concluded it is in the order of things acted as uttered that repentance goeth before faith and that a man actually may repent before hee actually beleeveth the Gospel and so Rom. 10. 9. If thou shalt confesse with thy mouth is placed before the other if thou shalt beleeve with thine heart Ergo a man may make a saving confession of Christ before hee savingly beleeve with the heart yea if the place it selfe in Marke must bee so closely stuck to without comparing it with the Scriptures of the old Testament which were then when Marke writ the onely Scriptures besides Matthews Gospel existing it would follow in the reason of persons then living that the Gospel must bee preached to Dogs and Cats Fowles and Fishes c. since it 's expresly said Preach to every creature Thirdly I demand of Mr. B. whether it bee absurd to say the Gospel is preached to little ones which understand not what is said if so then what thinkes hee of that speech of Christ in the presence of the little ones which hee uttered concerning them Of such is the kingdome of God and hee that receiveth not the kingdome of God as a little child c. was this Gospel or not surely yes to Mr. B. it is so which holdeth that Christ spake it of their interest in glory it selfe here was then Gospel preached to little ones to Infants yet not absurdly Hee dares not say that was not Gospel which Moses on Gods behalfe uttered Deut. 30. 6. as hath been shewed yet spoken to little ones then present Deut. 27. 14. and that was such Act. 2. 38 39. to so many as might bee present as well as touching so many as were absent Zacharies speech spoken as to his babe Luke 1. And thou child shalt bee called the Prophet of the most high c. it was Gospel preached to a babe But to come to the core of the objection as if absurd to bee baptized unto one knoweth not what or as others when one understands not the mysteries of such an Evangelicall act and ordinance I answer Isaacs circumcision was an Evangelicall ordinance as a signe of Gods covenant of grace with him and to confirme the promise of God to bee a God to him scil to fulfill such promises as Luke 1. 73 74 75. and hee to walk in his father Abrahams footsteps c. as some acknowledge it did signifie sanctification of the spirit justification by Christs blood and faith in him as to come c. and so of an Evangelicall nature if to any to him who was the child of promise yet did not hee then understand these things did God then in injoyning his circumcision so young injoyne an absurditie surely no. Christs act in blessing those Infants Marke 10. and Luke 18. as that also of his imposing hands on them and imbracing them or taking them into his armes these were no legall nor ceremoniall but truely gracious and Evangelicall acts of Christ and very mysterious yet not absurd because they knew not nor understood what hee did for them in blessing of them Peter understood not at present that Evangelicall act of Christ in washing of his feet yet must it bee done or it had beene worse for him John 13. 7. 9. 12. will Mr. B. challenge this act also upon the former grounds to bee absurd As for that whim of I. S. I say wee lay not foundations of building faith upon humane testimony more then they of old in holding out the Doctrine of circumcision Infants circumcised knew not more that they were circumcised in way of an ordinance then children now doe of their baptisme when they come to bee growne up both sorts know it as it is testified to them by others Yea but there was a visible mark to bee seene which is not in baptisme grant it so yet how knew they that it was not given them in ludibrium by enemies or unto some false God and worship by some Idolatrous Priests amongst whom they might bee as captives and they could not know that it was administred to them in a Church way and according to Gods rules but by hear-say by friends or parents And therefore in the maine of knowing both as ordinances administred upon them they are one Fourthly Disciples onely that is beleevers are to bee baptized according to Marke 16. 16. the affirmative including the negative therefore not Infants Let us examine this principle and principall ground worke of our opposites 1. Then it seemes Scripture Disciples of Christ are onely such beleevers as Marke 16. 16. speaketh of and such beleevers onely as that verse mentions are to be baptized which I deny First the beleever mentioned Marke 16. 16. is one that shall surely bee saved and not condemned as the opposition sheweth but neither is every one which is called a Disciple such a one witnesse that John 6. 66. and Act. 20. 30. no true beleevers can so fatally bee rent away as members cruelly torne from the body as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth they were but externally in the body of Christ not efficaciously Mr. B. saith a Disciple is in English a Scholler yea but all that are Schollers at schoole come not to good nor do they effectually learne what they are taught Secondly if Marke 16. 16. bee the rule of baptizing then none are by rule to bee baptized but such as savingly beleeve for of such a one hee speaketh in opposition to such a one as is damned And then the Apostles which baptized so many John 4. 1 2. whereof sundry Chap. 6. 66. proved apostates and came no more at Christ breake rule as also did John in baptizing sundry of the multitude amongst whom hee knew were many chaffy hypocrites Matth. 3. 9 10 11 12. but of that more else where And whereas Mr. B. challengeth us to shew an Example of one baptized without faith It 's evident many a one was baptized besides such a one as beleeving and being baptized should bee saved as Marke hath it many a baptized person being never saved as sundry of them John 4. and 6. compared yea if hee meane it of some speciall personall confessing of faith in Christ it was propounded to them as a future thing which afterwards rather they were to attend Act. 19. 4. John said to them that they should beleeve in him which was to come after him and of those scribes and no mention of so much as their confessing of sinnes before their baptisme John sharply reproved them c. and minded them what they should doe afterward bring forth fruits of repentance c. Matth. 3. 7. 8 9 10. and yet hee expresly saith hee doth baptize them c. I indeed saith he baptize you c. but as Mr. B. urgeth us in that matter of shewing any baptized without faith the Scripture saith hee is silent so say I here the Scripture is silent touching these Scribes confession of faith and in Act. 16. 15 16. the Scripture which
mischiefe of restrayning baptisme to certaine times of the yeare in cold countries and sundry other sad consequencies of such a course might bee propounded but thus much for the Major The Minor of Mr. Bs. Syllogisme is weake also since some which hold paedobaptisme yet baptize by dipping therefore wee shall thus retort Mr. Bs. Syllogisme Baptisme by dipping is the baptisme of Christ but with sundry Ministers baptisme of Infants is baptisme by dipping therefore with them at least baptisme of Infants is the baptisme of Christ so contradictory are Mr. Bs. reasonings to his own principles And thus much bee spoken from the solid grounds of Scripture to that part of the controverted case touching Infants Baptismall Right PART III. CHAP. I. Sect. I. Generall consideration of the eight Propositions HAving seene before what defensive and offensive weapons the Armory of the Scripture affords us for the just vindication of the controverted Title of the little ones of inchurched visible beleevers unto the Covenant and Baptisme the initiatory seale thereof the globe of contention is againe cast by sundry and a challenge is made that laying by a little those spirituall weapons of our warfare which indeed are mighty through God to cast downe all the specious Logismes reasonings of the sonnes of men against Christ in the doctrine of his free grace and Covenant and initiatory seale thereof wee should try it out at other weapons even humane testimonies and authorities And besides other darings of us this way the Author or Authors of that Pamphlet entitled The plaine and well grounded treatise concerning Baptisme give out great words this way and even conclude the victory before the fight For my owne part I must confesse my selfe a very puny and too too unskilfull at such weapons yet I shall God willing adventure to accept the challenge and make a little tryall of their skill not doubting but when an essay shall bee made albeit by a learner there will bee some able seconds to take up the cause when I have laid it downe But to leave Prefacing and fall to worke The substance of the booke is laid downe in these eight Propositions 1 That Christ commanded his Apostles and servants of the holy Ghost first of all to preach the Gospel and make Disciples and afterwards to baptize those that were instructed in the faith in calling upon and confessing the name of God His proofs out of Scripture are Matth. 28. 19. Mark 16. 15 16. Luke 24. 45. John 4. 1 2. Acts 22. 16. This proposition might passe for the most part as current allowing a latitude in the word Disciples and understanding it of such as were baptized meerely in their owne right and taking that phrase calling upon the name of God as not alwayes the present act of the persons baptized at the instant of their baptisme but rather of the Minister baptizing nor doth the instance of Paul Act. 22. 16. prove this latter It being absurd even in adult persons to suppose it thus in that example of the Samaritan woman that they should in the open face of the Congregation when they were baptized make their personall and particular prayers Acts 8. 12. or that every one of those 3000. baptized that day Acts 2. 41. made their severall prayers for if it werâ— essentiall to the Ordinance to make such personall prayers since there is no stint how long or how much they should utter in calling upon Gods name the Apostles had need to have spoken severally to them that you must not bee long the time is short and if they had taken that paines yet many dayes would have beene needfull to such a worke It was not possible to bee dispatched that very day As for the other Scriptures they have been else-where considered The second Proposition that the Apostles and servants of the Holy Ghost have according to the Commandement of the Lord Jesus Christ first of all taught and then afterwards those that were instructed in the mysteries of the Kingdome of God were baptized upon the confession of their faith Proofes out of Scripture 1 Cor. 1. 17. How this is a Proof I see not for if hee alwayes preached before hee baptized it might easily have been replyed Yes Paul if God sent you to baptize any he sent you also to preach for you are to preach alwayes to all persons that you baptize before you doe baptize them why therefore doe you say you were not sent to baptize but to preach the Gospel since with the one you do the other The other proofs 1 Cor. 3. 6. and 4. 15. are somewhat farre fetched and strained but I will not stick there Heb. 6. 1 2. is as well applyed by Authors Calvin Beza c. as grounds of Paedobaptisme those being the heads of Catechising containing the summe of Christian Doctrin scil profession of faith and repentance of the articles of which Doctrine an account was demanded of adult Pagans and Jewes at the time of their baptisme and therefore called the Doctrine of Baptismes alluding in the plurall word to the many typicall washings in use of old among the Hebrewes or Jewes but from baptized Infants the same was called for when they were solemnely admitted to full Church Communion and declared so to bee by the Elders commending them therein to God by prayer And hence the same Doctrine is called also by the name of the Doctrine of Imposition of hands Amongst which articles of that Doctrin two are singled out as containing the rest scil the resurrection of the flesh and eternall judgement See Calvin and Beza in Locum His next proofe Heb. 10. 22. I let passe In the next proofe Acts 2. 36 38. 41. I observe how craftily the 39th Vers is left out unmentioned wherein the strength of argument on our part doth consist Acts 8. 36 37 38. and 10. 47 48. and 16. 31. to 34. But why is that example of Lydia here left out and her houshold but that it speakes too broadly that albeit the Apostles sometimes required confession of some persons which they baptized yet not alwayes of all sorts of persons as that one example witnesseth His other Scripture is that Acts 18. 8. but of all these consideration is elsewhere had This Proposition with the limitations formerly mentioned may passe supposing it not understood exclusively that such as they baptized were such therefore they baptized none other but such which is a non sequitur 3 Proposition That after the Apostles time by the ancient fathers in the primitive Church who observed and followed the Ordinance of Christ and the example of the Apostle the people were commonly first instructed in the mysteries of faith and after that they were taught they were baptized upon confession of the same This Proposition sano sensu might passe also understanding that that was the Ordinance of Christ and practise of the Apostles so farre as concernes growne persons baptisme but yet that was not all intended in the one nor practised by the
which is in its self a most effectuall meanes to further their saving good and to bee as a seed of regeneration and faith c. unto them 1 Pet. 1. to the end Ephes 5. 25 26. Rom. 9. 6. and doe not our opposites rather block up so farre the ordinary way and debarre beleevers children from the ordinary meanes of their chiefe good by denying them interest in the word of promise the which is such a meanes Nor doe wee by our doctrine make every beleever an Abraham wee confesse many things in Abrahams covenant Gen. 17. to bee more personall and some more peculiar to those times yet this no way infringeth the covenant right of Abrahams spirituall seed on the samenesse of that covenant with us in the essentialls of it then there was such a particular land promised to him and his the Gospel holdeth forth temporall mercies to us as well as spirituall 1 Tim. 4. 8. 1 Cor. 3. end 2 Cor. 1. 20. 1 Pet. 3. 10 11 12. albeit not such a particular land so the multiplying of Abraham c. was of such a peculiar consideration yet that hinders not onenesse of the covenant now that the promise made with Abraham long before the Law should not be to his spirituall seed our opposites themselves being Judges the like may bee said of the promise of blessing all nations in his seed c. Gal. 3. 8. yet vers 16 17. the promises are to the whole seed so God saith to Abraham I will make thee a father of many nations Gen. 17. 4 5. hee never said so to Isaac or Jacob c. what were not they therefore children of the promise and heires of the covenant of Abraham that God will become a God as to them so to their seed none will say so or in that they were fathers of the covenant to their posteritie Rom. 11. 16. 28. that therefore they were Abrahams or that those Jewes assembled Deut. 29. to whom God maketh that promise of circumcising their seed Deut. 30. 6. as one part of his covenant Deut. 29. 14. so Ezek. 37. 25 26 27 28. God will bee a God to those mentioned parents and children so is Jesse a covenant root to David Esay 11. 1. yet are not these therefore made Abrahams no more are inchurched beleevers by any doctrine of ours Nor doe wee by our doctrine make Christs body such a body or make such confusion of world and Church thereby no more then did God of old which yet ordained the Jewes children to bee his and his Church covenant children Ezek. 16. 20 21 23. and how wee distinguish Church and world let our practise judge and our doctrine which holds forth the covenant of grace as invested with Church covenant if not explicit yet implicit to distinguish the politicall Church and its members from all others 5 Object Some in a more Familisticall way object against our proofes as most what in the old Testament which they make account are not valid unlesse the same things were come over in the new Answ 1. Wee have aswell brought grounds of these conclusions touching Gen. 17. from the new Testament Secondly Christ came not to evacuate the morall Law in the old Testament no not in a title of it but to fulfill it and by expounding it in the very spirit of it to establish it Matth. 5. 17. to the end and the Law it selfe is established through faith Rom. 3. 31. and it 's spirituall not carnall Rom. 7. 14. and what then is the Gospel of which this point in question is part as was shewed or would Christ make void a title of the Gospel in the old Testament as if in and of it selfe not valid unlesse come over againe in the new of what force then would many pretious promises bee in the old Testament expressed but never againe expressed in the new as Esay 12. 3. Ezek. 36. 26. and such like Thirdly if such proofes are not valid why keepe wee a weekely Sabbath as the Lords day is called Matth. 24. 20 why keepe wee solemne thanksgiving dayes c why doe the Apostles referre us for proofe even of the new covenant Heb. 8. 8 9 10 11 12 c. to what God saith scil in the old Testament as in Jerem. 31. or why doth Christ fetch his usuall proofes of the maine matters of faith thence John 5. 46 47. Luke 24. 44 45 46 see more in such way of proofes Acts 10. 43. and 28. 23. Rom. 1. 16 17. Rom. 4. 6 7 8. and 10. 14. and 16. 16. besides many other like which the Apostles urge this way Fourthly if such proofes bee invalid wee must blot out such charges and testimonies touching their perfection and validitie as Psal 19. 7 8 9 10 11 12. spoken before the new Testament was and yet so perfect was it and so efficacious and pretious so John 5. 39. 46 47. and Rom. 10 6 7 8. and Luke 16. 29. 31. 2 Tim. 3. 15 16. Paul makes account the Scriptures scil of the old Testament little else being then written were of sufficiencie to all uses whereof a Minister stood in need to make of the word as Cartwright on the place expounds it and 2 Pet. 1. 1. 19 20 21. speaking of Scripture by men inspired of old those of the old Testament Peter maketh them more valid then extraordinary voyces from heaven touching Christ c. and chargeth them to be in perpetuall request with the Saints see Ames and others in locum If Hen. Den. within his first part of Antichrist unmasked had kept to his testimony which hee brings from 2 Pet. 1. 19 20 21. against the argument used by Dr. Featly taken from the harmony of confessions bee had never so miscarried as in his second part page 25. as to say this is the Prophets to declare repentance as a meanes of remission Ezek. 18. 21. 22. but this is not the Gospell c. And the Law and the Prophets teach is to repent for remission but the Gospel repent unto remission c. to let passe his abuse of the testimonies he alludeth to this I observe that Prophets with him of the old Testament are set in opposition to Gospell as if inconsistent with it the absurditie of which is apparent enough in the very naming it Fifthly if they bee invalid unlesse come over in the new Testament then must all the Saints question their faith and comfort which was occasioned more immediatly from grounds in the old Testament not eying at that present nor possibly afterwards this or that like passage in the new touching the discovery of their good estate or otherwise of their spirituall support contrary to Rom. 15. 4. which Scriptures then mentioned were of the old Testament Sixtly if so how did John Baptist and the Apostles convince the Jewes before yet the new Testament was existing of such and such things touching their peace and touching Christs kingdome and government yea what ordinary meanes is left to convince the Jewes
Father c. that is invocating the name of the Father Sonne and Spirit bringing Acts 22. for their proofe Paul is bid to bee baptized calling upon the name of the Lord now Infants cannot call upon the Lord when to bee baptized Now let us consider the weight of what hath been said 1. For the order of the words as morall in Matthew because also in Marke and so morall in both for saith Mr. B. it reacheth to the worlds end it was Christs last commission and it were absurd to thinke a man baptized before preached to and so baptized into hee knowes not what And indeed this is urged as an argument distinctly against Pedobaptisme because children understand not the mysteries of Baptisme and what hath God to doe with such as know him not nor what hee offers them or doth for them c Whence I. S. urgeth it as an absurditie that wee will have children baptized which know nothing of it and so must build their faith upon humane testimony We shall now answer to these particularly SECT II. 1. THen some things in this order of Christ were perpetuall as that preaching the Gospel should goe before Baptisme that baptisme is to bee administred by such as preach that discipled in-churched persons are to bee baptized that in founding Churches the first members are to bee visible professors of the faith in reference to Church estate that baptisme is with water to bee applyed to the persons baptized and that into the name of the Father Sonne and holy Ghost Yet non sequitur that all which here Christ held forth is so strictly to bee attended to the end of the world as that which is to indure to the end of the world or that what in Matthew and Marke hee propoundeth it is presidentiall in all Church cases of persons to bee baptized as alike and that without distinction of Churches then or now gathering or to bee gathered There is a commission given to Elders or Churches as here was to ministers James 5. 14. that they are to pray over the sicke and to anoint them with oyle wee must now then without all distinction of times or Churches doe so too by Mr. Blackwoods argument wee must stick to Scripture commission of the Lord as this was by his spirit according as the other was viva voce And let our opposites that urge Matthew and Marke as presidentiall to all Churches and times attend what is said in Marke 16. 16 17 18. if Marke 16. be the rule to us what persons should bee baptized onely scil beleevers then few are to bee now baptized but such whose beleeving is attended with signes that can cast out devills speake with strange tongues take up Serpents drinke deadly poyson without hurt or if any other are yet at least some amongst the baptized beleevers now as well as then will have such miraculous gifts For Christ speaking of some of those baptized beleevers at least albeit not of all for all had not then gifts of miracles and tongues 1 Cor. 12. saith these signes shall follow them that beleeve c. Marke 16. 17. and it was one continued speech and touching some of the persons spoken of vers 15 16. hence Mr. B. will never deny unlesse his reason faile him but that such kind of persons were proper to bee found in those first Churches and times of first foundings of Churches amongst the heathen nations And therefore will hee nill hee must he make a distinction of first Churches gathered amongst such as never heard of Christ and other Christian Churches in these dayes Secondly bee it that it was Christs last commission yet it sufficiently appeares already that what he here held forth in this gracious order about Gentile Churches it was not therefore morall and applyable to all times no such signes now following any beleeving baptized members of Churches as did then And if that very order of Christs last words were so morall and strictly to bee observed why doe the Evangelists and Paul so vary in expressions of those last words of Christs order touching the Lords Supper Matthew expresseth the Sacramentall actions of Christ about the bread and cup to bee as they were eating Matth. 26. 26 27. and so Marke Chap. 14. 22 23. but Luke and Paul say hee tooke the cup after supper Luke 22. 20. 1 Cor. 11. 25. Matthew Luke and Paul make the Sacramentall promise to bee uttered before the Disciples dranke even whilst Christ gave order for their drinking but Marke mentions the promise This is my blood of the Testament c. as spoken after they had all drunke of the cup Marke 14. 23 24. Luke addeth to what Matthew and Marke say This is my body which is given for you Paul otherwise which is broken for you Matthew Marke and Luke say of the bread that Christ gave it to them yet Paul which affirmeth what hee had received and did deliver accordingly to the Church of Corinth as from the Lord he leaveth out that act of giving the bread Matthew and Marke say as much expresly of the giving of the cup to them which Paul omitteth Matthew and Marke expresse that thus This is my blood of the New Testament which Luke and Paul expresse thus This is the New Testament in my blood Matthew and Marke say which was shed for many Luke which is shed for you Paul wholly omitteth it Luke addeth in mention of the bread Doe this in remembrance of mee but not in mention of the cup Matthew and Marke omit that passage in both Paul addeth it to both and addeth that in the latter as oft as yee drinke it What varietie is here additions omissions variations c. in the mention of Christs last commission about the other Sacrament surely Mr. B. and others will confesse that if it had beene so morall and invariable because Christs last commission holy men inspired would not had not could not have so placed them before or after one another something before as mentioned by one something set after the same words by another analogie of faith and comparing Scriptures with Scriptures must regulate in such things here and in this Sacramentall order and so in the other And because so much is put in order of phrase and words to conclude thence without compare thereof with other Scriptures the order of things in acting because in those two places such in order of uttering and expressing I would argue hence If because beleeving is set before baptizing none is to bee baptized but such as beleeve then because being baptized is in the same place Marke 16. 16. set before being saved therefore no beleevers are saved but such as are baptized and so baptisme is absolutely necessary to salvation and a man may bee a true beleever but for want of baptisme which yet was the case of some of old which were martyrd may bee damned yea then since Christ when preaching Marke 1. 15. saying Repent and beleeve the Gospel it must bee
enter into covenant with him And it appeares so 1. In that it agreeth in the essentialls with circumcision as an initiatory seale Col. 2. 11 12. whence baptized Gentiles are said to be of the circumcision Phil. 3. and Jewes said to bee baptized 1 Cor. 12. hence first instituted for a seale to the circumcised Jewes to shew it was in the essentialls of sealing Abrahams covenant to them but the same with circumcision in a manner onely as that sealed it to them visibly in Christ as to come this did it in like sort in reference to Christ as come that was the seale of the righteousnesse of Abrahams faith or that whereon his faith acted to righteousnes of justification Rom. 4. 11. even the promise of grace in Christ Rom. 10. 6 7. with Deut. 30. 14. hence when Christ is called the Minister of circumcicision it is thus explained by the end of the signe administred scil to confirme the promises made unto the fathers Rom. 15. 8. Acts 7. 8. Gen. 17. 11. hence the promise premised and then baptisme annexed as the seale Acts 2. 38. hence that washing annexed to the word Ephes 5. 25 26. 2. It 's a Baptizing in the name or covenant fellowship of God the Father Sonne and Spirit hee having exalted his word above all his name Psal 138. 2. 3. It 's a seale of remission of sinnes and therefore of the promise tendering the same hence joyned Acts 2. 38 39. Acts 22. 4. The nature of it sheweth the same it being a Gospell Sacrament and that is a visible seale and the seale is to the covenant hence called by the name Acts 7. 8. 1 Cor. 11. 25. Secondly it is an initiatory seale as first annexed to the Gospell dispensed with reference to covenant fellowship with God in Trinitie not first Disciple them and then let them come to my Table but baptizing them scil so soone as ever brought into covenant and Church estate and seale them up thereby unto covenant fellowship with the Father Sonne and Spirit Hence repent and bee baptized for the promise is to you not repent and come to the Lords Table for the promise is to you Hence that order observed of communion in breaking of bread after they were baptized vers 41 42 43 44. there John began in any sealing way Matth. 3. Marke 1. As of old circumcision long before the Passeover hence called the washing of regeneration metonymically attributing the thing sealed to the visible seale Tit. 3. 5. the new birth is the first fruits of the spirit of promise nor is this ascribed to the other Sacrament as that which is its proper Sacramentall worke initiatorily to seale albeit after it bee thus initiatorily sealed by baptisme the other doth also virtually confirme it Thirdly this being once administred needs never bee renewed as if two initiations or beginnings or regenerations or first enterances into covenant or first ingraffings into Christ c. as there was not Iterations of circumcision It were but to take the name of God in vaine and a wilworship indeed if ever before dispensed in the truth of the essentialls of the ordinance and it were unsafe to say wee may renew that one baptisme as wee may renue that one faith of ours unlesse as many times in a day and as in variety of occurrents changes services sufferings temptations ordinances businesses c. wee are to renue our faith so wee should renue our baptisme nor will the 19. of the Acts beare out any such practise Luke mentions Pauls discourse touching the manner of Johns baptisme scil to hold forth the duty which God required in reference to the Lord Jesus and accordingly they were by John baptized into the name of Jesus whom John held forth as vers 4 5. compared shewes and as the annexing of Pauls name 1. to this declaration vers 4 5. and then 2. to his act which hee then did vers 6. â—…inceth It 's not said then Paul baptized them but then Paul laid his hands upon them It 's said of the other seale As oft as yee doe this 1 Cor. 11. But not a whisper that way touching being oft baptized The Apostle in mentioning of one spirit body hope of our calling metonymically put for the thing hoped for even glory which is but one essentially as one faith which I suppose is taken as oft in Scripture for the doctrine of faith which is but one Gal. 1. 6. 7 8. Jude 3. and so one Lord and one God hee mentions one baptisme and why doth hee not as well say one Lords Supper too which albeit oft renewed to the same persons yet it 's but one institution and the same ordinance still if no further matter bee in that onenesse of baptisme but to signifie that it 's one and the same baptisme indeed but yet so as that it hinders not but it may often bee renued upon one and the same person warrantably though it were before orderly administred to him Fourthly that baptisme is the onely initiatory seale I never heard this yet so much as questioned by any which deny it not to bee a seale therefore I need not speake any further in confirmation thereof SECT VI. 5. THat the Application of such an initiatory seale of the covenant of grace made in reference to an ordinary politicall visible Church which God shall appoint and whereof the severall parties in that covenant are capable this is an externall condition of that covenant and to bee so farre forth kept by all that are externally interested in the same and that for that very reason and ground because they are in such sort interested in that covenant Ere wee confirme this let us premise that that covenant Gen. 17. was a covenant of grace and it was made with reference to an ordinary politicall visible Church as we have before shewed And albeit that Church quà such a politicall Church nationall c. differ from congregationall Churches yet quâ visibilâ—… ecclesia politica ordinaria so it was essentially the same with ours hence then needs no scrupling or startling As for their externall interest also in the covenant of saving grace it hath been likewise cleared that also need not breed contention upon the point of disparity This being premised the proposition may more easily proceed Gen. 17. 7. God propoundeth his gratious covenant vers 9. hee informeth of one externall condition to bee observed by persons taken into that gratious covenant and inferreth the condition upon the premised covenant thou Abraham and thy seed after thee and when Isaac with whom this covenant is established vers 19. as in whose race the Church and Church seed is to bee continued hath seed then it is thou and thy seed and when Jacob hath his seed it is still the same thou and thy seed in such covenant language what hee speaketh to one father hee speaketh to others all are but Abraham and his seed still yea and as then the same to Abrahams