are appointed for the use and benefit of God's children, not of others;
have an immediate respect to extraordinary gifts, it is no otherwise made a ground whereupon they have right to baptism, but as it is an evidence of their having the Spirit of sanctification. They heard them speak with tongues; therefore says Peter, "Can any man forbid water, seeing these have received the gift of the Holy Ghost;" which, according to that Acts 2:38, 39. did pre-suppose repentance, at least in appearance; which appearance was the ground of their right in foro ecclesiœ, and the reality of the same the ground of their right coram Deo.
ARGUMENT II. The words of institution make this evident, Matt. 28:19, 20. "Go ye therefore and disciple all nations, baptizing them," &c. They must first be discipled; and then, and not till then, have they a right to baptism. To be a disciple of Christ and a believer are reciprocal terms, as Christ teacheth us, comparing with this Mark 16:16. "He that believeth, and is baptized," &c. And infants may be no less disciples of Christ than adult persons, as is clear from that Acts 15:10. "Now therefore why tempt ye God, to put a yoke [viz. circumcision] on the neck of the disciples?" The apostles understood it so, as is plain from their practice; which may well be to us a sufficient commentary thereupon. See how Peter sets himself to his work, Acts 2:38. "Repent therefore, and be baptized; where it is plain, that he requires their repentance antecedently to baptism, as necessary to qualify them for the right and due reception thereof. And there is no example of baptism recorded in the Scriptures, where any were baptized but such as appeared to have a saving interest in Christ; as afterwards we shall shew.
ARGUMENT III. This will plainly appear, if we consider the nature of sacraments, the ends and uses for which they are appointed of God, as the Scriptures do declare the same.
1. The sacraments are not converting, but confirming ordinances; they are appointed for the use and benefit of God's children, not of others; they are given to believers as believers, as Rutherford expresseth it loc. sup. cit. so that none other are subjects capable of the same before the Lord. Either must we say, they have no respect at all to saving grace; or that they are appointed as means of the conveyance of the first grace, that is, to convert sinners; or, finally, for confirmation of grace already received. If it be said, they have no respect at all to saving grace, then