principall ground of the holy brother-hood amongst the Saints as he calls it we willingly grant and therefore could have spared him the labour of proving that faith hath the precedency herein But what will it therefore follow that because believing is the originall and principall ground of the holy brother-hood or church-relation that therefore baptism is none at all does he not know that though the Apostle gives repentance from dead works and faith towards God the first place in the foundation yet he assigns baptism its place and standing next to them in the same foundation Heb. 6.1.2 Querist 2. That it cannot be demonstratively proved from the Scriptures that those hundred and twenty Disciples Acts 1.15 unto which it is here said that 3000. were added were or had been all of them baptized nor can it any whit more be proved that the Apostles themselves mentioned Acts 1.13 had been baptized then that John the Baptist was baptized Respon 1 Suppose the Scripture no where mentions where when or by whom those 120. Disciples were baptized is this any good reason to conclude therefore that they were not baptized at all or will the Querist think that becaase we do not aâ— to the best of my memory we do not read in Scripture of the baptizing of the Church of Smyrna Pergamos Thyatira Sardis Philadelphia and Laodicea that therefore none of these Churches were baptized or because we read onely of the baptism of 3000. of the Church at Jerusalem that therefore all the rest when that Church encreased to the number of 5000. Acts 4.4 yea to many thousands Acts 21.20 were unbaptized Is it not enough that the Commission was to baptize all of all Nations who were first made Disciples by teaching Mat. 28.19 and that we have frequent mention in the Scriptures of the Apostles and other Disciples their walking and acting according to this Commission I say is not this enough to cause us to conclude that all those that were Disciples indeed and knew it to be their duty to be baptized were baptized accordingly unlesse we will be so uncharitable towards them as to conceive them guilty of living in the breach of one of the known precepts of the Gospell Neither can we reasonably imagine any of them to be ignorant of this viz. that submitting to baptism was their duty inasmuch as this was one of the first things they were directed to do in order to their becoming Christians Acts 2.38 8.12 16.33 22.16 2. It should seeme that these 120. Disciples had continued with Christ and kept company with the Apostles all the times that Jesus went in and out among them beginning from the baptism of John unto that same day in which he was taken up from among them as we have it Acts 1.21.22 and if so is not their being baptized sufficiently signified where it is said of Christ that he baptized and all men came to him John 3.26.22 unlesse we will suppose that he caused others to be baptized that did not follow him and did excuse those that did 3. As for the Apostles themselves who were mentioned Acts 1.13 to suppose them not to be baptized is to suppose them to be Pharisee-like who as our Saviour sayes did bind heavy burdens and grievous to be born and lay them on mens shoulders when they themselves would not touch them with one of their fingers for we see they imposed baptisme as a duty upon other men Acts 2.38 and therefore how can we think so evill of them as not to conceive that they had begun to them in the same way themselves or if they had not might not that multitude at Jerusalem upon whom they urged it as their duty have said unto them Physitians heal your selves or was it any lesse the duty of such men who became Apostles then of other men since we find Paul that great Apostle pressed to it by direction from Christ Jesus before he was to act as an Apostle Acts 22.10 compared with ver 16. 4. Suppose the Apostles had had no more oportunity of being baptized then John Baptist had which yet cannot reasonably be supposed nor is it certaine that John himselfe was not baptized since he said to Christ I have need to be baptized of thee Mat. 3 14. yet what is this to an ordinary case or how would this excuse them of baptism in order to Church-fellowship who want no such oportunity Querist 3. And lastly That had the Church or persons to whom these 3000. are said to have been added been estimated by their having been baptized which must be supposed if those who are added to them are said to have bâ—ene added upon account of their being baptized their number must needs have far exceeded an hundred and twenty considering the great numbers and vast multitudes of persons that had beene baptized by John Matth. 3.5.6 compared with Mark 1.5 Luke 3.7.21 as also by Christ himself and his Disciples John 3.22.26 yea had the Church been estimated or constituted by baptism the Evangelist Luke intending questionlesse Acts 4.4 to report the encrease of the Church and progresse of the Gospell with as much advantage as truth would afford had prevaricated with the cause which he intended to promote in reporting their number to have been about 5000. only when as upon the said supposition and tenor of the late premises he might with as much truth have reported them about 40000. yea and many more Respon All that is argued by the Querist in this particular is built upon a wrong ground or rather upon a supposed ground which is indeed supposed by him to be held by us but is not and that is that the Disciples or Church were in respect of their number estimated by their being baptized that is only by their being baptized for if he do not mean so he cou d not suppose that Luke might have reported the number of Disciples to be forty thousand instead of that he does report them to be upon such an account But the truth is we do not estimate the Church or number of Disciples only by their being baptized but by their being baptized in conjunction with their professed believing in and owning of Jesus Christ crucified and risen again as the Son of God and Saviour of the world And accordingly the 3000. that are said to be added to the Church Acts 2. are described not by their baptisme only but by their gladly receiving the Word and their being baptized too ver 41. and what word was it that they did gladly receive and believe but together with others that word of the Apostle by which he declared Jesus whom they had crucified to have beene raised from the dead and to have beene made both Lord and Christ ver 24.32.33 Both these qualifications then being requisite to denominate persons of the number of the Church Luke could not have duly estimated the number of Disciples or of the Church onely by that baptism which persons had received
AN ANSWER TO Mr. J. G. his XL. Queries Touching the Lawfulness or unlawfulness of holding Church-Communion between such who have been Baptized after their Beleeving and others who have not otherwise been Baptized then in their Infancie As likewise touching Infant and after Baptism In which Answer the undueness of such mixt Communion is Declared the Unlawfulness of Infant-Baptism and the necessity of after Baptism is Asserted By W. A. GAL. 6.4 5. But let every man prove his own work and then shal he havâ— rejoycing in himself alone and â—ot in anotâ—er for every man shal bear his own burden LONDON Printed for the Author and are to be sold by Hâ—n Cripâ— L. Lloyd at their shop in Popes head Aâ—â—y To the Reader HAd not the Truth been dearer to me then any man I should not have appeared so publickly opposite to one whom I so much love and honour acâ— I do my worthy good friend the Author of the Queries But considering that Christ must be followed owned and pleaded for in every Doctrine dispensation and command of his when Providence puts men upon it though in so doing they are many times forced to break Company as to some ways with dearest Relations and persons of their greatest respects and considering also that my self as probably occasioning the birth of the Queries have a greater engagement upon me then another to anticipate as much as in me lyes the dis-service they may do to the truth of Christ I have therefore the rather thought of returning some Answer to them In which Answer my respects to the Querist have caused me to decline all things that might bear hard upon him so far as my faithfulness to the truth would well bear at my hands There is almost no end of Disputes and it is not to be imagined what the wit of man can do towards the making of things which are not to seem as if they were and things which are to appear as if they were not therefore was it as it should seem that Paul was jealous with a Godly jealousie over the Corinthians lest the subtilty of men should carry off their minds from the plainness of the Gospel 2 Cor. 11.3 For however there are deep things of God that are not obvious to every eye yet doubtless for things that concern even the meanest Babe in Christ to beleeve and practise in order to his being numbred with the Saints such as are the beginning Doctrines of Christ as Repentance from dead Works faith towards God the Doctrin of Baptisms and the like God hath not been so sparing of his minde hereabout as that men must make a journey from the one end of the Scriptures to the other and lay both ends together before they can discover the mind of God as a ground of their faith and practise as some would bear us in hand even in the business of Baptism it self as if Christ had made one of the first things a Christian should do one of the hardest for him to know whether he should do it so or so but as concerning the principles of the Gospel which every Christian must beleeve and submit to What saith the Scripture The word is nigh thee even in thy mouth and in thy heart that is the Word of Faith which wee Preach Rom. 10.8 Which words I pray you note are spoken by the Apostle in opposition to them who held That the Gospel was not a perfect Rule to a Christian without the Law as they also do in effect who think the Gospel Rule for Baptizing Beleevers is not a perfect Rule to us but that we must be beholding to the Law of Moses for the Circumcising Infants to direct us about the Baptizing of children as if we should ask the twilight in the evening whether it were light at noon day Therefore Reader let me perswade thee whosoever thou art not to spend thy precious time and thoughts in following the Wilde-goose-chase of men in their Meanderous disputes about these things of common observation and practise but beleeve and act according to what thou findest plainly written in the New Testament of our Lord Jesus Christ who hath not left his last Wil and Testament behinde him in any such dubious Words as might occasion his children to fall out about it but that an evil spirit many ages ago got into the Churches of which many good men perhaps scarce any are totally disposessed unto this day which for some carnal respect turned them aside from the plain way of the Gospel into wayes and practises of their own chusing which that afterwards they might make good and justifie they and those that tread in their steps have strained their wits to finde out Arguments and Plea's that have so darkned and obscured things that otherwise of themselves were lightsome and plain that it now proves a hard matter for many to discern what is of Christ and what is but of man And this if thou doest thou shalt not need to burden thy self with far fetcht Arguments to prove that to be lawful which thou doest not finde plainly written as many do for thou wilt not need to Question at all whether that way is lawful or no which thou findest beaten by the feet of the Saints of old with the high approbation of heaven and why should any man go about when a nearer way presents it self to him Let that therefore abide in you which ye have heard from the begining if that which ye have heard from the begining remain in you ye also shal continue in the Son and in the Father 1 John 2.24 A Word to such as are offended at the Way of Baptizing Beleevers because of that dis-union and disturbance it occasions even among Beleevers themselves Let such consider 1 THat One-ness in minde and affection is as wel the sin of the Anti-christian party in one respect as it is the Duty of Christians in another Rev. 17.13 These have one minde and shall give their strength and power unto the Beast 2. It is onely one-ness in the truth then that is commendable and desireable If so then 3. It is not those that keep close to the Doctrine of the New Testament and the laudable practise of the Saints as at the begining as the Baptists do that are to be charged with division making but those that divide from the plain way of the Gospel and those that walk in it Rom. 16.17 Marke them which cause divisions and offences contrary to the Doctrine which ye have LEARNED and avoyd them 4. Truth is to be preferred before peace and heavenly wisdome is more and better known by Truth then by Peace Jam. 3.17 The wisdom that is from above is first pure then peaceable Truth may not be balked or sold at any rate no not for peace it self Pro. 23.23 Buy the truth and sell it not Gal. 2.5 To whom we gave place by subjection no not for an hour that the truth of the Gospel might continue with you 5.
suppose that those 3000. stood neerest unto him that spake and with best advantage to hear there being many thousands more present which can hardly be the supposition of any considering man in the case in hand Respon Not to take much notice how far the probable opinion of some will be accepted for proof against us when nothing but demonstrations will be accepted on our behalf I shall first demand of the Querist that if the children and families of those that gladly received the word and were baptized were indeed part of that number of 3000. that were added to the church or to the Discsples as he sayes it is the probable opinion of some that they were then I demand I say whether these children and families were baptized or no If he shall say they were not then he puts to rebuke another of his opinions which is that when believers themselves were baptized their children were baptized also to the belief of which he would perswade us at least as probable in his 24. Quaere from Acts 16.15.33 1 Cor. 1.16 If he say they were baptized why then though it should be granted that these were some of the number yet how would this prove that others besides those that were baptized were added to the church which yet is the thing he was to prove But then 2. to put the matter quite out of doubt that none of the children of those that gladly received the word were part of the 3000. that were added to the church if by children he mean little children or infants for els if they were adult ones they might gladly receive the word and be baptized as well as their parents it sufficiently appeares in that it is said They i. e. they that were added as well as they to whom they were added continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayers and I presume the Querist will not say that little children infants did continue stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers and if not then they were none of the number of the 3000. that were added to the church and so I think by this time the probable opinion of some in this behalf is rendred more then probably to be a weak groundlesse and erroneous opinion 3. To remove that doubt touching the improbability that 3000. men should distinctly hear the voice of a man speaking unlesse we will suppose them to stand neerest to him that spake 1. Evident it is that they did hear and so hear as to receive the word gladly but whether they were neerest to him that spake or no is more then he or I can tell or need to know But 2. There is no necessity to suppose that all the whole 3000. did all of them heare and convert in the self-same hour or juncture of time for one while the Apostle might preach to one company of them and another while to another company and yet this would not hinder but that they might all be converted baptized and added to the church the self-same day 3. Neither do I see any necessity to hold that all these 3000. that were in one day converted baptized and added to the church were thus converted and baptized by Peter only but by him and the rest of the Apostles or by them and the other Disciples also For 1. it is said that Peter standing up with the eleven lift up his voece and said unto them c. and doth not this imploy that the eleven did take part with him and assist him in the work 2. These men of Israel being pricked at their hearts they do not cry out to Peter only but the text saith They said to Peter and the rest of the Apostles men and brethren what shall we do ver 37. and therefore it should seem the rest of the Apostles as well as Peter had ministered occasion to them of this demand Nay 3. which is yet more it s said ver 4. that they all to wit the whole number of Disciples that were present together being filled with the Holy Ghost began to speak with tongues as the spirit gave them utterance which certainly was to the understanding of the multitude and also about such things as did much affect them for it s said the multitude were confounded at it and marvelled saying we do hear them speak in our own tongues the wonderfull works of God ver 6.7.8.11 All which things considered I think it will not be irrationall to suppose that others besides Peter might be instrumentall in the conversion of those 3000. Querist Nor 2. is it said or so much as intimated or hinted in the least that any of the whole number of the 3000. who were added unto them were added by means or upon the account of their being baptized although this addition be not mention'd till after their baptizing It is ten degrees mere probable that their believing or Discipleship which were precedent to their baptizing and not their being baptized were the reason and ground of Lukes saying they were added to the Church considering first that the originall main and principal foundation of the holy brother hood amongst the Saints is not the ceremony of their baptism but their fellowship and communion in the divine nature and inward relation to the same Christ by one and the same precious faith Respon We do not affirm that they were added to that particular church by baptism immediately without any other act intervening but we say they were not added without baptisme and so much is in effect acknowledged by the Querist himself in that he sayes this addition is not mentioned till after their being baptized and therefore their baptism must needs go before their addition to the church unlesse we will suppose Luke to have begun at the wrong end of this part of his Narrative in mentioning that first which was last done and that last which was first done and if so then according to the order of things done they were first added to the church and then afterward did gladly receive the word to conversion and were baptized which I suppose no man is so void of common sense as to believe And if their baptisme did precede their addition to the church then why does the Querist strive so as he does to interesse their believing or Discipleship with exclusion of their baptism as the reason and ground of Lukes saying they were added to the church For if he does not exclude baptisme in recounting the reason of that addition then we are agreed for there is no question but that their gladly receiving the Word or believing the Word or becoming Disciples by the Word was one reason or grouâ—d of their addition to the church but not the only one fâ—r Luke mentions their being baptized as well as that and why should any man go about to seperate them The question is not whether faith or baptisme is the originall main and
were occasioned by Christ Jesus himselfe in bringing his Gospel into the world Luke 12.50 51. and by the Apostles preaching of it 1 Thes 2.2 that therefore the doctrine of that Gospel ought justly to be numbred with the aforesaid vaine questions Nor 2. can I be of opinion with the Querist that the said question rightly understood in the nature and tendency of it leads but to very little that is considerable or of consequence for a Christian to know at least so little as to make it unprofitable and vaine because the knowledge of the Ordinance it selfe and of its nature use and tendency depends upon the knowledge of the appropriate subject as one of the essentialls of it and I cannot judge the knowledge and understanding the counsell of God in that Ordinance a matter of so little moment as to render the question about it the enquiring after it a vain thing Nor doe I understand how the knowledge that comes by the ventilation of it might arrive at the understandings of men in a more peaceable and lesse troublesome way then by pleadings arguings and debatings unlesse every man would of himselfe fall in with the truth whâ—ch if they would there would then be no need to contend earnâ—stly for the faith once given to the Saints as now there is Nor yet 3. can I jump with that conjecture that those who are confident they have found the treasure of truth viz. the appropriate subject of Baptisme especially if upon that discovery they have in conscience to God acted according to their light are rather impoverished then spiritually inriched by it because I suppose that which makes the Querist thus to judge is but his mistaking one thing for another viz. their former tamenesse and silent submission to the judgement of their guides for their sweetnesse meeknesse humility love patience and sobernesse of minde and likewise their present activity and zeale for the truth and the propagation of it and the drawing of others into the same participation and their impugning that by which they have found themselves deceived for rashnesse pride frowardnesse conceitednesse and the like For otherwise except some as in the best Churches of old by whom offences will come I trust in their owne cause and in the tenor of their lives he may discerne the same humility meeknesse sweetnesse love patience sobernesse of minde mortification to the world heavenlinesse of disposition endeavours of doing good which was found in them before not to boast of what additions God hath thereupon made to their spirituall store unlesse his judgement concerning these should be prejudiced by some alteration in his affection to the persons themselves and then it is an easie matter indeed to be so taken up with that onely which is troublesome as to neglect and overlooke that which would be more lovely in his eye if minded XV. Querie answered This Querie runs upon a like mistake with the tenth Querie as supplying that departure he speakes of to proceed onely from a conceit that the Church departed from does not in all things walk according to Gospel-rule whereas the separation proceeds not from the manner of their walking supposing them to be a Church but from the apprehension that such and such persons though Believers are no right constituted Church according to Gospell-rule and therefore cannot by walking with them owne them for such without approving in act what is disallowed in judgement This Querie might be retorted upon the Querist for his excommunicating the Church of England from his society but I shall now intend brevity XVI Querie answered To this Querie I shall say That the Commission of Christ to baptise upon their believing all that by teaching were brought to believe and the series of examples in Scripture answering this Commission and other Scriptures importing all of the Church to be incorporated by Baptisme as in our answer to the first and third Queries is more particularly declared This is sufficient ground for us to conclude that the converts at Antioch in Pisidia and Iconium Acts 13.43 and 14.1 were baptized by Paul and Barnabas who converted them before such time they departed and left them unlesse you will suppose Paul and Barnabas to neglect their duties towards those converts which if it could be proved they did yet would be no ground for Believers now to neglect theirs But why should the Querist presume any more of Paul and Barnabas their holding Church-communion with these converts then of their being baptised the one being no more mentioned then the other or why should he suppose that they had more opportunity to put them into Church-order and to joyn in communion thereupon then to baptise them XVII Querie answered This Querie being much of the same import with the tenth and fifteenth Queries the same Answer will serve For the Querist both in this and severall other Queries mis-represents and mistakes the case in question for the question is not whether a Member of a Christian Church may withdraw his communion because of some defect or errour in the Church which yet is the thing queried and I have elsewhere answered that he may not but the question if rightly stated would be whether a company of Believers though unbaptised either are or may become whilst such a true visible Church according to Gospel-order or whether a man who upon satisfactory grounds doth verily deem them not so to be may yet hold communion with them as if they were such untill he hath with long suffering endeavoured to convince them that they are no Church indeed according to Scripture-account For otherwise the Querist does but beg the question and then taking it as granted him which is utterly denyed proceeds to render a separation unreasonable upon account of this or that failing in the Church as indeed well he might if that were true which he supposes touching the constitutive being of the Church And therefore the businesse may be brought into a narrower compasse then so many queries extend to as are imployed hereabout For let the Querist prove us from the Word of God which is that which onely ought to sway us in this matter either 1. That a company of Believers without Baptisme may become truly and according to Gospel-order a Church of Christ visibly constituted or else 2. That a man who knowes or upon Scripture grounds does believe a company of men and women to be no Church according to such order though Believers unlesse they were baptised into Jesus Christ may notwithstanding this his knowledge or perswasion hold communion with them as if they were such a Church untill he hath convinced them that they are not and then these things being proved I suppose the contest will be ended For had the Querist himselfe been satisfied touching the due constitution of the Church of England of which he once professed himselfe a Member I suppose he would not have deemed the errours in it to have been a just ground of his separation from
the Apostollicall writings are written of baptism is apparent that Baptism was Administred to none by the Apostles but those of whom they concerning their regeneration made no doubt Page 21. Cassander in libello de infantium Baptismo It is certain that some believers in time past have withholden baptisme from their children untill they were grown and could understand and remember the misteries of their faith yea also counselled not to administer baptism as by Tertullian and Gregory Nazianzen appeareth In same Page Zwinglius in his Book of Articles Artic. 18. In the old time children were openly instructed who when they came to understand were called Catechumens i. e such as are instructed in the word of salvation and when they had imprinted the faith in their Hearts and made Confession thereof with their Mouthes they were admitted to Baptisme Page 25. Lodovicus vives in Augustinum de civetate dei Lib. 1. Cap. 26. No man in times past was brought to be baptâ—zed but those who were come to their full growth who having learned what it concerned of their own accord desired the same Page 31. Luther in his book of Annabaptisme acknowledgeth that it cannot be proved by sacred Scripturâ— that Childrens baptism was institutâ—d by Christ or begun by the first Christians after thâ— Apostles Page 20. Rupertus Tuitienfis lib 4 de divinus officiis cap. 18. In former times the custom in the Primitâ—ve Chuâ—ch was that they adminâ—stred not the Sacrament oâ— Regeneration but only at the feast of Easter and Penticost and all the children of the Church which throughout the whole yeare through the word were MOVED when Easter came gave up their names and were the following dayes till Penticost instructed in the rules of Faith rehearsed the same by their baptism and dying thus with Christ rose again with him Page 15. Justin Martyr in oratione ad Anthonium Pium I will declare unto you how we offer up our selves to God after that we are renewed through Christ Those amongst us that are instructed in the faith and believe that which we teach them is true being willing to live accordiâ—g to the same we do admonish to fast and pray for the forgivenesse of their sins and we also fast and pray with them And when they are brought by us unto the water and there as we were new born are they also by new biâ—th renewed And then in calling upon God the Father the Lord Iesus Christ and the holy Ghost they are washed in water Note that this Author is one of the first extant after the Apostles dayes Take also a few instances of such who though borne of Christian Parents yet were not baptized till instructed in the Faith Page 16. Erasmus and Wicleuius in vita Hieronomi ex ipsis Scriptis collecta Hieronimus borne in the City Sydon of Christian Parents and brought up in the Christian Religion was baptized at Rome in the 30 yeare of his age Also Paulinus de vita Ambrosij Nauclerus Chror Gener. 13. Ambrosius borne of Christian Parents his Fathers Name was Ambrosius and his Mothers Name Marcelina remained instructed in the faith unbaptized till he was chosen Bishop of Millain at which time he received Baptism of a Catholick Priest Likewise Nauclerus Generat 14. Anno Dom. 391. Augustinus the Son of the vertuous Monica being instructed in the Faith was baptized when hee was about 30 yeares of age at the Feast of Easter Moreover Idem Generat 14. Constantinus the Emperour born of Helena the Christian Queen was by Christian Priests converted to the Faith and was baptized by Pope Silvester Historia tripartita lib. 1. Bibliorum de Trinitate Theodosius the Emperour borne in Spain his Parents being both Christians was even from his youth instructed and educated in the Catholick Faith who faling sick at Thessalonia was by Achalio Bâ—shop of the City baptized and thereupon recovered of his sicknesse Page 21. Pontius the Son of Markus a Christian was Catechised and instructed in the Christian Religion and afterwards was baptized by Pontiano the Bishop Page 22. Nazarius the Son of a Christian woman called Perpetua imbraced and followed his Mothers Religion even from his tender age who being Catechised instructed by Lino the Pope received also Baptism Also Tecla and Erasma Daughters of Valentinian a Christâ—an of Aquilea were in the dayes of Nero the Emperour instâ—ucted in the Faith by their Father and brought up in the Feare of God who being Catechised by Harmagora were baptized in a running water And now let the Reader judge whether these Testimonies against the practise of baptizing Infants of old have not much more in them and are worthy of much more credit theâ— Mr. Philpots Testimony for it together with Austin and Ierom to help him XL. Querie answered 1. Whether faith or the profession of Faith be the only or best ground whereon to build a Baptismall administration we shall not need to dispute it is sufficient that accordiâ—g to Scripture it is such a ground as without which baptism was not administred to any that we can finde in the Apostles dayes and therefore we say neither ought it now so to be 2. If the Querist thinks that the Apostles did insist upon believing or a profession of believing in such men and women as were baptized by them onely for want of better grounds as supposing there were better to be had let him but prove it and I will think so too Or else for my part I think they had no reason to expect better then those which were every way sufficient or then such as God had appointed for that puâ—pose or if God did appoint any oâ—her why does not the Querist produce us a copy of that order or Appointmâ—nt of God 3. The Querist puts the Question whether Faith or a Profession of Faith in order to Baptisme were insisted on meerly as or because such in their absolute or possitive nature or whether not rather in respect of their relative natures and properties To which I answer that for my part I am of the Querists minde as unto this that it is altogether irrationall yea indeed I thinke a thing so irrationall as never entred into any mans head to thinke that Faith or a profession of Faith should be required of men in order to Baptisme simply for Faith sake or meerly for profession sake 4. But though we are not so absurd as to hold Faith necessary to Baptisme only for faiths sake yet it does not follow that then we must needs hold with the Querist that Faith is no otherwise or in no other respect to be insisted on as nâ—cessary to Baptisme but onely as it is Significative or Declarative unto the Baptizers and others of the happy estate of those in whom Faith is as being persons in the Grace and Favour of God For if persons being in a happy condition as touching Gods love to them be not the adeqâ—ate reason why he wouâ—d have them Bâ—ptizâ—d then the knowlâ—dge