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the whole body in Baptifm of either Sex, was only a compliance with thofe that were zealous of imitating the out-dated wafhings of the Jews, and that pouring or sprinkling water on the head or face, is the best way of Baptizing all that are not infants. And then why should Infants be otherwise Baptiz'd? No objection to this can be made from Circumcifion: because that was a part of the yoak of bondage, Gal. 5. 1.

The dipping of the head or face, altho' it is true Baptism, because it is wafhing; yet it is an odd way of Baptizing, and without any particular ground in the Scripture for fuch a way of wafhing.

It is most probable that Chrift himself was Baptiz'd by hav ing water pour'd upon his head, to fignify the immediate defcending of the Holy Ghost upon him. It is not faid in the Original, that be went up out of the water, but and r v♪ar, from the water.

It was agreeable to the Liberty of his Gofpel, that in the firft publick act of it he should give an example that was moft Decent, and alfo moft convenient at the time he was Baptized, which was the fixth day of January. Altho' it was in a hot country, yet the winters there were cold. P. 147. 17. Prov. 20. 4.

And his great Apoftle St. Paul, was Baptiz'd the twenty eighth day of January, (which, by reafon of the change made by the course of the Sun in fo long time, anfwers to about the middle of our January) when he was in extreme weakness, not only by fafting three days, but also by the aftonishing terror of his vifion, and by inexpreffible grief for his most cruel perfecuting the members of Chrift; before he was strengthned by receiving meat. As 9. 18, 19. The mention of his being ftrengthned implies fuch a weakness, that we may suppose, if he or his Baptizer had thought dipping neceffary, he would have been ftrengthned for it.

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So all that is neceffary in Baptifin, is the applying water to the Baptized, to fignify the washing him from lin. For this wafhing from fin is, both from the fins of doing evil, and the fins of not doing duty; both the Baptized his washing himself by forfaking fin; and God's wafhing him by the Holy Spirit, (1 Cor. 6. 11) and by the Blood of Chrift, (Rev. 1. 5) in giving him grace to forfake fin, and the forgivenefs of his fins; all meant Acts 22. 16. Eph. 5. 26.

And because by any washing in Baptifm is fignified God's washing us by his Holy Spirit, and by the Blood of his Son; therefore by any washing we are born again of the Spirit, (John 3. 5) we are baptized into Chrift's death, (Rom. 6. 3) and we

are

are dead and buried with him unto fin, (ver. 4, 8, 11) that is furely dead unto Sin, altho' we are not buried in the water.

And by any washing in Baptifm we are alfo rifen with Chrift (Coll. 2. 12) unto righteoufnefs: because the washing from fin fignified by the outward washing, contains in it the washing from the fins of not doing duty.

IV. Q. What is the inward and fpiritual grace? A. A death unto fin, and a new birth unto righteoufnefs a. For being by nature born in fin, and the children of wrath b, we are hereby made the children of grace c.

a Rom. 6. 4. Coll. 2. 12. See 3 2. b, and the end of note d. b Pf. 51. 5. Rom. 5. 12, 18. c Gal. 3. 26.

27.

V. Q. What is a death unto fin, and a new birth unto Righteoufnefs?

Eph. 5. 26. Aas

2. 38.

Therefore

the inward Grace is fignified by washing, or applying of water;

A. God's cleanfing us from fin, by giving us grace to forfake fin and live righteously, and by forgiving our fins *.

altho' there be no dipping, as is before prov❜d.

VI. Q. How are we by nature born in fin, and the children of wrath?

a Gen. 3. 1 to 14. b Gen. 8. 21. Job. 14 4. P. 51. 5. c Gen. 3. 15 to the end. Job. 14. 1, 2. Rom. 5.

12. 18.

under God's wrath c.

A. Ever fince our firft Parents finned in eating of that fruit which God commanded them not to eat a, we bring fin with us into the world b: And therefore we are born

VII. How are we born under God's wrath?

a Job 14. 4. See 6 2. b. b See 6 Q. c. e Rom. 3. 23, 24. 2 Cor. 5. 14. Ifai.

53. 5. 6.

A. For fin we are born condemn'd to the demn'd to the power of fin a, and to many miferies, and death b; and to have no falvation, but by Christ's Dying for us .

VIII. Q

VIII. Q. What is meant by children of grace?
A. Partakers of God's mercy.

IX. Q. How are we made the children of grace? A. By receiving in Baptifm a death unto fin, and a new birth unto righteoufnefs.

X. Q. How is Baptifm a pledge to affure us of a death unto fin, and a new birth unto righteousness?

A. Chrift fays, He that believeth the Gospel, and Mark 16. is baptized, lhall be faved.

XI. What is required of perfons to be Baptized?

A. Repentance, whereby they forfake fin a; and faith, whereby they ftedfaftly believe the promises of God made to them in that Sacrament b.

a Atts 2. 37, 38, 40. Ezek. 18. 21. Mark 16. 16. Heb. 11. 6, 11, 33. Here is fuppofed, that perfons to be Baptized of riper years, have a reasonable knowledge and understanding of the Catechifm, and of the Service of Baptifm; that they may know what they undertake to believe and do, and what Baptism is, and how to behave themselves therein.

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16.

a See the

Vow

7. See the Benefits and
vow of Baptifm, 32
f Acts 2. 38, 39. g Acts
4. 31. ch. 8. 15, 16,
17. See the Title, 62
b Matth. 26. 28.
Chrift's blood fhed for
the blood of the new Te
frament, and fo the Seal
of all the promises of
the New Testament.

See the Creed, 44 2
XV. Why then

to make them members of Chrift c, children of God d, and inheritors of the Kingdom of heaven e. God has alfo promis'd them a plenteous increase of grace f to be given them in Confirmationg. All these mercies he has promis'd for the fake of Chrift's Dying for the forgiveness of our fins b.

are infants Baptized, when by

reafon of their tender age they cannot perform repen

tance and faith.

à Deut. 29. 10 to

14.

As thofe little

A. Because they promife them both by their Sureties a:

ones entred by and which promife, when they

with their Parents into
God's Covenant and
oath, To be a people un-

come to age, themselves are bound to perform b.

to him, and he to be a God unto them: fo now infants do by their Parents and Sureties enter into the fame Covenant and oath. b fee the vow of Baptifm, 21 2

XVI. What is the meaning of your promifing by your fureties?

A. Because I could not speak my felf, my Sureof ties did fpeak for me. And what they promised Baptism, for me I am bound to perform as my own pro21 2: mife a, not only as it is God's Commandment. XVII. Q. How was your promifing by your Sureties a fufficient reafon for your being Baptiz'd?

c.

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A. Because by my promifing by my Sureties, not only they a, but chiefly my Parents b did undertake to fee me taught and brought up to perform what I promis'd c.

fufficient.

fufficient. And it was by my Parents order that they did anfwer for me. And it belongs to my Parents to fee fuch an undertaking made good.

c. As all men-children in the power of thofe, that would bring them up to the fervice of the true God, were commanded, Gen. 17. 11, 12, 13, to be Circumcifed. So when Circumcifion was taken away by Chrift's Death, (Eph. 2. 15, 16. Coll. 2. 14.) and Baptifm was commanded, Matth. 28. 19, inftead of Circumcifion; then all children of both fexes (Ats 8. 12. ch. 16. 15) were commanded to be Baptiz'd, that were in the power of those that would bring them up to be Chriftians. 1 Cor. 7. 14, the children of one Chriftian Parent are boly, and fo are to be Baptiz'd: because that Parent will take care to bring them up to be Chriftians, and may fanctify, that is, convert the other Parent. v. 16. By children there are meant not only the fons and daughters of Chriftian Parents, but alfo all other children that may be in the family. Gen. 17. 12, 13.

Therefore the plain reafon why an infant is Baptiz'd, is because the Parent, or he or the that is instead of the Parent, does undertake to bring it up á Chriftian. This undertaking the Parent does exprefs, by defiring Baptifm for the infant. And the fame undertaking the Parent makes more fure, by procuring Sureties to answer for the infant.

Which fureties ought furely to be fuch, as both know how to perform what they undertake; and also have Reasonable hope both of life and opportunity to perform it. It is inexcufable prefumption for those to undertake for a child, who either are fo old, that they have not reasonable hope of living to perform what they undertake; or have not their dwelling to near, as that they may have opportunity fufficient.

And as inexcufable prefumption it is for the Sureties to promife and vow folemnly in the child's name, without refolving to do what belongs to them to do for the child's performance. What belongs to them to do, they are plainly told in the Exhortation at the end of the Order of Baptifm in the CommonPrayer book. Which altho' they cannot do as the Parents, or the Mafter or Mistress of the child: yet they may honestly and carefully do what they can. And they may, and ought to call upon the Parents, and others that are concern'd, and also their Minifters, if they fee them neglect their duty herein.

XVIII. Q. How did you promife repentance by your Sureties?

A. All I promife by them was the promised of See 11, repentance. XIX. Q.13 2

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