The fallacy of infants baptisme discovered. Or, Five arguments, to prove that infants ought not to be baptized. Delivered in private by Captain Hobson, who should that day (with Master Knowls, and some others;) have discussed the thing in publike with Master Callamy, and Master Cranford, &c. And now published for the benefit of those that seeke the truth in love. Hobson, Paul. This text is an enriched version of the TCP digital transcription A86419 of text R200461 in the English Short Title Catalog (Thomason E311_18). 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 Approx. 37 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86419 Wing H2272 Thomason E311_18 ESTC R200461 99861201 99861201 113329 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86419) Transcribed from: (Early English Books Online ; image set 113329) Images scanned from microfilm: (Thomason Tracts ; 51:E311[18]) The fallacy of infants baptisme discovered. Or, Five arguments, to prove that infants ought not to be baptized. Delivered in private by Captain Hobson, who should that day (with Master Knowls, and some others;) have discussed the thing in publike with Master Callamy, and Master Cranford, &c. And now published for the benefit of those that seeke the truth in love. Hobson, Paul. S. S. [6], 2, 15, [1] p. [s.n.], London. : Printed in the yeer of discoveries. 1645. Editor's note "To the courteous reader" signed: S.S. Page numbers 1-2 repeated. Annotation on Thomason copy: "Decemb: 10th". Reproduction of the original in the British Library. eng Infant baptism -- Early works to 1800. A86419 R200461 (Thomason E311_18). civilwar no The fallacy of infants baptisme discovered. Or, Five arguments, to prove that infants ought not to be baptized.: Delivered in private by Ca Hobson, Paul. 1645 6737 6 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-10 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Scott Lepisto Sampled and proofread 2009-01 Scott Lepisto Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE FALLACY OF INFANTS BAPTISME DISCOVERED . OR , Five ARGUMENTS , to prove that INFANTS ought not to be baptized . Delivered in private by Captain HOBSON , who should that day ( with Master Knowls , and some others ; ) have discussed the thing in publike with Master Callamy , and Master Cranford , &c. And now published for the benefit of those that seeke the truth in love . Col. 2.23 . Which things have indeed a shew of wisdome in will worship . Isai. 1.12 . Who hath required this at your hands ? LONDON , Printed in the yeer of Discoveries . 1645. To the courteous Reader . READER , I Who am one that waits upon Truth , desiring to know Truth , but am not to be considered under any of those names of distinction , as a member of any Independent Congregation , or one that they call an Anabaptist , but a friend to them and others , so far as they are one with the Truth : I having by a providence , had an oportunity to hear one Captain Hobson ( with two Ministers more ) in private , who should have disputed in publike with Master Callamy and some others , about the point of Baptisme , having taken the heads of what Captain Hobson delivered , and conceiving that the good which I received by it , should engage me to communicate it to others , I was therefore willing to put it forth in print . But I desire you ( Christian Reader ) that you would consider that it is but the heads of what hee delivered , as I tooke it from him in short-hand , and therefore if there be any broken expressions in it , attribute it not to him , but to me , who am not so well skild ( as in understanding , so ) in writing Syllogismes , which ( I understand ) he was enjoyned so to speak , had he spoke in publike , and he seemed to be willing to speake in private , as he should have done there . There was two Ministers more who exercised also , whose arguments were worthy the printing , could I have taken them so as to bring them out but not taking of them so perfectly , I was loath to dishonour that truth that I believe was in them . My desire is , that neither I nor you , may so look upon this , under the consideration of that division that seems to be amongst men of Presbyterians and Anabaptists , and Separatists , but that these names of distinction may bee laid down , and that we may all as sonnes of Truth , try every thing by the rules of Truth , and love each other in truth , which I know is that which would put an end to that great confusion and trouble that I see abroad . And I hope when you have read this , you will see ( as well as I ) that we have for a long time been led in blindnesse , taking that upon trust , which now I see is contrary to Scripture , even Infants Baptisme . So desiring you to passe by infirmities in it , and make a good construction of it , I leave you to Truth , desiring you not to have any prejudiciall thoughts against him that spake it , notwithstanding any infirmities you may see in him that writes it . Yours in the Lord Jesus , S.S. THE FALLACY OF INFANTS Baptisme discovered . Dearest Freinds : SEeing a providence hath brought us together at this time , I shall therefore endevour , according to the intent of our meeting to declare my selfe , and so declare my selfe , that I may not only answer your expectations , but directly our intentions , in speaking to the point in hand , which this day should have been discussed in publike : But seeing a providence hath prevented us ; and wee who thought to have been in publike , are now prevented by the Civill Magistrate , whom wee much honour ; and with all willing Subjection , are willing to Obey in all things that crosse not the LORD JESUS CHRIST : And truly here is that which stayes our spirits , though wee were willing to declare our Judgments in publike , to the view of Many ; Yet if GOD will have it other wayes , herein is our joy That the Truth knowes how best to make out it selfe ; And it God by our Silence , will cause Truth to speake , Wee rejoyce : Or if the time is not yet come to have things brought to a publike View , Wee desire to wayte upon God , knowing that his time is best to make out Truth to the Sons of men . But before I addresse my selfe to what I intend to speake , I desire that you would give mee leave to speake to two or three things : First , To desire you not to thinke it strange that not onely one , but two , or three should speak to one , and the same thing . Secondly , That you would not think it strange for us to trade so much in the shadow , in breaking up the shell , and not a little to trade in the kernell ; My meaning is , that wee should speake so much of the outward Ordinance ; and not enter into the unfolding of the sweet , and glorious mystery of God in Christ , wrapt up in the Ordinance , which is the Life as of the Ordinance , so of Saints while they are observing it . Thirdly , I desire that you would not thinke it strange for mee to speake to you , contrary to my wonted practice , which I shall at this time doe , onely speaking in a Syllogisticall way ; for the truth is , I shall here endeavour to declare my selfe in private , as I did intend , to declare my selfe in publike ; and the same grounds I intended to lay downe in publike , I shall lay downe here Against the Baptizing of Infants . And the reason of my speaking Syllogistically , is because it was an Injunction laid upon us so , to speake , had we met in publike . But before I come to lay downe my Reasons , I shall take a portion of Scripture , and draw a Conclusion , which Conclusion shall be as a Ground , from whence I purpose to build all my following Discourse , the Scripture is . MATTH. 28.20 . Teaching them to observe all things whatsoever I have commanded you . IN the words there are these two things considerable : An Exhortation , And a sweet Direction . The Exhortation doth arise from the words considered in reference to the words before , ( Verse 19. ) Go●e therefore and teach all Nations . The Direction in these words , Teaching them to observe Whatsoever I have commanded you . In the Exhortation ( if we had time ) we might observe : First , The Party exhorting ; that 's Christ . Secondly , The Parties exhorted ; That was the Disciples , or Apostles , who were taught of Christ . Thirdly , The matter exhorted to , Go teach . From all which you may observe this Conclusion . That it is the duty of all those who are taught of Christ , to declare to other what they enjoy from Christ . But this is not that which I intend to build my following discourse upon . Therefore I passe it over . And I come to the Direction , in which we may observe . First , The Party directing . Secondly , The Parties directed . And Thirdly , The Direction it self . Firt , The Party directing ; That 's Christ . Secondly , The Parties directed , That is the Aposles , on the Disciples in this word Ye . And Thirdly , The Direction it self , in these words , Go and teach them to observe whatsoever I have commanded you . That which I shall at this time speak of , is in the Direction it self ; And from thence briefly observe with me these things . Doct. 1 First , That the teachings of the Apostles concerning our duty to Christ , are the command of Christ : In these words , Teach them to observe whatsoever I command you . So that their teaching duty to Christ , was the command of Christ . The second conclusion is from these words , Teach them to observe whatsoever I command . Doct. 2 Thence observe , That the commands of Christ ought to be observed . I might be large in speaking of this ; First , Because I see men are apt rather to observe the commands of men then the commands of Christ ; and so do exceedingly slight and undervalue the commands of Christ . Secondly , Because I apprehend that men are apt to mistake in the commands of Christ , and to take that for a command that is not ; and to make that no command that is . But I shall not at this time speak of that . The Third conclusion doth arise from something Included in these words , Teach them to observe what I command . Implying not onely that we should observe Christs commands ; But in observing any thing as a duty to Christ , it must be in reference to a command of Christ , from thence observe this conclusion . Doct. 3 That all that we are to observe as a duty to Christ , must not arise from Supposition , but it must answer a command given out from Christ . And at this time this is the conclusion I shall speak to ; Explaining the terms , and confirming the Proposition ; being that which I intend to build my following discourse upon . And in opening the terms , I shall be very brief : First , To shew you what is meant by the Law of Christ , or the commands of Christ . Secondly , What I mean by Observation . Thirdly , What I mean by Supposition . Fourthly , The Reasons why we are to observe nothing as a duty to Christ , but that which answers a Law given forth by Christ . 1 First , By the commands of Christ , my meaning is , Not the Ceremonial Law , which was a Type of Christ , and did in a dark way hold forth Christ . Nay , by the Laws of Christ , or the commands of Christ , I do not intend the Moral Law considered in the hand of Moses : Though I must tell you , first , I own the Authority of that Law : Secondly , I own the Materials of that Law : But the obligement of that Law , Do and live ; ( for so it was considered in the hand of Moses ) So it is not to be considered in the hand of Christ to us ; for now we are not to do for life ; but because we live : But consider the Authority of God , and the Materials of the Law handed to us in Christ , so I own it , and desire all Saints may do so . But by the commands of Christ , my meaning is , All those commands that Christ gave as he was a Prophet , Priest , and King of his Church ; either concerning our beleeving in God , or of our worshiping or walking with God . And so much of that thing . 2 Secondly , My meaning by observation , in a word is , Actually , and Truely , and Really to do and conform to what Christ commands . 3 And what I mean ( in the Third place ) by Supposition : By that I mean a doubtful apprehension that men gather up consequentially , by the strength of Reason and Art , and have no plain word for it . Now in such a case , Supposition of one side , is as strong as of the other : And if it be a duty to observe a thing under such a supposed consequence , then if there be a supposed consequence for the contrary , it is also a duty to observe a thing contrary to that . But a duty doth not consist in answering a Supposition , but a command ; And that it doth , I will prove from these Reasons . First , Because nothing is a duty , but as it answers a command , Luke 17.10 . Reason 1 Reason 2 Secondly , Every thing that we observe , doth directly answer that light which doth present the thing to us to be observed . If it be a supposed light , it is but a supposed duty ; if a civil light presents to a civil man any truth of God , in his observation of it , it is but civil in reference to him ; if a legal light presents an Evangelical truth , to a legal person , in his observation of it , it is legal in reference to him in his observing ; if a self light present a real duty to an hypocrite , he observes it for self-ends . This you may see , Zach. 7.5 , 6. where he saith , When ye fasted , did ye as all fast unto me , even to me ? So then if a man observes a thing onely from Supposition , and not a command , at the best , it is but a supposed duty . Reason 3 But Thirdly , The will of Christ is , that as his Members are to Beleeve in light , so they should do in light , or obey in light , Ephes. 5.8 . But if we observe any thing barely from Supposition , and not from a command , it is observed in darknesse , and not in light : Therefore not as a duty to be observed . Reason 4 Fourthly , We are so to observe things that we present to Christ , that not onely the manner , but the matter should not come under the reproofs of Christ ; But if we observe any thing as a duty to Christ , and have no command for it from Christ , it comes under the reproof of Christ ; and he will one day say , Who hath required this as your hands ? The Gospel forbids Will-worship . Now , Will-worship is not onely to do a thing contrary to a command ; but to do a thing that is thought right or good by the wisdom of man ; as Worship without a command , which the Apostle condemns , Col. 2. Reason 5 Fifthly , Christ doth not only hold forth his Laws so as to declare duty ; but so as that they may be sufficient to stop the mouths of them that oppose duty , Matth. 5.16 . But to observe any thing as a duty , and not from a command of Christ , but from Supposition ; that is not sufficient to stop the mouths of them that oppose duty : Therefore ought not to be done ; for you must know Suppositions ( as I said before ) are as strong of one side as of the other . Reason 6 Sixthly , The sixth reason I shall draw from those words , Rom. 15.4 . where he saith , What is written , is written for our learning : I shall form my reason thus , That which is written the Saints should learn ; But it is no where written That we should observe any thing as a duty , in reference to Supposition , but to answer a command Therefore to observe any thing as a duty to Christ , without a command , is not a Doctrine for Saints to learn . Reason 7 In the seventh place , I might give you one reason more , and that thus , That which answers the Love of Christ , and our friendly relation with Christ , that 's duty and nothing else ; But to observe any thing not from Supposition , but to answer a Law or Command of Christ ; that 's that which answers to the Love of Christ , and our friendly relation with Christ , and therefore Duty , John 14.23 . and 15.14 . These Reasons ( dearest Friends ) I have given to you to confirm what before I spake , which was , That we are to observe nothing as a duty to Christ , but that which answers a Law given forth by Christ . I might here draw divers Uses , which might be useful for us ; But at this time I shall onely speak of a Use of Reproof ; To reprove those that will observe things , and in their observing , plead for it as a duty to Christ , and yet have no command for it from Christ : Amongst the rest , this is that which I shall here reprove , The Baprizing of Infants ; which is the very point in controversie : And because I desire to speak directly to the Question as it was stated ; I shall here rehearse to you what the Question was , and what they were to prove and what we were to prove . The Question was Whether Infants of beleeving parents were to be Baptized , ye● , or no ? They were to prove That it was their duty , and they ought to do it . We were to prove That they ought not to do it . I shall not at all go about to meddle with the justifying of our practice concerning the Baptizing of Beleevers ; for that is not the point in hand . Though I must tell you , It had been but a reasonable thing for them by Scripture to endeavour to justifie their practice ; and we by Scripture to justifie ours ; and then neither of us would have been put upon the proof of a Negative , which every rational man knows is the worst and of the staff . But seeing it was so , I shall therefore direct my speech to give forth my judgement concerning that thing . The Reasons that I shall at this time lay down ( according to time and strength ) Why children ought not to be Baptized , are these : Argum. 1 The first is this : That which doth ( not onely accidentally , but ) directly deny Christ to be come in the flesh , That ought not to be done : But the Baptizing of Infants doth directly deny Christ to be come in the flesh ; Therefore ought it not to be done . I know that no man can deny the Major , which is so clearly confirmed , 1 John 4.3 . with divers other places . But at this time I will prove the Minor , That Baptizing of Infants doth directly deny Christ to be come in the flesh ; And that I prove thus : That which doth keep on foot that which was before Christ , and ended by Christ , considered come in the flesh ; that denies Christ to be come in the flesh : But the Baptizing of Infants doth keep on foot that which was before Christ , and ended by Christ , as come in the flesh ; And therefore it denies Christ to be come in the flesh . For the proof of this , First , I shall unfold to you what I mean by that which was before Christ , and ended by Christ come in the flesh . That which was before Christ , was , That God made a Covenant with Abraham , which Covenant ran in the flesh , and was intail'd to generation ; and not upon condition of Regeneration . And this you may see , Gen. 17.7 , 12. And this was that Covenant that Circumcision of Children had a reference to ; And whosoever was a childe of Abraham , considered as a son of the flesh , had a right to it , and might , and did plead for priviledges by it . But when Christ came , the natural Branches were cut off Rom. 11.20 , 21. and no man is now considered a son of Abraham , or the Seed of Abraham , but as he beleeveth , Gal. 3.7 , 9 , 14 , 22 , 28 , 29. And now there is no promise that runs forth to any considered in referened to a carnal generation ; but a spiritual Regeneration , John 3 , 5. Therefore when they came to John ( Matth. 3.7 , 8 , 9. ) to be Baptized . He takes them off from pleading their priviledge considered in the flesh , and tells them , Say not in your heart , You have Abraham to your Father , and so plead for Baptism . But he exhorts them to Believe and Repent . And by this you see what I mean by that which was before Christ , which was , The Promises and Covenant running in a natural line ; but it is now ended , and runs in a spiritual But now to Baptize Children because their Parents Beleeve , and upon this ground , Because it was the same ( as they say ) with Circumcision ; in so doing they go about to make the promises to run in a natural line , which was ended by Christ ; And therefore in the observing of it , deny Christ to be come in the flesh . Secondly , That which doth directly take from Christ that which the Holy Ghost gives to Christ , considered come in the flesh ; That denies Christ come in the flesh . But the Baptizing of Infants doth directly take from Christ that which the Holy Ghost gives to Christ considered come in the flesh . Therefore it denies Christ come in the flesh . And for the proof of this , I shall declare to you what I mean by that which the Holy Ghost gives to Christ considered come in the fl●sh . The Holy Ghost gives to Christ a pre-eminence above all others that were before him in his Prophetical and Kingly Office . In his Prophetical Office , that neither Moses nor the Prophets were to be compared with him , but far inferiour to him , and his Office ; So inferiour , that he was not to be expounded by them ; but in giving out his minde considered come in the flesh , he was to expound and unfold them . But now men in their going about to plead for the Baptizing of Infants , do exceedingly undervalue Christ's Prophetical Office in this , that they make the old Testament expound the new ; whereas the new should expound the old ; Christ should , and doth expound Moses ; But there is no warrant for us to bring Christ under the Exposition of Moses ; And men do undervalue the Lord Christ , in making Moses speak that which Christ speaks not , or bringing Moses to Christ , as a greater light to unfold the lesser ; They do ( I say ) exceedingly undervalue Christ , and that thus . The Light unfolding or the Wisdom unfolding , must be greater then the matter unfolded : And therefore he that goeth about to make Moses mouth to speak out Christ's minde , in things that concern Christ as come in the flesh , sets up Moses above Christ ; and denies Christ to be come in the flesh . Secondly , They exceedingly take from Christ's Kingly Office ; whereas the Holy Ghost sets up Christ a King in his Church , and a Law-giver , as equal to , so transcending all others that were before him : But that men in the Baptizing of Infants do undervalue the Kingly Office of Christ , in giving Laws to his people . That 's clear in these two things . First in this , That they say it is a duty to Baptize Infants , and Answers the minde of Christ , and yet cannot shew a command from Christ ; whereas the Apostle saith , Christ was as faithful in his house , as Moses . And you know the faithfulnesse of Moses did consist in this , That he gave Laws and Commands to the Israelites , to declare their duty : and layes nothing upon them as a duty , but what they had a command for . And it he gave them Laws for every thing they were to observe , and Christ was as faithful in his house as he ; I will leave this to the judgement of you , whether or no that this doth not undervalue the Kingly Office of Christ , to say , that Baptizing of Infants is a duty that they owe to Christ ; and yet can shew no command for it from Christ . Secondly , They undervalue the Kingly Office of Christ , in giving Laws to his Church in this ; That they go about to perform ( as they say ) a duty to Christ , but can shew no command for it from Christ ; but must use there own Art and Reason to make Christs Law strong enough to hold it out to be a duty . And whether the joyning of mans Art , Policy , and Reason to the Laws of Christ , doth not exceedingly undervalue Christ , as though his Laws were not perfect enough for his people , I leave you to judge . And in so doing they do exceedingly take ( as before I said from the Prophetical , so here in the Kingly Office of Christ ) that Honour and Preheminence from him , which the Holy Ghost gives to him , considered as come in the flesh : And therefore so to do , denies Christ as come in the flesh . Secondly , That which is no part of Righteousnesse , that as a duty to Christ , ought not to be observed . But , the Baptizing of Infants is no part of Righteousnesse ; And therefore it ought not to be observed . The Major Proposition none can deny , I will prove the Minor , and that thus . Whatsoever is considered as a part of Righteousnesse , was seen either in the Person or Practice of Jesus Christ . But neither in the Person nor Practice of Jesus Christ , is the Baptizing of Infants seen or held forth . Therefore it is not part of Righteousnesse . And that whatsoever is a part of Righteousnesse , was seen in the Person or Practice of Jesus Christ , is clear from this Scripture , Matth. 3.15 . And Jesus said , Suffer it to be so : For thus is becometh us to fulfil all Righteousnesse . If all Righteousnesse , then there was no Righteousnesse but was confidered either in the Person or Practice of Christ . And that the Baptizing of Infants is not-held out in the Person or Practice of Christ , I leave to you to judge . He himself was not Baptized when he was an Infant , though he might plead the same priviledge as they do who say they are Children of Beleevers : Had it been a part of Righteousnesse , Christ would ; nay , Christ should have done it . Object . If you Object , and say , There was none to Baptize him before : Answ . I Answer , Had it been a part of Righteousnesse , God in a providence would have provided one before , as well as then ; for he was to fulfil all Righteousnesse . And for his Practice ( though he Baptized not , but his Disciples , John 4.2 . ) yet , in all their Baptizing where Christ was , you never hear that ever they Baptized any Infant , or gave any command for it ; And therefore it is no part of Righteousnesse , and ought not to be done . Thirdly , That which is not the Baptism of Christ , That ought not to be done . But the Baptizing of Infants is not the Baptism of Christ ; And therefore ought not to be done ( We are now speaking of the Baptism of Christ , considered in an external way . ) And that the Baptism of Infants , is not the Baptism of Christ so considered ; I prove thus . First , That which doth not Answer the Commission of Christ , That is not the Baptism of Christ . But , the Baptism of Infants doth not answer the Commission of Christ ; Therefore it is not the Baptism of Christ . That it doth not answer the Commission of Christ , it is clear from the Commission it self , Matth. 28.19 , 20. Mark 16.15 , 16. Where you shall see these things in the Commission , Go teach , Discipling , and Baptizing . And they that were to be Baptized , were such as must first be Taught , and Discipled , and being Beleevers , must be Baptized , Mark 16.16 . And that an Infant in the first place , is capable to be Taught the mystery of the Gospel , and so to be taught as to be made a Disciple of Christ , and a Beleever in Christ . It is clear that it cannot be ; and therefore the Baptizing of them , doth not answer the Commission of Christ . Every man that professes to act by a Commission , most not onely do things because there is not an express command against it : But if they observe any thing as a duty ; they must have a command for it , in , and by it ; or else it will come under the reproof of him that gives the Commission ; as those come under the reproof of Christ ( Collos●…i● ) who by the wisdom of men , went to present a Will-worship to God . And so you see the Baptizing of Infants doth not answer the Commission of Christ ; And therefore it is none of Christs Baptism , and ought not to be done . Secondly , Christs Baptism is a Baptism of Faith , and a Baptism of Repentance . But , the Baptism of Infants cannot be a Baptism of Faith and a Baptism of Repentance . Therefore it is not the Baptism of Christ ; and ought not to be done . Argum. 4 Fourthly , That which causeth inconveniences in the Church , That ought not to be done . But , the Baptizing of Infants doth cause inconveniences in the Church ; Therefore it ought not to be done . I must tell you ( dear Friends ) for this Argument , I borrowed it from them that oppose the thing , who laid down this as an Argument for Baptizing of Infants ; and that thus : That which causeth inconveniences in the Church , That ought not to be done : But , ( say they ) the denying of Childrens Baptism , causeth inconveniences in the Church ; And therefore it ought not to be 〈◊〉 . And to prove this , they go to prove a Supposition by a Supposition ; and that thus : It will make the Children of Beleevers ( say they ) to be no other wayes then the Children of Heathens ; and so they go about to prove a Consequence by a Consequence ; which is but 〈…〉 upon . But that the Baptizing of Infants doth cause inconvenience in the Church , I will prove from Scripture : and that thus ; That which doth not onely , present one , but make one a Member of a Church ; before being called of God , That is inconvenient : But , the Baptizing of Infants makes them Members of their Church , before they are called of God ; And therefore it is inconvenient , and contrary to these Scriptures , 1 Cor. 1.1 . and 2 Cor. 1.1 . Secondly , That which intails mercies and priviledges to generation , which alone is to be intail'd upon men in reference to regeneration , That is inconvenient . But the Baptizing of Infants , doth intail mercies and priviledges to them in reference to generation , and not regeneration ; And therefore it is inconvenient , and contrary to this Scripture , John 3.5 . Gal. 3.9 . with many other places , as 2 Cor. 1.1 . where he doth declare that all those that were in the Church of Christ , and impriviledged with the Ordinances of Christ , they were fanctified by Christ . Thirdly , That which causeth a Separation , and distraction in Christs conjunction ; That 's inconvenient . But , the Baptizing of Infants , doth make a Separation , and distraction in Christs conjunction ; And therefore it is inconvenient . By Christs conjunction , I mean the onenesse that is between the ground that Christ layes down for men to be Baptized , and the ground he layes down for men to break Bread ; which is one and the same thing : He that Beleeves , and knows , and discerns Christ , he is to be Baptized , Acts 8.37 . And he that doth so , is to break Bread , in remembrance of Christ , 1 Cor. 11. Now , those that plead so much for the Baptizing of Infants , by the same ground they would Baptize Infants upon , they will not admit them nor others to break Bread ; And therefore as Christs ground is one , theirs is two : And under that consideration , they make a Separation in that which Christ makes a onenesse ; and that is inconvenient in the Church of Christ , and ought not to be done . Argum. 5 Fifthly , That which doth directly crosse the proceedings in the time of the Law , and in the time of the Gospel . That ought not to be done . But , the Baptizing of Infants , doth directly crosse the proceedings in the time of the Law , and in the time of the Gospel ; And therefore it ought not to be done . By that , I mean , That no man in the time of the Law , and in the time of the Gospel was to do any thing by the vertue of a Right , without a Rule ; But whatsoever they did as a Duty , it was to answer a Rule . Had Abraham been circumcised by the vertue of a Right , as he was a Beleever , and not by the vertue of a Rule ; then Lot might have pleaded for the same priviledge , for he was a Beleever as well as Abraham ; yet God did not make choice of Lot , but of Abraham . And then , Ishmael should not have been circumcised , but onely Isaa● ; But though Ishmael was a son of the flesh , and cast out by God , and not a Beleever in God ; yet he must be circumcised : And therefore this was not by the vertue of a Right , but by the vertue of a Rule . The same thing also was in the time of the Gospel , where it is clearly discovered that Christ owns nothing as a Duty , but as it answers a Law ; and they were to do nothing pleading a Right , without a Rule ; but to do all things by the vertue of a Rule : Therefore under that consideration , Will-worship was condemned . Now if there be any rule , or any command in the Scripture for Infants to be Baptized , I desire they would shew it : Here is the Word of Truth , which justifies all things sutable to it self ; and owns nothing else to be a Truth . And I do exceedingly wonder that any men should go about to plead for a thing by the vertue of a Right , without a Rule . I have much more to say to you in this thing , had I time and strength : But , I hope these five grounds that I have here laid down , will clearly discover to you , That Infants ought not to be Baptized . I am not here now to prove to you the Baptizing of Beleevers ; That 's not the controversie in hand , though a thing clear by Scripture ; and that which I should be glad if I had an occasion to speak of . Not onely to speak of Baptism in the Letter , but Baptism in the Spirit , which was the mystry of the Gospel , and the glorious excellency of Christ in the Spirit , held out in the Administrations of Christ considered in the flesh ; which Administrations in the flesh , are as so many signes to declare the Mystery of the Spirit ; though I know none can understand it , but they that do injoy it ; for none can unletter the Letter , but the Spirit : But I cease from that , and cease giving you any further Reasons ( at this time ) to prove that which we were to have proved in Publike , had we had liberty ; which was , That Infants ought not to be Baptized . But I leave them and you so to the Truth ; desiring that we may all be taught by the Truth ; and sweetly made one in the Truth ; and carried out from thence , to walk up in an acknowledgement of the Truth , sutable to the Rules of it Self . FINIS . Notes, typically marginal, from the original text Notes for div A86419e-520 Doct. 1 What the Law of Christ or the Commands of Christ is . 2 What is meant by Observation . 3 What is meant by Supposition . The Reasons why we are to observe nothing as a duty , but that which answers a Law , or Command of Christ . Isal. 1.12 . Vse . Col. 1.18 . Phil. 2.9 . Joh. 6.68 . Matth. 11.9 . Luke 24.19 . Matth. 5.21 , 22 , 27 , 28. Isai. 9.6 , 7. Revel. 15.3 . Heb. 3.2 , 3. Dy. 3. Acts 8.37 . Mark 16.16 . Acts 8.12 . Acts 2.38 . Acts 28.8 . Isai. 8.20 .