance
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
Iohn
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
faith
;
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
,
baptism
shall
do
him
no
good
.
]
True
in
those
(
who
though
baptized
)
as
Simon
Magus
,
P.
Lombard
.
l.
4.
dist.
4.
E.
post
Aug.
sup.
Lev.
in
●ine
c.
8.
are
yet
but
in
the
gall
of
bitterness
;
but
this
is
a
meer
ignoratio
elenchi
,
hence
to
conclude
against
infants
baptism
;
our
question
not
being
whether
all
that
are
baptized
shall
be
saved
;
but
whether
children
of
believing
parents
ought
to
be
baptized
;
which
if
you
would
thus
disprove
,
whosoever
have
not
a
sa●ing
faith
that
the
Sacrament
may
do
them
good
,
may
not
be
baptized
;
but
children
have
not
such
faith
,
that
baptism
received
may
doe
them
good
:
ergo
,
children
are
not
to
be
baptized
:
your
reasoning
would
appear
unreasonable
,
both
Propositions
being
false
or
fallacious
.
The
Major
,
because
baptism
is
but
the
external
seal
of
admission
into
the
visible
Church
,
into
which
elect
and
reprobates
may
enter
,
as
it
were
into
the
outward
Court
of
the
Temple
.
And
if
sa●ing
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
,
Iudas
,
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
incapacity
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
:
Moses
,
Exod.
4.
24
,
25.
We
very
well
know
that
infants
cannot
come
and
desire
the
Seals
,
their
present
incapacity
excuseth
them
from
that
they
cannot
possibly
do
;
but
their
parents
or
friends
can
intreat
it
for
them
,
and
present
them
to
it
:
so
that
infants
have
a
passive
capacity
;
they
cannot
profess
faith
and
repentance
;
but
their
parents
professing
of
the
same
,
interesseth
them
in
all
those
external
Church-priviledges
whereof
they
are
capable
:
and
so
to
be
born
in
the
Church
,
is
to
them
and
for
them
,
instead
,
and
in
place
of
their
profession
.
What
your
terms
of
reasonably
and
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
,
True
in
adultis
;
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
ad●inister
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
faith
all
that
,
(
you
say
)
may
be
said
to
excuse
from
the
actual
susception
of
baptism
.
]
True
in
adultis
,
but
most
●alse
in
in●ants
;
I
●m
weary
of
telling
you
of
your
fallacious
arguing
,
à
dicto
secundum
quid
ad
dictum
simplicitèr
:
Again
,
if
here
by
actual
susception
of
baptism
,
you
mean
that
infants
are
to
be
excused
from
it
,
we
have
answered
in
the
●oregoing
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
faith
,
and
by
the
number
you
now
attribute
it
to
Calvin
;
indeed
Mr.
Calvin
saith
,
as
I
have
noted
,
That
infants
are
baptized
into
future
repentance
and
faith
,
which
although
they
be
not
yet
formed
in
them
,
yet
by
the
secret
operation
of
the
spirit
,
the
seed
of
either
lieth
hid
in
them
:
and
in
the
same
chapter
he
saith
as
Paul
there
reasoneth
,
That
the
Iews
are
sanctified
of
their
parents
;
so
in
another
place
he
teacheth
.
That
the
children
of
Christians
receive
the
same
sanctification
of
their
fathers
:
Also
in
the
same
chapter
he
saith
—
not
that
I
mean
rashly
to
affirm
,
that
they
be
indued
with
the
same
faith
which
we
feel
in
our selves
,
or
that
they
have
at
all
knowledg
of
faith
(
which
I
had
rather
leave
in
suspence
,
&c.
)
but
concerning
imputative
faith
,
I
find
neither
device
nor
approbation
of
Calvins
.
Why
did
you
not
rather
say
that
this
device
was
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
faith
,
as
Cyprian
saith
,
it
was
provided●
from
the
beginning
,
that
they
should
profess
their
faith
by
o●hers
,
that
a●
anothers
fault
,
to
wit
Adam
●ur
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
Iustin
Martyr
,
Gab.
By●l
.
in
4.
●ent
.
distinct
4
q.
2.
G.
ib.
dist.
6.
q.
1.
R
:
Requiritur
●ides
ecclesiae
,
&c.
Polydore
Virgil
.
de
invent
.
l.
4.
c.
4.
inqui●
,
—
Quibus
cum
per
atatem
non
liceret
de
suâ
fide
testari
,
à
pr●ncip●o
sicut
tradit
Cyprianus
,
provisum
fuit
,
ut
per
alios
credere
profiterentur
;
quo
quemadm●dum
alienâ
culpâ
,
id
est
Adam
primi
parentis
delictum
eis
quoque
malo
fuit
,
qu●d
statim
na●●
originali
peccato
oblige●entur
,
sic
aliena
opera
bono
esset
,
qui
ideirco
,
velut
ait
,
Ambrosius
,
l.
de
vocat
.
Gent.
2.
ex
alien●
c●nfessione
credunt
&
baptizantur
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lust
.
Mart.
q.
&
respons.
a●
orthodo●
.
q.
56.
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
,
caeteris
paribus
:
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
infant-baptism
,
but
that
you
call
it
Demonstrative
and
Vnanswerable
:
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
infant
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
shall
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
shal
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
,
b●●
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
●aver
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
Cornelius
and
those
that
were
with
him
,
after
they
were
sanctified
by
the
holy
Ghost
,
were
yet
baptized
;
Distinguimus
igitur
inter
necessitatem
exparte
Dei
,
&
〈◊〉
parte
nostri
:
inter
casum
privationis
&
viam
ordinariam
,
&c.
Ioh.
Gerhard
de
Baptism
.
c
7.
c.
23●
.
●bstrinxit
f●dem
ad
baptismi
necessitatem
.
Tertul.
q.
s.
c.
13.
—
Nec
tamen
visibile
Sacramentum
ideo
cont●mn●ndum
;
quia
contempt●r
ejus
invisibiliter
sanctifi●●●
non
potest
.
Hinc
C●rnelius
,
&
qui
cum
●o
erant
,
jam
Spiritu
sanctificati
,
baptizati
su●●
:
nec
supers●ua
judican●a
est
,
&c.
P.
Lomb.
sent.
1.
4.
dist.
4.
E.
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
,
s●ct
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
conside●ing
men
to
beware
of
denying
children
baptism
(
for
if
the
neglect
be
such
a
sin
,
what
is
the
contempt
therof
?
It
follows
(
say
you
)
that
it
is
not
necessary
at
all
to
be
done
to
them
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
necessity
—
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
,
nor
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
,
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
obicem
,
and
make
the
Ordinance
of
none
effect
to
salvation
:
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
muc●
as
the
coexistence
of
any
condition
but
the
meer
reception
.
]
Make
much
of
the
Minerva
of
your
own
brain
;
if
it
be
your
op●nion
,
we
own
it
not
.
But
if
the
Sacrament
does
not
do
its
work
alone
,
but
per
modum
recip●ent●s
,
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
faith
it
is
per
modum
recipientis
,
&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
Iacob
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
a●
all
?
]
How
many
impertinences
are
he●e
twisted
up
together
?
We
answer
plainly
,
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
,
a
carnal
Ordinance
,
it
makes
us
adhere
to
the
letter
,
without
any
regard
of
the
spirit
,
&c.
]
This
Rhetorick
would
somthing
better
becom
him
that
careth
not
what
,
but
how
much
he
saith
.
All
these
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
,
Simon
Magus
,
and
all
others
who
fall
away
:
And
as
certainly
false
is
it
,
that
it
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
:
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
Iesus
,
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
●it
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
M●stery
:
Whatsoever
is
less
then
this
,
is
but
the
Symbole
,
only
a
meer
ceremony
,
&
●
.
]
The
effects
of
elect
childrens
baptism
being
nothing
less
,
this
Rheto●ick
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
prem●ses
we
willingly
adhere
to
;
but
your
conclusion
is
li●ble
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
child●en
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
ha●h
set
his
own
image
,
which
consisteth
in
understanding
,
sanctity
,
immortality
,
&c.
Qu●e
c●nsi●●it
in
immortalita●
▪
te
▪
in
●nnocentiâ
,
&
justi●iâ
,
retiqui●●ue
an●mi
dot●hus
.
Vatabl.
in
Gen.
1
26.
See
.
Mr
Cobbet
.
Explicat●
of
Mat
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
subordinate
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.
●
.
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
sw●et
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
more
:
and
why
shall
man
exclude
them
from
the
external
Seal
of
Gods
Covenant
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
;
Being
justified
by
faith
,
we
have
peace
with
God
through
our
Lord
Iesus
Christ
,
by
whom
also
we
have
access
by
faith
,
&c.
2.
Your
reasoning
is
fallacious
,
your
medium
being
homonymical
:
For
,
allowing
you
the
signe
for
the
cause
,
yet
if
that
(
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
nature
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
u●to
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
.
God
can
,
and
doth
sanctifie
infants
(
as
in
the
elect
infants
,
dying
such
must
be
granted
,
if
you
have
so
much
reason
or
charity
as
to
think
that
at
least
some
of
them
are
elected
and
saved
)
and
he
can
and
doth
sanctifie
in
age
,
sometimes
in
the
very
last
act
thereof
,
as
appeared
in
the
penitent
thief
;
how
then
will
it
follow
that
infants
are
never
the
neerer
if
they
be
baptized
before
the
use
of
reason
,
&c.
4.
We
must
understand
that
baptism
comprehendeth
first
,
the
sign
water
,
and
the
whole
ceremony
,
sprinkling
,
washing
,
or
dipping
into
water
in
the
Name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
.
Secondly
,
the
things
themselves
signified
by
the
visible
and
externall
things
,
which
are
sprinkling
of
the
blood
of
Iesus
on
the
baptized
for
the
remission
of
sins
,
mortification
of
the
old
man
,
quickning
the
new
man
into
certain
hope
of
resurrection
to
eternall
life
to
come
.
Thirdly
,
the
commandement
&
promise
of
Christ
▪
whence
the
sign
hath
authority
and
power
of
sealing
and
confirming
these
things
unto
the
baptized
.
They
then
that
say
baptism
is
an
externall
sign
and
washing
of
the
body
,
Christs
sake
,
into
whom
we
are
implanted
by
Baptism
.
How
false
then
must
●t
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
Sp●●●t
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
●ealing
of
the
elect
to
eternall
life
in
their
baptism
.
There
are
many
sorts
of
hearers
of
the
Word
;
some
like
the
stony
ground
,
trahere
or●ginalis
peccati
,
quod
regenerat
.
o●is
lavacro
expietur
.
&c
,
Anat●
〈◊〉
sit
.
Concil
Mil
vetian
.
2.
can
.
&
ib.
●od
.
Can.
Eccl●s
.
Afric
.
110.
Aug.
l.
3.
de
〈◊〉
me●●
.
〈◊〉
tom.
2.
advers.
Pelag.
l.
3.
●●al
.
51.
●
.
Eph.
2●3
.
J●hn
3.
6.
1
Cor.
15.
50.
John
3.
5.
it
is
but
the
outward
ministration
which
is
committed
to
us
;
the
capacity
or
incapacity
,
fruit-bearing
or
sterility
of
receivers
,
belongs
to
God
to
judge
of
,
not
to
us
;
we
must
do
our
duty
,
and
leave
the
issues
to
to
him
.
But
you
say
,
From
the
pains
of
hell
they
shall
be
saved
by
the
mercies
of
God
and
their
own
innocency
,
though
th●y
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
Baptism
will
carry
infants
no
further
,
then
from
the
pains
of
hell
,
smels
strongly
of
Pope●y
:
They
say
that
children
dying
without
Baptism
,
shall
have
poenam
damni
▪
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
Iesus
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
ass●●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
●ow
and
when
to
give
them
the
inward
f●uit
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
,
concerning
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
ra●ifie
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
,
In
Gen.
17.
p.
p.
99
,
&c.
that
the
covenant
of
grace
is
as
well
a
testament
,
1
Cor.
11.
25.
Heb.
9.
15
,
&c.
Now
a
testament
may
be
,
and
useth
to
be
made
in
reference
to
little
ones
without
knowledge
:
nor
do
any
use
to
deny
a
childs
right
in
the
Testators
will
,
—
because
it
understood
not
the
same
:
and
that
many
Infants
with
whom
God
made
the
covenant
,
Gen.
17.
dying
such
,
were
yet
saved
:
and
that
they
restipulate
in
their
Parents
knowing
acceptance
of
the
covenant
,
and
professed
owning
of
it
upon
the
Covenant
terms
,
as
wel
on
their
childrens
parts
as
their
own
:
&
they
restipulate
in
a
passive
reception
of
the
Covenant
condition
&
bond
to
after
imitation
of
their
father
Abrahams
faith
&
obedience
.
Again
,
our
question
is
not
concerning
the
ratification
or
effect
of
Infant-baptism
,
by
their
act
or
acts
,
to
make
it
good
to
themselves
and
effectuall
,
when
they
come
of
age
;
but
concerning
a
Church-priviledge
on
Infants
part
,
which
is
to
be
admitted
unto
the
externall
seal
of
Gods
Covenant
with
his
Church
,
it
being
to
Parents
and
their
children
;
and
this
dependth
on
Gods
institution
to
appoint
it
,
and
his
inward
working
to
make
it
good
:
Secondly
,
in
the
confirmation
of
children
come
to
age
,
they
then
professing
faith
,
obedience
,
repentance
,
newness
of
life
,
&c.
into
which
in
their
infancy
they
were
baptized
,
that
is
,
then
ratified
which
others
promised
and
stipulated
for
them
,
as
concerning
outward
,
profession
,
which
is
in
your
language
a
supervening
act
,
to
make
the
former
appear
valid
▪
Thirdly
,
the
question
is
not
concerning
the
final
effect
of
baptism
in
particulars
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
,
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
thou
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
childre●
:
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
,
[
*
](A58207-e19940-b)
*
Rather
433.
●
Sam.
2●
.
1.
years
after
,
would
needs
violate
,
how
binding
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
s●ved
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
,
Our
way
is
the
surer
way
;
for
not
to
baptize
children
till
they
can
give
an
account
of
their
faith
,
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
nor
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
,
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
,
Contemptus
sacramenti
damnat
,
non
privatio
.
Bern
,
ep.
37.
Voluntas
pro
facto
inputatur
ubi
factum
excludit
necessitas
.
ib.
ep.
77.
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
.
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
blo●d
of
the
ever●
lasting
Testament
;
and
in
the
●postles
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
:
Pag.
245.
Pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Syrum
habere
qui
uno
tempore
(
i.
e.
semel
)
in
baptismum
de●●●nderunt
.
●●●ovic
.
de
Dieu
.
a●lmad
.
〈◊〉
ep.
ad
Heb.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈…〉
How
do
they
crucifie
him
afresh
to
themselves
,
that
is
,
as
much
as
in
them
is
?
Why
,
1.
They
are
said
so
to
do
,
who
iterate
,
or
again
do
,
or
resume
that
which
is
a
resemblance
or
similitude
of
Christs
suffering
,
who
died
but
once
:
for
in
a
reiterating
it
,
we
declare
or
intimate
the
first
to
be
void
;
and
so
if
we
will
have
a
new
baptism
,
we
must
have
a
new
Christ
,
and
he
must
in
our
Symbole
suffer
,
as
if
one
Christ
,
or
his
once
suffering
were
not
sufficient
for
our
redemption
.
And
is
not
this
to
pollute
the
bloud
of
the
everlasting
Covenant
and
Testament
,
and
to
crucifie
again
the
Son
of
God
.
Secondly
,
this
may
be
said
in
respect
of
reciduation
or
falling
away
from
Christ
(
as
they
do
who
renounce
their
baptism
by
which
they
were
implanted
into
him
,
by
receiving
another
baptism
)
because
the
merit
of
Christs
Cross
being
abolished
and
made
void
,
by
which
they
were
once
renewed
,
it
must
needs
be
that
Christ
should
be
crucified
again
and
put
to
shame
,
As
for
the
rest
of
your
revi●ings
,
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
Ieremy
and
Iohn
Baptist
,
&c.
)
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
of
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
,
lest
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
:
But
what
warrant
is
this
for
you
to
blaspheme
for
company
?
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
Sepultur●
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
,
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
.
He
that
saith
that
baptism
is
a
bare
signe
only
,
fallaciously
concludeth
,
dividing
things
which
God
hath
joyned
together
.
3.
Although
baptism
of
infants
be
effectless
to
the
reprobate
,
whether
infant
,
or
person
of
years
,
as
in
Iudas
,
Simon
Magus
,
Demas
,
and
others
like
,
yet
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.
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
,
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
,
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
,
Iohn
Cloppenburg
Gangren
of
Anabaptist
.
cited
by
N.
Homes
animadve●●
.
&c
p.
106.
the
Pleader
would
have
come
to
himself
again
;
but
this
and
another
strain
promise
no
more
but
a
lucid
interval
.
I
answer
,
As
to
your
charitie
towards
the
persons
of
the
Anabaptists
:
I
also
with
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
,
Ioh.
Slei●●●
.
com
.
l.
6.
impress
.
Argentorari
.
An.
1558.
p.
93.
a.
ib
l.
10.
p.
161.
b.
f.
&c.
is
apparently
unture
,
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
,
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
,
on
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
judicature
,
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
be
damned
,
Isa.
6.
9
,
10.
Mat.
13.
13
,
14
,
15.
To
a
blind
man
,
or
one
that
winketh
in
the
clearest
&
most
evident
light
,
no
colours
or
proportions
are
evident
;
because
men
if
blind
cannot
,
if
obstinate
&
schismatical
,
wil
not
see
&
understand
.
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
,
they
have
winked
with
their
eyes
,
&c.
an
unbeliever
may
doubt
of
any
truth
,
and
then
it
is
not
evident
to
him
.
The
old
Academicks
were
wont
to
question
the
testimonie
and
evidence
of
their
own
senses
with
a
quid
si
falleris
?
being
not
confident
of
the
truth
of
that
they
saw
with
their
eyes
,
and
heard
with
their
ears
.
Carneades
doubted
of
all
things
;
yet
certainly
many
things
were
evident
of
themselves
to
those
who
could
and
would
see
and
know
manifest
truths
,
though
not
to
him
.
4.
They
who
deny
convincing
evidence
in
Gods
Word
,
not
only
erre
not
knowing
the
Scriptures
,
but
tacitely
accuse
the
Wisdom
and
Providence
of
God
for
mans
salvation
,
of
insufficiencie
:
for
how
shall
matters
of
controversie
concerning
faith
and
manners
he
decided
without
sufficient
evidence
?
and
if
you
think
there
is
not
sufficient
evidence
in
Scripture
to
keep
us
from
errour
,
and
to
direct
us
in
the
way
of
truth
and
salvation
,
in
what
other
rule
,
or
testimonie
will
you
place
such
evidence
as
you
would
have
?
what
in
Traditions
and
unwritten
verities
?
he
cannot
lye
,
Tit.
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
Tim.
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
Heresies
,
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
denyed
the
resurrection
of
the
dead
,
among
other
vain
arguments
,
so
principally
a
non
scripto
,
because
Moses
(
whose
writings
only
,
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.
where
he
meaneth
not
express
words
of
Scripture
,
but
necessary
consequence
:
for
certainly
,
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
Iacob
?
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
,
of
which
children
are
,
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
;
Clem.
Alexand.
Poed
.
l.
1.
c.
6.
inquit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cum
baptizamur
in
nomen
Patris
,
Fi●ii
,
&
Spiritus
Sancti
,
t●●nquam
solenni
jure●jurando
declaramus
,
nos
totos
un●
Deo
&
trino
addictos
esse
,
&
Deus
testatur
se
recipere
cum
qui
baptizatur
&c.
Fay.
E●chirid
.
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
,
1
Ioh.
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
Donatists
(
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
:
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
,
&c.
Epiph.
to.
2.
l.
3.
fi.
expos.
N.
14.
ad
aqu●s
descendit
;
ita
t●men
,
ut
po●●us
aliquid
con●erret
,
quam
acc●peret
—
quippe
●●●dom
sua
lu●●
collustravit
&c.
vid
&
Greg
,
Naziuz
.
orat
.
40.
tinctus
est
a
Ioan●e
,
ut
lavac●o
peccata
non
sua
,
quae
vtique
non
habebat
,
sed
carnis
qu●m
ge●●b●t
●●oleret
,
Lactant.
l.
4
c
15.
vid.
Ephes.
5.
26.
Tit.
3.
5.
to
the
use
and
end
of
baptism
;
that
is
,
to
appoint
for
us
a
laver
of
regeneration
:
and
in
the
cited
place
(
being
to
leave
the
world
)
he
enlarged
the
commission
of
baptism
on
the
receivers
part
;
as
if
he
had
said
,
Hitherto
ye
were
not
to
go
into
the
way
of
the
Gentiles
,
but
to
the
lost
sheep
of
the
house
of
Israel
:
but
now
go
and
call
the
Gentiles
also
,
go
baptize
and
teach
all
Nations
the
mysteries
of
the
Gospel
,
as
I
have
taught
you
:
now
therefore
the
order
and
laws
of
Baptism
are
not
hence
to
be
derived
.
2.
Christ
then
sent
his
Disciples
to
convert
and
baptize
those
Gentiles
,
who
possibly
had
not
so
much
as
heard
of
Christ
,
much
less
of
faith
in
him
,
and
baptism
into
his
Church
:
it
was
necessary
therefore
that
the
Apostles
should
first
instruct
them
what
they
were
to
do
in
baptism
,
and
why
:
but
when
the
parents
were
baptized
and
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
:
Gen.
18.
19.
I
know
him
that
he
will
command
his
children
,
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
:
but
when
Isaac
was
born
,
he
did
not
expect
till
he
was
come
to
years
of
discreetion
to
learn
,
but
circumcised
him
on
the
eighth
day
,
Gen.
21.
4.
3
In
the
cited
place
,
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
,
)
who
also
was
Iesus
Disciple
.
And
so
the
same
word
is
expounded
Ioh.
4.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
Disciples
—
the
Pharisees●
heard
that
Iesus
made
and
baptized
more
Disciples
then
Iohn
.
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
,
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.
Iohn
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
Ioh.
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
,
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
,
and
will
not
?
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
,
Gen.
17.
7.
Act.
2.
39.
Christ
was
not
baptized
in
his
Infancie
,
although
the
Deitie
hypostatically
united
,
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.
Gr.
Nazianz
〈◊〉
4
There
was
neither
neglect
,
contempt
,
nor
danger
in
so
long
delaying
Christs
Baptism
;
there
must
needs
be
some
of
all
these
in
the
delay
of
our
childrens
Baptism
:
Christ
had
no
sin
,
but
we
have
both
Original
and
Actual
:
he
not
only
foreknew
,
but
foreordained
(
as
God
)
the
manner
and
time
,
as
of
his
nativity
,
so
also
of
his
death
:
We
neither
know
nor
can
appoint
the
time
of
our
departures
hence
;
therefore
we
may
not
defer
our
childrens
Baptism
;
they
may
suddenly
dye
6.
Christ
would
not
before
that
age
be
baptized
,
and
enter
into
his
publike
Ministry
,
among
other
causes
,
for
this
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
,
is
because
God
hath
given
an
express
command
,
Let
a
man
examine
himself
,
〈…〉
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
,
Christ
having
positively
pronounced
for
them
—
Of
such
is
the
Kingdom
of
God
:
The
Spirit
acknowledgeth
no
other
means
of
Regeneration
then
the
incorruptible
Seed
,
We
answer
,
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
;
neither
did
he
propose
Doctrines
to
them
above
their
present
capacity
:
—
I
have
yet
many
things
to
say
unto
you
,
but
you
cannot
bear
them
now
:
He
patiently
expected
their
future
abilities
;
with
a
—
What
I
do
,
thou
knowest
not
now
,
but
thou
shalt
know
,
—
John
13.
7.
which
both
Peter
and
the
rest
had
experience
of
,
when
the
promised
Comforter
taught
them
,
and
brought
all
things
to
remembrance
which
Jesus
had
said
unto●
them
,
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
,
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
Iudas
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
,
The
Apostle
biddeth
us
,
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
:
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
favour
of
death
,
unto
death
and
condemnation
:
Seeing
then
the
effect
to
Sanctification
and
Salvation
is
neither
in
the
Minister
,
nature
of
the
Water
,
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
present
,
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
—
Whence
is
this
so
great
vertue
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
,
Of
such
is
the
Kingdom
of
heaven
;
were
such
as
were
fit
to
be
taught
:
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
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
I
was
upon
my
mothers
breasts
;
that
is
,
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
,
or
Youth
;
but
that
Luke
18.
15.
the
same
render
by
the
word
which
signifieth
Infants
,
1
Tim.
2.
15.
Acts
7.
19.
1
Pet.
2.
2.
and
Mark
10.
16.
it
is
said
that
Christ
took
them
up
in
his
arms
,
put
his
hands
upon
them
,
and
blessed
them
—
which
sheweth
,
that
they
were
little
portable
children
;
had
they
been
of
mans
growth
,
though
never
so
humble
or
innocent
,
they
would
have
been
too
heavy
to
have
been
carried
in
the
arms
.
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
;
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
falvation
,
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
,
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
appoin●ed
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
Vnitie
,
in
Trinitie
and
Trinitie
in
Vnitie
,
most
undeniable
consequence
we
have
Mat.
28.
19
,
1
Ioh.
5.
7.
Again
,
we
have
no
express
word
that
the
Apostles
were
baptized
;
for
Christ
himself
baptized
none
,
Ioh.
4.
1.
&c.
and
we
read
not
where
,
or
when
Iohn
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
Iews
prickt
at
heart
,
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
Iesus
Christ
for
the
remission
of
sins
—
for
the
promise
is
to
you
and
to
your
children
;
What
promise
?
why
that
Gen.
177.
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
be
sealed
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
,
1
The
Kingdom
of
God
cometh
not
with
observation
,
Luk.
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
,
actuprimo
,
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
,
1●
,
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
caeteris
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
Iudas
,
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
,
what
doth
let
me
to
be
baptized
?
be
answered
,
If
thou
believest
with
all
thy
heart
,
thou
mayest
:
therefore
he
that
believeth
not
may
not
be
baptized
:
such
are
Infants
.
We
answer
,
1
It
is
manifest
enough
that
Philip
spake
to
a
man
who
could
hear
and
read
,
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
true
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
faith
,
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
,
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
,
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
,
Ioh.
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.
●ine
.
Infants
circumcised
were
inserted
into
the
Covenant
and
Church
priviledges
by
an
express
command
:
To
that
which
hath
been
said
,
Christ
appointed
the
Sacraments
for
a
remembrance
of
his
death
and
blood-shedding
for
our
redemption
:
We
answer
,
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.
Christ
saith
,
He
that
believeth
and
is
baptized
shall
be
saved
,
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
:
1.
We
answer
:
Circumcision
was
to
Isaas
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
,
Iohn
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
,
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
Ignoratio
elenchi
,
the
argument
driving
at
that
which
is
not
in
question
.
The
question
is
not
whether
Iohn
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
Iohn
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
Iohn
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
,
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
Iewish
Sabbath
,
and
religious
observation
of
the
Christian
Sabbath
,
as
hath
been
noted
.
If
Matth.
28.
19.
1.
We
answer
:
Your
major
is
Amphibologicae
:
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
Disciciples
,
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
,
Acts
15.
10.
Iohn
9.
28.
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
due
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
;
that
is
,
humble
(
as
1
Sam.
15.
17.
)
though
of
years
,
One
of
these
little
ones
of
those
that
believe
in
me
;
or
of
believers
in
me
;
that
is
,
any
infant
of
a
Believer
or
Chrstian
.
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
Iews
:
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
,
of
which
they
are
passively
capable
:
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
saith
〈◊〉
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
Iudea
;
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.
30.
6.
Rom.
2.
29.
Ier.
4.
4.
2
To
say
that
God
made
no
promise
of
spiritual
things
in
the
covenant
of
the
Old
Testament
is
evidently
false
,
Gen.
17.
7.
2
Cor.
6.
18.
I
will
be
a
father
unto
you
,
and
ye
shall
be
my
sons
and
my
daughters
,
saith
the
Lord
Almighty
.
See
also
Ioh.
1.
12
,
13.
1
Ioh.
3.
1
,
2
,
8
,
9.
1
Ioh.
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.
Ier.
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
Ioh.
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
Cir●umcision
was
set
to
Abraham
to
seal
him
up
only
to
t●●
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
.
Abraham●
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.
22.
16.
By
my self
have
I
sworn
—
blessing
I
will
blesse
thee
,
and
multiplying
I
will
multiply
thy
seed
as
the
stars
of
heaven
,
and
in
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
,
Gen.
22.
17
,
18
and
the
effect
of
this
faith
the
Apostle
magnifieth
,
Heb.
11.
17
by
faith
Abraham
when
he
was
tryed
offered
up
Isaac
—
and
mentioning
the
same
,
Heb.
6.
13
,
16
,
17.
he
saith
,
an
oath
for
confirmation
is
to
them
and
end
of
all
strife
:
wherein
God
to
shew
more
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
,
Ioh.
3.
6.
and
they
which
are
of
the
faith
,
the
same
are
the
children
of
Abraham
,
Gal.
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
Iabel
was
the
father
of
such
as
dwel
in
tents
,
Gen.
4.
20.
and
Iubal
,
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
exa●ple
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
▪
that
is
,
In
that
commission
in
which
those
only
are
meant
which
are
capable
of
being
taught
,
For
proof
of
the
minor
,
which
was
denyed
,
was
offere●
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
fallacious
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
〈◊〉
,
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
,
of
the
Son
,
and
of
the
Holy
Ghost
—
which
we
do
,
teaching
our
baptized
Infants
,
so
soon
as
they
become
fit
to
be
taught
,
what
Christ
hath
commanded
.
4
Though
Infants
,
as
such
,
are
not
capable
of
teaching
,
yet
are
they
capable
of
baptism
,
that
is
,
of
being
washed
with
water
in
the
name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
,
of
being
prayed
for
,
and
of
being
received
into
Christs
congregation
;
and
so
were
Infants
capable
of
circumcision
the
eighth
day
.
Those
that
are
not
in
the
cited
place
,
We
answer
:
1
The
minor
is
false
:
It
is
there
comm●nded
to
baptize
Infants
.
2.
If
you
m●an
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
ass●me
;
to
wit
,
That
Infants
in
their
own
persons
are
commanded
.
3.
The
Major
is
fallacious
in
●nother
respect
,
in
this
word
Commanded
,
which
may
●mport
either
Implicitely
Comprehended
;
so
are
Infants
●ommanded
to
be
bapti●●d
:
o●
expli●itely
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.
So
Mr.
●ombes
Ed.
Barber
&c.
7.
14.
intended
by
holy
,
legitimacie
,
not
sanctity
:
for
if
it
were
not
the
faith
of
the
parents
,
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
&
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
c●nscience
make
her
guiltie
of
sin
?
i.
e.
in
omnia
jus
,
dominium
&
potestatem
habetis
fideles
,
&c.
L.
de
Dieu
.
in
loc.
)
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
I●phta'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
?
him
that
〈◊〉
home-●orn
,
and
unto
the
stranger
;
he
may
not
bear
any
publick
office
,
but
he
might
be
received
into
Gods
cove●ant
,
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
ease
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
:
faith
therefore
gives
our
children
a
denomination
and
right
to
the
seals
of
the
covenant
as
they
are
holy
,
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.
Iephtah
,
Iudg.
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
,
Ioh.
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
,
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
,
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
he
them
:
both
one
flesh
,
but
one
—
and
wherefore
one
?
saith
the
Prophet
—
that
he
might
seek
a
godly
seed
:
that
is
,
a
generation
according
to
Gods
holy
institution
,
which
is
between
one
man
and
one
woman
lawfully
joined
in
matrimonie
:
thi●
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
esteeme●
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
,
Bilhah
the
hand-maids
sons
,
and
Gad
and
Ash●r
,
Zilpah
the
other
hand-maids
sons
,
had
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
his
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
baptism
(
that
is
,
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
In●ants
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
:
Ierusalem
and
all
Iudea
,
Iohn
Baptist
,
would
not
commit
himself
unto
them
.
Ioh.
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
,
Iudas
,
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
.
To
conclude
,
we
shew
you
an
infallible
word
of
Christ
,
that
Infants
belong
to
the
kingdom
of
heaven
;
and
therefore
the
appearance
(
from
those
words
of
Christ
,
and
the
covenant
of
God
with
believing
parents
and
their
children
)
is
as
good
and
certain
that
the
kingdom
of
heaven
belongs
to
the
Infants
of
constant
professors
whom
we
baptize
,
as
any
profession
of
new
Converts
can
shew
;
for
men
and
women
may
and
often
do
deceive
men
,
who
know
not
the
heart
,
or
future
condition
of
professors
,
whatsoever
they
now
seem
or
say
:
but
Christ
who
knows
all
things
,
yea
the
secrets
of
every
heart
,
and
ends
of
all
that
are
or
shall
be
,
could
not
be
deceived
in
so
judging
of
Infants
.
The
foundation
of
the
Lord
remains
sure
,
and
hath
this
seal
,
the
Lord
knoweth
who
are
his
:
and
his
covenant
being
that
he
will
be
to
the
covenanted
&
his
seed
a
God
,
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
pe●sons
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
,
●e
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
o●tward
expression
,
as
Tilenus
cited
by
the
learned
Dr.
Featly
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
to
whom
the
Apostle
spake
,
We
answer
,
The
Apostle
saying
expresly
—
the
promise
is
to
you
and
to
your
c●ildren
,
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
right●ousness
▪
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
,
p●ofit●d
them
to
compunction
of
heart
and
repentance
,
with
desiring
remedie
:
but
where
the
Word
of
God
is
not
mixed
with
●aith
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.
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.
241.
which
being
done
by
Iohn
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
,
Pagans
,
Turks
,
and
obstinate
Iews
&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
ca●
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
,
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
〈◊〉
capable
of
sin
and
the
expressions
of
Gods
justice
punishing
the
same
by
death
,
sickness
,
〈◊〉
.
but
Infants
are
not
le●●
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
pu●ishment
;
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
la●er
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
powerf●l
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
;
●or
the
pres●●●
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
f●●low
it
,
though
without
these
preceding
or
following
,
ba●tism
cannot
be
effectual
to
salvation
;
which
need
not
seem
strange
to
him
that
considereth
that
Iudas
,
〈…〉
▪
and
many
who
were
,
and
now
are
truly
〈◊〉
,
are
〈◊〉
●●ved
.
4
Neither
can
the
l●t
be
in
the
〈◊〉
,
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
muc●
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
,
or
that
baptism
is
not
the
seal
of
the
same
righteousness
of
faith
in
Christ
,
4
That
which
without
any
expressed
exception
to
particulars
Christs
commission
holds
forth
to
all
nations
,
belongs
to
Infants
as
well
as
persons
of
years
;
all
nations
:
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
C●r
.
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
ev●ry
one
of
you
—
for
the
remission
of
sins
—
for
the
promise
is
unto
you
,
and
to
your
children
.
What
promise
?
that
upon
which
the
Covenant
was
sealed
to
Abraham
and
his
seed
,
the
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
circum●ision
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
●od
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.
Ioh.
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
;
nor
doth
that
ridiculous
interpretation
which
Anabaptists
have
borrowed
of
the
Jesuites
concerning
legitimacie
,
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
Ioh.
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
,
〈◊〉
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
init●atorie
Sacrament
of
regeneration
,
implantation
into
Christ
,
faith
,
mortification
,
putting
off
the
old
m●n
,
putting
on
Christ
,
remission
of
sins
,
deliverance
from
the
wrath
of
God
and
curse
of
the
Law
;
all
which
is
as
necess●ry
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
the●r
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
our
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
under●●anding
,
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
,
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
vert●e
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
sub●●ance
,
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
Abraha●s
Carnal-seed
the
Iews
,
the
Holy
Ghost
testifieth
that
they
which
are
of
the
Faith
,
the
sam●
are
the
children
of
Abraham
,
Gal.
3.
7.
and
again
,
The
Promise
is
to
you
,
and
to
your
children
,
and
to
all
that
are
a
far
off
,
even
as
many
as
the
Lord
our
God
shall
call
:
Now
he
hath
called
us
Gentiles
to
the
faith
in
Christ
,
who
were
once
a
far
off
:
Therefore
Infants
of
those
who
by
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
,
but
loved
him
not
(
by
grace
dwelling
in
them
)
neither
glorified
him
as
God
.
A●g
Ep.
57.
So
these
(
Infants
)
may
have
him
,
before
they
can
know
him
;
that
is
,
they
may
be
regenerate
by
th●
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
kn●w
the
things
which
are
gi●en
th●m
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
avo●eth
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
initiatoty
seal
.
Th●
Gospel-Covenant
holdeth
forth
an
enlargement
of
the
signs
and
subject
of
Gods
mercy
:
It
was
before
only
to
the
Jews
ge●erally
,
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
—
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
●
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
P●rents
.
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.
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.
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
tought
not
by
anyman
be
denied
infants
,
in
respect
of
their
present
defect
or
want
of
understanding
,
or
the
acts
thereof
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
sins
;
For
the
Pro●ise
is
unto
you
and
unto
your
children
,
&c
,
He
saith
not
,
Be
baptized
,
for
ye
have
repented
,
ye
are
of
age
,
and
a
good
understanding
;
but
,
Be
baptized
,
&c.
for
the
Promise
is
to
you
and
to
your
children
;
though
they
cannot
yet
actually
believe
,
26.
For
conclusion
,
I
take
up
this
congeriem
of
arguments
out
of
the
●earned
Vr●inus
.
That
opinion
is
pernicious
which
robs
poor
Infants
of
their
right
,
which
obscureth
the
grace
and
mercy
of
God
(
who
would
that
Infants
of
Believers
should
from
the
womb
be
reckoned
members
of
his
Church
)
which
derogates
from
the
grace
offered
in
the
new
Cove●●nt
,
making
it
less
then
that
in
the
old
;
which
weakneth
the
comfort
of
the
Church
and
faith●●l
Parents
;
which
denyeth
I●fants
that
seal
which
should
differ
them
from
the
children
●f
Ie●s
and
Pagans
;
which
〈◊〉
the
Apostles
reason
(
Can
any
man
forbid
water
,
that
these
should
not
〈◊〉
baptiptized
,
which
have
received
the
holy
Ghost
aswell
as
we
?
)
which
keepeth
Infants
(
as
much
as
man
can
)
from
Christ
;
he
expresly
saying
,
Suffer
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
,
eftsoon
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
,
He
that
knows
him
well
,
may
understand
,
that
nothing
but
some
great
(
or
singular
)
good
thing
is
condemned
by
Nero
:
And
indeed
we
ought
more
highly
to
esteem
Gods
favor
in
sealing
us
into
his
Covenant
of
grace
,
and
more
seriously
and
carefully
endeavour
to
answer
thereto
in
newness
and
sanctity
of
living
,
by
how
much
more
the
enemy
regeth
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
,
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
ju●●
as
Christ
was
buried
in
his
baptism
;
but
,
into
the
likeness
of
his
death
;
that
like
as
Christ
was
raised
up
from
the
dead
,
so
we
should
(
not
be
raised
o●t
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
fain
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
accidentis
;
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.
[
*
](A58207-e33350-b)
*
Corpus
Christi
naturale
fuit
veré
sepultum
;
an
putandum
est
nostra
corpora
eodom
modo
sepeliri
in
administratine
baptismi
?
non
id
vult
Apostolus
;
sed
ut
rectè
.
Chrys.
observavit
in
6.
ad
Rom
quod
in
Christo
factum
est
per
naturam
,
id
innobis
fieri
intelligit
per
analogiam
&
proportionem
:
corpus
igitur
pec●ati
sepelitur
quando
ej●s
vis
enervatur
—
obruitur
,
&
quasi
cadaver
terra
obratum
,
non
possi●
amplius
in
vere
,
&
quoquo
velit
homin●m
impellere
,
&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
benefi●●
of
his
death
are
freely
given
and
sealed
to
us
;
so
that
our
sins
are
buried
in
his
grave
,
who
bare
our
〈◊〉
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
Iohns
baptism
,
We
answer
,
1.
This
is
a
fallacious
arguing
,
the
term●
agreeable
)
being
homonymical
:
'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
Iohn
Baptist
,
is
not
instituted
by
Christ
;
but
this
holds
not
in
point
of
circumstance
;
for
then
there
could
be
no
lawful
baptism
but
in
Iordan
,
or
some
other
water
of
Palestine
.
2.
It
follows
not
that
Iohn
B.
dived
Christ
or
any
other
into
water
;
or
Philip
the
Eunuch
,
because
Iohn
baptized
in
Iordan
(
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
Iohns
because
there
was
much
water
there
.
3.
It
is
not
probable
that
Christ
was
dipt
cloathes
and
all
in
Iordan
,
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
〈◊〉
to
Iohns
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
i●to
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
Iohn
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
●●ck
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
,
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
fain
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
sp●inkling
is
baptizing
(
in
Gospel-sense
)
Christ
therefore
who
instituted
Bapti●m
▪
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
dip●ing
,
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
ba●tism
of
beds
.
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
,
manner
of
the
purifying
of
the
Iews
,
John
2.
6.
out
of
which
they
drew
a
little
,
for
lustrations
o●
sprinklings
.
Moreover
,
the
Israelites
,
1
Cor.
10
▪
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
baptized
in
the
cloud
—
not
dipt
into
it
,
but
besprinkled
with
the
distilling
drops
thereof
:
for
the
prepositoin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
used
,
in
such
expressions
,
signifieth
not
in
,
but
with
;
as
,
He
shall
baptize
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
(
not
in
)
the
holy
Ghost
and
fire
▪
Matth
3.
11.
So
Rev.
19.
21.
The
rest
were
slain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
(
not
in
)
the
sword
,
it
is
an
usual
Hebraism
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gen.
27.
40.
&
32
10.
&
48.
22.
in
the
sword
;
that
is
,
with
the
sword
,
Exod.
6.
6.
I
will
redeem
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
brachio
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
,
Russa●i
suo
sanguine
,
besmeared
,
or
wet
with
drops
of
their
own
blood
;
not
dipt
into
blood
.
The
same
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
derived
from
the
Hebrews
,
we
often
finde
in
the
new
Testament
,
Rom.
10.
9.
1
Cor.
4.
21.
1
Pet.
1.
●
1.
Rev.
2.
16.
&
1●
.
5.
&
19.
15.
3.
It
is
granted
,
that
Christ
and
many
others
were
baptized
in
Iordan
,
and
that
Philip
did
go
down
into
the
water
to
baptize
the
Eun●ch
,
and
that
such
baptisms
in
ho●
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
Iohn
or
●ny
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
C●●rches
,
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
deat●
,
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
,
Immersi●
,
vel
aspersio
trina
an
una
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈…〉
loco
,
tempore
,
&
●clesi●
consuctud●ne
.
An.
Fay●
.
Enchiri●
.
Theol.
de
Sacr.
bapt
.
Vrsin
.
Ca●e●h
.
de
bapt.
tha●
this
sacrament
may
be
rightly
and
effctually
administred
by
any
of
the
three
ways
,
dipping
,
washing
or
sprinkling
,
and
we
approve
of
dipping
,
where
custom
and
convenience
require
it
,
so
far
,
as
that
it
excludes
not
the
other
:
For
a
divers
custom
of
several
Churches
,
makes
no
difference
,
where
they
all
hold
one
faith
in
the
main
.
2.
It
is
not
in
the
quaintity
of
the
Element
,
but
the
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
;
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
pr●sent
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
,
of
the
Son
,
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
Iordan
,
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
,
Iohn
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
,
●nd
sealing
our
election
,
1
Iohn
1.
7.
1
Pet.
1.
2.
and
pouring
water
,
signifieth
the
effusion
of
the
Spirit
upon
us
,
Tit.
●
.
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
dip●ing
.
We
answer
:
1.
It
appears●
that
Christ
and
the
Eunuch
were
baptized
:
it
appears
not
that
either
they
,
or
any
other
whom
Iohn
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
in
the
original
signifying
sprinkling
,
washing
or
dipping
;
therefore
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.
●
.
38.
for
it
was
a
descent
to
them
;
the
waters
(
though
shallow
,
or
possibly
not
within
very
low
or
hollow
banks
,
as
Iordan
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
l●t
down
ones
self
;
or
to
come
down
from
some
higher
place
;
as
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Budaeus
,
Iacob
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
Iacob
going
down
into
Egypt
,
was
therefore
duckt
in
Nilus
,
or
Peter
in
the
waters
of
Cesarea
,
●r
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
Iohn
B.
in
the
like
action
in
Iordan
,
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
)
eitheir
dip
,
wash
,
or
sprinkle
in
water
(
In
the
name
of
the
●ather
,
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
wash
,
sprinkle
,
or
dip
;
and
as
the
learned
Mr.
Leigh
well
noteth
,
it
is
taken
largely
for
any
kinde
of
Washing
,
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
signifi●th
washing
or
sprinkling
in
many
places
of
Scripture
,
Mr.
Leigh
.
Crit.
Sacr.
primum
parva
fila
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lavant
aquâ
calid●
.
Aristophan
.
and
from
necessary
consequences
.
1.
From
the
types
of
that
which
was
signified
in
the
old
Testament
,
Heb.
9.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
perfundo
,
aspergo
,
irroro
▪
ut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristophan
.
aspergo
palpebras
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
idem
,
inde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
asperst●
.
Lactan
,
l.
4.
c.
15
(
vocat
baptismum
)
purificirorisaspersionem
which
the
holy
Ghost
(
as
hath
been
noted
)
calleth
Baptisms
or
Washings
:
to
wit
,
by
Sprinklings
▪
for
how
were
they
performed
?
see
Numb.
19.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
70.
gives
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
water
of
Separation
hat●
not
been
Sprinckled
upon
him
:
so
is
it
often
named
there
:
and
Levit.
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
:
which
signified
the
blood
of
Christ
to
cleanse
them
from
sin
,
as
the
water
of
Baptism
now
doth
:
And
these
very
Sprinklings
the
holy
Ghost
calleth
Baptisms
,
Heb.
9.
10.
13
,
2●
.
where
the
mystery
is
clearly
unfolded
.
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
●elleth
us
,
I
Pet.
1
,
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
obedience
(
that
is
,
by
the
Spirit
of
Sanctification
)
and
Sprinkling
of
the
blood
of
Iesus
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
Iesus
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
by
interpreted
by
dipping
,
Matth.
20.
23.
Christ
mentioneth
his
baptism
,
which
all
understand
of
his
blood-shedding
,
not
dipping
therein
but
besprinkling
therewith
.
So
Luke
11.
38.
when
the
Pharisee
invited
Christ
to
dinner
,
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
Mosès
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
;
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
water
,
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
Iordan
.
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
,
Dan.
Chamier
.
de
bapt.
l.
15.
c.
2.
Ephes.
5.
26.
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
,
durst
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
●ome
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
,
Iohn
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
i●
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
Iohn
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
precept
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
.
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
,
as
if
the
vertue
of
the
Sacrament
depended
on
the
quantitie
of
the
element
,
Novatianus
—
quos
iterati
baptismatis
labe
inquinavit
.
Ambros.
de
poenit
.
l.
1.
c.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
haeres.
42.
to
.
3.
l.
1.
Mr.
Tombs
exercit
.
about
Infant-baptism
.
possibly
the
Novatians
thought
that
baptism
ought
to
be
deferred
to
the
end
of
their
lives
.
Auxentius
the
Arrian
taught
that
baptism
ought
●o
be
iterated
:
the
Marcionites
baptized
their
disciples
three
times
:
The
Anabaptists
rebaptize
baptized
Infants
coming
to
age
,
and
affirm
that
the
assuming
of
baptism
in
ripe
years
,
by
those
who
were
washed
in
Infancie
▪
is
not
●n
ren●uncing
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
,
nor
present
use
of
reason
to
understand
the
Gospel
preached
,
are
not
as
such
to
be
baptized
;
but
,
until
they
come
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
,
who
are
not
wilfully
bent
with
Simo
in
the
Comedian
,
The
Church
of
Christ
holds
,
that
Infants
of
enchurched
Parents
,
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
,
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
,
by
the
Word
.
What
Word
?
(
saith
he
)
why
,
this
,
In
the
name
of
the
Father
,
of
the
Son
,
and
of
the
holy
Ghost
:
that
Word
which
coming
to
the
element
makes
the
Sacrament
,
ought
not
to
be
more
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
seed
,
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●
So
Abraham
first
believed
(
as
so
,
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
;
for
so
shall
our
flesh
be
,
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
,
is
by
many
acts
of
regeneration
,
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
,
Ier.
3.
12
,
13.
Ezek.
16.
60.
Nor
doth
that
hinder
which
some
object
;
Some
hypocrites
receive
the
seal
,
therefore
they
have
need
to
receive
it
again
,
that
they
may
obtain
the
fruits
thereof
,
which
believing
they
shall
have
:
It
follows
not
,
that
they
ought
to
be
baptized
again
,
but
that
they
ought
to
be
sincere
,
and
to
repent
of
their
hypocrisie
,
and
then
the
seal
formerly
received
,
shall
be
effectual
for
them
to
Remission
of
sins
and
Salvation
.
Spiritual
death
in
sin
,
is
by
many
acts
;
and
Regeneration
is
a
rising
again
from
the
same
;
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
,
Iohn
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
Iesus
.
When
they
heard
this
(
to
wit
,
that
which
Iohn
spake
)
they
(
that
is
,
the
people
mentioned
verse
4.
which
heard
those
words
of
Iohn
B.
)
were
baptized
;
that
is
,
by
Iohn
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
as
heard
,
verse
2.
2.
There
was
no
difference
in
substance
or
signification
between
the
Baptism
of
Iohn
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
,
and
Stephanus
of
Achaia
,
4.
These
words
(
When
they
heard
this
)
do
not
at
all
relate
to
the
speech
of
Paul
there
historified
,
but
unto
the
preaching
of
Iohn
B.
for
if
otherwise
,
it
would
follow
,
which
the
Papists
affirm
,
that
Iohns
baptism
was
not
the
same
with
the
Baptism
of
Christ
;
and
consequently
,
that
Christ
whom
Iohn
baptized
,
and
we
,
baptized
by
the
successors
of
Christs
Disciples
,
are
not
baptized
with
one
and
the
same
baptism
;
whereas
Christ
bare
the
same
circumcision
which
the
Jews
,
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
,
1
Cor.
11.
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
,
held
,
that
those
who
were
baptized
by
hereticks
,
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
sincere
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.
1.
Ep.
12.
on
that
Iohn
4.
14
,
applying
it
to
baptism
;
Which
,
saith
he
,
is
once
received
,
and
not
again
iterated
:
And
in
the
Caxons
of
the
Apostles
,
there
is
a
severe
caution
against
rebaptizing
,
If
any
Bishop
or
Elder
sh●ll
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
.
Otherwise
,
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
;
as
on
Gods
part
,
the
Covenant
which
he
made
with
the
circumcised
Israelites
,
CHAP.
VII
.
Protestants
arguments
against
the
dangerous
practice
of
Rebaptizing
.
1.
BAptism
is
the
Sacrament
of
Regeneration
by
our
implantation
into
Christ
.
But
we
cannot
be
twice
regenerate
(
for
regeneration
presupposeth
a
precedent
natural
birth
,
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.
1.
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
)
so
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
;
so
that
still
we
may
return
unto
it
by
true
repentance
:
to
reign
in
our
mortal
bodies
;
he
saith
not
,
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
.
Iohns
baptism
and
Christs
were
one
,
whatever
Jesuites
pretend
to
the
contrary
:
Apollos
knew
only
Iohns
baptism
,
Act.
18.
25.
that
is
,
the
doctrine
of
Iohn
Baptist
;
we
read
not
that
Apollos
or
any
other
mentioned
in
Scripture
,
was
rebaptized
;
no
not
any
of
Iohns
Disciples
coming
to
Christ
and
his
magistery
,
which
had
surely
been
done
,
had
Christs
baptism
and
Iohns
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
,
but
was
perpetual
and
everlasting
;
and
under
the
Law
sinners
were
to
return
unto
the
Lord
by
true
repentance
;
Ier.
11.
3
,
4.
Ier.
4.
1
,
2.
&c.
with
Ier.
18.
8.
&c.
Ezek.
18.
31
,
32.
Isa.
55.
and
the
principal
cause
why
circumcision
was
not
iterated
,
was
Gods
divine
ordinance
and
institution
;
the
impressed
character
was
secondary
:
on
Gods
part
it
ever
remained
sure
,
to
which
after
their
forsaking
his
covenant
,
into
which
they
had
been
once
sealed
,
he
recalled
them
not
to
a
susception
of
a
new
,
or
the
same
seal
iterated
,
but
only
to
repentance
,
as
to
humble
them
,
so
to
shew
that
the
fault
and
failing
of
the
fruits
and
effects
thereof
(
which
should
have
appeared
in
their
newness
of
life
)
was
wholly
on
their
parts
,
not
on
Gods
,
who
is
unchangeable
and
the
same
for
ever
.
So
hath
he
appointed
it
in
our
sins
after
baptism
.
I
further
add
,
that
those
Christians
which
had
apostated
to
the
most
pernitious
heresie
of
Arrians
denying
the
deitie
of
Christ
by
the
judgment
of
the
Catholick
Church
,
if
they
returned
to
her
,
were
not
to
be
rebaptized
,
but
to
be
received
again
into
the
Church
and
communion
thereof
by
repentance
,
as
hath
been
proved
.
5
All
they
that
are
baptized
into
the
similitude
of
Christs
death
and
resurrection
,
are
but
once
to
be
baptized
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
Rom.
6.
h●m.
11.
in
eadem
sententi●
est
Basilius
de
S.
S.
c.
14.
sicu●
semel
Christus
crucifixus
est
,
sic
baptismus
iter
andus
non
est
;
unâ
enim
morte
suà
,
omnes
redem●t
,
ut
amplius
mor●
non
oporteat
;
quod
videns
Ecclesia
intellexit
,
non
iterandum
baptismum
.
Aug.
de
verâ
&
fals.
poenit
.
c.
3.
itemque
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
.
10.
4.
de
sacrament
.
Baptis
.
q.
8.
Memb.
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
,
prohibuit
iterum
fieri
—
haec
sententia
generalis
est
,
non
specialis
—
●bsit
ut
lotum
〈◊〉
vocemus
ad
fontem
—
absit
ut
iteremus
quod
semel
est
,
aut
duplicemus
quod
unum
est
;
semel
ergo
lavacrum
inimus
,
semel
delicta
diluuntur
,
quia
ea
iterari
non
oportet
.
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
erat
:
more
primum
occurrebat
&c.
Vatabl.
in
1
Reg
,
7.
39.
—
Ezek.
36.
25.
Ephes
5.
26
,
Act.
2.
38.
●
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
shall
we
be
renewed
after
our
falling
into
sin
?
the
Apostle
saith
,
Gal.
6.
1.
Restore
such
a
one
—
but
how
?
he
saith
not
baptize
him
again
:
no
,
but
godly
sorrow
(
saith
he
,
2
Cor.
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
Gods
pronouncing
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
,
Ioh.
13.
10.
He
that
is
wash●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
Ioh.
1.
7.
1
Pet.
1.
19.
Heb.
9.
14.
Rev.
1.
5.
yet
baptism
being
the
ordinary
external
seal
and
instrumental
cause
,
for
the
application
thereof
,
as
also
in
respect
of
the
analogie
between
the
sign
and
the
thing
signified
,
Eph.
5.
26.
Tit.
3.
5.
1
Pet.
3.
21.
Baptismo
quidem
homo
totus
abluitur
,
sed
dum
isto
postea
vivit
in
seculo
,
humanis
affectibus
terram
velut
pedibas
calcans
,
&c.
unde
dicat
dimitte
nobis
debita
nostra
,
ac
sic
etiam
mundatur
ab
eo
,
qui
pedes
lavit
discipulis
suis
,
nec
desmit
interpellare
pro
nobis
.
Aug.
tract.
3●
.
in
Ioh.
that
is
often
ascribed
to
the
sign
,
which
is
proper
to
the
thing
signified
,
to
wit
,
the
bloud
and
merit
of
Christ
sealed
to
us
in
baptism
:
therefore
we
need
no
more
clearing
by
iteration
of
baptism
,
but
only
,
as
it
were
,
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
;
as
oft
as
ye
do
this
,
1
Cor.
11.
26.
but
not
one
word
in
Scripture
can
be
found
for
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.
Iud.
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
,
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.
baptismal
repentance
the
baptism
of
repentance
,
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.
Act.
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.
Sic
Iud.
13.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
d●ceat
nos
.
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
illuminabit
nos
,
2
Re●
.
17.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
doceat
eos
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
ill
oni●abit
eos
&
ib.
v.
28.
sic
2
Reg.
12.
2
Eph.
3.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
illu●●●●re
&c.
i.
e.
perspicuè
docere
.
●u●dovic
.
de
Dien
animadv
.
in
Heb.
6.
who
have
been
once
baptized
,
and
have
tasted
of
the
heavenly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
have
tasted
the
good
Word
of
God
,
and
the
powers
of
the
world
to
come
,
if
they
shall
fall
away
(
saith
our
Translation
)
Gre.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
falling
away
;
which
(
and
)
the
Syriac
omittet●●
,
rendring
the
sense
(
as
others
also
)
non
possunt
iterum
peccare
,
ut
denuò
renoventur
ad
resipiscentiam
,
&
denuò
crucifigant
,
&c.
they
cannot
so
sin
(
that
is
,
unto
death
)
that
they
should
again
be
renewed
to
repentance
,
and
crucifie
afresh
&c.
that
is
in
a
second
baptism
:
where
note
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
Apostle
saith
not
,
that
those
who
are
described
,
v.
4
,
5.
do
,
or
may
fall
away
;
but
that
it
is
impossible
,
isto
supposito
,
to
be
renewed
,
because
in
such
a
supposition
the
merit
of
Christs
Cross
being
abolished
and
made
void
,
by
which
they
were
renewed
,
The
Lord
knoweth
who
are
his
,
whose
prescience
cannot
possibly
be
deceived
in
electing
any
who
shall
fall
away
.
But
to
return
to
our
purpose
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
Epiph.
Cathar
.
haeres
.
59.
N.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysost
in
Heb.
6.
hom.
9.
(
who
once
crucified
him
)
to
help
them
:
yet
in
iterating
on
themselves
baptism
,
the
sign
of
their
implantation
into
the
similitude
of
his
death
,
they
crucifie
to
themselves
(
that
is
,
as
much
as
in
them
is
)
the
Son
of
God
.
Chrysostome
excellently
expresseth
it
,
Baptism
(
saith
he
)
is
the
Cross
;
for
therein
our
old
man
is
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-priviledged
Parents
,
by
sprinkling
or
washing
with
water
,
in
the
name
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
in
heritance
among
all
them
which
are
sanctified
.
Act.
20.
32.
Glory
be
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
,
men
.
Luk.
2.
14.
FINIS
.