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XVI. CHRISTIAN RELIGION. 515 and repentanee, Whicli alone Canaive them an admission to tho
fellowship of the ovo nanto ut that the insant childron os Christian arenis, e in admitted by God to the inhori tunc of
io baptism. To his must e referrest What is rotato by the evange sis that theseople ,ere baptiged os Ohii, consessing thoi sitis V sy- an example hicli e thini ought to bes How0d in the present day. For is a Turi or hoathen ereto osse himself to baptism Wo ould no hastil admittim tot lint sacrament, Without his havin firSt made a consession tolli satisfactiori os the Chureli. XXV. MoreoVer the adduce tho langu ag os Christ, hichis recorded by Jolin, and hicli the Suppos to repre Sent a present regeneration a requisite o baptism Excepi a maribe ori os mutor and the Spirit, he cannot riter into tho king-dom os God. V t Suo the say, fio baptism is calle regen ration by tho ouili of tho Lord. Whon it is evident, then,
that insanis are ulteri incapabie os regeneration, On What preten ce do e admit them to baptism, O hicli regenerationis indispensabi necessaryci In the rs place the are deceived in suppos in that this passage reser i baptiSm beenusei mentions ater. Or, after Christraad declared to Nicodemus the corruptionis nature, and shown him the necessit os belligborn again, beeauSe icodemus a dreamin os a secondeorporea birili, he here indicatos the anno in hiel God regenerate US, amely by ater and by tho Spirit; as is hohu suid, by the Spirit ho in tho ablution and purification of the ouis os bellovers, perform the ossico of Wator. I theres reundorsiano by ater and tho Spirit, ' simply the Spirit hois ater. or is his a nove modo os expression sor it persectly correspondS With that declaration os olin tho Baptist, me that cometh aster me hali baptige illi themoly hostand withrare. V D A to baptizo oit the mi Spirit an disitsi ire theres ore, is to confer themoly Spirit, ho, in regeneration, has the ossice and natur os re so to e born ofwater and of the sirit is no the than to receive that influ-onc os the Spirit, hich dous in tho oui ha mater does Ontho Ody. I lino that ther give a disserent interpretation, but h. no doub that this is the onuine Senseri ecnUSeth intontion o Christ is simplyrio teuch that ali must o di-
vested os their Wi nature, fio aspire to the trigilom of heaven. o ever, is me ere destrous os imitatin thoi caviis, it ould e eas for iis, grant in What the require t retortupon them, that baptism is prior o aith an repontanee be- cause, in the word os Christ, ator is mentioned e foro the
Spirit. It is certain that this phras denotes spiritual gist ;
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eXCUS Such contempto affirm it to e a violation os thecovenant f the Lord o ni mean to evince that it is no soneeeSSury, a that a person, hocis deprive Os the opportunit os embra in it, must immodialet be considerodis lost. But is, assent to thei notion, e hali condemn ad Without
langvage of Christ, hici adjudges tho ingdom of heaven tollitio hildren. But though, should grant them very thingthey conten sor relative to the sense of thi paSSage, Still theyWil gain no advantago rom it, unies the sirst verturn thedoctrine hicli 0 h. alaeady Stab Shed respecting the regeneration Os insanis. XXVII. But the stronges argument os ali in avolaris thoiropinion, the boast, is containe in the origina institution os baptism, hicli the quot frona the laSt hapter of Matthe w,where Christ, sendin forti his discipies to ali nations gavethem a commiSSion, firs to teuch, and thon to baptize. Moy there re and eaeli nil nations baptigin them in the ameos the Fathor, and of the Son, and of the oly host; teachin them to observe ali hings halsoeveres have commanded
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Lor clearly expresses that teuching ohaght O precede baptism, an represent baptismos subsequent to aithse of this ordor, an Xumple a furnished even by the Lord Jesus himsoli Who was no baptized ill he was abo ut hirt years of age. V E In hat vario us wayido the emberras them Selves, and utra thei ignorances For it is a mi Stulte, ors thauchildisti, o conside that commiSSion a the origina institutionos baptism, hici Christia commanded hi apostle to adsminister froni the commenoement of his reaching. They
baptism ought to e derived rom thoSe No passages, asci theycontainu the sirs institution os t. Though e liould indulge them by admittin this error, et lia fore is there in thei reasonini Indeed, is e anted to evade the force of
terfuge a mos ample et present it seis e fore us. Forwhile the so violenti insist On the orderis the Ord S, a toargue, fiat, hen it S aid, G teach an baptize, ' and ho that belloveth an is baptiged, ' the mean in is that preachin Ought to precede baptism, and that aith ought toprecede the reception os baptiSm, - Why ma not e, on theotheriand reply that baptizing ought o precede eae hin the observarice of thos things hicli ChriSi has commanded, be- causerit is suid, maptige, eachin them to Observe ali hings Whatsoeveres have commanded ou. have remari e thesam thing on the declarationis Christ, hici hascius been quoted reSpecting the regeneration os ater and of the Spirit; sor scit u understoo accordin to thei interpretation, it illappea froin that passage that baptism i prior O regeneration, bucauserit is mentione sirs : Christ eachos that e must ebori again, o of the Spirit and of Water, ut of Water and of
tho Spirit. XXVIII. Thoi invincibi bulWarii, in hiel the place
as the truth may be ussicienti defended by simplicit y haven inclination to scape illi such sophistica an trivia urguments the shali heres ore have a Sol id reply. The principalcommand whicli Christ here give to hi apostles, is to reachthe gospei, to hichine Subjoin the administrationis baptisma an appendage BeSideS, he ny nothin os baptism, nyotherwis than scit administration is subordinate to the ossice of toaching. For Christ end his postle to promulgate thegospe to at the nations of the worid that by the doctrino os Salvation the ma collect, rom very and meri h bes ore Nere Ost, an introduce them into his ingdom. But hui
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XXIX. ut o rende thei sallacies stili more palpable ΙWili ho the absurdity of them by a very plain similitude. The postle says, that is an would not orti, Deither houldhe eat. V a NON, is an mari s ould proten to infer froni his, that insanis right to e de prive os Dod, ould he no deserve universa contemptJ Wh s, Hecause it Ouid se a pervorse application to ali men indi Scriminately, O What was po-ken f men os a certain clus and a certain age. or is there any greater propriet in thei rea Son in in the preSent case. For lint ver One See to elong XclusiVel to person Os
cupi that baptism derive iis origin and commenoement romthe reachin os the ospei. Is the approve os si xiii thothirtioth year, Wh do the no observe it, ut admit veryone to apti Sm a Soon asine is in their judgment, sufficiently qua fiud for An even Servetus, ne of thei leaderS, though te pertinacioiast insiste on thi age, et egan to
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hi tWenty-first year A though it right to e tolerated sor aman to arrogato the ossice of a teucher in the Churoh besor hois a member os t. XXX. At longili lio objeci, that here i no more renSolawh insanis hould bo admitte to baptism than to th Lord 'sSupper, Whicli, O veVer, is no administered to thoni Asthough th Scripturos id not mali a considerabi disserenoe
vas practiSed indoed in the ancient Church, as appear srom Cyprian and Augustineri ut the cuStomia very properi been discontiniae d. or is e conside themature and properi os baptism, e n it to e an ontrane or initiation in to tho Church, by hicli, ni e nrolledlamon tho uopte os God a Signis Our spiritua regeneration, by hicli, are ori againas the children os God Wherens, on the Ontrary the Supperis appoin te sor hos of riper ears, Who, havin paSsed theton de state os insaney, aro capable of earin Sol id meat. This differone is very videnti mari ed in the Scripture in hieli, a sar a relates to baptism, the Lord malles no distinction os ago herea he oes no preSent the suppe to
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is a considerabi dissereno Such a We ObSerVe, alSo, et Neensimila sigias unde the old Testament. Circumcision, hicnis known to correspon to ur bapti Sm, as destinest for insanis. The passover, hici has no been Succeedod by the sacrod suppor, id not admit ueSt os ali deScription promiscuouSty, but a righil eaten Only by thos Who ere os sussicient ageto' ablo to inquiro into is signification. f Our opponentshaxa grain os found sense, ould the situ their ye againsta thin s olea and obvious ΘXXXI. Though I in sorr to burdon in reader With Such an accumulation Os reverios, et it ill e orth hilo tores ut the pecto us arguments adduce in his controvers by Servetus, ne of the OS eminent of the nabaptists, and even tho hie glor os that ecl. 1. He protend that thesymbol appo inted by Christ, a the are perfeci, require alSothos Who receive them to e perseet, or person capabie spersection. ut the ansme is asy - that the persectionis baptism reaches veri unt death, and cannot illi proprietybo restrictexto ne instant of time. observe also that it is 1 oo fh to expectin an on the rest a to atta in perfection, to ward whicli baptism invite iis to proceed by continualudVanees, a long us e live . . e Objecis that the symbolsos Christ ore instituted a memorials that Ver One may
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Spirit V hicli, though o ere to admito a genuine teXt, ye ho could in se nothin more rom it, than that e eversire formo to obedience a the Spirit operates it in thom Butthat hic licis assirmed os a certa in number, it i Wron to applye luntly to nil. 4. He objecis, that bucaus that is sirstwhicli is naturat, ' h wo ought to ait the prope time sorbaptism, hicli is spiritual. Now, though I grant lint ut thedescendunt of Adam, o in carnal bring their Ondemnationinto fio ortu illi them, et 1 de ny that this is an impediment to the communication Osis remedy, S Soon S Ver
Iod is pluaso to impar it. For Servetus an hoW ODivine appotniment, that many years hali elapso bos ore thene nessis spirituat is can egin for accorditi to the testimon os Paul though the instant childi ei os belle vers are in uruined condition by nature, et they are sane sied by supernatura grace. i 5 He nox produco an ullegory that heu David erit up to the orires os Zion, he ook illi ini
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S. o objocis that is the are ne men the olight to besod illi spiritual ood. The anSWer is eaS - that the are admitto into tho ock of Christ by baptism, and that thesymbolis that adoption is sufficient for them, ill the gro toan age capable of earin Sotid Ood and that it is horos oro
necessar to ait so the time of that examination, hic modeXpreSSty require in the aere Supper. 9. He neX Objects, ilia Christ invitus ali his eopte to the acre Supper. answer, it is sufficienti clea that he admit nono ut Sucha ure uti end propnredo celebrate the re membrance of his death. hunc it follows that insanis, homi condescendedio tali into his arnis, rema in in a distinc and peculia classit ill the gro to riper earS, and et that the are Ot StrangerSto the Church. o his he objecis that it is a monstrous thingsor a person that is orn notat ent. Preply that the Xternalparticipationis the suppe is no the only a in hicli oulsare sum; nil horos re that Christ is ood o insanis, notwith-Standin tho abstu in rom the Sign ut that the a se Os baptism is disserunt, y hicholone tho are admittet into the Chureh. 0 further objucis that in salthim and Wis Servant, Whom his ordiath made uter ver his housohold, givoth themmon in duo suason. V p This Prea lily granio ut by hat authorit Willis detormine the time os baptism for S, S RSto prove that it is no administere to insanis at a propor time 10. H likowis adduces the commandis Christrio his apoSiles,to asten to the harvest, hile the old are hitening. q)Tho sole designis Christis nolint occasion as O stimulate theapostles, hui, Seeing the present ruit os thei labours, theymight exuri thenaseivos in thei ministr With the greater cheer-sul ness. Who an inser froni his that the time os harves istho ni time prope so baptismi 11. Hi neX argument is, that in the primitivo Chureli Christians and discipies ure the Same persons. r But here e se that ho injudici ustyreason from a part to the whole. The appellation os discipies W alven to person Os adult age, ho ad been atroad instructed, and had made a professionis Christianity cius a thuJ0ws unde the a Were the sti Scipies of MOMM; et no One eanjusti insor froni his that insanis ore Strangors God haVingit claruit them to e par of his family. 12. Moreove hoallegos that ali Christians ure brothron, ut that orirent insanis
os Christ and that tho embraee With hicli 0 hon ursed insanis as a triae ledge Os the adoption by hicli the are unite With ad illis, and that thei temporar abstinence rom
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stanti reverting to the Same salse reaSoning by a repoSterouSupplication to insanis of that hic licis spolien exculsi vel os adulis. aut is thore homing that tho ordinar method whicli God se in callin his electi and ringin them to tho aith, is to ais them p ait sui te chors, by hos labour an instructions he Xtenil his assistance to thum. But ho illitare to impos a la to provent his ingrastin insanis into Christ y s me ther suuret methodi 14. e objecis, that Cornelius as baptige asterio had recoived themoly Ghost st)But tho absurdit os attemptin to extrae a genera rule romthis ne Xample, is Vident rom the cuse of the eunuch and the Samaritans, v in horia the Lord observed a disserent Order, for thei baptism precede thei reception os th gist os the Spirit. 15. His ex argumen is Wors than absurd he nyS, that by regeneration e re made goos; m but that the are god to hom the word of God comes, ν Whicli is no applicabie to insanis. The scription os de it to belle vers is oneos his revertes, hic licit is irro levant to ur preSent subject Odiscussa butuo pervor that quotation rom the PSaluis to a sense
impudeneo Christisnys that the appellation 1 40ds salven by the prophe to ings and magistrateS, ecatis the SuStainanistic os Divine appotntinent. Hut that hic licis directu tocertain individual respecting the particular charge of OVern-OrS, his deXterous interpreter applius to the doctrine os thegospei in Orde to excludo insanis rom the Chiarch. 16. He
of the gospe is the incorruptibi seed, o regenerate hoSe hoare capable os understandiniit; ut that hero b reason fage, there is not et an capacit os earning, God has his dissorent degrues of regenerat in tho se hom se has adopted. 17. Theni roturn to his allegorios, and alleges that sheepandgonis e re no Offered in sacrifico immediatet astor the were
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folio K that it is notatali necessar to ait O many years, ut that our childron ought to e dedicatsexto God in thei cartiost insaney. S. II further contentis that non can comerio Christbiit hos Who have been repared by Iolin a though the Dfice of Jolin ad no boon a temporar one. Ut Ο RS OUert his olio childron hom Christ took up in his arm unditossed. ad certaini no uel preparation. Whorus ore et in dopartwith his salso princisalo. 19. At iungili e calis in the assistanc os Trismegistus and tho Sibyls, o ho that sacredablutions are no sui table to any but adulis. Se What hono ur- able Sentiment he entorta in respecting the baptism os Christ, Whi h ho ould conform to the prosano rites of the enthen, that iis administration might e rogulatsed by the leas ure of Trismegi Stus. Hul e have more reveretice O the authori tyos God, ho has boon leti sed to consecrate insanis O himself, an to initiate them by a sacro signi the mean in of hichthe Were too oun to e able to understand. or do uesteum it lawsul to borro istoria the ab itions os the heathon any th in that tua introduce into ur baptism the luas change of that ternat and inviolabi laru hiel, God has stab shod respectin circumcision. 20. In the las placo, he argues thatis itio larus ut o baptize insanis Without understanding, baptismmay be, in mimicry and est, administered by boy in play. Buti must contes this subject With God by WhOSe command circumci Sion a persormed pon insanis, es ore the had attaine an undorstanding. ascit alidicrota ceremony, then, o a fit subject so the sporis of hildren that the could ovorturn the sacro institution os God Θ ut it is no ondo that these reprobate spiriis, as i transported illi frenzy bring forward the mos enorinous absurditius in des enco of their errors for Such delusion is the jus judgmen o God ponthei pride an obstina cy. Andes trus I have olearly showntho sutilit os ali ho arguments With Whicli Servetus has en- dea volire to assis the cause of his Anabaptis brethren . XXXII. o dolabi, conceive canio remali in the ind
thei standin f high in the favour of thei heavent Father, that thoi posterit are also the objects of his care For hero