us by his owne ordinance wee are what he is and have done what hee did CHAP. III. Wherein of a third great use and end of Baptisme whereby is sealed our communion with Christ in his holines to wit a death unto sinne and a rising to newnesse of life WEe come now to another great use and end of Baptisme which is holines of life consisting of two parts dying to sinne and rising to holines and this is especially held out Rom. 6. I shall therefore breefly open analise these words not intending a large discours but so much as suites with the nature of this ordinance First therefore in answer to that unsavoury objection vers 1. Shall vvee sinne that grace may abounde The Apostle reasoneth vers 2. Hovv shall vve that are dead to sinne live any longer therein as if he had said those that are dead to sinne should not live in sinne but you are dead to sinne therefore you should not live in sinne contraries destroy their cōtraries death destroyes life as the privation doth the habit a man cannot live dye together But now it rests to be prooved that wee are dead to sinne v. 3. Knovv yee not that so many of us as vvere baptized into Iesus Christ vvere baptized into his death This hee prooves from our Baptisme which is the seale and expression of our faith If Christ be dead to sinne then those that are baptized are dead to sinne But Christ is dead to sin therefore those that are baptized are dead to sinne That Christ is dead to sinne and how you shall heare v. 10. For in that hee dyed hee dyed unto sinne once But the proposition that those that are baptized are dead to sin because Christ is dead to sinne he shewes you from the end of baptisme which is to witnes confirme to you your union and communion with Christ And first of all with his death which both discharges you from the guilt of sinne and destroyes and kills sinne in you Now that this is the particular end he shewes you from the generall vers 3. Knovv ye not that so many of us as vvere baptized into Iesus Christ vvere baptized into his death yee are baptized into Christ therefore into his death hence vers 4. VVee are buried vvith him by baptisme into death yee are so surely dead with Christ that ye are buried also to be sure he is dead that is buried In this verse hee prooves further this communion in holines by the contrarie to death namely our rising againe that like as Christ vvas raised up from the dead by the glory of the Father even so vve also should vvalke in nevvnes of life For as Baptisme witnesses to you that you are dead with Christ so the same Baptisme witnesses that ye are risen with him so that as wee are dead to sinne by vertue of the death of Christ so wee are alive to holines by vertue of the rising of Christ that as Christ was raised from the dead to a new glorious and heavenly life so wee are raised to a life new and holy Now the reason of this witnesse ariseth from the analogie and proportion that the signe hath with the thing signified that Baptisme hath with the thing witnessed Those that are baptized they are drowned and buried and brought againe alive out of the water so by our union with Christ wee have the communion of being crucified buried with him and of rising againe to a new life Vers 5. If vve have bene planted together in the likenes of his death vvee shall be also in the likenes of his resurrection This word planting shewes the reality of these signes seales this ordinance witnesses our planting and grafting into Christ who is the stock with whom wee live and dye as wee feele death with him so life also this is the great stay the great comfort wee are planted into Christ the true vyne by God the Father and now wee shall runne his fortune in life or death as the plant stock dye and live together ver 6. Knovving this that our old man is crucified vvith him that the body of sin might be destroyed that henceforth vvee should not serve sinne Here he insists in the former argument namely our communion in the death of Christ which death hee declares by the kind of it namely crucifixion shewes that as Christ for our sinnes dyed so the body of sinne in us by the death of Christ is crucified the power and force is abated that wee should not serve sinne and live to sinne Vers 7. For hee that is dead is freed from sinne Hee that is free from sinne is no longer obliged to sinne but beleevers baptized are freed from sinne because they are dead to sinne dead with Christ therefore we are free from sinne Vers 8. Novv if vve be dead vvith Christ vvee beleeve that vve shall also live vvith him This is to shew the communion still and to usher in the next verse of our communion with the life of Christ Vers 9. Knovving that Christ being raysed from the dead dieth no more death hath no more dominion over him Here he illustrates the life of Christ from the perpetuity of it that from thence hee might gather the condition of the Saints in their persuance of holines which should be evermore Vers 10. For in that he dyed he dyed unto sinne once that is to blot out sinne but in that hee lives hee lives to God a glorious life and to the glory of God the Father Vers 11. Likevvise reckon yee also your selves to be dead indeed unto sinne but alive unto God through Iesus Christ our Lord. There is the conclusion of all that went before reason your sealnes therefore to be dead to sin once when Christ died to destroy the power of it therefore sinne hath nothing to doe with you On the contrary you are as Christ alive to God to that glorious and new life all this through Christ whose union and communion is notified to you in Baptisme This is for holines which consists in mortification and newnes of life which Baptisme both signifies and seales to us It signifies it by the analogie proportion which is betweene the signe and the thing signified and in that it signifies a thing past it seales it to us for when God will give you a signe and resemblance of a thing it is but to confirme it to you and assure you of it CHAP. IV. Wherein is shewed the report which the ceremony of Baptisme hath to the forementioned ends and uses of that ordinance also some Corollaries HAving spoken of the use ends of Baptisme it will not be unmeete in the next place to discourse something of the Ceremony that we may shew the report which the signe ceremony hath to the thing signified and represented Now the signification is most apt for the externall forme or Ceremony of Baptisme lyes properly in three things Immersion or Drowning or Burying
by putting under the water some stay under it and emersion or rising out of it First the element which is used is water extreamely fit proper to represent our cleansing both from the guilt and stayne of sinne Arise and be baptized and vvash avvay thy sinnes sayes Ananias to Paul Acts 22.16 So Christ gave himself for his Church that hee might sanctifie and cleanse it vvith the vvashing of vvater by the vvord Eph. 5.26 So Tit. 3.5 According to his mercy hee saved us by the vvashing of regeneration So as this washing of water represents our cleansing that is our justification and sanctification The Iewes had many sprinklings with blood fit for their grosse capacities but which indeed rather serve to make spots then to cleanse them First therefore the dipping or drowning in the water signifies the great depth of divine justice with which Christ for our sakes was swallowed up so we are dead and buried with him reaping in a ceremony the fruit of that which he suffered indeed pertaking of his death for sinne and thereby obliging our selves to death to sinne Secondly the stay under the water though never so little represents unto us Christs descending to hell that is the lowest degree of his abasement when hee was seald up and watcht in the grave and was as it were cut of from amongst men of this abasement wee reape the fruit by Baptisme are hereby secured against that abasement and everlasting destruction from the presence of the Lord to which sinne would have brought us therefore sinne as it is destroyed in us in respect of the guilt and cut of by this abasement of Christ so it should be apprehended by us for our justification and it should be utterly dead mortified to us in respect of its power and vigour dead and buried to sinne Thirdly the Emersion or rising out of the water is a representation to us of that victory which Christ being dead and buried got over death and in his rising triumphed over it with whom also we rise triumphing over sinne death and all evill whatsoever clearly above the guilt of all sinne and secure against the evill of sin rising up to holines newnes of life And thus there is a sweete and excellent proportion betweene the ceremony and the substance the signe the thing signified and wee are confirmed to be of the union and communion with Christ in every thing that is for our good and comfort Now having shewed the severall ends of Baptisme how the ceremony makes them all good to us I shall gather some Corollaries from the mayne notiō of this ordinance which is our being dead with Christ and rising againe according to the forementioned place of Rom. 6.11 Reckon your selves to be dead to sinne but alive to God through Iesus Christ our Lord. Reckon that is build upon this this is a thing exceeding sure First if wee be dead to sinne Coroll 1. and sealed up to this death by Baptisme into the death of Christ then let us be in the world as dead men in that respect let us not understand the reasonings of sinne nor hearken to the persuasions of sinne nor looke upon the baites of sinne the Apostle made this an argument in a better thing If you be dead vvith Christ from the rudiments of the vvorld vvhy as though living in the vvorld are ye subject to ordinances touch not tast not handle not Col. 2.20 These things had once a good being but were become old but sinne was never of any worth or account Barzillai 2. Samuel 19. thought it reason to refuse the Kings table because his appetite and sences were decayed hee was eighty yeares old but our sences are not decaying but dead and sinne is not old but dead it is dead in a mistery it is dead in Christ and wee have the Sacrament upon it therefore if lusts tempt turne not onely a deaf but a dead eare to them persuasiōs should not worke on a dead man objects should not take or affect a dead man Secondly if we be risen and alive with Christ Baptisme seale that also then act not onely as a living man but as a risen man moove and walke reason conclude as a man raised from the dead have your sences and your reasonings as quick to God as taking of spirituall things as they are dull and shut up to things below breath in the ayer of another life hasten after the full and reall possession of another life let God and Christ heavenly things be great unto you though they be little to the world and what ever is great to the world let it be little to you proportionating your object to your life love those ordinances those times that feed your life Thirdly the worke of this ordinance or dying and rising is advanced much by holy reasonings both in the time of communicating afterwards for wee are apt to forget our selves and our conditions as he that would have forgot that he was an Emperour if he had not bene remembred of it by others Thinke therefore much on these things what you have done in this ordinance what are the consequences results of it which wil be a mighty not onely help but ingagement to faith holines it is a seale on both sides wee seale to God as well as he to us it is in our owne choyce no more wee are ingaged by our owne act wee have subscribed and can recall no more and certainely this as it ingages much so it helpes much to act an act of faith in thought is much but to speake it is more but to signe seale it in an ordinance by professing subjection by going downe into the water by suffering your selves there to be drowned or buried by rising or coming out againe all as a ceremony or ordinance for such an end is both a great ingagement and a great help to us in beleeving CHAP. V. In which the proper ceremony of Baptisme is vindicated by the force of the word Scripture practise the suffrage of learned men and the use of ancient times IN the proceeding discours wee have taken it for graunted that the antient and usuall forme of Baptisme hath bene by dipping or plonging the whole body under the water according to which notion we have found what great proportion the ceremony hath to the substance and the signe to the thing signified But because the possession which the Churches have had of a long time of sprinkling is become a strong argument in the thoughts of many for that ceremony it will be necessary to speake something more particularly to this point and to show that as the ceremony of dipping sutes with the ends and use of Baptisme so it agrees perfectly with the force of the word the Scripture practise and the use of antient times First therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly mergo seu immergo that is to drowne or sinke
in circumcision but in uncircumcision and he received the signe of circumcision a seale of the righteousnes of the faith vvhich hee had yet being uncircumcised c. We come now to deduct Corollaries from these differēces From the first coroll 1 Then to the participation and use of the Sacraments the use of reason is necessary our reason must be most busy active whilst our sences are ingaged the hearing of the tone or sound of the word spoken doth no good therefore wee preach it not to children or fooles so the seeing of the coullors of things to feele the water cold or hot the touch or tast is not the thing but what the elements and ceremonyes about it teach us which must be discerned by the use of reason in comparing the thing signified according to the Scripture application the proportion it holds so as here is a knowledge of things already layd in and reason in the act required So the teaching by similitudes or resemblances doth not require lesse reason or lesse the use of reason but the advātage it brings is that by the mediation of severall senses it strykes our reason differently more strongly and God descends to that way of teaching that he might more forcibly worke upon our reason speake to it all manner of wayes From the second coroll 2 it is supposed the word should go before for that is the way of teaching by thinges of lesser representation to things of fuller when Iacob heard of Iosephs message he was mooved but when he saw the Chariots that affected him exceedingly that spoke a clearer language it was fit the message should goe before the chariots so the word before the Sacraments From the third coroll 3 see one prerogative the word hath men may be saved by hearing without the Sacraments to comfort those that want them but slight them not Secondly see the order first the word must be as first the writing for the Sacraments are but the appendix From the fourth coroll 4 Then the word hath much a larger compasse of motion then the Sacraments and as the word may be where the Sacraments are not so the Sacraments cannot be but where the word hath bene for the word supposeth nothing but comes at aventure to every creature under heaven but the Sacraments supposeth faith wrought already by the word to make this playner we must know that men are by nature children of wrath by the disobedience of Adam all vvere made sinners Rom. 5.19 And the Lord lookt dovvne from heaven and savv that all vvere gone out of the vvay vvee neither perceive nor knovv the thinges of God 1. Cor. 2.14 And though the light shine in darknes the darknes comprehends it not and our carnall mind is emnity against God our vvhole soule is filled vvith all unrighteousnes Rom. 8.7 and 1.29 Now while men are in their infancy they lye onely exposed to Gods inward and secret workes if they belong to the election of grace hee knowes how to deale with them and worke wonderfully in wayes wee know not nor can conceive of so long wee cannot cōmunicate our selves to their soules at all nor can reatch them any otherwayes then by our prayers for all things are here secret if there be a change wrought it is more then wee know or can conceive the manner of it But when they come to yeares of understanding and to be capable of ordinances the first thing wee doe to them is to bring them under the ordinance of the word and to leade them into a right knowledge of themselves to convince them of their naturall estate to preach to them conversion repentance faith in Iesus Christ that they may have life when wee find this operate and that by their profession and by their workes which is the onely way of evidencing their faith to others they make it appeare they beleeve then we gladly goe one and leade them into further ordinances give them the Sacraments to confirme them thus wee make things runne parralel as they must doe There is an outward preaching of the word there is a conversion and change of heart made visible by workes and so a faith evidenced and the visible and outward seales and markes are given them to seale them up to themselves and to others Thus you see a naturalnes a coherency and a comelines in things thus layd and stated by which also as by a right rule you may be help'd in discerning errours CHAP. VII In which is layd downe the relative and personall qualifications by which infants are usually intituled to Baptisme by our most considerable Protestant Divines BY what hath bene said wee have fully shewed the nature of Baptisme what is the proper and adequate subject of this ordinance namely a beleever one qualified by the use of faith and reason for the confirmation sealing up to him by this great ordinance his ingrafting into Christ and union with him by faith secondly as an immediate fruit thereof his justificatiō of which we largely spoke and also his adoption by being consecrated to the Father Sonne and holy Ghost and baptized in their names Thirdly his sanctificatiō consisting in the death of sinne the life of holynes as a fruit of that and which cannot be separated from it his glorification Rom. 6.8 Novv if vvee be dead vvith Christ vvee beleeve vvee shall also live vvith him To which on the other side the party baptized puts his seale and makes his sponsion to be to God and Christ in all those relations But now because it hath for a long time and almost generally obtained that children should be baptized wee must consider how they can pretend to these qualifications what right they have or by what title they hold it The right which the world gives them to it is a right imputative a right derivative from Father to Sonne a right of succession a birthright this is that which they call a foederall holynes Nor doe children onely clayme by this derivative imputative title but also those who are adopted by Christian parents for as by adoption in Christ wee are rendred the children of God so by the adoption of Christian parents such are to be accounted for their children as some argue Ger. p. 582. Also those who by lawfull meanes as just warre bargaine gifte fall into the hands and governement of beleevers and whom Christians will answer for that they shall for the future be instructed in the Christian faith and this appeares by divine institution they say from the parallell of circumcision since not onely Abrahams children but his servants those bought with his money were circumcised Gen. 17.12 And hee that is eight dayes old shall be circumcised among you every man-child in your generations hee that is borne in the house or bought vvith money of any stranger vvhich is not of thy seede This also some illustrate apply more particularly from that place Acts 2.39 For the promise is
the spirituall seede and heires according to promise then they and we pretend both alike in new Testament ordinances with this difference onely to the Iew first and then to the Gentiles CHAP. XIII Wherein is handled the fifth and last question in answer to the argument drawn from circumcision scil whether Infants not prooving the subject of Baptisme the priviledges of Christians and their state may not justly be said to be as great as the priviledges of the Iewes and their state QVestion 5. Though infants should not proove to be the subject of Baptisme yet whether the priviledges of Christians and their state may not justly be said to be as great and greater then the priviledges of the Iewes and their state No man is willing to loose by change and our children are so great a peece of us as that what they loose wee feele It must first be affirmed that the Iewes had this peculiar honour proper both to their persons and the land of their habitation and dwelling their Temple also other ordinances that they were types of thinges to come and in that respect were many thinges performed by them and many thinges predicated of them which else would not have beene as the land was holy but typically and the Temple holy but typically and all the inhabitants of all ages and degrees unlesse under a particular defilement and uncleannesse were denominated holy but typically also Now what ever was a type in that wherein it was a type whether persons or ordinances c. of all such things as types it may be affirmed First that they are inferiour to their antitypes that is to the thing figured or shewed by them Secondly that they are not true in themselves being a shadow of thinges to come but in the body or truth which they figure or type out Thirdly that when the antitype or truth is fullfilled or performed the type ceaseth now it seemes to be agreed by all hands that not onely places and persons ceremonies and events were types but the Sacraments of the Iewes and former times were types and shadowes of our Sacraments not to instance in any but in circumcision as relating to typising out Baptisme which is agreed on all sides to be a type of our baptisme yea so far some urge it as a type that they would therefore have infants baptized because infants were circumcised the antitype being to answer the type but upō how great a mis-take they so urge it we shall shew hereafter when wee shall make that manifest that a great reason of the difference and not baptizing infants of beleevers ariseth from the consideration of the typicalnes of circumcision for the present though it be generally graunted yet wee further make it manifest to be a type of Baptisme by examining that place Coll. 2.11.12 In vvhom also yee are circumcised vvith the circumcision made vvithout hands in putting of the body of the sinnes of the flesh by the circumcision of Christ buried vvith him in baptisme vvherein also you are risen vvith him through the faith of the operation of God vvho hath raysed him from the dead In this second chapt Paul seemes to contend with divers impugners of Christian religion vs 1. For I vvould that you knovv vvhat great conflict I have for you and first vers 4. hee contends against oratory and inticing words by which their hearts might be led away and seduced And this I say least any man should beguile you vvith inticing vvords c. then vers 8. hee argues against Philosophers as a vayne deceit who would judge of the thinges of Christ by the elements or rudiments of the world for none of those things extend themselves to the mysteries of Christ which wee hold by faith and therefore Philosophicall demonstrations any farther then they are proportionable to the analogie of faith are extreamely deceitfull and to be bewar'de of In the third place hee contends against those who laboured to retaine Iewish ceremonies and types vers 10.11.12 And yee are compleat in him vvhich is the head of all principalities and povver in vvhom also yee are circumcised vvith the circumcision made vvithout hands in putting of the body of the sinnes of the flesh by the circumcision of Christ buried vvith him in baptisme vvherein also you are risen vvith him c. For here hee shewes that circumcisiō which was the profession of the whole Law was fullfilled as a type or figure to Christians by Christ in Baptisme and therefore that was to vanish away as types ought to doe when they were fullfilled therefore hee shewes how wee are circumcised in Christ which is sealed and effected by Baptisme first it is without hands which the legall circumcision was not as Baptisme in some sence may be said also to be God being the great Baptizer Secondly this circumcision doth not deprive you onely of a little skin of the flesh which was typicall but of the whole body of sinne Thirdly this is not the circumcision of Moses or of the fathers but of Christ for onely Christ can effect this Lastly all this is sealed to us and made ours by Baptisme by Baptisme is effected this circumcision in which we are assimulated to Christ buried risen againe and are sealed one with him in our death to sinne and life to holynes so as Baptisme is Christian circumcision and then we are said to be circumcised with the circumcision of Christ when wee are rightly baptized Now therefore if circumcision be a type of Baptisme as it is acknowledged and prooved then examine it by the former properties of a type And first if circumcision be a type of Baptisme then it is inferior to Baptisme as types are to their antitypes of which they are shadowes and figures But if Baptisme be to be administred for a seale and signe in infancy as circumcision was to teach and instruct hereafter then on the other hand their priviledge was far above ours who carryed a marke in the flesh visible and sensible by which they knew assuredly they were circumcised whereas that any of us have bene sprinkled or dipt in infancy we must receive by a humane faith having never our selves seene it nor no markes to shew it us or convince us of it and it may well fall out that no body may be able to assure us of it neither so as that ceremony may well not worke upon us with any power of which wee have so little assurance whether it have bene administred to us or no. Besides that a man had a Iew to his father was the assured qualification for circumcision which a man might know as well as his owne father but for Baptisme I must beleeve my parents was godly if I will be assured of my qualification which ariseth from the faith as they say of one parent for it will not now goe downe so easily as it hath done that a profession of Christianity onely at large will qualify for deriving right to Baptisme now this
assembling being more properly called the state for injoying of ordinances and the subject of all ordinances so as ordinarily a church will be an assembly of baptized Saints though the word Baptisme be no part of the definition nor doth Baptisme contribute more to the being of a church then other ordinances which for a time they may want So as yee see clearly where to fetch Baptisme namely where a companie of Saints are gathered together in Christs name that is in his power there is authority amongst them for all commissions for acts of church fellowship for the deputing and ordaining of officers and for the administration of all ordinances But here it may be parhaps objected to which I will speake a word that Baptisme not being the ordinance of admission into the Church nor parhaps necessarily to follow after but may be before it how appartaynes it to the Church Answ The rule will hold universally true that all instituted ordinances of which Baptisme is one will fall under the cognisance and power of an instituted body whether therefore Baptisme be administred after admittāce which in an ordinary way seemes better or whether it may precede it it will be all one in the issue since it is in order to church fellowship and a full church communion Now what ever is in order to it as well as that which follows it falls under church cognisance and power and therefore catechising taking account of faith yea and preaching the word by way of power in order to the conversion of others especially if they offer and submit themselves falls under Church power now no man is baptized with a priviledge to go about the world at large but to live in all the ordinances of Christ and to receive nourishment as well as birth and the seales of both from the church And therefore as before I like well for Baptisme the title of the ordinance of initiation as which in the order of ordinances is the first pretends to further Lastly this rightly stated considered it cannot reasonably be objected that hee that baptizeth should necessarily be himself a baptized person for though ordinarily it will be so yet it is not necessary to the ordinance no more then it is simply necessary to a church state that the members be baptized for not the personall Baptisme of him that administers but the due commission hee hath for baptizing is alone considerable to make him a true Minister of Baptisme And here that expression holds not one cannot give what hee hath not as a man cannot teach me that wants knowledge himself because no man gives his owne Baptisme but conveyes as a publike person that which is givē us by Christ A poore man that hath nothing of his owne may give me gold that is the money of another man by vertue of being sent for that purpose so if any man can shew his commission the writing seale of him that sent him it is enough here else what would become of the great Baptizer Iohn the Baptist who had a fayer commission to baptize but was not himself baptized that we read of or if hee should be which cannot be affirmed yet the first Baptizer who ever hee was must at the time of his first administration of that ordinance be unbaptized To conclude in this discourse of the Minister of Baptisme we have shewed especially these particulars 1 That the due administration of Baptisme hath bene alwayes and is an act of power and commission 2 That the Churches of Christ are now the onely subject of this power and are betrusted with dispēsing all commissions for the administrations of ordinances of which Baptisme is one whether it be administred after admission into Church fellowship which parhaps will be the usuall way or before but as other things in order to it 3 That Baptisme doth not enter the definitiō of a church as Saintship profest and manifested doth nor is it simply necessary to the Minister of Baptisme that he be himself baptized since his qualification for that worke ariseth from his commission not from his Baptisme FINIS The heads of the Chapters CHAP. I. Page 1. Wherein of the first and great end of that ordinance the sealing up of our union with Christ and more particularly of the most illustrious type of Baptismeall sealing in the Baptisme of Christ CHAP. II. Page 18. Wherein of the second great use and end of Baptisme assuring us of our Iustification in the remission of all our sinnes together with certain corollaries and inforcements CHAP. III. Page 38. Wherein of a third great use and end of Baptisme whereby is sealed our communion with Christ in his holynes to wit a death unto sinne and a rising to newnesse of life CHAP. IV. Page 48. Wherein is shewed the report which the ceremony of Baptisme hath to the forementioned ends and uses of that ordinance also some Corollaries CHAP. V. Page 58. In which the proper ceremony of Baptisme is vindicated by the force of the word Scripture practise the suffrage of learned men and the use of ancient times CHAP. VI. Page 101. Wherein is shewed the agreements and differences that the word preached hath with the Sacraments together with certain Corollaries giving light to the present controversy CHAP. VII Page 121. In which is layd downe the relative and personall qualifications by which infants are usually intituled to Baptisme by our most considerable Protestant Divines CHAP. VIII Page 143. In which are contained severall queries and considerations raised from the premisses declaring what little ground there will appeare from their owne principles and concessions to conclude for Infant Baptisme CHAP. IX Page 160. In which entrance is made into the consideration of the great argument for Infant Baptisme drawne from the circumcision of Infants by way of answer whereunto five particulars are handled the first whereof is treated on in this Chapter namely what circumcision was to the Jewes and whether the qualification requisite to it was regeneration or the infusion of gratious habits CHAP. X. Page 179. In which is handled the second particular proposed in answer to the argument drawne from Circumcision to wit how farre the ordinances of the old Testament should regulate and determine by way of rule and institution those of the New CHAP. XI Page 190. Wherein is discussed the third particular in answer to the argument drawne from circumcision scil How we are ingrafted into Abrahams covenant and by what title wee are call'd Abrahams children CHAP. XII Page 210. Wherein is handled the fourth Question proposed to answer the argument drawne from Circumcision to wit How farre the Iewes by vertue of their being the sonnes of Abraham could pretend to new Testament Ordinances wherein also besides severall others that much agitated place is opened considered of Acts 2.38.39 CHAP. XIII Page 237. Wherein is handled the fifth and last question in answer to the argument drawn from circumcision scil whether Infants not prooving the subject of Baptisme the priviledges of Christians and their state may not justly be said to be as great as the priviledges of the Jewes and their state CHAP. XIV Page 259. In which is considered that famous and much urged place of 1. Cor. 7.14 Else were your children uncleane but now are they holy CHAP. XV. Page 278. In which the authority of the Fathers and the practise of antiquity touching the subject of Baptisme is considered CHAP. XVI Page 333. In which is handled whether Baptisme be to be repeated but more especially whether such as were baptized in infancy should be accounted baptized or are to have that ordinance administred to them CHAP. XVII Page 368. In which is considered the time and ranke that Baptisme is to hold in the order of Ordinances CHAP. XVIII Page 380. Wherein by way of conclusion is treated of the Minister of Baptisme and shewed where that power rests which is to conveigh to us that blessed Ordinance which hath bene all this while the subject of our discourse