First , Because now a new Sign and Token of the Covenant was instituted and appointed by Christ , which Abraham's Seed , in their Generations , were under an Obligation , by vertue of that first Command , to keep ; and hence , as during the continuance of the first Token , viz. Circumcision , they were , as , to be incorporated into the Church , or visible Body of Christ , under an Obligation to receive and bear that , so upon the institution of a new Token , viz. Baptism , they were still , supposing the continuance of their Membership in the Church , obliged to receive and bear that ; and hence , though they were duly admitted into the mystical Body of Christ , by Circumcision applyed to them in their infancy , and had no need of another admission , yet when another Sign or Token was appointed , though by the cessation of Circumcision , their Membership in the Church was not nulled or broken off , yet it was necessary they should receive and bear that other Sign or Token now instituted by Christ , and that , that they might continue their obedience to that first Command , to keep the Covenant .

Secondly , Because the continuance of their Membership did indispensably require as a reformation in their judgments and practises , which was to be begun in Repentance , so they were to believe a new Article of Faith , viz. That that individual Person , the Man Christ Jesus , was the Son of God , the promised Messiah and Saviour of the World ; which Repentance and Faith were visibly to be professed , in order to their visible continuance in the Church or mystical Body of Christ ; hence it was , that antecedent to their Baptism , the new Token of the Covenant , they were to make that profession of their Faith and Repentance , from whence it appears , that their Baptism upon their personal profession of Faith and Repentance , neither concludes themselves antecedently not to be Members of the same Church , or mystical Body of Christ , that baptism admits into , nor yet that a visible profession is indispensably necessary , antecedent to the application of Baptism .

Secondly , The other thing inferred from the forementioned Instances and Examples , and which follows upon this , is , That none ought to be baptized , but such as are capable of making such a Profession : but now it will not follow , that because some Instances are left upon record , of persons being baptized at age upon their personal Faith and Repentance , that therefore none may be baptized but upon such a profession ; these Instances shew us what we may and ought to do , when a sutable case occurs , but declare not what we ought to do , when cases are no way parallel , hence though we have no express mention made of the Baptism of Infants , in totidem verbis , yet having sufficient discoveries of the mind of Christ as to that matter , the want of such express mention ought to be no let in our way , as to the application of Baptism unto them ; therefore if we would come to the knowledge of the will of Christ , relating to the practice under debate , take heed we do not stumble at this stone , do not take up with the bare Instances and Examples of persons baptized in primitive times , as though the full explication , both negative and positive , of the Commission of Christ , for the administration of Baptism , were to be deduced from them , but take in and improve the whole of what Christ hath left us in his Word , whether in the Old or in the New Testament , for the finding out of his mind and will relating unto this practice ; And thus , I hope , Reader , thou wilt find in the insuing Treatise , that he hath given us sufficient discoveries of his mind and will .

Fourthly , That which hath given no little advantage to the opinion and practise here opposed is , the comparing the supposed littleness of good , and smalness of advantage accrewing to the Seed of Believers , by the utmost of what we contend for on their behalf , supposing that were granted to them , with the supposed greatness and variety of inconveniencies , and ill consequences arising from the granting of it unto them .

Hence we may observe , how our Opposers , with all their might , endeavour to diminish the good , pleaded by us to redound to the Seed of Believers , by their interest in the Covenant and Baptism , supposing the one should be granted as their priviledge , and the other applyed unto them ; and on the other hand , aggravate and set forth the variety of evils , inconveniencies and disadvantages , supposed by them to follow upon the granting unto them such a Covenant-interest and application of Baptism upon the ground thereof .

But now all that I shall say to this is , as for the good benefit and advantage arising to the Infant-seed of believing Parents , from both their Covenant-state and Baptism , as applyed unto them thereupon , 't is exceeding great , as will , I hope , through Divine assistance , be made to appear , if Providence disappoint not my present purpose : At present let this be considered , as for their Covenant-interest and state , a double benefit ariseth to them thereby .

First , They are , as distributively taken , under a Promise of God being their God , in the sence declared in the insuing Discourse .

Secondly , They are , as collectively taken , as Members of the visible Church , under an indefinite Promise , supposing them grown to years of maturity , of being to taught of God , as savingly to know him .

How far the certainty of their future Salvavation , supposing them to dye in their infancy , may be concluded from their interest in these Promises , I shall leave to the judgment of the judicious Reader : This , I doubt not , will be found true at the appearing of our Lord Jesus Christ , when these Secrets shall be made manifest , that vastly the Major part of the Seed of Believers , and that by vertue of these very Promises made unto them , will be found the heirs of that Inheritance prepared for the Saints in light ; mistake me not , I do not say , the major part of the Seed of each particular Believer , but the major part of the Seed of Believers generally taken , or as taken one with another : But however methinks it should not be accounted a small matter , to be brought in any sense , though it be never so little nigher the Promises of Salvation , and into a nigher capacity and probability of injoying the good promised than the rest of mankind are in , and that they must sure be acknowledged to be , by that their Covenant-state and interest in the Promises : And as for Baptism , the good and benefit of that is hinted in the close of the insuing Discourse , and is more fully to be declared , if the Lord will : As for the evils and mischiefs , supposed to follow upon our Doctrine and practice , they are really none at all ; whatever evils may be observed at any time to follow , they are only accidental , and will be found to have some other Original , and not be the natural and necessary fruits and consequences of either the Doctrine or practice of Infant-Baptism .

Fifthly , That which is of a like importance with what hath been hitherto mentioned is , peoples placing , at least , too much of their Religion in an external way , mode or form , attended with an easiness and facility to be drawn into this or that way by unsound and groundless motives and inducements ; too many think , that if they are but of such a way they are good Christians , and secured as to their eternal states ; hence through the subtlety of Satan , and deceit of their own hearts , they overlook and neglect the main things wherein the power of Religion doth indeed consist , and betake themselves to , and fall in with this or that way , as supposing themselves thereby insured for Salvation , and wanting judgment to discern between Truth and Error , fall in with the Judgment and practice under consideration , as led thereunto meerly by some unsound and groundless motive and inducement ; and though it is true , truly conscientious Christians cannot satisfie themselves in a bare way or form , neither will they be led by any motives or inducements , without any regard at all had to the Word of God ; yet even in respect of many of them , especially such who are of weaker Judgments , some unsound and groundless motive and inducement hath no little interest in their imbracing this or that way rather than any other ; and thus the motives and iuducements leading Professors into a complyance with the way , or judgment and practice , lying opposite to what we have here pleaded for , are exceeding various , all which to enumerate would under me over tedious ; all that I shall say therefore is , If we would come to a right understanding of the mind and will of our Lord Christ , place Religion where it ought to be placed , and then setting all such motives and inducements aside , weigh impartially the Scriptures , and Arguments grounded thereupon , readily giving up our Judgments and practices to the guidance of the light and evidence of those Scriptures and Arguments .

Sixthly and lastly , The perswasion and practice here opposed , have prevailed so far among Christians , in a great measure , through their preposterous enquiries after the will of Christ , relating to the practice here pleaded for , taken in conjunction with the products of those inquiries in and upon their own minds ; and the preposterousness of their inquiries lyes more especially in these two things .