THere is no point of the Christi­an Faith, of greater impor­tance in order to the compo­sure of Divisions among such as conscientiously profess the Name of Christ, then the Doctrine of holy Bap­tisme, in the Name of Jesus Christ for the remission of sins; for as many as have been Gal. 3. 27. Heb. 6. 2. Baptixed into Christ have put on Christ. And where this foundation truth hath been neglected or essentially corrupted, there hath ensued great disorder in Re­ligion, because the being of the Church (as visible) is so concern'd therein, that there can be no orderly proceed­ing [Page 2] in any Church Act, nor participa­tion in any Church Priviledge, where Sacred Baptisme is not Antecedent.

And though Reformation (or rather the restoration) of this Truth be hard to accomplish, yet must we not be discouraged, but still pursue all law­ful and probable wayes to effect it in this, as well as in other cases. And the way which I have chosen to help on this needful work at this time is to shew, that (notwithstanding the dis­cord in point of practice, yet) there is a very great concord in doctrine, touching the main questions which concern this Heavenly Institution, be­tween the Paedo-Baptists, and the Baptized Churces. The questions are these.

• 1. What are the Qualifications requi­red of all such as are to be bapt [...]zed.
• 2. What is the aue Act or right Form to be observed and done in this solemn rite of Baptisme.

Touching the first, the doctrine of the Baptized Churches is well known, [Page 3] namely, That Repentance toward God, and Faith towards our Lord Jesus Christ are prerequisites to the baptisme of every sinner. And to this agrees the holy Scripture with full consent, [...]aying, Repent and be bapti­zed every one of you. Act. 2. 38. Mark 1. 5. Acts 8. 12, Acts 18, 8. They were all baptized confessing their sins. When they beleived Phi­lip preaching the things concerning the Kingdome of God &c. They were baptized both men and women, many of the Corinthians hearing, believe'd and were baptised. And hence this holy Ordinance is well called the Laver of Regeneration; the Baptisme of repentance, fo [...]th [...] r [...]mis [...]ion of sins. Now let us hear the doctrine of the Paedo-Baptists touching this question.

1. The Church of England both in her Articles and vulgar Catechism, de­livers her mind clearly to this purpose, that such repentance whereby sin is for­saken, and such Faith as by which the promises of God are stedfastly be­leived, [Page 4] is required of persons (mean­ing all persons) which are to be bap­tized, and that in Baptism Faith is con­firmed &c.

2. M [...]. Perkins) a Learned Son of [...]he same Church) upon these words, [...]each all Nations baptizeing them. saith, I explain the words thus▪ (mark, first of all ‘it is said Teach them, that is make them my Disciples by calling them to believe, and to repent. Here we are to consider, the order which God observes in makeing with man the Covenant in Baptism, first of all he calls them by his word and com­mands them to beleive and repent, then in the second place God makes his promise of mercy and forgiveness▪ and thirdly he feals his promise by Baptism—they that know not, nor consider this order which God used in Covenanting with them in Bap­ti [...]m deal preprosterously, overslip­ing the commandment of repenting and b [...]leiving—this is the cause of of so much profaneness in the world— [Page 5] we see what is done in Baptism, the Covenant of grace is solemniz'd be­tween God and the Party baptized, and in this Covenant something▪ be­longs to God, some to the Party baptized, the actions of the Party baptized is a certain stipulation, or obligation, whereby he bindeth himself to give homage to the Father, Son, and holy Ghost. This homage standeth IN FAITH, whereby all the promises of God are beleieved, and in OBEDIENCE to all his commandements. The sign of this obligation, is that the Party bapti­zed WILLINGLY yeilds him­self to be washed with water.’

‘3. Diodate on the same Text, teaches that Baptism is a Sacrament of grace in remission and expiation of sins, and regeneration to a new life. And like­wise for a token that they are bound on there side (meaning such as are baptized) to consecrate themse [...]ves to God, and to give themselves over to the conduct of [...] Spirit, and to [Page 6] CONFESSE his name PER­PETUALLY.’ [Thus these three witnesses do concurre with the truth and therein do hold a concord with the baptized Churches. And one would think there should now be no place for such a conceit, as that Infants are fit subjects for the sacred ordinance of baptism, because wholly uncapable of these qualifications. Now whereas di­v [...]r [...] things are pretended as grounds for Infant Baptism, we shall briefly re­count the particulars which are chiefly insisted on, and then show how the same are refelled or made void by some of the most learned Asserters of Paedo-baptism. The grounds pretend­ed are these.

1. The Covenant which God made with Abraham and his seed, Gen. 17. who were to be circumcised (to wit the makes only) in their Infancy, this is thought to be a Type of baptism, and hence 'tis conceived that Infants ought [...]o be baptized.

2. Christs permi [...]ing Infants to be [Page 7] brought to him, as persons to whom the Kingdome belongs.

3. They being tainted with origi­nal sin, must be cleansed from it, which is supposed to be done by baptism.

4. Because it is said except a man be born of water &c. he cannot enter in­to the kingdome of God. John 3.

5. Because Infants do not ponere obi­cem, and so are more fit for baptism then adult Persons, as 'tis thought.

6. Because without baptism Parents can not hope the salvation of dying In­fants (as some think.)

7. The promise of the holy Ghost, Acts 2. 39, is thought to belong to In­fants, and so they ought to be baptized because they are said to be holy.

8. Unless Infants be baptized 'tis thought God is worse to Infants in the Gospel, then in the Law.

9. Infants are a par [...] of all Nations, and the command for baptizing is of extent to all Nations.

10. 'Tis thought the Apostles bap­tized Infants because they baptized [Page 8] whole housholds, and 'tis said, it hath descended to this very age as a Tradi­tion Apostolical.

To all which, Doct. Jer. Taylor (and others) in behalf of the baptized Churches, do give answer as followeth.

‘That this is a goodly Harangue, which upon strict examination will come to nothing; that it pretends fair­ly, and signifies little; that some of those allegations are false, some im­pertinent, and all the rest insufficient. Libert. proph [...]. p, 228. to pag. 246.’

‘For the argument from circumcision, is invalid (or of no wright) upon infinite considerations, figures and types prove nothing, un­less a commandment go along with them, or some express [...]o signifie such to be their purpose: for the deluge of waters and the ark of Noah were a figure of Baptism s [...]id Pe [...]r: and if therefore the Circumstances of one should be drawn to the other, we should make Baptism a Prodigie, ra­ther [Page 9] then a rite. The Pascal Lamb was a Type of the Eucharist which suc­ceeds the other as Baptism doth Cir­cumcision, but because there was in the manducation of the Pascal Lamb, no prescription of Sacramental drink, shall we thence conclude that the Eucharist is to be ministred but in one kind? and even in the very in­stance of this argument supp [...]sing a correspondence of analogie betwen Circumcision and Baptism, Which yet the Baptists do not grant. yet there is no correspon­dence of Identity: for although it were granted that both of them did consign the Covenant of Faith, yet there is nothing in Circumstance of Childrens being Circumcised that so concerns that M [...]stery, but that it might very well be given to Children, and yet Baptism to men of reason; because Circumcision left a Character in the flesh, whi [...]h being imprinted upon Infants did its work to them [Page 10] when they came to age, and such a Character was necessary, because there was no word added to the sign; but baptism imptints nothing that remains on the body, and if it leaves a Character at all it is upon the soul to which also the word is added, which is as much a part of the Sacra­ment as the sign it self is It is a saying of Augustin, De trahe ver­bum quid est aqua &c. Take away the word and what is wa­ter, nothing but water joyn the word to the Ele­ment and it is made a Sacra­ment. This con­sideration is very concluding a­gainst Paedo Bap­tism, for to the Infant, the word is as it were taken a­way from the E­lement, a [...]d con­s [...]quent y accor­dirg to Aug. it can be no Sacra­ment to them at all. for both wch reasons it is very re­quisite that the Per­sons baptized should be capable of rea­son, that they may be capable of both the word of the Sacrament and th [...] impress made upon the Spirit. Since therefore the reason of this pa [...]ity does wholly fail, there is nothing left to in­fer a necessity, of complying in this [Page 11] circumstance of age, any more then in the other anexes of the Type: and the case is clear in the Bishops question to C [...]p [...]iu [...], for why should not Infants be baptized just up­on the eight day as well as Circumcised, if the corres­pondence of the rites be an argu­ment to infer one circumstance which is impertninent and accidental to the misteriousness of the rite, why should it not infer all [especially such a material thing as the time of bap­tism, for if the eight day be not de­termined, no man is able to assign the day of baptism, which being delayed till the tenth or twentieth day, may by the same reason be deferred till the Child have passed through its in­fancy, and become capable of e [...]u­dition] and then also females must not be baptized because they were [Page 12] not circumcized, but it were more proper, if we would understand it a­right, to prosecute the analogie of the type to the antitipe by way of letter and spirit, and signification, and as circumcision signifies baptism so also the adjuncts of circumcision shall sig­nifie something spiritual in the ad­herences of baptism. And therefore as Infants were circumcised, so spiri­tu [...]l Infants shall be baptized, which (according to some) is spiritual cir­cumcision [which yet is better ex­pounded by St. Paul. Phil. 3. Where he makes the spiritual circumcision to be the mind and spirit renewed, and the putting of the body of the sins of the flesh] for therefore babes had the ministery of the type to signifie that we must when we give our names to Christ, become [...] Children in malice, [for unless you become like one of these little ones you cannot enter into the Kingdome of Heaven] said our blessed Saviour, and then the [...]ye is made [Page 13] compleat, and this seems to have been the sence of the p [...]imative Church, for in the ages next to the Apostles, they gave to all baptized persons mi [...]k and hony to represent to them their duty, that though in age and understanding they were men, yet they were babes in Christ, and Child­ren in malice. But to infer the sence of the Paedo Baptists, is so weak a manner of arguing, that Augustin whose device it was (and men use to be in love with their own fancies) at the most pretended it but as probable [Lo here the newness of the argument, from Infant circumcision, to Infant baptism.’

[As for the Catho­licks they hold it an Ex manu con­trov [...] under the probation of di­vers of their Doctors, Profes­sors and Stu­dents in Theolo­gy. p. 372. to 377. absurd thing to ar­gue as the Protestants do, from the Cove­nant made with A­braham and his seed, Gen 17. 7. Thus they speak. That prom [...]se concerns literally pecu­culiar [Page 14] pro [...]ction, and [...]orldly felicity, not the remission of sins and everlasting Life, neither can we be sons of Abraham by carnal generation, or by our carnal Pa­ren [...]s (we are not Jews but Gentiles) but only by spiritual generation (to wit Bap­tism) by which we are born to God, and made the brothers of Chr [...]t [...] the Sons of Abraham, th [...]se (saith St. Paul) are the sons of Abraham, not who are the Sons of the flesh but of Faith Rom. 4. 12. 13.

Again they deride the Argument drawn S. N. Antid. from Infants being circumcised in order to their being baptized, calling it a cunning argument by which it will follow that Females are not to be baptized, &c.]

‘And as ill success will they have with the other Arguments as with this for from the action of Christs bles­sing Infants to inser that they are to be baptize, proves nothing so much as that there is a great want of better arguments, [Page 15] The Conclusion would be with more probability derived thus; Christ blessed Children and so dismissed them, but baptized them not, there­fore Infants are not to be baptized, but let this be as weak as it's enemy, yet that Christ did not baptize them, is an argument sufficient that Christ hath other wayes of bringing them to Heaven. He passed his act of Grace upon them by bene­diction and imposition of hands.’

‘And therefore though neither In­fants nor any man in puris naturalibus can attain to a supernatural end without the addition of some instru­ment or means of Gods appointing ordinarily, yet where God hath not appointed a rule nor an order, as in the case of Infants, we contend he hath not, this argument is invalid▪ And as we are sure that God hath not commanded Infants t [...] be bap­tised, so we are su [...]e God will do them no injustice, nor damn them for what they cannot help.’

[Page 16] ‘And therefore let them be pressed with all the inconveniences which a [...]e consequent to Original sin, yet either it will not be laid to their charge, so as to be sussicient to condemn them; or if it could, yet the mercy and ab­solute goodness of God will secure them, if he take them away before they can glorifie him by a free obe­dience. Quid ergo fostivat innoceus alis ad remissionem p [...]ccatorum? Was the question of Tertullian (lib. de bapt.) he knew no such danger from their Original guilt, as to drive them to a laver of which in that age of in­nocence they had no need, as he con­ceived▪ and therefore there is no ne­cessity of flying to the help of others, for tongue, and heart, and faith, & pre­dispositions to baptism; for what need all this stir? as Infants without their own consent, without any act of their own. And without any exteriour so­lemnity, contracted the guilt of A­dams sin, and are lyable to all the punishment which can with Justice [Page 17] descend upon his posterity who are personally innocent; so Infants shall be restored without any solem­nity or act of their own, or any o­ther for them, by the second Adam by the redemption of Jesus Christ by his righteousness and mercies, apply­ed either immediately, or how, or when he pleases to appoint [and to this agrees that saying of the Apostle as in Adam all dye, so in Christ shall all be made alive; and as by the disobedience of one many were made sinners, so by the obedience of one shall many be made righteous] And so Austins argument will come to nothing without a­ny need of God-fathers, or the faith of any body else. And it is too nar­row a conception of God Almighty, because he hath tyed us to the obser­vation of Ceremonies of his own in­stitution, that therefo [...]e he hath tyed himself to it. Many thousand ways there are by which God can bring a­ny reasonable soul to himself: but nothing is more unreasonable, then [Page 18] because he hath tyed all men of years, and discretion to this way, therefore we of our own heads shall carry In­fants to him that way without his di­rection: the conceit is poor and low, and the action consequent to it, is too bold and ventrous, mysterium meum mihi & filiis domus meae. Let him do what he please to Infants we must not.’

‘Only this is certain, that God hath as great care of Infants as of others, and because they have no capacity of doing such acts, as may be in order to acquiring salvation, God 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 external act and ministry, and that confin'd to a particular, viz. This rite & no other, is no good argument unless God could not do it without such means, or that he had said he would not: and why cannot God as well do his mercies to Infants now immedi­ately, as he did before the Institution [Page 19] either of Circumcision or Baptism? [ [...]his query is worthy of serious con­sideration] however there is no dan­ger that Infants should perish for want of this external Ministry, much less for prevaricating Christs pre­cept, nisi quis renatus fuerit &c. For first the water and spirit in this place [according to some learnéd expositers] signifie the same thing: and by water is ment the [...]ff [...]ct of the spirit clen­sing and purifying the soul, as ap­pears in its parralel place of Christs baptizing with the holy Ghost and Fire—(but to let pass this advan­tage and to suppose it to be ment of external Baptism [as that is the most likely sense] yet this no more infers a necessity of Infants Baptism, then the other words of Christ infer a necessity to give them the holy Communion, nisi comediritis carnem filii hominis, & brbe­ritis sanguinem non introibitis in regnum [...]aelorum; and yet we do not think these words sufficient Argument to communicate them; if men there­fore [Page 20] will do us justice, either let them give both Sacraments to Infants as some Ages of the Church did, or neither, for the wit of man is not able to shew a desparity in the sanction, or in the evergie of its ex­pression; and therefore they were honest, that understood the obligati­on to be parralel, and performed it accordingly, and yet because we say they were deceived in one instance, and yet the obligation (all the world cannot reasonably say but) is the same: they are as honest and as rea­sonable that do neither. And since the antient-Church did with an e­qual opinion of necessity give them Communion, and yet men now adays do not, why shall men be mor [...] burthened with a prejudice and nam [...] of obloquy for not giving the Infant [...] one Sacrament, more then they ar [...] disliked for not affording them the other. If Anabaptist shall be [...] name of disgrace, why shall not som [...] other name be invented for them [Page 21] that deny to communicate Infants, which shall be equally disgraceful, or else both the Opinions signifyed by such names, be accounted no dispa­ragement, but receive their estimate according to their truth?’

‘Of which truth since we are now taking account from pretences of Scripture, it is considerable the dis­course of St. Peter which is pretend­ed for the intitleing Infants to the promise of the holy Ghost, and by consequence to Baptism, which is sup­posed to be its instrument of convey­ance, 'tis wholly a fancy, and hath nothing in it of certainty or demon­stration and not much probability. For besides that the thing it self is unreasonable and the holy Ghost works by the heighting and improve­ing our natural faculties, and there­fore is a promise that so concerns them, as they are reasonable Creatures, and may have a tittle to it, in proportion to their nature, but no possession or reception of it, till [Page] their faculties come into act, besides this, I say, the words mentioned in S. P [...] ­t [...]rs [...]rmon (which are the only record of the promise are interpreted upon a w [...]a [...] mistake; the promise belongs to you and to your Children there­fore Infants are actually receptive o [...] it in that capacity, that's the argument: but the reason of it is not yet discovered nor never will [For indeed it is without reason] To you and your Children, i [...]s you and your po­sterity, to you and your children when they are of the same capacity in which you are effectually receptive o [...] the promise.’ [Beside the promise of the Spirit in this place is refer'd to the gift [...] of the holy Ghost, an [...] is therefore made t [...] those who had alread [...] Se Diod te. in act 2. received it in the quic [...] ning, or illuminating opperation of it, an [...] is the po [...]tion of beleivers as such, and i [...] consequent to baptism. Acts 2 38, 39▪ and is therefore wrongfully made an argument for the baptizing of Infants, wh [...] [Page 23] (what ever they may have of the g [...]aces of the spirit a thing who­ly unknown that they have any such receit of the Spirit. yet) have neither need of, nor any capacity to use the gifts of the spirit and there­fore evident it is that this promise of the Spi­rit belongs not to Infants at all]

And for the Allegation of St. Paul, that Infants are holy if their Parents be faithful, it signifie nothing, bu [...] that they are holy by designation,—[or according to Eras­mus they (to wit In­fants Eras. parrap. [...]n 1 Cor. 7. born of such Pa­rents as the o [...]e being a Christian the other not) are holy leg [...] ­ [...]ately; for the conversion of either wife or [...]sband d [...]th not disso [...]ve the marriage which was made when both were in u [...]b [...] ­ [...]eif. And however it is true, that Au­ [...]tin was a great stick [...]er for Paedo-Bap­ [...]ism, yet he denys that any such thing can [...]e deduced from the text in hand, his words [...]re these. lib. 3 De pec. mer. remi [...]. [Page 24] It is to be held without doubling, whatsoever that sanctification was, it was not of power to make Christians and remit sins. He might well say so considering that the holiness of the child is derived from the sanctity of the unbeleiver, as the word else being right­ly refer'd doth evince, 1 Co. 7. 14.]

‘And as the promiss appertains not (for ought appears) to Infants in that capacity and consistance,—yet Bap­tism is not the means of conveying the holy Ghost, for that which Peter sayes be baeptized and ye shall receive the holy Ghost, signifies no more then this; first be baptized and then by impo­sition of the Apostles hands, (which was another mistery and rite) [...] shall receive the promiss of the Fa­ther and this is nothing but an infinuation of the rite of Confirmation, a [...] to this sense expounded by diver [...] antient Authors; and in ordinary Mi­nistry, the effect of it is not bestowed upon any unbaptized persons, for it is in order next after baptism: and upon this ground Peters argument in the case [Page 25] of Cornelius was concluding enough, a mojori ad minus, thus the holy Ghost was bestowed upon him and his Fa­mily, which gift by ordinary ministry was consequent to baptism, not as the effect is to the cause, or to the proper instrument, but as a consequent is to an antecedent, in a chain of c [...]u­ses accidentally, and by positive insti­tution depending upon each o [...]her) God by that miracle did give Testi­mony that the persons of the men were in g [...]eat dispositions towards Heaven, and therefore were to be admitted to these rites which are the ordinary inlets into the kingdome of Heaven. But then from hence to ar­gue that where ever there is a capaci­ty of receiving the same grace, there also the same sign is to be administred, and from [...]ence to infer Paedo-Bap­tism, is an argument very fallatious upon several grounds; first because Baptism is not the sign of the holy Ghost, but by another mistery it was conveyed ordinarily, and extraordi­narily, [Page] it was convey'd indepen­dently from any mistery, and so the argument goes upon a wrong suppo­sition. 2. If the supposition were true, yet the proposition built upon it is false, for they that are capable of the same grace, are not alwayes ca­pable of the same sign, for women under the law of Moses although they were capable of the righteousness of Faith, yet they were not capable of the sign of Circumcision, for God does not alwayes convey his graces in the same manner, but to some me­diately, to some immediately; and there is no better in [...]tance in the the World of it, then the gift of the holy Ghost (which is the thing now instanc'd in, in this cont [...]station.)’

‘And after all this least these argu­ments should not ascertain their cause, they fall on complaining against God, and will not be content with God, unless they may baptize their children but take exceptions that G [...]d did more for the children of the Jews, But why so? because God made a Co­venant [Page 27] with their children actually as Infants, and concin'd it by circum­cision: well so he did with our child­ren too in their proportion. He made a Convenant of spiritual promises on his part, and spiritual and real services on ours; and this pert [...]ins to children when capable, but made with them as soon as they are alive, and yet not so as with the Jews b [...]bes, for as they rite consign'd them actually, so it was a national and temporal blessing and covenant, and a separation of them from the portion of the Nations, a mark [...]ng them for a peculiar people, and therefore while they were in the Wilderness and sep [...]rate from the commixture of all people they were not at all ci [...]cumcised but as that ri [...]e did seal the righteousness of Faith, [Which whe [...]her it did any such thing to an [...] s [...]ve to [...]braham only [...]n m [...]ch doubt­en] so by vertue of i [...]'s [...], and remanem [...]y in their fl [...]sh, it did that work when the [...] came to age, But in Christian Infants t [...]e [Page 28] case is otherwise, for the new Cove­nant being estab [...]ished upon better promises, is not only to be [...]ter purpo­ses, but also in a distinct manner to be understood, when their spirits are as receptive of a spiri [...]ual act or impress as the bodies of jewish children were of the sign of circumcision then it is to be consign'd; but the business is quickly at an end by saying that God hath done no less for ours, then for their children, for he will do the mer­cies of a Father and Creator to them, and he did no more to the other, but he hath done more to ours, for he hath made a Covenant with them and built it upon promises of the great­est concernment.’ —[And note further we have as much ground of comfort concerning our dying Infants, as the faith­ful had for the first two thousand years, du­ring all which time, the Covenant of grace reached to Infants, though there was no ex­ternal ceremony to consign it to Infants.] ‘—For the insinuation of the pre­cept of Baptizing all Nation, of which [Page 29] children are a part, does as little ad­vantage as any of the rest, because o­ther parallel expressions of the Scri [...] ­ture do determine and expound them­selves to a sence that includes not all persons absolutely, but of a capa­ble condition as ado [...]ate [...]um omnes gen­tes, & persallirae Deo omnes Nationes ter­ra.’ [And Nation shall rise against Nation, where Infants are excluded] and divers more. [But Erasmus hath well expounded this text, where he restrains Eraz. par. on Math. 28. the baptizing to such as are repentant of their former life.

‘As for the Conjecture concerning the Family of Stephan [...]s, at the best it is but a conjecture, and besides that it is not prov'd that there were child­ren in the Family; yet if that were granted it follows not that they were baptized, because by [whole Fami­lies] in Scripture is ment all Persons of reason and age within the Familie, for it is said of the Ruler at Caper­naum, [Page 30] that he beleived a [...]d all his house. Now you may also suppose that in his house were little babes, that is like enough, and you may suppose that they did beleive too, before they could understand, but that's not so likely; and then the argument from baptizing Stephen's Family may be allowed just as probable: but this is unmanlike to build upon such slight and airy conjectures.’

‘But tradition by all means must supply the place of Scripture, and there is pretended a Tradition aposto­lical that Infants were baptized: but at this we are not much moved, for we who rely upon the written word of God, as sufficient to establish all true Religion, do not value the alle­gations of Traditions; and however the World goes none of the reformed Churches can pretend this argument against this opinion, because they who reject T [...]adition when 'tis against them, must not pre [...]end it at al [...] for them. But if we should allow the [Page 31] Topick to be good, yet how will it be verified? for so far as it can yet ap­pear, it relies wholly upon the Testi­mony of Origen, for from him Austin had it. Now a Tradition apostolical if it be not consign'd with a fuller testimony then of one person, whom all after ages have condemn'd of ma­ny errours, will obtain so little repu­tation among those that kn [...]w that thing, have upon greater authority pretended to derive from the A­postles, and yet f [...]sly, that it will be a great argument that he is credulous and weak, that shall be de [...]ermined by so weak probation, in matters of so great concernment. And the truth of the business is, as there was no com­mand of Scripture to obliedge child­ren to the susception of it, so necessi­ty of [...]ae [...]o-baptism was not determi­ned in the Church till the eight age after Christ, but in the year 418. in the Mileritan cou [...]cel (a principal of A [...]r [...]ca, there was a Cannon made for Paedo Bapt▪ never till then, I grant [Page 32] 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. Austin was the first that ever preach'd it to be abso [...]utely necessa­ry, and it was in his heat and anger against Pelag [...]us who had warm'd and chafed him so in that question; that it made him innovate in other doctrines, possibly of greater con­cernment then th [...]s, And that although this was practic'd antiently in Africa yet that it was without an opinion of necessity, and not often there, nor at all in other places, we have the testimony of a learn­ed Paedo Baptist Lu­dovicus Ludovicus Vives. Vives who in his annotations upon Augustin De Civit. Dei. l. 1. c. 27. afirms. Neminem nisi adultum antiquitus sol [...]re baptizari.’ [And be­cause [Page 33] th [...]s Testimony is of great import I will set down the very words of Augu­stine and Ludovicus Vives, as I find them in the English Edition of the said book of the City of God, cap. 26. Where Au­gustine puts forth this question. What is the reason then that we do spend so much time in our exhortations, endeavouring to annimate th [...]se whom we have bapt [...]zed, ei [...]her unto Virginity, or c [...]st widdow- [...]ood or honest and honourable marriage; Now upon these words [ [...]hose whom we have baptiz [...]d] Vives comments t [...]us, Least any man should mistake this place, un­derstand tha [...] in times of old, no man was brought unto baptism, but he was of s [...]ffi­cient years, to know what that mistical water meant, and to require his baptism, and that sundry times.—I hear that in some Cityes of Italy they do for the most part observe the antient Custome as yet. And it is to be observed that in the Margent are two Notes, the 1. is that this is the old manner of baptizing. The 2, That all this is left out in the Paris E­dition, whence we may note how the [Page 34] writings of the Antients are abused, and how ingeniously it is confessed, Paedo-Baptism is not the old manner of baptizing.

And here we will insert some other testimonies from the learned Paedo-Baptists, touching the Novelty of In­fant baptism. The first is out of Robertus Fa­bianus his Chron. 4. Fabian. part in fol. 107. where he brings in Augustine the Monk speaking thus to the Brittain Bishops▪ Since ye will not assent to my H [...]sts generally assent ye to me specially in three things, the first is that ye keep Easter-day in due form and time as it is ordained The second, THAT YE GIVE CHRIS [...]ENDOM TO CHILDREN, &c. But THEY WOULD NOT THEREOF. This was about the fifth Age after Christ whence its re­markable that Infant bap [...]ism was then opposed by [...]he joynt consent of the Brita [...]n Bish [...]ps which were sent to the Assembly to consul [...] the affairs of Re­ligion [Page] at that time. Our next testimony is from the Learned Casuist Hugo Grotius Hugo Grotius who tells us, To defer baptism till ripe years was in old time left at liberty, now the observation is otherwise. Plainly giving the case that Paedo-bap­tism is not the old way but a new ob­servation. But here we will again give place to Doctor Taylor, who saith.

‘That 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 IN­FAN [...]S OUGH [...] NOT TO BE Anno 315. BAPTIZED. And this is clear in the Con Ne [...]caes. six [...]h Cannon of the C [...]unsel of Ne [...]aesarea.’ The words [...] have this sence. A woman [...] may [Page 36] be baptized when she please; for her bap­tism concerns not the Child. The rea­son of the connection of the parts of that Cannon is in the following words. Because every one in that confession is to give a demonstration of his own choice and election, ‘meaning plainly, that if the baptism of the mother did pass upon the Child, it were not fit for a preg­nant woman to receive baptism, be­cause in that Sacrament, there being a confession of faith which confession supposes understanding, and free choyce, it is not reasonable the child should be consign'd with such a mistery, since it cannot do any act of choice or understanding. The Can­non speaks reason, and it intimates a practice which was absolutely uni­versal in the Church of interrogating the catechumens concerning the Ar­ticles of the Creed, which is one ar­gument that either they did not ad­mit Infants to baptism, or that they did prevaricate egregiously, in ask­ing questions of them, who them­selves [Page 37] knew were not capable of gi­ving answer.’

‘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 Tertul. lib. de Bap. cap. 18. account can be given of it, for that which some imper­fectly murmure concerning stipula­tions civil performed by tutors in the name of their pupils is an absolute vanity; for what if by positive consti­tutions of the Romanes such solem­nities of Law are required in all sti­pulations, and by indulgence are permitted in the case of a notable be­nefit acruing to Minors. Must God be tyed, and Christian Religion tran­sact her misteries by proportion and complyance with the Law of the Ro­manes? I know God might if he would have appointed Godfathers to give answer in behalf of Children, and to be F [...]de-jussors for them, but we can­not [Page 38] find any authority o [...] ground that he hath and if he had then it is to be supposed he would have given them comission to have transacted the solemnity with better circumsta [...]ces, and given answers with more truth▪ and if the Godfathers answer in the Name of the Child [I do believe] it is notorious they speak false and ridi­culously: for the Infant is not cap­ble of be [...]ieving, and if he were, he were a so capable of dissenting, and how then do they know Tertull. lib. de baptis. cap. 18. his mind And there­fore Tertullian gives advice that the bap [...]ism of Infants [...] be deferred till they could [...] an account of their faith, and the same also is the counsel of [...]. to quest. in [...]. Baptis­ma. Gregory bishop of Nazia­zum, although he allows them to hasten it in case of necessity, for though his reason taught him what [Page] was fit, [Namely that none should b [...] baptized till they were of understanding yet he was overborn with the practi [...] and opinion of his Age which began to bear too violently upon him, and yet in another place he makes mention of some to whom baptism was not administred [...] by reason of infancy.’

‘To which if we add that the Parents of St. Austin, St. Jerome, and St. Am­brose, although they were Christian, yet did not baptize their Children be­fore they were thirty years of age it will be very considerable in the ex­ample, and of great efficacy for de­stro [...]ing the supposed necessity or derivation from the Apostles [and for further evidence we may well alledge in this place, that of Theodosius the Emperor born in Spain his Parents being both Christians, and he from his youth educated in th [...] Christian Faith, who falling sick at Thess [...]onica, was baptized and recovered of his sickness.’

[Page 40] ‘but however (Paedo baptism) it is against the perpetual analog [...] of Christs Doctrine to baptize Infants, for besides that Christ never gave any precept to bap [...]ize them, nor never himself nor his Apostles (that appears) did baptize any of them, all that either he or his Apostles said concerning baptism, requires such pretious dis­positions to it, of which Infants are not capable, and these are faith and repentance, and not to instance in those innumerable places that require faith before baptism, there needs no more but this one saying, he that be­lieveth and is baptized shall be saved, but he that believeth not shall be damned. Plainly thus, fai [...]h Mark 6. and baptism in con­junction Perseverence in Faith must here be understood, with the Fruits of Faith a [...]so. will bring a Man to Heaven, but if he have not faith baptism shall do him no good. So that if baptism be necessary, then so [Page 41] is faith, and much more; for want of Faith damns absolutely, it is not said so of the want of baptism.’

‘Now if this decretory sence be to be understood of persons of age, and if Children by such an answer (which indeed is reasonable enough) be ex­cused from the necessity of Faith, the want of which regularly does damn, then it is sottish to say the same inca­pacity of reason and Faith, shall not [...]xcuse them from the actual suscepti­on of baptism which as less necessa­ry, and to which faith and many other acts are necessary predispositions when it is reasonably and humanely [...]eceived. The conclusion is that bap­ [...]sm is also to be defer'd till the time of [...]aith, and whether Infants have faith or no, is a question to be disputed by [...]ersons that care not how much they [...] ▪ nor how little they prove.’

‘1. Personal and actual faith they have none, for they have no acts of [...]nderstanding, and besides how can [...]ny man understand that they have, [Page 42] since he never saw any sign of i [...] neither was he told so by any o [...] that could tell.’

‘2. Some s [...]y they have imputativ [...] Faith, but then so let the S [...]cramen [...] be too, that is, if they have the Parent faith or the Churches, then so le [...] baptism be imputed by derivatio [...] from them also.—For since faith [...] necessary to the susception of baptis [...] (and they themselves confess it b [...] striving to find out new kinds of fait [...] to daub the matter up) such as th [...] faith is, such must be the Sacramen [...] for there is no proportion betwee [...] an actual Sacramen, and an imputative faith, this being in immedia [...] and necessary order to that, an [...] whatsoever can be said to take o [...] from the necessi [...]y of actual Faith, a [...] that and much more may be said t [...] excuse from the actual [...]usception [...] baptism.’

‘3. The first of these devices wa [...] that of Luther and his Schol ar [...] [Page 43] the 2 of Calvin and his;’ And yet there is a third device which the Church of Rome teaches, and that is, that Infants have habitual faith, but who told them so? how can they prove it? what Revela [...]ion, or reason teaches such a thing? Are they by this habit so much as disposed to an actual belief without a new Master? [...]an 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, are there any acts precedent Concomitant, or consequent to this pretended habit? this strange inven­tion, is absolutely without Art, with­out Scripture, Reason or Authority. But if there were such a thing as this abitual Faith, then either all Infants have [...] or some only if all why do they deny bap­ [...]sm to the Infants which are horn of unbe­ [...]evers? must the child bear the unbelief of [...] Parents? For they do [...]t only deny such Infants the Act, but the [...]ight to baptism because the children of [...]nbelievers. if s [...]me [Page 44] only have it, how know they these from [...] rest, sith when they come to years, there found a like barrenness of this grace [...] means be used to beget it? but third where doth the Scripture make an habit [...] Faith that which intitles any person to ba [...] tism? Surely according to these conc [...] no man can ever tell to whom, or when [...] dispence baptism.] ‘But the men are [...] be excused unless there were bett [...] grounds; but for all these stratage [...] the Argument now alleadged agai [...] Infant baptism is demonstrable a [...] unanswerable.’

‘To which also this considerati [...] may be added, that if baptism be [...] cessary to the Salvation of Infant upon whom is the imposition lai [...] To whom is the command give [...] To Parents or to the Children, not [...] the Children, for they are not cap [...] ble of a Law; not to the parents, [...] then God hath put the salvation [...] innocent babe [...] into the power of [...] thers, and Infants may then be damn [...] for their Parents carelessness or m [...] lice. [Page 45] It follows that it is not necessa­ry at all to be done to them, to whom it cannot be prescribed by a Law, and in whose behalf it cannot be rea­sonably intrusted to others with the appendant necessity, and if it be not necessary, it is certain it is not reaso­nable, and most certain it is no where in terms prescribed, and therefore it is to be presumed, that it ought to be understood and administred accor­ding as other precepts are with refe­rence to the capacity of the sub­ject, and the reasonableness of the thing.’

‘For I consider that the baptizing of Infants does rush upon such in­conveniences, which in other questions we avoid like Rocks which will appear if we discourse thus.’

‘Either baptism produces spiritual effects, or it produces them not: If it produces not any, why is such con­tention about it?—But if (as with­out all peradventure all the Paedo-bap­tists will say) Baptism does a work [Page 46] upon the soul, producing spiritual benefits and advantages; These advantages are produced by the externa [...] work of the Sacrament alone, or b [...] that as it is helped by the co-operation and predispositions of the suscipien [...].’

‘If by the external work of th [...] Sacrament alone, how does this diffe [...] from the opus o [...]eratum of the Papist [...] save that it is worse? For they sa [...] the Sacrament does not produce in effect, but in a suscipient disposed b [...] all requisites and due preparatives [...] piety, faith, and repentance, thoug [...] in a subject so disposed they say th [...] Sacrament by its own vertue does i [...] but this opinion says it does it of [...] self without the help, or so much [...] the coexistence of any condition bu [...] meer reception.’

‘But if the Sacrament does not d [...] its work alone, but per modum recipien [...]es according to the predispofition [...] of the suscipient, then because Infant can neither hinder it, nor do an [...] [Page 47] thing to further it, it does them no benesit at all. And if any man runs for succor to that, exploded [...] that Infants have faith or any other inspired habit of I know not what how, we desire no more advantage in the world then that they are con­strain [...]d to an answer without Rev [...] ­lation, against reason, common sence and all experience in the world.’

‘The sum of the argument in short, is this though under another rep [...]e­sentment. Either baptism is a meer Ceremony or it imploys a duty on our part, if it be a Ceremony only, how does it sanctifie us or make the comers thereunto per [...]ect? If it imploy [...] a duty on our part how then can Children receive it who cannot do duty at all.’

‘And indeed this way of Ministrati­on makes baptism to be wholly an outward duty, a work of the Law, a carnal ordinance it makes us adheare to the Letter, without regard of the spirit, to be satissied with the shadows, [Page 48] to return to bondage. To relin­quish the misteriousnes, the substanc [...] and spirituallity of the Gospel, which argument is of so much the more con­sequence, because under the spiritual Covenant, or the Gospel of grace, [...] the mistery goes not before the Sym­bol (which it does when the Symbol [...] are seales and consignations of th [...] grace, as it is said the Sacraments are) yet it always accompanies it, bu [...] never follows in order of time, an [...] this is clear in the perpetual analogy of holy Scripture.’

‘For Baptisme is never propound­ed mentioned or enjoyned as a mean of remission of sins, or of eternal life, but something of duty choice or sanctity is joyned with it, in orde [...] production of the end so mentione [...] k [...]ow you not that s [...] many as are Baptis [...] in [...]o [...]hr [...]st Jesus an [...] Baptised into his death? There i [...] the mistery and the Symbol together and declared to be perpetually [Page 49] united [...]. All of us who were Baptised into one▪ were Baptised into the other, not only in the name of Christ, but into his death also; but the mean­ing of this, as it is explained in the following words of St. Paul, makes much for our purpose: for to be baptised into his death, signifies, to Verse. 4. be buried with him in baptisme, that as Christ rose from the dead; we also should walk in newness of life, That's the full mistery of Bap­tisme; for being baptised into his death, or which is all one in the next words [...] in­to the likeness of his death, cannot go alone; if we be so planted into Christ we shall be pertakers of his re­surrection, and that is not here instan­ced in precise reward but in exact duty for all this is nothing but Cru­c fiction of the old man, a destroying the body of sin, that we no longer serve sin.’

[Page 50] ‘This indeed is truly to be bapti­zed both in the Symbol and the Mistery what is less then this, is but the Symbol only, a meer Ceremony, an opus operatum, a dead Letter, an empty shadow, an instrument, with­out an agent to manage; or force to actuate it.’

‘Plainer yet whosoever are baptized into Christ have put on Christ, have put on the new Man. But to put on the new Man, is to be formed in Righteous­ness, holiness, and truth. This whole argument is the very words of St. Paul. The major proposition is dog­matically determined, Gal. 3. 27. The minor in Ephes. 4. 24. The con­clusion then is obvious. That they who are not formed a new in Righte­ousness, holyness and truth, they who remaining in the present in inca­pacities, cannot walk in newness of life, they have not been baptized in­to Christ, and then they have but one member of the distinction used by St. Peter, they have [Page 51] that baptism which is a put­ting away the fi [...]th of the flesh [if yet an human institute may be so called] but they have not that bap­tism which is the answer of a good Conscience towards God, which is the only baptism which saveth us, and this is the case of Children and then the case is thus.’

‘As Infants by the force of nature cannot put themselves into a super­naturall condition (and therefore say the Paedo baptists they need baptism to put them into it [as if the [...]re [...]e [...]e [...]ony of which only they are capa [...]'le could put them into a supernaturall con [...]i­tion] so if they be baptized before the use of reason, before the works of the Spirit, before the op­perations of grace, before they can throw of the works of darknes, and live in ri [...]hteousness ond newness of life, they are never the nearer; from the pains of Hell they shall be saved by the mercy of God and their o [...] [Page 52] innocence though they dye in puris naturalibus, and baptism will carry them no further for that baptism that saves us, is not the only washing with water, of which only Infant are capable, but the answer of a good Conscience towards God, of which they are not capable till the use o [...] reason, till they know to chuse the good and refuse the evill.’

‘And from thence I consider a new that all vows made by persons unde [...] others names stipulations made b [...] minors▪ are not valid till they by [...] supervening act, after they are of sufficient age do ratifie the same, wh [...] then may not Infants as well mak [...] the vow de novo as de novo ratifie th [...] which was made for them ab antiqu [...] when they come to years of choyce▪ If the Infant vow be invalid till th [...] manly confirmation, why were it [...] as good they staid to make it till th [...] time, before which if they do ma [...] it, it is to no purpose, this would [...] considered.’

[Page 53] ‘And in conclusion our way is the surer way, for not to baptise Chil­dren till they can give an account of their faith is the most proportion­able to an act of reason and humanity, and it can have no danger in it: for to say that Infants may be damn'd for want of baptism (a thing which is not in their power to acquire they being yet persons not capable of a Law) is to afirm that of God which we dare not say of any wise and good man. Certainly it is very much derogatory to Gods justi [...]e and a plain defiance to the infinite reputation of his goodness.’

‘And therefore who ever will pertinatiously persist in this opinion of the paedo-baptists, and practise it accordingly they polute the blood of the everlasting Testament. They dishonor and make a pageantry of the Sacrament. They Ineffectually represent a sepulture into the death of Christ, and please themselves in a sign without effect, making baptism [Page 54] like the Figtree full-of Leaves but no fruit, &c.’

‘Thus far the Anabaptists may argue, and men have disputed against them with so much weakness and conf [...] dence, that they have been eucou­raged in their error [alias in th [...] truth] more by accidentiall [alia [...] real] advantages we have given them by our weak arguings, then by any truth of their cause or excellency o [...] of their wit [so the Dr. is pleased t [...] say but the evidences of our side sp [...]ak otherwise] but the use I make of it as to our ppesent question (saith the Dr.) is this, that since there is no [...] direct impiety in the opinion no [...] any that is apparently consequent to it, and they which so much p [...]o­babillity, do or may pretend to true perswasion they are with all means, Christian, fair, and human, to b [...] redargued, or instructed, but if they cannot be perswaded they must be left to God, who knows every de­gree of every mans understanding, [Page 55] all his weaknesses and strength's what impress each argument makes upon his spirit. and how unresist­able every reason is, and he alone judges his in [...]oce [...]cy and sincerity: And for the question, I think there is so much to be petended [he might say really urged] against that which I believe to be truth that there is much more truth then evidence on our side [a strange saying of so wi [...]e a man as if the truth in this case doth not wh [...]lly de­pend upon evidence, sith its a positive and no morall precept] and therefore we may be confident as for our own particulars but not too forward premtorily to prescribe to others muchless damn, or kill or to perse­cute them that only in this particular disagree. Thus far Doctor Taylor, for our appollogie.’

To whom to add any more wit­nesses (though more might be brought) would be superfluous. I therefore proceed to the next ques­tion, viz.

[Page 56] What is the due act, or outward form to be used in this sollemn rite of holy baptism?

It may well be the admiration of every wise and good man how it should come into the mind of such as pretend to be followers of Christ that holy baptism should be performed by aspertion, or casting a few drops of Water upon the subject, by the fingers of the administrator. The scriptures every where teaching us that the origi­nall form was by imversion in Ri­vers or places of much Water, Ma [...]. 1. John. 3. Christ himse [...]f who surely would do nothing superfluous or in vain, was baptized in the River, by John the first baptist, who had his di­rection from Heaven, and his appro­bation from on high in that very action Mall. 3. and chuss who were under the immediate direction of the holy spirit the leader into all truth, found it necessary for the administrator and subject to go both into the Water, for the due performance of this holy Or­dinance. [Page 57] Add thereunto that the pro­per signification of the word [...] when used to express the action done in this service, is to dip or imm [...]rge the party in the Element as is confessed by the learned Paedo-baptists them­se [...]ves as we shall see in the sequel.

And here we will still prefer the Church Litturgy. of England who teach­eth us that the outward Sign or Form in baptism, is Water wherein the party baptized is dipped, &c. And though she add [or sprinkled with it] yet that her Conscience tells her that is not the right way appeareth, in that she only assigns that by indulgence to such In­fants as are in danger of death, &c,

The Church of Rome also confesseth Marq. of Wor­cest. Certam. Relig. by a learned Pen, that she changed dipping the party baptized o­ver the head and Ears to a little sprink­ling upon the Face.

[Page 58] Erasmus paraphrasing on the words, baptizing them, Mat. 28. saith thus, if they believe that which you teach them and begin to be repentant of their former Life, &c. Then dip them in Water, &c. Walfridus Strabo de rebus Eccl [...]s [...]c 26. tells us, that we must know at [...]h [...] fi [...]st believers were baptized simply in Floods and Fountains.

The learned Grotius tel's us in his judgement on Infant baptism, That the word [...] signifies to dip over the head and ears.

To whom we will joyn T [...]lenus whose Testimony is in these words Secundum▪ Fisher. Baptism is the first Sacrament of the new Testament instituted by Christ, in which with a most pat and exact analogy between the sign and the thing signified, those that are in Covenant are by the Mi­nister washed in Water. The out­ward Rite in baptism is threefold im­mersion into the Water, abiding under [Page 59] the water, and resurruction out of the water, the form of baptism, to wit in­ternal and essential▪ is no other then that analogical proportion, which the signs keep with the things signified thereby, for as the properties of the water in washing away the defilements of the body, do in a most suitable si­militude, set forth the efficacy of Christs blood in blotting out of sins, so dipping into the Water doth in a most lively similitude set forth the mor­tification of the old man, and rising out of the water the virification of the new.—That same plunging into the water holds forth to us that horrible gulf of divine Justice in which Christ for our sins sake, which he took upon him, was for a while in a manner swallowed up. Abode under the wa­ter how little a while soever, denotes his descent into Hell, even the very deepest degree of livelesness, while ly­ing in the sealed and guarded sepulchre he was accounted as one truly dead, ri­sing out of the water holds out to us a [Page 60] lively similitude of that conquest, which this dead man got [...]ver death, which he vanquished in his own Den, as it were, that is the grave. In like man­ner therefore it is meet that we being baptized into his death, and buried with him, should rise also with him and so go on in a new Life, Rom. 6. 3. 4. Col. [...]. 12. Th [...] far Tile [...]s.

Bishop Jewell in his defence, Appol. [...]. 5. p. 308. brings the councel of Worms determining the manner of baptism; thus, In aquas demersio in [...], & [...]u [...]sus ab aquis [...]emersio R [...] ­surrectio est.

The dipping into the water is the going down into Hell [i. e. the grave] The coming out from of the water is the Resurrection. From all which Testimonies (and many more that might be brought) it is evident beyond all doubt our opposers being Judges) that whether we respect the signification of the word baptiz­or the signification of the ordinance it self, or the consent of the primitive. Chur­ches in their practice of holy baptism, dip­ping [Page 61] the subject (or party baptized) in the Element Water, is the due form of bap­tism, and therefore sprinkling or crossing the face; is an humane innovation. Or,

Upon the whole matter these ten particulars are very apparent. First,

That Infant baptism was innovated, after the holy Scriptures were written which appeareth both from the deep silence of the Scripture in that case, and the confession of learned Paedo-baptists themselves.

2. That it came in stealing (as it were) being for a considera­ble time left at liber­ty (a sign it was not from Heaven) for Gods ways are not to be left to mans will be commands and tis mans duty to obey. and was disliked by the Antients who there­fore disswaded from it.

3. That which gave it its great ad­vantage for a more general reception, was this false opinion, that without baptism none could be saved. This [Page 62] saith Mr. Perkins doth St. Augustine e­very where assirm.

4. That the Lords Supper was as eagerly pressed, to be necess [...]ry sor In­fants as baptism, and they continued in use together about Ex opp. Perk. S [...]e the Scholast. discourse against Symbol with Antichrist. the space of six hun­dred years, this con­ceit was confirmed (saith Mr. Perkins) by the councel of Toledo, Can. 11. And Au­gustine was so earnest for this also that he boldly sayes in vain do we promise Infants salvation without it. Aug ep: 23. & ep. 107. & contra ep. pelag. l. 1. c. 22. & contra. [...]. l. 7. c. 2. l. 3. c. 12.

5. That divers in the Greek Church have all along to this day refused In­fant baptism. Gro [...]ius his words are these (as Mr. T [...]mbs quotes them) In every age many of the Greeks unto this day keep the custome of deferring baptism to little ones till they could themselves make a confession of their Faith. And [Page 63] the Armenians are confessed by Heylin in his Macrocos. p. 575. To defer baptism to their Children till they be grown to years of knowledge.

6. Those foolish and sinful adjuncts, which the Authors and promoters of Infant baptism, were constrained to invent to make it look like baptism (for example their device of God­fathers, &c.) do sufficiently de­clare it to be of an infirm and humane Original.

7. The grounds upon which Paedo-baptism was at first urged, are now in a manner wholly declined, and new grounds daily invented whereon to built it. which are no sooner laid, but raized again by some of it's own fa­vorites.

8. That the stoutest assertors of In­fant baptism, hath ever met with as stout opposers; Thus Agustine, met with the Donatists and Pelagius whose arguments he could not avoid but by running into greater absurdity, and [Page 64] though they are blamed (and per­haps justly) for holding some errours, so also is Augustine and that not un­deservedly.

9. That many of the Learne [...] have much abused this age in telling them the Anabaptists (i. e. the bap­tized Churches) are of late editi­on a new sect, &c. When from their own writings the clean contrary is so evident.

Tenthly and Lastly. Observe how the baptism of repentance for re­mission of Sins, which is that one and only baptism commanded in ho­ly Scripture hath been neglected, tra­duced; and its affertors frequently abused, and that chiefly by thi [...] device of Paedo-baptism which now hath so lost it's first form, that it cannot with any shew of truth o [...] good sence be called baptism, and ought therefore to cease with its fol­low [Page 65] errors, viz. the giving the [...]ords Supper to Infants, &c. That God may be justified in the submissi­ [...]n of all sinners to the baptism of repentance for remission of sins, Luke 7. 39.