words of the Commission not to add to it nor diminish from it on paâ— of being cast out of his Favour and incuring his Wrath and Curse durst you do otherwise in any thing under pretence it was his meaning whereas he plainly and fully in his Commission expressed in the Affirmative how and what you should do in all Matters and Things and forbad you to add thereto Read Rev. 22. 18. For I testify unto every Man that heareth the words of the Prophecy of this Book If any Man shall add unto these things God shall add unto him all the Plagues that are written in this Book Who told you what you say is the sense of our Saviour Can any Man once think since the Commission of Christ is a pure Gospel-Commission and contains meer positive Laws and Rules no ways referring to nor depending on the Law or Command God gave to Abraham that what you say can be true and the Conclusion safe certain and warrantable May not another say with as good Authority that our Saviour commands his Disciples to baptize all Nations both Parents and Children too whether they will or not whether they believe or not whether Jews or Gentiles Turks or Pagans I wonder you are not afraid who take liberty after this sort to sport as it were and play with invert alter and add unto the sacred Commission of the jealous God and great King of Heaven and Earth 1. You confess Christ's Sheep came up from the washing whereof every one bear Twins and there is none barren among them Cant. 6. 6. Let therefore the Lambs say you be washed as they are a great part of the Flock I answer Infants as such by your own words cannot be Christ's Sheep nor Lambs for all his Sheep and Lambs that are washed are fruitful and none are barren among them Are Infants fruitful to Christ Can they bring forth Twins Sir Metaphors go not on all four as we used to say the Lambs of Christ viz. weak and young Christians may be as fruitful in Holiness as Sheep viz. old experienced Christians But how can you prove Baptism washes your Infants from Sin actual Sin they have none Doth it wash away Original Sin dare you say that The antient erring Fathers that brought it in affirmed that Baptism did wash away Original Sin in Infants but do you believe that they spoke Truth in so saying Christ's Lambs you say are capable to be fed by the Word and Sacrament Are Infants capable to hear the Word and partake of the Sacraments If of one of both Sir Christ's Lambs are new born Babes not new born by Natural Generation but by Regeneration as I have shewed You say that the Gentile Church should not come short of the Privileges of the old Jerusalem or Jewish Church and that the desolate hath more Children than she that hath an Husband Gal. 4. 27. and hence affirm if Children of the Christian Church enjoy not the Privilege of their Fathers she hath many less Children than the old Jerusalem-Church had Answ I answer the Gentile Church according to God's gracious Promise may be more than the Jewish was when the Fulness of the Gentiles are come in and yet no Infants Members of it Nay there is ground to believe in the Primitive Times there were more converted among the Gentiles than were amongst the Jews but still I find you harp on the old String i. e. that if the Gospel-Church be not National and enjoy as many outward and external Privileges as the Jewish did her Privileges are less but you consider not the Nature Quality and Glory of the Gospel-Church and wherein her Privileges excel the Legal Church of old Jerusalem You say when Christ commandeth to teach all Nations before baptized and after that their baptizing his meaning is teach and baptize to plant the Church and baptize and teach to continue the Church planted among the Gentiles Answ 1. I am grieved to think how bold you are in asserting that to be Christ's meaning which you affirm which can no ways be gathered from his Commission but 't is directly contrary to the express words thereof and also to the Nature of the Gospel-Church's Constitution But you affirm what you please and prove nothing 2. It appears by your words the Gospel-Church in its first Constitution or first planting was by Regeneration consisting only of believing Men and Women baptized on the Profession of their Faith or after they were made Disciples but after its first Constitution or first Plantation it was to consist of the Fleshly or Carnal Seed and so made National yea and to be made up of whole Nations Pray Sir since the great Commission Mat. 28. 19 20. proves nothing of this nor hath the Lord Jesus given out another Commission to nullify his first What ground have you to affirm so presumptuously any such thing Dare you add and diminish to God's Word nay alter Christ's last Will and Testament in his grand Commission Tremble at the thoughts of what you endeavour to do Sir the New Testament about Church-Constitution c. is a perfect Rule to the End of the World and as the first Gospel-Church after Christ's Ascension at Jerusalem was constituted so ought all Churches to be constituted and so to continue unto the second coming of Christ The Ordinances are to be kept as to the Subject and Mode of Administration as they were first delivered to the Saints See 1 Cor. 11. 2. Now I praise you Brethren that you remember me in all things and keep the Ordinances as I delivered them to you Therefore in direct Opposition to what you say in the close of your sixth Chapter I affirm from the Authority of Christ's Commission and from the nature of the Constitution of the gospel-Gospel-Church that as Teaching went before Baptizing for the planting of the Church in the Primitive Time so Teaching is to go before Baptizing in planting and continuing of the Church unto the End of the World and that the Teaching that is mentioned in order of Words in the Commission after Baptizing doth not refer to Infants of Believers or any other Infants but as Mr Baxter observes to such baptized Believers who after they were baptized ought to be taught all other things in the School of Christ which he commanded his Disciples to observe and to which if they thus act he subjoined his gracious Promise Lo I am with you always to the End of the World Mat. 28. 20. CHAP. IX In Answer to Mr. James Owen's seventh Chapter proving that the Children of the Faithful ought not to be baptized because they are said to be holy wherein 1 Cor. 7. 14. is examined and clearly explained with the sense of many learned Men both Pedo-baptists and others on the said Text. MR. James Owen thus begins in his seventh Chapter viz. If the Children of the Faithful are holy then Baptism appertaineth unto them for all confess that Holiness gives Right to Baptism if they allow
administred by plunging the whole Body into the Water The late famous and most learned in all the Oriental Tongues Dr. Du-Veil in his literal Explanation of the Acts Chap. 1. 5. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo is to dip as if it were to dye Colours and any Dyer will tell you if there is any small bit of Cloth not dipped it is not dyed Leigh in his Critica Saâ—râ— saith the native and proper Signification of the word is to dip into the Water or plunge under Water Mat. 3. 6. Acts 8. 38. for which also he quotes Casaâ—bon Bullinger Zanchy Spanhemius he saith withaâ—… that some would have it signify washing which Sense 〈◊〉 he saith opposed affirming that it was not otherwise so than by Consequence for the proper Signification was such a dipping or plunging as Dyers use for dying of Cloth Salmasius saith That is not Baptism which they give to Children but Rantism Beza on Mat. 3. 11. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo signifies to dye by dipping or washing Selden saith that the Jews took that Baptism wherein the whole Body was not baptized to be void Ainsworth speaks to the same purpose as I shall shew you Mr. Daniel Rogers says that a Minister is to dip in Water the Party baptized as the meetest Act the word Baptizo notes it for saith he the Greeks wanted not words to express any other Act besides dipping if the Institution could bear it What Resemblance of the Burial and Resurrection of Christ is in sprinkling mark that all Antiquity and Scripture saith he confirms that it was dipping If you would saith Dr. Du-Veil attend to the proper Signification of the word in the Synod of Caelichyth Anno 816. where Wolfred Archbishop of Canterbury presided Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the Heads of the Infants but let them be always plunged in the Font according to the Example of the Son of God himself who was plunged in the Waters of Jordan Thus must the Ceremony be performed according to order See Dr. Du-Veil on the Acts Chap. 2. p. 5 6 7. The said learned Doctor saith in the same place The constant Practice of the universal Church till the time of Clement V. who was crowned Pope Anno 1305 under whom first of all the second Synod of Ravenna approved the Abuse brought into some Churches about an hundred Years before that Baptism without any necessity should be administred by Aspersion Hence it came to pass that contrary to the Analogy or intended Mystical Signification of this Sacrament all the West for the most part has in this Age the use of Rantism that is Sprinkling instead of Baptism as Zepper speaks to the great Scandal of the Greeks and Russians who to this day plunge into the Water those they baptize and deny any one to be rightly baptized who is not plunged into the Water according to the Precept of Christ as we find in Sylvester Squropulus Dr. Taylor saith The Custom of the Antient Church was not Sprinkling but Immersion in pursuance of the Sense of the word Baptizing and the Commandment and Example of our blessed Saviour Salmasius in his Notes of divers upon Sulpitius Severus saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Immersion not Sprinkling Nor did the Antients otherwise baptize than by single or treble Immersion as in the Greek Church to this day saith he the Person to be baptized is plunged over Head and Ears The same thing does Peter Avetabolis testify of the Asian Christians inhabiting Iberia and Colchi St. Ambrose saith Water is that wherein the Body is plunged to wash all Sin away there all Vice is buried In a Book inscribed Reformation of Ecclesiastical Laws printed at London 1641. 't is expressed in these words While we are plunged in the Water the Death and Burial of Christ is recommended to us that we openly testify that Sin lies dead and buried in us The Raman Order published by the Writers concerning Ecclesiastical â—eremoniâ—s says the Presbyters enter into the Fountain Within unto the Water and the Males are first baptized and then the Femaies Luther saith The Name of Baptism is a Greek Word it may be termed Dipping when we dip something in Water that it may be wholly covered with Water and altho saith he that Custom is now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little VVater they ought nevertheless to be dipp'd and presently drawn out again The Germans also call Baptism Taâ—ff from Deepness which they call Tieff in their Tongue as if it were meet saith our Author that those be dipp'd deeply who are baptized John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburgh whom Thuanus and Zanchias witness to have been a very moderate godly and learned Man affirms that he was desired to be a VVitness at Hamburgh in the Year 1529. that when he had seen the Minister only sprinkle the Infant wrapt in Swadling-Clothes on the top of the Head he was amazed because he neither had heard or seen or saw any such thing nor yet read in any History except in case of necessity in Bed-rid Persons Hence in a General Assembly therefore of all the Ministers that were convened he did ask of a certain Minister John Frize by Name who was sometimes Minister of Lubec how the Sacrament of Baptism was administred at Lubec who for his Piety and Candor did answer that Infants were baptized naked at Lubec after the same fashion altogether as in Germany but from whence and how that peculiar manner of baptizing had crept into Hamburgh he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines at Wittenburg should be demanded about this Point which thing being done Luther wrote back to Hamburgh that the Sprinkling was an Abuse they ought to remove Thus plunging was restored at Hamburgh yet is that Climate cooler than onrs Mr. Jos Mede saith there was no such thing as Sprinkling or Rantism mark used in Baptism in the Apostles days nor many Ages after He had spoken more properly if he had said there was no Rantism used in the Apostles days but Baptism than to say no Rantism used in Baptism since he well knew they are two distinct and different Acts It cannot be Baptism at all if it be only Rantism or Sprinkling Immersion or Dipping being the very thing not an Accident as I hinted but an Essential so absolutly necessary that it cannot be the Act or Ordinance without it If I command my Maid to dip my Handkerchief into the Water and she only takes a little Water in her Hand and sprinkles a few drops upon it doth she do what I command her was that the thing or is it not another Act Even so 't is here you
Because they can partake of that which is signified by Baptism 8. From the form of Baptism under the Law 9. Because John baptized Infants according to the Practice of the Jewish Church 10. Because the Apostles baptized whole Houses 11. Because the Christian Church baptized Infants in every Age. 12. Because 't is a vertuous means to plant the Christian Religion Sir I shall examine all your Grounds and answer each of your Argumenrs in order And first of all that of the Covenant with Abraham You argue thus viz. Abraham and his Seed were under the Covenant of Grace we the Gentiles are a Seed to Abraham and the Covenant of Grace belongeth as extensively unto us as it did to Abraham even to us and to our Children and if the Children of the Faithful are in the Covenant of Grace can any Man forbid them the Seal of the Covenant viz. Baptism Answ 1. I answer 't is well you cannot deny that Baptism belongs to the Faithful viz. to Believers we then are right who baptize such and if Faith both in order of Words and in order of Practice in the Apostolical Days preceded Baptism then none but Believers ought to be baptized but by your own Confession Faith both in order of Words and Practice in the Apostolical Days did precede Baptism 't is not he that is baptized and afterwards believes but contrary ways he that believeth and is baptized Faith is required as prerequisite to Baptism in all that Christ enjoins Baptism upon which Infants are not capable of 2. As to your first Argument for Believers Seed to be baptized from the Covenant made with Abraham I shall shew it is invalid and will do you no Service First Because there was a twofold Covenant made with Abraham one with his Natural Seed as such the other with his true Spiritual as such So that what you say that Abraham and his Seed were in the Covenant of Grace viz. his Spiritual Seed is not denied by us but that all his Natural were in the Covenant of Grace the Apostle denies and shews the contrary Rom. 9. 6 7 8. Now if I prove there were two Covenants made with Abraham what is become of all you have said in respect of this matter And that it is so let what followeth be considered 1. We affirm that the Covenant of Grace and the Covenant of Circumcision made with Abraham is not the same or one intire Covenant 2. We shall consider whether there be the same reason of Circumcision and of Baptism 1st We say there was a Covenant of Grace or Gospel-Covenant made with Abraham and all Believers in him or all his true Spiritual Seed 2dly But the Covenant of Circumcision or that Covenant God made with his Natural Seed as such was a distinct Covenant from the Covenant of Grace these two Covenants were signified to Abraham by Sarah and Hagar as the Apostle shews in plain words Gal. 4. 24. Which things are an Allegory for these are the two Covenants c. And now fully and plainly to prove this great Truth viz. that there were two Covenants made with Abraham take this Argument Arg. If the Covenants take their Denomination from the Promises and the Promises are distinct viz. some Evangelical belonging to those that the Gospel belongs unto and others Domestick or Civil Promises especially and absolutely respecting the House and Natural Seed of Abraham and Policy of Israel then there were two Covenants made with Abraham but this is so Ergo c. To make it clear and prove it it is evident that that Promise was Evangelical belonging to the Gospel-Covenant made with Abraham Gen. 17. 5. I have made thee a Father of many Nations And so is that Promise Gen. 15. 5. So shall thy Seed be in which it is promised that there shall be of the Nations many or a great number that shall be Abraham's Spiritual Children by believing Rom. 4. 17 18. Also it was Evangelical which we find in Gen. 12. 3. And in thy Seed shall all the Kindreds of the Earth be blessed These 't is evident respect all Gospel-Believers who are the Spiritual Seed of Abraham See Gal. 3. 8. And the Scripture foreseeing that God would justify the Heathen through Faith preached the Gospel to Abraham saying In thee shall All the Nations of the Earth be blessed And more directly to Christ who is the Seed of Abraham as Gal. 3. 16. Now to Abraham and his Seed were the Promises made He saith not And to Seeds as of many but as of one and to thy Seed which is Christ that is to Christ as the Head and Surety of the Covenant of Grace and so primarily and directly to him and then in him to all who are his according to that Gal. 3. 29. And if you be Christ's then are ye Abraham's Seed and Heirs according to the Promise See also Acts 2. 25. 2. Moreover that the Domestick and Civil Promises were many is plain As 1. Of multiplying the Seed of Abraham 2. The Birth of Isaac 3. Of the Continuation of the Covenant with Isaac 4. Of the coming of Christ out of Isaac 5. The Bondage of the Israelites in Egypt and their Deliverance out from thence and of their possessing the Land of Canaan Gen 15. 18. Gen. 17. 8. And I will give unto thee and to â—â—y Seed after thee the Land wherein thou art a Stranger 〈◊〉 the Land of Canaan for an everlasting Possession and I will be their God So Gen. 15. 18. In that same day God made a Covenant with Abraham saying Unto thy Seed have I given this Land from the River of Egypt unto the great River Eupâ—rates Can you be so ignorant as to affirm this Covenant-Contract made with Abraham was made with the Natural Seed of believing Gentiles Nay or that it was made to Abraham's Spiritual Seed Compare these Scriptures with Acts 7. 4 5 6 7 8. and thus it appears the Covenant made with Abraham is a mixt Covenant or a twofold Covenant one made with his Natural Seed the other with his Spiritual â—eed and this is fully signified by Sarah and Hagar the Free Woman and Bond Woman and their Sâ—ns Isaac and Ishmael Gal 4. 22. Secondly The Seed of Abraham is many ways so called 1. Christ is called the Seed of Abraham as I said before Gal. 3. 16. by way of Emmency as he is the Head and Surety of the Gospel-Covenant 2. All the Elect Rom. 9. 7. all Believers Rom. 4. 11 12 16 17 18. Gal 3. 29. If ye be in Christ then are ye Abraham's Seed and Heirs according to the Promise 3. There was a Natura Seed of Abraham to whom the Inheritance did accure this was Isaac Gen. 21. 22. 4. We read or another Natural Seed of Abraham to whom the Inheritance it is positively said did not belong as Ishmael and the Sons of Keturah Gen. 15. 5. But now can the Infant-Seed of Believers as such be said to be the Seed of Abraham in any of
granted Case among all Christians that a Profession is thus necessary the Apostles and Antient Church admitted none without it Pag. 17 21. Again he says Pag. 24. We find when John Baptist set up his Ministry he caused the People to confess their Sins And whereas some say that John baptized them that he calleth a Generation of Vipers I answer saith he we will believe that when they prove it It seems rather that he put them back as to those Acts 2. 37. Saith he It is plain that they made an open Profession if you consider 1. That they were openly told the Doctrine which they must be baptized into if they did consent 2. It is said they that received the Word were baptized 3. It is as certain therefore that they first testified their glad reception of the Word 4. VVe may not imagine that Peter was God or knew the Hearts of those thousands and therefore he must know it by their Profession that they gladly received the VVord 5. Their own Mouths cry out for advice in order to their Salvation 6. It had been absurd for the Apostles to attempt to baptize Men that had not first professed their Consent 7. The Scripture saith he gives us not the full Historical Narration of all that was said in such Cases but of so much as was necessary 8. The Institution and Nature of the Ordinance tells us that Baptism could not be adminisired without a Profession to the Adult for they were to be baptized into the Name of the Father Son and Holy Ghost Therefore were to profess that they believed in the Father Son and Holy Ghost c. Pag. 25. 9. The constant practice of the universal Church hath given us by infallible Tradition as full assurance of the order of Baptism and in particular of an express Profession and Covenant then made as of any Point that by the Hand of the Church can be received Pag. 26. 10. And it was in those days a more notorious Profession to be so Baptized and to joyn in the Holy Assemblies then now it is when the Profession of Christianity did hazard Mens Liberties Estates and Lives to be openly then Baptized upon covenanting with God the Father Son and Holy Ghost c. Moreover saith he it is said of all that were Baptized being then at Age that they first believed and how could the Baptizers know that they believed but by their Profession pag. 26. Yea 't is said of Simon Magus that he believed and was baptized which though he might really have some historical Faith yet implyeth that he openly professed more then he indeed had or else he had scarce been baptized which hath caused Interpreters to judge that by Faith is meant a profession of Faith And if so then sure a profession of Faith is still necessary p. 27. Yea saith he Christ in his Commission directeth his Apostles to make Disciples and then baptize them promising that he that believeth and is baptized shall be saved And who can tell whether a Man be a Disciple a Believer or an Infidel but by his Profession How was it known but by their Profession that the Samaritans believed Phillip preaching the things concerning the Kingdom of God and the name of Jesus Christ before they were baptized Acts 8 12. Phillip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God c. Saul had more then a bare Profession before baptized Acts 9. 15 17. Also Cornelius and his Company had more then a Profession for they had the Holy Ghost poured on them speaking with Tongues And it was such a Gift of the Spirit that caused the Apostle to conclude that God had granted the Gentiles Repentance unto Life Acts 11. 8. The Converted Gentiles Acts 13. 48. shewed their belief and gladness p. 27. Gods Order is to the Adult saith he first to send Preachers to proclaim the Gospel and when by that Men are brought so far as to profess or manifest their Eyes are opened and that they are turned from darkness to light and from the power of Satan unto God then they must be baptized for the remission of Sins As their Sins are not forgiven them till they are converted Mark 4. 12. so they must not be baptized till they profess themselves converted seeing to the Church none esse and none apparere is all one Repentance towards God and Faith towards our Lord Jesus Christ is the summ of that preaching that makes Disciples Acts 20. 21. and therefore both these must by profession seem to be received before any at Age are baptized p. 30. 31. If as many as are baptized are baptized into his death and are buried with him by baptism into his Death that like as Christ was raised from the Dead then we should walk in newness of Life Then no doubt but such as were baptized did first profess this Mortification and consent to be buried and revived with Christ and to live to him in newness of Life Rom. 6. 3 4 5 6. For Paul was never so much for Opus Operatum above the Papists as to think that the baptizing of an Infidel might effect these high and excellent things and he that professeth not Faith nor never did is to the Church an Infidel In our baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and rising with him through Faith quickned with him and having all our Trespasses forgiven Col. 3. 11 12 13. And will any Man saith he yea will Paul ascribe all this to those that did not profess the things signified or the necessary Condition Will baptism in the Judgment of a wise Man do all this for an Infidel let me add or to an Infant or one saith he that professeth not to be a Christian Baptism is said to save us 1 Pet. 3 21. and therefore they that will be baptized must profess the qualifications necessary to the saved p. 32. The Keys of the Kingdom of Heaven are put into the Churches Hands and they that are loosed on Earth are loosed in Heaven if the Keys do not err and therefore pastors of the Church must absolve none by Baptism that do not by profession seem absolvable in Heaven they must profess to have the old Man Crucified with Christ that the Bodie of Sin be destroyed that henceforth they might not serve Sin Rom. 6. 5 6 7 8. As many as have been baptized into Christ saith he have put on Christ Jesus and are Abrahams Seed and Heirs according to the Promise Gal. 3. 27 28. This speaks the Apostle of the probability grounded on a credible Profession and therefore it is clear that the profession was presupposed that might support this charitable Judgment Our baptism is the solemnizing of our Marriage with Christ And it s a new and strang kind of Marriage where there is no profession of Consent The baptized are in Scripture
a right to baptism since 't is a meer positive Command of Christ 10. Ask him whether ungodly Parents that spring from Abraham's Loyns by Isaac-in their Generations were not as much obliged by God's positive Command to Abraham to Circumcise their Male Children as the Faithful and Godly Parents were obliged to Circumcise theirs this being so 11. Ask him why all ungodly persons and unbelievers ought not now to Baptize their Children as well as believers should baptize theirs 2. You bid your Children ask such that deny Infant Baptism can they prove from Scripture that Christ came in to the World to make the condition of Children worser then it was before Ans Tell Mr. Owen he hath had this Question answered in this Treatise over and over viz. Tell him the Spiritual Priviledges of Children now are more then theirs were under the Law So that our Children lose no Divine and Spiritual blessings or priviledges which the Children of the Faithful once had God hath the same love to and care of our Children under the Gospel as he had to theirs under the Law but the Temporal blessings of the Jewish Children and their External or Earthly priviledges then were more then our Children have in Gospel times the Gospel Church being established upon better promises theirs were under the promise of heaping up Gold and Silver and possessing outward peace and to enjoy a Land that flowed with Milk and Honey True the external or outward dispensation of the Gospel Covenant which our Children are under far exceeds theirs for the clearness of Light and Revelation of Christ and for other Spiritual priviledges ours excells Besides no doubt but the Children of believers under the Gospel far exceed the priviledges of unbelievers by the blessings of a Godly Education and the like But we say it was not the Covenant of Grace that gave right to Circumcision under the Law but the positive Law and Command of God so 't is not the Covenant of Grace that gives right to baptism but Christs positive Command which runs not unto our Children untill they do believe and bid Mr. Owen prove that Infant baptism doth make the condition of Children any ways better then the condition of our Children who never were baptized 3. Were not little Children say you the first Martyrs that lost their Lives for the sake of Christ Mat. 2. 16. If God Honoured them to be the first Witnesses for Christ being baptized in Blood will he deny them water Baptism 1. Answ Were they only the Children of Believers that Herod Murthered how will you prove that but suppose it was so doth it follow from thence that we ought to baptize them without a Command why do you not say and will not Christ allow our Children the Ordinance that holds forth the Shedding of his Blood as well as Baptism that holds forth he was Buried c. 4. If the Baptism of Infants be evil why doth the Devil say you Tempt Witches or Sorcerers to deny that Baptism And what is the reason that Satan cannot have any power over them until they renounce their Baptism and after that they have not any strength to resist him any longer as several of them confessed Park of Witches Vol. 3. page 640. 1. Answ Ask Mr. Owen why the Devil doth not love nor can't endure Popish Holy-water or is such a fearful enemy to that as the Papists say it hath often been manifest is the Consecration of Water therefore of God's appointment Why may we not give credit to the Papists as well as unto Witches and Sorcerers 2. Because he cannot prove Infant Baptism from Arguments from Heaven will he go for Arguments to prove it to be Christs Ordinance taken from Hell 3. The Devil is a crafty and subtle Adversary doth not he do this to make People love and approve of their Infant Baptism which no doubt Christ never appointed 4. However this Testimony is given only by Witches and Sorcerers and what ground have we to believe them 5. Ask them will they give you assurance that you will be better Christians by receiving of their baptism if they say you will be the better answer them that you see several of them growing worse after their re-baptization 1. Answ Ask Mr. Owen whether there are not more People that were Baptized or rather Rantized in Infancy that prove vile and ungodly then among them that were baptized upon the profession of their Faith 2. What assurance can he give to Infants or to their Parents that the Children they baptize shall be better Christians thereby Also how will he prove that the Children of believers who were baptized in Infancy prove generally better Christians then the Children of those Believers that did not baptise them in their Infancy 3. Ask him if the baptism of believers upon the profession of their Faith as Christ commanded be the worse because some like Simon Magus take it up and prove ill Members and scandalous in their Lives 1. Say you tho' they are Members of a Congregation walking by the Rule of the Gospel before they had their re-baptization they after break the Unity of the Body they were Members of by separating themselves Baptism is an Ordinance of Unity but re-baptization is the breaking off the Unity of Churches 1. Answ Why do you use such Tautologies and needless repetitions you had this before and I have answered it we deny our baptism to be re-baptization and have proyed your Rantism is no Baptism at all 2. Infant Rantism 't is true Unites National Churches and Churches Built upon that or the like Constitution and so it Unites many false and Anti-christian Churches I must confess as the Church of Rome and some others in the World much of the same nature but 't is the baptism of Christ viz. that of believers that Unites together according to the order of the Gospel all the Members of a true Gospel Church and the denying of Infant baptism and being baptized upon a profession of Faith does but break the Union of Churches of the Saints that are formarly true and orderly gathered according to the Institution of Christ and the rule of the Gospel For was not the first Gospel Church at Jerusalem gathered out of the National Church of the Jews of Persons that repented believed and upon the profession of that Faith Baptized that is Dipped in Water in the Name of the Father Son and Holy Ghost also the Church in Samaria Acts 8. and that in Acts 10. and that at Corinth Acts 16. and that at Ephesus Acts 19. and ought not all Churches so to be gathered to the end of the World ought we not to separate from such Churches that do not hold the Ordinances that appertain to Church Constitution as they were first delivered to the Saints and from such who are guilty also of an Human Innovation ought we to partake of other Mens Sins or ought we not to keep our selves pure Touch not Tast not Handle not which