that was no warrant for them so to do Corah with his hundred and fifty Princes famous â—n the congregation men of renown and as it seems well reputed of among the people rose up against Moses and Aaron saying Ye take too much upon you seeing all the Congregation is holy making no distinction between Moses Aaron and the * Num 26.10 For a sign they are for a sign to all to this very day rest of the Congregation Therefore they usurped the Priests office But upon this the Lord appears and makes such a distinction between them and the Priests as never was made before for the earth opened her mouth and swallowed them up Now least any should preâ—end thâ—â— is an Old Testament * John 10. All that came before me are Thieves and Robbers Observe he doth not say they were but they are God looks at such as Thieves and Robbers in hell to this very day that ran before they were sent Proof the Apostle Jude tells you oâ— the like in the New Testament They perished in the gainsaying of Corah Iudâ— 11. Whence observe First there were in Jude's time such as denied the office of the Ministery Secondly the hand of God was signally on them In some cases private men may 1. In time of necessity when there is no other means to be had Or 2. In times of Persecution when the ordinary dore of enterance is shut as appears in that instance of WALDUS Rev. 14. a Merchant of Lyons As private men may not publickly dispense the word in an ordinary way so neither may they administer the Seals For to whom Christ gave commission to preach to them gave he commission to baptize and to them onely Mat. 28. Go Ye and teach all nations baptizing them c. And lo I am vvith you allvvaies to the end of the vvorld We have blessed be God a command and a promise of his presence they have no such command and therefore I verily believe they find little of the presence of God in their administrations either for conversion or otherwise I am sure they cannot challenge much at the hand of God For had I sent them saith the Lord Jer. 23. they should have profited this people had they stood in my councel and not ran before they â—vere sent running away as he said with the empâ—â— cart they should have turned them from their â—vil waies As for our Paedobaptism if it have nothing of Gods â—ppointment neither administrator matter form â—â—ght subject nor end surely God would not own it â—s he hath from heaven many a time and often Obj. Ananias Acts 9.10 being a Disciple baâ—tized I answer 1. He had a special command for the baptiâ—ing of Paul let them shew the like preâ—â—dent Iud. 6.20 â—ffer thou Thus the command made it lawfull which without a special command had been unlawfull Secondly It appears by the Ecclesiastical Story â—â—e was a Minister of Jesus Christ * See Corn à Lap in Act 9. First one of 70 Disciples afterwards fixed at Damascus and so indeed this word Disciple in hebrew â—s put for a teacher Thus much for the third head Fourthly It is the washing with waâ—er in or â—nto the name of the name of the Father Son and Holy Ghost Acts 19. v. VVhen they heard this they vvere baptized in the name of the Lord Jesus I will not deny but that there being an error in the Foundation there may be a rebaptization it is very probable to some that those Disciples were baptized of Paul seeing that they were not baptized into the name of the Holy Ghost 1. They being asked whether they had received the Holy Ghost * Though others take it in another sense fee Joh 7.30 The Holy Ghost was not yet given is added to the text Ambrosius sentit illos adulteri no baptismate sub nomine baptismi Johannis non tam iinctos quam sordidatos See Mac. Musc Zanch. Deodat Erg. Nihil est in verbis euâ—â— n equè esse Lucae ac Pauli verba existenâ—mus nam quod ad particulas illas graecas attinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepiùs in Scripâ—â— logitur et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsequente et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeâ—â—â—e Rom 3 2. and 10.1 Col 2.17 Luk 11 3â— Act. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non praecâ—sserat Macc. Quere whether many Administrator in these days deny not the second and third persons in Trinity that is the gifts of the Holy Ghost They answered they knew no whether there were an Holy Ghost or no which words imply the existence or subsistence of the third Person iâ— Trinitie 2. Those were Jews now many of the Jews did not rightly understand the doctrine of the Trinity 3. It appears by the question Paul propounds ver 31. Unto what then were ye baptized Now no man is baptized into the gifts of the Holy Ghost but into the Holy Ghost himself 4. If that new interpretation be admitted there is a tautologie for who doth not by the words going before John verilie baptized with the baptism of repentance v. 4. understand that they were already baptized by John v. 3.4 To what purpose then should he say in the 5 v. When they heard this they were baptized into the name of the Lord Iesus Calvin seeing the force of this Argument saith They were baptized with extraordinary gifts of the Holy ghost But that is exprest in the words following when Paul laid his hands on them 5. That interpretation overthrows the grammatical sense of the words and seems to render them void of common sense for the words spoken by Paul to them are in the second person whereas these words they were baptiz'd in the name of the Lord Jesus are spoken in the third person Therefore cannot be the words of Paul to them but of Luke concerning them else the Apostle would have said when ye heard this and not as we have them when they heard this Besides it 's somewhat harsh to make the people whom John baptized and those twelve Disciples of Ephesus the same persons For the pronouns they and they in the 4 and 5 verses upon that supposition that both are Paul's words cannot be understood but of the same persons as is well alledged by some Therefore these words when they heard this must be taken as the words of Luke not of Paul importing the baptism of these Disciples upon the preaching of Paul and not of John 6. The Apostle Act. 194 doth plainly declare That John when he baptized did say that they should believe in him that should come after him which Paul interprets to be meant of Christ Jesus But if John had baptized in the name of the Lord Jesus explicitly In this sense some understand Cyprian denying the baptism of such hereticks which erred in Fundamentals why did not Paul say so rather than to
hearts of the sons of men and to batter down those strong holds even those royal forts of the imagination and will that stand out in opposition to the truths of Iesus My dearest Lords I ow no less than my self to you for that tender love you have ever expressed to me therefore having nothing else to give worthy of your acceptance I give my self to you Many have given more but none ever left less to himself and as a token of mine endeared affections to your Honors I humbly present this plain discourse to your Honors patronage being the first fruits of my labours and leave it in the hand of the spirit to bring it hâ—me to the souls of all into whose hands it may come assuring my self I have a friend within them the spirit I mean if they be Christs that will eccho to and close with the spirit that is without But if I prevale not with those that are otherwise minded as I have little hope seeing God doth not usually recall such but suffers them to go on in the error of their way my earnest prayer to God shall be Father forgive them for they know not what they say and they do they know not what My Lords Your Honors humble Servant Samuel Winter The Table Act. 2.38 OBserve The former duty viz. Repent is in the second person the later in the third person admitting of a greater latitude Let every one of you that is you and yours be baptized Doctrine That the baptizing of infants of believers is according to the institution of Jesus Christ Baptism is a washing so the word in greek signifies Thus the word in the hebrew 2 King 5. Ittibal erchatz Nonne lavabo in iis Targ. Thus the word is used in the Arabic Ethiopian and Syriac tongue First Argument pag. 18. Is taken from the command of Christ Mat. 18. Go disciple all Nations By nations is meant men women and children according to the manner of the Jews which was to baptize the children of Jews and Proselytes as well as others pag. 19. Sed et nunc qui ex gentibus circumcisis ad Judaismum veniunt ab ipsis baptizantur et hujus baptiâ—mi Judaici meminit Scholiastes ad Juvenalem Intellectu facilè est ablutionem hanc fuisse inter vetera instituta orta ut arbitror post magnum diluvium in memoriam purgati mundi Grot. in Mat. 3. That children are called Disciples see page 20. Act. 21.21 25. Mat. 21.15 compared with Luk. 10.37 Where children are called disciples Mat. 27.57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was disciple to him Second Arg. Children are incovenanted therefore are to be sealed with the initial seal of the Covenant pag. 23. Gen. 17.9 Thou shalt keep my Covenant therefore Which words extend to us in the new Testament for annexing the seal of baptism as well as to Abraham his posterity for annexing the seal of Circumcision for that is mentioned afterward as in that of the Sabbath 4 Command which though applyed to the Jew yet it is to be extended to us in the new Testament I do not say that the promise or Covenant simply considered is a ground to us to annex the seal but this I say That a promise laid for the foundation of a duty is equivalent with an express command Thus the Apostle Act. 2.37 comp Gen. 17 9. pag. 28. That children are incovenanted see a cloud of witnesses pag. 34. Esay 65.23 They are the seed of the blessed of the Lord and their offspring with them The promise made to Abraham I will be thy God and the God of thy seed belongs to believers and their seed Act. 13.33 Rom. 2.29 Is he not the God of the Gentiles also See pag. 48. 11 Arguments That the Covenant made with Abraham was a Covenant of Grace see 18 Arguments pag. 57. 2 Cor. 6. ult applied to the Corinthâ—ans The old and new Covenant how distinguished pag. 77. Diverse Objections answered pag. 62. That children feel not the fruit of this Covenant the fault is not in God but in themselves in that they do not keep the condition of the Covenant namely to receive Christ by faith Perk. Non evertitur dei fides perfidiâ hominum Cal. in Rom. 3.4 The Covenant of Grace is conditional page 89. whereof baptism is a seal therefore Divines say The external Covenant or rather the external part thereof may be broken but the internal cannot And whereas I admit of conditions in the Covenant of grace I mean not by conditions such as are 1. the foundation of the Covenant Or 2. as by some are construed to be sc the impulsive cause inducing and inclining the Lord to enter into this Covenant with us Or 3. such as are to be performed by us of our own power Or 4. such as are meritorious and do destroy the nature of grace But such as Christ hath freely undertaken to work in the elect being generally propounded to all on the terms of the Gospel which if accepted render them and theirs visibly under the Covenant of which baptism is the seal Therefore I say The Arminians may take as much advantage from the invitations of God to faith and repentance as from the conditions tendered to the sons of men Fidem poni ut conditionem salutem quidem antecedentem sed electionem ipsam consequentem nunquam à nostris negatum fuit summâ vero cum religione traditum Ames Though the condition of the Covenant of grace as to man in himself is impossible yet through the power of Gods grace it 's made possible and easie Deut. 30. Hujus promissionis evangelicae antecedens sive annexa conditio poterat multorum animos deterrere ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne nostrâ ut necesse est expendissent cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem Moses expresserat dicens Nondum dedit vobis Jehovah mentem ad cognoscendum Nè igitur impossibilem conditionem propositam sibi à deo fuisse quererentur commoditatem istius Moses his verbis explicat Nam praeceptum quod ego praecipio tibi c. q. d. Hactenus proposui tibi partem priorem foederis ut obsequaris deo sed quia altera quaeque pars foederis est tibi necessaria ut deus tuus quasi novo foedere quod tamen reipsa unum est suis partibus erga te defungatur cum tu ipse non possis et circumcidens cor tuum inscribat ei legem suam foedus suum ad obedientiam fidei Par. lib. 2. p. 16. No man of Coniah's seed did sit upon the throne of David as King for ever pag. 91. In the old Testament the Priests were to distinguish and separate between the holy and profane Ezek. 22. â—6 So the word badal is used Gen. 1.3 He separated pag 95. Our Churches denied by the Anabaptists to be true Churches and that Christ hath any Church communion with us pag.
say that he baptized them saying unto them that they should believe in him that should come after him Whosoever therefore shall destroy the foundation denying the Trinity and depraving the form of baptism their baptism is invalid Thus much of the Definition We pass from the definition to the Arguments for Infant-baptism The first Argument is taken from the command of Christ Go and disciple all nations baptizing them in the name of the Father c. 1. By nations is meant Men Women and Children which are a great part of nations and must needs be included in the command for when David exhorteth all people and nations to praise the Lord he afterwards explains himself Young men and maidens old men and children let them praise the name of the Lord. Psalm 148.11 12 13. 2. We know when the nation of the Jews were made Disciples and circumcised their Children also were made Disciples that is such as were aâ—mitted into Christ's School for a child is accounted a scholar the first day of his admission and such did Christ undertake to teach non quia docti erant sed ut docti essent discipling being not of persons already taught but that they might be taught 3. In the words of the text all nations are opposed to that restriction of it to the Jews the commission of the Apostles being enlarged as to the gentiles therefore Children are included in it as they were formerly 4. * Quicquid de vniversali aliquo universalitèr dicitur id de omnibus sub isto universali contentis dicitur Vel posito toto generali pars ejus negari non debet God speaks of nations universally and gives no restraint no determination or limitation unto any sex or age therefore all are included 5. It 's a national dispensation and from a national dispensation no intire species ever was exempted 6. The * A stranger that is circumcised saith Maimonides and not baptized or that is baptized and not circumcised is not a Proselyte till he be both circumcised and baptized manner of the Jews was to baptize the Children of Jews and Proselytes Ex. 19.8 they were all baptized or washed Thus Gen. 35.2 Jacob caused the women and children to be baptized And in the Talmud as Mr. Liglnfoot observes they baptize little ones by the appointment of the Consistory The hebrew gloss upon the place saith If he have not a father and his mother bring the child to be Proselyted they baptize him because there is no Proselyte without circumcision and baptism Hence it is that a Jewish Proselyte in Arrianus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a baptiz'd person for baptism or washing among the Jews was a known Rite solemnly used among them for the initiating of Jews and Proselytes into the Covenant Therefore the manner and form of baptism with the subject thereof being well known to the Jews they enquire not of John concerning those things Iohn 1.25 but onely question his commission This Jewish custom Christ turns into an Ordinance that he might quietly usher it into the world not expressly mentioning the children but including them in the general the right of children to the Seal being granted and not at all questioned by them Thus then I argue Nations discipled are to be baptized But the children of believers are a part of Nations discipled Therefore they are to be baptized * See Mat. 10.42 Mar. 9.41 Where these terms are confounded That they are called disciples it appears by Acts 15 10 Why tempt ye God to put a yoke upon the neck of the disciples All they upon whose neck they would have layd this yoke are disciples But they would have put this yoke of circumcision upon children Therefore children in the sense of the Holy Ghost are here called disciples Mind v. 1. Except ye be circumcised after the manner of Moses ye cannot be saved those words after the manner of Moses include all Males whether young or old Act. 21.21 with v. 25. and 6.14 Those Myriads or many-ten-thousands were informed That Paul taught the Jews among the Gentiles to forsake Moses See Act. 21.4 5. Finding disciples they all brought us on our way with Wives and children Where wives and children are included under the notion of Disciples saying that they ought not to circumcise their children but the Elders tell him as touching the Gentiles that believe we have written and concluded that they observe no such thing that is that their children should be circumcised for the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be referred to the 21 verse where he mentions the circumcision of Children Observe then he saith we have written and concluded which words refer to Acts 15 23 The Apostles Elders Brethren send greetings to the Brethren which are of the Gentiles It appears that the question was concluded as concerning the Gentiles and their children and not the Jews children called there Disciples The Apostles and Elders wave the question as concerning the Jews children for as yet the Jews were not able to bear it Acts 6 14 but they determine that the Gentiles should not circumcise their children or observe any of those ceremonial Rites save onely that they abstain from things strangled and fornication from things offered to idols and from bloud So that it is as clear as the Sun that by Disciples Acts 15 10 children are meant 2. Children are such as do belong to Christ therefore they are Disciples of Christ for to belong to Christ and to be a Disciple of Christ is all one in scripture phrase Mat. 27 57 with Mat. 10 42 * Poculum aquae frigidae quae nullis expensis eget sed faci è parabilis frigidam aquam dixit ut ne calefaciendi impendat labâ—rem Chrys in Mat. 10. Nam in usu et deliciis fuissè pâ—tum aquae calidae apud antiquos non s lunâ— haec Chrysostomi sed et aliorum testimonia indicam Pin. in Job Whosoever shall give a cup of cold water to one of these little ones c. These are distinguished from Prophets and righteous men bâ—â— called Disciples 3. They are such as Christ undertakes to teach Isa 54 13 all thy children shall be taught of the Lord. Ier. 31 34 they shall all know me from the lest to the greatest that is young and old This promise is applyed Iohn 6 45. unto the people of God in the new Testament whom the Lord doth engage to teach and incline their hearts to believe in him Obj. It is said Go teach Mat. 28 and then baptize that is say some such as are made Disciples by the teaching of men Ans 1. We deny that its necessary they should be taught of men before they be baptized Paul was not taught by man when he was baptized by Ananias it 's sufficient to us that the Lord engages to teach us and our children 2. In scripture we say there is no priority or posteriority therefore from the priority
simply the argument is not conclusive In Scripturis non datur prius posterius But if they will argue hence That they must first be taught by men we retort Mark 1 4 Iohn did baptize in the wilderness and preach the baptism of repentance where you see baptism is put before preaching 3. * Matt. 28 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Synthesis Thus Romans 9 24 v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gall. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput ex quo Mat. 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which notes the personality of the holy Ghost If we precisely stick to the words then women are excluded for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the masculine gender 4. For the adult we say teaching ordinarily goes before the administration of the Seal but not so in infants It was sufficient that Abraham was effectually taught though his children were not as yeâ— capable of instruction notwithstanding as he so they were all admitted to the seal of circumcision 5. If the Lord had given a Commission to the Apostles saying Go teach all nations circumcising them in the name of the Father had this been inconsistent with Infant-Circumcision I say no but if the Lord say Go ye disciple all nations baptizing them in the name of the Father Son and holy Ghost why should any imagin that Infants are excluded This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to disciple them q. d. admit them into the school of Christ thus the word is constantly used in the new Testament as in Mat. 27 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 7.11 The people received the Law that is were legalized disciplined after a legal manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was Iesus's disciple or he was disciple to him Where we see plainly That relative discipleship may be admitted of in scripture Acts 14 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having evangelized that city that is turned them into the mold of the Gospel and discipled a competent number they ordained Elders in every Church v. 23. 6. Making disciples being an aorist hath the force of a future tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and baptizing is of the present tense therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have the precedencie 7. Though make disciples be first in order of words yet not of things For he doth not say Go make disciples and baptize them but make disciples â—aptizing them As if he had said By dedicating â—hem to God in that Ordinance they are made disâ—iples of Christ 8. If children be left out in this commission it is because 1. They are not named and so women are excluded also for they are not named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the masculine gender Or 2. Because they are not capable of being taught and so of being Disciples of Christ But the contrary hath been proved That they are taught by God and after they are come out of their infancie are capable of being taught of men The Second Argument Such children as are incovenanted are to be sealed with the initial seal of the Covenant But the children of believing Parents Si rem concedant que major est cur nâ—n signum quâ—d minâ—s est In omni enim Sacrament signum iâ— quantum signum incomparabilitèr minus est quam Res ipsa Luther de cap. Bap. are incovenanted Therefore They are to be sealed with the initial seal of the Covenant The first Proposition is proved Gen. 17 7 9 and I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God to thee and to thy seed after thee Thou shalâ— keep my Covenant therefore thou and thy seed after thee in their generations You see the Covenant is made by the Lord himself a ground of Circumcision Now where we have a promise laid for the foundation of a duty it is equivalent to any express command seeing the will of God is as well known by promise or threatning Ier. 10 25 or necessary consequence as by express command or example Yea those words thou shalt keep my Covenant therefore extend to us also in the new Testament but not as to circumcision therefore to baptism I would fain know whether by virtue of this covenant made with Abraham the posterity of Abraham shall not be reinstated into that land Mic. 7 14 15 Let them feed in Bashan and Gilead as in the days of old and according to the days of thy coming out of Egypt will I shew unto him marvellous things Ver. 20 Thou wilt perform thy truth to Iacob and thy mercy to Abraham which thou hast sworn unto our fathers from the days of old If so as I shall shew hereafter more fully then these words thou shalt keep my Covenant therefore can not be meant of circumcision which was long since abolished but must needs be meant of baptism which cometh instead thereof seeing there is no other initial seal mentioned in the new Testament Which seal of the Covenant not onely the natural feed of Abraham the Jews but all his spiritual seed the Gentiles are bound to apply to their children by virtue of this command Had not circumcision been ceremonial and another sign instituted instead thereof no doubt it had been in force to this day As that of the Sabbath what is moral in that command remains though that seventh day of rest from the creation be abolished yet there is another seventh day instead thereof appointed which is the first of the last seven as the other was the last of the first This then is moral in that of circumcision That our faith is to be held forth and professed to the world by the dedication of our children to God Gen. 17 12. He that is eight days old shall be circumcized This is no institution of Circumcision Erg. Exod. 12 When he speaks of the circumcision of the children of Proselytes there is no day limited for the observance thereof as is well observed by some but a subsequent directory for the particular day The institution it self we find in vers 10 without any restriction to infancie in that latitude See Ainsworth Num. 9 6 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comprising Males of any age omnis mas every male whether man or child shall be circumcised Thus the new Testament Gal. 3 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male female there is no limitation of it therefore it may as largely be taken as the word before mentioned Gen. 17 10. We see then that the Covenant is still in force and the command thereto annexed sc That Infants should be sealed onely the Seal of circumcision is turned into baptism Those males and females Gal. 3 28 are equally priviledged
Cap. 7 8 10 ver 15 Onely the Lord had a delight in thy fathers to love them and he chose their seed after them In which Text observe That God did shew favor to the Children for the Parents sake Deut. 29 10 Ye stand this day before the Lord your little ones and the stranger that is in thy camp that thou shouldest enter into Covenant He speaks to them all as one man Neither with you onely that is you and your Children here present â—o I make this Covenant but with him also that is not here this day that is the * Observe v. 13 That he may be to thee a God as he hath sworn to Abraham Gentiles and their Children unborn intentionally Deut. 30 6 I will circumcise thy heart and the heart of thy seed Compared with ver 5 I will multiply thee above thy fathers Which implies that this promise relates to their return out of their last captivity For this command which I command thee this day is not hidden from thee neither is it far off This is a Gospel-promise as appears by the Apostle Paul Rom. 10 6 The word of faith is nigh thee a word of command and a word of promise being promiscuously used in scripture phrase Psalm 111 11 compared with the 105 Psalm v. 8. He hath remembered his Covenant for ever the word which he commanded to a thousand generations Psalm 37 25. I have never seen the rightous forsaken or their feed begging bread Vers 21 He is ever merciful and lendeth and his seed is blessed Psalm 479 The voluntary of the people were gathered to the people of the God of Abraham Psalm 86 16 Save the son of thy handmaid Psalm 116 16 Truely I am thy servant and the son of thy handmaid it appears not what his father was but it seems his mother was a good woman this Covenant as from his mother he pleads with God Psalm 103 17 But the mercie of the Lord is from everlasting to everlasting upon them that fear him and his rightousness .1 the performance of the promises to childrens children Psal 102 28 The children of thy servants shall continue and their * Isa 66 22 Their seed shall continue before me seed shall be established before thee This is a Gospel-promise for the continuance of their Children in their former state as appears by the 17 v. Thou art the same or thou art he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so interpreted and applyed to Christ Heb. 1 10. Psalm 112 2 The generation of the upright shall be blessed Esa 29 23 But when he seeth his children the work of mine hands in the midst of them they shall sanctify my name Esa 44 3 I will pour my spirit upon thy seed and my blessing upon thine offspring that is their sons and daughters according to that expression Esaias 22 24 And they shall hang upon Him namely Christ the offspring the issue that is their sons and daughters Esa * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat signum vexillum nauticum Matt. 24. Tunc apparebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum filij hominis Num. 26 10 in signum Haec enim omnia illis in figurâ contigerunt Pag. Therefore by the standard we may understand baptism because he saith They shall bring thy sons in their arms 49 22 I will sett up my standard to the people and they shall bring thy sons in their arms and thy daughters shall be carryed upon their shoulders Compared with ver 25 And I will save thy children Esa 59 21 My word and my spirit shall not depart out of the mouth of thy seed and of thy seeds seed for ever This promise shall be fulfilled in the later times as appears by Rom. 11 27 This is my Covenant with them when I shall take away their sins Compared with the former verse The redeemer shall come to Syon and to them that turn from transgression in Jacob. And then he tells them This is my Covenant with them saith the Lord which he explains in ver 21 My word and spirit shall not depart out of the mouth of thy seed nor seeds seed for ever From whence observe That the vein of election shall run along in the loins of the seed of the elect and their seeds seed for ever for that Church shall never be dischurched Esa 61 9 And their seed shall be known among the Gentiles and their offspring among the people Esa 65 23 For they are the seed of the blessed of the Lord and their offspring with them This is a Gospel-promise relating to the Jews Non laborabunt inanitèr neque gignent liberos ad conturbationem nam semen benèdictorum à Jehova erunt prognati eorum Piscat They shall not bring forth children unto trouble q.d. their issue shall enjoy the like quiet and prosperous condition together with their parents whereas formerly they were brought forth to the pestilence and the sword Hos 9 12 13. The reason of this happiness of their children is given in the 23 verse For they are the seed of the blessed of the Lord and their off-spring with them So that by offspring he must needs intend their natural issue which is brought in as a medium to prove the former proposition namely That they shall not bring forth children unto trouble or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX i. e. to a curse To say this is meant of the 〈◊〉 is improper for it 's all one as if the Prophet had said They are the elect of the blessed of the Lord and the elect with them which is not sense Jer. 30 20 Their children also shall he as aforetime and their Church shall be established before me see the Hebr. This is a new Testament promise grounded on Christ who engaged his heart to draw near to God ver 21. which shall be fullfilled in the later days Then shall such as have scrupled this truth ver 24. consider it for God will then be the God of all the families of Israel Ier 31 1 that is parents and children If their children shall be as of old doubtless as they were Church-members visibly owned by God in the old so shall they be still in the new Testament But to limit this text to their civil state onely seems to be clear against the scope and purpose of the holy Ghost in these words which is to shew the glorious and blessed condition of that Church Ier. 32 39 That they may fear me for ever for the good of them and their children after them This prophesy is applicable to the Jews converted ver 37 and is an implicit promise suitable to that of the V. Commandment that thou mayest prolong thy days Compared with Eph. 6 1. And so interpreted by the Apostle Ez. 16 21 Thou hast slain my children whom thou hast born to me for we are neither born nor reborn to our selves God owns them for his own though their parents were Idolaters Ez. 36 11 I will settle you
heaven and why not of the Kingdom of grace Luk. ch 48. Saith Whosoever receiveth this child Now least we should think he intended that child onely as having some singular thing in him he saith Luke 18.16 Of such is the kingdom of heaven that is they are children of the Covenant as the children of that nation were till they were discovenanted To say it 's meant of humble souls is not sense and therefore not beseeming the eldest Son of wisdom so to speak for judge you yea why do you not of your selves discern and shew your selves men Isa 46.8 Is it sense to say Suffer little children to come unto me for of humble souls is the kingdom of heaven were not Christ's speaches full of reason and weight how did the Pharisees wonder at his answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe how he multiplies the article when he speaks of the things of God or that which was dedicated to his worship Give to Caesar the things that are Caesars and to that God the things of that God And shall we make Christ here with reverence be it spoken to speak nonsense 6. He laid his hands upon them and blessed them Those that brought the babes to Christ found more love and tenderness than they could expect for he laid both his hands on them Christus infantes oblatos amplectitur ut mundus intelligat amplificandae potius quam limitandae patris enisericordiae advenisso Cal. embraced them and blessed them as Jacob on the sons of Joseph◠owning them as his children Gen. 48.5 7. Observe he saith Whosoever receiveth this child receiveth me Observe the three Evangelists mention one and the same story concerning children which was occasioned by the ambition of the Disciples Luk. saith Whosoever receiveth this child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18.16 Mark Whosoever receiveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of such children in my name Mar. 9.37 Mat. 18.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Texts do imply that Christ speaks of a particular little child and yet least it should be thought that other children of the Covenant were excluded he saith Whosoever receiveth one such little child sin my name receiveth me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de primo vitae septennio dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de secundo Beza Mar. 9.37 one of such little children He farther addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such like specifically considered These words viz. Whosoever receiveth such as these are of eternal veritie and therefore as Augustine once said Cave nè deus sit nè Christus sit Take heed it be not God that it be not Christ that beggs an alms of thee and thou deniest him So I say in this case Take heed that we reject not Christ in rejecting infants tendered to us in the Ordinance of baptism for may not Christ at the last day say to such as plead they never rejected Christ Verily in that you rejected one of these little ones you rejected me Obj. These children were sick Ans He is sick that says so for there is not the least word in the text that way tending nor was there any reason or pretense that the Disciples should forbid sick children to be brought to Christ 8. A majori If the kingdom of heaven belong to others because such then it belongs to children much more for they are made the pattern of conversion and humiliation to all such as expect salvation by Jesus Christ Mat. 18.3 Vnless ye be converted and become as little children ye shall not enter into the kingdom of heaven q. d. They are so far from not being members of the kingdom of heaven as that none shall enter into it that are not fashioned or molded according to the mold of little children Obj. There is no mention made of baptism in this of our saviour Ans Though it 's not expressed yet it is implied For 1. Christ saith Suffer little children to come unto me that is to be brought to me in a visible way 2. He saith Of such is the kingdom of heaven therefore to such the broad seals of that kingdom appertain 3. Whosoever receiveth one of these little ones in my name receiveth me which is a proposition of eternal veritie in all ages 4. He laid his hands upon them owning them as his own children as Jacob did the sons of Joseph Now the laying on of hands was used for confirmation after baptism Heb. 6.1 2. To this purpose may we apply this act of Christ to those infants which was to confirm the promises solemnly made to their parents in baptism 4ly What is it that makes a visible member of the Church 1. Is it the promise or Covenant and have we not proved that children are incovenanted Ex promissione dei non tantum ex professione hominum astimamus dei populum Bull. de bapt Quo jure illi infantes baptizant hoc nos infantes baptizamus imo longe meliore si enim in baptismo spectanda est animi imegritas sive sinceritas jam certiores sumus de infantium sanctimonia quam illi de adultorum confessione Bul. in Act. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were visible members before they were baptized 2. Is it the profession of Christ and is not baptism a real though an implicit profession of Christ did not the children of Israel virtually make a Covenant with God though by sacrifices Psal 50. And do we not in all duties tendered to God as it were say I take this God for my God and give up my self to him to be one of his people 3. Is not the confession of God who saith that children are holy more than all the professions of men is not the witness of God greater than the witness of men 1 Joh. 5.9 the one being an human the other a divine Testimony 5. Christ an infant was born head of the Church Mat. 2. Where is he say they that is born King of the Jews If Christ an infant was a member then why not the children of believers there can be no reason given to the contrary Per baptismum patet ingressus infantibus in ecclesiam non quòd ad eos ecclesia non pertineret prius nam ad ecclesiam pertinet quisquis Christi est sed est signum visibile nostrae insertionis in corpus Christi Bul. 6. Their children are of the bodie of Christ else not saved for half of the elect die in infancie which must needs perish if they be not of the bodie of Christ Eph. 5.23 He is the saviour of the body 5. Arg. Believers may be baptized but some children are believers therefore some children may be baptized The first proposition is granted by all Lutherani volunt eos etiam fide actuali credere etsi evidentia rei eos cogat fateri fidem illam non esse talem qualem adultorum sed esse actum inexplicabilem Wal. loci com de Bap. Hunc spiritum fidei sine omni actu esse non
pedes ut veniant aliorum cor â—â— credant aliorum linguam ut fateantur credit in altero qui peccavit in altero Austin and thou shalt be saved and thy houshold So when Christ raised the Rulers daughter he required no more but this of the Ruler himself Be not afraid onely believe and she shall be saved now if the promise were the ground of baptism to the parent it must be so to the children also therefore the parent was bound in conscience to see his children baptized We have no mention made expressly of the Patriarchs keeping the sabbath but were they not bound to keep it or shall we be so uncharitable to think that for so many hundred years they altogether neglected it though doubtless the devil did endeavor to blot out the memory of the sabbath and of the creation that so he might ussher in the eternitie of the world Sometimes we have a precept or a word of allowance but no example as in that of the sabbath and in that of the eating of the several trees of the garden Sometimes an example and no precept mentioned as in that of the sacrificing of Abel for which doubtless there was a command though not mentioned else God would not have sent fire down from heaven to consume the sacrifice testifying his acceptance if there had not been a divine institution for those sacrifices Therefore we say it 's sufficient to us that the will of the Lord is revealed either by command promise Covenant consequence or otherwise though there be no example for it in scripture 5. We have the example of whole families baptized in the Apostles times and some in after ages which gives light to the places of scripture mentioned families as families the parents thus embracing the Gospel are made the precedent for that administration therefore children must be included for he that excludes nothing includes all There was no word for women to eat the Passover yea it 's said expressly No uncircumcised person should eat thereof and yet they grant that the women were to eat the Passover being part of the household Exod. 12.3 4. and shall children contrary to the whole current of scripture be excluded from this Ordinance of baptism Infantes christianae domus pars verùm esto non fuerinâ— infantes in domibus istis nihilominus ad domum periâ—nent in eâ censentur ut si fuissent in domibus bapt zassent eos utique Bull. 6. Children are included in the parents as in that of Jacob I am but few this day But of this before Obj. Children are not mentioned Ans 1. We have shewed that they are mentioned in the sense of the holy Ghost 2. Suppose they were not mentioned it 's not expressly said that the Virgin Mary or the Apostles were baptized or the seven Churches of Asia the Church of Theslalonica c. but dare any say that they were not baptized Where is it said that women received the Lords Supper for in the 1 Cor. 11.28 the Apostle restrains the word to the males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the masculine gender Let a man examin himself c. and yet we believe that they did receive upon this account that they were members of the Church We say then the institution of Ordinances as of this is clear but the application of them to the subject not so but gathered by consequence Obj. They are said to be believers the Jailor believed with his whole household but children cannot be said to be believers Ans 1. We have proved many children are believers 2. They err not knowing the scriptures For though faith be required in the constituting of a Church in such as are adult yet in a Church constituted as to infants it 's not required no more than it was in Circumcision which did as much require faith as baptism doth for it was the seal of the rightousness of faith Act. 16. There is mention made onely of the faith of Lydia yet the text faith her household was baptized so that the faith of the parent gives the child an interest in the Covenant and seal thereof As for the brethren mentioned Act. 16.40 which they say were of the household of Lydia baptized by Paul I answer 1. The Apostle saith We spake to the women that resorted thither v. 13. It seems there were no men there or else the brethren mentioned v. 40. were not then converted 2. It appears not that they were members of her family Whereas there is mention made v. 40. of the brethren Judicio est cum aucta esset ecclesia illa etjam in magno numero sâ—minam illam primas tenuisse quod ad sedulitatem in officijs pactatis attinet isqueâ—nde clarius liqueÌ„t quod in ejus aedâ—s convenerant omnes pij Calv. as the words imply They went into the house of Lydia and when they had seen the brethren but rather some of the citie or other parts that met at the house 3. Suppose that yet it makes not against us for the children were baptized as well as the brethren Thirdly The words he rejoiced with all his house or Mat. 23.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cryed out all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exultavit cum omni domo suâ credens deo Thus the Spanish Bible renders it Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur qui funditus pereunt Bul. there was joy in or throughout the house he having believed It 's not said that all his house believed for the promise was made to the faith of the Jailor not at all mentioning the faith of any of his household Act. 16.13 Believe and thou shalt be saved and thy house 4. Deut. 14.26 Thou shalt eat there before the Lord and thou shalt rejoice thou and thy household Little children could not rejoice in what they put their hands to but might they not eat doubtless they might for they were of the household Obj. Paul preached to all in the house therefore not to children Ans 1. May not the Gospel be preached to little children as well as others yea may it not in 〈◊〉 some sense be preached to babes Luk. 1.76 And thou child shalt be called the prophet of the highest Doubtless there being such an effect wrought upon the Iailor and his house they would bring the little ones in their arms rather than any should be hindered from hearing when Paul preached 2. This speech is synecdochical the whole being put for a part to all the house that is such as were capable 1 Sam. 1.21 The man Elcanah and all his house went up to offer to the Lord Yet it appears from v. 22. that Samuel being little did not go up which is according to scripture phrase Psal 102. He raiseth all that are fallen that is all such as are raised are raised by the Lord. As we say such a scoolmaster teacheth all the children in the town that is all that are taught are taught by
96. Children of believers are truely and really under the Covenant so far as it goes pag 99. though it be not fulfilled to them all in the utmost extent of it however they are really covenanted and engaged to fulfill the Covenant made in their behalf Children have many benefits by that Covenant of grace pag. 100. There are promises for grace and to grace pag. 104. 105. That Covenant made with Abraham was a Covenant of life eternal for where is it said Thomas or Mary or this or that child shall rise to glory yet by virtue of that Covenant all elect children rise to everlasting life or else thâ—y rise not at all We have but an inference for it yet such as Christ himself approveth of Mat. 22.32 Act. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collatis testimoniis demonstrans Beza How the promises are made to the spiritual seed and what it is to be born after the flesh pag. 111. Act. 13.33 He hath fulfilled to us their children Fanatici quidem omnia ad allegorias trahentes nullam hic generis sed solius fidei rationem habendam somniant tali autem commento sacrum dei foedus exinaniunt uti dicitur Ero deus tuus seminis tui at sola fides inquiunt est quae efficit Abrahae filios Ego autem contra excipio qui Abrahae filii nascuntur secundum carnem spirituales quoque censeri dei filios nisi profanescant Etsi haereditaria fuit posteris Abrahae vitae promissio multos tamen privavit sua incredulitas Calv. in Act. 13.33 Children of promise are such as were born to Abraham according to promise therefore all Isaac his seed even Esau though children of the flesh were children of the promise page 113. Which promises were made conditionally with Ismael Isaac's carnal seed but established upon Isaac and his elect seed onely Jer. 31.34 From the least it cannot be restrained to the elect seed page 115. Third Argument is taken from Circumcision See how far we may argue from Analogie page 117. Circumcision a type of baptism in three respects page 121. Why Circumcision on the eighth day administered page 122. And why restrained to males p. 123. Either Circumcision was a seal of the Covenant of grace or else that Covenant had no seal at all annexed to it which is not to be imagined Fourth Argument Children are members of the Church therefore to be baptized Eph 5.26 That he might sanctify the Church by the washing of water That they are members see it largely proved from Rom. 11. page 127. Where the Apostle speaks of the visible Church of the Jews cut off with their children and so to be reingrafted Rom. 11.15 God cast them away but he never cast away real saints or such as are part of the invisible Church Rom. 11.1 Hath he cast away c. Neither can they say that they are broken off for unbelief seeing that according to the doctrin of the Anabaptists they are not capable either of belief or unbelief Therefore as children are broken off for the unbelief of their parents so are they reingrafted by their faith Vide Calvini triplicem insitionem in Rom. 11. They cannot be said to be cut off from the Covenant of works page 131. Of such children is the kingdom of heaven therefore enchurched p. 133. Filii regni si non filii regis Profession of faith not essential to baptism pag. 138. as we see in Paul Act. 9. Fifth Argument Some children are believers therefore to be baptized Mat. 18.5 p. 139. Children have faith in heaven pag. 141. Sixth Argument As Abrahâ—ms house was circumcised so are whole houses under the new Testament baptized and that upon the account of the faith of the parent By house is meant children throughout therefore we say children were baptized Lydia was baptized and all the children of her house Act. 16.15 page 143. The jailor was baptized with all the children of his house as the Syriac renders the word Act. 16.33 He rejoiced with all his house he having believed So the Graek vers 34. Families as families are made the precedent for that administration Children are included in the parents pag. 146. Act. 1.14 with their wives and children Vetustissimus meus codex addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Seaventh Argument Infants are capable of the grace of baptism therefore of baptism it self Cant. 7. Thy navel c. page 151. Use A disuasive from Anabaptism First Because it 's not the way of God for it 's not of Gods planting In 10 Argum. page 159. Secondly It 's not of Gods watering It hath been watered by the foot of man as Egypt but not by the dew of heaven as Canaan In 12 Arg. page 167. ERRATA PAge 5. line 28. read baptizing and dousing or c. p. 9. l. 5. r for dipping sake p. 11. mar for Ierushalaim r. Jerushalajim p. 15. l. 11. f. president r. precedent p. 21. l. 15. f. but r. being p. 30. l. 31. r. it at least till p. 35. l. 25. dele and l. 28. r. generations p. 38. l. 6. f. elect r. seed p. 42. l. 2 f. were r. was p. 44. l. 13. f. brethren r. children p. 45. l. 26 f it r. that p. 67. l. 1. marg r. Gen. 15.18 p. â—0 l. 11. f. into r. in to p 79. l. 22. r. for p. 83. l. 10 f. those r. these p. 87. l 24. f. So that â— But. p. 102. l. 23. f. athing r. a thing p. 107 marg f. nagnor r. â—agnar p. 113. l. 25. r. these are determined p. 116. l. 3. r. saints Joh. 3.26 p. 117. l. 30. marg r. whitflaâ— p. 118. l. 3. f. ceremoniâ—us r. ceremonial l. 14. f. a r. an p. â—19 l â—0 f. Mechech r. Meshech p. 126 l. 10. r. therefore they aâ—e so now p. 134. l. 20. f. inviâ—â—ble members r. visible c. and l 29. dele it p 140. l. 140. l. 21. dele Arg p. 143. l. 18. r. again and agâ—â—n p. 144. l. 1. marg f. ut filias r. ut filius and l. 17. f. lalem r. laheâ— p. 148. l. 2. f. of the sacrificing of Abel r. of Abel sacrificing â— 150. marg f. Judiciâ— r. Indicio p. 151 l. 1. dele some p. 164 l. 8. f. omns r. omnes p. 165. l. 23. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 166 l 23. f. discit r. discet p. 169. l 7. r. inlet of those p. 175. l. 19. marg f. dejectus est r. dejectus esse p 176. l. 10. dele they THE MEANING OF THE Word Baptize ACTS 2. v. 38. Then said Peter unto them Repent and be baptized every one of you in the name of Jesus Christ c. For the promise is to you and to your Children and to all that are afar off even to as many as the Lord our God shall call WHen the day of Pentecost was fully come vers the 1. they were all with one accord in one * 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 every word speaks unity place and suddenly there appeared unto them cloven tongues like as of fire and it sate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissecatae linguae sedit it sate An hebraism This noteth Unity though their tongues were cloven as noting the variety of their gifts yet there was but one and the same Spirit actuating them for they spake with tongues as the Spirit gave them Utterance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Spirit gave them to speak Apothegms that is Sententiously upon each of them this was misconstrued by some of the by-standers who were at this time dwelling at Ierusalem devout Men of every Nation under heaven expecting the coming of the Messias to whom many Proselytes of the Gentiles that had embraced the Iewish Religion joyned themselves To these joyntly both Iews and Gentils Peter as the mouth of the rest speaks You men of Judaea and all ye that dwell at Jerusalem v. 5. These both Iews and Gentiles being pricked in their hearts Peter exhorts to repent In the Text you have an Answer to the Question propounded v. 37. Wherein you have a double exhortation first to repentance secondly to baptism 1. Repent ye saith the Apostle ye that are adult who had an hand in crucifying the Lord Jesus As he that hath a precious treasure locks it up and turns the key again and again to make all sure So the Apostle though they were pricked in their hearts yet he exhorts them to repentance again that so there might be a thorough work 2. Let every one of you In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former duty enjoyned was in the second person repent ye this latter in the third and let every one of you that is you and yours be baptized Grammaticae minutiae non siâ—it etiosae Tarn as admitting of a greater latitude than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est in lege vel unica littera à quâ non maximi montes pendeâ—nt Inquint Hebraei scil that of repentance which Children were not capable of as they were not guilty of that hainous act of crucifying the Lord of Life I wave the former and shall onely speak to the latter Let every one of you that is you and yours young and old be baptized Which is the meaning of the Apostle as appears by the Argument by which he enforceth the exhortation which is taken from the Promise or the Covenant for those terms are equipollent which saith the Apostle is to you and to your Children to you Iews and Proselytes already called and to the Gentiles which are afar off when called and to their Children for there is the like reason to them as Proselytes and their Children else to what purpose should he bring this Medium for the promise is to you and to your Children to back the exhortation and let every one of you be baptized if Children were not included in that command Which would render the Apostles Argument altogether inadaequate to his scope and purpose but if we include them the Argumentation is comprehensive of its end and correspondent to its scope So that the Conclusion from hence is this That to baptize the Infants of Believers is an Ordinance of Jesus Christ First let me shew you what this baptizing is and then give you the grounds of the Point First It is a washing of a believer or Child of a believer with water by a Minister of Christ in or into the name of the Father Son and Holy Ghost 1. I say it is a washing because the word properly so signifies whether it be by dipping into or pouring on of water sprinkling or wetting of the body Dan. 4.30 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his bodie was wet with or from the dew of heaven which fell upon it not that into which he was douzed over head and ears Thus the cloud dropped on the Israelites Psal 77.17 18 19. For what else is the meaning of that phrase he looked through the cloud upon the Egyptians but that the cloud was poured upon them And surely then some drops must needs fall upon the Israelites therefore they are said to be bap ized into the cloud And thus the sea was sprinkled on them beating against the banks Maâ—k 7.4 The washing of cups and pots tables or beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tables or beds are washed by affusion of pouring on of Water rather than immersiâ—n or dipping for if the cups and platters had been dipped then the inside had been clean as well as the outside In the 3. v the Pharisees eat not unless they wash compared with Luke 11.38 * Vide de riâ—u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nesi Fundâ—nda est aqua tribus vicibus suâ—er manus In primà affusâ—â—ne sunt digiti levandi in posterioribus verò demittendi Thus Elisha poured waâ—er on his masters hands 2 Kin. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ob digitorum in manuum elevation contracti mem ac in pugni veluti speciem conformationeÌ„ ut putat Scalig vel ob aquae defluâ—um per totam illam brachii partem quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à digitorum radice sâ—u propagine ad cubitum usque Cap. It s not probable that the Pharisâ—es as often as they came from market whether it seems they went often for they were such as loved greetings in the market-places plunged themselves over head and ears before they did eat any meat Heb. 9.10 Which stood onely in meats and drinks and diverse washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Lev. 14.18 Num. 19. and 31.23 Now their washings or baptisms were by sprinkling or casting water upon the party washed as well as otherwise for Heb. 9.13 that sprinkling the Apostle makes a species of the former washing Thus saith the Lord Ezek. 36.25 I will pour clean water upon you Yea what was the baptism of the Holy Ghost Acts 1.2 but the pouring out of the Holy Ghost which is opposed to John's baptizing with water And therefore I say that though we should grant which they cannot easily prove that they went into the water in those hot Countries sometimes as conveniencie served yet it s not necessarily concluded from the text that they were dipped but that the water was cast upon them rather than they cast into the water according to the custom in some Countries to this day Thus the water was poured on the Ark 1 Pet. 3.21 the like figure or antitype whereunto baptism doth now save us Had the Ark been dipped in the water all the world in probability had been drowned Yea this pouring of water upon the party baptized doth better resemble the application of the bloud of Christ which is rather done by applying it to us through the Spirit than our applying our selves to it There are two words put for dipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉