some of your Stories seem childish and do not look as if they came from Men of such pretended Ingenuity But to close all We have the worst of you at the last wherein you in a very scurriloâ—s manner cast Reproach upon a great Body of Godly People who differ not from other Orthodox Christians in any Essentials of Salvation no nor in Fundamentals of Church-Constitutions save in the Point of Baptism and will you by reason of the Enormities of some who formerly bore the Name of Anabaptists mentioning the old Munster Story condemn as such all that bear that Name In Answer to which I ask you whether the like Reflections might not have been cast on Christ's Apostles because they had a Juâ—â—â— among them or on the Church of the Coritthians because if the incestuous Person Besides you know not but it may be a Lie raised upon those People by the envious Papists who have rendred Calâ—â— and Luther as odious as you do these Anabaptists You would think it hard if I should ask you what sort they were that Ralph Wallis used to expose and fill his Carts with or of those Clergy-men who were Pedo-Baptists yet were for filthy Crimes executed To conclude I wish that all Bitterness of Spirit was expelled Love and Charity exercised towards all tho in some things we may differ from one another Queries for the Athenian Society to Answer some of which were formerly sent to them but were passed by in silence 1. Whether Infants are the Subjects of Baptism And 2. Whether Baptism is Dipping or Sprinkling First WHether there was not a twofold Covenant made with Abraham one with his Fleshly Seed and the other with his Spiritual Seed signified by the Bond-Woman and the Free-Woman and their Sons Ishmael and Isaac If so I query Whether Circumcision was an Ordinance that appertained to the Covenant of Grace and was the Seal of it 1. Because 't is contradistinguished from the Covenant of Grace or free Promise of God Rom. 4. 2. And 't is also called a Yoke of Bondage And 3. 'T is said also that he that was circumcised was a Debter to keep the whole Law And 4. Because Ishmael who was not a Child of the Covenant of Grace with Esau and many others yet were required to be circumcised as well as Isaac And 5. Since 't is positively said Faith was imputed to Abraham for Righteousness not in Circumcision How was it imputed then when he was circumcised or uncircumciseâ—â— not when he was circumcised but when he was uncircumcised Rom. 4. 10. Secondly Whether the being the Male-Children of Believers as such gave them right to Circumcision or not rather the nicer positive Command of God to Abraham since we do not read of any other Godly Man's Seed in Abraham's days or since had any right thereto but only such who were born in his House or bought with his Mony Thirdly Whether Circumcision could be said to be the Seal of any Man's Faith save Abraham's only seeing 't is said he received the Sign of Circumcision a Seal of the Righteousness of the Faith he had mark yet being uncircumcisied that he might be the Father of all that believe which was the Priviledg of Abraham â—â—ly for how could Circumcision be a Seal to Children of that Faith they had before circumcised seeing they had no Faith at all as had Abraham their Father they being obliged by the Law of God to be circumcised at eight days old â— Fourthly What is it which you conceive Circumcision did or Baptism doth seal to Children or make sure since a Seal usually makes firm all the Blessings or Priviledges contained in that Covenant 't is prefix'd to Doubtless if the Fleshly Seed of Believers as such are in the Covenant of Grace and have the Seal of it they shall be saved because we are agreed that the Covenant of Grace is well ordered in all things and sure there is no final falling therefore how should any of them miss of eternal Life and yet we see many of them prove wicked and ungodly and so live and die If you say it seals only the external Part and Priviledges of the Covenant of Grace Fifthly I demand to know what those External Priviledges are seeing they are denied the Sacrament of the Lord's-Supper and all other External Rites whatsoever if you say when they believe that shall partake of 〈…〉 Blessings so say I shall the 〈…〉 believers as well as they Sixthly If the Fleshly Seed or Children of believing Gentiles as such are to be accounted the Seed of Abraham I query Whether they are his Natural Seed or his Spiritual Seed if not his Natural Seed nor his Spiritual Seed what right can they have to Baptism or Church-Membership from any Covenant-Transactions God made with Abraham Seventhly Whether those different grounds upon which the Right of Infant-Baptism is pretended by the Fathers of old and the Modern Divines doth well agree with an Institution that is a meer positive Rite depending wholly on the Will of the Legislator doth not give just cause to all to question its Authority 1. Some Pedo-Baptists asserted It took away Original Sin and such who denied it were anathematized 2. Some affirm That Children are in the Covenent and being the Seed of Believers are federally Holy therefore ought to be Baptized 3. Another soâ—â— of Pedo Baptists say They ought to be Baptâ—â—â— by virtue of their Parents Faith 4. Others affirm They have Faith themselves and are Disciples and therefore must be baptized 5. Another sort Baptize them upon the Faith of theâ—â— Suretiâ— 6. And 〈…〉 of Pedo Baptists say It 〈…〉 Power and Authoriâ—â— 7. 〈…〉 that 〈…〉 affirm 〈…〉 the Word 〈…〉 God 〈…〉 Institution the 〈…〉 divided and 〈…〉 themselves Eighthly Is it not an evil thing and very absurd for any to say Baptism is a Symbol of present Regeneration and yet apply it to Babes in whom nothing of the things signified thereby doth or can appear And also to say I Baptize thee in the Name c. when indeed he doth not Baptize but only Rantize the Child and to say Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet only sprinkle or pour a little Water upon the Face of the Child Ninthly Whether that can be an Ordinance of Christ for which there is neither Command nor Example in all the Word of God noâ—â—â— Promise â—â—de to such who do it nor Thâ—â—â—s denounced on such who neglect it or do it 〈◊〉 For though there are both Promises made to Believers Baptized and Threaâ—â— denounced on such who neglect it yet where are there any such in respect of Infant-Baptism Tenthly Whether a Pagan or Indian who should attain to the knowledg of the Greek Tongue or of the English or any other Tongue into which the Original should be translated by reading over the New Testament a thousand times he could ever find Infants ought to be Baptized if not how doth it appear the
the Imperative Mood O strange have you found it out will this do your business doth it therefore contain the other two I ask you whether a Man may not be made a Disciple and not be Baptized or be Baptized and yet not be discipled Matth. 13. 52. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 28. 't is disciple ye here 't is discipled instructed or that is taught and 't is from the same Verb with the other 'T is evident notwithstanding all your Flourish that Teaching according to the Order of the Commission goes and must go before Baptizing though the Person baptized is to be taught afterwards also all things that Christ commanded his Disciples both as to Doctrine and Practice that so they may be faithful Followers of Christ unto the end This Teaching after Baptism indeed the Baptists cannot deny unless they should be so foolish as to say a Baptized Believer needs no further teaching c. but you know in your Consciences we deny and that too by the Authority of the Commission that any ought to be Baptized but such who are made Disciples by their first being taught Doth Baptism Sirs make either Children or others Disciples if you do not asfert that what do you say and if all Nations or any in the Nations are to be Baptized before they are taught or made Disciples why may not a Minister by the Authority of the Commission baptize Turks Pagans and Infidels with their Children as well as the Infants of Christian People Moreover if so be Baptizing may go before Teaching or Persons being made Disciples why did Philip answer the Eunuch after that manner when he asked him why he might not be Baptized the Answer is If thou believest with all thy Heart thou mayest intimating unless he so believed he might not Also why did Christ make Disciples first and then baptize them Ioh. 4. 1. I must also tell you that your Exposition of the Commission in Matthew doth tend to invert the Order of the same Commission in Mark 16. 15 16. where our Saviour commands his Disciples to go and preach the Gospel to every Creature and then saith He that believeth and is Baptized shall be 〈…〉 't is not he that is baptized and theâ—â—â—lieveth But to give divers godly and learned Pedo-Baptists their due they I find dare not attempt to invert the Order of the Holy Commission as you seem to do though it shakes the Foundation of their own Practice See Reverend Mr. Perkins on these Words Teach all Nations baptizing them saith he I explain the former thus First of all it is said Teach them that is make them my Disciples by teaching them to believe and repent Here we are to consider the Order which God observes in making with Men a Covenant in 〈…〉 first of all he calls them by his Wâ—â—d and Spirit to believe and repent Then in the second Place he makes a Promise of Mercy and Forgiveness And then thirdly he seals his Promise by Baptism They says he that know not nor consider this Order which God used in covenanting with them in Baptism deal preposterously over-slipping the Commandment of repenting and believing and is the cause of so much Prophaneness in the World Much to the same Purpose saith Mr. Baxter Right to Baptism p. 149 150. speaking of the Order of this Commission Christ gave to his Disciples Their first Task says he is to make Disciples which are by Mark called Believers The second Work is to baptize them whereto is annexed the Promise of Salvation The third Work is to teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn the Rules of Order for where can we find it if not here I profess my Conscience is fully satisfied from this Text that â—â—ere is one sort of Faith saving that must go before Baptism the Profession whereof the Minister must expect Your second Scipture-Ground is that of whole Families being baptized Reply You cannot be ignorant that this Proof hath been often invalidated How many Families are there in this City in which there is not one Infant Besides 't is said Paul preached the Word to the Jailor and to all in his House also 't is expresly said He believed in God with all his House We have as much Ground to believe that in these Families there were some Servants or Children who were Unbelievers as to belieâ—â— there were little Babes and because whole Housholds are said to be baptized therefore unbelieving Servants Sons and Daughters as well as litâ—â—â— Children Others may infer ungodly Servants and unbelieving Children that were grown up to be Men and Women wâ—â—â— baptized also in those Families In Jailors Families now a-days 't is evident there are too many wicked and ungodly ones and this Jailor was none of the best before converted 't is plain Besides wholâ—â—â—r all doth not comprehend always every individual Person as 1 Sam. 21. 28. Moreover Dr. Hammond saith That to conclude Infants were baptized because Housholds are mentioned so to be is saith he unconvincing and 〈…〉 Demonstration it being so uncertain whether there were any Children in those Families His Letter p. 471. Sect. 21. Your third Scripture-Ground is that of the Promise you say Covenant made to you and 〈…〉 Children Reply How often have we shewed that this Text proves not that any Children quatenus as such should be baptized nor as such that they are in the Covenant of Grace or have the Promise made to them the Promise runs to the Jews and to their Offspring and not to them only but to Gentiles also who were said to be afar off But pravâ—observe 't is to no more of the Jews and their Children or Offspring and such who were afar off than the Lord shall call or make Disciples by the Word and effectual Operations of the Holy Spirit My Sons and Daughters are as much my Children when they are twenty or thirty Years old as well as when Babes Dr. Hammond also grants Children in this Text doth not refer to Insants as such but to the Posterity of the Jews p. 490. Sect. 81. If ye be Christ's then you are Abraham's Seed and Heirs according to the Promise The Children of the Flesh saith Paul these are not the Children of God but the Children of the Promise are accounted for the Seed Rom. 9. 8. Not if you he the Offspring of Abraham according to the Flesh or Seed of Believers Your fourth Scripture-Proof is that of such is the Kingdom of Heaven Reply This proves no more Children â—â—â—ght to be baptized than they ought to receive the Lord's Supper Baptism being a mere positive Precept and only depends upon the Will and sovereign Pleasure of the great Law-giver Jesus Christ A thousand such Instances prove not they ought to be baptized except there was a Precept annexed or Precedent for it in God's Word Besides of such c. as one well
call any Part or Branch or Thing that appertains to a positive Precept a Circumstance which the Church has power to dispense with If you should whither would this â—ead you You may after that Notion strangely curtail Christ's Institutions in other respects Question 6. What think you of those that die in Infancy unbaptized You answer Of such are the Kingdom of Heaven Reply So saith our blessed Saviour but they have say I no Right thereto or belong unto the Kingdom of Heaven because sprinkled with a little Water nor would they have any further Right should they be indeed baptized since there is no Command of God for it Quest 7. If Children be saved whether baptized or not what signifies Baptism You answer 't is a Padg of Christ an evident Note of Diffinction from the Children of Infidels and as we come to the Knowledg of spiritual Things by Sense so 't is an Evidence of a greater assurance of the Favour of God to them being invisibly introduced into the Covenant of Grace Reply 'T is no Badg of Christ besure because he never gave it to them and if it be an evident Note of Distinction from the Children of Infidels 't is wholly of Man's making You know what wonderful things are ascribed to Chrism by the Papists who use Salt Oil and Spittle c. in Baptism and to other devised Rites and Ceremonies used by them and I have as much ground from God's Word to believe what they say as what you say who affirm and prove not why do you not say they are thereby made Members of Christ Children of God and Inheritors of the Kingdom of Heaven Pray what an assurance can that give them of the Favour of God unless he had appointed it and imparted some spiritual Grace thereby to them Nay and what Arguments do you bring to prove they thereby are introduced into the Covenant of Grace Can any outward Act bring or introduce People either young or old into the Covenant of Grace if they are brought thereby into the Covenant of Grace I hope they shall all the saved that are baptized as you call it I hope you are not for falling away or that any Soul who is in the Covenant of Grace shall perish eternally Moreover how can they come to the knowledg of spiritual Things by Sense indeed in the case of Circumcision which left a Mark in the Flesh they might more probably understand by the sight of the Eye those spiritual Things signified by it but Baptism leaves no such Mark Nothing appears to their Senses when they come to knowledg that can have any such Tendency I fear rather it is a great means when they are grown up to blind their Eyes and cause them to think as many ignorant People do that they are made thereby Christians and so in a saved State and never look after the Work of Regeneration Quest 8. Whether have Children Faith or no since Faith and Repentance are Prerequisites to Baptism Your Answer is That you have shewed that according to the words of the Commission Baptizing goes before Teaching therefore there is not such a Prerequisiteness as some dream of You have said so I must confess from the Commission but have not proved it but rather made work for Repentance by striving to â—â—vert the Order of the sacred Commission of our Saviour c. But say you admit Faith as pre-requisite to Baptism we could answer that Children have Faith potentia tho not in actu visibili As an Artist when he is indisposed or asleep is potentially an Artist â—ho not actually Reply Strange you should attempt to affirm Children have Faith potentia Who toâ—â— you so when was thiâ—â—â—aginary Faith infused into them It 〈…〉 either by Nature Art of Grace or else your Simily is lost You are look'd upon indeed to be Philosophers but this is above my Understanding or your own 〈…〉 But you suppose that Passage in Matth. 18. doth your business whereas 't is evident that our Saviour speaks there of such little ones who were indeed capable to believe it was not such a little one as you would have baptized We doubt not but God doth oft-times infuse Grace very early in the Souls of some very young and calls them to believe 〈…〉 to the knowledg 〈…〉 Truth but what is this to all Infants 〈…〉 But more fully to answer what you say about Children having Faith take what Dr. Taylor hath wrote upon this Conceit Whether Infants have Faith or no is a Question saith he to be disputed by Persons that care not how much they say and how little they prove 1. Personal and actual Faith they have none for they have no Acts of Understanding and besides how can any Man know that they have since he never saw any Sign of it neither was he told so by any that could tell 2. Some say they have imputative Faith but then so let the Sacrament be too that is if they have the Parents Faith or the Churches then so let Baptism be imputed also by derivation from them and as in their Mothers Womb and while they hung on their Mothers-Breasts they live upon their Mothers Nourishment so they may upon the Baptism of their Parents or their Mother the Church for since Faith is necessary to the susception of Baptism and they themselves confess it by striving to find out new kinds of Faith to daub the matter up such as the Faith such must be the Sacrament for there is no Proportion between an actual Sacrament and an imputative Faith this being in immediate and necessary order toâ—hat And whatsoever can be said to take from the Necessity of actual Faith all that and much more may be said to excuse from the actual susception of Baptism The first of these Devices was that of Luther and his Scholars the second of 〈…〉 and his and yet there is a third Device which the Church of Rome teaches and that is that Infants have habitual Faith but who told them so how can they prove it what Revelation or Reason teaches any such thing are they by this Habit so much as disposed to an actual Belief without a new Master Can an Infant sent into a 〈…〉 be more confident for Christ 〈…〉 when he comes to be a Man than â—â—â—e had not been baptized are there any Acts precedent concomitant or consequent to this pretended Habit This strange Invention is absolutely without Art without Scripture Reason or Authority but the Men are to be excused unless there were a better And agaâ—â— to this purpose pag. 242. And if any Man runs for Succour to that exploded Cresphugeton that Infants have Faith or any other inspired Habit of I know not what or how we desire no more advantage in the World than that they are constrained to answer without Revelation against Reason common Sense and all the Experience in the World As to what you speak as to those young Children you mention it proves nothing and
or natural Seed as such Now is the Ax laid to the Root of the Trees Fourthly Your citing Heb. 8. and Jer. 31. to shew what Baptism seals to Infants proves nothing We deny not but all who are actually in the New Covenant viz. by Faith ingraâ—ted into Christ have right to Remission and Salvation and that that Covenant secures and preserves them to Eternal Life therefore the Children of Believers as such are not in it And if they are no otherwise in it than conditionally that is if they repent believe c. I ask you what Priviledg that is more than what the Children of Heathens and Infidels have 〈◊〉 if they believe and repent shall they not have the same Blessings Priviledges of the Covenant also As to the Adult Professors we say if they fall finally away it shews they never indeed were in the Covenant of Grace As to Adult true Believers the Holy Spirit seals Remission and Salvation to them and they shall be saved a sign of what is actually in them is held forth in Baptism there being nothing signified by that Ordinance as to a Death unto Sin but what they experienced wrought on their Souls before Baptized tho 't is true they thereby for the time to come covenant to walk in newness of Life Fifthly As touching the great Commission Mat. 28. where you urge Baptizing goes before Teaching we have fully answered you in the precedent Reply we prove there is a Teaching goes before Baptism and yet also a Teaching after Why do you attempt to blind the Eyes of the unwary Reader Sixthly To what purpose do you mention Jairus's Daughter do we deny but that the Parents Faith and Prayer may procure outward Blessings nay and spiritual Ones too and as much perhaps for their poor carnal Neighbours and Friends My Servant Job shall pray for you The fervent Prayer of a Righteous Man availeth much but it doth not give Right to their Friends or Children to Baptism Seventhly As to your Syriac Translation that the Jaylor and all the Sons of his House were Baptized I argue All his Sons no doubt were grown up to Age because 't is said he believed with all his House If he had Sons grown up and yet did not believe then by your Argument Unbelievers may be Baptized but to this see our Answer Eighthly As to your proof from that Passage i. e. Suffer little Children to come unto me Take the words definitely or indefinitely it proves nothing for you for Christ Baptized no Child for with his own Hands he Baptized no Person at all Joh. 4. 1 2. 't was to lay his Hands upon them not to Baptize them Moreover I have before told you those little Ones Mark 9. 42. were Adult Whosoever shall offend one of these little Ones that believe in me I affirm our Saviour speaks only of such little Ones as were grown up to such Age as in very deed did believe in him and not Babes of two or ten dayâ— old But you say we would have no Children proselyted but such as Timothy c. To which you answer That according to the Original those Children that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we have shewed signifies any common coming and may be such who come in their Parents Arms Let Babes come to Christ this way or that he baptized none of them I may infer as well because little Children come or were brought to Christ and of such are the Kingdom of Heaven therefore they may partake of the Lord's Supper as you infer they may be Baptized Ninthly Tho the Gospel did not spread into all Nations c. yet sure you conclude all were to be baptized in all Nations wheresoever the Gospel did come or was preached or else as we say none in those Nations but such who were made Disciples i. e. did believe and repent for if but some in those Nations â—here the Gospel comes were to be Baptized and not all and yet more ought so to be then such who are discipled first Pray who are they or how shall we know them to be included in the Commission For as Mr. Baxter saith If we have it not here where have we it this being the great Rule or Charter of the Church for this Rite unto which we ought to adhere in this Matter Tenthly What signifies what some of the Ancient Fathers believed i. e. That Federal Holiness of Parents made Children Candidates for Baptism They said other things too that you decry as well as we many Errors being early let into the Church Besides we have Tertullian against Tertullian or one Father against another which is ground enough to believe you abuse Tertullian or to doubt of the truth of your History Eleventhly You ask whether Children have not as much right to their Baptism as that of Adult Females for 't is no where said she that believeth and is baptized where have we one Instance of Female-Baptism Reply We ak you whether Male and Female is not intended in Mark 16. 16. he or she and so John 3. 3. Unless a Man be borâ— again the Woman is included or have Women no Souls Did you never read of the Figure Sylepsis or Conceptio that comprehends the less worthy under the more worthy indignioris sub dignâ—ore as for Example â—uid tu soror facitis 〈…〉 mater miseri perimusâ—â—â— uxor qui adâ—â—stis testes estote and it 's no less true in Divinity see that full and never to be baffled place 1 Cor. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They two shall be one Flesh See Gen. 5. 2. And he called their Name Adam Moreover do we not read Women were made Disciples as well as Men and so had the same right to Baptism from the Commission But to detect your Ignorance of the Scripture pray see Acts 8. 12. When they believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ they were baptized both â—â—n and Women Also Acts 16. 15. 't is said Lydia was baptized I thought she had been a Woman Gentlemen you shew you are but younger Brethren and will do tâ—â—â— edobaptists no Service shew such a Proof for the Baptism of Infants and your work is done But tho Children lose no spiritual Right by Christ's coming yet they may lose some Legal Rites As Ministers Sons now are not born to the Ministryâ—â—s they were under the Law as well as their Fleshly Seed had right as such to their Jewish Church Membership Furthermore because Believers are made holy by the Operations of the Spirit are all their Children made holy in like manner also Blush for Christ's sake The Blessing of Abraham Sirs only comes upon the Gentiles through Faith not by natural Generation as you imagine As the Blessing runs to the Parents viz. through Faith so to their Children they must believe also if they would be the Children of the Promise or Spiritual Seed of Abraham Gal. 3. ult
of God But the Practice of Infant-Baptism tends not to the Glory of God nor to the Profit of the Child when baptized nor in after-times when grown up but may prove hurtful and of a dangerous Nature to him Ergo. See Levit. 10. 1 2. where Moses told Aaron because his Sons had done that which God commanded them not that God would be sanctified by all that drew near unto him intimating that such who did that which God commanded not did not sanctify or glorify God therein Can God be glorified by Man's Disobedience or by adding to his Word by doing that which God hath not required Matth. 16. 9. In vain do you worship me teaching for Doctrine the Commandments of Men and that that Practice doth profit the Child none can prove from God's Word And in after-times when grown up it may cause the Person to think he was thereby made a Christian c. and brought into the Covenant of Grace and had it sealed to him nay thereby regenerated for so these Gentlemen in their Mercury Decemb. 26. plainly intimate and that Infants are thereby ingrafted also into Christ's Church Sure all understanding Men know Baptism of Believers is not called Regeneration but only metonymically it being a Figure of Regeneration But they ignorantly affirm also that Infants then have a federal Holiness as if this imagined Holiness comes in by the Child's Covenant in Baptism which may prove hurtful and dangerous to them and cause them to think Baptism confers Grace which is a great Error How can Water saith Mr. Charnock an external thing work upon the Soul physically Nor can it saith he be proved that ever the Spirit of God is tied by any Promise to apply himself to the Soul in a gracious Operation when Water is applied to the Body If it were so then all that were baptized were regenerated then all that were baptized should be saved or else the Doctrine of Perseverance falls to the Ground Some indeed says he say that Regeration is conferred in Baptism upon the Elect and exerts it self afterwards in Conversion But how so active a Principle as a spiritual Life should lie dead and asleep so many Years c. is not easily conceived On Regen p. 75. Arg. 6. If the Church of England says that Faith and Repentance are required of all that ought to be baptized and in so saying speak truly and yet Infants can't perform those things then Infants ought not to be baptized But the Church of England says that Faith and Repentance are required of all such c. and speak truly and yet Infants cannot perform these things Ergo Infants ought not to be baptized Object If it be objected That they affirm they do perform it by their Sureties Answ. If Suretiship for Children in Baptism is not required of God and the Sureties do not cannot perform those things for the Child then Suretiship is not of God and so signifies nothing but is an unlawful and sinful Undertaking But Suretiship in Childrens Baptism is not required of God and they do not cannot perform what they promise Ergo. Do they or can they cause the Child to forsake the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh In a Word Can they make the Child or Children to repent and truly believe in Jesus Christ for these are the things they promise for them and in their Name Alas they want Power to do it for themselves and how then should they do it for others Besides we see they never mind nor regard their Covenant in the Case and will not God one Day say Who has required these things at your Hands Arg. 7. If there be no Precedent in the Scripture as there is no Precept that any Infant was baptized then Infants ought not to be baptized But there is no Precedent that any Infant was baptized in the Scripture Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized let them shew us where we may find it Erasmus saith 'T is no where expressed in the Apostolical Writings that they baptized Children Union of the Church and on Rom. 6. Calvin saith It is no where expressed by the Evangelists that any one Infant was baptized by the Apostles Instit c. 16. Book 4. Ludovicus Vives saith None of old were wont to be baptized but in grown Age and who desired and understood what it was Vide Ludov. The Magdâ—burgenses say That concerning the baptizing the Adult both Jews and Gentiles we have sufficient Proof from Acts 2 8 10 16 Chapters but as to the baptizing of Infants they can meet with no Example in Scripture Magdeb. Cent. l. 2. p. 469. Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants For besides that Christ never gave any Precept to baptize them nor eyer himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions of Baptism of which Infants are not capable viz. Faith and Repentance Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or to be found therein then Infant-Baptism is not of God But whatever is necessary to Faith and Practice is contained in the Holy Scriptures c. but Infant-Baptism is not to be found therein Ergo. That the Scripture is a perfect Rule c. we have the Consent of all the Ancient Fathers and Modern Divines Athanasius saith The Holy Scriptures being Inspirations of God are sufficient to all Instructions of Truth Athan. against the Gentiles Chrysostom saith All things be plain and clear in the Scripture and whatsoever are needful are manifest there Chrysost on 2 Thess and 2 Tim. 2. Basil saith That it would be an Argument of Infidelity and a most certain Sign of Pride if any Man should reject any thing written and should introduce things not written Basil in his Sermon de Fide Augustine saith In the Scriptures are found all things which contain Faith manner of Living Hope Love c. Let us saith he seek no farther than what is written of God our Saviour left a Man would know more than the Scriptures witness Aug. in his 198 Epistles to Fortunat. Theophilact saith It is part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Lib. 2. Paschal Isychiâ—â—s saith Let us who will have any thing observed of God search no more but that which the Gospel doth give unto us Lib. 5. c. 16. on Leviâ— Bellarmin saith That though the Arguments of the Anabaptists from the defect of Command or Example have a great Use against the Lutherans forasmuch as they use that â—iâ—â— every where having no Command or Example theirs is to be rejected yet is it