A discourse of baptisme, its institution and efficacy upon all believers. Together with a consideration of the practise of the Church in baptizing infants of beleeving parents: and the practise justified by Jer: Taylor D.D.
         Taylor, Jeremy, 1613-1667.
      
       
         This text is an enriched version of the TCP digital transcription A95331 of text R203923 in the  English Short Title Catalog (Thomason E682_2). Textual changes  and metadata enrichments aim at making the text more  computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.  The text has been tokenized and linguistically annotated with  MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.  This text has not been fully proofread 
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             A discourse of baptisme, its institution and efficacy upon all believers. Together with a consideration of the practise of the Church in baptizing infants of beleeving parents: and the practise justified by Jer: Taylor D.D.
             Taylor, Jeremy, 1613-1667.
          
           [4], 60 p.
           
             Printed by J. Flesher for R. Royston, at the Angel in Ivy-Lane,
             London, :
             MDCLII. [1652]
          
           
             Annotation on Thomason copy: "Nou. 27.".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         eng
      
       
         
           Infant baptism -- Early works to 1800.
           Baptism -- Church of England -- Early works to 1800.
        
      
    
       A95331  R203923  (Thomason E682_2).  civilwar no A discourse of baptisme,:  its institution and efficacy upon all believers. Together with a consideration of the practise of the Church in b Taylor, Jeremy 1652    30140 18 335 0 0 0 0 117 F  The  rate of 117 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           A
           DISCOVRSE
           OF
           Baptisme
           ,
           ITS
           INSTITUTION
           ,
           and
           Efficacy
           upon
           all
           Believers
           .
        
         
           Together
           with
           A
           CONSIDERATION
           of
           the
           Practise
           of
           the
           CHURCH
           IN
           BAPTIZING
           INFANTS
           of
           BELEEVING
           PARENTS
           :
           And
           the
           Practise
           justified
        
         
           By
           JER
           :
           TAYLOR
           D.
           D.
           
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           Suffer
           little
           children
           to
           come
           unto
           me
           ,
           and
           forbid
           them
           not
           ,
           
             &c.
             
          
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             Flesher
          
           for
           
             R.
             Royston
             ,
          
           at
           the
           
             Angel
          
           in
           
             Ivy-Lane
             .
             MDCLII
             .
          
        
      
       
       
       
         
           To
           the
           Reader
           .
        
         
           BE
           pleased
           to
           take
           notice
           ,
           That
           this
           Discourse
           was
           not
           intended
           by
           the
           Author
           to
           have
           been
           sent
           abroad
           thus
           by
           it self
           ,
           but
           was
           fitted
           by
           him
           to
           the
           ayr
           and
           mode
           of
           other
           Discourses
           ,
           wherewith
           he
           had
           designed
           it
           to
           be
           joyned
           .
           But
           some
           persons
           of
           judgement
           ,
           to
           whose
           perusal
           it
           was
           committed
           ,
           supposing
           that
           if
           this
           should
           be
           kept
           in
           till
           those
           other
           could
           be
           finished
           ,
           some
           disadvantage
           might
           arise
           to
           the
           cause
           which
           it
           asserts
           ,
           wished
           and
           advised
           it
           might
           be
           published
           by
           it self
           .
           To
           whose
           desires
           the
           Author
           (
           against
           his
           first
           design
           )
           hath
           condescended
           ,
           upon
           this
           perswasion
           ,
           That
           though
           it
           appears
           thus
           without
           some
           formalities
           and
           complements
           requisite
           to
           an
           intire
           Treatise
           ,
           yet
           ,
           as
           to
           the
           thing
           it self
           ,
           there
           is
           nothing
           wanting
           to
           it
           which
           he
           believed
           material
           to
           the
           Question
           ,
           or
           useful
           to
           the
           Church
           .
           And
           as
           for
           those
           Arguments
           which
           in
           
             The
             Liberty
             of
             Prophecying
             ,
          
           Sect.
           18.
           are
           alleaged
           against
           
             Paedobaptism
             ,
          
           and
           in
           the
           opinion
           of
           some
           ,
           do
           seem
           to
           stand
           in
           need
           of
           answering
           ,
           he
           had
           it
           once
           in
           thought
           to
           have
           answered
           them
           :
           but
           upon
           these
           considerations
           he
           
           forbore
           ,
           1.
           
           Because
           those
           Arguments
           are
           not
           good
           in
           themselves
           ,
           or
           to
           the
           Question
           precisely
           considered
           :
           but
           onely
           by
           relation
           to
           the
           preceding
           Arguments
           there
           brought
           for
           Paedobaptism
           ,
           they
           may
           seem
           good
           one
           against
           another
           ,
           but
           these
           in
           the
           Plea
           for
           the
           Anababaptists
           ,
           have
           no
           strength
           ,
           but
           what
           is
           accidental
           (
           as
           he
           conceives
           .
           )
           2.
           
           Because
           in
           this
           Discourse
           he
           hath
           really
           laid
           such
           grounds
           ,
           and
           proved
           them
           ,
           that
           upon
           their
           supposition
           all
           those
           Arguments
           in
           
             The
             Liberty
             of
             Prophecying
             ,
          
           and
           all
           other
           which
           he
           ever
           heard
           of
           ,
           will
           fall
           of
           themselves
           .
           3.
           
           Because
           those
           Arguments
           ,
           to
           his
           sense
           ,
           are
           so
           weak
           ,
           and
           so
           relying
           upon
           failing
           and
           deceitful
           Principles
           ,
           that
           he
           was
           loath
           to
           do
           them
           so
           much
           reputation
           ,
           as
           to
           account
           them
           worthy
           the
           answering
           .
           4.
           
           But
           because
           there
           may
           be
           some
           necessities
           which
           he
           knows
           not
           of
           ,
           and
           are
           better
           observed
           by
           them
           who
           live
           in
           the
           midst
           of
           them
           ,
           then
           by
           himself
           ,
           who
           is
           thrust
           into
           a
           Retirement
           in
           
             Wales
             ,
          
           therefore
           he
           accounts
           himself
           at
           rest
           in
           this
           particular
           ,
           because
           he
           hath
           understood
           that
           his
           very
           worthy
           friend
           Dr.
           
             H
             :
             Hammond
          
           hath
           in
           his
           charity
           and
           humility
           descended
           to
           answer
           that
           Collection
           ;
           and
           hopes
           ,
           that
           both
           their
           hands
           being
           so
           fast
           clasped
           in
           a
           mutual
           complication
           ,
           will
           do
           some
           help
           and
           assistance
           to
           this
           Question
           ,
           by
           which
           the
           Ark
           of
           the
           Church
           is
           so
           violently
           shaken
           .
        
      
    
     
       
       
         
           A
           DISCOURSE
           Of
           BAPTISM
           .
        
         
           WHen
           the
           holy
           Jesus
           was
           to
           begin
           his
           Prophetical
           Office
           ,
           
           and
           to
           lay
           the
           foundation
           of
           his
           Church
           on
           the
           Corner-stone
           ,
           he
           first
           temper'd
           the
           Cement
           with
           
             water
          
           and
           then
           with
           
             blood
             ,
          
           and
           afterwards
           built
           it
           up
           by
           the
           hands
           of
           the
           Spirit
           :
           Himself
           enter'd
           at
           that
           door
           by
           which
           his
           disciples
           for
           ever
           after
           were
           to
           follow
           him
           ;
           for
           therefore
           he
           went
           in
           at
           the
           door
           of
           Baptism
           ,
           that
           he
           might
           hallow
           the
           entrance
           which
           himself
           made
           to
           the
           House
           he
           was
           now
           building
           .
        
         
           As
           it
           was
           in
           the
           old
           ,
           
           so
           it
           is
           in
           the
           new
           Creation
           ;
           out
           
             of
             the
             waters
             God
             produced
             every
             living
             creature
             :
          
           and
           when
           at
           first
           
             the
             Spirit
             moved
             upon
             the
             waters
             ,
          
           and
           gave
           life
           ,
           it
           was
           the
           type
           of
           what
           was
           designed
           in
           the
           
             Renovation
             .
          
           Every
           thing
           that
           lives
           now
           ,
           is
           
             born
             of
             Water
             and
             the
             Spirit
             ;
          
           and
           Christ
           ,
           who
           is
           our
           Creator
           and
           Redeemer
           in
           the
           new
           birth
           ,
           opened
           the
           fountains
           and
           hallowed
           the
           stream
           :
           Christ
           who
           is
           our
           life
           went
           down
           into
           the
           waters
           of
           Baptism
           ,
           and
           we
           who
           descend
           thither
           finde
           the
           effects
           of
           life
           ;
           it
           is
           
             living
             water
             ,
          
           of
           which
           whoso
           drinks
           ,
           needs
           not
           to
           drink
           of
           it
           again
           ,
           
           for
           
             it
             shall
             be
             in
             him
             a
             well
             of
             water
             springing
             up
             to
             life
             eternal
             .
          
        
         
           But
           because
           every
           thing
           is
           resolved
           into
           the
           same
           principles
           from
           whence
           they
           are
           taken
           ,
           
           the
           old
           world
           which
           by
           the
           power
           of
           God
           came
           from
           the
           waters
           ,
           by
           their
           own
           sin
           fell
           into
           the
           waters
           again
           ,
           and
           were
           all
           drowned
           ,
           and
           onely
           eight
           persons
           were
           saved
           by
           an
           Ark
           :
           and
           the
           world
           renewed
           upon
           the
           stock
           and
           reserves
           of
           that
           mercy
           ,
           consigned
           the
           Sacrament
           of
           Baptism
           in
           another
           figure
           ;
           for
           then
           God
           gave
           his
           sign
           from
           Heaven
           ,
           that
           by
           water
           the
           world
           should
           never
           again
           perish
           :
           but
           he
           meant
           that
           they
           should
           be
           saved
           by
           water
           :
           for
           
             Baptism
             ,
             which
             
             is
             a
             figure
             like
             to
             this
             ,
          
           
           
             doth
             also
             now
             save
             us
             by
             the
             resurrection
             of
             Jesus
             Christ
             .
          
        
         
           After
           this
           ,
           
           the
           Jews
           report
           that
           the
           world
           took
           up
           the
           doctrine
           of
           Baptisms
           ,
           in
           remembrance
           that
           the
           iniquity
           of
           the
           old
           world
           was
           purged
           by
           water
           ;
           and
           they
           washed
           all
           that
           came
           to
           the
           service
           of
           the
           true
           God
           ,
           and
           by
           that
           baptism
           bound
           them
           to
           the
           observation
           of
           the
           Precepts
           which
           God
           gave
           to
           
             Noah
             .
          
        
         
           But
           when
           God
           separated
           a
           family
           for
           his
           own
           especial
           service
           ,
           
           he
           gave
           them
           a
           Sacrament
           of
           
             initiation
             ,
          
           but
           it
           was
           a
           Sacrament
           of
           blood
           ,
           the
           Covenant
           of
           Circumcision
           :
           and
           this
           was
           the
           
             fore-runner
          
           of
           Baptism
           ,
           but
           not
           a
           
             type
             ;
          
           when
           that
           was
           abrogated
           ,
           this
           came
           into
           the
           place
           of
           it
           ,
           and
           that
           consigned
           the
           same
           faith
           which
           this
           professes
           :
           but
           it
           could
           not
           properly
           be
           a
           type
           ,
           whose
           nature
           is
           by
           a
           likeness
           of
           matter
           or
           ceremony
           to
           represent
           the
           same
           mystery
           .
           
           Neither
           is
           a
           Ceremony
           ,
           as
           Baptism
           truly
           is
           ,
           properly
           capable
           of
           having
           a
           type
           ,
           it self
           is
           but
           a
           type
           of
           a
           greater
           mysteriousness
           :
           and
           the
           nature
           of
           types
           is
           ,
           in
           shadow
           to
           describe
           by
           dark
           lines
           a
           future
           substance
           ;
           so
           that
           although
           Circumcision
           might
           be
           a
           type
           of
           the
           effects
           and
           graces
           bestowed
           in
           Baptism
           ,
           yet
           of
           the
           Baptism
           or
           ablution
           it self
           ,
           it
           cannot
           be
           properly
           ;
           because
           of
           the
           unlikeness
           of
           the
           symboles
           and
           configurations
           ,
           and
           because
           they
           are
           both
           equally
           distant
           from
           substances
           ,
           which
           types
           are
           to
           consign
           and
           represent
           .
           The
           first
           Bishops
           of
           
             Jerusalem
             ,
          
           and
           all
           the
           Christian
           Jews
           for
           many
           years
           retained
           Circumcision
           together
           with
           Baptism
           ;
           and
           Christ
           himself
           ,
           who
           was
           circumcised
           ,
           was
           also
           baptized
           ;
           and
           therefore
           it
           is
           not
           so
           proper
           to
           call
           Circumcision
           a
           type
           of
           Baptism
           :
           it
           was
           rather
           a
           seal
           and
           sign
           of
           the
           same
           Covenant
           to
           
             Abraham
          
           and
           the
           Fathers
           ,
           and
           to
           all
           Israel
           ,
           as
           Baptism
           is
           to
           all
           ages
           of
           the
           Christian
           Church
           .
        
         
           And
           because
           this
           Rite
           could
           not
           be
           administred
           to
           all
           persons
           ,
           
           and
           was
           not
           at
           all
           times
           after
           its
           institution
           ,
           God
           was
           pleased
           by
           a
           proper
           and
           specifick
           type
           to
           consign
           this
           Rite
           of
           Baptism
           ,
           which
           he
           intended
           to
           all
           ,
           and
           that
           for
           ever
           :
           and
           God
           ,
           when
           this
           family
           of
           his
           Church
           grew
           separate
           ,
           notorious
           ,
           numerous
           and
           distinct
           ,
           he
           sent
           them
           into
           their
           own
           Countrey
           by
           a
           Baptism
           through
           which
           the
           whole
           Nation
           pass'd
           :
           
             for
             all
             the
             
             fathers
             were
             under
             the
             Cloud
             ,
             and
             all
             passed
             through
             the
             sea
             ,
             and
             were
             all
             baptized
             unto
             Moses
             in
             the
             Cloud
             ,
             and
             in
             the
             sea
             ;
          
           so
           by
           a
           double
           figure
           foretelling
           ,
           That
           as
           they
           were
           initiated
           to
           
             Moses
          
           Law
           by
           the
           Cloud
           above
           and
           the
           Sea
           beneath
           :
           
           so
           should
           all
           the
           persons
           of
           the
           Church
           ,
           Men
           ,
           Women
           and
           Children
           ,
           be
           initiated
           unto
           Christ
           by
           the
           Spirit
           from
           above
           and
           the
           Water
           below
           :
           for
           it
           was
           the
           design
           of
           the
           Apostle
           in
           that
           discourse
           ,
           to
           represent
           that
           the
           Fathers
           and
           we
           were
           equal
           as
           to
           the
           priviledges
           of
           the
           Covenant
           ;
           he
           proved
           that
           we
           do
           not
           exceed
           them
           ,
           and
           it
           ought
           therefore
           to
           be
           certain
           that
           they
           do
           not
           exceed
           us
           ,
           nor
           their
           children
           ours
           .
        
         
           But
           after
           this
           ,
           
           something
           was
           to
           remain
           which
           might
           not
           onely
           consign
           the
           Covenant
           which
           God
           made
           with
           
             Abraham
             ,
          
           but
           be
           as
           a
           passage
           from
           the
           Fathers
           thorough
           the
           Synagogue
           to
           the
           Church
           ;
           from
           
             Abraham
          
           by
           
             Moses
          
           to
           
             Christ
             :
          
           and
           that
           was
           
             Circumcision
             ,
          
           which
           was
           a
           Rite
           which
           God
           chose
           to
           be
           a
           mark
           to
           the
           posterity
           of
           
             Abraham
             ,
          
           to
           distinguish
           them
           from
           the
           Nations
           which
           were
           not
           within
           the
           Covenant
           of
           Grace
           ,
           and
           to
           be
           
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           which
           God
           made
           to
           be
           the
           spirit
           and
           life
           of
           the
           Covenant
           .
        
         
           But
           because
           Circumcision
           although
           it
           was
           ministred
           to
           all
           the
           males
           ,
           
           yet
           it
           was
           not
           to
           the
           females
           ;
           and
           although
           they
           and
           all
           the
           Nation
           was
           baptized
           and
           initiated
           into
           
             Moses
             in
             the
             Cloud
             and
             the
             Sea
             ,
          
           yet
           the
           Children
           of
           Israel
           by
           imitation
           of
           the
           Patriarchs
           the
           posterity
           of
           
             Noah
             ,
          
           used
           also
           Ceremonial
           Baptisms
           to
           their
           women
           and
           to
           their
           Proselytes
           ,
           and
           to
           all
           that
           were
           circumcised
           ;
           and
           the
           Jews
           deliver
           ,
           That
           
             Sarah
          
           and
           
             Rebecca
          
           when
           they
           were
           adopted
           into
           the
           family
           of
           the
           Church
           ,
           that
           is
           ,
           of
           
             Abraham
          
           and
           
             Isaac
             ,
          
           were
           baptized
           :
           and
           so
           were
           all
           strangers
           that
           were
           married
           to
           the
           sons
           of
           Israel
           .
           And
           that
           we
           may
           think
           this
           typical
           of
           Christian
           Baptism
           ,
           the
           Doctors
           of
           the
           Jews
           had
           a
           Tradition
           ,
           that
           when
           the
           Messias
           would
           come
           ,
           there
           should
           be
           so
           many
           Proselytes
           that
           they
           could
           not
           be
           circumcised
           ,
           but
           should
           be
           baptized
           .
           The
           Tradition
           proved
           true
           ,
           but
           not
           for
           their
           reason
           .
        
         
           But
           that
           this
           Rite
           of
           admitting
           into
           mysteries
           ,
           and
           institutions
           ,
           and
           offices
           of
           Religion
           by
           Baptisms
           ,
           was
           used
           by
           the
           posterity
           of
           
             Noah
             ,
          
           or
           at
           least
           very
           early
           among
           the
           Jews
           ,
           besides
           
           the
           testimonies
           of
           their
           own
           Doctors
           ,
           I
           am
           the
           rather
           induced
           to
           believe
           ,
           because
           the
           Heathen
           had
           the
           same
           Rite
           in
           many
           places
           and
           in
           several
           Religions
           :
           so
           they
           initiated
           disciples
           into
           the
           secrets
           of
           
             a
          
           
             Mithra
             ;
          
           and
           the
           Priests
           of
           
             Cotyttus
          
           were
           called
           
             b
          
           
             Baptae
             ,
          
           because
           by
           Baptism
           they
           were
           admitted
           into
           the
           Religion
           ;
           and
           they
           
             c
          
           thought
           Murther
           ,
           Incest
           ,
           Rapes
           ,
           and
           the
           worst
           of
           Crimes
           ,
           were
           purged
           by
           dipping
           in
           the
           Sea
           ,
           or
           fresh
           Springs
           ;
           and
           a
           Proselyte
           is
           called
           in
           
             Arrianus
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             intinctus
             ,
          
           a
           baptized
           person
           .
        
         
           But
           this
           Ceremony
           of
           baptizing
           was
           so
           certain
           and
           usual
           among
           the
           Jews
           ,
           
           in
           their
           admitting
           Proselytes
           and
           adopting
           into
           institutions
           ,
           that
           to
           baptize
           and
           to
           make
           disciples
           are
           all
           one
           ;
           
           and
           when
           
             John
          
           the
           
             Baptist
          
           by
           an
           order
           from
           Heaven
           went
           to
           prepare
           the
           way
           to
           the
           Coming
           of
           our
           blessed
           Lord
           ,
           he
           preached
           Repentance
           ,
           and
           baptized
           all
           that
           professed
           they
           did
           repent
           .
           He
           taught
           the
           Jews
           to
           live
           good
           lives
           ,
           and
           baptized
           with
           the
           Baptism
           of
           a
           Prophet
           ,
           such
           as
           was
           not
           unusually
           done
           by
           extraordinary
           and
           holy
           persons
           in
           the
           change
           or
           renewing
           of
           Discipline
           or
           Religion
           .
           Whether
           
             John's
          
           Baptism
           
             was
             from
             heaven
             ,
             or
             of
             men
             ,
          
           Christ
           asked
           the
           Pharisees
           .
           That
           it
           was
           from
           Heaven
           ,
           the
           people
           therefore
           believed
           ,
           because
           he
           was
           a
           Prophet
           ,
           and
           a
           holy
           person
           :
           but
           it
           implies
           also
           ,
           That
           such
           Baptisms
           are
           sometimes
           
             from
             men
             ,
          
           that
           is
           ,
           used
           by
           persons
           of
           an
           eminent
           Religion
           ,
           or
           extraordinary
           fame
           for
           the
           gathering
           of
           Disciples
           and
           admitting
           Proselytes
           :
           and
           the
           Disciples
           of
           Christ
           did
           so
           too
           ,
           even
           before
           Christ
           had
           instituted
           the
           Sacrament
           for
           the
           Christian
           Church
           ,
           the
           Disciples
           that
           came
           to
           Christ
           were
           baptized
           by
           his
           Apostles
           .
        
         
           And
           now
           we
           are
           come
           to
           the
           gates
           of
           Baptism
           .
           
           All
           these
           till
           
             John
          
           were
           but
           types
           and
           preparatory
           Baptisms
           ,
           and
           
             John's
          
           Baptism
           was
           but
           the
           prologue
           to
           the
           Baptism
           of
           Christ
           ,
           The
           Jewish
           Baptisms
           admitted
           Proselytes
           to
           
             Moses
          
           and
           to
           the
           Law
           of
           Ceremonies
           ;
           
             John's
          
           Baptism
           called
           them
           to
           believe
           in
           the
           Messias
           now
           appearing
           ,
           and
           to
           repent
           of
           their
           sins
           ,
           to
           enter
           into
           the
           Kingdom
           which
           was
           now
           at
           hand
           ,
           and
           Preached
           that
           Repentance
           which
           should
           be
           for
           the
           remission
           of
           sins
           .
           His
           Baptism
           remitted
           no
           sins
           ,
           but
           preached
           and
           consigned
           
           Repentance
           ,
           
           which
           ,
           in
           the
           belief
           of
           the
           Messias
           whom
           he
           pointed
           to
           ,
           should
           pardon
           sins
           .
           But
           because
           he
           was
           taken
           from
           his
           office
           before
           the
           work
           was
           compleated
           ,
           the
           Disciples
           of
           Christ
           finished
           it
           :
           They
           went
           forth
           preaching
           the
           same
           Sermon
           of
           Repentance
           ,
           and
           the
           approach
           of
           the
           Kingdom
           ,
           and
           baptized
           or
           made
           Proselytes
           or
           Disciples
           ,
           as
           
             John
          
           did
           ;
           onely
           they
           (
           as
           it
           is
           probable
           )
           baptized
           in
           the
           Name
           of
           
             Jesus
             ,
          
           which
           it
           is
           not
           so
           likely
           
             John
          
           did
           .
           
             a
          
           And
           this
           very
           thing
           might
           be
           the
           cause
           of
           the
           different
           forms
           
             b
          
           of
           Baptism
           recorded
           in
           the
           
             Acts
             ,
          
           of
           baptizing
           
             In
             the
             Name
             of
             Iesus
             ,
          
           and
           at
           other
           times
           
             In
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             ;
          
           the
           former
           being
           the
           manner
           of
           doing
           it
           in
           pursuance
           of
           the
           design
           of
           
             John's
          
           Baptism
           ;
           and
           the
           latter
           the
           form
           of
           institution
           by
           Christ
           for
           the
           whole
           Christian
           Church
           ,
           appointed
           after
           his
           Resurrection
           :
           the
           Disciples
           at
           first
           using
           promiscuously
           what
           was
           used
           by
           the
           same
           authority
           ,
           though
           with
           some
           difference
           of
           Mystery
           .
        
         
           The
           Holy
           Jesus
           having
           found
           his
           way
           ready
           prepared
           by
           the
           preaching
           of
           
             John
             ,
          
           
           and
           by
           his
           Baptism
           ,
           and
           the
           Jewish
           manner
           of
           adopting
           Proselytes
           and
           Disciples
           into
           the
           Religion
           ,
           a
           way
           chalked
           out
           for
           him
           to
           initiate
           disciples
           into
           his
           Religion
           ,
           took
           what
           was
           so
           prepared
           ,
           and
           changed
           it
           into
           a
           perpetual
           Sacrament
           .
           He
           kept
           the
           Ceremony
           ,
           that
           they
           who
           were
           led
           onely
           by
           outward
           things
           ,
           might
           be
           the
           better
           called
           in
           ,
           and
           easier
           inticed
           into
           the
           Religion
           ,
           when
           they
           entred
           by
           a
           Ceremony
           which
           their
           Nation
           alwayes
           used
           in
           the
           like
           cases
           :
           and
           therefore
           without
           change
           of
           the
           outward
           act
           ,
           he
           put
           into
           it
           a
           new
           spirit
           ,
           and
           gave
           it
           a
           new
           grace
           and
           a
           proper
           efficacy
           :
           He
           sublim'd
           it
           to
           higher
           ends
           ,
           and
           adorned
           it
           with
           stars
           of
           Heaven
           :
           He
           made
           it
           to
           signifie
           greater
           mysteries
           ,
           to
           convey
           greater
           blessings
           ,
           to
           consign
           the
           bigger
           Promises
           ,
           to
           cleanse
           deeper
           then
           the
           skin
           ,
           and
           to
           carry
           Proselytes
           further
           then
           the
           gates
           of
           the
           institution
           .
           For
           so
           he
           was
           pleased
           to
           do
           in
           the
           other
           Sacrament
           ;
           he
           took
           the
           Ceremony
           which
           he
           found
           ready
           in
           the
           Custom
           of
           the
           Jews
           ,
           where
           the
           
             Major
             domo
          
           after
           the
           Paschal
           Supper
           gave
           Bread
           and
           Wine
           to
           every
           person
           of
           his
           family
           ;
           he
           changed
           nothing
           of
           it
           without
           ,
           but
           transferr'd
           the
           Rite
           to
           greater
           mysteries
           ,
           and
           put
           his
           own
           
           Spirit
           to
           their
           Sign
           ,
           and
           it
           became
           a
           Sacrament
           Evangelical
           .
           It
           was
           so
           also
           in
           the
           matter
           of
           Excommunication
           ,
           where
           the
           Jewish
           practise
           was
           made
           to
           pass
           into
           Christian
           discipline
           :
           without
           violence
           and
           noise
           
             old
             things
             became
             new
             ,
          
           while
           
             he
             fulfilled
             the
             Law
             ,
          
           making
           it
           up
           in
           full
           measures
           of
           the
           Spirit
           .
        
         
           By
           these
           steps
           Baptism
           passed
           on
           to
           a
           divine
           Evangelical
           institution
           ,
           
           which
           we
           finde
           to
           be
           consigned
           by
           three
           Evangelists
           .
           
             Go
             ye
             therefore
             and
             teach
             all
             Nations
             ,
          
           
           
             baptizing
             them
             in
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             .
          
           It
           was
           one
           of
           the
           last
           Commandments
           the
           Holy
           Jesus
           gave
           upon
           the
           earth
           ,
           when
           he
           taught
           his
           Apostles
           
             the
             things
             which
             concerned
             his
             kingdome
             .
          
           
           
             For
             he
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             :
          
           
           but
           ,
           
             Vnless
             a
             man
             be
             born
             of
             Water
             and
             the
             holy
             Spirit
             ,
             he
             cannot
             enter
             into
             the
             kingdome
             of
             Heaven
             ;
          
           agreeable
           to
           the
           decretory
           words
           of
           God
           by
           
             Abraham
          
           in
           the
           Circumcision
           ,
           to
           which
           Baptism
           does
           succeed
           in
           the
           consignation
           of
           the
           same
           Covenant
           and
           the
           same
           Spiritual
           Promises
           ;
           
           
             The
             uncircumcised
             childe
             whose
             flesh
             is
             not
             circumcised
             ,
             that
             soul
             shall
             be
             cut
             off
             from
             his
             people
             ;
             he
             hath
             broken
             my
             Covenant
             .
          
           The
           
             Manichees
             ,
             Seleucus
             ,
          
           
           
             Hermias
             ,
          
           and
           their
           followers
           ,
           people
           of
           a
           dayes
           abode
           and
           small
           interest
           ,
           but
           of
           malicious
           doctrine
           ,
           taught
           ,
           Baptism
           not
           to
           be
           necessary
           ,
           not
           to
           be
           used
           ;
           upon
           this
           ground
           ,
           Because
           they
           supposed
           that
           it
           was
           proper
           to
           
             John
          
           to
           
             baptize
             with
             water
             ,
          
           and
           reserved
           for
           
             Christ
          
           as
           his
           peculiar
           ,
           to
           
             baptize
             with
             the
             holy
             Ghost
             and
             with
             fire
             .
          
           Indeed
           Christ
           baptized
           none
           otherwise
           .
           He
           sent
           his
           Spirit
           upon
           the
           Church
           in
           Pentecost
           and
           baptized
           them
           with
           fire
           ,
           the
           Spirit
           appearing
           like
           a
           flame
           :
           but
           he
           appointed
           his
           Apostles
           to
           baptize
           with
           water
           ,
           and
           they
           did
           so
           ,
           and
           their
           successors
           after
           them
           ,
           every where
           and
           for
           ever
           ,
           not
           expounding
           ,
           but
           obeying
           the
           praeceptive
           words
           of
           their
           Lord
           ,
           which
           were
           almost
           the
           last
           that
           he
           spake
           upon
           earth
           .
           And
           I
           cannot
           think
           it
           necessary
           to
           prove
           this
           to
           be
           necessary
           by
           any
           more
           Arguments
           .
           For
           the
           words
           are
           so
           plain
           ,
           that
           they
           need
           no
           exposition
           ;
           and
           yet
           if
           they
           had
           been
           obscure
           ,
           the
           universal
           practise
           of
           the
           Apostles
           and
           the
           Church
           for
           ever
           ,
           is
           a
           sufficient
           declaration
           of
           the
           Commandment
           :
           No
           Tradition
           is
           more
           universal
           ,
           no
           not
           of
           Scripture
           it self
           ;
           no
           words
           are
           plainer
           ,
           no
           not
           the
           Ten
           Commandments
           :
           and
           if
           any
           suspicion
           
           can
           be
           superinduced
           by
           any
           jealous
           or
           less
           discerning
           person
           ,
           it
           will
           need
           no
           other
           refutation
           ,
           but
           to
           turn
           his
           eyes
           to
           those
           lights
           by
           which
           himself
           sees
           Scripture
           to
           be
           the
           Word
           of
           God
           ,
           and
           the
           Commandments
           to
           be
           the
           declaration
           of
           his
           Will
           .
        
         
           But
           that
           which
           will
           be
           of
           greatest
           concernment
           in
           this
           affair
           ,
           
           is
           to
           consider
           the
           great
           benefits
           are
           conveyed
           to
           us
           in
           this
           Sacrament
           ;
           for
           this
           will
           highly
           conclude
           ,
           That
           the
           Precept
           was
           for
           ever
           ,
           which
           God
           so
           seconds
           with
           his
           grace
           and
           mighty
           blessings
           ;
           and
           the
           susception
           of
           it
           necessary
           ,
           because
           we
           cannot
           be
           without
           those
           excellent
           things
           which
           are
           the
           graces
           of
           the
           Sacrament
           .
        
         
           1.
           
           The
           first
           fruit
           is
           ,
           
           That
           in
           Baptism
           we
           are
           admitted
           to
           the
           Kingdome
           of
           Christ
           ,
           presented
           unto
           him
           ,
           consigned
           with
           his
           Sacrament
           ,
           enter
           into
           his
           
             Militia
             ,
          
           give
           up
           our
           understandings
           and
           our
           choice
           to
           the
           obedience
           of
           Christ
           ,
           and
           in
           all
           senses
           that
           we
           can
           ,
           become
           his
           Disciples
           ,
           witnessing
           a
           good
           confession
           ,
           and
           undertaking
           a
           holy
           life
           :
           and
           therefore
           in
           Scripture
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           are
           conjoyn'd
           in
           the
           significations
           ,
           as
           they
           are
           in
           the
           mystery
           :
           it
           is
           a
           giving
           up
           our
           names
           to
           Christ
           ,
           and
           it
           is
           part
           of
           the
           foundation
           or
           the
           first
           Principles
           of
           the
           Religion
           ,
           
           as
           appears
           in
           S.
           
             Pauls
          
           Catechism
           ;
           it
           is
           so
           the
           first
           thing
           ,
           that
           it
           is
           for
           babes
           ,
           and
           Neophytes
           ,
           in
           which
           they
           are
           matriculated
           and
           adopted
           into
           the
           house
           of
           their
           Father
           ,
           and
           taken
           into
           the
           hands
           of
           their
           Mother
           .
           Upon
           this
           account
           Baptism
           is
           called
           in
           antiquity
           ,
           
             Ecclesiae
             janua
             ,
          
           
           
             Porta
             gratiae
             ,
             &
             primus
             introitus
             sanctorum
             ad
             aeternam
             Dei
             &
             ecclesiae
             consuetudinem
             .
             The
             gates
             of
             the
             Church
             ,
             the
             door
             of
             Grace
             ,
             the
             first
             entrance
             of
             the
             Saints
             to
             an
             eternal
             conversation
             with
             God
             and
             the
             Church
             .
             Sacramentum
             initiationis
             ,
             &
             intrantium
             Christianismum
             investituram
             ,
          
           S.
           
             Bernard
          
           calls
           it
           :
           
             The
             Sacrament
             of
             initiation
             ,
             and
             the
             investiture
             of
             them
             that
             enter
             into
             the
             Religion
             ;
          
           and
           the
           person
           so
           entring
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           one
           of
           the
           Religion
           ,
           or
           a
           Proselyte
           and
           Convert
           ,
           and
           one
           added
           to
           the
           number
           of
           the
           Church
           ,
           in
           imitation
           of
           that
           of
           S.
           
             Luke
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           God
           added
           to
           the
           Church
           those
           that
           should
           be
           saved
           ;
           
           just
           as
           the
           Church
           does
           to
           this
           day
           and
           for
           ever
           ,
           baptizing
           Infants
           and
           Catechumens
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           they
           are
           added
           to
           the
           Church
           ,
           that
           they
           may
           be
           added
           to
           the
           
           Lord
           ,
           and
           the
           number
           of
           the
           inhabitants
           of
           Heaven
           .
        
         
           2.
           
           
           The
           next
           step
           beyond
           this
           ,
           is
           
             Adoption
             into
             the
             Covenant
             ,
          
           which
           is
           an
           immediate
           consequent
           of
           the
           first
           presentation
           ,
           this
           being
           the
           first
           act
           of
           man
           ,
           that
           the
           first
           act
           of
           God
           .
           And
           this
           is
           called
           by
           S.
           
             Paul
             ,
          
           a
           being
           
             baptized
             in
             one
             spirit
             into
             one
             body
             ,
          
           that
           is
           ,
           we
           are
           made
           capable
           of
           the
           Communion
           of
           Saints
           ,
           the
           blessings
           of
           the
           faithful
           ,
           the
           priviledges
           of
           the
           Church
           :
           by
           this
           we
           are
           ,
           
           as
           S.
           
             Luke
          
           calls
           it
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             ordained
             ,
             or
             disposed
             ,
             put
             into
             the
             order
             of
             eternal
             life
             ,
          
           being
           made
           members
           of
           the
           mystical
           body
           under
           Christ
           our
           Head
           .
        
         
           3.
           
           
           And
           therefore
           Baptism
           is
           a
           new
           birth
           ,
           by
           which
           we
           enter
           into
           the
           new
           world
           ,
           
             the
             new
             creation
             ,
          
           the
           blessings
           and
           spiritualities
           of
           the
           Kingdome
           ;
           and
           this
           is
           the
           expression
           which
           our
           Saviour
           himself
           used
           to
           
             Nicodemus
             ,
          
           
           
             Vnless
             a
             man
             be
             born
             of
             Water
             and
             the
             Spirit
             :
          
           and
           it
           is
           by
           S.
           
             Paul
          
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             laver
             of
             Regeneration
             ;
          
           
           for
           now
           we
           begin
           to
           be
           reckoned
           in
           a
           new
           
             Census
          
           or
           account
           ,
           God
           is
           become
           our
           Father
           ,
           Christ
           our
           elder
           Brother
           ,
           the
           Spirit
           
             the
             earnest
             of
             our
             inhetance
             ,
          
           the
           Church
           our
           Mother
           ,
           our
           food
           is
           the
           body
           and
           blood
           of
           our
           Lord
           ;
           
           Faith
           is
           our
           learning
           ,
           Religion
           our
           imployment
           ,
           and
           our
           whole
           life
           is
           spiritual
           ,
           and
           Heaven
           the
           object
           of
           our
           Hopes
           ,
           and
           the
           mighty
           price
           of
           our
           high
           Calling
           .
           And
           from
           this
           time
           forward
           we
           have
           a
           new
           principle
           put
           into
           us
           ,
           the
           Spirit
           of
           Grace
           ,
           which
           besides
           our
           soul
           and
           body
           ,
           is
           a
           principle
           of
           action
           ,
           of
           one
           nature
           ,
           and
           shall
           with
           them
           enter
           into
           the
           portion
           of
           our
           inheritance
           .
           And
           therefore
           the
           Primitive
           Christians
           ,
           who
           consigned
           all
           their
           affairs
           and
           goods
           and
           writings
           with
           some
           marks
           of
           their
           Lord
           ,
           usually
           writing
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Iesus
             Christ
             the
             Son
             of
             God
             our
             Saviour
             ;
          
           they
           made
           it
           an
           abbreviature
           by
           writing
           onely
           the
           Capitals
           ,
           thus
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           which
           the
           Heathens
           in
           mockery
           and
           derision
           made
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           signifies
           
             a
             Fish
             ,
          
           and
           they
           used
           it
           for
           Christ
           as
           a
           name
           of
           reproach
           :
           but
           the
           Christians
           owned
           the
           name
           ,
           and
           turned
           it
           into
           a
           pious
           Metaphor
           ,
           and
           were
           content
           that
           they
           should
           enjoy
           their
           pleasure
           in
           the
           Acrostich
           ;
           but
           upon
           that
           occasion
           
             Tertullian
          
           speaks
           pertinently
           to
           this
           Article
           ,
           
           
             Nos
             pisciculi
             secundum
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             nostrum
             Jesum
             Christum
             ,
             in
             aquâ
             nascimur
             .
          
           
           Christ
           whom
           you
           call
           a
           fish
           ,
           we
           knowledge
           to
           be
           our
           Lord
           and
           Saviour
           ;
           and
           we
           ,
           if
           you
           please
           ,
           are
           the
           little
           fishes
           ,
           for
           we
           are
           born
           in
           water
           ;
           thence
           we
           derive
           our
           spiritual
           life
           .
           And
           because
           from
           henceforward
           we
           are
           
             a
             new
             creation
             ,
          
           the
           Church
           uses
           to
           assign
           new
           relations
           to
           the
           
             Catechumens
             ,
          
           Spiritual
           Fathers
           and
           
             Susceptors
             ;
          
           and
           at
           their
           entrance
           into
           Baptism
           ,
           the
           Christians
           and
           Jewish
           Proselytes
           did
           use
           to
           cancel
           all
           secular
           affections
           to
           their
           temporal
           relatives
           ,
           
           
             Nec
             quicquam
             prius
             imbuuntur
             quam
             contemnere
             Deos
             ,
             exuere
             patriam
             ,
             parentes
             ,
             liberos
             ,
             fratres
             vilia
             habere
             ,
          
           said
           
             Tacitus
          
           of
           the
           Christians
           :
           which
           was
           true
           in
           the
           sense
           onely
           as
           Christ
           said
           ,
           
             He
             that
             doth
             not
             hate
             father
             or
             mother
             for
             my
             sake
             ,
             is
             not
             worthy
             of
             me
             ;
          
           that
           is
           ,
           he
           that
           doth
           not
           hate
           them
           
             prae
             me
             ,
          
           rather
           then
           forsake
           me
           ,
           forsake
           them
           ,
           is
           unworthy
           of
           me
           .
        
         
           4.
           
           
           
             In
             Baptism
             all
             our
             sins
             are
             pardoned
             ,
          
           according
           to
           the
           words
           of
           a
           Prophet
           :
           
             I
             will
             sprinkle
             clean
             water
             upon
             you
             ,
             and
             ye
             shall
             be
             clean
             from
             all
             your
             filthiness
             .
          
           
             The
             
               Catechumen
            
             descends
             into
             the
             font
             a
             sinner
             ,
             he
             arises
             purified
             ;
             he
             goes
             down
             the
             son
             of
             death
             ,
             he
             comes
             up
             the
             son
             of
             the
             resurrection
             ;
             he
             enters
             in
             the
             son
             of
             folly
             and
             praevarication
             ,
             he
             returns
             the
             son
             of
             reconciliation
             ;
             he
             stoops
             down
             the
             childe
             of
             wrath
             ,
             and
             ascends
             the
             heir
             of
             mercy
             ;
             he
             was
             the
             childe
             of
             the
             Devil
             ,
             and
             now
             he
             is
             the
             servant
             and
             the
             son
             of
             God
             .
          
           They
           are
           the
           words
           of
           
             Ven.
             Bede
          
           concerning
           this
           Mystery
           .
           And
           this
           was
           ingeniously
           signified
           by
           that
           Greek
           inscription
           upon
           a
           Font
           ,
           which
           is
           so
           prettily
           contriv'd
           that
           the
           words
           may
           be
           read
           after
           the
           Greek
           or
           after
           the
           Hebrew
           manner
           ,
           and
           be
           exactly
           the
           same
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Lord
             wash
             my
             sin
             ,
             and
             not
             my
             face
             onely
             .
          
           
           And
           so
           it
           is
           intended
           and
           promised
           ,
           
             
               Arise
               and
               be
               baptized
               ,
               and
               wash
               away
               thy
               sins
               ,
               and
               call
               on
               the
               Name
               of
               the
               Lord
               ,
            
             said
             
               Ananias
            
             to
             
               Saul
               ;
            
             for
             ,
             
               Christ
               loved
               the
               Church
               and
               gave
               himself
               for
               it
               ,
               that
               he
               might
               sanctifie
               and
               cleanse
               it
               ,
            
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             
             
               with
               the
               washing
               of
               water
               in
               the
               word
               ,
            
             that
             is
             ,
             Baptism
             in
             the
             Christian
             Religion
             :
             and
             therefore
             
               Tertullian
            
             calls
             Baptism
             
               lavacrum
               compendiatum
               ,
            
             
             a
             compendious
             laver
             ;
          
           that
           is
           ,
           an
           intire
           cleansing
           the
           soul
           in
           that
           one
           action
           justly
           and
           rightly
           performed
           :
           In
           the
           rehearsal
           of
           which
           doctrine
           ,
           it
           was
           not
           an
           unpleasant
           Etymology
           that
           
             Anastasius
             
             Sinaita
          
           gave
           of
           Baptism
           ;
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           which
           our
           sins
           are
           thrown
           off
           ;
           
           and
           they
           fall
           like
           leeches
           when
           they
           are
           full
           of
           blood
           and
           water
           ,
           or
           like
           the
           chains
           from
           S.
           
             Peters
          
           hands
           at
           the
           presence
           of
           the
           Angel
           .
           Baptism
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           an
           intire
           full
           forgiveness
           of
           sins
           ,
           
           so
           that
           they
           shall
           never
           be
           called
           again
           to
           scrutiny
           .
        
         
           
             —
             Omnia
             Daemonis
             arma
             
          
           
             His
             merguntur
             aquis
             ,
             
             quibus
             ille
             renascitur
             Infant
          
        
         
           
             Qui
             captivus
             erat
          
           —
           the
           captivity
           of
           the
           soul
           is
           taken
           away
           by
           the
           blood
           of
           Redemption
           ,
           and
           the
           fiery
           darts
           of
           the
           Devil
           are
           quenched
           by
           these
           salutary
           waters
           ;
           and
           what
           the
           flames
           of
           Hell
           are
           expiating
           or
           punishing
           to
           eternal
           ages
           ,
           that
           is
           washed
           off
           quickly
           in
           the
           Holy
           Font
           ,
           and
           an
           eternal
           debt
           paid
           in
           an
           instant
           :
           for
           so
           sure
           as
           the
           Egyptians
           were
           drowned
           in
           the
           Red
           sea
           ,
           so
           sure
           are
           our
           sins
           washed
           in
           this
           holy
           flood
           :
           for
           this
           is
           a
           Red
           sea
           too
           ;
           these
           waters
           signifie
           the
           blood
           of
           Christ
           ,
           
           these
           are
           they
           that
           have
           washed
           their
           robes
           ,
           and
           made
           them
           white
           in
           the
           blood
           of
           the
           Lamb
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           The
           blood
           of
           Christ
           cleanseth
           us
           ,
           the
           water
           cleanseth
           us
           ,
           the
           Spirit
           purifies
           us
           ;
           the
           Blood
           by
           the
           Spirit
           ,
           the
           Spirit
           by
           the
           Water
           ,
           all
           in
           Baptism
           ,
           and
           in
           pursuance
           of
           that
           baptismal
           state
           .
           
             These
             three
          
           are
           they
           that
           
             bear
             record
             in
             earth
             ,
          
           
           
             the
             Spirit
             ,
             the
             Water
             ,
             and
             the
             blood
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           these
           three
           agree
           in
           one
           ,
           or
           are
           to
           one
           purpose
           ;
           they
           agree
           in
           Baptism
           ,
           and
           in
           the
           whole
           pursuance
           of
           the
           assistances
           ,
           which
           a
           Christian
           needs
           all
           dayes
           of
           his
           life
           :
           And
           therefore
           S.
           
             Cyril
          
           calls
           Baptism
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           Antitype
           of
           the
           Passions
           of
           Christ
           :
           it
           does
           preconsign
           the
           death
           of
           Christ
           ;
           and
           does
           the
           infancy
           of
           the
           work
           of
           grace
           ,
           but
           not
           weakly
           ;
           it
           brings
           from
           death
           to
           life
           ;
           and
           though
           it
           brings
           us
           but
           to
           the
           birth
           in
           the
           new
           life
           ,
           yet
           that
           is
           a
           greater
           change
           then
           is
           in
           all
           the
           periods
           of
           our
           growth
           to
           manhood
           ,
           to
           
             a
             perfect
             man
             in
             Christ
             Jesus
             .
          
        
         
         
           5.
           
           
           
             Baptism
          
           does
           not
           onely
           pardon
           our
           sins
           ,
           but
           
             puts
             us
             into
             a
             state
             of
             pardon
             for
             the
             time
             to
             come
             .
          
           For
           Baptism
           is
           the
           beginning
           of
           the
           New
           life
           ,
           and
           an
           admission
           of
           us
           into
           the
           Evangelical
           Covenant
           ,
           which
           on
           our
           parts
           consists
           in
           a
           sincere
           and
           timely
           endevour
           to
           glorifie
           God
           by
           Faith
           and
           Obedience
           :
           and
           on
           Gods
           part
           ,
           he
           will
           pardon
           what
           is
           past
           ,
           assist
           us
           for
           the
           future
           ,
           and
           not
           measure
           us
           by
           grains
           and
           scruples
           ,
           or
           exact
           our
           duties
           by
           the
           measure
           of
           an
           Angel
           ,
           but
           by
           the
           span
           of
           a
           mans
           hand
           .
           So
           that
           by
           Baptism
           we
           are
           consigned
           to
           the
           mercies
           of
           God
           .
           and
           the
           graces
           of
           the
           Gospel
           ;
           that
           is
           ,
           that
           our
           pardon
           be
           continued
           ,
           and
           our
           piety
           be
           a
           state
           of
           Repentance
           .
           And
           therefore
           that
           
             Baptism
          
           which
           in
           the
           
             Nicene
          
           Creed
           we
           profess
           to
           be
           
             for
             the
             remission
             of
             sins
             ,
          
           is
           called
           in
           the
           
             Jerusalem
          
           Creed
           ,
           
             The
             Baptism
             of
             Repentance
             ;
          
           that
           is
           ,
           it
           is
           the
           entrance
           of
           a
           new
           life
           ,
           the
           gate
           to
           a
           perpetual
           change
           and
           reformation
           ,
           all
           the
           way
           continuing
           our
           title
           to
           ,
           and
           hopes
           of
           forgiveness
           of
           sins
           .
           And
           this
           excellency
           is
           clearly
           recorded
           by
           S.
           
             Paul
             ,
          
           
           
             The
             kindeness
             and
             love
             of
             God
             our
             Saviour
             toward
             man
             hath
             appeared
             ;
             not
             by
             works
             in
             righteousness
             which
             we
             have
             done
             :
          
           that
           's
           the
           formality
           of
           the
           Gospel-Covenant
           ,
           not
           to
           be
           exacted
           by
           the
           strict
           measures
           of
           the
           Law
           ,
           but
           
             according
             to
             his
             mercy
             he
             saved
             us
             ,
          
           that
           is
           ,
           by
           gentleness
           and
           remissions
           ,
           by
           pitying
           and
           pardoning
           us
           ,
           by
           relieving
           and
           supporting
           us
           ,
           because
           he
           remembers
           that
           we
           are
           but
           dust
           ;
           and
           all
           this
           mercy
           we
           are
           admitted
           to
           ,
           and
           is
           conveyed
           to
           us
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           by
           the
           laver
           of
           regeneration
           ,
           and
           the
           renewing
           of
           the
           holy
           Ghost
           .
           And
           this
           plain
           evident
           doctrine
           was
           observed
           ,
           explicated
           and
           urged
           against
           the
           
             Messalians
             ,
          
           who
           said
           that
           Baptism
           was
           like
           a
           razor
           ,
           that
           cut
           away
           all
           the
           sins
           that
           were
           past
           ,
           or
           presently
           adhering
           ,
           but
           not
           the
           sins
           of
           our
           future
           life
           ;
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           This
           Sacrament
           promises
           more
           and
           greater
           things
           ,
           
             It
             is
             the
             earnest
             of
             future
             good
             things
             ,
             the
             type
             of
             the
             Resurrection
             ,
             the
             communication
             of
             the
             Lords
             Passion
             ,
             the
             partaking
             of
             his
             Resurrection
             ,
             the
             robe
             of
             Righteousness
             ,
             the
             garment
             of
             gladness
             ,
             
             vestment
             of
             Light
             ,
             or
             rather
             Light
             it self
             .
          
           And
           for
           this
           reason
           it
           is
           ,
           that
           Baptism
           is
           not
           to
           be
           repeated
           ,
           because
           it
           does
           at
           once
           all
           that
           it
           can
           do
           at
           a
           hundred
           times
           :
           for
           it
           admits
           us
           to
           the
           condition
           of
           Repentance
           and
           Evangelical
           Mercy
           ,
           to
           a
           state
           of
           pardon
           for
           our
           infirmities
           and
           sins
           ,
           which
           we
           timely
           and
           effectually
           leave
           :
           and
           this
           is
           a
           thing
           that
           can
           be
           done
           but
           once
           ,
           as
           a
           man
           can
           begin
           but
           once
           ;
           he
           that
           hath
           once
           entred
           in
           at
           this
           gate
           of
           life
           is
           alwayes
           in
           possibility
           of
           pardon
           ,
           if
           he
           be
           in
           a
           possibility
           of
           working
           and
           doing
           after
           the
           manner
           of
           a
           man
           ,
           that
           which
           he
           hath
           promised
           to
           the
           Son
           of
           God
           .
           And
           this
           was
           expresly
           delivered
           and
           observed
           by
           S.
           
           
             Austin
             .
          
           
             That
             which
             the
             Apostle
             sayes
             ,
             
               Cleansing
               him
               with
               the
               washing
               of
               water
               in
               the
               word
               ,
            
             is
             to
             be
             understood
             ,
             that
             in
             the
             same
             laver
             of
             regeneration
             ,
             and
             word
             of
             sanctification
             ,
             all
             the
             evils
             of
             the
             regenerate
             are
             cleansed
             and
             healed
             :
             not
             onely
             the
             sins
             that
             are
             past
             ,
             which
             all
             are
             now
             remitted
             in
             Baptism
             ;
             but
             also
             those
             that
             are
             contracted
             afterwards
             by
             humane
             ignorance
             and
             infirmity
             :
             Not
             that
             Baptism
             be
             repeated
             as
             often
             as
             we
             sin
             ,
             but
             because
             by
             this
             which
             is
             once
             administred
             ,
             
             is
             brought
             to
             pass
             that
             pardon
             of
             all
             sins
             ,
             not
             onely
             of
             those
             that
             are
             past
             ,
             but
             also
             those
             which
             will
             be
             committed
             afterwards
             ,
             is
             obtained
             .
          
           The
           
             Messalians
          
           denyed
           this
           ,
           and
           it
           was
           part
           of
           their
           Heresie
           in
           the
           undervaluing
           of
           Baptism
           ;
           and
           for
           it
           they
           are
           most
           excellently
           confuted
           by
           
             Isidore
             Pelusiot
             ,
          
           in
           his
           third
           Book
           ,
           195
           Epistle
           to
           the
           Count
           
             Hermin
             :
          
           whither
           I
           refer
           the
           Reader
           .
        
         
           In
           proportion
           to
           this
           Doctrine
           it
           is
           ,
           
           that
           the
           holy
           Scripture
           calls
           upon
           us
           to
           live
           a
           holy
           life
           ,
           in
           pursuance
           of
           this
           grace
           of
           Baptism
           .
           And
           S.
           
             Paul
          
           recals
           the
           lapsed
           
             Galatians
          
           to
           their
           Covenant
           ,
           and
           the
           grace
           of
           God
           stipulated
           in
           Baptism
           :
           
             Ye
             are
             all
             children
             of
             God
             by
             faith
             in
             Iesus
             Christ
             ;
          
           
           that
           is
           ,
           
             heirs
             of
             the
             promise
             ,
          
           and
           
             Abrahams
             seed
             :
          
           that
           promise
           which
           cannot
           be
           
             disannulled
             ,
          
           
           
             increased
             or
             diminished
             ,
          
           but
           is
           the
           same
           to
           us
           as
           it
           was
           to
           
             Abraham
             ;
          
           the
           same
           before
           the
           Law
           and
           after
           .
           Therefore
           do
           not
           you
           hope
           to
           be
           
             justified
             by
             the
             Law
             ,
          
           for
           you
           are
           entred
           into
           the
           Covenant
           of
           Faith
           ,
           and
           are
           to
           be
           justified
           thereby
           .
           This
           is
           all
           your
           hope
           ,
           by
           this
           you
           must
           stand
           for
           ever
           ,
           or
           you
           cannot
           stand
           at
           all
           ;
           but
           by
           this
           you
           may
           :
           for
           you
           are
           Gods
           children
           by
           faith
           ;
           that
           is
           ,
           not
           by
           the
           Law
           ,
           or
           the
           Covenant
           of
           
           Works
           :
           And
           that
           you
           may
           remember
           whence
           you
           are
           going
           ,
           and
           return
           again
           ,
           he
           proves
           ,
           that
           they
           are
           the
           children
           of
           God
           by
           faith
           in
           Jesus
           Christ
           ,
           because
           they
           have
           
             been
             baptized
             into
             Christ
             ,
             and
             so
             put
             on
             Christ
             .
          
           This
           makes
           you
           
             children
             ,
          
           and
           such
           as
           are
           
             to
             be
             saved
             by
             faith
             ,
          
           that
           is
           ,
           a
           Covenant
           ,
           
             not
             of
             Works
             ,
          
           but
           
             of
             Pardon
          
           in
           Jesus
           Christ
           ,
           the
           Author
           and
           Establisher
           of
           this
           Covenant
           .
           For
           
             this
             is
             the
             Covenant
          
           made
           in
           Baptism
           ,
           
             That
             being
             justified
             by
             his
             grace
             ,
             we
             shall
             be
             heirs
             of
             life
             eternal
             :
             for
             by
             grace
             ,
          
           that
           is
           ,
           by
           favor
           ,
           remission
           and
           forgiveness
           in
           Jesus
           Christ
           ,
           
             ye
             are
             saved
             .
          
           This
           is
           the
           onely
           way
           that
           we
           have
           of
           being
           justified
           ,
           and
           this
           must
           remain
           as
           long
           as
           we
           are
           in
           hopes
           of
           heaven
           :
           for
           besides
           this
           we
           have
           no
           hopes
           ,
           and
           all
           this
           is
           stipulated
           and
           consigned
           in
           Baptism
           ,
           and
           is
           of
           force
           after
           our
           fallings
           into
           sin
           and
           risings
           again
           .
           In
           pursuance
           of
           this
           ,
           the
           same
           Apostle
           declares
           ,
           That
           the
           several
           states
           of
           sin
           ,
           are
           so
           many
           recessions
           from
           the
           state
           of
           baptismal
           grace
           ;
           and
           if
           we
           arrive
           to
           the
           direct
           Apostasie
           and
           renouncing
           
             of
             ,
          
           or
           a
           contradiction
           
             to
             ,
          
           the
           state
           of
           Baptism
           ,
           we
           are
           then
           unpardonable
           ,
           because
           we
           are
           faln
           from
           
             our
             state
             of
             pardon
             .
          
           This
           S.
           
           
             Paul
          
           conditions
           most
           strictly
           ,
           in
           his
           Epistle
           to
           the
           
             Hebrews
             ;
             This
             is
             the
             Covenant
             I
             will
             make
             in
             those
             days
             ,
             I
             will
             put
             my
             laws
             in
             their
             hearts
             ,
             and
             their
             sins
             and
             iniquities
             will
             I
             remember
             no
             more
             .
             Now
             where
             remission
             of
             these
             is
             ,
             there
             is
             no
             more
             offering
             for
             sin
             ;
          
           that
           is
           ,
           our
           sins
           are
           so
           pardoned
           ,
           that
           we
           need
           
             no
             more
             oblation
             ,
          
           we
           are
           then
           made
           partakers
           of
           the
           death
           of
           Christ
           ;
           which
           we
           afterwards
           renew
           in
           memory
           and
           
             Eucharist
             ,
          
           and
           representment
           .
           But
           the
           great
           work
           is
           done
           in
           Baptism
           :
           for
           so
           it
           follows
           ;
           
             Having
             boldness
             to
             enter
             into
             the
             Holiest
             by
             the
             blood
             of
             Iesus
             ,
             by
             a
             new
             and
             living
             way
             ,
             that
             is
             ,
             by
             the
             vail
             of
             his
             flesh
             ,
          
           his
           Incarnation
           .
           But
           how
           do
           we
           enter
           into
           this
           ?
           Baptism
           is
           the
           door
           ,
           and
           the
           ground
           of
           this
           confidence
           for
           ever
           :
           for
           so
           he
           addes
           ;
           
             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
             .
          
           This
           is
           the
           consignation
           of
           this
           blessed
           state
           ,
           and
           the
           gate
           to
           all
           this
           mercy
           :
           
             Let
             us
             therefore
             hold
             fast
             the
             profession
             of
             our
             faith
             ;
          
           that
           is
           ,
           the
           Religion
           of
           a
           Christian
           ;
           the
           faith
           into
           which
           we
           were
           baptized
           :
           for
           that
           is
           the
           faith
           that
           
             justifies
             and
             saves
             vs
             ;
             Let
             us
             therefore
             
             hold
             fast
          
           this
           profession
           of
           this
           faith
           ,
           
           and
           do
           all
           the
           intermedial
           works
           ,
           in
           order
           to
           the
           conservation
           of
           it
           ,
           such
           as
           are
           
             assembling
             in
             the
             Communion
             of
             Saints
             ,
          
           (
           the
           use
           of
           the
           word
           and
           Sacrament
           is
           included
           in
           the
           precept
           )
           
             mutual
             Exhortation
             ,
             good
             Example
             ,
          
           and
           the
           like
           :
           
             For
             if
             we
             sin
             wilfully
             after
             we
             have
             received
             the
             knowledge
             of
             the
             truth
             ,
          
           that
           is
           ,
           if
           we
           sin
           against
           the
           profession
           of
           this
           faith
           ,
           and
           hold
           it
           not
           fast
           ,
           but
           let
           the
           faith
           and
           the
           profession
           go
           wilfully
           ,
           (
           which
           afterwards
           he
           cals
           
             a
             treading
             under
             foot
             the
             Son
             of
             God
             ,
             a
             counting
             the
             blood
             of
             the
             Covenant
             wherewith
             he
             was
             sanctified
             ,
             an
             unholy
             thing
             ,
          
           and
           
             a
             doing
             despite
             to
             the
             Spirit
             of
             Grace
             ;
          
           viz.
           which
           moved
           upon
           these
           waters
           ,
           and
           did
           
             illuminate
          
           him
           in
           Baptism
           )
           if
           we
           do
           this
           ,
           
             there
             is
             no
             more
             sacrifice
             for
             sins
             ,
          
           no
           more
           deaths
           of
           Christ
           ,
           into
           which
           you
           may
           be
           baptized
           ;
           that
           is
           ,
           you
           are
           faln
           from
           the
           state
           of
           pardon
           and
           repentance
           ,
           into
           which
           you
           were
           admitted
           in
           Baptism
           ,
           and
           in
           which
           you
           continue
           ,
           so
           long
           as
           you
           have
           not
           quitted
           you
           baptismal
           Rights
           ,
           and
           the
           whole
           Covenant
           .
           Contrary
           to
           this
           ,
           is
           that
           which
           S.
           
             Peter
          
           calls
           
             making
             our
             calling
             and
             election
             sure
             ;
          
           that
           is
           ,
           a
           doing
           all
           that
           which
           may
           continue
           us
           in
           our
           state
           of
           Baptism
           ,
           and
           the
           grace
           of
           the
           Covenant
           .
           And
           between
           these
           two
           states
           ,
           of
           absolute
           
             Apostasie
             from
             ,
          
           and
           intirely
           
             adhering
             to
             ,
          
           and
           securing
           this
           state
           of
           Calling
           and
           Election
           ,
           are
           all
           the
           intermedial
           sins
           ,
           and
           being
           overtaken
           in
           single
           faults
           ,
           or
           declining
           towards
           vitious
           habits
           ;
           which
           in
           their
           several
           proportions
           ,
           are
           degrees
           of
           danger
           and
           insecurity
           ;
           which
           S.
           
             Peter
          
           calls
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             a
             forgetting
             our
             Baptism
             ,
          
           
           
             or
             purification
             from
             our
             sins
             .
          
           
           And
           in
           this
           sense
           are
           those
           words
           ,
           
             The
             just
             shall
             live
             by
             faith
             ;
          
           that
           is
           ,
           by
           that
           profession
           which
           they
           made
           in
           Baptism
           :
           from
           which
           ,
           if
           they
           swerve
           not
           ,
           they
           shall
           be
           supported
           in
           their
           spiritual
           
             life
             .
          
           It
           is
           a
           grace
           ,
           which
           by
           vertue
           of
           the
           Covenant
           consign'd
           in
           Baptism
           ,
           does
           like
           a
           Centre
           ,
           transmit
           effluxes
           to
           all
           the
           periods
           and
           portion
           of
           our
           life
           :
           
             our
             whole
             life
             ,
          
           all
           the
           periods
           of
           our
           succeeding
           hopes
           ,
           are
           kept
           alive
           by
           this
           .
           This
           consideration
           is
           of
           great
           use
           ,
           besides
           many
           other
           things
           ,
           to
           reprove
           the
           folly
           of
           those
           who
           in
           the
           Primitive
           Church
           deferr'd
           their
           Baptism
           till
           their
           death-bed
           :
           Because
           Baptism
           is
           a
           laver
           of
           sanctification
           ,
           and
           drowns
           all
           our
           sins
           ,
           and
           buries
           them
           in
           the
           grave
           of
           our
           Lord
           ,
           they
           thought
           they
           might
           
           sin
           securely
           upon
           the
           stock
           of
           an
           after-Baptism
           ;
           for
           unless
           they
           were
           strangely
           preventedly
           a
           sudden
           accident
           ,
           a
           death-bed
           Baptism
           they
           thought
           would
           secure
           their
           condition
           :
           but
           early
           some
           of
           them
           durst
           not
           take
           it
           ,
           much
           less
           in
           the
           beginning
           of
           their
           years
           ,
           that
           they
           might
           at
           least
           gain
           impunity
           for
           their
           follies
           and
           heats
           of
           their
           youth
           .
           Baptism
           hath
           influence
           into
           the
           pardon
           of
           all
           our
           sins
           committed
           in
           all
           the
           dayes
           of
           our
           folly
           and
           infirmity
           ;
           and
           so
           long
           as
           we
           have
           not
           been
           baptized
           ,
           so
           long
           we
           are
           out
           of
           the
           state
           of
           pardon
           ,
           and
           therefore
           an
           early
           .
           Baptism
           is
           not
           to
           be
           avoided
           ,
           upon
           this
           mistaken
           fancy
           and
           plot
           upon
           Heaven
           :
           it
           is
           the
           greater
           security
           towards
           the
           pardon
           of
           our
           sins
           ,
           if
           we
           have
           taken
           it
           in
           the
           beginning
           of
           our
           dayes
           .
        
         
           5.
           
           The
           next
           benefit
           of
           Baptism
           ,
           
           which
           is
           also
           a
           verification
           of
           this
           ,
           
             is
             a
             sanctification
             of
             the
             baptized
             person
             by
             the
             Spirit
             of
             Grace
             :
          
           
             
               Sanctus
               in
               hunc
               coelo
               descendit
               spiritus
               amnem
               ,
               
            
             
               Coelestique
               sacras
               fonte
               maritat
               aquas
               :
            
             
               Concipit
               unda
               Deum
               ,
               sanctumque
               liquoribus
               almis
            
             
               Edit
               ab
               aeterno
               semine
               progeniem
               .
            
          
           The
           holy
           Ghost
           descends
           upon
           the
           waters
           of
           Baptism
           ,
           and
           makes
           them
           prolifical
           ,
           apt
           to
           produce
           children
           unto
           God
           :
           and
           therefore
           Saint
           
             Leo
          
           compares
           the
           Font
           of
           Baptism
           ,
           to
           the
           Womb
           of
           the
           blessed
           Virgin
           .
           when
           it
           was
           replenished
           with
           the
           holy
           Spirit
           .
           And
           this
           is
           the
           Baptism
           of
           our
           dearest
           Lord
           :
           his
           ministers
           baptize
           with
           water
           ;
           our
           Lord
           at
           the
           same
           time
           verifies
           their
           Ministery
           ,
           with
           giving
           the
           holy
           Spirit
           :
           They
           are
           joyned
           together
           by
           S.
           
           
             Paul
             ,
             We
             are
             by
             one
             spirit
             baptized
             into
             one
             body
             ;
          
           that
           is
           ,
           admitted
           into
           the
           Church
           by
           Baptism
           of
           Water
           and
           the
           Spirit
           .
           
           This
           is
           that
           which
           our
           blessed
           Lord
           calls
           
             a
             being
             born
             of
             Water
             and
             of
             the
             Spirit
             ;
          
           by
           Water
           we
           are
           sacramently
           dead
           and
           buried
           ,
           by
           the
           Spirit
           we
           are
           made
           alive
           .
           But
           because
           these
           are
           mysterious
           expressions
           ,
           and
           according
           to
           the
           style
           of
           Scripture
           ,
           high
           and
           secret
           in
           spiritual
           significations
           ,
           therefore
           that
           we
           may
           understand
           what
           these
           things
           signifie
           ,
           we
           must
           consider
           it
           by
           its
           real
           effects
           ,
           and
           what
           it
           produces
           upon
           the
           Soul
           of
           a
           man
           .
        
         
           1.
           
           
           It
           is
           the
           suppletory
           of
           original
           Righteousness
           ,
           by
           which
           
           
             Adam
          
           was
           at
           first
           gracious
           with
           God
           ,
           and
           which
           he
           lost
           by
           his
           prevarication
           .
           It
           was
           in
           him
           a
           principle
           of
           wisdome
           and
           obedience
           ,
           a
           relation
           between
           God
           and
           himself
           ,
           a
           title
           to
           the
           extraordinary
           mercies
           of
           God
           ,
           and
           
             a
             state
             of
             friendship
             :
          
           when
           he
           fell
           ,
           he
           was
           discomposed
           in
           all
           ,
           the
           links
           of
           the
           golden
           chain
           and
           blessed
           relation
           were
           broken
           ;
           and
           it
           so
           continued
           in
           the
           whole
           life
           of
           man
           ,
           which
           was
           stained
           with
           the
           evils
           of
           this
           folly
           ,
           and
           the
           consequent
           mischiefs
           :
           and
           therefore
           when
           we
           began
           the
           world
           again
           ,
           entring
           into
           the
           Articles
           of
           a
           new
           life
           ,
           God
           gave
           us
           his
           Spirit
           ,
           to
           be
           an
           instrument
           of
           our
           becoming
           gracious
           persons
           ,
           and
           of
           being
           in
           a
           condition
           of
           obtaining
           that
           supernatural
           end
           which
           God
           at
           first
           designed
           to
           us
           .
           And
           therefore
           as
           our
           Baptism
           is
           a
           separation
           of
           us
           from
           unbelieving
           people
           :
           so
           the
           descent
           of
           the
           holy
           Spirit
           upon
           us
           in
           our
           Baptism
           ,
           is
           a
           consigning
           or
           marking
           us
           for
           God
           ,
           as
           the
           sheep
           of
           his
           pasture
           ,
           as
           the
           souldiers
           of
           his
           Army
           ,
           as
           the
           servants
           of
           his
           houshold
           :
           we
           are
           so
           separated
           from
           the
           world
           ,
           that
           we
           are
           appropriated
           to
           God
           ,
           so
           that
           God
           expects
           of
           us
           duty
           and
           obedience
           ;
           and
           all
           sins
           are
           acts
           of
           rebellion
           and
           undutifulness
           :
           Of
           this
           nature
           was
           the
           sanctification
           of
           
             Jeremy
          
           and
           
             John
          
           the
           
             Baptist
          
           from
           their
           mothers
           womb
           ;
           that
           is
           ,
           God
           took
           them
           to
           his
           own
           service
           by
           an
           early
           designation
           ,
           and
           his
           Spirit
           mark'd
           them
           to
           a
           holy
           Ministery
           .
           To
           this
           also
           relates
           that
           of
           S.
           
             Paul
             ,
          
           whom
           God
           by
           a
           decree
           separated
           from
           his
           mothers
           womb
           to
           the
           Ministery
           of
           the
           Gospel
           :
           the
           decree
           did
           antedate
           the
           act
           of
           the
           Spirit
           ,
           which
           did
           not
           descend
           upon
           him
           until
           the
           day
           of
           his
           Baptism
           .
           What
           these
           persons
           were
           in
           order
           to
           exterior
           Ministeries
           ,
           that
           all
           the
           faithful
           are
           in
           order
           to
           faith
           and
           obedience
           ,
           consigned
           in
           Baptism
           by
           the
           Spirit
           of
           God
           ,
           to
           a
           perpetual
           relation
           to
           God
           ,
           in
           a
           continual
           service
           and
           title
           to
           his
           Promises
           .
           And
           in
           this
           sense
           the
           Spirit
           of
           God
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             *
          
           
             a
             seal
             ,
             in
             whom
             also
             after
             that
             ye
             believed
             ,
             ye
             were
             sealed
             with
             that
             holy
             Spirit
             of
             Promise
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           The
           Water
           washes
           the
           body
           ,
           and
           the
           Spirit
           seals
           the
           soul
           ;
           
             viz.
          
           to
           a
           participation
           of
           those
           Promises
           which
           he
           hath
           made
           ,
           and
           to
           which
           we
           receive
           a
           title
           to
           our
           Baptism
           .
        
         
           2.
           
           The
           second
           effect
           of
           the
           Spirit
           ,
           
           is
           
             Light
          
           or
           
             Illumination
             ;
          
           that
           is
           ,
           the
           holy
           Spirit
           becomes
           unto
           us
           the
           Author
           of
           holy
           
           thoughts
           ,
           and
           firm
           perswasions
           ,
           and
           fets
           to
           his
           seal
           that
           the
           Word
           of
           God
           is
           true
           ;
           into
           the
           belief
           of
           which
           we
           are
           then
           baptized
           ,
           and
           makes
           Faith
           to
           be
           a
           grace
           ,
           and
           the
           Understanding
           resigned
           ,
           and
           the
           Will
           confident
           ,
           and
           the
           Assent
           stronger
           then
           the
           premises
           ,
           and
           the
           propositions
           to
           be
           believed
           ,
           because
           they
           are
           belov'd
           ,
           and
           we
           are
           taught
           the
           wayes
           of
           godliness
           after
           a
           new
           manner
           ,
           that
           is
           ,
           we
           are
           made
           to
           perceive
           the
           secrets
           of
           the
           Kingdome
           ,
           and
           to
           love
           Religion
           ,
           and
           to
           long
           for
           heaven
           and
           heavenly
           things
           ,
           and
           to
           despise
           the
           world
           ,
           and
           to
           have
           new
           resolutions
           ,
           and
           new
           perceptions
           ,
           and
           new
           delicacies
           ,
           in
           order
           to
           the
           establishment
           of
           Faith
           ,
           and
           its
           increment
           and
           perseverance
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
           God
           sits
           in
           the
           soul
           when
           it
           is
           illuminated
           in
           Baptism
           ,
           as
           if
           he
           sate
           in
           his
           Throne
           ;
           that
           is
           ,
           he
           rules
           by
           a
           firm
           perswasion
           ,
           and
           intire
           principles
           of
           obedience
           .
           And
           therefore
           Baptism
           is
           called
           in
           Scripture
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           the
           baptized
           ,
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             illuminated
             :
             Call
             to
             minde
             the
             former
             dayes
             ,
             in
             which
             ye
             were
             illuminated
             :
          
           and
           the
           same
           phrase
           is
           in
           the
           6.
           to
           the
           
             Hebrews
             ,
          
           where
           the
           parallel
           places
           expound
           each
           other
           .
           For
           that
           which
           S.
           
             Paul
          
           calls
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             once
             illuminated
             ;
          
           he
           calls
           after
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             a
             receiving
             the
             knowledge
             of
             the
             truth
             :
          
           and
           that
           you
           may
           perceive
           this
           to
           be
           wholly
           meant
           of
           Baptism
           ,
           
           the
           Apostle
           expresses
           it
           still
           by
           its
           Synonymas
           ,
           
             Tasting
             of
             the
             heavenly
             gift
             ,
             and
             made
             partakers
             of
             the
             holy
             Ghost
             ,
             sprinkled
             in
             our
             hearts
             from
             an
             evil
             conscience
             ,
             and
             washed
             in
             our
             bodies
             with
             pure
             water
             :
          
           All
           which
           also
           are
           a
           
             syllabus
          
           or
           collection
           of
           the
           several
           effects
           of
           the
           graces
           bestowed
           in
           Baptism
           .
           But
           we
           are
           now
           instancing
           in
           that
           which
           relates
           most
           properly
           to
           the
           understanding
           ,
           in
           which
           respect
           the
           holy
           Spirit
           also
           is
           called
           
             anointing
          
           or
           
             unction
             ;
          
           and
           the
           mystery
           is
           explicated
           by
           S.
           
             John
             ,
          
           
           
             The
             anointing
             which
             ye
             have
             received
             of
             him
             abideth
             in
             you
             ,
             and
             ye
             need
             not
             that
             any
             man
             teach
             you
             ;
             but
             as
             the
             same
             anointing
             teacheth
             you
             of
             all
             things
             .
          
        
         
           3.
           
           The
           
             holy
             Spirit
             descends
             upon
             us
             in
             Baptism
             ,
          
           
           
             to
             become
             the
             principle
             of
             a
             new
             life
             ;
          
           to
           become
           
             a
             holy
             seed
             ,
          
           springing
           up
           to
           holiness
           ,
           
           and
           is
           called
           by
           S.
           
             John
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             seed
             of
             God
             :
          
           and
           the
           purpose
           of
           it
           we
           are
           taught
           by
           him
           ,
           
             Whosoever
             is
             
             born
             of
             God
          
           (
           that
           is
           ,
           he
           that
           is
           regenerated
           and
           entred
           into
           this
           new
           birth
           )
           
             doth
             not
             commit
             sin
             ;
             for
             his
             seed
             remaineth
             in
             him
             ,
             and
             he
             cannot
             sin
             ,
             because
             he
             is
             born
             of
             God
             .
          
           The
           Spirit
           of
           God
           ,
           is
           the
           Spirit
           of
           life
           ;
           and
           now
           that
           he
           by
           the
           Spirit
           is
           born
           anew
           ,
           he
           hath
           in
           him
           that
           principle
           ,
           which
           ,
           if
           it
           be
           cherished
           ,
           will
           grow
           up
           to
           life
           ,
           to
           life
           eternal
           .
           And
           this
           is
           
             the
             Spirit
             of
             Sanctification
             ,
             the
             victory
             of
             the
             world
             ,
          
           the
           deletery
           of
           concupiscence
           ,
           the
           life
           of
           the
           soul
           ,
           and
           the
           perpetuall
           principle
           of
           grace
           sown
           in
           our
           spirits
           in
           the
           day
           of
           our
           adoption
           to
           be
           the
           sons
           of
           God
           ,
           and
           members
           of
           Christs
           body
           .
           But
           take
           this
           mystery
           in
           the
           words
           of
           S.
           
             Basil
             ;
          
           
           
             There
             are
             two
             ends
             proposed
             in
             Baptism
             ,
             to
             wit
             ,
             to
             abolish
             the
             body
             of
             sin
             ,
             that
             we
             may
             no
             more
             bring
             forth
             fruit
             unto
             death
             ;
             and
             to
             live
             in
             the
             Spirit
             ,
             and
             to
             have
             our
             fruit
             to
             Sanctification
             .
             The
             water
             represents
             the
             image
             of
             death
             ,
             receiving
             the
             body
             in
             its
             bosome
             ,
             as
             in
             a
             sepulchre
             .
             But
             the
             quickning
             Spirit
             sends
             upon
             us
             a
             vigorous
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             power
             or
             efficacy
             ,
             even
             from
             the
             beginning
             renewing
             our
             souls
             from
             the
             death
             of
             sin
             unto
             life
             .
             For
             as
             our
             mortification
             is
             perfected
             in
             the
             water
             ,
             so
             the
             Spirit
             works
             life
             in
             us
             .
          
           To
           this
           purpose
           is
           the
           discourse
           of
           S.
           
             Paul
             ;
          
           having
           largely
           discoursed
           of
           our
           being
           baptized
           into
           the
           death
           of
           Christ
           ,
           
           he
           addes
           this
           as
           the
           Corollary
           of
           all
           ,
           
             He
             that
             is
             dead
             ,
             is
             freed
             from
             sin
          
           
             *
          
           ;
           that
           is
           ,
           being
           mortified
           ,
           and
           buried
           in
           the
           waters
           of
           Baptism
           ,
           we
           have
           a
           new
           life
           of
           righteousness
           put
           into
           us
           ;
           we
           are
           quitted
           from
           the
           dominion
           of
           sin
           ,
           and
           are
           planted
           together
           in
           the
           likeness
           of
           Christs
           Resurrection
           ,
           that
           henceforth
           we
           should
           not
           serve
           sin
           .
        
         
           4.
           
           But
           all
           these
           intermedial
           blessings
           tend
           to
           a
           glorious
           Conclusion
           ,
           
           for
           
             Baptism
             does
             also
             consign
             us
             to
             a
             holy
             Resurrection
             .
          
           It
           takes
           the
           sting
           of
           death
           from
           us
           ,
           by
           burying
           us
           together
           with
           Christ
           ;
           and
           takes
           off
           sin
           ,
           which
           is
           the
           sting
           of
           death
           ,
           and
           then
           we
           shall
           be
           partakers
           of
           a
           blessed
           Resurrection
           .
           This
           we
           are
           taught
           by
           S.
           
             Paul
             ,
          
           
           
             Know
             ye
             not
             that
             so
             many
             of
             us
             as
             are
             baptized
             into
             Jesus
             Christ
             ,
             were
             baptized
             into
             his
             death
             ?
             For
             if
             we
             have
             been
             planted
             together
             in
             the
             likeness
             of
             his
             death
             ,
             we
             shall
             be
             also
             in
             the
             likeness
             of
             his
             resurrection
             .
          
           That
           declares
           the
           real
           event
           in
           its
           due
           season
           .
           But
           because
           Baptism
           consigns
           it
           ,
           and
           admits
           us
           to
           a
           title
           to
           it
           ,
           
           we
           are
           said
           with
           S.
           
             Paul
             ,
             to
             be
             risen
             with
             Christ
             
             in
             Baptism
             ;
             buried
             with
             him
             in
             Baptism
             ,
             wherein
             also
             you
             are
             risen
             with
             him
             ,
             thorough
             the
             faith
             of
             the
             operation
             of
             God
             ,
             which
             hath
             raised
             him
             from
             the
             dead
             :
          
           which
           expression
           I
           desire
           to
           be
           remembred
           ,
           that
           by
           it
           we
           may
           better
           understand
           those
           other
           sayings
           of
           the
           Apostle
           ,
           
             of
             putting
             on
             Christ
             in
             Baptism
             ,
             putting
             on
             the
             new
             man
             ,
          
           &c.
           for
           these
           onely
           signifie
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           the
           design
           on
           Gods
           part
           ,
           and
           the
           endevour
           and
           duty
           on
           mans
           :
           we
           are
           then
           consigned
           to
           our
           duty
           ,
           and
           to
           our
           reward
           ;
           we
           undertake
           one
           ,
           and
           have
           a
           title
           to
           the
           other
           :
           and
           though
           men
           of
           ripeness
           and
           reason
           enter
           instantly
           into
           their
           portion
           of
           work
           ,
           and
           have
           present
           use
           of
           the
           assistances
           ,
           and
           something
           of
           their
           reward
           in
           hand
           ;
           yet
           we
           cannot
           conclude
           ,
           that
           those
           that
           cannot
           do
           it
           presently
           ,
           are
           not
           baptized
           rightly
           ,
           because
           they
           are
           not
           in
           capacity
           to
           put
           on
           the
           new
           man
           in
           righteousness
           ,
           that
           is
           ,
           in
           an
           actual
           holy
           life
           :
           for
           they
           may
           
             put
             on
             the
             new
             man
          
           in
           Baptism
           ,
           just
           as
           
             they
             are
             risen
             with
             Christ
             :
          
           which
           because
           it
           may
           be
           done
           by
           faith
           ,
           before
           it
           is
           done
           in
           real
           event
           ,
           and
           it
           may
           be
           done
           by
           Sacrament
           and
           design
           ,
           before
           it
           be
           done
           by
           a
           proper
           faith
           ;
           so
           also
           may
           our
           putting
           on
           the
           new
           man
           be
           .
           It
           is
           done
           sacramentally
           ,
           and
           that
           part
           which
           is
           wholly
           the
           work
           of
           God
           ,
           does
           onely
           antedate
           the
           work
           of
           man
           ,
           which
           is
           to
           succeed
           in
           its
           due
           time
           ,
           and
           is
           after
           the
           manner
           of
           preventing
           grace
           :
           but
           this
           is
           by
           the
           by
           :
           In
           order
           to
           the
           present
           article
           ,
           Baptism
           is
           by
           
             Theodoret
          
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           participation
           of
           the
           Lords
           Resurrection
           .
        
         
           5.
           
           And
           lastly
           ,
           
           
             by
             Baptism
             we
             are
             saved
             ;
          
           that
           is
           ,
           we
           are
           brought
           from
           death
           to
           life
           here
           ,
           and
           that
           is
           the
           first
           Resurrection
           ,
           and
           we
           are
           brought
           from
           death
           to
           life
           hereafter
           ,
           by
           vertue
           of
           the
           Covenant
           of
           the
           state
           of
           Grace
           ,
           into
           which
           in
           Baptism
           we
           enter
           ,
           and
           are
           preserved
           from
           the
           second
           death
           ,
           and
           receive
           a
           glarious
           and
           an
           eternal
           life
           :
           
           
             He
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             ,
          
           
           said
           our
           blessed
           Saviour
           ;
           and
           ,
           
             according
             to
             his
             mercy
             he
             saved
             us
             ,
             by
             the
             washing
             of
             regeneration
             ,
             and
             renewing
             of
             the
             holy
             Ghost
             .
          
        
         
           After
           these
           great
           blessings
           so
           plainly
           testified
           in
           Scripture
           ,
           and
           the
           Doctrine
           of
           the
           Primitive
           Church
           ,
           which
           are
           regularly
           consigned
           and
           bestowed
           in
           Baptism
           ,
           I
           shall
           less
           need
           to
           descend
           to
           temporal
           blessings
           ,
           or
           rare
           contingencies
           ,
           or
           miraculous
           events
           ,
           
           or
           probable
           notices
           of
           things
           less
           certain
           :
           of
           this
           nature
           are
           those
           stories
           recorded
           in
           the
           writings
           of
           the
           Church
           ,
           that
           
             Constantine
          
           was
           cured
           of
           a
           Leprosie
           in
           Baptism
           ,
           
           
             Theodosius
          
           recovered
           of
           his
           disease
           ,
           being
           baptized
           by
           the
           Bishop
           of
           
             Thessalonica
             ;
          
           and
           a
           paralytic
           Jew
           was
           cured
           as
           soon
           as
           he
           became
           a
           Christian
           ,
           and
           was
           baptized
           by
           
             Atticus
          
           of
           
             C.
             P.
          
           and
           Bishop
           
             Arnulph
          
           baptizing
           a
           Leper
           ,
           also
           cured
           him
           ,
           said
           
             Vincentius
             Bellovacensis
             .
          
           It
           is
           more
           considerable
           ,
           which
           is
           generally
           and
           piously
           believed
           by
           very
           many
           eminent
           persons
           in
           the
           Church
           ,
           That
           at
           our
           Baptism
           God
           assigns
           an
           Angel
           Guardian
           :
           for
           then
           the
           Catechumen
           being
           made
           a
           Servant
           and
           a
           Brother
           to
           the
           Lord
           of
           Angels
           ,
           is
           sure
           not
           to
           want
           the
           aids
           of
           them
           who
           
             pitch
             their
             tents
             round
             about
             them
             that
             fear
             the
             Lord
             :
          
           
           and
           that
           this
           guard
           and
           ministery
           is
           then
           appointed
           ,
           when
           themselves
           are
           admitted
           into
           the
           inheritance
           of
           the
           Promises
           ,
           and
           their
           title
           to
           Salvation
           is
           hugely
           agreeable
           to
           the
           words
           of
           S.
           
             Paul
             ,
          
           
           
             Are
             they
             not
             all
             ministring
             spirits
             ,
             sent
             forth
             to
             minister
             to
             them
             who
             shall
             be
             heirs
             of
             salvation
             ?
          
           where
           it
           appears
           ,
           that
           the
           title
           to
           the
           inheritance
           is
           the
           title
           to
           this
           ministery
           ,
           and
           therefore
           must
           begin
           and
           end
           together
           .
           But
           I
           insist
           not
           on
           this
           ,
           though
           it
           seems
           to
           me
           hugely
           probable
           .
           All
           these
           blessings
           put
           into
           one
           
             syllabus
             ,
          
           have
           given
           to
           Baptism
           many
           honorable
           appellatives
           in
           Scripture
           ,
           and
           other
           divine
           Writers
           ,
           
           calling
           it
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Sacramentum
             vitae
             &
             aeternae
             salutis
             .
          
           A
           new
           birth
           ,
           a
           regeneration
           ,
           a
           renovation
           ,
           a
           charet
           carrying
           us
           to
           God
           ,
           the
           great
           Circumcision
           ,
           a
           Circumcision
           made
           without
           hands
           ,
           the
           Key
           of
           the
           Kingdome
           ,
           the
           Paranymph
           of
           the
           Kingdome
           ,
           the
           earnest
           of
           our
           inheritance
           ,
           the
           answer
           of
           a
           good
           Conscience
           ,
           the
           robe
           of
           light
           ,
           the
           Sacrament
           of
           a
           new
           life
           ,
           and
           of
           eternal
           salvation
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           This
           is
           coelestial
           water
           ,
           springing
           from
           the
           sides
           of
           the
           Rock
           ,
           upon
           the
           which
           the
           Church
           was
           built
           ,
           when
           the
           Rock
           was
           smitten
           with
           the
           Rod
           of
           God
           .
        
         
           It
           remains
           now
           ,
           
           that
           we
           inquire
           what
           concerns
           our
           duty
           ,
           and
           in
           what
           persons
           ,
           or
           in
           what
           dispositions
           Baptism
           produces
           all
           these
           glorious
           effects
           ?
           For
           ,
           the
           Sacraments
           of
           the
           Church
           work
           
           in
           the
           vertue
           of
           Christ
           ,
           but
           yet
           onely
           upon
           such
           as
           are
           servants
           of
           Christ
           ,
           and
           hinder
           not
           the
           work
           of
           the
           Spirit
           of
           grace
           .
           For
           the
           water
           of
           the
           Font
           ,
           and
           the
           Spirit
           of
           the
           Sacrament
           ,
           are
           indeed
           to
           wash
           away
           our
           sins
           ,
           and
           to
           purifie
           our
           souls
           :
           but
           not
           unless
           we
           have
           a
           minde
           to
           be
           purified
           .
           The
           Sacrament
           works
           pardon
           for
           them
           that
           hate
           their
           sin
           ,
           and
           procures
           grace
           for
           them
           that
           love
           it
           .
           They
           that
           are
           guilty
           of
           sins
           ,
           must
           repent
           of
           them
           ,
           and
           renounce
           them
           ,
           and
           they
           must
           make
           a
           profession
           of
           the
           faith
           of
           Christ
           ,
           and
           give
           ,
           or
           be
           given
           up
           to
           the
           obedience
           of
           Christ
           ,
           and
           then
           they
           are
           rightly
           disposed
           .
           
           
             He
             that
             believeth
             and
             is
             baptized
             ,
             shall
             be
             saved
             ,
          
           saith
           Christ
           ;
           and
           S.
           
             Peter
          
           call'd
           out
           to
           the
           whole
           assembly
           ,
           
             Repent
             ,
             and
             be
             baptized
             every
             one
             of
             you
             .
          
           Concerning
           this
           ,
           
             Justin
             Martyr
          
           gives
           the
           same
           account
           of
           the
           faith
           and
           practise
           of
           the
           Church
           .
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &c.
           
           
             Whosoever
             are
             perswaded
             ,
             and
             believe
             those
             things
             to
             be
             true
             ,
             which
             are
             delivered
             and
             spoken
             by
             us
             ,
             and
             undertake
             to
             live
             accordingly
             ,
             they
             are
             commanded
             to
             fast
             and
             pray
             ,
             and
             to
             ask
             of
             God
             remission
             of
             their
             former
             sins
             ,
             we
             also
             praying
             together
             with
             them
             ,
             and
             fasting
             .
             Then
             they
             are
             brought
             to
             us
             where
             water
             is
             ,
             and
             are
             regenerated
             in
             the
             same
             manner
             of
             regeneration
             ,
             by
             which
             we
             our selves
             are
             regenerated
             .
          
           For
           in
           Baptism
           ,
           S.
           
             Peter
          
           observes
           there
           are
           two
           parts
           ,
           
             the
             body
             ,
          
           and
           
             the
             spirit
             ;
          
           that
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             putting
             away
             the
             filth
             of
             the
             flesh
             ,
          
           that
           is
           ,
           the
           material
           washing
           :
           and
           this
           is
           Baptism
           ,
           no
           otherwise
           then
           a
           dead
           corps
           is
           a
           man
           :
           
           the
           other
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             answer
             of
             a
             good
             conscience
             towards
             God
             ;
          
           that
           is
           ,
           the
           conversion
           of
           the
           soul
           to
           God
           ,
           that
           's
           the
           effective
           disposition
           in
           which
           Baptism
           does
           save
           us
           .
           And
           in
           the
           same
           sense
           are
           those
           sayings
           of
           the
           Primitive
           Doctors
           to
           be
           understood
           ,
           
             Anima
             non
             lavatione
             sed
             responsione
             sancitur
             .
          
           
           The
           soul
           is
           not
           healed
           by
           washing
           ,
           
             viz.
          
           alone
           ,
           but
           by
           the
           answer
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           S.
           
             Peter
             ,
             the
             correspondent
             of
             our
             part
             of
             the
             Covenant
             :
          
           for
           that
           's
           the
           perfect
           sense
           of
           this
           unusual
           expression
           .
           And
           the
           effect
           is
           attributed
           to
           this
           ,
           and
           denied
           to
           the
           other
           ,
           when
           they
           are
           distinguished
           :
           So
           
             Justin
             Martyr
          
           affirms
           ;
           
           
             the
             onely
             Baptism
             that
             can
             heal
             us
             ,
             is
             Repentance
             ,
             and
             the
             knowledge
             of
             God
             .
             For
             what
             need
             is
             there
             of
             that
             Baptism
             that
             can
             onely
             cleanse
             the
             flesh
             and
             the
             body
             ?
             Be
             washed
             in
             your
             flesh
             from
             wrath
             and
             covetousness
             ,
             
             from
             envy
             and
             hatred
             ,
             and
             behold
             the
             body
             is
             pure
             .
          
           And
           
             Clemens
             Alexandrinus
          
           upon
           the
           Proverbial
           saying
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             be
             not
             pure
             in
             the
             laver
             ,
             but
             in
             the
             minde
             ;
          
           addes
           ,
           
             I
             suppose
             that
             an
             exact
             and
             a
             firm
             repentance
             ,
             is
             a
             sufficient
             purification
             to
             a
             man
             ;
             if
             judging
             and
             considering
             our selves
             for
             the
             facts
             we
             have
             done
             before
             ,
             we
             proceed
             to
             that
             which
             is
             before
             us
             ,
             considering
             that
             which
             follows
             ,
             and
             cleansing
             or
             washing
             our
             minde
             from
             sensual
             affections
             ,
             and
             from
             former
             sins
             .
          
           Just
           as
           we
           use
           to
           deny
           the
           effect
           to
           the
           instrumental
           cause
           ,
           and
           attribute
           it
           to
           the
           principal
           in
           the
           manner
           of
           speaking
           ,
           when
           our
           purpose
           is
           to
           affirm
           this
           to
           be
           the
           principal
           ,
           and
           of
           chief
           influence
           .
           So
           we
           say
           ,
           It
           is
           not
           the
           good
           Lute
           ,
           but
           the
           skilful
           hand
           that
           makes
           the
           musick
           :
           It
           is
           not
           the
           body
           ,
           but
           the
           soul
           that
           is
           the
           man
           ;
           and
           yet
           he
           is
           not
           the
           man
           without
           both
           .
           For
           Baptism
           is
           but
           the
           material
           part
           in
           the
           Sacrament
           ,
           it
           is
           
             the
             Spirit
             that
             giveth
             life
             ;
          
           whose
           work
           is
           faith
           and
           repentance
           begun
           by
           himself
           ,
           without
           the
           Sacrament
           ,
           and
           consigned
           in
           the
           Sacrament
           ,
           and
           actuated
           and
           increased
           in
           the
           cooperation
           of
           our
           whole
           life
           :
           and
           therefore
           Baptism
           is
           called
           in
           the
           
             Jerusalem
          
           Creed
           ,
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           one
           Baptism
           of
           repentance
           for
           the
           remission
           of
           sins
           ;
           and
           by
           
             Justin
             Martyr
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             The
             Baptism
             of
             Repentance
             and
             the
             knowledge
             of
             God
             ,
             which
             was
             made
             for
             the
             sins
             of
             the
             people
             of
             God
             .
          
           He
           explains
           himself
           a
           little
           after
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Baptism
           that
           can
           onely
           cleanse
           them
           that
           are
           penitent
           .
           
             
               In
               sacramentis
               Trinitati
               occurrit
               Fides
               credentium
               &
               professio
               quae
               apud
               acta
               conficitur
               Angelorum
               ,
               ubi
               miscentur
               coelestia
               &
               spiritualia
               semina
               ,
               ut
               sancto
               germine
               nova
               possit
               renascentium
               indoles
               procreari
               ,
               ut
               dum
               Trinitas
               cum
               fide
               concordat
               ,
               qui
               natus
               fuerit
               saeculo
               ,
               renascatur
               spiritualitèr
               Deo.
               
               Sic
               fit
               hominum
               Pater
               Deus
               ,
            
             
             
               sancta
               sit
               Mater
               ecclesia
               ,
            
             said
             
               Optatus
               .
            
             The
             faith
             and
             profession
             of
             the
             Believers
             ,
             meets
             with
             the
             ever-blessed
             Trinity
             ,
             and
             is
             recorded
             in
             the
             Register
             of
             Angels
             ,
             where
             heavenly
             and
             spiritual
             seeds
             are
             mingled
             ;
             that
             from
             so
             holy
             a
             Spring
             ,
             may
             be
             produced
             a
             new
             nature
             of
             the
             regeneration
             ,
             that
             while
             the
             Trinity
             (
             
               viz.
            
             that
             is
             invocated
             upon
             the
             baptized
             )
             meets
             with
             the
             faith
             of
             the
             Catechumen
             ,
             he
             that
             was
             
             born
             to
             the
             world
             ,
             may
             be
             born
             spiritually
             to
             God
             .
          
           So
           God
           is
           made
           a
           Father
           to
           the
           man
           ,
           and
           the
           holy
           Church
           a
           Mother
           .
           Faith
           and
           Repentance
           strip
           the
           old
           man
           naked
           ,
           and
           make
           him
           fit
           for
           Baptism
           ;
           and
           then
           the
           holy
           Spirit
           moving
           upon
           the
           waters
           ,
           cleanses
           the
           soul
           ,
           and
           makes
           it
           to
           put
           on
           the
           new
           man
           ,
           who
           grows
           up
           to
           perfection
           and
           a
           spititual
           life
           ,
           to
           a
           life
           of
           glory
           ,
           by
           our
           verification
           of
           the
           undertaking
           in
           Baptism
           on
           our
           part
           ,
           and
           the
           graces
           of
           the
           Spirit
           on
           the
           other
           .
           For
           the
           waters
           pierce
           no
           further
           then
           the
           skin
           ,
           till
           the
           person
           puts
           off
           his
           affection
           to
           the
           sin
           that
           he
           hath
           contracted
           ;
           and
           then
           he
           may
           say
           ,
           
             Aquae
             intraverunt
             usque
             ad
             animam
             meam
             ,
          
           The
           waters
           are
           entred
           even
           unto
           my
           soul
           ,
           to
           purifie
           and
           cleanse
           it
           ,
           by
           the
           washing
           of
           water
           ,
           and
           the
           renewing
           by
           the
           holy
           Spirit
           :
           
           The
           sum
           is
           this
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           being
           baptized
           ,
           we
           are
           illuminated
           ;
           being
           illuminated
           ,
           we
           are
           adopted
           to
           the
           inheritance
           of
           sons
           ;
           being
           adopted
           ,
           we
           are
           promoted
           towards
           perfection
           ;
           and
           being
           perfected
           ,
           we
           are
           made
           immortal
           .
        
         
           
             Quisquis
             in
             hos
             fontes
             vir
             venerit
             ,
             exeat
             inde
          
           
             Semideus
             ,
             tactis
             citò
             nobilitetur
             in
             undis
             .
          
        
         
           This
           is
           the
           whole
           Doctrine
           of
           Baptism
           ,
           
           as
           it
           is
           in
           it self
           considered
           ,
           without
           relation
           to
           rare
           circumstances
           ,
           or
           accidental
           cases
           :
           and
           it
           will
           also
           serve
           to
           the
           right
           understanding
           of
           the
           reasons
           why
           the
           Church
           of
           God
           hath
           in
           all
           ages
           baptized
           all
           persons
           ,
           that
           were
           within
           her
           power
           ,
           for
           whom
           the
           Church
           could
           stipulate
           that
           they
           were
           or
           might
           be
           relatives
           of
           Christ
           ,
           sons
           of
           God
           ,
           heirs
           of
           the
           Promises
           ,
           and
           partners
           of
           the
           Covenant
           ,
           and
           such
           as
           did
           not
           hinder
           the
           work
           of
           Baptism
           upon
           their
           souls
           .
           And
           such
           were
           not
           onely
           persons
           of
           age
           and
           choice
           ,
           but
           the
           Infants
           of
           Christian
           Parents
           .
           For
           the
           understanding
           and
           verifying
           of
           which
           truth
           ,
           I
           shall
           onely
           need
           to
           apply
           the
           parts
           of
           the
           former
           Discourse
           to
           their
           particular
           case
           ;
           premising
           first
           these
           Propositions
           .
        
      
       
       
         
           PART
           II.
           Of
           Baptizing
           INFANTS
           .
        
         
           BAPTISM
           is
           the
           Key
           in
           Christs
           hand
           ,
           
           and
           therefore
           opens
           as
           he
           opens
           ,
           and
           shuts
           by
           his
           rule
           :
           and
           as
           Christ
           himself
           did
           not
           do
           all
           his
           blessings
           and
           effects
           unto
           every
           one
           ,
           but
           gave
           to
           every
           one
           as
           they
           had
           need
           ,
           so
           does
           Baptism
           .
           Christ
           did
           not
           cure
           all
           mens
           eyes
           ,
           but
           them
           onely
           that
           were
           blinde
           :
           Christ
           
             came
             not
             to
             call
             the
             righteous
             ,
             but
             sinners
             to
             repentance
             ;
          
           that
           is
           ,
           they
           that
           lived
           in
           the
           fear
           of
           God
           ,
           according
           to
           the
           Covenant
           in
           which
           they
           were
           debtors
           ,
           were
           indeed
           improved
           and
           promoted
           higher
           by
           Christ
           ,
           but
           not
           called
           to
           that
           repentance
           to
           which
           he
           called
           the
           vitious
           Gentiles
           ,
           and
           the
           adulterous
           persons
           among
           the
           Jews
           ,
           and
           the
           hypocritical
           Pharisees
           .
           There
           are
           some
           so
           innocent
           ,
           that
           they
           
             need
             no
             repentance
          
           (
           saith
           the
           Scripture
           )
           meaning
           ,
           That
           though
           they
           do
           need
           contrition
           for
           their
           single
           acts
           of
           sin
           ,
           yet
           they
           are
           within
           the
           state
           of
           grace
           ,
           and
           need
           not
           repentance
           ,
           as
           it
           is
           a
           conversion
           of
           the
           whole
           man
           :
           and
           so
           it
           is
           in
           Baptism
           ,
           which
           does
           all
           its
           effects
           upon
           them
           that
           need
           them
           all
           ;
           and
           some
           upon
           them
           that
           need
           but
           some
           :
           and
           therefore
           as
           it
           pardons
           sins
           to
           them
           that
           have
           committed
           them
           ,
           and
           do
           repent
           and
           believe
           ;
           so
           to
           the
           others
           who
           have
           not
           committed
           them
           ,
           it
           does
           all
           the
           work
           which
           is
           done
           to
           the
           others
           ,
           above
           or
           besides
           that
           pardon
           .
        
         
           2.
           
           When
           the
           ordinary
           effect
           of
           a
           Sacrament
           is
           done
           already
           by
           some
           other
           efficiency
           or
           instrument
           ,
           
           yet
           the
           Sacrament
           is
           still
           as
           obligatory
           as
           before
           ,
           not
           for
           so
           many
           reasons
           or
           necessities
           ,
           but
           for
           the
           same
           Commandment
           .
           Baptism
           is
           the
           first
           ordinary
           Current
           ,
           in
           which
           the
           Spirit
           moves
           and
           descends
           upon
           us
           ;
           and
           where
           Gods
           Spirit
           is
           ,
           they
           are
           the
           sons
           of
           God
           :
           for
           Christs
           Spirit
           descends
           upon
           none
           ,
           but
           them
           that
           are
           his
           ;
           and
           yet
           
             Cornelius
             ,
          
           who
           had
           recieved
           the
           holy
           Spirit
           ,
           
           and
           was
           heard
           by
           
           God
           ,
           and
           visited
           by
           an
           Angel
           ,
           and
           accepted
           in
           his
           alms
           ,
           and
           fastings
           ,
           and
           prayers
           ,
           yet
           was
           tyed
           to
           the
           susception
           of
           Baptism
           .
           To
           which
           may
           be
           added
           ,
           That
           the
           receiving
           the
           effects
           of
           Baptism
           before-haud
           ,
           was
           used
           as
           an
           argument
           the
           rather
           to
           minister
           to
           Baptism
           .
           The
           effect
           of
           which
           consideration
           is
           this
           ,
           That
           Baptism
           and
           its
           effect
           may
           be
           separated
           ,
           and
           do
           not
           alwayes
           go
           in
           conjunction
           ;
           the
           effect
           may
           be
           before
           ,
           and
           therefore
           much
           rather
           may
           it
           be
           after
           its
           susception
           ;
           the
           Sacrament
           operating
           in
           the
           vertue
           of
           Christ
           ,
           
           even
           
             as
             the
             Spirit
             shall
             move
             ;
          
           according
           to
           that
           saying
           of
           S.
           
             Austin
             ,
             Sacrosancto
             lavacro
             inchoata
             innovatio
             novi
             hominis
             perficiendo
             perficitur
             in
             aliis
             citiùs
             ,
             in
             aliis
             tardiùs
             .
          
           And
           S.
           
             Bernard
             ,
             Lavari
             quidem
             citò
             possumus
             ,
             sed
             ad
             sanandum
             multâ
             curatione
             opus
             est
             .
          
           The
           work
           of
           regeneration
           that
           is
           begun
           in
           the
           Ministery
           of
           Baptism
           ,
           is
           perfected
           in
           some
           sooner
           ,
           and
           in
           some
           later
           :
           we
           may
           soon
           be
           washed
           ,
           but
           to
           be
           healed
           ,
           is
           a
           work
           of
           a
           longcure
           .
        
         
           3.
           
           The
           dispositions
           which
           are
           required
           to
           the
           ordinary
           susception
           of
           Baptism
           ,
           
           are
           not
           necessary
           to
           the
           efficacy
           ,
           or
           required
           to
           the
           nature
           of
           the
           Sacrament
           ;
           but
           accidentally
           ,
           and
           because
           of
           the
           superinduced
           necessities
           of
           some
           men
           .
           And
           therefore
           the
           conditions
           are
           not
           regularly
           to
           be
           required
           ,
           but
           in
           those
           accidents
           .
           It
           was
           necessary
           for
           a
           Gentile
           Proselyte
           to
           repent
           of
           his
           sins
           ,
           and
           to
           believe
           in
           
             Moses
          
           Law
           ,
           before
           he
           could
           be
           circumcised
           ;
           but
           
             Abraham
          
           was
           not
           tyed
           to
           the
           same
           conditions
           ,
           but
           onely
           to
           faith
           in
           God
           ;
           but
           
             Isaac
          
           was
           not
           tyed
           to
           so
           much
           :
           and
           
             Circumcision
             was
             not
             of
             Moses
             ,
             but
             of
             the
             Fathers
             :
          
           and
           yet
           after
           the
           sanction
           of
           
             Moses
          
           Law
           ,
           men
           were
           tyed
           to
           Conditions
           ,
           which
           were
           then
           made
           necessary
           to
           them
           that
           entred
           into
           the
           Covenant
           ,
           but
           not
           necessary
           to
           the
           nature
           of
           the
           Covenant
           it self
           .
           And
           so
           it
           is
           in
           the
           susception
           of
           Baptism
           :
           if
           a
           sinner
           enters
           into
           the
           Font
           ,
           it
           is
           necessary
           he
           be
           stripp'd
           of
           those
           appendages
           which
           himself
           sewed
           upon
           his
           Nature
           ,
           and
           then
           Repentance
           is
           a
           necessary
           disposition
           .
           If
           his
           understanding
           hath
           been
           a
           stranger
           to
           Religion
           ,
           polluted
           with
           evil
           Principles
           ,
           and
           a
           false
           Religion
           ,
           it
           is
           necessary
           he
           have
           an
           actual
           faith
           ,
           that
           he
           be
           given
           in
           his
           understanding
           up
           to
           the
           obedience
           of
           Christ
           :
           and
           the
           reason
           of
           these
           is
           plain
           ,
           Because
           in
           these
           persons
           there
           is
           a
           disposition
           contrary
           to
           the
           state
           and
           effects
           of
           Baptism
           ;
           and
           therefore
           
           they
           must
           be
           taken
           off
           by
           their
           contraries
           ,
           
             Faith
          
           and
           
             Repentance
             ,
          
           that
           they
           may
           be
           reduced
           to
           the
           state
           of
           pure
           receptives
           .
           And
           this
           is
           the
           sense
           of
           those
           words
           of
           our
           blessed
           Saviour
           ,
           
             Vnless
             ye
             become
             like
             one
             of
             these
             little
             ones
             ,
             ye
             shall
             not
             enter
             into
             the
             kingdome
             of
             heaven
             ;
          
           that
           is
           ,
           ye
           cannot
           be
           admitted
           into
           the
           Gospel-Covenant
           ,
           unless
           all
           your
           contrarieties
           and
           impediments
           be
           taken
           from
           you
           ,
           and
           you
           be
           as
           apt
           as
           children
           to
           receive
           the
           new
           immissions
           from
           heaven
           .
           And
           this
           Proposition
           relies
           upon
           a
           great
           Example
           ,
           and
           a
           certain
           Reason
           .
           The
           Example
           is
           our
           blessed
           Saviour
           ,
           who
           was
           
             Nullius
             poenitentiae
             debitor
             ,
          
           he
           had
           committed
           no
           sin
           ,
           and
           needed
           no
           repentance
           ;
           he
           needed
           not
           to
           be
           saved
           by
           faith
           ,
           for
           of
           faith
           he
           was
           
             the
             Author
             and
             Finisher
             ,
          
           and
           the
           great
           object
           ,
           and
           its
           perfection
           and
           reward
           ,
           and
           yet
           he
           was
           baptized
           by
           the
           Baptism
           of
           
             John
             ,
          
           the
           Baptism
           of
           Repentance
           .
           And
           therefore
           it
           is
           certain
           ,
           that
           Repentance
           and
           Faith
           are
           not
           necessary
           to
           the
           susception
           of
           Baptism
           ,
           but
           necessary
           to
           some
           persons
           that
           are
           baptized
           .
           For
           it
           is
           necessary
           we
           should
           much
           consider
           the
           difference
           .
           If
           the
           Sacrament
           in
           any
           person
           may
           be
           justly
           received
           ,
           in
           whom
           such
           dispositions
           are
           not
           to
           be
           found
           ,
           then
           the
           dispositions
           are
           not
           necessary
           or
           intrinsecal
           to
           the
           susception
           of
           the
           Sacrament
           ;
           and
           yet
           some
           persons
           coming
           to
           this
           Sacrament
           ,
           may
           have
           such
           necessities
           of
           their
           own
           ,
           as
           will
           make
           the
           Sacrament
           ineffectual
           without
           such
           dispositions
           :
           These
           I
           call
           
             necessary
             to
             the
             person
             ,
          
           but
           
             not
             to
             the
             Sacrament
             ;
          
           that
           is
           ,
           necessary
           to
           all
           such
           ,
           but
           not
           necessary
           to
           all
           absolutely
           .
           And
           faith
           is
           necessary
           sometimes
           where
           Repentance
           is
           not
           ,
           and
           sometimes
           Repentance
           and
           Faith
           together
           ,
           and
           sometimes
           otherwise
           .
           When
           
             Philip
          
           baptized
           the
           Eunuch
           ,
           
           he
           onely
           required
           of
           him
           to
           believe
           ,
           not
           to
           repent
           .
           But
           S.
           
             Peter
             ,
          
           when
           he
           preached
           to
           the
           Jews
           ,
           and
           converted
           them
           ,
           onely
           required
           Repentance
           :
           which
           although
           in
           their
           case
           implyed
           faith
           ,
           yet
           there
           was
           no
           explicit
           stipulation
           for
           it
           :
           
           they
           had
           
             crucified
             the
             Lord
             of
             life
             ,
          
           and
           if
           they
           would
           come
           to
           God
           by
           Baptism
           ,
           they
           must
           renounce
           their
           sin
           :
           that
           was
           all
           was
           then
           stood
           upon
           .
           It
           is
           as
           the
           case
           is
           ,
           or
           as
           the
           persons
           have
           superinduced
           necessities
           upon
           themselves
           .
           In
           children
           the
           case
           is
           evident
           ,
           as
           to
           the
           one
           part
           ,
           which
           is
           equally
           required
           ;
           I
           mean
           ,
           
             Repentance
             :
          
           The
           not
           doing
           of
           which
           ,
           cannot
           prejudice
           them
           as
           to
           the
           susception
           of
           Baptism
           ;
           because
           
           they
           having
           done
           no
           evil
           ,
           are
           not
           bound
           to
           repent
           ;
           and
           
             to
             repent
             ,
          
           is
           as
           necessary
           to
           the
           susception
           of
           Baptism
           ,
           as
           
             Faith
          
           is
           :
           but
           this
           shews
           ,
           that
           they
           are
           accidentally
           necessary
           ;
           that
           is
           ,
           not
           absolutely
           ,
           not
           to
           all
           ,
           not
           to
           Infants
           :
           and
           if
           they
           may
           be
           excused
           from
           one
           duty
           ,
           which
           is
           indispensably
           necessary
           to
           Baptism
           ,
           why
           they
           may
           not
           from
           the
           other
           ,
           is
           a
           secret
           which
           will
           not
           be
           found
           out
           by
           these
           whom
           it
           concerns
           to
           believe
           it
           .
        
         
           And
           therefore
           when
           our
           blessed
           Lord
           made
           a
           stipulation
           and
           express
           Commandment
           for
           faith
           ,
           
           with
           the
           greatest
           annexed
           penalty
           to
           them
           that
           had
           it
           not
           ,
           
             He
             that
             believeth
             not
             shall
             be
             damned
             ,
          
           the
           proposition
           is
           not
           to
           be
           verified
           or
           understood
           as
           relative
           to
           every
           period
           of
           time
           ;
           for
           then
           no
           man
           could
           be
           converted
           from
           infidelity
           to
           the
           Christian
           faith
           ,
           and
           from
           the
           power
           of
           the
           Devil
           to
           the
           Kingdome
           of
           Christ
           ,
           but
           his
           present
           infidelity
           shall
           be
           his
           final
           ruine
           .
           It
           is
           not
           therefore
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           but
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           not
           
             a
             sentence
             ,
          
           but
           
             a
             use
             ,
          
           a
           
             praediction
          
           and
           
             intermination
             .
          
           It
           is
           not
           like
           that
           saying
           [
           
             God
             is
             true
             ,
             and
             every
             man
             a
             lyar
             ]
             [
             Every
             good
             ,
             and
             every
             perfect
             gift
             is
             from
             above
             :
          
           ]
           for
           these
           are
           true
           in
           every
           instant
           ,
           without
           reference
           to
           circumstances
           :
           but
           
             He
             that
             believeth
             not
             shall
             be
             damned
             ,
          
           is
           a
           prediction
           ,
           or
           that
           which
           in
           Rhetorick
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           
             a
             use
             ,
          
           because
           this
           is
           the
           affirmation
           of
           that
           which
           
             usually
          
           or
           frequently
           comes
           to
           pass
           :
           such
           as
           this
           .
           
             He
             that
             strikes
             with
             the
             sword
             ,
             shall
             perish
             by
             the
             sword
             ;
             He
             that
             robs
             a
             Church
             ,
             shall
             be
             like
             a
             wheel
             ,
          
           of
           a
           vertiginous
           and
           unstable
           estate
           ;
           
             He
             that
             loves
             wine
             and
             oyle
             ,
             shall
             not
             be
             rich
             :
          
           and
           therefore
           it
           is
           a
           declaration
           of
           that
           which
           is
           universally
           or
           commonly
           true
           ;
           but
           not
           so
           ,
           that
           in
           what
           instance
           soever
           a
           man
           is
           not
           
             a
             believer
             ,
          
           in
           that
           instant
           it
           is
           true
           to
           say
           
             he
             is
             damned
             ;
          
           for
           some
           are
           called
           the
           third
           ,
           some
           the
           sixth
           ,
           some
           the
           ninth
           hour
           ,
           and
           they
           that
           come
           in
           ,
           being
           first
           called
           ,
           at
           the
           eleventh
           hour
           ,
           shall
           have
           their
           reward
           :
           so
           that
           this
           sentence
           stands
           true
           at
           the
           day
           and
           the
           Judgement
           of
           the
           Lord
           ,
           not
           at
           the
           judgement
           or
           day
           of
           man
           .
           And
           in
           the
           same
           necessity
           as
           faith
           stands
           to
           salvation
           ,
           in
           the
           same
           it
           stands
           to
           Baptism
           ;
           that
           is
           ,
           to
           be
           measured
           by
           the
           whole
           latitude
           of
           its
           extent
           .
           Our
           Baptism
           shall
           no
           more
           do
           all
           its
           intention
           ,
           unless
           faith
           supervene
           ,
           then
           a
           man
           is
           in
           possibility
           of
           being
           saved
           without
           faith
           ;
           it
           must
           come
           in
           its
           due
           time
           ,
           but
           is
           not
           indispensably
           necessary
           in
           all
           instants
           and
           periods
           .
           
           Baptism
           is
           the
           seal
           of
           our
           Election
           and
           Adoption
           ;
           and
           as
           Election
           is
           brought
           to
           effect
           by
           faith
           ,
           and
           its
           consequents
           ;
           so
           is
           Baptism
           :
           but
           to
           neither
           is
           faith
           necessary
           ,
           as
           to
           its
           beginning
           and
           first
           entrance
           .
           To
           which
           also
           I
           adde
           this
           Consideration
           ,
           That
           actual
           faith
           is
           necessary
           ,
           not
           to
           the
           susception
           ,
           but
           to
           the
           consequent
           effects
           of
           Baptism
           ,
           appears
           ,
           Because
           the
           Church
           ,
           and
           particularly
           the
           Apostles
           ,
           did
           baptize
           some
           persons
           who
           had
           not
           faith
           ,
           but
           were
           hypocrites
           ,
           such
           as
           were
           
             Simon
             Magus
             ,
             Alexander
          
           the
           Copper-smith
           ,
           
             Demas
             ,
          
           and
           
             Diotrephes
             ;
          
           and
           such
           was
           
             Judas
          
           when
           he
           was
           baptized
           ,
           and
           such
           were
           the
           
             Gnostick
          
           Teachers
           .
           For
           the
           effect
           depends
           upon
           God
           ,
           who
           knows
           the
           heart
           ,
           but
           the
           outward
           susception
           depends
           upon
           them
           who
           do
           not
           know
           it
           ;
           which
           is
           a
           certain
           argument
           ,
           That
           the
           same
           faith
           that
           is
           necessary
           to
           the
           effect
           of
           the
           Sacrament
           ,
           is
           not
           necessary
           to
           its
           susception
           ;
           and
           if
           it
           can
           be
           administred
           to
           hypocrites
           ,
           much
           more
           to
           Infants
           ;
           if
           to
           those
           who
           really
           hinder
           the
           effect
           ,
           much
           rather
           to
           them
           that
           hinder
           not
           .
           And
           if
           it
           be
           objected
           ,
           That
           the
           Church
           does
           not
           know
           but
           the
           pretenders
           have
           faith
           ,
           but
           she
           knows
           Infants
           have
           not
           .
           I
           reply
           ,
           That
           the
           Church
           does
           not
           know
           but
           the
           pretenders
           hinder
           the
           effect
           ,
           and
           are
           contrary
           to
           the
           grace
           of
           the
           Sacrament
           ;
           but
           she
           knows
           that
           Infants
           do
           not
           .
           The
           first
           possibly
           may
           receive
           the
           grace
           ,
           the
           other
           cannot
           hinder
           it
           .
        
         
           But
           beside
           these
           things
           ,
           
           it
           is
           considerable
           ,
           That
           when
           it
           is
           required
           ,
           persons
           have
           faith
           :
           it
           is
           true
           ,
           they
           that
           require
           Baptism
           ,
           should
           give
           a
           reason
           why
           they
           do
           :
           so
           it
           was
           in
           the
           case
           of
           the
           Eunuch
           baptized
           by
           
             Philip
             .
          
           But
           this
           is
           not
           to
           be
           required
           of
           others
           that
           do
           not
           ask
           it
           ,
           and
           yet
           they
           be
           
             of
             the
             Church
             ,
          
           and
           
             of
             the
             Faith
             :
          
           for
           by
           
             Faith
          
           is
           also
           understood
           the
           
             Christian
             Religion
             ,
          
           and
           
             the
             Christian
             Faith
          
           is
           the
           
             Christian
             Religion
             ;
          
           and
           of
           this
           a
           man
           may
           be
           ,
           though
           he
           make
           no
           confession
           of
           his
           faith
           ;
           as
           a
           man
           may
           be
           of
           the
           Church
           ,
           and
           yet
           not
           be
           of
           the
           number
           of
           Gods
           secrets
           ones
           :
           and
           to
           
             this
          
           more
           is
           required
           then
           to
           
             that
             ;
          
           to
           the
           first
           it
           is
           sufficient
           that
           he
           be
           admitted
           by
           a
           Sacrament
           or
           a
           Ceremony
           :
           which
           is
           infallibly
           certain
           ,
           because
           hypocrites
           and
           wicked
           people
           ate
           in
           the
           visible
           Communion
           of
           the
           Church
           ,
           and
           are
           reckoned
           as
           members
           of
           it
           ,
           and
           yet
           to
           them
           there
           was
           nothing
           done
           but
           the
           Ceremony
           administred
           ;
           and
           
           therefore
           when
           that
           is
           done
           to
           Infants
           ,
           they
           also
           ate
           to
           be
           reckoned
           in
           the
           Church
           Communion
           .
           And
           indeed
           in
           the
           examples
           of
           Scripture
           ,
           we
           finde
           more
           inserted
           into
           the
           number
           of
           Gods
           family
           by
           outward
           Ceremony
           ,
           then
           by
           the
           inward
           grace
           :
           of
           this
           number
           were
           all
           those
           who
           were
           circumcised
           the
           eighth
           day
           ,
           who
           were
           admitted
           thither
           ,
           as
           the
           womans
           daughter
           was
           cured
           in
           the
           Gospel
           ,
           by
           the
           faith
           of
           their
           mother
           ,
           their
           natural
           parents
           ,
           or
           their
           spiritual
           :
           To
           whose
           faith
           it
           is
           as
           certain
           God
           will
           take
           heed
           ,
           as
           to
           their
           faith
           who
           brought
           one
           to
           Christ
           who
           could
           not
           come
           himself
           ,
           the
           poor
           Paralytick
           ;
           for
           when
           Christ
           
             saw
             their
             faith
             ,
          
           he
           cured
           their
           friend
           :
           and
           yet
           it
           is
           to
           be
           observed
           ,
           That
           Christ
           did
           use
           to
           exact
           faith
           ,
           actual
           faith
           ,
           of
           them
           that
           came
           to
           him
           to
           be
           cured
           [
           
             According
             to
             your
             faith
             be
             it
             unto
             you
             .
          
           
           ]
           The
           case
           is
           equal
           in
           its
           whole
           kinde
           .
           And
           it
           is
           considerable
           what
           Christ
           saith
           to
           the
           poor
           man
           that
           came
           in
           behalf
           of
           his
           son
           ,
           
             All
             things
             are
             possible
             to
             him
             that
             believeth
             ,
          
           
           it
           is
           possible
           for
           a
           son
           to
           receive
           the
           blessing
           and
           benefit
           of
           his
           fathers
           faith
           :
           and
           it
           was
           so
           in
           his
           case
           ,
           and
           is
           possible
           to
           any
           ;
           for
           
             to
             faith
             all
             things
             are
             possible
             .
          
           And
           as
           to
           the
           event
           of
           things
           ,
           it
           is
           evident
           in
           the
           story
           of
           the
           Gospel
           ,
           That
           the
           faith
           of
           their
           relatives
           was
           equally
           effective
           to
           children
           ,
           and
           friends
           ,
           or
           servants
           ,
           absent
           or
           sick
           ,
           as
           the
           faith
           of
           the
           interested
           person
           was
           to
           himself
           :
           As
           appears
           beyond
           all
           exception
           in
           the
           case
           of
           the
           friends
           of
           the
           Paralytick
           ,
           
           let
           down
           with
           cords
           thorough
           the
           tyles
           ;
           of
           the
           Centurion
           in
           behalf
           of
           his
           servant
           :
           
           of
           the
           noble
           man
           ,
           for
           his
           son
           sick
           at
           
             Capernaum
             ;
          
           of
           the
           
             Syrophoenician
             ,
          
           for
           her
           daughter
           :
           and
           Christ
           required
           faith
           of
           no
           sick
           man
           ,
           
           but
           of
           him
           that
           presented
           himself
           to
           him
           ,
           and
           desired
           for
           himself
           that
           he
           might
           be
           cured
           ,
           as
           it
           was
           in
           the
           case
           of
           the
           blinde
           men
           .
           Though
           they
           could
           believe
           ,
           yet
           Christ
           required
           belief
           of
           them
           that
           came
           to
           him
           on
           their
           behalf
           .
           And
           why
           then
           it
           may
           not
           be
           so
           ,
           or
           is
           not
           so
           in
           the
           case
           of
           Infants
           Baptism
           ,
           I
           confess
           it
           is
           past
           my
           skill
           to
           conjecture
           .
           The
           Reason
           on
           which
           this
           further
           relies
           ,
           is
           contained
           in
           the
           next
           Proposition
           .
        
         
           4.
           
           No
           disposition
           or
           act
           of
           man
           can
           deserve
           the
           first
           grace
           ,
           
           or
           the
           grace
           of
           pardon
           :
           for
           so
           long
           as
           a
           man
           is
           unpardoned
           ,
           he
           is
           an
           evemy
           to
           God
           ,
           and
           as
           a
           dead
           person
           ;
           and
           unless
           he
           be
           prevented
           by
           the
           grace
           of
           God
           ,
           cannot
           do
           a
           single
           act
           in
           order
           to
           
           his
           pardon
           and
           restitution
           :
           so
           that
           the
           first
           work
           which
           God
           does
           upon
           a
           man
           ,
           is
           so
           wholly
           his
           own
           ,
           that
           the
           man
           hath
           nothing
           in
           it
           ,
           but
           to
           entertain
           it
           ,
           that
           is
           ,
           not
           to
           hinder
           the
           work
           of
           God
           upon
           him
           :
           and
           this
           is
           done
           in
           them
           that
           have
           in
           them
           nothing
           that
           can
           hinder
           the
           work
           of
           grace
           ,
           or
           in
           them
           who
           remove
           the
           hinderances
           ;
           of
           the
           latter
           sort
           are
           
             all
             sinners
             ,
          
           who
           have
           lived
           in
           a
           state
           contrary
           to
           God
           ;
           of
           the
           first
           are
           they
           who
           are
           prevented
           by
           the
           grace
           of
           God
           ,
           before
           they
           can
           choose
           ,
           that
           is
           ,
           
             little
             children
             ,
          
           and
           those
           that
           become
           
             like
             unto
             little
             children
             .
          
           So
           that
           
             Faith
          
           and
           
             Repentance
          
           are
           not
           necessary
           at
           first
           to
           the
           reception
           of
           the
           first
           grace
           ,
           but
           by
           accident
           .
           If
           sin
           have
           drawn
           curtains
           ,
           and
           put
           bars
           and
           coverings
           to
           the
           windows
           ,
           these
           must
           be
           taken
           away
           ;
           and
           that
           is
           done
           by
           faith
           and
           repentance
           :
           but
           if
           the
           windows
           be
           not
           shut
           ,
           so
           that
           the
           light
           can
           pass
           thorough
           them
           ,
           the
           eye
           of
           heaven
           will
           pass
           in
           and
           dwell
           there
           .
           
             No
             man
             can
             come
             unto
             me
             ,
          
           
           
             unless
             my
             Father
             draw
             him
             ;
          
           that
           is
           ,
           the
           first
           access
           to
           Christ
           is
           nothing
           of
           our
           own
           ,
           but
           wholly
           of
           God
           ;
           and
           it
           is
           as
           in
           our
           creation
           ,
           in
           which
           we
           have
           an
           obediential
           capacity
           ,
           but
           cooperate
           not
           ;
           onely
           if
           we
           be
           contrary
           to
           the
           work
           of
           grace
           ,
           
             that
          
           contrariety
           must
           be
           taken
           off
           ,
           else
           there
           is
           no
           necessity
           :
           and
           if
           all
           men
           according
           to
           Christs
           saying
           ,
           
           
             must
             receive
             the
             Kingdome
             of
             God
             as
             little
             children
             ,
          
           it
           is
           certain
           ,
           little
           children
           do
           receive
           it
           ;
           they
           receive
           it
           as
           all
           men
           ought
           ,
           that
           is
           ,
           without
           any
           impediment
           or
           obstruction
           ,
           without
           any
           thing
           within
           that
           is
           contrary
           to
           that
           state
           .
        
         
           5.
           
           Baptism
           is
           not
           to
           be
           estimated
           as
           one
           act
           ,
           
           transient
           and
           effective
           to
           single
           purposes
           ,
           but
           it
           is
           an
           entrance
           to
           a
           conjugation
           and
           a
           state
           of
           blessings
           .
           All
           our
           life
           is
           to
           be
           transacted
           by
           the
           measures
           of
           the
           Gospel-Covenant
           ,
           and
           that
           Covenant
           is
           consigned
           by
           Baptism
           ;
           there
           we
           have
           our
           title
           and
           adoption
           to
           it
           ,
           and
           the
           grace
           that
           is
           then
           given
           to
           us
           is
           like
           a
           piece
           of
           leaven
           put
           into
           a
           lump
           of
           dow
           :
           and
           faith
           and
           repentance
           do
           in
           all
           the
           periods
           of
           our
           life
           ,
           put
           it
           into
           fermentation
           and
           activity
           .
           Then
           the
           seed
           of
           God
           is
           put
           into
           the
           ground
           of
           our
           hearts
           ,
           and
           repentance
           waters
           it
           ,
           and
           faith
           makes
           it
           
             subactum
             solum
             ,
          
           the
           ground
           and
           furrows
           apt
           to
           produce
           fruits
           :
           and
           therefore
           faith
           and
           repentance
           are
           necessary
           to
           the
           effect
           of
           Baptism
           ,
           not
           to
           its
           susception
           ;
           that
           is
           ,
           necessary
           to
           all
           those
           parts
           of
           life
           in
           which
           Baptism
           does
           operate
           ,
           
           not
           to
           the
           first
           sanction
           or
           entring
           into
           the
           Covenant
           .
           The
           seed
           may
           lye
           long
           in
           the
           ground
           ,
           and
           produce
           fruits
           in
           its
           due
           season
           ,
           if
           it
           be
           refreshed
           with
           
             the
             former
             and
             the
             latter
             rain
             ,
          
           that
           is
           ,
           the
           repentance
           that
           first
           changes
           the
           state
           ,
           and
           converts
           the
           man
           ,
           and
           afterwards
           returns
           him
           to
           his
           title
           ,
           and
           recalls
           him
           from
           his
           wandrings
           ,
           and
           keeps
           him
           in
           the
           state
           of
           grace
           ,
           and
           within
           the
           limits
           of
           the
           Covenant
           :
           and
           all
           the
           way
           ,
           faith
           gives
           efficacy
           and
           acceptation
           to
           this
           repentance
           ,
           that
           is
           ,
           continues
           our
           title
           to
           the
           Promise
           ,
           of
           not
           having
           righteousness
           exacted
           by
           the
           measures
           of
           the
           Law
           ,
           but
           by
           the
           Covenant
           and
           Promise
           of
           grace
           ,
           into
           which
           we
           entred
           in
           Baptism
           ,
           and
           walk
           in
           the
           same
           all
           the
           dayes
           of
           our
           life
           .
        
         
           6.
           
           The
           holy
           Spirit
           which
           descends
           upon
           the
           waters
           of
           Baptism
           ,
           does
           nor
           instantly
           produce
           its
           effects
           in
           the
           soul
           of
           the
           baptized
           ;
           
           and
           when
           he
           does
           ,
           it
           is
           irregularly
           ,
           and
           as
           he
           please
           :
           
             The
             Spirit
             bloweth
             where
             it
             listeth
             ,
             and
             no
             man
             knoweth
             whence
             it
             cometh
             ,
             nor
             whither
             it
             goeth
             ;
          
           and
           the
           Catechumen
           is
           admitted
           into
           the
           Kingdome
           ,
           yet
           
             the
             Kingdome
             of
             God
             cometh
             not
             with
             observation
             :
          
           and
           this
           saying
           of
           our
           blessed
           Saviour
           was
           spoken
           of
           the
           
             Kingdome
             of
             of
             God
             that
             is
             within
             us
             ,
          
           
           that
           is
           ,
           the
           Spirit
           of
           Grace
           ,
           the
           power
           of
           the
           Gospel
           put
           into
           our
           hearts
           ,
           concerning
           which
           ,
           he
           affirmed
           ,
           that
           it
           operates
           so
           secretly
           ,
           that
           it
           comes
           not
           with
           outward
           shew
           ,
           
             neither
             shall
             they
             say
             ,
             Lo
             here
             ,
             or
             lo
             there
             :
          
           which
           thing
           I
           desire
           the
           rather
           be
           observed
           ,
           because
           in
           the
           same
           discourse
           which
           our
           blessed
           Saviour
           continued
           to
           that
           assembly
           ,
           
           he
           affirms
           this
           Kingdome
           of
           God
           to
           belong
           unto
           little
           children
           ,
           this
           Kingdome
           that
           cometh
           not
           with
           outward
           significations
           ,
           or
           present
           expresses
           ;
           this
           Kingdome
           that
           is
           within
           us
           .
           For
           the
           present
           ,
           the
           use
           I
           make
           of
           it
           is
           this
           ,
           That
           no
           man
           can
           conclude
           that
           this
           Kingdome
           of
           Power
           ,
           that
           is
           ,
           the
           Spirit
           of
           Sanctification
           ,
           is
           not
           come
           upon
           Infants
           ,
           because
           there
           is
           no
           sign
           or
           expression
           of
           it
           .
           It
           is
           within
           us
           ,
           therefore
           it
           hath
           no
           signification
           .
           It
           is
           the
           seed
           of
           God
           ;
           and
           it
           is
           no
           good
           Argument
           to
           say
           ,
           Here
           is
           no
           seed
           in
           the
           bowels
           of
           the
           earth
           ,
           because
           there
           is
           nothing
           green
           upon
           the
           face
           of
           it
           .
           For
           the
           Church
           gives
           the
           Sacrament
           ,
           God
           gives
           the
           grace
           of
           the
           Sacrament
           .
           But
           because
           he
           does
           not
           alwayes
           give
           it
           at
           the
           instant
           in
           which
           the
           Church
           gives
           the
           Sacrament
           ,
           (
           as
           if
           there
           be
           a
           secret
           
           impediment
           in
           the
           suscipient
           )
           and
           yet
           afterwards
           does
           give
           it
           ,
           when
           the
           impediment
           is
           removed
           (
           as
           to
           them
           that
           repent
           of
           that
           impediment
           )
           it
           follows
           ,
           that
           the
           Church
           may
           administer
           rightly
           ,
           even
           before
           God
           gives
           the
           real
           grace
           of
           the
           Sacrament
           ;
           and
           if
           God
           gives
           this
           grace
           afterwards
           by
           parts
           ,
           and
           yet
           all
           of
           it
           is
           the
           effect
           of
           that
           Covenant
           which
           was
           consigned
           in
           Baptism
           :
           he
           that
           defers
           some
           may
           defer
           all
           ,
           and
           verifie
           every
           part
           as
           well
           as
           any
           part
           .
           For
           it
           is
           certain
           ,
           that
           in
           the
           instance
           now
           made
           ,
           all
           the
           grace
           is
           deferred
           ;
           in
           Infants
           it
           is
           not
           certain
           but
           that
           some
           is
           collated
           or
           infused
           :
           however
           ,
           be
           it
           so
           or
           no
           ,
           yet
           upon
           this
           account
           the
           administration
           of
           the
           Sacrament
           is
           not
           hindred
           .
        
         
           7.
           
           When
           the
           Scripture
           speaks
           of
           the
           effects
           of
           ,
           
           or
           dispositions
           to
           Baptism
           ,
           it
           speaks
           in
           general
           expressions
           ,
           as
           being
           most
           apt
           to
           signifie
           a
           common
           duty
           ,
           or
           a
           general
           effect
           ,
           or
           a
           more
           universal
           event
           ,
           or
           the
           proper
           order
           of
           things
           :
           but
           those
           general
           expressions
           do
           not
           
             supponere
             universalitèr
             ,
          
           that
           is
           ,
           are
           not
           to
           be
           understood
           exclusively
           to
           all
           that
           are
           not
           so
           qualified
           ,
           or
           universally
           of
           all
           suscipients
           ,
           or
           of
           all
           the
           subjects
           of
           the
           proposition
           .
           When
           the
           Prophets
           complain
           of
           the
           Jews
           ,
           that
           they
           are
           faln
           from
           God
           ,
           and
           turned
           to
           Idols
           ,
           and
           walk
           not
           in
           the
           way
           of
           their
           Fathers
           ;
           and
           at
           other
           times
           ,
           the
           Scripture
           speaks
           the
           same
           thing
           of
           their
           Fathers
           ,
           that
           they
           walked
           perversly
           toward
           God
           ,
           
             starting
             aside
             like
             a
             broken
             bow
             :
          
           In
           these
           and
           the
           like
           expressions
           the
           holy
           Scripture
           uses
           a
           Synecdoche
           ,
           or
           signifies
           
             many
          
           onely
           ,
           under
           the
           notion
           of
           a
           more
           large
           and
           indefinite
           expression
           ;
           for
           neither
           were
           all
           the
           Fathers
           good
           ,
           neither
           did
           all
           the
           sons
           prevaricate
           :
           but
           among
           the
           Fathers
           there
           were
           enough
           to
           recommend
           to
           posterity
           by
           way
           of
           example
           ;
           and
           among
           the
           Children
           ,
           there
           were
           enough
           to
           stain
           the
           reputation
           of
           the
           age
           :
           but
           neither
           the
           one
           part
           nor
           the
           other
           was
           true
           of
           every
           single
           person
           .
           S.
           
             John
          
           the
           
             Baptist
          
           spake
           to
           the
           whole
           audience
           ,
           saying
           ,
           
             O
             generation
             of
             vipers
             !
          
           and
           yet
           he
           did
           not
           mean
           that
           all
           
             Jerusalem
             and
             Judea
          
           that
           
             went
             out
             to
             be
             baptized
             of
             him
             ,
          
           were
           such
           ;
           but
           he
           under
           an
           indeterminate
           reproof
           ,
           intended
           those
           that
           were
           such
           ,
           that
           is
           ,
           especially
           the
           Priests
           and
           the
           Pharisees
           .
           And
           it
           is
           more
           considerable
           yet
           ,
           in
           the
           story
           of
           the
           event
           of
           Christs
           Sermon
           in
           the
           Synagogue
           ,
           upon
           his
           Text
           taken
           out
           of
           
             Isaiah
             ,
          
           
           
             All
             wondred
             at
             his
             gracious
             words
             ,
             
             and
             bare
             him
             witness
             .
          
           And
           a
           little
           after
           ,
           
             All
             they
             in
             the
             Synagogue
             were
             filled
             with
             wrath
             ,
          
           that
           is
           ,
           it
           was
           generally
           so
           ;
           but
           hardly
           to
           be
           supposed
           true
           of
           every
           single
           person
           ,
           in
           both
           the
           contrary
           humors
           and
           usages
           .
           Thus
           Christ
           said
           to
           the
           Apostles
           ,
           
             Ye
             have
             abidden
             with
             me
             in
             my
             temptations
             ;
          
           and
           yet
           
             Judas
          
           was
           all
           the
           way
           a
           follower
           of
           Interest
           and
           
             the
             Bag
             ,
          
           rather
           then
           Christ
           :
           and
           afterwards
           none
           of
           them
           all
           did
           abide
           with
           Christ
           in
           his
           greatest
           Temptations
           .
           Thus
           also
           to
           come
           nearer
           the
           present
           Question
           ,
           the
           secret
           effects
           of
           Election
           and
           of
           the
           Spirit
           ,
           are
           in
           Scripture
           attributed
           to
           all
           that
           are
           of
           the
           outward
           communion
           .
           So
           S.
           
             Peter
          
           calls
           all
           the
           Christian
           strangers
           of
           the
           Eastern
           dispersion
           ,
           
           
             Elect
             ,
             according
             to
             the
             fore-knowledge
             of
             God
             the
             Father
             :
          
           and
           S.
           
             Paul
          
           saith
           of
           all
           the
           
             Roman
          
           Christians
           ,
           and
           the
           same
           of
           the
           
             Thessalonians
             ,
          
           that
           their
           
             faith
             was
             spoken
             of
             in
             all
             the
             world
             ;
          
           and
           yet
           amongst
           them
           it
           is
           not
           to
           be
           supposed
           ,
           that
           all
           the
           professors
           had
           an
           unreproveable
           faith
           ,
           or
           that
           every
           one
           of
           the
           Church
           of
           
             Thessalonica
          
           was
           an
           excellent
           and
           a
           charitable
           person
           :
           and
           yet
           the
           Apostle
           useth
           this
           expression
           ,
           
             Your
             faith
             groweth
             exceedingly
             ,
          
           
           
             and
             the
             charity
             of
             every
             one
             of
             you
             all
             towards
             each
             other
             ,
             aboundeth
             .
          
           These
           are
           usually
           significant
           of
           a
           general
           custome
           or
           order
           of
           things
           ,
           or
           duty
           of
           men
           ,
           or
           design
           ,
           and
           natural
           or
           proper
           expectation
           of
           events
           ;
           such
           are
           these
           also
           in
           this
           very
           Question
           .
           
             As
             many
             of
             you
             as
             are
             baptized
             into
             Christ
             ,
             have
             put
             on
             Christ
             ;
          
           that
           is
           ,
           so
           it
           is
           regularly
           ,
           and
           so
           it
           will
           be
           in
           its
           due
           time
           ,
           and
           that
           is
           the
           order
           of
           things
           ,
           and
           the
           designed
           event
           :
           but
           from
           hence
           we
           cannot
           conclude
           of
           every
           person
           ,
           and
           in
           every
           period
           of
           time
           ;
           
             This
             man
             hath
             been
             baptized
             ,
          
           therefore
           
             now
             he
             is
             clothed
             with
             Christ
             ,
             he
             hath
             put
             on
             Christ
             :
          
           nor
           thus
           ,
           
             This
             person
             cannot
             in
             a
             spiritual
             sense
             as
             yet
             put
             on
             Christ
             ,
          
           therefore
           
             he
             hath
             not
             been
             baptized
             ,
          
           that
           is
           ,
           
             he
             hath
             not
             put
             him
             on
             in
             a
             sacramental
             sense
             .
          
           Such
           is
           the
           saying
           of
           S.
           
             Paul
             ,
          
           
           
             Whom
             he
             hath
             predestinated
             ,
             them
             he
             also
             called
             ;
             and
             whom
             he
             called
             ,
             them
             he
             also
             justified
             ;
             and
             whom
             he
             justified
             ,
             them
             he
             also
             glorified
             :
          
           this
           also
           declares
           the
           regular
           event
           ,
           or
           at
           least
           the
           order
           of
           things
           ,
           and
           the
           design
           of
           God
           ,
           but
           not
           the
           actual
           verification
           of
           it
           to
           all
           persons
           .
           These
           sayings
           concerning
           Baptism
           ,
           in
           the
           like
           manner
           are
           to
           be
           so
           understood
           ,
           that
           they
           cannot
           exclude
           all
           persons
           from
           the
           Sacrament
           ,
           that
           have
           not
           all
           those
           real
           effects
           of
           the
           Sacrament
           
           at
           all
           times
           ,
           which
           some
           men
           have
           at
           some
           times
           ,
           and
           all
           men
           must
           have
           at
           some
           time
           or
           other
           ,
           
             viz.
          
           when
           the
           Sacrament
           obtains
           its
           last
           intention
           .
           But
           he
           that
           shall
           argue
           from
           hence
           ,
           that
           Children
           are
           not
           rightly
           baptized
           ,
           because
           they
           cannot
           in
           a
           spiritual
           sense
           put
           on
           Christ
           ,
           concludes
           nothing
           ,
           unless
           these
           propositions
           did
           signifie
           universally
           ,
           and
           at
           all
           times
           ,
           and
           in
           every
           person
           ,
           and
           in
           every
           manner
           :
           which
           can
           no
           more
           pretend
           to
           truth
           ,
           then
           that
           all
           Christians
           are
           Gods
           Elect
           ,
           and
           all
           that
           are
           baptized
           ,
           are
           Saints
           ;
           and
           all
           that
           are
           called
           ,
           are
           justified
           ;
           and
           all
           that
           are
           once
           justified
           ,
           shall
           be
           saved
           finally
           .
           These
           things
           declare
           onely
           the
           event
           of
           things
           ,
           and
           their
           order
           ,
           and
           the
           usuall
           effect
           ,
           and
           the
           proper
           design
           ,
           in
           their
           proper
           season
           ,
           in
           their
           limited
           proportions
           .
        
         
           8.
           
           A
           Negative
           Argument
           for
           matters
           of
           fact
           in
           Scripture
           ,
           cannot
           conclude
           
             a
             Law
             ,
          
           or
           
             a
             necessary
             ,
          
           or
           
             a
             regular
             event
             .
          
           And
           therefore
           supposing
           that
           it
           be
           not
           intimated
           ,
           that
           the
           Apostles
           did
           baptize
           Infants
           ,
           it
           follows
           not
           that
           they
           did
           not
           :
           and
           if
           they
           did
           not
           ,
           it
           does
           not
           follow
           that
           they
           might
           not
           ,
           or
           that
           the
           Church
           may
           not
           .
           For
           it
           is
           unreasonable
           to
           argue
           :
           The
           Scripture
           speaks
           nothing
           of
           the
           Baptism
           of
           the
           holy
           Virgin-Mother
           ,
           therefore
           she
           was
           not
           baptized
           .
           The
           words
           and
           deeds
           of
           Christ
           are
           infinite
           which
           are
           not
           recorded
           ;
           and
           of
           the
           acts
           of
           the
           Apostles
           we
           may
           suppose
           the
           same
           in
           their
           proportion
           :
           and
           therefore
           what
           they
           did
           not
           ,
           is
           no
           rule
           to
           us
           ,
           unless
           they
           did
           it
           not
           because
           they
           were
           forbidden
           .
           So
           that
           it
           can
           be
           no
           good
           argument
           to
           say
           ,
           the
           Apostles
           are
           not
           read
           to
           have
           baptized
           Infants
           ,
           therefore
           Infants
           are
           not
           to
           be
           baptized
           :
           but
           thus
           ;
           We
           do
           not
           finde
           that
           Infants
           are
           excluded
           from
           the
           common
           Sacraments
           and
           Ceremonies
           of
           Christian
           Institution
           ,
           therefore
           we
           may
           not
           presume
           to
           exclude
           them
           .
           For
           although
           the
           Negative
           of
           a
           Fact
           is
           no
           good
           Argument
           ,
           yet
           the
           Negative
           of
           a
           Law
           is
           a
           very
           good
           one
           .
           We
           may
           not
           say
           ,
           the
           Apostles
           did
           not
           ,
           therefore
           we
           may
           not
           :
           but
           thus
           ,
           they
           were
           not
           forbidden
           to
           do
           it
           ,
           there
           is
           no
           Law
           against
           it
           ,
           therefore
           it
           may
           be
           done
           .
           No
           mans
           deeds
           can
           prejudicate
           a
           Divine
           Law
           expressed
           in
           general
           terms
           ,
           much
           less
           can
           it
           be
           prejudiced
           by
           those
           things
           that
           were
           not
           done
           .
           
           
             That
             which
             is
             wanting
             cannot
             be
             numbred
             ,
          
           cannot
           be
           effectual
           ;
           therefore
           ,
           
             Baptize
             all
             nations
             ,
          
           must
           signifie
           all
           that
           it
           can
           signifie
           ,
           all
           that
           are
           reckoned
           in
           the
           Capitations
           and
           accounts
           of
           a
           Nation
           .
           Now
           
           since
           all
           contradiction
           to
           this
           Question
           depends
           wholly
           upon
           these
           two
           grounds
           ;
           The
           Negative
           Argument
           in
           matter
           of
           Fact
           ,
           and
           the
           Pretences
           ,
           That
           Faith
           and
           Repentance
           are
           required
           to
           Baptism
           :
           since
           the
           first
           is
           wholly
           nothing
           ,
           and
           infirm
           upon
           an
           infinite
           account
           ,
           and
           the
           second
           may
           conclude
           ,
           that
           Infants
           can
           no
           more
           be
           saved
           then
           be
           baptized
           ;
           because
           Faith
           is
           more
           necessary
           to
           Salvation
           then
           to
           Baptism
           ;
           it
           being
           said
           ,
           
             He
             that
             believeth
             not
             shall
             be
             damned
             ;
          
           and
           it
           is
           not
           said
           ,
           
             He
             that
             believeth
             not
             shall
             be
             excluded
             from
             Baptism
             :
          
           it
           follows
           ,
           that
           the
           doctrine
           of
           those
           that
           refuse
           to
           baptize
           their
           Infants
           is
           upon
           both
           its
           legs
           weak
           and
           broken
           ,
           and
           insufficient
           .
        
         
           Upon
           the
           supposition
           of
           these
           grounds
           ,
           
           the
           Baptism
           of
           Infants
           ,
           according
           to
           the
           perpetual
           practise
           of
           the
           Church
           of
           God
           ,
           will
           stand
           firm
           and
           unshaken
           upon
           its
           own
           base
           .
           For
           ,
           as
           the
           
             Eunuch
          
           said
           to
           
             Philip
             ,
             What
             hinders
             them
             to
             be
             baptized
             ?
          
           If
           they
           can
           receive
           benefit
           by
           it
           ,
           it
           is
           infallibly
           certain
           ,
           that
           it
           belongs
           to
           them
           also
           to
           receive
           it
           ,
           and
           to
           their
           Parents
           to
           procure
           it
           :
           for
           nothing
           can
           deprive
           us
           of
           so
           great
           a
           grace
           ,
           but
           an
           
             unworthiness
          
           or
           a
           
             disability
             .
          
           They
           are
           not
           disabled
           to
           receive
           it
           ,
           if
           they
           need
           it
           ,
           and
           if
           it
           does
           them
           good
           ;
           and
           they
           have
           neither
           done
           good
           nor
           evil
           ,
           and
           therefore
           they
           have
           not
           forfeited
           their
           right
           to
           it
           .
           This
           therefore
           shall
           be
           the
           first
           great
           argument
           or
           combination
           of
           inducements
           ;
           
             Infants
             receive
             many
             benefits
             by
             the
             susception
             of
             Baptism
             ,
             and
             therefore
             in
             charity
             and
             in
             duty
             we
             are
             to
             bring
             them
             to
             Baptism
             .
          
        
         
           1.
           
           The
           first
           effect
           of
           Baptism
           is
           ,
           
           That
           in
           it
           we
           are
           admitted
           to
           the
           Kingdome
           of
           Christ
           ,
           offered
           and
           presented
           unto
           him
           .
           In
           which
           certainly
           there
           is
           the
           same
           act
           of
           worship
           to
           God
           ,
           and
           the
           same
           blessing
           to
           the
           children
           of
           Christians
           ,
           as
           there
           was
           in
           presenting
           the
           first-born
           among
           the
           Jews
           .
           For
           our
           children
           can
           be
           Gods
           own
           portion
           ,
           as
           well
           as
           theirs
           ;
           and
           as
           they
           presented
           the
           first-born
           to
           God
           ,
           and
           so
           acknowledged
           that
           God
           might
           have
           taken
           his
           life
           in
           Sacrifice
           ,
           as
           well
           as
           the
           Sacrifice
           of
           the
           Lamb
           ,
           or
           the
           Oblation
           of
           a
           beast
           :
           yet
           when
           the
           right
           was
           confessed
           ,
           God
           gave
           him
           back
           again
           ,
           and
           took
           a
           Lamb
           in
           exchange
           ,
           or
           a
           pair
           of
           Doves
           .
           So
           are
           our
           children
           presented
           to
           God
           as
           forfeit
           ,
           and
           God
           might
           take
           the
           forfeiture
           ,
           and
           not
           admit
           the
           babe
           to
           the
           Promises
           of
           Grace
           :
           but
           when
           the
           presentation
           
           of
           the
           childe
           ,
           and
           our
           acknowledgement
           is
           made
           to
           God
           ,
           God
           takes
           the
           Lamb
           of
           the
           World
           in
           exchange
           ,
           and
           he
           hath
           paid
           our
           forfeiture
           ,
           and
           the
           children
           are
           
             holy
             unto
             the
             Lord
             .
          
           And
           what
           hinders
           here
           ?
           cannot
           a
           creeple
           receive
           an
           alms
           at
           the
           Beautiful
           gate
           of
           the
           Temple
           ,
           unless
           he
           go
           thither
           himself
           ?
           Or
           cannot
           a
           gift
           be
           presented
           to
           God
           by
           the
           hands
           of
           the
           owners
           ,
           and
           the
           gift
           become
           holy
           and
           pleasing
           to
           God
           without
           its
           own
           consent
           ?
           The
           Parents
           have
           a
           portion
           of
           the
           possession
           :
           Children
           are
           blessings
           ,
           and
           Gods
           gifts
           ,
           and
           the
           Fathers
           greatest
           wealth
           ,
           and
           therefore
           are
           to
           be
           given
           again
           to
           him
           .
           In
           other
           things
           we
           give
           something
           to
           God
           of
           all
           that
           he
           gives
           us
           ;
           all
           we
           do
           not
           ,
           because
           our
           needs
           force
           us
           to
           retain
           the
           greater
           part
           ,
           and
           the
           less
           sanctifies
           the
           whole
           :
           but
           our
           children
           must
           all
           be
           returned
           to
           God
           ;
           for
           we
           may
           love
           them
           ,
           and
           so
           may
           God
           too
           ,
           and
           they
           are
           the
           better
           our
           own
           ,
           by
           being
           made
           holy
           in
           their
           presentation
           :
           whatsoever
           is
           given
           to
           God
           is
           holy
           ,
           every
           thing
           in
           its
           proportion
           and
           capacity
           ;
           a
           
             Lamb
             is
             holy
             ,
          
           when
           it
           becomes
           a
           
             Sacrifice
             ;
          
           and
           a
           
             Table
             is
             holy
             ,
          
           when
           it
           becomes
           an
           
             Altar
             ;
          
           and
           a
           
             House
             is
             holy
             ,
          
           when
           it
           becomes
           a
           
             Church
             ;
          
           and
           a
           
             man
             is
             holy
             ,
          
           when
           he
           is
           consecrated
           to
           be
           a
           
             Priest
             ;
          
           and
           so
           is
           every
           one
           that
           is
           dedicated
           to
           Religion
           :
           these
           are
           holy
           persons
           ,
           the
           others
           are
           holy
           things
           ;
           and
           Infants
           are
           between
           both
           :
           they
           have
           the
           sanctification
           that
           belongs
           to
           them
           ,
           the
           holiness
           that
           can
           be
           of
           a
           reasonable
           nature
           ,
           offer'd
           and
           destin'd
           to
           Gods
           service
           ;
           but
           not
           in
           that
           degree
           that
           is
           in
           an
           understanding
           ,
           choosing
           person
           .
           Certain
           it
           is
           ,
           that
           Infants
           may
           be
           given
           to
           God
           ;
           and
           if
           they
           may
           be
           ,
           they
           must
           be
           :
           for
           it
           is
           not
           here
           as
           in
           goods
           ,
           where
           we
           are
           permitted
           to
           use
           all
           or
           some
           ,
           and
           give
           what
           portion
           we
           please
           out
           of
           them
           ;
           but
           we
           cannot
           do
           our
           duty
           towards
           our
           children
           ,
           unless
           we
           give
           them
           wholly
           to
           God
           ,
           and
           offer
           them
           to
           his
           service
           and
           to
           his
           grace
           .
           The
           first
           does
           honour
           to
           God
           ,
           the
           second
           does
           charity
           to
           the
           children
           .
           The
           effects
           and
           real
           advantages
           will
           appear
           in
           the
           sequel
           :
           in
           the
           mean
           time
           this
           Argument
           extends
           thus
           far
           ,
           that
           Children
           may
           be
           presented
           to
           God
           acceptably
           ,
           in
           order
           to
           his
           service
           .
           And
           it
           was
           highly
           praeceptive
           ,
           when
           our
           blessed
           Saviour
           commanded
           ,
           that
           we
           should
           
             suffer
             little
             children
             to
             come
             to
             him
             :
          
           and
           when
           they
           came
           ,
           they
           carried
           away
           a
           blessing
           along
           with
           them
           .
           He
           was
           desirous
           they
           should
           partake
           of
           his
           merits
           :
           he
           is
           not
           willing
           ,
           neither
           is
           
           it
           
             his
             Fathers
             will
             ,
             that
             any
             of
             these
             little
             ones
             should
             perish
             .
          
           And
           therefore
           he
           dyed
           for
           them
           ,
           and
           loves
           ,
           and
           blessed
           them
           :
           and
           so
           he
           will
           now
           ,
           if
           they
           be
           brought
           to
           him
           ,
           and
           presented
           as
           Candidates
           of
           the
           Religion
           and
           of
           the
           Resurrection
           .
           Christ
           hath
           a
           blessing
           for
           our
           children
           ,
           but
           let
           them
           come
           to
           him
           ,
           that
           is
           ,
           be
           presented
           at
           the
           doors
           of
           the
           Church
           ,
           to
           the
           Sacrament
           of
           Adoption
           and
           Initiation
           ;
           for
           I
           know
           no
           other
           way
           for
           them
           to
           come
           .
        
         
           2.
           
           
           Children
           may
           be
           adopted
           into
           the
           Covenant
           of
           the
           Gospel
           ,
           that
           is
           ,
           
             made
             partakers
             of
             the
             Communion
             of
             Saints
             ,
          
           which
           is
           the
           second
           effect
           of
           Baptism
           ;
           parts
           of
           the
           Church
           ,
           members
           of
           Christs
           Mystical
           body
           ,
           and
           put
           into
           the
           order
           of
           eternal
           life
           .
           Now
           concerning
           this
           ,
           it
           is
           certain
           ,
           the
           Church
           clearly
           hath
           power
           to
           do
           her
           offices
           in
           order
           to
           it
           .
           The
           faithful
           can
           pray
           for
           all
           men
           ,
           they
           can
           do
           their
           piety
           to
           some
           persons
           with
           more
           regard
           and
           greater
           earnestness
           :
           they
           can
           admit
           whom
           they
           please
           in
           their
           proper
           dispositions
           ,
           to
           a
           participation
           of
           all
           their
           holy
           prayers
           ,
           and
           communions
           ,
           and
           preachings
           ,
           and
           exhortations
           :
           and
           if
           all
           this
           be
           a
           blessing
           ,
           and
           all
           this
           be
           the
           actions
           of
           our
           own
           charity
           ,
           who
           can
           hinder
           the
           Church
           of
           God
           from
           admitting
           Infants
           to
           the
           communion
           of
           all
           their
           pious
           offices
           ,
           which
           can
           do
           them
           benefit
           in
           their
           present
           capacity
           ?
           How
           this
           does
           necessarily
           infer
           Baptism
           ,
           I
           shall
           afterwards
           discourse
           
             *
          
           But
           for
           the
           present
           I
           enumerate
           ,
           That
           the
           blessings
           of
           Baptism
           are
           communicable
           to
           them
           ;
           they
           may
           be
           admitted
           into
           a
           fellowship
           of
           all
           the
           Prayers
           and
           Priviledges
           of
           the
           Church
           ,
           and
           the
           Communion
           of
           Saints
           ,
           in
           blessings
           ,
           and
           prayers
           ,
           and
           holy
           offices
           .
           But
           that
           which
           is
           of
           greatest
           perswasion
           and
           convincing
           efficacy
           in
           this
           particular
           ,
           is
           ,
           That
           the
           children
           of
           the
           Church
           are
           as
           capable
           of
           
             the
             same
             Covenant
             ,
          
           as
           the
           children
           of
           the
           Jews
           :
           But
           it
           was
           
             the
             same
             Covenant
          
           that
           Circumcision
           did
           consign
           ,
           a
           spiritual
           Covenant
           under
           a
           veil
           ,
           and
           now
           it
           is
           the
           same
           spiritual
           Covenant
           without
           the
           veil
           ,
           which
           is
           evident
           to
           him
           that
           considers
           it
           ;
           thus
           :
        
         
           The
           words
           of
           the
           Covenant
           are
           these
           [
           
             I
             am
             the
             Almighty
             God
             ,
          
           
           
             walk
             before
             me
             ,
             and
             be
             thou
             perfect
             ;
             I
             will
             multiply
             thee
             exceedingly
             .
             Thou
             shalt
             be
             a
             father
             of
             many
             Nations
             :
             Thy
             name
             shall
             not
             be
             Abram
             ,
             but
             Abraham
             .
             Nations
             and
             Kings
             
             shall
             be
             out
             of
             thee
             .
             I
             will
             be
             a
             God
             unto
             thee
             ,
             and
             unto
             thy
             seed
             after
             thee
             ;
             and
             I
             will
             give
             all
             the
             Land
             of
             Canaan
             to
             thy
             seed
             ,
             and
             all
             the
             Males
             shall
             be
             circumcised
             ,
             and
             it
             shall
             be
             a
             token
             of
             the
             Covenant
             between
             me
             and
             thee
             :
             and
             he
             that
             is
             not
             circumcised
             ,
             shall
             be
             cut
             off
             from
             his
             people
             .
          
           The
           Covenant
           which
           was
           on
           
             Abrahams
          
           part
           was
           ,
           
             To
             walk
             before
             God
             ,
             and
             to
             be
             perfect
             :
          
           on
           Gods
           part
           ,
           To
           bless
           him
           with
           a
           numerous
           issue
           ,
           and
           them
           with
           
             the
             Land
             of
             Canaan
             ;
          
           and
           the
           sign
           was
           
             Circumcision
             ,
          
           the
           token
           of
           the
           Covenant
           .
           Now
           in
           all
           this
           ,
           here
           was
           no
           duty
           to
           which
           the
           posterity
           was
           obliged
           ,
           nor
           any
           blessing
           which
           
             Abraham
          
           could
           perceive
           or
           feel
           ,
           because
           neither
           he
           nor
           his
           posterity
           did
           enjoy
           the
           Promise
           for
           many
           hundred
           years
           after
           the
           Covenant
           :
           and
           therefore
           as
           there
           was
           a
           duty
           for
           the
           posterity
           which
           is
           not
           here
           expressed
           ;
           so
           there
           was
           a
           blessing
           for
           
             Abraham
             ,
          
           which
           was
           concealed
           under
           the
           leaves
           of
           a
           temporal
           Promise
           ,
           and
           which
           we
           shall
           better
           understand
           from
           them
           whom
           the
           Spirit
           of
           God
           hath
           taught
           the
           mysteriousness
           of
           this
           transaction
           .
           The
           Argument
           indeed
           ,
           and
           the
           observation
           is
           wholly
           S.
           
           
             Pauls
             ,
             Abraham
             and
             the
             Patriarchs
             died
             in
             faith
             ,
             not
             having
             received
             the
             Promises
             ,
          
           viz.
           of
           a
           possession
           in
           
             Canaan
             .
             They
             saw
             the
             Promises
             afar
             off
             ,
          
           
           they
           embraced
           them
           ,
           and
           looked
           through
           the
           Cloud
           ,
           and
           the
           temporal
           veil
           ,
           this
           was
           not
           it
           ;
           
             they
             might
             have
             returned
             to
             Canaan
             ,
          
           if
           that
           had
           been
           the
           object
           of
           their
           desires
           ,
           and
           the
           design
           of
           the
           Promise
           :
           but
           they
           desired
           and
           
             did
             seek
             a
             Countrey
             ,
          
           
           but
           it
           was
           a
           better
           ,
           
             and
             that
             a
             heavenly
             .
          
           This
           was
           the
           object
           of
           their
           desire
           ,
           and
           the
           end
           of
           their
           search
           ,
           and
           the
           reward
           of
           their
           faith
           ,
           and
           the
           secret
           of
           their
           Promise
           .
           And
           therefore
           
             Circumcision
             was
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           
           
             which
             he
             had
             before
             his
             Circumcision
             ,
          
           before
           the
           making
           this
           Covenant
           ;
           and
           therefore
           it
           must
           principally
           relate
           to
           an
           effect
           and
           a
           blessing
           ,
           greater
           then
           was
           afterwards
           expressed
           in
           the
           temporal
           Promise
           :
           
           which
           effect
           was
           
             forgiveness
             of
             sins
             ,
             a
             not
             imputing
             to
             us
             our
             infirmities
             ,
             Justification
             by
             faith
             ,
             accounting
          
           that
           for
           
             righteousness
             :
          
           and
           these
           effects
           or
           graces
           were
           promised
           to
           
             Abraham
             ,
          
           
           not
           onely
           for
           his
           posterity
           
             after
             the
             flesh
             ,
          
           but
           his
           children
           
             after
             the
             spirit
             ,
          
           even
           to
           all
           that
           shall
           believe
           and
           
             walk
             in
             the
             steps
             of
             our
             father
             Abraham
             ,
             which
             he
             walked
             in
             ,
             being
             yet
             uncircumcised
             .
          
        
         
         
           This
           was
           no
           other
           but
           the
           Covenant
           of
           the
           Gospel
           ,
           
           though
           afterwards
           otherwise
           consigned
           :
           for
           so
           the
           Apostle
           expresly
           affirms
           ,
           that
           
             Abraham
          
           was
           the
           father
           of
           Circumcision
           (
           
             viz.
          
           by
           vertue
           of
           this
           Covenant
           )
           
             not
             onely
             to
             them
             that
             are
             circumcised
             ,
          
           
           
             but
             to
             all
             that
             believe
             :
             for
             this
             promise
             was
             not
             through
             the
             law
             of
             works
             ,
             or
             of
             circumcision
             ,
             but
             of
             faith
             .
          
           And
           therefore
           as
           S.
           
             Paul
          
           observes
           ,
           
           
             God
             promised
             that
             Abraham
             should
             be
             a
             father
             (
             not
             of
             that
             Nation
             onely
             ,
             but
             )
             of
             many
             Nations
             ,
             and
             the
             heir
             of
             the
             world
             ;
          
           
           
             that
             the
             blessing
             of
             Abraham
             might
             come
             on
             the
             Gentiles
             through
             Jesus
             Christ
             ;
          
           that
           we
           might
           receive
           the
           promise
           of
           the
           Spirit
           through
           faith
           .
           
           And
           ,
           
             if
             ye
             be
             Christs
             ,
             then
             ye
             are
             Abrahams
             seed
             ,
             and
             heirs
             according
             to
             the
             Promise
             .
          
           Since
           then
           the
           Covenant
           of
           the
           Gospel
           ,
           is
           
             the
             Covenant
             of
             Faith
             ,
          
           and
           
             not
             of
             Works
             ;
          
           and
           the
           
             Promises
          
           are
           
             spiritual
             ,
          
           not
           
             saecular
             ;
          
           and
           
             Abraham
             the
             father
             of
             the
             faithful
             Gentiles
             ,
          
           as
           well
           as
           the
           
             circumcised
             Jews
             ;
          
           and
           
             the
             heir
             of
             the
             world
             ,
          
           not
           by
           himself
           ,
           but
           by
           his
           seed
           ,
           or
           the
           Son
           of
           Man
           ,
           our
           Lord
           Jesus
           :
           it
           follows
           ,
           that
           the
           Promises
           which
           Circumcision
           did
           seal
           ,
           were
           the
           same
           Promises
           which
           are
           consigned
           in
           Baptism
           ;
           the
           Covenant
           is
           the
           same
           ,
           onely
           that
           Gods
           people
           are
           not
           impal'd
           in
           
             Palestine
             ,
          
           and
           the
           veil
           is
           taken
           away
           ,
           
           and
           the
           temporal
           is
           passed
           into
           spiritual
           ,
           and
           the
           result
           will
           be
           this
           ,
           
             That
             to
             as
             many
             persons
             ,
             and
             in
             as
             many
             capacities
             ,
             and
             in
             the
             same
             dispositions
             as
             the
             Promises
             were
             applied
             ,
             and
             did
             relate
             in
             Circumcision
             ,
             to
             the
             same
             they
             do
             belong
             ,
             and
             may
             be
             applied
             in
             Baptism
             .
          
           And
           let
           it
           be
           remembred
           ,
           That
           the
           Covenant
           which
           Circumcision
           did
           sign
           ,
           
             was
             a
             Covenant
             of
             Grace
             and
             Faith
             ;
          
           the
           Promises
           were
           
             of
             the
             Spirit
             ,
          
           or
           spiritual
           ,
           it
           was
           
             made
             before
             the
             Law
             ,
          
           and
           could
           not
           be
           rescinded
           by
           the
           Legal
           Covenant
           .
           
             Nothing
             could
             be
             added
             to
             it
             ,
             or
             taken
             from
             it
             ;
          
           and
           
             we
             that
             are
             partakers
             of
             this
             grace
             ,
          
           are
           therefore
           partakers
           of
           it
           by
           being
           Christs
           servants
           ,
           united
           to
           Christ
           ,
           and
           
             so
             are
             become
             Abrahams
             seed
          
           (
           as
           the
           Apostle
           at
           large
           and
           professedly
           proves
           in
           divers
           places
           ,
           but
           especially
           in
           the
           4.
           of
           the
           
             Romans
             ,
          
           and
           the
           3.
           to
           the
           
             Galatians
             .
          
           )
           And
           therefore
           if
           Infants
           were
           then
           admitted
           to
           it
           ,
           and
           consigned
           to
           it
           by
           a
           Sacrament
           
           which
           they
           understood
           not
           any
           more
           then
           ours
           do
           ,
           there
           is
           not
           any
           reason
           why
           ours
           should
           not
           enter
           in
           at
           the
           ordinary
           gate
           and
           door
           of
           Grace
           as
           well
           as
           they
           .
           Their
           children
           were
           circumcised
           the
           Eighth
           day
           ,
           but
           were
           instructed
           afterwards
           ,
           when
           they
           could
           enquire
           what
           these
           things
           meant
           .
           Indeed
           their
           
             Proselytes
          
           were
           
             first
          
           taught
           ,
           
             then
          
           circumcised
           ;
           so
           are
           ours
           ,
           baptized
           :
           but
           
             their
             Infants
          
           were
           consigned
           
             first
             ,
          
           and
           so
           must
           ours
           .
        
         
           3.
           
           In
           Baptism
           we
           are
           
             born
             again
             ;
          
           
           and
           this
           Infants
           need
           in
           the
           present
           circumstances
           ,
           and
           for
           the
           same
           great
           reason
           ,
           that
           men
           of
           age
           and
           reason
           do
           .
           For
           our
           natural
           birth
           is
           either
           of
           it self
           insufficient
           ,
           or
           is
           made
           so
           by
           the
           fall
           of
           
             Adam
             ,
          
           and
           the
           consequent
           evils
           ,
           that
           nature
           alone
           ,
           or
           our
           first
           birth
           ,
           cannot
           bring
           us
           to
           heaven
           ,
           which
           is
           a
           supernatural
           end
           ,
           that
           is
           ,
           an
           end
           above
           all
           the
           power
           of
           our
           nature
           as
           now
           it
           is
           .
           So
           that
           if
           
             nature
          
           cannot
           bring
           us
           to
           heaven
           ,
           
             grace
          
           must
           ,
           or
           we
           can
           never
           get
           thither
           ;
           if
           the
           
             first
             birth
          
           cannot
           ,
           
             a
             second
          
           must
           :
           but
           
             the
             second
             birth
          
           spoken
           of
           in
           Scripture
           ,
           is
           
             Baptism
             ;
             A
             man
             must
             be
             born
             of
             water
             and
             the
             spirit
             .
          
           
           And
           therefore
           Baptism
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           laver
           of
           a
           new
           birth
           .
           Either
           then
           
             Infants
          
           cannot
           go
           to
           heaven
           any
           way
           that
           we
           know
           of
           ,
           or
           they
           must
           be
           baptized
           .
           To
           say
           they
           are
           to
           be
           left
           to
           God
           ,
           is
           an
           excuse
           ,
           and
           no
           answer
           :
           for
           when
           God
           hath
           opened
           the
           door
           ,
           and
           calls
           that
           the
           entrance
           into
           heaven
           ,
           we
           do
           not
           leave
           them
           to
           God
           ,
           when
           we
           will
           not
           carry
           them
           to
           him
           in
           the
           way
           which
           he
           hath
           described
           ,
           and
           at
           the
           door
           which
           himself
           hath
           opened
           :
           
             we
             leave
             them
          
           indeed
           ,
           but
           it
           is
           but
           
             helpless
          
           and
           
             destitute
             :
          
           and
           though
           God
           is
           better
           then
           Man
           ,
           yet
           that
           is
           no
           warrant
           to
           us
           ,
           what
           it
           will
           be
           to
           the
           children
           ,
           that
           we
           cannot
           warrant
           ,
           or
           conjecture
           .
           And
           if
           it
           be
           objected
           ,
           That
           to
           the
           new
           birth
           is
           required
           dispositions
           of
           our
           own
           ,
           which
           are
           to
           be
           wrought
           by
           and
           in
           them
           that
           have
           the
           use
           of
           reason
           :
           besides
           that
           this
           is
           wholly
           against
           the
           Analogy
           of
           
             a
             new
             birth
             ,
          
           in
           which
           the
           person
           to
           be
           born
           is
           wholly
           a
           passive
           ,
           and
           hath
           put
           into
           him
           the
           principle
           that
           in
           time
           will
           produce
           its
           proper
           actions
           :
           It
           is
           certain
           ,
           that
           they
           that
           
             can
             receive
          
           the
           new
           birth
           ,
           are
           capable
           of
           it
           ;
           the
           effect
           of
           it
           is
           a
           possibility
           of
           being
           saved
           ,
           and
           arriving
           to
           a
           supernatural
           felicity
           .
           If
           Infants
           can
           receive
           this
           effect
           ,
           then
           also
           the
           new
           birth
           ,
           without
           which
           they
           cannot
           
           cannot
           receive
           the
           effect
           .
           And
           if
           they
           can
           receive
           salvation
           ,
           the
           effect
           of
           the
           new
           birth
           ,
           what
           hinders
           them
           ,
           but
           they
           may
           receive
           that
           that
           is
           in
           order
           to
           that
           effect
           ,
           and
           ordained
           onely
           for
           it
           ;
           and
           which
           is
           nothing
           of
           it self
           ,
           but
           in
           its
           institution
           and
           relation
           ,
           and
           which
           may
           be
           received
           by
           the
           same
           capacity
           in
           which
           one
           may
           be
           created
           ,
           that
           is
           ,
           a
           passivity
           ,
           or
           a
           capacity
           obediential
           .
        
         
           4.
           
           
           Concerning
           pardon
           of
           sins
           ,
           which
           is
           one
           great
           effect
           of
           Baptism
           ,
           it
           is
           certain
           ,
           that
           Infants
           have
           not
           that
           benefit
           which
           men
           of
           sin
           and
           age
           may
           receive
           .
           He
           that
           hath
           a
           sickly
           stomach
           drinks
           wine
           ,
           and
           it
           not
           onely
           refreshes
           his
           spirits
           ,
           but
           cures
           his
           stomach
           .
           He
           that
           drinks
           wine
           and
           hath
           not
           that
           disease
           ,
           receives
           good
           by
           his
           wine
           ,
           though
           it
           does
           not
           minister
           to
           so
           many
           needs
           ;
           it
           refreshes
           him
           ,
           though
           it
           does
           not
           cure
           him
           :
           and
           when
           oyle
           is
           poured
           upon
           a
           mans
           head
           ,
           it
           does
           not
           alwayes
           heal
           a
           wound
           ,
           but
           sometimes
           makes
           him
           a
           chearful
           countenance
           ,
           sometimes
           it
           consigns
           him
           to
           be
           a
           King
           or
           a
           Priest
           .
           So
           it
           is
           in
           Baptism
           :
           it
           does
           not
           heal
           the
           wounds
           of
           actual
           sins
           ,
           because
           they
           have
           not
           committed
           them
           ;
           but
           it
           takes
           off
           the
           evil
           of
           Original
           sin
           :
           
           whatsoever
           is
           imputed
           to
           us
           by
           
             Adams
          
           prevarication
           ,
           is
           washed
           off
           by
           the
           death
           of
           the
           second
           
             Adam
             ,
          
           into
           which
           we
           are
           baptized
           .
           But
           concerning
           Original
           sin
           ,
           because
           there
           are
           so
           many
           disputes
           which
           may
           intricate
           the
           Question
           ,
           I
           shall
           make
           use
           onely
           of
           that
           which
           is
           confessed
           on
           both
           sides
           ,
           and
           material
           to
           our
           purpose
           .
           Death
           came
           upon
           all
           men
           by
           
             Adams
          
           sin
           ,
           and
           the
           necessity
           of
           it
           remains
           upon
           us
           ,
           as
           an
           evil
           consequent
           of
           the
           disobedience
           .
           For
           though
           death
           is
           natural
           ,
           yet
           it
           was
           kept
           off
           from
           man
           by
           Gods
           favour
           ,
           which
           when
           he
           lost
           ,
           the
           banks
           were
           broken
           ,
           and
           the
           water
           reverted
           to
           its
           natural
           course
           ,
           and
           our
           nature
           became
           a
           curse
           ,
           
           and
           death
           a
           punishment
           .
           Now
           that
           this
           also
           relates
           to
           Infants
           so
           far
           ,
           is
           certain
           ,
           because
           they
           are
           ▪
           sick
           ,
           and
           dye
           .
           This
           the
           
             Pelagians
          
           denied
           not
           .
           But
           to
           whomsoever
           this
           evil
           descended
           ,
           upon
           them
           also
           a
           remedy
           is
           provided
           by
           the
           second
           
             Adam
             ,
             That
             as
             in
             Adam
             all
             dye
             ,
             even
             so
             in
             Christ
             shall
             all
             be
             made
             alive
             ;
          
           that
           is
           ,
           at
           the
           day
           of
           Judgement
           :
           then
           
             death
             shall
             be
             destroyed
             .
          
           In
           the
           mean
           time
           ,
           death
           hath
           a
           sting
           and
           a
           bitterness
           ,
           a
           curse
           it
           is
           ,
           and
           an
           express
           of
           the
           Divine
           Anger
           :
           and
           if
           this
           sting
           be
           not
           taken
           away
           here
           ,
           we
           shall
           have
           no
           participation
           
           of
           the
           final
           
             victory
             over
             death
             .
          
           Either
           therefore
           Infants
           must
           be
           for
           ever
           without
           remedy
           in
           this
           evil
           consequent
           of
           their
           Fathers
           sin
           ,
           or
           they
           must
           be
           adopted
           into
           the
           participation
           of
           Christs
           death
           ,
           which
           is
           the
           remedy
           .
           Now
           how
           can
           they
           partake
           of
           Christs
           death
           ,
           but
           by
           Baptism
           into
           his
           death
           ?
           For
           if
           there
           be
           any
           spiritual
           way
           fancied
           ,
           it
           will
           by
           a
           stronger
           argument
           admit
           them
           to
           Baptism
           :
           for
           if
           they
           can
           receive
           spiritual
           effects
           ,
           they
           can
           also
           receive
           the
           outward
           Sacrament
           ;
           this
           being
           denyed
           onely
           upon
           pretence
           they
           cannot
           have
           the
           other
           .
           If
           there
           be
           no
           spiritual
           way
           
             extraordinary
             ,
          
           then
           the
           
             ordinary
          
           way
           is
           onely
           left
           for
           them
           .
           If
           there
           be
           an
           
             extraordinary
             ,
          
           let
           it
           be
           shewn
           ,
           and
           Christians
           will
           be
           at
           rest
           concerning
           their
           children
           .
           One
           thing
           onely
           I
           desire
           to
           be
           observed
           ,
           That
           
             Pelagius
          
           denyed
           Original
           sin
           ,
           but
           yet
           denyed
           not
           the
           necessity
           of
           Infants
           Baptism
           ;
           and
           being
           accused
           of
           it
           in
           an
           Epistle
           to
           Pope
           
             Innocent
          
           the
           first
           ,
           he
           purged
           himself
           of
           the
           suspicion
           ,
           and
           allowed
           the
           practise
           ,
           but
           denyed
           the
           inducement
           of
           it
           :
           which
           shews
           ,
           that
           their
           arts
           are
           weak
           that
           think
           Baptism
           to
           be
           useless
           to
           Infants
           ,
           if
           they
           be
           not
           formally
           guilty
           of
           the
           prevarication
           of
           
             Adam
             :
          
           By
           which
           I
           also
           gather
           ,
           that
           it
           was
           so
           universal
           ,
           so
           primitive
           a
           practise
           ,
           to
           baptize
           Infants
           ,
           that
           it
           was
           greater
           then
           all
           pretences
           to
           the
           contrary
           :
           for
           it
           would
           much
           have
           conduced
           to
           the
           introducing
           his
           opinion
           against
           Grace
           and
           Original
           sin
           ,
           if
           he
           had
           destroyed
           that
           practise
           which
           seemed
           so
           very
           much
           to
           have
           its
           greatest
           necessity
           from
           the
           doctrine
           he
           denyed
           .
           But
           against
           
             Pelagius
             ,
          
           and
           against
           all
           that
           follow
           the
           parts
           of
           his
           opinion
           ,
           it
           is
           of
           good
           use
           which
           S.
           
             Austine
             ,
             Prosper
             ,
          
           and
           
             Fulgentius
          
           argue
           ;
           If
           Infants
           are
           punished
           for
           
             Adams
          
           sin
           ,
           then
           they
           are
           also
           guilty
           of
           it
           in
           some
           sense
           .
           
             Nimis
             enim
             impium
             est
             hoc
             de
             Dei
             sentire
             justitiâ
             quod
             à
             praevaricatione
             liberos
             cum
             reis
             voluerit
             esse
             damnatos
             .
          
           
           So
           
             Prosper
             .
             Dispendia
             quae
             flentes
             nascendo
             testantur
             ,
             dicito
             quo
             merito
             sub
             justissimo
             &
             omnipotentissimo
             judice
             eis
             ,
             si
             nullum
             peccatum
             attrahant
             ,
             arrogentur
             ,
          
           said
           S.
           
             Austin
             .
          
           For
           
             the
             guilt
          
           of
           sin
           signifies
           nothing
           but
           the
           obligation
           to
           the
           punishment
           :
           and
           he
           that
           feels
           the
           evil
           consequent
           ,
           to
           him
           the
           sin
           is
           imputed
           ;
           not
           as
           to
           all
           the
           same
           dishonour
           ,
           or
           
             moral
             accounts
             ,
          
           but
           to
           the
           more
           material
           ,
           
             to
             the
             natural
             account
             :
          
           and
           in
           holy
           Scripture
           the
           taking
           off
           the
           punishment
           ,
           is
           the
           pardon
           of
           the
           sin
           ;
           and
           in
           the
           same
           
           degree
           the
           punishment
           is
           abolished
           ,
           in
           the
           same
           God
           is
           appeased
           ,
           and
           then
           the
           person
           stands
           upright
           ,
           being
           reconciled
           to
           God
           by
           his
           grace
           .
           Since
           therefore
           Infants
           have
           the
           punishment
           of
           sin
           ,
           it
           is
           certain
           the
           sin
           is
           imputed
           to
           them
           ;
           and
           therefore
           they
           need
           being
           reconciled
           to
           God
           by
           Christ
           :
           and
           if
           so
           ,
           then
           ,
           when
           they
           are
           baptized
           into
           Christs
           death
           ,
           and
           into
           his
           Resurrection
           ,
           their
           sins
           are
           pardoned
           ,
           because
           the
           punishment
           is
           taken
           off
           ,
           
             the
             sting
             of
          
           natural
           
             death
          
           is
           taken
           away
           ,
           because
           Gods
           anger
           is
           removed
           ,
           and
           they
           shall
           partake
           of
           Christs
           Resurrection
           :
           which
           because
           Baptism
           does
           signifie
           and
           consign
           ,
           they
           also
           are
           to
           be
           baptized
           .
           To
           which
           also
           adde
           this
           appendant
           Consideration
           ,
           That
           whatsoever
           the
           Sacraments
           do
           
             consign
             ,
          
           that
           also
           they
           do
           
             convey
             and
             minister
             :
          
           they
           do
           it
           ,
           that
           is
           ,
           God
           by
           them
           does
           it
           ;
           lest
           we
           should
           think
           the
           Sacraments
           to
           be
           meer
           illusions
           ,
           and
           abusing
           us
           by
           deceitful
           ineffective
           signs
           :
           and
           therefore
           to
           Infants
           the
           grace
           of
           a
           title
           to
           a
           
             Resurrection
             ,
          
           and
           
             Reconciliation
          
           to
           God
           by
           the
           death
           of
           Christ
           is
           conveyed
           ,
           because
           it
           signifies
           and
           consigns
           this
           to
           them
           more
           to
           the
           life
           and
           analogy
           of
           resemblance
           ,
           then
           Circumcision
           to
           the
           Infant
           sons
           of
           Israel
           .
           I
           end
           this
           Consideration
           with
           the
           words
           of
           
             Nazianzen
             ,
          
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Our
             birth
             by
             Baptism
             does
             cut
             off
             every
             unclean
             appendage
             of
             our
             natural
             birth
             ,
             and
             leads
             us
             to
             a
             celestial
             life
             :
          
           and
           this
           in
           children
           is
           therefore
           more
           necessary
           ,
           because
           the
           evil
           came
           upon
           them
           without
           their
           own
           act
           of
           reason
           and
           choice
           ,
           and
           therefore
           the
           grace
           and
           remedy
           ought
           not
           to
           stay
           the
           leisure
           of
           dull
           Nature
           ,
           and
           the
           Formalities
           of
           the
           Civill
           Law
           .
        
         
           5.
           
           The
           Baptism
           of
           Infants
           does
           to
           them
           the
           greatest
           part
           of
           that
           benefit
           which
           belongs
           to
           the
           remission
           of
           sins
           .
           
           For
           Baptism
           is
           a
           state
           of
           Repentance
           and
           pardon
           for
           ever
           .
           This
           I
           suppose
           to
           be
           already
           proved
           ,
           to
           which
           I
           onely
           adde
           this
           Caution
           ,
           That
           the
           
             Pelagians
          
           to
           undervalue
           the
           necessity
           of
           supervening
           grace
           ,
           affirmed
           ,
           That
           Baptism
           did
           minister
           to
           us
           grace
           sufficient
           to
           live
           perfectly
           ,
           and
           without
           sin
           for
           ever
           .
           Against
           this
           S.
           
             Jerome
          
           sharply
           declaims
           ,
           and
           affirms
           ,
           
             a
          
           
             Baptismum
             praeterita
             donare
             peccata
             ,
             non
             futuram
             servare
             justitiam
             :
          
           that
           is
           ,
           
             non
             statim
             justum
             facit
             &
             omni
             plenum
             justitiâ
             ,
          
           as
           he
           expounds
           his
           meaning
           
           in
           another
           place
           .
           
             Vetera
             peccata
             conscindit
             ,
             novas
             virtutes
             non
             tribuit
             ;
             dimittit
             à
             carcere
             ,
             &
             dimisso
             ,
             si
             laboraverit
             ,
             praemia
             pollicetur
             .
          
           Baptism
           does
           not
           so
           forgive
           future
           sins
           ,
           that
           we
           may
           do
           what
           we
           please
           ,
           or
           so
           as
           we
           need
           not
           labour
           and
           watch
           ,
           and
           fear
           perpetually
           ,
           and
           make
           use
           of
           Gods
           grace
           to
           actuate
           our
           endevours
           ,
           but
           puts
           us
           into
           a
           state
           of
           pardon
           ,
           that
           is
           ,
           in
           a
           Covenant
           of
           Grace
           ,
           in
           which
           so
           long
           as
           we
           labour
           and
           repent
           ,
           and
           strive
           to
           do
           our
           duty
           ,
           so
           long
           our
           infirmities
           are
           pityed
           ,
           and
           our
           sins
           certain
           to
           be
           pardoned
           upon
           their
           certain
           conditions
           ;
           that
           is
           ,
           by
           virtue
           of
           it
           we
           are
           capable
           of
           pardon
           ,
           and
           must
           work
           for
           it
           ,
           and
           may
           hope
           it
           .
           And
           therefore
           Infants
           have
           a
           most
           certain
           capacity
           and
           proper
           disposition
           to
           Baptism
           ▪
           for
           sin
           creeps
           before
           it
           can
           go
           ,
           and
           little
           undecencies
           are
           soon
           learned
           ,
           and
           malice
           is
           before
           their
           years
           ,
           and
           they
           can
           do
           mischief
           and
           irregularities
           betimes
           ;
           and
           though
           we
           know
           not
           when
           ,
           nor
           how
           far
           they
           are
           imputed
           in
           every
           moneth
           of
           their
           lives
           ,
           yet
           it
           is
           an
           admirable
           art
           of
           the
           Spirit
           of
           grace
           ,
           to
           put
           them
           into
           a
           state
           of
           pardon
           ,
           that
           their
           remedy
           may
           at
           least
           be
           as
           soon
           as
           their
           necessity
           .
           And
           therefore
           
             Tertullian
          
           and
           
             Gregory
             Nazianzen
          
           advised
           the
           Baptism
           of
           children
           to
           be
           at
           three
           or
           four
           years
           of
           age
           ;
           meaning
           ,
           that
           they
           then
           begining
           to
           have
           little
           inadvertencies
           &
           hasty
           follies
           ,
           and
           actions
           so
           evil
           as
           did
           need
           a
           lavatory
           .
           But
           if
           Baptism
           hath
           an
           influence
           upon
           sins
           in
           the
           succeeding
           portions
           of
           our
           life
           ,
           then
           it
           is
           certain
           ,
           that
           their
           being
           presently
           innocent
           ,
           does
           not
           hinder
           ,
           and
           ought
           not
           to
           retard
           the
           Sacrament
           ;
           and
           therefore
           
             Tertullian's
          
           
             Quid
             festinat
             innocens
             aetas
             ad
             remissionem
             peccatorum
             ?
          
           
           
             what
             need
             Innocents
             hasten
             to
             the
             remission
             of
             sins
             ?
          
           is
           soon
           answered
           .
           It
           is
           true
           ,
           they
           need
           not
           in
           respect
           of
           any
           actual
           sins
           ,
           for
           so
           they
           are
           innocent
           :
           but
           in
           respect
           of
           the
           evils
           of
           their
           nature
           ,
           derived
           from
           their
           original
           ,
           and
           in
           respect
           of
           future
           sins
           in
           the
           whole
           state
           of
           their
           life
           ,
           it
           is
           necessary
           they
           be
           put
           into
           a
           state
           of
           pardon
           before
           they
           sin
           ,
           because
           some
           sin
           early
           ,
           some
           sin
           later
           ;
           and
           therefore
           unless
           they
           be
           baptized
           so
           early
           ,
           as
           to
           prevent
           the
           first
           sins
           ,
           they
           may
           chance
           dye
           in
           a
           sin
           ,
           to
           the
           pardon
           of
           which
           they
           have
           yet
           derived
           no
           title
           from
           Christ
           .
        
         
           6.
           
           The
           next
           great
           effect
           of
           Baptism
           ,
           
           which
           children
           can
           have
           ,
           is
           
             the
             Spirit
             of
             Sanctification
             ,
          
           and
           if
           they
           can
           be
           
             baptized
             with
             Water
             and
             the
             Spirit
             ,
          
           it
           will
           be
           sacriledge
           to
           rob
           them
           of
           so
           holy
           
           treasures
           .
           And
           concerning
           this
           ,
           although
           it
           be
           with
           them
           ,
           as
           S.
           
             Paul
          
           sayes
           of
           Heirs
           ,
           
             The
             heir
             so
             long
             as
             he
             is
             a
             childe
             differeth
             nothing
             from
             a
             servant
             ,
             though
             he
             be
             lord
             of
             all
             ;
          
           and
           children
           ,
           although
           they
           receive
           the
           Spirit
           of
           Promise
           ,
           and
           the
           Spirit
           of
           Grace
           ,
           yet
           
             in
             respect
             of
             actual
             exercise
             ,
          
           they
           differ
           not
           from
           them
           that
           have
           them
           not
           at
           all
           ,
           yet
           this
           hindres
           not
           but
           they
           may
           have
           them
           .
           For
           as
           the
           reasonable
           soul
           and
           all
           its
           faculties
           are
           in
           children
           ,
           
             Will
          
           and
           
             Vnderstanding
             ,
             Passions
             ,
          
           and
           
             Powers
             of
             Attraction
             and
             Propulsion
             ,
          
           yet
           these
           faculties
           do
           not
           operate
           or
           come
           abroad
           till
           time
           and
           art
           ,
           observation
           and
           experience
           have
           drawn
           them
           forth
           into
           action
           :
           so
           may
           the
           Spirit
           of
           Grace
           ,
           the
           principle
           of
           Christian
           life
           ,
           be
           infused
           ,
           and
           yet
           lye
           without
           action
           till
           in
           its
           own
           day
           it
           is
           drawn
           forth
           .
           For
           in
           every
           Christian
           there
           are
           three
           parts
           concurring
           to
           his
           integral
           constitution
           ,
           
             Body
             ,
          
           and
           
             Soul
             ,
          
           and
           
             Spirit
             ;
          
           and
           all
           these
           have
           their
           proper
           activities
           and
           times
           ,
           but
           
             every
             one
             in
             his
             own
             order
             ,
             first
             that
             which
             is
             natural
             ,
             then
             that
             which
             is
             spiritual
             .
          
           And
           as
           
             Aristotle
          
           said
           ,
           
             A
             man
             first
             lives
             the
             life
             of
             a
             plant
             ,
             then
             of
             a
             beast
             ,
             and
             lastly
             of
             a
             man
             ,
          
           is
           true
           in
           this
           sense
           :
           and
           the
           more
           spiritual
           the
           principle
           is
           ,
           the
           longer
           it
           is
           before
           it
           operates
           ,
           because
           more
           things
           concur
           to
           spiritual
           actions
           ,
           then
           to
           natural
           :
           and
           these
           are
           necessary
           ,
           and
           therefore
           first
           ;
           the
           other
           are
           perfect
           ,
           and
           therefore
           last
           .
           And
           who
           is
           he
           that
           so
           well
           understands
           the
           Philosophy
           of
           this
           third
           principle
           of
           a
           Christians
           life
           ,
           
             the
             Spirit
             ,
          
           as
           to
           know
           how
           or
           when
           it
           is
           infused
           ,
           and
           how
           it
           operates
           in
           all
           its
           periods
           ,
           and
           what
           it
           is
           in
           its
           beeing
           and
           proper
           nature
           ;
           and
           whether
           it
           be
           like
           the
           soul
           ,
           or
           like
           the
           faculty
           ,
           or
           like
           a
           habit
           ,
           or
           how
           or
           to
           what
           purposes
           God
           in
           all
           varieties
           does
           dispense
           it
           ?
           These
           are
           secrets
           which
           none
           but
           bold
           people
           use
           to
           decree
           ,
           and
           build
           propositions
           upon
           their
           own
           dreams
           .
           That
           which
           is
           certain
           ,
           is
           ,
           that
           *
           The
           Spirit
           is
           the
           principle
           of
           a
           new
           life
           ,
           or
           a
           new
           birth
           .
           *
           That
           Baptism
           is
           the
           laver
           of
           this
           new
           birth
           .
           *
           That
           it
           is
           the
           seed
           of
           God
           ,
           and
           may
           lye
           long
           in
           the
           furrows
           before
           it
           springs
           up
           .
           *
           That
           from
           the
           faculty
           to
           the
           act
           ,
           the
           passage
           is
           not
           alwayes
           sudden
           and
           quick
           .
           *
           That
           the
           Spirit
           is
           the
           earnest
           of
           our
           inheritance
           ,
           that
           is
           ,
           of
           Resurrection
           to
           eternal
           life
           :
           which
           inheritance
           because
           children
           we
           hope
           shal
           have
           ,
           they
           cannot
           be
           denied
           to
           have
           its
           
             Seal
             and
             Earnest
             ,
          
           that
           is
           ,
           if
           they
           shall
           have
           all
           ,
           they
           are
           not
           to
           
           be
           denyed
           a
           part
           .
           *
           That
           children
           have
           some
           effects
           of
           the
           Spirit
           ,
           and
           therefore
           do
           receive
           it
           ,
           and
           are
           
             baptized
             with
             the
             Spirit
             ,
          
           and
           therefore
           may
           
             with
             Water
             :
          
           which
           thing
           is
           therefore
           true
           and
           evident
           ,
           because
           some
           children
           are
           sanctified
           ,
           as
           
             Jeremy
          
           and
           the
           
             Baptist
             ,
          
           and
           therefore
           all
           may
           .
           And
           because
           all
           signification
           of
           persons
           is
           an
           effect
           of
           the
           holy
           Ghost
           ,
           there
           is
           no
           peradventure
           but
           they
           that
           can
           be
           sanctified
           by
           God
           can
           in
           that
           capacity
           receive
           the
           holy
           Ghost
           :
           and
           all
           the
           ground
           of
           dissenting
           here
           ,
           is
           onely
           upon
           a
           mistake
           ,
           because
           Infants
           do
           no
           act
           of
           holiness
           ,
           they
           suppose
           them
           incapable
           of
           the
           grace
           of
           Sanctification
           .
           Now
           
             Sanctification
          
           of
           children
           ,
           is
           their
           
             adoption
          
           to
           the
           inheritance
           of
           sons
           ,
           their
           presentation
           to
           Christ
           ,
           their
           consignation
           to
           Christs
           service
           ▪
           and
           to
           Resurrection
           ,
           their
           being
           put
           into
           a
           possibility
           of
           being
           saved
           ,
           their
           restitution
           to
           Gods
           favour
           ,
           which
           naturally
           ,
           that
           is
           ,
           as
           our
           nature
           is
           depraved
           and
           punished
           ,
           they
           could
           not
           have
           .
           And
           in
           short
           the
           case
           is
           this
           :
           *
           Original
           Righteousness
           was
           in
           
             Adam
          
           after
           the
           manner
           of
           nature
           ,
           but
           it
           was
           an
           act
           or
           effect
           of
           grace
           ,
           
           and
           by
           it
           men
           were
           
             not
             made
             ,
             but
             born
             righteous
             ;
          
           the
           inferior
           faculties
           obeyed
           the
           superior
           ,
           the
           minde
           was
           whole
           and
           right
           ,
           and
           conformable
           to
           the
           Divine
           Image
           ,
           the
           Reason
           and
           the
           Will
           alwayes
           concurring
           ,
           the
           Will
           followed
           Reason
           ,
           and
           Reason
           followed
           the
           Laws
           of
           God
           ,
           and
           so
           long
           as
           a
           man
           had
           not
           lost
           this
           ▪
           he
           was
           pleasing
           to
           God
           ,
           and
           should
           have
           passed
           to
           a
           more
           perfect
           state
           .
           Now
           because
           this
           ,
           if
           
             Adam
          
           had
           stood
           ,
           should
           have
           been
           born
           with
           every
           childe
           ,
           there
           was
           in
           Infants
           a
           
             principle
          
           which
           was
           
             the
             seed
             of
             holy
             life
          
           here
           ,
           and
           
             a
             blessed
          
           hereafter
           ;
           and
           yet
           the
           children
           should
           have
           gone
           in
           the
           road
           of
           nature
           ,
           then
           as
           well
           as
           now
           ,
           and
           the
           Spirit
           should
           have
           operated
           at
           natures
           leisure
           ;
           God
           being
           the
           giver
           of
           both
           ,
           would
           have
           made
           them
           instrumental
           to
           ,
           and
           perfective
           of
           each
           other
           ,
           but
           not
           destructive
           .
           Now
           what
           was
           lost
           by
           
             Adam
             ,
          
           is
           restored
           by
           Christ
           ,
           the
           same
           Righteousness
           ,
           onely
           it
           is
           
             not
             born
             ,
          
           
           but
           
             superinduc'd
             ,
          
           not
           integral
           ,
           but
           interrupted
           ,
           but
           such
           as
           it
           is
           ,
           there
           is
           no
           difference
           ,
           but
           that
           the
           same
           
           or
           the
           like
           principle
           may
           be
           derived
           to
           us
           from
           Christ
           ,
           as
           there
           should
           have
           been
           from
           
             Adam
             ,
          
           that
           is
           ,
           
             a
             principle
             of
             obedience
             ,
          
           a
           regularity
           of
           faculties
           ,
           a
           beauty
           in
           the
           soul
           ,
           and
           a
           state
           of
           acceptation
           with
           God
           .
           And
           we
           see
           also
           in
           men
           of
           understanding
           and
           reason
           ,
           
             the
             Spirit
             of
             God
             dwells
             in
             them
             ,
          
           (
           which
           
             Tatianus
          
           describing
           ,
           uses
           these
           words
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           The
           soul
           is
           possessed
           with
           sparks
           ,
           or
           materials
           of
           the
           power
           of
           the
           Spirit
           )
           and
           yet
           it
           is
           sometimes
           ineffective
           and
           unactive
           ,
           sometimes
           more
           ,
           sometimes
           less
           ,
           and
           does
           no
           more
           do
           its
           work
           at
           all
           times
           ,
           then
           the
           soul
           does
           at
           all
           times
           understand
           .
           Adde
           to
           this
           ,
           That
           if
           there
           be
           in
           Infants
           naturally
           an
           evil
           principle
           ,
           a
           proclivity
           to
           sin
           ,
           an
           ignorance
           and
           pravity
           of
           minde
           ,
           a
           disorder
           of
           affections
           (
           as
           experience
           teaches
           us
           there
           is
           ,
           and
           the
           perpetual
           doctrine
           of
           the
           Church
           ,
           and
           the
           universal
           mischiefs
           issuing
           from
           mankinde
           ,
           and
           the
           sin
           of
           every
           man
           does
           witness
           too
           much
           )
           why
           cannot
           Infants
           have
           a
           good
           principle
           in
           them
           ,
           though
           it
           works
           not
           till
           its
           own
           season
           ,
           as
           well
           as
           an
           evil
           principle
           ?
           If
           there
           were
           not
           by
           nature
           some
           evil
           principle
           ,
           it
           is
           not
           possible
           that
           all
           the
           world
           should
           choose
           sin
           :
           In
           free
           agents
           it
           was
           never
           heard
           ,
           that
           all
           individuals
           loved
           and
           chose
           the
           same
           thing
           ,
           to
           which
           they
           were
           not
           naturally
           inclined
           .
           Neither
           do
           all
           men
           choose
           to
           marry
           ,
           neither
           do
           all
           choose
           to
           abstain
           :
           and
           in
           this
           instance
           there
           is
           a
           natural
           inclination
           to
           one
           part
           ;
           but
           of
           all
           the
           men
           and
           women
           in
           the
           world
           ,
           there
           is
           no
           one
           that
           hath
           never
           sinned
           .
           
           
             If
             we
             say
             that
             we
             have
             no
             sin
             ,
             we
             deceive
             our selves
             ,
             and
             the
             truth
             is
             not
             in
             us
             ▪
          
           said
           an
           Apostle
           .
           If
           therefore
           nature
           hath
           in
           Infants
           
             an
             evil
             principle
             ,
          
           which
           operates
           when
           the
           childe
           can
           choose
           ,
           but
           is
           all
           the
           while
           within
           the
           soul
           ;
           either
           Infants
           have
           by
           grace
           a
           principle
           put
           into
           them
           ,
           or
           else
           sin
           abounds
           where
           grace
           does
           not
           superabound
           ,
           expresly
           against
           the
           doctrine
           of
           the
           Apostle
           .
           The
           event
           of
           this
           discourse
           is
           ,
           that
           if
           Infants
           be
           capable
           of
           the
           Spirit
           of
           grace
           ,
           there
           is
           no
           reason
           but
           they
           may
           and
           ought
           to
           be
           baptized
           ,
           as
           well
           as
           men
           and
           women
           ;
           unless
           God
           had
           expresly
           forbidden
           them
           ,
           which
           cannot
           be
           pretended
           :
           and
           that
           Infants
           are
           capable
           of
           the
           Spirit
           of
           grace
           ,
           
           I
           think
           is
           made
           very
           credible
           .
           
             Christus
             infantibus
             infans
             factus
             sanctificans
             infantes
             ,
          
           said
           
             Irenaeus
             :
             Christ
             became
             an
             Infant
             
             among
             the
             Infants
             ,
             and
             does
             sanctifie
             Infants
             :
          
           and
           S.
           
             Cyprian
          
           affirms
           ,
           
             Esse
             apud
             omnes
             sive
             infantes
             sive
             majores
             natu
             unam
             divini
             muneris
             aequitatem
             .
          
           There
           is
           the
           same
           dispensation
           of
           the
           divine
           grace
           to
           all
           alike
           ,
           to
           Infants
           as
           well
           as
           to
           men
           .
           And
           in
           this
           
             Royal
             Priesthood
             ,
          
           as
           it
           is
           in
           the
           secular
           ,
           Kings
           may
           be
           anointed
           in
           their
           Cradles
           ,
           
           
             Dat
             (
             Deus
             )
             sui
             Spiritus
             occultissimam
             gratiam
             ,
             quam
             etiam
             latentèr
             infundit
             in
             parvulis
             ,
          
           God
           gives
           the
           most
           secret
           grace
           of
           his
           Spirit
           ,
           which
           he
           also
           secretly
           infuses
           into
           Infants
           .
           And
           if
           a
           secret
           infusion
           be
           rejected
           ,
           because
           it
           cannot
           be
           proved
           at
           the
           place
           and
           at
           the
           instant
           ,
           many
           men
           that
           hope
           for
           heaven
           will
           be
           very
           much
           to
           seek
           for
           a
           proof
           of
           their
           earnest
           ,
           and
           need
           an
           earnest
           of
           the
           earnest
           .
           For
           all
           that
           have
           the
           Spirit
           of
           God
           cannot
           in
           all
           instants
           prove
           it
           ,
           or
           certainly
           know
           it
           :
           neither
           is
           it
           yet
           defined
           by
           how
           many
           
             indices
          
           the
           Spirits
           presence
           can
           be
           proved
           or
           signified
           .
           And
           they
           limit
           the
           Spirit
           too
           much
           ,
           and
           understand
           it
           too
           little
           ,
           who
           take
           accounts
           of
           his
           secret
           workings
           ,
           and
           measure
           them
           by
           the
           material
           lines
           and
           methods
           of
           natural
           and
           animal
           effects
           .
           And
           yet
           because
           whatsoever
           is
           holy
           ,
           is
           made
           so
           by
           the
           holy
           Spirit
           ,
           we
           are
           certain
           that
           the
           children
           of
           
             believing
             ,
          
           that
           is
           ,
           of
           
             Christian
             parents
             ,
          
           are
           holy
           .
           S.
           
             Paul
          
           affirmed
           it
           ,
           and
           by
           it
           hath
           distinguished
           
             ours
          
           from
           the
           children
           of
           unbelievers
           ,
           and
           
             our
          
           marriages
           
             from
             theirs
             :
          
           and
           because
           the
           children
           of
           the
           Heathen
           when
           they
           come
           to
           choice
           and
           reason
           ,
           may
           enter
           to
           Baptism
           and
           the
           Covenant
           if
           they
           will
           ,
           our
           children
           have
           no
           privilege
           beyond
           the
           children
           of
           Turks
           or
           Heathens
           ,
           unless
           it
           be
           in
           the
           present
           capacity
           ,
           that
           is
           ,
           either
           by
           receiving
           the
           holy
           Ghost
           immediately
           ,
           and
           the
           Promises
           ,
           or
           at
           least
           having
           a
           title
           to
           the
           Sacrament
           ,
           and
           entring
           by
           that
           door
           .
           If
           they
           have
           the
           Spirit
           ,
           nothing
           can
           hinder
           them
           from
           a
           title
           to
           the
           water
           ;
           and
           if
           they
           have
           onely
           a
           title
           to
           the
           water
           of
           the
           Sacrament
           ,
           then
           they
           shall
           receive
           the
           Promise
           of
           the
           holy
           Spirit
           ,
           the
           benefits
           of
           the
           Sacrament
           :
           else
           their
           privilege
           is
           none
           at
           all
           ,
           but
           a
           dish
           of
           cold
           water
           ,
           which
           every
           village
           nurse
           can
           provide
           for
           her
           new
           born
           babe
           .
        
         
           But
           it
           is
           in
           our
           case
           as
           it
           was
           with
           the
           Jews
           children
           :
           
           our
           children
           are
           
             a
             holy
             seed
             ;
          
           for
           if
           it
           were
           not
           so
           with
           Christianity
           ,
           how
           could
           S.
           
             Peter
          
           move
           the
           Jews
           to
           Christianity
           ,
           by
           telling
           them
           
             the
             Promise
             was
             to
             them
             and
             their
             children
             ?
          
           For
           if
           our
           children
           
           be
           not
           capable
           of
           the
           Spirit
           of
           Promise
           and
           Holiness
           ,
           and
           yet
           their
           children
           were
           holy
           ,
           it
           had
           been
           a
           better
           Argument
           to
           have
           kept
           them
           in
           the
           Synagogue
           ,
           then
           to
           have
           called
           them
           to
           the
           Christian
           Church
           .
           Either
           therefore
           1.
           there
           is
           some
           holiness
           in
           a
           reasonable
           nature
           ,
           which
           is
           not
           from
           the
           Spirit
           of
           holiness
           ;
           or
           else
           2.
           our
           children
           do
           receive
           the
           holy
           Spirit
           ,
           because
           they
           are
           holy
           ;
           or
           if
           they
           be
           not
           holy
           ,
           they
           are
           in
           worse
           condition
           under
           Christ
           then
           under
           
             Moses
             :
          
           or
           if
           none
           of
           all
           this
           be
           true
           ,
           then
           our
           children
           are
           holy
           by
           having
           received
           the
           holy
           Spirit
           of
           Promise
           ,
           and
           consequently
           nothing
           can
           hinder
           them
           from
           being
           baptized
           .
        
         
           And
           indeed
           if
           the
           Christian
           Jews
           ,
           
           whose
           children
           are
           circumcised
           ,
           and
           made
           partakers
           of
           the
           same
           Promises
           and
           Title
           ,
           and
           Inheritance
           and
           Sacraments
           ,
           which
           themselves
           had
           at
           their
           conversion
           to
           the
           faith
           of
           Christ
           ,
           had
           seen
           their
           children
           now
           shut
           out
           from
           these
           new
           Sacraments
           ,
           it
           is
           not
           to
           be
           doubted
           but
           they
           would
           have
           raised
           a
           storm
           ,
           greater
           then
           could
           easily
           have
           been
           suppressed
           :
           since
           about
           their
           Circumcisions
           they
           had
           raised
           such
           Tragedies
           and
           implacable
           disputations
           :
           and
           there
           had
           been
           great
           reason
           to
           look
           for
           a
           storm
           ;
           for
           their
           children
           were
           
             circumcised
             ,
          
           and
           if
           not
           
             baptized
             ,
          
           then
           they
           were
           left
           under
           a
           burthen
           which
           their
           fathers
           were
           quit
           of
           ,
           for
           S.
           
             Paul
          
           said
           unto
           you
           ,
           
             Whosoever
             is
             circumcised
             ,
             is
             a
             debtor
             to
             keep
             the
             whole
             Law
             .
          
           These
           children
           therefore
           that
           were
           circumcised
           ,
           stood
           obliged
           for
           want
           of
           Baptism
           to
           perform
           the
           Laws
           of
           Ceremonies
           ,
           to
           be
           presented
           into
           the
           Temple
           ,
           to
           pay
           their
           price
           ,
           to
           be
           redeemed
           with
           silver
           and
           gold
           ;
           to
           be
           bound
           by
           the
           Law
           of
           pollutions
           and
           carnal
           ordinances
           :
           and
           therefore
           if
           they
           had
           been
           thus
           left
           ,
           it
           would
           be
           no
           wonder
           if
           the
           Jews
           had
           complained
           and
           made
           a
           tumult
           :
           they
           used
           to
           do
           it
           for
           less
           matters
           .
        
         
           To
           which
           let
           this
           be
           added
           ,
           
           That
           the
           first
           book
           of
           the
           New
           Testament
           was
           not
           written
           till
           eight
           years
           after
           Christs
           Ascension
           ,
           and
           S.
           
             Marks
          
           Gospel
           twelve
           years
           .
           In
           the
           mean
           time
           ,
           to
           what
           Scriptures
           did
           they
           appeal
           ?
           by
           the
           analogy
           or
           proportion
           of
           what
           writings
           did
           they
           end
           their
           Questions
           ?
           whence
           did
           they
           prove
           their
           Articles
           ?
           They
           onely
           appealed
           to
           the
           Old
           Testament
           ,
           and
           onely
           added
           what
           their
           Lord
           superadded
           .
           Now
           either
           it
           must
           be
           said
           that
           our
           blessed
           Lord
           commanded
           that
           Infants
           should
           not
           be
           baptized
           ,
           which
           is
           no where
           pretended
           ;
           
           and
           if
           it
           were
           ▪
           cannot
           at
           all
           be
           proved
           :
           or
           if
           by
           the
           proportion
           of
           Scriptures
           they
           did
           serve
           God
           ,
           and
           preach
           the
           Religion
           ,
           it
           is
           plain
           ,
           that
           by
           the
           Analogy
           of
           the
           Old
           Testament
           ,
           that
           is
           ,
           of
           those
           Scriptures
           by
           which
           they
           proved
           Christ
           to
           be
           come
           ,
           and
           to
           have
           suffered
           ,
           they
           also
           approved
           the
           Baptism
           of
           Infants
           ,
           or
           the
           admitting
           them
           to
           the
           society
           of
           the
           faithful
           Jews
           ,
           of
           which
           also
           the
           Church
           did
           then
           principally
           consist
           .
        
         
           7.
           
           That
           Baptism
           (
           which
           consigns
           men
           and
           women
           to
           a
           blessed
           Resurrection
           )
           doth
           also
           equally
           consign
           Infants
           to
           it
           ,
           
           hath
           nothing
           ,
           that
           I
           know
           of
           ,
           pretended
           against
           it
           ,
           there
           being
           the
           same
           signature
           and
           the
           same
           grace
           ,
           and
           in
           this
           thing
           all
           being
           alike
           passive
           ,
           and
           we
           no
           way
           cooperating
           to
           the
           consignation
           and
           promise
           of
           grace
           :
           and
           Infants
           have
           an
           equall
           necessity
           ,
           as
           being
           lyable
           to
           sickness
           and
           groaning
           with
           as
           sad
           accents
           ,
           and
           dying
           sooner
           then
           men
           and
           women
           ,
           and
           less
           able
           to
           complain
           ,
           and
           more
           apt
           to
           be
           pityed
           and
           broken
           with
           the
           unhappy
           consequents
           of
           a
           short
           life
           ,
           and
           a
           speedy
           death
           ,
           
             &
             infelicitate
             priscorum
             hominum
             ,
          
           with
           the
           infelicity
           and
           folly
           of
           their
           first
           Parents
           :
           and
           therefore
           have
           as
           great
           need
           as
           any
           ,
           and
           that
           is
           capacity
           enough
           to
           receive
           a
           remedy
           for
           the
           evil
           which
           was
           brought
           upon
           them
           by
           the
           fault
           of
           another
           .
        
         
           8.
           
           And
           after
           all
           this
           ,
           
           if
           Baptism
           be
           that
           means
           which
           God
           hath
           appointed
           to
           save
           us
           ,
           it
           were
           well
           if
           we
           would
           do
           our
           parts
           towards
           Infants
           final
           interest
           ;
           which
           whether
           it
           depends
           upon
           the
           Sacrament
           and
           its
           proper
           grace
           ,
           we
           have
           nothing
           to
           relye
           upon
           ,
           but
           those
           Texts
           of
           Scripture
           which
           make
           Baptism
           the
           ordinary
           way
           of
           entring
           into
           the
           state
           of
           salvation
           :
           save
           onely
           we
           are
           to
           adde
           this
           ,
           that
           because
           of
           this
           law
           Infants
           are
           not
           personally
           capable
           ,
           but
           the
           Church
           for
           them
           ,
           as
           for
           all
           others
           indefinitely
           ,
           we
           have
           reason
           to
           believe
           ,
           that
           their
           friends
           neglect
           shall
           by
           some
           way
           be
           supplyed
           ;
           but
           Hope
           hath
           in
           it
           nothing
           beyond
           a
           Probability
           .
           This
           we
           may
           be
           certain
           of
           ,
           that
           naturally
           we
           cannot
           be
           heirs
           of
           Salvation
           ,
           for
           
             by
             nature
             we
             are
             children
             of
             wrath
             ,
          
           and
           therefore
           an
           eternal
           separation
           from
           God
           ,
           is
           an
           infallible
           consequent
           to
           our
           evil
           nature
           :
           either
           therefore
           children
           must
           be
           put
           into
           the
           state
           of
           grace
           ,
           or
           they
           shall
           dwell
           for
           ever
           where
           Gods
           face
           does
           never
           shine
           .
           Now
           there
           are
           but
           two
           wayes
           of
           being
           put
           into
           the
           state
           of
           grace
           and
           salvation
           ;
           
             the
             inward
             ,
          
           by
           
           the
           
             Spirit
             ,
          
           and
           
             the
             outward
             ,
          
           by
           
             Water
             ,
          
           which
           regularly
           are
           together
           .
           If
           they
           be
           renewed
           by
           the
           Spirit
           ,
           what
           hinders
           them
           to
           be
           baptized
           ,
           who
           receive
           the
           holy
           Ghost
           as
           well
           as
           we
           ?
           If
           they
           are
           not
           capable
           of
           the
           Spirit
           ,
           they
           are
           capable
           of
           Water
           ;
           and
           if
           of
           neither
           ,
           where
           is
           their
           title
           to
           heaven
           ,
           which
           is
           neither
           internal
           nor
           external
           ,
           neither
           spiritual
           nor
           sacramental
           ,
           neither
           secret
           nor
           manifest
           ,
           neither
           natural
           nor
           gracious
           ,
           neither
           original
           nor
           derivative
           ?
           And
           well
           may
           we
           lament
           the
           death
           of
           poor
           babes
           that
           are
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           concerning
           whom
           if
           we
           neglect
           what
           is
           regularly
           prescribed
           to
           all
           that
           enter
           heaven
           ,
           without
           any
           difference
           expressed
           ,
           
           or
           case
           reserved
           ,
           we
           have
           no
           reason
           to
           be
           comforted
           over
           our
           dead
           children
           ,
           but
           may
           weep
           as
           they
           that
           have
           no
           hope
           .
           We
           may
           hope
           when
           our
           neglect
           was
           not
           the
           hinderance
           ,
           because
           God
           hath
           wholly
           taken
           the
           matter
           into
           his
           own
           hand
           ,
           and
           then
           it
           cannot
           miscarry
           ;
           and
           though
           we
           know
           nothing
           of
           the
           children
           ,
           yet
           we
           know
           much
           of
           Gods
           goodness
           :
           But
           when
           God
           hath
           permitted
           it
           to
           us
           ,
           that
           is
           ,
           offered
           and
           permitted
           children
           to
           our
           ministery
           ,
           whatever
           happens
           to
           the
           Innocents
           ,
           we
           may
           well
           fear
           lest
           God
           will
           require
           the
           souls
           at
           our
           hands
           :
           and
           we
           cannot
           be
           otherwise
           secure
           ,
           but
           that
           it
           will
           be
           said
           concerning
           our
           children
           ,
           which
           S.
           
             Ambrose
          
           used
           in
           a
           case
           like
           this
           ,
           
           
             Anima
             illa
             potuit
             salva
             fieri
             ,
             si
             habuisset
             purgationem
             ,
          
           This
           soul
           might
           have
           gone
           to
           God
           ,
           if
           it
           had
           been
           purified
           and
           washed
           .
           We
           know
           God
           is
           good
           ,
           infinitely
           good
           ,
           but
           we
           know
           it
           is
           not
           at
           all
           good
           to
           tempt
           his
           goodness
           :
           and
           he
           tempts
           him
           ,
           that
           leaves
           the
           usual
           way
           ,
           and
           pretends
           it
           is
           not
           made
           for
           him
           ,
           and
           yet
           hopes
           to
           be
           at
           his
           journeys
           end
           ,
           or
           expects
           to
           meet
           his
           childe
           in
           heaven
           ,
           when
           himself
           shuts
           the
           door
           against
           him
           ,
           which
           for
           ought
           he
           knows
           is
           the
           onely
           one
           that
           stands
           open
           .
           S.
           
             Austin
          
           was
           severe
           in
           this
           Question
           against
           unbaptized
           Infants
           ,
           therefore
           he
           is
           called
           
             durus
             Pater
             Infantium
             :
          
           though
           I
           know
           not
           why
           the
           original
           of
           that
           opinion
           should
           be
           attributed
           to
           him
           ,
           since
           S.
           
             Ambrose
          
           said
           the
           same
           before
           him
           ,
           as
           appears
           in
           his
           words
           above
           quoted
           in
           the
           margent
           .
        
         
           And
           now
           that
           I
           have
           enumerated
           the
           blessings
           which
           are
           consequent
           to
           Baptism
           ,
           
           and
           have
           also
           made
           apparent
           ,
           That
           Infants
           can
           receive
           these
           blessings
           ,
           I
           suppose
           I
           need
           not
           use
           any
           other
           perswasions
           to
           bring
           children
           to
           Baptism
           .
           If
           it
           be
           certain
           they
           may
           
           receive
           these
           good
           things
           by
           it
           ,
           it
           is
           certain
           they
           are
           not
           to
           be
           hindred
           of
           them
           without
           the
           greatest
           impiety
           ,
           and
           sacriledge
           ,
           and
           uncharitableness
           in
           the
           world
           .
           Nay
           ,
           if
           it
           be
           onely
           probable
           that
           they
           receive
           these
           blessings
           ,
           or
           if
           it
           be
           but
           possible
           they
           may
           ,
           nay
           unless
           it
           be
           impossible
           they
           should
           ,
           and
           so
           declared
           by
           revelation
           or
           demonstratively
           certain
           ,
           it
           were
           intolerable
           unkindness
           and
           injustice
           to
           our
           pretty
           innocents
           ,
           to
           let
           their
           crying
           be
           unpityed
           ,
           and
           their
           natural
           misery
           eternally
           irremediable
           ,
           and
           their
           sorrows
           without
           remedy
           ,
           and
           their
           souls
           no
           more
           capable
           of
           relief
           ,
           then
           their
           bodies
           of
           Physick
           ,
           and
           their
           death
           left
           with
           the
           sting
           in
           ,
           and
           their
           
             Souls
          
           without
           
             Spirits
          
           to
           go
           to
           God
           ,
           and
           no
           Angel
           guardian
           to
           be
           assigned
           them
           in
           the
           Assemblies
           of
           the
           faithful
           ,
           and
           they
           not
           to
           be
           reckoned
           in
           the
           accounts
           of
           God
           and
           Gods
           Church
           .
           All
           these
           are
           sad
           stories
           .
        
         
           There
           are
           in
           Scripture
           very
           many
           other
           probabilities
           ,
           
           to
           perswade
           the
           Baptism
           of
           Infants
           ,
           but
           because
           the
           places
           admit
           of
           divers
           interpretations
           ,
           the
           Arguments
           have
           so
           many
           diminutions
           ,
           and
           the
           certainty
           that
           is
           in
           them
           is
           too
           fine
           for
           easie
           understandings
           ,
           I
           have
           chosen
           to
           build
           the
           ancient
           doctrines
           upon
           such
           principles
           which
           are
           more
           easie
           and
           certain
           ,
           and
           have
           not
           been
           yet
           sullied
           and
           rifled
           with
           the
           contentions
           of
           an
           adversary
           .
           This
           onely
           I
           shall
           observe
           ,
           That
           the
           words
           of
           our
           blessed
           Lord
           [
           
             Vnless
             a
             man
             be
             born
             of
             Water
             and
             the
             Spirit
             ,
             he
             cannot
             enter
             into
             the
             Kingdome
             of
             heaven
          
           ]
           cannot
           be
           expounded
           to
           the
           exclusion
           of
           children
           ,
           but
           the
           same
           expositions
           will
           also
           make
           Baptism
           not
           necessary
           for
           men
           :
           for
           if
           they
           be
           both
           necessary
           ingredients
           ,
           
             Water
          
           and
           the
           
             Spirit
             ,
          
           then
           let
           us
           provide
           water
           ,
           and
           God
           will
           provide
           the
           Spirit
           ;
           if
           we
           bring
           wood
           to
           the
           Sacrifice
           ,
           he
           will
           provide
           a
           Lamb
           .
           And
           if
           they
           signifie
           distinctly
           ,
           one
           is
           ordinarily
           as
           necessary
           as
           the
           other
           ,
           and
           then
           Infants
           must
           be
           baptized
           ,
           or
           not
           be
           saved
           .
           But
           if
           one
           be
           exegetical
           and
           explicative
           of
           the
           other
           ,
           and
           by
           
             Water
             and
             the
             Spirit
          
           is
           meant
           onely
           the
           purification
           of
           the
           Spirit
           ,
           then
           where
           is
           the
           necessity
           of
           Baptism
           for
           men
           ?
           It
           will
           be
           as
           the
           other
           Sacrament
           ,
           at
           most
           but
           highly
           convenient
           ,
           not
           simply
           necessary
           ,
           and
           all
           the
           other
           places
           will
           easily
           be
           answered
           ,
           if
           this
           be
           avoided
           .
           But
           however
           ,
           these
           words
           being
           spoken
           in
           so
           decretory
           a
           manner
           ,
           are
           to
           be
           used
           with
           fear
           and
           reverence
           ;
           and
           we
           must
           be
           infallibly
           sure
           by
           some
           
           certain
           infallible
           arguments
           ,
           that
           Infants
           ought
           not
           to
           be
           baptized
           ,
           or
           we
           ought
           to
           fear
           concerning
           the
           effect
           of
           these
           decretory
           words
           .
           I
           shall
           onely
           adde
           two
           things
           by
           way
           of
           Corollary
           to
           this
           Discourse
           .
        
         
           That
           the
           Church
           of
           God
           ever
           since
           her
           numbers
           are
           full
           ▪
           
           have
           for
           very
           many
           ages
           consisted
           almost
           wholly
           of
           Assemblies
           of
           them
           who
           have
           been
           baptized
           in
           their
           Infancy
           :
           and
           although
           in
           the
           first
           callings
           of
           the
           Gentiles
           ,
           the
           chiefest
           and
           most
           frequent
           Baptisms
           were
           of
           converted
           and
           repenting
           persons
           and
           believers
           ,
           yet
           from
           the
           beginning
           also
           the
           Church
           hath
           baptized
           the
           Infants
           of
           Christian
           Parents
           ;
           
           according
           to
           the
           Prophecy
           of
           
             Isaiah
             ,
             Behold
             ,
             I
             will
             lift
             up
             my
             hands
             to
             the
             Gentiles
             ,
             and
             set
             up
             a
             standard
             to
             the
             people
             ,
             and
             they
             shall
             bring
             thy
             sons
             in
             their
             arms
             ,
             and
             thy
             daughters
             shall
             be
             carried
             upon
             their
             shoulders
             .
          
           Concerning
           which
           ,
           I
           shall
           not
           onely
           bring
           the
           testimonies
           of
           the
           matter
           of
           fact
           ,
           but
           either
           a
           report
           of
           an
           Apostolical
           Tradition
           ,
           or
           some
           Argument
           from
           the
           
             Fathers
             ,
          
           which
           will
           make
           their
           testimony
           more
           effectuall
           in
           all
           that
           shall
           relate
           to
           the
           Question
           .
        
         
           The
           Author
           of
           the
           book
           of
           Ecclesiastical
           Hierarchy
           ,
           
           attributed
           to
           S.
           
             Denis
          
           the
           Areopagite
           ,
           takes
           notice
           ,
           that
           certain
           unholy
           persons
           and
           enemies
           to
           the
           Christian
           Religion
           ,
           think
           it
           a
           ridiculous
           thing
           that
           Infants
           ,
           who
           as
           yet
           cannot
           understand
           the
           Divine
           Mysteries
           ,
           should
           be
           partakers
           of
           the
           Sacraments
           ;
           and
           that
           professions
           and
           abrenunciations
           should
           be
           made
           by
           others
           for
           them
           and
           in
           their
           names
           .
           He
           answers
           ,
           that
           
             Holy
             men
             ,
             Governors
             of
             Churches
             ,
             have
             so
             taught
             ,
             having
             received
             a
             Tradition
             from
             their
             Fathers
             and
             Elders
             in
             Christ
             :
          
           by
           which
           answer
           of
           his
           ,
           as
           it
           appears
           ,
           that
           he
           himself
           was
           later
           then
           the
           Areopagite
           ;
           so
           it
           is
           so
           early
           by
           him
           affirmed
           ,
           that
           even
           then
           there
           was
           an
           ancient
           Tradition
           for
           the
           Baptism
           of
           Infants
           ,
           and
           the
           use
           of
           
             Godfathers
          
           in
           the
           ministery
           of
           the
           Sacrament
           .
           Concerning
           which
           ,
           it
           having
           been
           so
           ancient
           a
           Constitution
           of
           the
           Church
           ,
           it
           were
           well
           if
           men
           would
           rather
           humbly
           and
           modestly
           observe
           ,
           then
           like
           scorners
           deride
           it
           ,
           in
           which
           they
           shew
           their
           own
           folly
           as
           well
           as
           immodesty
           .
           For
           what
           undecency
           or
           incongruity
           is
           it
           ,
           that
           our
           parents
           natural
           or
           spiritual
           should
           stipulate
           for
           us
           ,
           when
           it
           is
           agreeable
           to
           the
           practise
           of
           all
           the
           laws
           and
           transactions
           of
           the
           world
           ,
           an
           effect
           of
           the
           Communion
           of
           
           Saints
           and
           of
           Christian
           Oeconomy
           ?
           For
           why
           may
           not
           Infants
           be
           stipulated
           for
           as
           well
           as
           we
           ?
           all
           were
           included
           in
           the
           stipulation
           made
           with
           
             Adam
             ;
          
           he
           made
           a
           losing
           bargain
           for
           himself
           ,
           and
           we
           smarted
           for
           his
           folly
           :
           and
           if
           the
           faults
           of
           Parents
           ,
           and
           Kings
           ,
           and
           relatives
           ,
           do
           bring
           evil
           upon
           their
           children
           ,
           and
           subjects
           ,
           and
           correlatives
           ,
           it
           is
           but
           equal
           that
           our
           children
           may
           have
           benefit
           also
           by
           our
           charity
           and
           piety
           .
           But
           concerning
           making
           an
           agreement
           for
           them
           ,
           we
           finde
           that
           God
           was
           confident
           concerning
           
             Abraham
             ,
          
           that
           he
           would
           teach
           his
           children
           :
           and
           there
           is
           no
           doubt
           but
           Parents
           have
           great
           power
           ,
           by
           strict
           education
           and
           prudent
           discipline
           ,
           to
           efform
           the
           mindes
           of
           their
           children
           to
           vertue
           .
           
             Joshua
          
           did
           expresly
           undertake
           for
           his
           houshold
           ,
           
             I
             and
             my
             house
             will
             serve
             the
             Lord
             :
          
           and
           for
           children
           we
           may
           better
           do
           it
           ,
           because
           till
           they
           are
           of
           perfect
           choice
           ,
           no
           Government
           in
           the
           world
           is
           so
           great
           ,
           as
           that
           of
           Parents
           over
           their
           children
           ,
           in
           that
           which
           can
           concern
           the
           parts
           of
           this
           Question
           :
           for
           they
           rule
           over
           their
           understandings
           ,
           and
           children
           know
           nothing
           but
           what
           they
           are
           told
           ,
           and
           they
           believe
           it
           infinitely
           :
           and
           it
           is
           a
           rare
           art
           of
           the
           Spirit
           ,
           to
           engage
           Parents
           to
           bring
           them
           up
           well
           
             in
             the
             nurture
             and
             admonition
             of
             the
             Lord
             ;
          
           they
           are
           persons
           obliged
           by
           a
           superinduced
           band
           ,
           they
           are
           to
           give
           them
           instructions
           and
           holy
           principles
           ,
           as
           they
           give
           them
           meat
           ;
           and
           it
           is
           certain
           that
           Parents
           may
           better
           stipulate
           for
           their
           children
           ,
           then
           the
           Church
           can
           for
           men
           and
           women
           ;
           for
           they
           may
           be
           present
           Impostors
           and
           Hypocrites
           ,
           as
           the
           Church
           story
           tells
           of
           some
           ,
           and
           consequently
           are
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           not
           really
           converted
           ,
           and
           ineffectively
           baptized
           :
           and
           the
           next
           day
           they
           may
           change
           their
           resolution
           ,
           and
           grow
           weary
           of
           their
           Vow
           :
           and
           that
           is
           the
           most
           that
           children
           can
           do
           when
           they
           come
           to
           age
           :
           and
           it
           is
           very
           much
           in
           the
           Parents
           ,
           whether
           the
           children
           shall
           do
           any
           such
           thing
           ,
           or
           no
           ;
           
             
               —
               purus
               &
               insons
            
             
               [
               Vt
               me
               collaudem
               ]
               si
               &
               vivo
               carus
               amicis
               ,
            
             
               Causa
               fuit
               Pater
               his
               —
            
             
               Ipse
               mihi
               custos
               incorruptissimus
               omnes
            
             
               Circum
               Doctores
               aderat
               ;
               quid
               multa
               ?
               pudicum
            
             
               (
               Qui
               primus
               virtutis
               bonos
               )
               servavit
               ab
               omni
            
             
               Non
               solùm
               facto
               ,
               verum
               opprobrio
               quoque
               turpi
               :
               —
               oh
               hoc
               nunc
            
             
               Laus
               illi
               debetur
               ,
               &
               à
               me
               gratia
               major
               .
            
             
               Horat.
               
            
          
           
           For
           Education
           can
           introduce
           a
           habit
           and
           a
           second
           nature
           ,
           against
           which
           children
           cannot
           kick
           ,
           unless
           they
           do
           some
           violence
           to
           themselves
           and
           their
           inclinations
           .
           And
           although
           it
           fails
           too
           often
           when
           ever
           it
           fails
           ,
           yet
           we
           pronounce
           prudently
           concerning
           future
           things
           ,
           when
           we
           have
           a
           less
           influence
           into
           the
           event
           ,
           then
           in
           the
           present
           case
           ,
           (
           and
           therefore
           are
           more
           unapt
           persons
           to
           stipulate
           )
           and
           less
           reason
           in
           the
           thing
           it self
           (
           and
           therefore
           have
           not
           so
           much
           reason
           to
           be
           confident
           .
           )
           Is
           not
           the
           greatest
           prudence
           of
           Generals
           instanced
           in
           their
           foreseeing
           future
           events
           ,
           and
           guessing
           at
           the
           designs
           of
           their
           enemies
           ,
           concerning
           which
           they
           have
           less
           reason
           to
           be
           confident
           ,
           then
           Parents
           of
           their
           childrens
           belief
           of
           the
           Christian
           Creed
           ?
           To
           which
           I
           adde
           this
           consideration
           ,
           That
           Parents
           or
           Godfathers
           may
           therefore
           safely
           and
           prudently
           promise
           ,
           that
           their
           children
           shall
           be
           of
           the
           Christian
           faith
           ,
           because
           we
           not
           onely
           see
           millions
           of
           men
           and
           women
           who
           not
           onely
           believe
           the
           whole
           Creed
           onely
           upon
           the
           stock
           of
           their
           education
           ;
           but
           there
           are
           none
           that
           ever
           do
           renounce
           the
           faith
           of
           their
           Countrey
           and
           breeding
           ,
           unless
           they
           be
           violently
           tempted
           by
           interest
           or
           weakness
           ,
           antecedent
           or
           consequent
           .
           He
           that
           sees
           all
           men
           almost
           to
           be
           Christians
           ,
           because
           they
           are
           bid
           to
           be
           so
           ,
           need
           not
           question
           the
           fittingness
           of
           
             Godfathers
          
           promising
           in
           behalf
           of
           the
           children
           for
           whom
           they
           answer
           .
        
         
           And
           however
           the
           matter
           be
           for
           Godfathers
           ,
           
           yet
           the
           tradition
           of
           baptizing
           Infants
           passed
           through
           the
           hands
           of
           
             Irenaeus
             ,
             Omnem
             aetatem
             sanctificans
             per
             illam
             quae
             ad
             ipsam
             erat
             similitudinem
             .
             Omnes
             n.
             venit
             per
             semet
             ipsum
             salvare
             ,
             omnes
             inquam
             qui
             per
             eum
             renascuntur
             in
             Deum
             ,
             infantes
             ,
             &
             parvulos
             ,
             &
             pueros
             ,
             &
             juvenes
             ,
             &
             seniores
             .
          
           
           
             Ideo
             per
             omnem
             venit
             aetatem
             ,
             &
             infantibus
             infans
             factus
             sanctificās
             infantes
             ,
             in
             parvulis
             parvulus
             ,
          
           &c.
           
           
             Christ
             did
             sanctifie
             every
             age
             by
             his
             own
             susception
             of
             it
             ,
             and
             similitude
             to
             it
             .
             For
             he
             came
             to
             save
             all
             men
             by
             himself
             ,
             I
             say
             all
             who
             by
             him
             are
             born
             again
             unto
             God
             ,
             
               Infants
               ,
               and
               children
               ,
               and
               boyes
               ,
               and
               yong
               men
               ,
               and
               old
               men
               .
            
             He
             was
             made
             an
             Infant
             to
             Infants
             ,
             sanctifying
             Infants
             ,
             a
             little
             one
             to
             the
             little
             ones
             ,
             
               &c.
               
            
          
           And
           
             Origen
          
           is
           express
           ,
           
             Ecclesia
             traditionem
             ab
             Apostolis
             suscepit
             etiam
             parvulis
             dare
             baptismum
             .
          
           The
           Church
           hath
           received
           a
           Tradition
           from
           the
           Apostles
           to
           give
           Baptism
           to
           Children
           .
           And
           S.
           
             Cyprian
          
           in
           his
           Epistle
           to
           
             Fidus
             ,
          
           gives
           account
           of
           this
           Article
           :
           
           for
           being
           questioned
           by
           some
           lesse
           skilfull
           persons
           ,
           whether
           it
           were
           lawfull
           to
           baptize
           Children
           before
           the
           eighth
           day
           ;
           he
           gives
           account
           of
           the
           whole
           question
           ,
           and
           a
           whole
           Councell
           of
           sixty
           six
           Bishops
           upon
           very
           good
           reason
           decreed
           ,
           that
           their
           baptism
           should
           at
           no
           hand
           be
           deferred
           ,
           though
           whether
           six
           ,
           or
           eight
           ,
           or
           ten
           dayes
           ,
           was
           no
           matter
           ,
           so
           there
           be
           no
           danger
           or
           present
           necessity
           .
           The
           whole
           epistle
           is
           worth
           the
           reading
           .
        
         
           But
           besides
           these
           authorities
           of
           such
           who
           writ
           before
           the
           starting
           of
           the
           
             Pelagian
          
           Questions
           ,
           
           it
           will
           not
           be
           useless
           to
           bring
           their
           discourses
           ,
           of
           them
           and
           others
           ,
           I
           mean
           the
           reason
           upon
           which
           the
           Church
           did
           it
           both
           before
           and
           after
           .
        
         
           
             Irenaeus
          
           his
           argument
           was
           this
           ;
           
           Christ
           tooke
           upon
           him
           our
           nature
           to
           sanctifie
           and
           to
           save
           it
           ;
           and
           passed
           thorough
           the
           severall
           periods
           of
           it
           ,
           even
           unto
           death
           ,
           which
           is
           the
           symbole
           and
           effect
           of
           old
           age
           ;
           and
           therefore
           it
           is
           certaine
           he
           did
           sanctifie
           all
           the
           periods
           of
           it
           :
           and
           why
           should
           he
           be
           an
           infant
           ,
           but
           that
           infants
           should
           receive
           the
           Crowne
           of
           their
           age
           ,
           the
           purification
           of
           their
           stained
           nature
           ,
           the
           sanctification
           of
           their
           persons
           ,
           and
           the
           saving
           of
           their
           soules
           by
           their
           Infant
           Lord
           and
           elder
           Brother
           ?
        
         
           
             Omnis
             enim
             anima
             eousque
             in
             Adam
             censetur
             donec
             in
             Christo
             recenseatur
             :
          
           
           
             tamdiu
             immunda
             quamdiu
             recenseatur
             .
          
           Every
           soul
           is
           accounted
           in
           
             Adam
          
           till
           it
           be
           new
           accounted
           in
           Christ
           ;
           and
           so
           long
           as
           it
           is
           accounted
           in
           
             Adam
             ,
          
           so
           long
           it
           is
           uncleane
           ;
           and
           we
           
             know
             no
             uncleane
             thing
             can
             enter
             into
             heaven
             ;
          
           and
           therefore
           our
           Lord
           hath
           defined
           it
           ,
           
             Vnlesse
             ye
             be
             born
             of
             water
             and
             the
             spirit
             ,
             ye
             cannot
             enter
             into
             the
             Kingdome
             of
             Heaven
             :
          
           that
           is
           ,
           
           ye
           cannot
           be
           holy
           .
           It
           was
           the
           argument
           of
           
             Tertullian
             ;
          
           which
           the
           rather
           is
           to
           be
           received
           ,
           because
           he
           was
           one
           lesse
           favorable
           to
           the
           custome
           of
           the
           Church
           in
           his
           time
           of
           baptizing
           Infants
           ,
           which
           custome
           he
           noted
           and
           acknowledged
           ,
           and
           hath
           also
           in
           the
           preceding
           discourse
           fairely
           proved
           .
           
             *
          
           And
           indeed
           (
           that
           S.
           Cyprian
           may
           superadde
           his
           Symbol
           )
           
             God
             who
             is
             no
             accepter
             of
             persons
             will
             also
             be
             no
             accepter
             of
             ages
             .
          
           *
           
             For
             if
             to
             the
             greatest
             delinquents
             sinning
             long
             before
             against
             God
             ,
             remission
             of
             sins
             be
             given
             when
             afterwards
             they
             beleive
             ,
             and
             from
             Baptisme
             and
             from
             Grace
             no
             man
             is
             forbidden
             ,
             how
             much
             more
             ought
             not
             an
             Infant
             be
             forbidden
             ,
             who
             being
             new
             born
             ,
             hath
             sinned
             nothing
             ,
             save
             onely
             that
             being
             in
             the
             flesh
             ,
             born
             of
             Adam
             in
             his
             first
             birth
             ,
             
             he
             hath
             contracted
             the
             contagion
             of
             an
             old
             death
             .
             Who
             therefore
             comes
             the
             easier
             to
             obtain
             remission
             of
             sins
             ,
             because
             to
             him
             are
             forgiven
             not
             his
             own
             ,
             but
             the
             sins
             of
             another
             man
             .
             None
             ought
             to
             be
             driven
             from
             Baptism
             and
             the
             Grace
             of
             God
             ,
             who
             is
             mercifull
             ,
             and
             gentle
             ,
             and
             pious
             unto
             all
             ;
             and
             therefore
             much
             lesse
             Infants
             ,
             who
             more
             deserve
             our
             aid
             ,
             and
             more
             need
             the
             divine
             mercy
             ,
             because
             in
             the
             first
             beginning
             of
             their
             birth
             crying
             and
             weeping
             ,
             they
             can
             do
             nothing
             but
             call
             for
             mercy
             and
             reliefe
             .
             For
             this
             reason
             it
             was
          
           (
           saith
           
             Origen
             )
             that
             they
             to
             whom
             the
             secrets
             of
             the
             Divine
             mysteries
             were
             committed
             ,
          
           
           
             did
             baptize
             their
             Infants
             ,
             because
             there
             was
             born
             with
             them
             the
             Impurities
             of
             sin
             ,
          
           which
           did
           need
           material
           absolution
           as
           a
           Sacrament
           of
           spiritual
           purification
           ;
           for
           that
           it
           may
           appear
           that
           our
           sins
           have
           a
           proper
           analogy
           to
           this
           Sacrament
           ,
           
             the
             body
             it self
             is
             called
             the
             body
             of
             sin
             :
          
           and
           therefore
           the
           washing
           of
           the
           body
           is
           not
           ineffectual
           towards
           the
           great
           work
           of
           pardon
           and
           abolition
           .
           Indeed
           after
           this
           absolution
           there
           remains
           concupiscence
           ,
           or
           the
           material
           part
           of
           our
           misery
           and
           sin
           :
           For
           Christ
           by
           his
           death
           onely
           took
           away
           that
           which
           when
           he
           did
           dye
           for
           us
           ,
           he
           bore
           in
           his
           own
           body
           upon
           the
           tree
           .
           Now
           Christ
           onely
           bore
           the
           punishment
           of
           our
           sin
           ,
           and
           therefore
           we
           shall
           not
           dye
           for
           it
           ,
           but
           the
           material
           part
           of
           the
           sin
           Christ
           bore
           not
           .
           Sin
           could
           not
           come
           so
           neer
           him
           ;
           It
           might
           make
           him
           sick
           and
           dye
           ,
           but
           not
           disordered
           and
           stained
           .
           He
           was
           pure
           from
           Original
           and
           Actual
           sins
           ;
           and
           therefore
           that
           remains
           in
           the
           body
           ,
           though
           the
           guilt
           and
           punishment
           be
           taken
           off
           ,
           and
           changed
           into
           advantages
           and
           grace
           ;
           and
           
             the
             Actual
          
           are
           received
           by
           the
           Spirit
           of
           grace
           descending
           afterwards
           upon
           the
           Church
           ,
           and
           sent
           by
           our
           Lord
           to
           the
           same
           purpose
           .
        
         
           But
           it
           is
           not
           rationally
           to
           be
           answered
           what
           S.
           
             Ambrose
          
           sayes
           ,
           
           
             quia
             omnis
             peccato
             obnoxia
             ,
             ideo
             omnis
             aetas
             Sacramento
             idonea
             :
          
           
           For
           it
           were
           strange
           that
           sin
           and
           misery
           should
           seize
           upon
           the
           innocent
           and
           most
           unconsenting
           persons
           ;
           and
           that
           they
           onely
           should
           be
           left
           without
           a
           Sacrament
           ,
           and
           an
           instrument
           of
           expiation
           .
           And
           although
           they
           cannot
           consent
           to
           the
           present
           susception
           ,
           yet
           neither
           do
           they
           refuse
           ;
           and
           yet
           they
           consent
           as
           much
           to
           the
           grace
           of
           the
           Sacrament
           ,
           as
           to
           the
           prevarication
           of
           
             Adam
          
           and
           because
           they
           suffer
           under
           this
           ,
           it
           were
           but
           reason
           they
           should
           be
           relieved
           by
           that
           .
           And
           
             *
          
           
             it
             were
             better
             (
             as
             Gregory
             
             Nazianzen
          
           affirms
           )
           
             that
             should
             be
             consigned
             and
             sanctified
             without
             their
             own
             knowledge
             ,
             then
             to
             dye
             without
             their
             being
             sanctified
             ;
             for
             so
             it
             happened
             to
             the
             circumcised
             babes
             of
             Israel
             :
             and
             if
             the
             conspersion
             and
             washing
             the
             doore
             posts
             with
             the
             blood
             of
             a
             lamb
             ,
             did
             sacramentally
             preserve
             all
             the
             first-born
             of
             Goshen
             ,
          
           it
           cannot
           be
           thought
           impossible
           or
           unreasonable
           that
           the
           want
           of
           understanding
           in
           children
           should
           hinder
           them
           from
           the
           blessing
           of
           a
           sacrament
           ,
           and
           from
           being
           redeemed
           and
           washed
           with
           the
           blood
           of
           the
           Holy
           Lamb
           ,
           who
           was
           slain
           for
           all
           from
           the
           beginning
           of
           the
           world
           .
        
         
           After
           all
           this
           it
           is
           not
           inconsiderable
           that
           we
           say
           the
           Church
           hath
           great
           power
           and
           authority
           about
           the
           Sacraments
           ;
           
           which
           is
           observeable
           in
           many
           instances
           .
           She
           appointed
           what
           persons
           she
           pleased
           ,
           and
           in
           equal
           power
           made
           an
           unequal
           dispensation
           and
           ministery
           .
           The
           Apostles
           first
           dispensed
           all
           things
           ,
           and
           then
           they
           left
           off
           exteriour
           ministeries
           to
           attend
           to
           the
           word
           of
           God
           and
           prayer
           :
           and
           S.
           
             Paul
          
           accounted
           it
           no
           part
           of
           his
           office
           to
           baptize
           ,
           when
           he
           had
           been
           separated
           by
           imposition
           of
           hands
           at
           
             Antioch
             ,
          
           to
           the
           work
           of
           preaching
           and
           greater
           ministeries
           ;
           and
           accounted
           that
           act
           of
           the
           Church
           ,
           the
           act
           of
           Christ
           ,
           saying
           ,
           
             Christ
             sent
             mee
             not
             to
             baptize
             ,
             but
             to
             preach
             the
             Gospel
             :
          
           they
           used
           various
           forms
           in
           the
           ministration
           of
           Baptism
           ,
           sometimes
           baptizing
           
             in
             the
             name
             of
             Christ
             ,
          
           sometimes
           expressely
           invocating
           the
           Holy
           and
           ever
           Blessed
           Trinity
           :
           one
           while
           [
           
             I
             baptize
             thee
          
           ]
           as
           in
           the
           Latine
           Church
           ,
           but
           in
           Greek
           ,
           [
           
             Let
             the
             servant
             of
             Christ
             be
             Baptized
             :
          
           ]
           and
           in
           all
           Ecclesiastical
           ministeries
           the
           Church
           invented
           the
           forms
           ,
           &
           in
           most
           things
           hath
           often
           changed
           them
           ,
           as
           in
           
             absolution
             ,
             excommunication
             ,
          
           and
           sometimes
           they
           baptized
           people
           upon
           their
           profession
           of
           repentance
           ,
           and
           then
           taught
           them
           ;
           as
           it
           hapned
           to
           the
           Jaylor
           and
           all
           his
           family
           ;
           in
           whose
           case
           there
           was
           no
           explicit
           faith
           afore
           hand
           in
           the
           mysteries
           of
           Religion
           ,
           so
           far
           as
           appears
           ;
           and
           yet
           he
           ,
           and
           not
           onely
           he
           ,
           but
           all
           his
           house
           were
           baptized
           at
           that
           hour
           of
           the
           night
           when
           the
           earthquake
           was
           terrible
           ,
           and
           the
           fear
           was
           pregnant
           upon
           them
           ,
           &
           
             this
             upon
             their
             Masters
             account
             ,
          
           as
           it
           is
           likely
           :
           but
           others
           were
           baptized
           in
           the
           conditions
           of
           a
           previous
           faith
           ,
           and
           a
           new
           begun
           repentance
           
             *
          
           .
           They
           baptized
           in
           rivers
           or
           in
           lavatories
           ,
           by
           dipping
           or
           by
           sprinkling
           ;
           for
           so
           we
           finde
           that
           S.
           
             Laurence
          
           did
           as
           he
           went
           
           to
           martyrdom
           ,
           and
           so
           the
           Church
           did
           sometimes
           to
           Clinicks
           ,
           and
           so
           it
           is
           highly
           convenient
           to
           be
           done
           in
           Northern
           Countries
           according
           to
           the
           prophecy
           of
           Isaiah
           ,
           
           
             So
             shall
             he
             sprinkle
             many
             Nations
             ,
          
           according
           as
           the
           typical
           expiations
           among
           the
           Jews
           were
           usually
           by
           sprinkling
           :
           
           and
           it
           is
           fairly
           relative
           to
           the
           mystery
           ,
           to
           the
           
             sprinkling
             with
             the
             blood
             of
             Christ
          
           and
           the
           watering
           of
           the
           furrows
           of
           our
           souls
           with
           the
           dew
           of
           heaven
           ,
           
           to
           make
           them
           to
           bring
           forth
           fruit
           unto
           the
           Spirit
           and
           unto
           holinesse
           .
           The
           Church
           sometimes
           dipt
           the
           
             Catechumen
          
           three
           times
           ;
           sometimes
           but
           once
           ▪
           some
           Churches
           use
           fire
           in
           their
           baptisms
           ,
           so
           do
           the
           Ethiopians
           ,
           
           and
           the
           custome
           was
           antient
           in
           some
           places
           .
           And
           so
           in
           the
           other
           Sacrament
           ;
           sometimes
           she
           stood
           and
           sometimes
           kneeled
           ,
           and
           sometimes
           received
           it
           in
           the
           mouth
           ,
           and
           sometimes
           in
           the
           hand
           :
           one
           while
           
             in
             leavened
             ,
          
           another
           while
           in
           
             unleavened
             bread
             :
          
           sometimes
           the
           wine
           and
           water
           were
           mingled
           ,
           sometimes
           they
           were
           pure
           ;
           and
           they
           admitted
           some
           persons
           to
           it
           sometimes
           ,
           which
           at
           other
           times
           she
           rejected
           :
           sometimes
           the
           Consecration
           was
           made
           by
           one
           forme
           ,
           sometimes
           by
           another
           :
           and
           to
           conclude
           ,
           sometimes
           it
           was
           given
           to
           Infants
           ,
           sometimes
           not
           :
           and
           she
           had
           power
           so
           to
           do
           ;
           for
           in
           all
           things
           where
           there
           was
           not
           a
           Commandment
           of
           Christ
           expressed
           or
           imployed
           in
           the
           nature
           and
           in
           the
           end
           of
           the
           institution
           ,
           the
           Church
           had
           power
           to
           alter
           the
           particulars
           ,
           as
           was
           most
           expedient
           ,
           or
           conducing
           to
           edification
           :
           and
           although
           the
           after
           ages
           of
           the
           Church
           which
           refused
           to
           communicate
           Infants
           ,
           have
           found
           some
           little
           things
           against
           the
           lawfulnesse
           ,
           and
           those
           ages
           that
           used
           it
           found
           out
           some
           pretences
           for
           its
           necessity
           ;
           yet
           both
           the
           one
           and
           the
           other
           had
           liberty
           to
           follow
           their
           own
           
             necessities
             ,
          
           so
           in
           all
           things
           they
           followed
           Christ
           .
           Certainly
           there
           is
           infinitely
           more
           reason
           why
           Infants
           may
           be
           communicated
           ,
           then
           why
           they
           may
           not
           be
           baptized
           .
           And
           that
           this
           discourse
           may
           revert
           to
           its
           first
           intention
           ;
           although
           there
           is
           no
           record
           extant
           of
           any
           Church
           in
           the
           world
           ,
           that
           from
           the
           Apostles
           dayes
           inclusively
           to
           this
           very
           day
           ever
           refused
           to
           baptize
           their
           children
           ,
           yet
           if
           they
           had
           upon
           any
           present
           reason
           they
           might
           also
           change
           their
           practise
           ,
           when
           the
           reason
           should
           be
           changed
           ;
           and
           therefore
           if
           there
           were
           nothing
           els
           in
           it
           ,
           yet
           the
           universal
           practise
           of
           all
           Churches
           in
           all
           ages
           ,
           is
           abundantly
           sufficient
           to
           determine
           us
           ,
           
           and
           to
           legitimate
           the
           practise
           ,
           since
           Christ
           hath
           not
           forbidden
           it
           .
           It
           is
           sufficient
           confutation
           to
           disagreeing
           people
           to
           use
           the
           words
           of
           S.
           Paul
           ,
           
             we
             have
             no
             such
             custome
             ,
             nor
             the
             Churches
             of
             God
             ,
          
           to
           suffer
           children
           to
           be
           strangers
           from
           the
           Covenant
           of
           Promise
           ,
           till
           they
           shall
           enter
           into
           it
           as
           Jews
           or
           Turks
           may
           enter
           ,
           that
           is
           ,
           by
           choise
           and
           disputation
           .
           But
           although
           this
           alone
           to
           
             modest
          
           and
           
             obedient
             ,
          
           that
           is
           ,
           
             to
             Christian
             Spirits
             ,
          
           be
           sufficient
           ,
           yet
           this
           is
           more
           then
           the
           question
           did
           need
           .
           It
           can
           stand
           upon
           its
           proper
           foundation
           .
        
         
           Quicunque
           parvulos
           recentes
           ab
           uteris
           matrum
           baptizandos
           negat
           ,
           
           anathema
           est
           .
        
         
           He
           that
           refuseth
           to
           baptize
           his
           Infants
           ,
           
             shall
             be
             in
             danger
             of
             the
             Councel
             .
          
        
      
       
         
           The
           PRAYER
           .
        
         
           
             O
          
           Holy
           and
           Eternal
           Iesus
           ,
           who
           in
           thy
           own
           person
           wert
           pleased
           to
           sanctify
           the
           waters
           of
           baptism
           and
           by
           thy
           institution
           and
           commandment
           didst
           make
           them
           effectual
           ,
           to
           excellent
           purposes
           of
           grace
           and
           remedy
           ,
           be
           pleased
           to
           verify
           the
           holy
           effects
           of
           baptism
           to
           me
           and
           all
           thy
           servants
           whose
           names
           are
           dedicated
           to
           thee
           in
           an
           early
           and
           timely
           presentation
           ,
           and
           enable
           us
           with
           thy
           grace
           to
           verify
           all
           our
           promises
           ,
           by
           which
           we
           were
           bound
           ,
           then
           when
           thou
           didst
           first
           make
           us
           thy
           own
           portion
           and
           relatives
           in
           the
           consummation
           of
           a
           holy
           covenant
           .
           O
           be
           pleased
           to
           pardon
           all
           those
           undecencies
           and
           unhandsome
           interruptions
           of
           that
           state
           of
           favour
           in
           which
           thou
           didst
           plant
           us
           by
           thy
           grace
           ,
           and
           admit
           us
           by
           the
           gates
           of
           baptism
           :
           and
           let
           that
           Spirit
           which
           moved
           upon
           those
           holy
           waters
           never
           be
           absent
           from
           us
           ,
           but
           call
           upon
           us
           and
           invite
           us
           by
           a
           perpetual
           argument
           and
           daily
           solicitations
           and
           inducements
           to
           holiness
           ;
           that
           we
           may
           never
           return
           to
           the
           filthiness
           of
           sin
           ,
           bnt
           by
           the
           answer
           of
           a
           good
           conscience
           may
           please
           thee
           and
           glorify
           thy
           name
           and
           doe
           honour
           to
           thy
           religion
           and
           institution
           in
           this
           world
           ,
           and
           may
           receive
           the
           blessings
           and
           the
           rewards
           of
           it
           in
           the
           world
           to
           come
           ,
           being
           presented
           to
           thee
           pure
           and
           spotless
           in
           the
           day
           of
           thy
           power
           when
           thou
           shalt
           lead
           thy
           Church
           to
           a
           Kingdome
           ,
           and
           endless
           glories
           .
           
             Amen
             .
          
        
         
           The
           End
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A95331e-250
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             Joh.
             4.
             14.
             
          
           
             §.
             3.
             
          
           
             1
             Pet.
             3.
             21.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             Vmbra
             in
             lege
             ,
             imago
             in
             Evangelio
             ,
             veritas
             in
             coelo
             .
             
               S.
               Ambr.
               
            
          
           
             §.
             6.
             
          
           
             1
             Cor.
             10.
             2.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             a
             Tertull.
             de
             praescrip.
             .
             c.
             40.
             
          
           
             b
             scholiast.
             .
             in
             Ju.
             sat
             .
             2.
             l.
             2.
             
          
           
             c
             O
             nimium
             faciles
             qui
             tristia
             crimina
             caedis
             Tolli
             stumineâ
             posse
             putatis
             aquâ
             .
          
           
             §.
             9.
             
          
           
             John
             4.
             1.
             
          
           
             §.
             10.
             
          
           
             Audi
             quid
             Scripturae
             doceant
             :
             Johannis
             baptisma
             non
             tam
             peccata
             dimisit
             ,
             quàm
             baptisma
             poenitentiae
             fuit
             in
             peccatorum
             remissionem
             ,
             idque
             in
             futuram
             remissionē
             quae
             esset
             postea
             per
             sanctificationem
             Christi
             subsequutura
             .
             
               Hieronym
               .
               adv.
               Luciferian
               .
            
          
           
             a
             Vide
             suprà
             .
             Sect.
             9.
             n.
             1.
             
          
           
             b
             Acts
             8.
             16.
             
             Acts
             2.
             38.
             
          
           
             §.
             11.
             
          
           
             §.
             12.
             
          
           
             Mat.
             28.
             19.
             
          
           
             Mark
             16.
             16.
             
          
           
             John
             3.
             5.
             
          
           
             Gen.
             17.
             14.
             
          
           
             S.
             August
             ▪
             haeres
             .
             46.
             59.
             
          
           
             §.
             13.
             
          
           
             §.
             14.
             
          
           
             Heb.
             6.
             1.
             
          
           
             S.
             August
             .
             l.
             2.
             c.
             1.
             de
             Cate.
             rudib
             .
          
           
             Just
             .
             Martyr
             .
             Apol.
             2.
             
          
           
             Acts
             2.
             47.
             
          
           
             15.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ▪
             Cyril
             .
             Hierosol
             .
             Catec
             .
             2.
             1
             Cor.
             12.
             13.
             
          
           
             Acts
             13.
             48.
             
          
           
             §.
             16.
             
          
           
             John
             3
             5.
             
          
           
             Titus
             3.
             5.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Damasc
             .
             l.
             4.
             orth
             .
             fid.
             c.
             10.
             
          
           
             Lib.
             de
             c.
             1.
             
          
           
             Lib.
             5.
             
             Hist.
          
           
             17.
             
             Ezek
             36.
             25.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Symb.
             Nicen.
             lib.
             1.
             c.
             3.
             in
             Johan
             .
          
           
             Acts
             22.
             16.
             
          
           
             Eph.
             5.
             26.
             
          
           
             Lib
             4.
             adv.
             Marc.
             c
             9.
             
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Gr.
             pro
             ,
          
           
             Annon
             ita
             credimus
             quia
             omn●
             g●nus
             peccati
             cùm
             ad
             salutare
             lavacrum
             venimus
             aufertur
             ?
             
               O.
               igen
               .
               homil.
               15.
               in
               Jesu
               .
            
          
           
             Ecce
             quicquid
             iniquitatum
             sempiternus
             ignis
             excoquere
             &
             expiare
             vix
             posset
             ,
             subito
             sacro
             fonte
             submersum
             est
             ,
             &
             de
             aeternis
             debitis
             brevissimo
             lavacri
             compendio
             cum
             indulgentissimo
             creditore
             transactum
             est
             .
             
               Ambros.
               l.
               1.
               c.
               7.
               de
               poen
               .
            
          
           
             Qui
             dicit
             peccata
             in
             baptismo
             non
             funditùs
             dimitti
             ,
             dicat
             in
             mari
             rubro
             Aegyptios
             non
             veraciter
             mortuos
             .
             
               S.
               Greg.
               M.
               l.
               9.
               ep
            
             39.
             
          
           
             Phavorin
             .
          
           
             Arator
             .
             l.
             2.
             Hist.
             Apostol.
          
           
             Rev.
             7.
             14.
             1
             
             John
             1.
             7.
             
             Acts
             22.
             16.
             
             Tit.
             3.
             5.
             
             Heb.
             9.
             14.
             
          
           
             1
             John
             5.
             8.
             
          
           
             §.
             18.
             
          
           
             Titus
             3.
             4
             ,
             5.
             
          
           
             Theodoret.
             Ep.
             de
             divin.
             Decret.
             cap.
             de
          
           
             Lib.
             de
             Nuptiis
             .
             cap.
             23.
             
             &
             Tract.
             124.
             in
             Johan
             .
          
           
             Vide
             Salmeron
             .
             tom
             ,
             13.
             p.
             487.
             
          
           
             §.
             19.
             
          
           
             Gal.
             3.
             26.
             
          
           
             Verse
             29.
             
          
           
             Heb.
             10.
             16
             ,
             &c.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             scil.
             a●
             futurum
             respiciens
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
          
           
             2
             Pet.
             1.
             9.
             
          
           
             Vide
             part
             .
             2.
             disc.
             9.
             
               of
               Repentance
               ,
            
             num
             .
             9.
             ad
             31.
             
          
           
             §.
             20.
             
          
           
             Paulin.
             Ep.
             12.
             ad
             Serenum
             .
          
           
             1
             Cor.
             12.
             13.
             
          
           
             
               John
            
             3.
             5.
             
             S.
             Basil
             .
             de
             Spir.
             
             S.
             cap.
             15.
             
          
           
             §.
             21.
             
          
           
             *
             2
             Cor.
             1.
             22.
             
             Eph.
             1.
             13.
             4.
             30
             
             John
             6.
             27.
             
             
               S.
               Cyril
               Hieros
               .
               Catech.
            
             3.
             
          
           
             §.
             22.
             
          
           
             S.
             Basil
             .
             in
             
               Psal.
            
             28.
             
          
           
             Heb.
             10.
             32.
             
          
           
             Heb.
             6.
             4.
             
          
           
             1
             Joh.
             2.
             20
             ,
             27.
             
          
           
             §.
             23.
             
          
           
             1
             John
             39.
             
          
           
             Lib.
             de
             Spir.
             S.
             c.
             18.
             
          
           
             Rom.
             6.
             7.
             ver.
             5.
             6.
             
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             i.
             e.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Plutar.
             vide
             Disc.
             9.
             of
             Repentance
             .
             n.
             46.
             
          
           
             §.
             24.
             
          
           
             Rom.
             5.
             3
             ,
             5.
             
          
           
             Col.
             2.
             12.
             
          
           
             §.
             25.
             
          
           
             Mark
             16.
             16.
             
          
           
             Tit.
             3.
             5.
             
          
           
             Niceph.
             l.
             7.
             c.
             35.
             
             Socr.
             l.
             5.
             c.
             6.
             
             Idem
             lib.
             7.
             c.
             7.
             
          
           
             Psal.
             34.
             7.
             
          
           
             Heb.
             1.
             14.
             
          
           
             Basil
             .
             Theodor
             .
             Epiphan
             ,
             Nazanz
             .
             Col.
             2.
             2.
             
             Cyril
             .
             Heros
             .
             Dionys
             .
             areop.
             .
             August
             .
             l.
             2.
             c.
             13.
             
             Contra
             Crescon.
             Gram.
             
          
           
             §.
             27.
             
          
           
             Mark
             16.
             16.
             
             Acts
             2.
             28.
             
          
           
             Apol.
             ad
             Anton.
             Caes.
          
           
             1
             Pet.
             3.
             21.
             
          
           
             Tertull.
             de
             resur.
             Cern
             .
          
           
             Ad
             Tryphon
             .
             Jud.
             
          
           
             Dial.
             cum
             Tryph.
             
          
           
             Lib.
             2.
             adv.
             Parm.
             
          
           
             Clem.
             Alex.
             lib.
             1.
             paedag.
             .
             c.
             6.
             
          
           
             §.
             28.
             
          
        
         
           Notes for div A95331e-5050
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             Acts
             10.
             47.
             
          
           
             Aug.
             de
             moribus
             Eccles.
             Cath.
             l.
             1.
             c.
             35.
             
             Bern.
             Serm.
             de
             coena
             Dom.
             
          
           
             §.
             3.
             
          
           
             Acts
             8.
             37.
             
             Acts
             2.
             38.
             
          
           
             Acts
             3.
             15.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             Mat
             9.
             28.
             
          
           
             Mark
             9.
             23.
             
          
           
             Mat.
             8.
             13.
             
          
           
             John
             4.
             50.
             
          
           
             Mat.
             9.
             28.
             
          
           
             §.
             6.
             
          
           
             John
             6.
             44.
             
          
           
             Mark
             10.
             15.
             
          
           
             7.
             
          
           
             §.
             8.
             
          
           
             Luke
             17.
             20
             ,
             21.
             
          
           
             Luke
             18.
             16.
             
          
           
             §.
             9.
             
          
           
             Luk.
             4.
             22
             ,
             28.
             
          
           
             1
             Pet.
             1.
             2.
             
          
           
             2
             Thess.
             1.
             2.
             
          
           
             Rom.
             8.
             30.
             
          
           
             Eccles.
             1.
             
          
           
             §.
             11.
             
          
           
             §.
             12.
             
          
           
             §.
             13.
             
          
           
             *
             §.
             25
             ,
             &c.
             
          
           
             §.
             14.
             
             Gen.
             17.
             2
             ,
             &c.
             
          
           
             Heb.
             11.
             13.
             
          
           
             14.
             
          
           
             15.
             
          
           
             Rom.
             4.
             11.
             
          
           
             7.
             
          
           
             12.
             
          
           
             §.
             15.
             
          
           
             Rom.
             4
             ,
             11
             ,
             12.
             
          
           
             V.
             17.
             
          
           
             V.
             13.
             
          
           
             Gal.
             3.
             14
             ,
             29.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ▪
             Epiphan.
             l.
             1.
             haeres
             .
             8.
             scil.
             Epicuraeor
             .
          
           
             §.
             16.
             
          
           
             Tit.
             3.
             5.
             
          
           
             §.
             17.
             
          
           
             Rom.
             5.
             17
             ,
             18.
             
          
           
             Vide
             August
             .
             l.
             4.
             contra
             duas
             Epistolas
             Pelag.
             c.
             4.
             l.
             6.
             contr.
             Iur.
             c.
             4.
             
          
           
             Prosper
             .
             contra
             collatorem
             .
             cap.
             20.
             
          
           
             Orat.
             40.
             in
             S.
          
           
             §.
             18.
             
          
           
             a
             Lib.
             3.
             adv.
             Pelag.
             6.
             lib.
             1.
             in
             initio
             .
          
           
             Lib.
             de
             c.
             18.
             
          
           
             §.
             19.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Dionys
             .
             areop.
             .
             eccles.
             Hier.
             cap.
             3.
             part
             .
             3.
             
          
           
             Vt
             quod
             perdideramus
             in
             Adam
             ,
             
               i.
               e.
            
             secundum
             imaginem
             &
             similitudinem
             esse
             Dei
             ,
             hoc
             in
             Jesu
             Christo
             reciperemus
             .
             
               Irenaeus
               lib.
               3.
               c.
            
             30.
             
          
           
             1
             Joh.
             1.
             8.
             
          
           
             Ep.
             ad
             Fiden
             .
             lib.
             3.
             ep.
             8.
             
          
           
             S.
             Aug.
             lib.
             de
             pec
             .
             Mer.
             &
             remiss
             .
             c.
             9.
             
          
           
             §.
             20.
             
          
           
             §.
             21.
             
          
           
             §.
             22.
             
          
           
             §.
             23.
             
          
           
             §.
             24.
             
          
           
             Nisi
             qui
             renatus
             fuerit
             &c.
             utique
             nullum
             excipit
             ,
             non
             infantem
             ,
             non
             aliquā
             praeventum
             necessitate
             .
             
               Ambr.
               de
               Abrab
               .
               patr.
               lib.
               2.
               c.
            
             11.
             
          
           
             Lib.
             2.
             c.
             11.
             de
             Abrah
             .
             patriarc
             .
          
           
             §.
             25.
             
          
           
             §.
             26.
             
          
           
             §.
             27.
             
          
           
             Isa.
             49.
             22.
             
          
           
             §.
             28.
             
          
           
             §.
             29.
             
             L.
             2.
             c.
             39.
             
          
           
             Vide
             etiam
             Constit
             .
             Clementis
             .
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Lib.
             5.
             ad
             ●om
             .
             c.
             6.
             idem
             homil
             .
             14.
             in
             Lucam
             &
             lib.
             8.
             hom
             8.
             in
             .
             Levitic
             .
          
           
             §.
             30.
             
          
           
             §.
             31.
             
             Irenaeus
             .
          
           
             §.
             32.
             
             Tertullian
             .
          
           
             Lib.
             de
             anima
             .
             c.
             39.
             
             &
             4●
             S.
             Cyprian
             epist.
             ad
             Fidum
             .
          
           
             *
             Cyprian
             .
          
           
             Origen
             .
             lib.
             5.
             ad
             Rom.
             C.
             6.
             
          
           
             §.
             33.
             
          
           
             S.
             Ambrose
             .
             de
             Abraham
             patriar.
             .
             l
             2
             c.
             11.
             
          
           
             *
             S.
             Greg.
             Naz.
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Orat.
             40.
             in
             S.
          
           
             §.
             34.
             
          
           
             *
             Non
             ut
             delinquere
             desinant
             sed
             quia
             defierunt
             ,
             
               as
            
             Tertul.
             
               phraseth
               i●
               .
            
          
           
             Isa.
             52.
             15.
             
          
           
             1
             Pet.
             1.
             2.
             
          
           
             Aqua
             refectionis
             &
             baptismi
             lavacrum
             quo
             anima
             sterilis
             ariditate
             peccati
             ad
             bonos
             fructus
             inferendos
             divinis
             muneribus
             irrigatur
             .
             
               Cassidor
               .
               m.
               23.
               ps.
            
             2.
             
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             dixit
             Heracleon
             apud
             Clem.
             Alex.
             
          
           
             Concil.
             Mil●vit
             .
             Can.
             2.