the measure of water â—or manner of washing more than the measure of â—â—ead or wine in the Lords Supper it matters no â—orâ— quantum quisque abluat quam quantum quisque comedat though a refreshment of the Soul by the fulness of Christ is very fit to be resembled by thâ— quantity of the elements Obj. Col. 2.12 VVe are said to be buried with Christ in baptism Ans It appears not as hath been shewed by thâ— use of the word in Scripture or the common use among the Graecians that it signifies to be under the water Christ had a baptism but not such as made him sink under it The Apostle saith Rom. 6. We are implanted into the similitude of his death which is as much as our burial but a plant is not put all over into the stock for his head was still above the water neither is it said he came from under the water but he came ouâ— of the water 2. The pouring of water seems to answer the similitude of burying more aptly A man drunk in the Saâ—on lanis said to be under the water which is done by the casting of the mold upon us rather than by casting of uâ— into the mold 3. We are said to be * Mr Pat. in pag. 8. saith that the word signifies to drown But did Christ bid them drown all Nations and promised to be with them to the end of the world in so doing Hath he not engaged that he will no more drown the world with water and doth he give his servants charge so to do Levit. 1.3 buried with Christ in baptism in regard of the spiritual union we have with him in his death and burial buâ— if when a comparison is willing to go with us a mile wâ— compel it to go twain whâ— should they not continue under the water as Christ diâ— in the grave three days together 4. To conclude I do not believe that Christ hatâ— tied all Nations universally to that which is 1. Sâ— dangerous to health and life as we see it in many and therefore it might admit of a dispensation though â—t were precisely commanded 2. So inexpedient otherwise for saith the Apostle 1 Cor. 11. The women must have a vail because of the Angels least they by any uncivil carriage be offended and is there not a great respect to be given to modesty and civility in these cases least Angels and men be scandalized * Thus many words are used in Scripture in a double sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox unica Lev. 1.2 ex ovibus sive capris 2 Chron. 3.6 Gold of Parvajim in the dual number thence Peru the word seems to imply that Solomon fetcht his gold from the East and West Indies Thus Jerushalaâ—â— in the dual number because the Citie had two parts Neb. 3.9 12. Luke 1.22 6◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deaf and dumb and so in this place for if Zachariah had not been deaf what need had they to make signs to him So that we see one and the same word may admit of diverse significations in the same place and so intended by the Holy Ghost Therefore I rather judge the word signifies â—overly to dip or wash by way of affusion and that either way may be used especially in hot Countries but neither of them necessarily enjoyned We have now shewed you how the word is used in Scripture and other heathen authors and may we not at length retort That he that knoweth not what this word Baptize signifieth and consequently what it is to baptize is no justifiable Minister of Jesus Christ But this is Argumentum ad hominem Thus much for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly I say baptism is a washing with water Acts 8.36 here is water saith the Eunuch therefore they are much too blame that deny this Those in Acts 10 had as much of the spirit as any have or ever will in this life and yet were baptized yea Christ himself submitteth to rhis Ordinance saying Thus it behoveth us to fulfill all righteousness and did experience the fruit of it there being such a glorious presence at the celebration of that Ordinance as never was vouchsafed to any before or since Though there was no defect of any grace in him required of him in his former state yet a greater measure of the spirit was poured forth upon him upon his baptism in order to his ministery Thirdly It is the washing with water by a lawfull Minister * Oportet nos baptismum de manu hominis non aliter suscipere quam si ipse Christus propriis suis manibus nos baptizaret Luth. Christus non baptizavit Joh. 4.1 Haec fuit intentio Domini ne quispiam ideo se sanctius baptizatuÌ„ putaret quod a ministro sanctiore baptizaretur Aug. Matt. 28.19 Go Ye and teach all nations baptizing them c. Such as are commissioned to preach are authorized to baptize those having a command have a promise also annexed of Christs special presence to be with them to the end of the world But he that hath no such Commission cannot challenge any interest in that promise therefore the baptism of private men and such as are not called to the work of the ministery is a meer nullity Though there was the matter and form of baptism in that of Athanasius The efficient cause is essential to the constitution of the effect in some things Quid si verba Psittaeo proferantur Impurum os Psittacus non loquitur sed garrit non est verbum quod ab illa pronuciatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum namely a child baptizing other children yet there wanting a lawfull instrument authorized to the work the baptism is no baptism and therefore in that case such as were baptized by him were to be â—ebaptized I say then by a lawfull Minister For â—bilities are not sufficient to authorize any for the â—ublick dispensing of the word ordinarily unless â—hey be proved and approved first and so set apart â—o the work of the Ministery 2 Tim. 3.10 Let these also first be proved and then let them use the Office of 〈◊〉 Deacon Mind the word also for there is much divinity in conjunctions as well as pronouns which word implies that Ministers are first to be tried and so set apart to the work as appears by the 1 and 2 verses where he speaks of a bishop or Minister Acts 13.3 before they take that calling upon them Christ himself that was better qualified for the Office of a Mediator than all the Angels in heaven and men on earth yet duâ—st not undertake it till he was called as Aaron Heb. 5.4 As the Father sent me saith Christ so I send you Christ had his Commission from his father as the Apostles had their Commission from him No doubt but Butchers and others might have as much skill to kill the sacrifice as the Priests had but
pedes ut veniant aliorum cor â—â— credant aliorum linguam ut fateantur credit in altero qui peccavit in altero Austin and thou shalt be saved and thy houshold So when Christ raised the Rulers daughter he required no more but this of the Ruler himself Be not afraid onely believe and she shall be saved now if the promise were the ground of baptism to the parent it must be so to the children also therefore the parent was bound in conscience to see his children baptized We have no mention made expressly of the Patriarchs keeping the sabbath but were they not bound to keep it or shall we be so uncharitable to think that for so many hundred years they altogether neglected it though doubtless the devil did endeavor to blot out the memory of the sabbath and of the creation that so he might ussher in the eternitie of the world Sometimes we have a precept or a word of allowance but no example as in that of the sabbath and in that of the eating of the several trees of the garden Sometimes an example and no precept mentioned as in that of the sacrificing of Abel for which doubtless there was a command though not mentioned else God would not have sent fire down from heaven to consume the sacrifice testifying his acceptance if there had not been a divine institution for those sacrifices Therefore we say it 's sufficient to us that the will of the Lord is revealed either by command promise Covenant consequence or otherwise though there be no example for it in scripture 5. We have the example of whole families baptized in the Apostles times and some in after ages which gives light to the places of scripture mentioned families as families the parents thus embracing the Gospel are made the precedent for that administration therefore children must be included for he that excludes nothing includes all There was no word for women to eat the Passover yea it 's said expressly No uncircumcised person should eat thereof and yet they grant that the women were to eat the Passover being part of the household Exod. 12.3 4. and shall children contrary to the whole current of scripture be excluded from this Ordinance of baptism Infantes christianae domus pars verùm esto non fuerinâ— infantes in domibus istis nihilominus ad domum periâ—nent in eâ censentur ut si fuissent in domibus bapt zassent eos utique Bull. 6. Children are included in the parents as in that of Jacob I am but few this day But of this before Obj. Children are not mentioned Ans 1. We have shewed that they are mentioned in the sense of the holy Ghost 2. Suppose they were not mentioned it 's not expressly said that the Virgin Mary or the Apostles were baptized or the seven Churches of Asia the Church of Theslalonica c. but dare any say that they were not baptized Where is it said that women received the Lords Supper for in the 1 Cor. 11.28 the Apostle restrains the word to the males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the masculine gender Let a man examin himself c. and yet we believe that they did receive upon this account that they were members of the Church We say then the institution of Ordinances as of this is clear but the application of them to the subject not so but gathered by consequence Obj. They are said to be believers the Jailor believed with his whole household but children cannot be said to be believers Ans 1. We have proved many children are believers 2. They err not knowing the scriptures For though faith be required in the constituting of a Church in such as are adult yet in a Church constituted as to infants it 's not required no more than it was in Circumcision which did as much require faith as baptism doth for it was the seal of the rightousness of faith Act. 16. There is mention made onely of the faith of Lydia yet the text faith her household was baptized so that the faith of the parent gives the child an interest in the Covenant and seal thereof As for the brethren mentioned Act. 16.40 which they say were of the household of Lydia baptized by Paul I answer 1. The Apostle saith We spake to the women that resorted thither v. 13. It seems there were no men there or else the brethren mentioned v. 40. were not then converted 2. It appears not that they were members of her family Whereas there is mention made v. 40. of the brethren Judicio est cum aucta esset ecclesia illa etjam in magno numero sâ—minam illam primas tenuisse quod ad sedulitatem in officijs pactatis attinet isqueâ—nde clarius liqueÌ„t quod in ejus aedâ—s convenerant omnes pij Calv. as the words imply They went into the house of Lydia and when they had seen the brethren but rather some of the citie or other parts that met at the house 3. Suppose that yet it makes not against us for the children were baptized as well as the brethren Thirdly The words he rejoiced with all his house or Mat. 23.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cryed out all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exultavit cum omni domo suâ credens deo Thus the Spanish Bible renders it Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur qui funditus pereunt Bul. there was joy in or throughout the house he having believed It 's not said that all his house believed for the promise was made to the faith of the Jailor not at all mentioning the faith of any of his household Act. 16.13 Believe and thou shalt be saved and thy house 4. Deut. 14.26 Thou shalt eat there before the Lord and thou shalt rejoice thou and thy household Little children could not rejoice in what they put their hands to but might they not eat doubtless they might for they were of the household Obj. Paul preached to all in the house therefore not to children Ans 1. May not the Gospel be preached to little children as well as others yea may it not in 〈◊〉 some sense be preached to babes Luk. 1.76 And thou child shalt be called the prophet of the highest Doubtless there being such an effect wrought upon the Iailor and his house they would bring the little ones in their arms rather than any should be hindered from hearing when Paul preached 2. This speech is synecdochical the whole being put for a part to all the house that is such as were capable 1 Sam. 1.21 The man Elcanah and all his house went up to offer to the Lord Yet it appears from v. 22. that Samuel being little did not go up which is according to scripture phrase Psal 102. He raiseth all that are fallen that is all such as are raised are raised by the Lord. As we say such a scoolmaster teacheth all the children in the town that is all that are taught are taught by
with them that forsake the holy Covenant Heb. 4.1 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it that is should really fall short of it as the word is usually taken in scripture phrase but as for the elect Christ hath undertaken for them that they shall never perish Joh. 10.28 Esa 55.3 I will give you the sure mercies of David that is Christ Obj. This Tenent overthrows the necessity of Conversion Ans This Covenant includes regeneration and conversion in it Deut. 30.7 I will circumcise the heart of thy seed which sheweth That the outward Circumcision did signifie the circumcising of the heart which the Lord promiseth to make good to our seed now in the days of the Gospel as appears from v. 1 5 11. Compared with Rom. 10.6 Hos 14.7 Those under thy shadow shall return 2. Hath not the Lord made faith and repentance the condition of the Covenant on our part Joh. 3.16 which Christ hath undertaken with the Father to work effectually in the elect For want of which qualifications many thousands are damned for ever though the Children of Abraham visibly What hast thou to do saith the Lord Psal 50.16 to take my Covenant in thy mouth seeing thou hatest to be reformed Yet were their children under the outward administration of it therefore we say They might as well have debarred all the children of Israel from that outward priviledg as now debarr the children of believers upon the same account it 's said Mat. 8.12 Many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven but the children of the Kingdom shall be cast out that is such as were so born and visibly so continued for a while such I say shall be cast out of the Kingdom of heaven or the Church here below not the Church above out of which none are properly said to be cast because they were never in it Obj. This opinion overthrows the foundation of all Gospel-Churches As First It destroys the matter of a Church which ought to be Saints by calling 1 Cor. 1.2 But this tenent doth unavoidably admit into the Church all the unconverted and unregenerate children born of the bodies of such persons that either were or have been accounted believers Secondly It admits into the Church good and bad promiscuously and all those unbaptized and what light in the Gospel have you to justifie such an Assembly to be the true Church of Christ Ans To the first we say It destroys not the matter of a Church visible consisting of visible Saints Therefore they are incompleâ—â— Members of the Church for such are children and so owned by the Apostle as holy i. e. relatively holy if not positively 1 Cor. 7. Ezra 9.2 the holy seed i. e. such as are set apart for God and dedicated to him in a peculiar manner and many of them sanctified from the womb Thus Jeremiah Esaias John Baptist the last of the old and the first of the new Testamenâ—â— Now whether should we take the testimony of God or the testimony of men If we receive the witness of men saith the Apostle the witness of God is greater 1 Joh. 5.9 Man makes confession or profession of Christ this is an human testimonie and we accept it and shall we reject a divine testimony God forbid Let God be true and every man a lyer Rom. 3. 2. They are acknowledged as members of the Church by the Apostle Paul for writing to the Churches of Coloss and Ephesus Col. 1.2 3 and 20. Eph. 2.1 he directs his Epistle to châ—ldren as well as parents 3. We answer That children upon their discovery of themselves not to be visible Saints are to be suspended from the Ordinances as in the old Testament the Priests were to distinguish between the holy and the profane Jer. 7. The Lord complains that they made his house a den of thieves such then were not to be admitted to the Passover In order to which the Porters were charged to keep back from the Temple such as were unclean in any matter though they were circumcised 2 Chron 22.19 If this rule were observed in the old Testament then surely it is not to be neglected in the new Ans To the second Objection Mr Pat. pag. 69. Whereas they say Such Assemblies are no Churches because they are not baptized which is essential to a particular visible Church therefore we may have no communion with them for God never had any Church-union or communion with any soul which was not baptized that is rebaptized Here are great swelling words as the Apostle Jude saith such spirits it seems there were in his time But we answer First If such were no Churches then for many hundreds of years Christ's promise fell to the ground Mat. 16.18 19. I will give unto thee the Keys of the Kingdom of heaven The Keys as they grant were given to particular visible Churches against which making up the body of Christ the gates of hell saith Christ shall not prevail but by this Doctrin they did prevail for above 1500 years seeing that till that time we read not of any such Churches as they challenge to themselves these therefore are but sandy foundations and certainly when the winds of temptation shall blow and the rain of affliction shall fall and the flouds of persecution come their houses will fall 2. What say you to Rev. 11.4 Are not the two Candlesticks the Churches according to scripture phrase We had Churches in England before there was any Church at Rome as Matthew Paris tells us Therefore we received not our doctrine or ordination originally from Rome which farther appears by this That the Brittish Churches in the celebration of Easter observed the custom of the Eastern Churches and not of the Church of Rome which doubtless they would have done had they received the Gospel from thence as Flaccius Illyricus well observeth which are to be slain as well as the olive trees a little before the last downfall of Anti-Christ and doth not the scripture own these Churches as true under the reign of Antichrist for one thousand two hundred and threescore years and will or dare any disown them because not rebaptized 3. Had they minded well the command of the holy Ghost they had not been so grossly mistaken Son of man saith the Lord There is but one going in and that in the singular number but many goings out of the Church of God which last word is in the plural Ezek 44.5 Pones cor tuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ingressu domuâ— omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exitus Sanctuarij Ez. 44 5. mark well the entering in of the house and every going forth of the Sanctuary They say we must enter in by baptism which is essential to a Church but thus they unchurch all the Churches in the world but
Ursin Non est decurrendum ad figuram ubi nulla est ratio cur non retineatur sententia propria none excluded for house in scripture phrase signifieth children throughout the Book of God I have read it again as to this point of baptism and could never find in all the Book of God where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house or household is used Mat. 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made him Steward over his houshold The word is altered for here he speak of servants and children excluded but rather always included servants being but the appendix of the house Gen 16.2 It may be I may be built by her saith Sarah of Hagar that is have children by her Forâ—an inquit aedificabor ex ed. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son usurpatur pro procreatione susceptione educatione liberorum qui ex parentitibus quasi extruuntur quibuo familiae tanquam domus aedificaâ—â—â— ou filiâ—â—â—difidifioij pator fundamenti instar se habeat ita quidem ut qui non habeat liberos quasi destructus sit Schindl Sic Plaut in Most Act. 1. Novarum esse aedium arbitror similom ego hominem quando hic natus est Et paulò post Parentos fabri liberum fundamenrum substruunt liberorum Vt ex eâ liberos consequar Gen. 18.19 He will command his household after him that is childrens children for Esau and Iacob were 15 years old before Abraham's death Gen. 45.17 18. Pharaoh enjoyns Ioseph to bid his brethren bring their households with them which being explained in the next verse is extended to their little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to their bodies that is the number of their persons Gen. 47.12 Ioseph nourished all his fathers household even to the little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lepi hattaph usque ad os parvuli genuinus videtur esse sensus quòd omnes a maximo ad minimum paverit Vatablus Exod. 1.21 God built the midwives an house Heb. â—â—â—em them in the masculine gender for those midwives were couragious midwives that is he gave them children because they spared the children of the Israelites Deut. 25.9 So let it be done to the man that will not build up his brothers house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui noluerit suscitare semen fratri suo raise up seed to his brother In this sense Rachel and Leah built the house of Israel Ruth 4.11 Psal 115.12 13. By the house of Aaron he means both small and great Psal 113.9 He makes the barren dwell in houses that is fruitful mothers of children See Gen. 30.30 35.2 50.8 Exod. 12.3 Josh 7.14 2 Sam. 17.23 23.5 1 Kin. 14.13 2 Kin. 9.7 20.16 1 Chron. 17.16 Psal 68.6 Add to all these the several texts in the new Testament where in this word house or household children are always included Thus Act. 10.2 47 48. 11.14 the whole household of Cornelius is baptized The whole household of Lydia Act. 16.15 they of her household are baptized upon her account without any declaration of their faith and repentance onely because they were of her family Act. 16.31 The Jailor and his house Observe he first makes mention of his being baptized then of his faith Act. 16.33.34 Crispus and his household 18.8 Stephanus and his household 1 Cor. 1.16 The household of Aristobulus and the household of Narcissus Rom. 16.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which must be meant of their children which came out of their loins as the word imports Thus 1 Tim. 3.4 One that ruleth well his own house having his children in subjection with all gravity 1 Tim. 5.8 If any provide not for those of his own house that is children not servants he is worse than an infidel Gal. 6.10 Do good to all especially the household of faith and must there be no respect had to the orphans and fatherless children of such those doubtless we ought in a special manner to provide for as being included in the household of faith Thus Act. 4. the believers had all things common and did not their children share with them doubtless they were not excluded Gen. 50.8 All the house of Joseph and his fathers house went up to bury his father onely their little ones they left in Goshen It 's observable that the little ones are included for the exception is of the same kind in the word house here excepted because of their unfitness for travel but in all the places before mentioned there is not the least word hinted why little ones should be excluded From all which places observe 1. The language of the scriptures holds forth children to be the houshold by consequence the subjects of baptism Let them shew any one place where children are excluded if they can for Exod. 12. includes children though infants were excluded because uncapable V. 15. Lydia baptizata est filii domus ejus 2. Observe the Syriac so renders that word house or household which was the known language of those times and of great repute throughout the Churches of God 3. Of the Jailor it 's said he and all of him 1. that were of him Act. 16.33 Baptizatus est ipse filii domus ejus omnes comp v. 32. cum omnibus filiis domus suae as in the Syriac Of Samaria it 's said Act. 8.8 12. all of them from the least to the greatest that is yong and old were baptized both men and women for children are included in the men in scripture phrase as Jacob saith Gen. 34.36 I being but few in number they shall gather themselves together against me and destroy me Ezek. 9.6 Slay both maids and little children but come not near any man on whom is the mark in his forehead Grace written in the heart by the man Christ Jesus who hath his inkhorn by his side shines in the forehead of babes and others Eccl. 8.1 When Moses demanded of Pharaoh to let Israel go he meant children as well as the elder people as he afterwards explaineth himself and shall we be more cruel than Pharaoh to grant libertie to such as are adult but keep poor infants in bondage Thus Joh. 6.10 Mar. 6.44 compared with Mat. 14.15 1 Cor. 10.1 All our fathers were baptized into Moses in fathers children are included and thus I understand Act. 15.1 Vnless ye brethren be circumcised that is you and your children you cannot be saved as Paul explains it Act. 21.21 25. Thus Heb. 9. It 's appointed for all men once to dy and are not children here also intended So that we see plainly that by a Synecdoche children are included in their parents 4. The promise or Covenant is made to the parent in the behalf of the children Act. 16. Believe thou In omni numero divinitus inflituto liberi sub patriâ— nomine censentur Accommodat illis viz. infantibus mater Ecclesia aliorum
Shepherds tents but seem to be vailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn aside by the flocks of his companions Cant. 1.7 Yea I fear some of them if they look into their hearts will find them too-too-desirous to make truth on their side having been plunged before they were dipped and that that way might appear to them to be a way of God which they most affected having the persons of some and their doctrines in admiration for advantage sake if so God may justly harden them as he did Balaam and contrary to his own express command bid them Go answering them according to the idol which they set up in their hearts 2. We find no instance in scripture of any that were dipped or rebaptized after that in their infancie they were dedicated to the service of God by baptism nor of any child of a believer suspended till he came to years of discretion and was able to give an account of his faith We challenge them in the name of Christ to produce any one throughout all the book of God either rebaptized or suspended from that Ordinance till then 3. Such reject the counsel of God against themselves Luk. 7.30 Yea in rejecting this Ordinance they resist God Act. 11.17 as the Pharisees did to their own destruction But tell me is it not a grievous sin to refuse that God to be thy God and the God of thy seed Is not that promise I will be the God of thy seed as much evangelical as the former I will be thy God and in so doing dost thou not discovenant thy seed as much as in thee lieth and may not the Lord therefore take the advantage and cut off the entail for ever For saith the Lord Gen. 17. The uncircumcised man-child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people He hath broken my Covenant The seal being part thereof ofttimes put for it in scripture phrase Act. 7.8 Quisquis neglecto baptismo se nudâ promissione contentum esse simulat conculoat quantum in se est Christi sanguinem Cal. 4. Is not this to trample under feet the bloud of Christ and crucifie him again for whereas Christ died but once but liveth to God for ever Rom. 6.14 this doctrine and practise of rebaptization holds forth to the world that Christ died the second time and rose again Quotquot rebaptizantur Christum denuo crucifigunt Cal. Yea it evidently implieth a possibilitie of falling from grace totally else what need of rebaptization for as many as are buried with Christ in baptism are planted into the similitude of his death and shall be also planted into the similitude of his resurrection Rom. 6.3 4 9 10. In that he died he died but once in that he liveth he liveth unto God 5. Such unchurch all the Churches of God saying There is no true visible Church in the world but their own for the Church ever since her members were full We had Ministers and Churches before Rome Petrus Abbas Cluniacensis qâ—âdam prolixâ epistolâ ad Beraestatur Scotos alios vetustissimos christianos Pascha non Romano sed Orientali more solitos celebrare unde apparet eos non Româ sed ex Oriente Doctores primum accepisse Cat. testium veritatis p. 546. hath for many ages consisted almost wholly of Assemblies of them who have been baptized in their infancie if so then was there no visible Church on earth for many hundred years together contrary to Mat. 16. where our Savior engageth that the gates of hell shall never prevail against it And shall we thus despise and slight the womb that bare us those arms that embraced us and the paps that gave us suck God forbid for doubtless that rigid way of separation God never watered I mean of such who unchurch all the Churches of the world save their own 6. In so doing they are very injurious to themselves as rendring themselves in the sight of God 1. Covenant breakers Gen. 17.14 And the uncircumcised man-child whose flesh of his foreskin is not circum ised Gen. 17.14 Qui non circumcidet i. e. circumcidi curaverit sed circumcisionem neglexerit vel contempserit etenimverbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est futurum kal â radiâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat that soul shall be cut off from my people he hath broken my Covenant 2 The Lord looketh at such as unbaptized persons Exod. 12.45 When a stranger shall sojourn with thee and keep the Passover to the Lord let all his males be circumcised and then let him come near and keep it for no uncircumcised person shall eat thereof Where we see plainly that if the child of the stranger was not circumcised Such are uncircumcisâ—d in the sense of the holy Ghost for circumcision of Abraham alone was not the Covenant or sign of it seeing that he and his children are joyned together the stranger himself was not admitted to the Passover seeing that in Gods account he was an uncircumcised person the like may be said of baptism for parium eadem est ratio 3. I suppose with submission to better judgments the meaning of those words Ezek. 44.9 No uncircumcised person uncircumcised in heart or uncircumcised in flesh shall enter into the Sanctuary to be this scil That such as are not visible saints for the heart is manifested by the life and have not received the seal of the Covenant namely baptism which is uncircumcision in the flesh here spoken of shall not be admitted into the Church of God that new Jerusalem the name whereof is Jehova Shammah Eze. 48.5 Which makes much for the proving of the thing in hand as we see in Exod. 12.48 When a stranger will sojourn with thee let all his males be circumcised for no uncircumcised person shall eat thereof He whose child was uncircumcised was uncircumcised himself in Gods account Even so he whose child is unbaptized is said to be unbaptized himself and herefore not to be admitted to the Lords Supper For baptism is called Circumcision Col. 2.12 and put instead thereof 7. They are not onely injurious to themselves but they have saith the Lord taken away my glorie from their chilâ—ren Mic. 2.9 For what is the glory of his people is it not the Covenant of grace and Christ held forth therein with the seals thereof 8. Consider the absurdities that follow upon it 1. By this doctrine he that is unbaptized himself may lawfully administer baptism unto others which we denie unless he had a special commission so to do as John Baptist had for the first Anabaptist was baptized by one that was baptized in his infancy therefore his baptism was null and so consequently all their baptizings are mere nullities 2. It leaveth the children of believers in as sad a condition as the chilâ—ren of heathens being in no visible way of salvation for they depart out of this world without any visible sign of Gods favour