IF in the very day of the Apostles, when truth was so prevalently and powerfully taught, and confirmed with so many wonders and Miracles, errours did then so abound, that Saint in Iohn in his Epistle to the elect Lady, greatly rejoyced to find any walking in the truth; It is now no wonder that in these latter and perilous times, so many revolt from the same and embrace errors, and therefore it is exceeding matter of joy to all the lovers of the truth, to meet with any that continue constantly in the same; and truly it doth much rejoyce me to find you, against so many temptations, persevering in the love of it, which will ever be for your honour here, and reall comfort in life and death.

For your good opinion of me, and of the Book I sent you, and for your kind acceptance of the same, I returne you many thankes, and withall, for your farther satisfaction, I doe here in the presence of the great God that shall judge both quick and dead, professe unto you, that I never was in my judgement and opinion an Anabaptist, Brownist, Inde­pendent, or any Sectary. And as I have formerly in almost all my bookes manifested to the world, that I differ'd in nothing from the do­ctrine of the Protestant reformed Churches beyond the Seas, as those of France, Germany, and the Netherlands, in any dominative or Prin­ciple point of Religion, saving in the doctrine of the Sabbath or Lords day, which in my judgement ought wholly to be employed and kept, both privately and publickly in all duties of piety and charity, and that [Page 6] with as much care, diligence, and reverence, as ever it was amongst the Jewes, saving I say, in this point only, I speake it again in the pre­sence of God, I never differ'd in any thing concerning faith, or any fun­damentall point of doctrine from any of those Churches; nor never approved of any separation from Gods ordinances celebrated in them, or allowed of the leaving of their publick Assemblies, and therefore whatsoever either the Anabaptists or any of the Sectaries have former­ly published, or doe now speak of me, intimating that I was once one of them, it is a meere calumny and foule reproach: and what I now say, I shall be able to prove by a cloude of witnesses, and those of their own party, who have formerly been of my acquaintance and famili­arly intimate with me, who are ready, as they have lately told me, to witnesse for me, that I was ever against their severall separations from any of Gods ordinances in our publick Assemblies here in England, and that in the worst times, and therefore the Anabaptists and Sectaries do use me very injuriously to perswade their followers, or any others, that I was once one of them.

But before I come to declare my opinion concerning the baptisme of Children of Christian Parents, which is my theame at this time, and to prove that there is very good warrant for it in the word of God▪ I thinke it fit in this place to declare my judgement which you desired in your Letter I would doe, concerning all Separatists, whether Papists or Sectaries, which is this, that I am so farre from favouring their wayes (especially in these times of our so happy begun reformation) that I am able by Gods blessed assistance, ever to make it good, that whatso­ever either of them (by what names soever they are called) hold or beleeve concerning Christian religion more then what is beleeved and embraced in the Protestant reformed Churches, that it is either blasphe­mous impious, or at least superfluous; so that a man may dy either in the ignorance or contempt of it, and yet goe safely to heaven. And as for the vanity, impiety, and falsity of all the popish tenents I have suffi­ciently declared it in many Books and in that my discourse betweene me and Mr. Montayne, called the Church of Englands true Church, and for all the severall opinions of the Sectaries, wherein they differ from the Protestant reformed Churches, they are if not as impious, yet as vaine and needlesse as those of the Papists, so that a man may as safely goe to heaven without the knowledge of them, as either the glorious [Page 7] Prophets or blessed Apostles, who knew none of them, and yet were all saved: for nothing keeps men out of heaven, but sinne and the trans­gression of the law of God. Now I desire any rationall creature to declare unto me, what law of God I or any man transgresse, and what sin I commit, if I beleeve and practice no more then the written word of God hath taught me to beleeve and doe, and if I die in the ignorance of Independency, Anabaptisme, Antinomianisme, &c. yea, let any of them shew me what sin I commit in rejecting all such opinions as nei­ther Christ, not the Prophets, nor the Apostles, or any of the pen-men of holy Scripture have taught us. The Scripture hath sufficiently taught us, that this is life eternall to know the only true God, and whom hee hath sent Jesus Christ, Iohn the 17. ver. 3. the knowledge of which a­ny may attaine unto without the knowledge of them and their tenents. And Paul disired to know nothing but Jesus Christ, and him Cruci­fied, and counted all things as dung and drosse, in comparison of the excellent knowledge of Jesus Christ the Lord, and left us for the orde­ring of our lives, to follow the example of Christ, in doing and suffe­ring, and the rule of the word, Phil. 3. And the Scripture hath abun­dantly declared, Acts the 2. that the City, of people that receive the Word of God gladly, and continue stedfastly in the doctrine of the Apostles and in breaking of Bread and prayer, are the Disciples of Je­sus Christ, and a true Church, as that of Ierusalem; yea, a true formed Church, as the Independents themselves hold, as is manifest in their Writings, although at that time, that they say it was a true formed Church, it had neither Deacons nor Elders, nor distinction of Mem­bers nor officers, nor discipline or excommunication, but they were all sed and governed by Pastors and Teachers in common, as all the Pri­mative Churches we read of were. Now then what sinne or error is it in me or any at this day, to beleeve that wheresoever amongst any peo­ple, or in any City, the Gospell is truly and faithfully preached, embra­ced, and believed by them, whether by particular Ministers set over them severally, which incertaine freemen or bonds, or by Ministers in Common, and where the Sacraments are duly administred, and a­mongst whom there is the true invocation of God, that that people so qualified, is a true Church or Churches, though there be amongst them neither distinction of members or officers, nor that perfection of Disci­pline as is to be wished; I desire I say any man to shew me what error [Page 8] or sin it is in me to believe that any such peop [...]e so qualified is a true Church: for we have the prime and Mother Church, the Church of Jerusalem for a patterne of a true Church, and so called in the holy Scripture, and so esteemed of by the Independents themselves, at that time when they only believed, and imbraced the Gospell and were baptized, and when they continued stedfastly in the doctrine of the Apostles, and in breaking of Bread, and in prayers, although then they had neither distinction of Officers or Members and wanted that part of discipline of casting out of corrupt Members, as the Independents themselves, and Anabaptists in their writings have taught us; Now, if the Church of Jerusalem, I say, at that time was a true formed Church, and from the which they ought not to s [...]parate. I can see no reason that it should be a sin or errour in me or any other in these our dayes, to believe that in what City or Country soever the people embrace the Gospell, and partake in all those, ordinances that made them a true formed Church, though they be forced and ruled with Ministers in common, should not be a true formed Church or Churches, as that was, or any of the primitive Churches, where they were all fed and governed by Ministers in common, in their severall bounds and co­habitations, as all the story of the New Testament sufficiently declare. And I would very gladly also be informed, what sinne I commit in not separating from such Assemblies, although there should be some failings both in Members and Discipline; then seeing we have neither Precept and President allowed o [...] for any such separation in any of the Prim [...]tive and Apostolike Churches, nor in the whole word of God, where we read not only of ordinary errors, but of such here­sies as razed the very foundation, and of such maliversation amongst them in respect of manners, as wee shall sc [...]rce read of greater in pro­phane histories; Now if for neither errors in doctrine, discipline, or in manners, those glorious Christians made no separation from the pub­lick Assemblies of the Saints, I see no warrant we have now for lesse matters, to make rents and Schismes from the true Churches of Jesus Christ: neither doe I believe that any of them shall ever bee able to make it sinfull in any Christian now not to separate upon such occasi­ons: for if separations from the publick Assemblies were by the Author to the Hebrews so blamed and found fault with as a sin in them, it is sinfull now, and no vertue but a grand error; and in this faith will I [Page 9] live and die, that whosoever doe make needlesse separations from the Assemblyes of those that are as good Christians, and as true beleevers as themselves, do that which is highly displeasing unto God, and that which will bring downe his judgements amongst us, especially When they doe it at such times, as when all those things are taken away as might in any respect be accounted scandalous or offensive unto them, and when for substance there is nothing that they differ from them.

Againe, if I or any Christian stedfastly believe unto the death, that there were more Assemblies or Congregations of Believers in the Church of Jerusalem then one, because we find it recorded that they met daily in severall houses to communicate, and that they were all combined together, and subordinate to one Presbytery within that Precinct and were to be governed and ruled by them in common, and for ever reject the opinion of Independents, who hold there were no more Christians at first and last in that Church or City, then did or could ordinarily meet in one place, and that their Officers did nothing, nor could doe nothing in that Church without the consent of the whole Congregation, and that that particular Congregation was Indepen­dent, and from which there might be no appeale. I say, if I or any man reject this their opinion, can it hinder me or them from salvation? or is it any sin in me or them so to believe? If they shall say it, they must first shew me what law in so beleeving I have transgressed, with­out which there is no sinne.

Againe, if I believe and persevere in this faith, that it is sufficient for any that will be made a member of any Christian Church, to re­pent, believe and be baptized, and reject all those novell opinions of the Independents, concerning their walking sometime with the Con­gr [...]gation, and their making a particular confession of their faith, and bringing in the evidences of their conversion, and their taking of a particular explicit Covenant, and comming in by the consent of the people; what transgression I pray is in this my beliefe? or what law of God do I violate? if I peremptorily to the death persevere in this my opinion, that faith, repentance and Baptisme is all that God re­quires of any for their admission into Church fellowship and commu­nion, and if I stedfastly to the last period of my life hold, that all the conditions of the Independents are meere novelties and their own in­ventions, and that any Christian may die either in the ignorance or [Page 10] contempt of them without the transgression of the law of God?

The same may be said of all the Anabaptisticall opinions, and of all the other erronious doctrines of all the other Sects. Yea, the rejecting of them all is so farre from sin, or depriving men of happinesse and peace of conscience here, and eternall felicity hereafter, as it is a great vertue to contend earnestly against them, for the faith once delivered to the Saints, Jud. 3. Yea, which is yet more, it is a great sinne in any that shall embrace any of those doctrines, and approve of those Novelties in Religion; for they are all no better then the traditions of men, which our Saviour Christ so often warnes his Disciples to take heed of, Math. 15. Mark 7. telling them that they worship him in vain, who serve him after the precepts of men; and confirmes that his doctrine not only by his own testimony, but out of the holy word of God, Isa. 29. And sure­ly, those that offer God a vaine worship, sinne, and that in an elevated nature, and greatly provoke God by it, which all the Sectaries do, that serve him after their own inventions and traditions.

But had it been so, that I had indeed been either a Brownist, or an Anabaptist, or any Sectary: or had I at any time been carryed about with every wind of doctrine, or run after every new light as some dai­ly do, it had been my sin so to have transgressed the commandements of God: but it would have been my glory and honour upon better infor­mation, and more mature deliberation and judgement to have renoun­ced all those errors, and to have embraced the truth. Yea, it hath bin ever thought praise-worthy in any to change either their manners or judgements for the better, and to relinquish the by-waies of sin and er­ror, and to receive the truth in the love of it, which because many have forsaken, it is the just judgement of God to give them over to strange delusions, according to that in the se [...]ond of the Thessal. 2. and this I conceive is one of the chiefe causes of the great wrath of God that is now come upon the world, and the principall occasion not only of all those miseries and calamities we are now embroyled with, but of all those monstrous errors, and blasphemous opinions that are now swar­ming every where. And therefore I say, if I had at any time been for­merly misled, and had renounced error, and embraced the truth, and so have changed my opinion for the botter, I had in that done nothing but what God commands, and all sollid Christians cannot but allow of, and in so doing I should have brought glory to God, and procured [Page 11] peace to my owne soule, and been a good example to others of doing the like, and have given an occasion to all such as truly feare God of praising his Name, which all those will do that leave the error of their wayes, and the by-paths of sin, and turne their feet into Gods com­mandements.

But I constantly affirme, God and my conscience bearing me wit­nesse, that I never was in my judgement one of them, as they falsly ca­lumniate me, not only behind my back but to my face reviling me, and and that in an odious manner in the open streets, calling me an Apo­state, a persecutor of the Saints, an enemy of the people of God, and a stirrer up of mutiny against the faithfull of the earth, all the which charges they themselves are most guilty of. But this is their ordinary language both in private and publick concerning me who never wron­ged them, except to speak the truth, and in their own language be to hurt them, with which reproches that rabble rout of the Sectaries that were John Lilburnes followers a yeare and a halfe since, abused me in the next chamber to the Committee of Examinations; and with the which those impetuous women that accompanied his wife to the Par­liament with her Petition the last yeare, which you heard of, most un­christianly bespatter'd me, where they behaved themselves in such un­civill manner towards the very Parliament men, as the honourable House was forced to order, that they should be kept our of that roome, which before their insolency, was common not only for all Petitioners, but to all such as were civill, to the great dishonour of God, and the shame of their sex, and of their holy profession.

And as they do upon any occasions most barbarously rayle on me, wheresoever they meet me, though I know them no [...] by face; so they use all possible mean's they can to disparage me by rayling and fomen­ting calumnies against me, and that against all the laws of God and hu­manity, vilifying my books, especially the Utter routing of all the Inde­pendent Army, hindring by all they might the publishing of it pulling down the Titles through Town and Country wheresoever they were set up, so that in one night and day they destroyed and defaced no lesse then three hundred through the City, and as often as any of them again were pasted up, they pulled them down, to the number of eleven hundred at times; all which their proceedings shew the sinfulness [...] of their wayes: for whereas it is the duty of all good Christians to con­tend [Page 12] for the truth against error, and with all their best indevour to propagate it, and spread it abroad, for so we are commanded, Jud. 3. they hinder it what they can, which manifestly proclaimes to the world that they fight against the truth: for our Saviour saith, John the third, That they that doe the truth, come to the light, that their deeds may be seen, and they that shun the light, it is because their deeds are evill. This I say, hath ever beene the method of the truly godly, and of the Saints indeed to publish the truth against error, and to come to the light and touchstone the word of God for the discovering of errour, and proving and declaring the truth: but these men being conscious to themselves, that their deeds and doctrines are evill, shun the light, and labour by all their abilities to extinguish whatsoever glimiring of it should discover them, and therefore have conspired together to hinder the devulging of my Books, especi­ally the utter Routing, and my Postscript, because they doe apparently hold forth the truth, and disolay and discover both the errours of their opinions, and their deceitfull dealings in deluding the poore people, and in with-holding the truth from them in unrighteousnesse, which is not only to their eternall dishonour, but one of the most horrid wic­kednesses, that can be perpetrated against God and men: for it is an open fighting against God, and a hindring of the salvation of the peo­ple, which was one of those great sinnes the Jewes were guilty of, 1 Thess. 2 16. by which they filled up the measure of the wrath of God against themselves to the full, to their own damnation, as the Apostle there speakes. And truly the practice of these men is not far from that of the Jewes it being a sinne against their owne knowledge: for if they were not convinced that their wayes were erronious, they would come to the light, and they would exhort all men to read my bookes, and to buy them up; yea, they would themselves lay out their moneys as they promised, and send them freely abroad through Town and Countrey to breed Independents, for they gloried exceedingly what store of Independents I had bred, and engaged themselves in the hear­ing of others, that when my last booke was once printed (for they heard it was then in the presse) that they would buy fifty pounds worth of them, and publish them every where for the increasing of Inde­pendents.

Now then, if their way be the way of God, as they pretend, and if [Page 13] men by reading of my books, (as they boast) be made Independents, why doe they not publish them, and procure that they be spread a­broad? why doe they not bring the people to the light? yea, why do [...] they every where disgrace them, and to the uttermost of their power hinder the publishing of them, both by pulling downe titles in all pla­ces, they disswading all men from reading of them? These their pro­ceedings doe sufficient [...]y declare unto all the world the sinfulnesse of their dealings, and that they wilfully withhold the truth from the peo­ple in unrighteousnesse, and by that means hinder their salvation, and keep them still in blindnesse and error, in as much as in them lyes: for they say my Books breed Independents, and they are the only saints in their dialect, and yet they will not indure the publishing of them for the breeding of saints, but let them (as they brag) lye as wast paper. All these their actions do declare, that they are very injurious and malici­ous men, and that of all men (if the power lay in their hands) they would never grant unto the Presbyterians liberty of Conscience, nor suffer them to enjoy a Tolleration, or an Indulgence for their Religion: for if now in word and deed, they reproch, revile, and maliciously abuse them, and hinder the very publishing of their Books: and if now they spend their best abilities by slanders and all indirect meanes (as can sufficiently be proved by their daily practices) to suppresse the truth, and light of the everlasting Gospell, and preaching of the same, and labour to set up erronious teachers in all places, and publish through the Kingdome, and that at their owne charges all erronious and seducing Pamphlets, though distructive to the government of Church and State, and to the disturbance of both, and hinder as much as in them lyes the publishing of all such books as may discover their errors and juglings to the world, all these their indirect dealings abun­dantly manifest, that they are not only persecutors (which they accuse their brethren to be though falsly) but that they would never give a Tolleration to the Presbyterians, or suffer them to use the liberty of their consciences, whatsoever they now pretend, and howsoever they plead for it amongst us: for all men may well gather, that if they will not indure our Books to be read by the people in which the truth is maintained, and error confuted, they would never suffer the preaching of it publickly.

But in all these their practises, as in many other, they are like the [Page 14] Papists and Jesuits, who as the world knowes, hinder the spreading of all orthodox Books amongst the people, and make it death to all such as either divulge them, or have them in their houses, where they have power in their hands. And where they have not the Inquisition, there in all disgracefull manner they disparage the orthodox Writers, and vi­lifie their bookes, disswading all their party from reading of them, tel­ling them that it is not only a mis-spending of their pretious time, but an animating of Hereticks; yea, a very great sin, and a tempting God: and by such proceedings as these they delude the poore ignorant peo­ple, especially the women, devouring Widowes houses, and leading cap­tive silly creatures to their owne destruction. And therefore for my part, when I behold the practises and dealings of all the Sectaries com­pare them with those of the Jesuits and Papists, I can discerne no dif­ference between them. And truly, they that shall reade my utter rou­ting, but with deliberation, will soon perceive there is very little diffe­rence between them and the Papists in divers of their opinions as well as in their practises, so that a man may without any sin conclude, that they are a company of Papists in a new dresse, whatsoever they pretend to the contrary, which will the better appeare if things be duly conside­red: for it is well known, that the holding of any one dominative or principall point in any Religion or Sect, makes one to be called by the name of that Religion or Sect; As for example, if any one hold that men ought to be circumcised after the manner of Moses, though in all other points he be a Christian, yet all men call a man this Jew. And so if any one hold but any one principall point of popery: as that the Pope is head of the Church, and Peters successor, or that the Masse is a sa­crifice appointed by Christ, though in all other points he be a Prote­stant, yet all men will say, he is a Papist. So if any amongst the Pa­pists, hold but one opinion of the Protestants, though in all other of his tenents he be a right down Papist: as for instance, if he hold that the Pope is not head of the Church, but is Antichrist, or if he hold that the Masse is an Idoll, or that the word of God is sufficient without traditions, or that it ought to be had in the vulgar tongue, and to be read by the people, any one of these opinions, though in all other things he be of the Papists judgements, is enough for ever to take away his life where the Inquisition dwells, and for such a one to be branded with the name of an Heretick, or a Calvinist. And so it is in all other [Page 15] Sects, he that holds but any one of the Antinomian opinions, is ac­counted and called by all men, an Antinomian: And he that holds that Children of Christian Parents ought not to be Baptised, though in all other points he be orthod [...]x, yet he for this will be reputed and called an Anabaptist. Now then when the Sectaries hold so many of the Papists tenents, as that of Free-will, and falling away from grace, and that the word of God cannot be known to be the word of God but by the testimony of men, &c. and hinder as much as in them lyes, the publishing of all orthodox Books and further the divulging of all erronious Pamphlets for the deceiving of the ignorant people, by these their opinions and practices, they proclaime themselues to be Papists, and without any injury done unto them, may so be called if their own practice and the practice of all times and Nations may be an authen­tick rule to goe by, who from the holding of any one principall point of any Religion or Sect, makes them to bee denominated from that Sect, either Papists, Presbyterians, Independents, or Anabaptists &c.

But now Master Smart to the matter in hand, for farther satisfacti­on to you and all men, as I have according to your desire declared un­to you, that I was never any Sectary or Anabaptist, and what my opi­nion and judgement is concerning them; So at this time I will brief­ly make known my opinion unto you concerning that point of diffe­rence, passing by the rest betweene us and the Anabaptists, who as you well know, hold the baptizing of Infants borne of Christian Parents unlawfull upon these suppositions, that there is neither Precept nor Pre­sident for it in all Gods word, and in regard (as they say) there is no manifestation of faith and repentance in Infants, and in regard also that the children of Christian parents (as they affirme) are no more within the Covenant, then the children of Turkes and Infidels, and therefore in all these regards they assert they have no more right to Baptisme then Colts and Dogs, &c. In which their assertions I differ from them, as in all their other tenents wherein they declare them­selves divers from the doctrine received in all the reformed Protestant Churches.

And as for the Baptism of Infants born of Christian Parents, I not on­ly believe that they have as much & as good right to it, as the children of the Jewes had to Circumcision, but that they being once baptized by our Ministers, ought not to be rebaptized, being better Christians then [Page 16] any Anabaptists, and I not only believe that children of Christian Pa­rents ought to be baptized, but hope to prove that there is both Precept and Presidents, and most excellent grounds for it in the word of God, (notwithstanding all the cavills of the Anabaptists) and that not only under the Ministry of John the Baptist, and the Apostles, and Christs seventy Disciples before Christs death and Ascention, but after, and that they are all within the Covenant, as well as the children of the Jewes were. Which if I can by the word of God make good, I am confident that those that will be guided by that rule will be satisfied: and for such as will follow their wilde opinions, I shall leave them to the righteous Judge.

But before I come to dispute this question, I will take the liberty to say something by way of Preface to the following Discourse, which will give some light to the whole businesse. Therefore I shall desire you seriously to consider the Covenant that God made with Abraham and his seed, and not only with Abraham, but with all such strangers as should embrace the faith and doctrine of Abraham. And to begin with Abraham in the seventeenth of Genesis, God there established his Covenant with Abraham, and with his seed after him in their gene­rations, to be a God unto him and his seed after him, ver. 7. and in the ninth ver. he charges Abraham to keep his Covenant, both he and his seed after him, and in ver. 10. he declareth what that Covenant is, viz. that every man-child amongst them should be circumcised, which the Lord, ver. 11. calls a token of the Covenant, betwixt him and Abraham, which Saint Paul Rom. 4. ver. 11. calls the signe of Circumcision a seale of the righteousnesse of the faith, which he had being yet uncircumcised, &c. And in the 12. 13. 15. verses, God commands that every male child at eight dayes old should be circumcised, he that is borne in the house, or [...]ought with money of any stranger, which was not of his seed, and that the soule should be cut off that brake that Covenant. And in the eigh­teenth chapter speaking of him, he saith, Shall I hide from Abraham the thing that I now do? for I know that Abraham will command his children, and his houshold after him, to keepe the way of the Lord &c. God knew well, that Abraham would command his children and fa­mily to observe his Covenant, and would not leave it to their owne wills whether they will keep it or not.

And in the twelfth of Exodus we shall find that God gave the same [Page 17] law to strangers, and those that should become Proselites, and embrace the Jewish Religion, that he gave to Abraham himselfe, the words are these, ver. 48. And when a stranger shall sojourne with thee, and will keep the Passeover to the Lord, let all his males be circumcised, and then let him come neere and keep it: and he shall be as one that is borne in the land: for no uncircumcised person shall [...]ate thereof. One law shall be to him that is homeborne, and unto the stranger that sojourneth amongst you. By which it is apparantly evident, that the same way of admission in­to the Church, that was used for the ingraffing of those that were growne men, [...]nd converted from the heathenish religion, should be used to those that were their children, and of their houshold, and under their command, which lesson the people of God, had well learned as wee may see in Joshua 24. who for himselfe and his family promised, that he and his house would serve the Lord, ver. 15. Yea, God made many lawes unto all Parents, and Masters of Families to looke unto their children, and those that were under them, that they kept the commands of the Lord, and did as he had b [...]d them, as in the twentieth of Exodus, where hee enjoynes all in authority, that they and their sonnes and daughters, and men servants and maid servants, should keepe the com­mandements of God. And in the fourth of Deut. and in the sixth Chap­ter of the same book, and in the eleventh chapter, and in many other places, he commands all parents that they should teach their children at their rising up, and lying downe, and upon all occasions, the sta­tutes and ordinances of the Lord; And this was practised not only by men, and people of inferiour ranke, but by Kings themselves, as wee may see in David, Prov. 4. ver. 3. Who taught Salomon his son, when he was tender and young. And Salomon likewise carefully instructed his son and family, as we may see through all the Proverbs. And in the 22 chapter ver. 6. he gives this law to all Israel, to traine up their children in the way they should walke, shewing the benefit of such edu­cation for the future, saying that when they were old, they would not de­part from it. Yea, in many places he commands them, if their children be refractory stubborne and disobedient to good counsell, not to spare the rod. Yea, God made a speciall law to all Israel, Exod. 34. ver. 23. and Deut. 16. ver. 16. saying, Three times in a yeare shall all thy males appeare before the Lord thy God, in the place which he shall choose: in the feast of unleavened bread, and in the feast of weekes, and in the feast of [Page 18] Tabernacles, &c. And this law God enjoyned all his people to observe for the instruction of their children, and bringing them up in the know­ledge and worship of the true God, so carefull was the Lord, that their children should be brought up in the feare of his name, which law of God is still in force to all Christian Parents, as is evident in the sixth of the Ephes. ver. the fourth, where they are enjoyn'd to bring them up in the nurture and admonition of the Lord. And that law of God was ob­served in succeeding ages to the times of the New Testament; Many in­stances of the which are recorded in holy Scripture, I shall only at this time produce a few presidents or examples by which the truth of this doctrine may yet more illustriously appeare, that in all their solemne Feasts, Fasts, and Covenants, children were joyned with their parents as actors and partakers in them, as well as they, and that by speciall command from God, by all which it will be the more evident, that their children and little ones were as well of the family and Church of God, and in covenant with him as their Parents, and that they had as much right to partake in all these publick ordinances and solemne assemblies, and that by the command of God, as they.

And first I shall desire you to looke into the tenth of Exodus, ver. 8 9. 10. 11. where when Moyses and Aaron were brought before Pharaoh: and he said unto them, goe serve the Lord your God: but who are they that shall goe? And Moses said, we will goe with our young, and with our old: with our sonnes, and with our daughters: for we must hold a feast unto the Lord. And he said unto them, let the Lord be so with you, as I will let you goe, and your little ones. Looke to it, for evill is before you. Not so: goe now ye that are men, and serve the Lord, for that you did desire: and they were driven out from Pharaohs presence. By which place alone it appeareth, that the Lord was as well the God of their little Children, as of their Parents, and that he would be served as well by them in their sacrifices and solemne assemblies, as by their Parents, as being all in covenant with him, as their parents and consecrated to him by covenant as well as they. Neither did Moses stirre without them, as the story declareth. And if we looke into the 29. of Deut. ver. 9. 10. 11. 12. 13. &c. The Lord saith there to all the people, Keepe there­fore the words of this Covenant, and doe them, that ye may prosper in all that yee doe. Yee stand this day all of you before the Lord your God; your Captaines, and your tribes, your Elders, and your officers, with all the [Page 19] men of Israel, your little ones, and your wives, and the stranger that is in thy campe, &c. that thou shouldest enter into a covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day, &c. Here we see that the little children were not only in Covenant with the Lord, as well as their parents, but that they by name entred into a covenant with the Lord as well as they. And in the second of the Chronicles and the 20th (to omit many other instances) it is related there, that Jehoshophat feard, and set himselfe to seeke the Lord, and proclaimed a fast through all Judah: and Judah gathered themselves together to aske helpe of the Lord, even out of all the Cities of Judah, they came to seeke the Lord. Now, if we looke but into the thirteenth verse of the same chapter, we shall find, who they were out of all Cities, that thus sought the Lord, where it is related, that all Judah stood before the Lord with their little ones, their wives and their children. By all which testimo­nies, and many more that might be produced, it affirmes that the very little children of the Israelites, were as well of the family of Abraham, and in covenant with God, and had as good right to all the Ordinan­ces as their Parents, if by the mouth of many Witnesses this truth may be confirmed. Yea, it was the practice of the Jewes into what Coun­try soever they were scatter'd, to bring up their children in the know­ledge of God, and of the holy Scripture, and that from their childhood, as we may learne by the example of the Grandmother, and mother of Timothy, who knew the holy Scriptures from a child, by their industry and godly care. And this was Gods method, that after any had relin­quished their Idol gods, and turned to the living God, that God would have them to be Circumcised, and all their Males in their family under them, after one and the same manner, ever using the same way of ad­mittance of their children that were tender and young, that was used for the receiving in of their parents: professing that he would be a God of their side, as of them, taking them all in like manner into Covenant with him by the same way of admission.

Now God is the same God to believing Christian parents and their children, that he was to the Israelites and their children, as I hope suffi­ciently to prove in the sequell of this discourse. Neither do I ever read that God changed his method of taking in, and of admitting them in­to Covenant with him by any new law: and therefore I will not feare to believe, and for ever to conclude, that as the Parents of the believing [Page 20] Jewes were admitted under the new Covenant, so were their children after one and the same manner, for they were all equally in covenant with him, as well as their Parents: and therefore when Iohn the Baptist and Christs Disciples were sent unto his people then in covenant with him, and had all of them their Commission to Preach and Baptise, as we may see in Math. the third, Marke the first Luke the third, and Luke the 10. and 11. Iohn the first, & Iohn the 3. & 4. and as they preacht Repentance and Faith in the Messiah, whom Iohn the Baptist declared and shewed unto them to be the Lambe of God that tooke away the sinnes of the world; so they were neither of them limited in respect of sex or age, but commanded to Baptise all that come to their Ministry, with­out any restriction; for they were all his people in covenant with him, as well the children as their parents, and by vertue of that, capable as well as they of that ordinance of Baptisme: for they were sent to bap­tise all the Jewes without limitation, as I said before, as well their chil­dren and women, as men; neither do we read in all the New Testa­ment, that either Iohn or the Apostles refused to Baptise Children or Women, or any, but the Saduces, Pharisees, and Lawyers, Math. 3. & Luke the 7. which wilfully rejected the counsell of God against them­selves, which is recorded to their eternall shame and ignominy: Now I say, I read of none that were exempted from their Baptisme, but such as rejected the counsell of the Lord, which children could not do, nei­ther did the women, as farre as I have been taught, and therefore I may without any danger from the commission given unto Iohn the Baptist and Christs D [...]sciples thus argue for proofe of the lawfulnesse of chil­dren in Baptisme, first beginning with Iohn the Baptists commission.

He that by his Commission from God, Baptised in Ierusalem, and all Indea, and all the region round about Iordan, and all people that follow­ed his mnistery, the Sadnces, Pharisees and Lawyers only excepted, Bapti­sed both men, women, and children.

But John the Baptist by his Commission from God baptised Jerusalem, and all Judea, and all the region round about Iordan, and all the people that followed his ministry the Sadnces, Pharisees & Lawyers only excepted.

Ergo, he Baptised both men▪ women, and children.

For the minor of this Argument it is sufficiently cleered from the concerning the major, which places above quoted, all the doubt is [Page 21] being proved the conclusion will ever stand firme, and therefore for further illustration of this truth, I will adde a few words more for the proofe of that, because a great Anabaptist not long since pre­tended that this was but a supposition, or at least an argument by consequence that children were then Baptized which if it were, it is then but an argument by consequence likewise for the baptisme of men and women, as well as of children, for there is not any men­tion made of any man by name, (Christ only excepted) or of any women that were baptised no more then there is of children, for in the third of Math. and in the third of Luke and in the seventh chapter of the same booke the text is cleere that all the people, and the multitude were Baptised, the Saduces, Pharisees, and Lawyers only excepted. Now when the Scripture is so full in this businesse, that all the people that heard him (the above-mentioned only ex­empted, were baptised that women and children were as well bapti­zed as men, by Iohn the Baptist; and as for men the Anabaptists deny not their baptisme, and I by the same Law and Word, may as well prove the Baptisme of women and children, as of men: for Ierusa­lem saith the Scripture, and all Iudea, and all the region round about Jordan & all the people that came unto his ministry heard him were baptized. Now Jerusalem and Judea, and all the regions round about consisted of women and children, as well as of men, who were included in the multitude of people, and they were also in covenant with God and his people, and were to be brought to the ordinances as well as men, neither is there any mention made, that any were excepted but the Pharisees &c. yea, it is expresly said all the peo­ple were baptised therefore what the word of God holds out unto us, that we ought to believe. Neither will that evasion help the Anabaptists, when they say▪ that it is called the Baptisme of repen­tance▪ and that they were baptised confessing their sinnes; which, say they, intimates they were growen persons, which is indeed but a meere cavill: for those expressions doe no more exclude children of Christian Parents from Baptisme, then the preaching of the Pro­phets, when they say, Let the wicked forsake his wayes, and the un­righteous his thoughts Isa. 55. and turne unto the Lord, doe exclude the children of such from Circumcision, because Faith and Repen­tance, and confession of their sinnes are required first in the Pa­rents, [Page 22] of all that turne from their sinnes and Idols, to serve the living God, before their admittance into the Church.

But should it be granted, that all the men and women that came to Iohns Baptisme did in their owne persons, and for themselves make an orall and audible confession of their sinnes punctually before they could be baptized, which had been almost an impossible thing for such multitudes to do, yet it would not follow that their children were excluded from Baptisme, for they were as well in covenant with God as their Parents, and as well his children as they, and the Scripture sayes expresly that Jerusalem and all Judea and all the region round about Jordan, and all the people were baptised, and therefore children are as well included as they: and their Parents did as well include their children as themselves in their confessions, (if they made any publickly) as the Prophets and people of God under the law in their publick confessions, as well included all the people, both men women and children as themselves, and as all the Congregations with the Ministers and their Parents now daily doe at the baptisme of any, whether men, women, or children; but I speake this by the way, not that I shall ever be of that judgement to believe or thinke, that all that were baptized by John the Baptist, or the Apostles, did make each of themselves a publick confession of their faith, before their admittance into the Church, for the Scrip­ture is cleere for the contrary both in the third of Luke, and in the second of the Acts, where it is related, that they only came to John and asked him what they should do? and in the second of the Acts they said unto the Apostles, Men and brethren, what shall we do? And in both the places it is recorded that they were all at that in­stant of time baptized without making any confession of their sins severally, which such multitudes of people could not have done without infinite toyle and much time to both Ministers and people.

But I conceive under reformation, that those expressions are set downe by the Pen-men of holy writ, to shew the difference between the Baptisme of the people, and Christs baptisme; for the people yeelding and submitting themselves unto the ceremony of Baptisme, which was as a hand writing against them and intimated unto them, that they were conceived in sinne, (though they were not as the sinners of the Gentiles, and out of Covenant) and that they had [Page 23] need of washing and purifying in the blood of the Messiah, and that they should daily repent and dy unto sinne, and rise to newnesse of life. I say, in this regard by the acceptance and embracing of this ceremony, they declared and acknowledged that they were by na­ture sinfull, and had need of clensing, and were for ever bound all their life long, to mortifie the old man, and put on the new man, upon which conditions Christ was not baptised and there­fore for distinction, and making a difference betweene the Baptisme of the people, and Christs baptisme, and for the grounds above spe­cified as I conceive, it is called the Baptisme of Repentance, and they are said to confesse their sin; which all people tacitly do when they are baptised Christ only excepted; for Christ was not baptised under the notion of a sinner or beleever, or of one that confessed his sinnes (as some suppose) for he was the Lambe of God that tooke away the sinnes of the world, and he knew no sin, he was the holy Child, (which is a sufficient argument also, that all that were baptised by John, did not make an orall confession of their sinne for here is an other exception) and therefore it is manifest that Christ was not baptised under the notion of one that confessed his sinne as the rest of the people were, but only as he was of the seed of Abraham, and borne under the Law, and being in covenant with God (as his Genealogie sufficiently declares) he had a right unto Baptisme by vertue of that, and challenged his priviledge, Matth. 3. telling John that it behoved him to fulfill all righteousnesse: for he was sent to Baptise all in covenant with God, without any limitation, both men, women, and children, if they refused it not and it was his worke, and it had not been righteousnesse in Iohn the Baptist to re­fuse Christ or any of the children of the Jewish Nation then in covenant with God: and therefore I conceive it is great unrighte­ousnesse in all those, that now refuse Baptisme to Children borne of Christian Parents, and such as are in covenant with God: So that were there no other Presidents of Baptisme without publick con­fession but this one example of Christs baptisme, it may appeare that all those that were baptised by the Baptist, were baptised as well by vertue of their Covenant as any confession of sinne, and that they had right unto it as being then the people in Covenant with God and could not be hindred from it, except they excluded them­selves [Page 24] as the Pharisees and Lawyers did, and therefore in that it is called the Baptisme of Repentance, and that the people are sayd to confesse their sinnes, I conceive it is for the reasons above specified.

And for my part, I shall ever believe not only that all the Chil­dren of the believing Jewes had as much right unto Baptisme, the seale of the Covenant of the New Testament, as they had unto the promises, and the Gospell it selfe, but that they were really bapti­sed as well as their Parents, the which Gospell when they (a­mongst them that were obstinate and resisted the Spirit of God, as their fathers had done, Acts the 7.) rejected and regarded not, yea▪ put it from them as we may see Acts the 13th ver. 46. Paul and Barnabas turned unto the Gentiles, who embracing the faith, they with their children were made partakers of all and the same privi­ledges the Jewes were, as we shall see afterward and therefore I verily beleeve that for all such of the Jewes in Iohn the Baptists time as embraced the Gospell, and heard him, that both they and their children were baptized, Matth. 21. ver. 32. and Luke the 7. ver. 29. for any thing that can be alledged to the contrary, for Ierusalem and all Judea and all the region round about Iordan and all that heard him were baptized saith the Scripture, now children as well as their Parents heard John the Baptist, who preached through all Iudea, and in Ierusalem▪ whither all people were bound thrice a yeare to bring up their children to the Feasts, at which times both Christ himselfe, and all his Apostles, in regard of the great con­courses of the people that resorted thither went up to preach, taking those opportunities of publishing the Gospell, as Christ himselfe de­clareth Iohn the 18. ver. 20. where he saith answering to his ene­mies, I ever taught in the Sinagogue and in the Temple, whither the Iewes alwayes resort and in secret have I sayd nothing. So Saint Ioh [...] the Baptist taught publickly there also, for Herod himselfe heard him gladly; yea the children themselves at Ierusalem were so well in­structed by his and Christs ministry in the mistery of the Gospell, and the knowledge of Christ, that they cryed Hosanna to the highest, and gave testimony before all men that they were well taught, whose witnesse concerning Christ, when his enemies were offended at, Christ himselfe ownes, and approved of, so that it is apparant that [Page 25] their parents brought them according to cōmand, to wait upon the ordinances, and not only so, but that they had learned their lesson as well as their Parents, and durst make a publick profession of Christ, when they were affraid, and Christ had taught them▪ that they that confessed him before men, those would he confesse & own before his Father in heaven; by all which it is evident that their children were as well the children of Abraham & Moses Disciples, and in covenant with God as well as their Parents, and by vertue of their Covenant, had bin as well baptized as they: for saith the word of God, Ierusalem and all Iudea, and all the Region round about, and all that heard Iohn were baptised, but those children heard him, and confessed Christ as well as their Parents Ergo. Yea, which is more, the Anabaptists do acknowledge, that all such as can make a profession of their faith in Christ, have right unto Baptisme; now it is apparant that the little children in Jerusalem publickly professed Christ, to the great indig­nation of the Rulers, therefore did not the Scripture say, that all that heard him were baptised, which children and women did as well as men, yet by their owne confession, and according to their own prin­ciples it is abundantly evident, that the Children in Jerusalem were baptized as well as their Parents, for they cryed Hosanna when they durst not; but the Scripture sayes that Ierusalem was baptized by the Baptist. What a wickednesse therefore is it in the Anabaptists to exclude the children of the beleeving Jewes, from the Baptisme of Iohn when the word of God it selfe, and all reason is so cleere for it; seeing his commission was without limitation to the whole Nation of the Jewes to baptise them, as the people of God in Co­venant with him.

But because an Anabaptist not long since being in conference with me, seemed to make nothing of Iohns Baptisme, and looked only at the Apostles Baptisme; I shall now also prove that the Apo­stles and Disciples Baptized both men▪ women and children and that before Christs death and Ascention: for their commission was as large as Iohns▪ who were confined within the limits of Iudea, and Israel and commanded not to goe to the Gentiles, but only to the Cities of the Jewes. And it is related of them that they Baptized all that came to their Ministry▪ and followed Christ, and that they baptized more then Iohn, and this the very enemies of Ioh [...] and [Page 26] Christ knew very well, as is evident Iohn the 3. ver. 22 23. After these things (saith the Evangelist) came Jesus and his Disciples into the land of Iudea, and there he tarried with them and baptized. And Iohn also was baptizing in Anon neere to Salim, &c. and they came and were baptized. Here we have this witnesse▪ that a [...]l that came unto the ministry of Christ and John, none exc [...]uded were baptized. And in the 26. ver. the Jewes say there unto Iohn Rabbi he that was with thee beyond Iordan to whom thou barest witnesse behold the same bap­tizeth and all men come to him. And in the fourth chapter, ver. 1. 2. it is recorded there When the Lord knew how the Pharisees had heard that Iesus made and baptized more Disciples then Iohn (though Jesus himselfe baptized not but his Disciples) he left Judea. Out of which places this truth is sufficiently apparant▪ that all that came unto Christ and waited upon his ministry, and that of John the Baptist, and Christs Disciples were all baptized, and that the Disciples bap­tized more then John.

And as it is apparant by these places, and those testimonies that went before that all that waited upon John and Christs ministry, the Pharisees &c. only excepted, were baptized. So the Scripture in many places relates what great concourses and multitudes of men, women, and children waited upon Johns and Christs ministry: for there followed him saith the Scripture▪ Math. 4. ver. 25. Great multitudes of people from Gallilee, and from Decapolis, and from Je­rusalem, and from Judea and from beyond Jordan. And in the 12th of Luke, ver. 1. When there were gathered together an innumerable mul­titudes of people &c. And to passe by many places to prove this truth, I shall only make use of two more as that in Math. the 14th. 13. &c. where it is recorded that the people hearing of Jesus his departure, they followed him on foot out of the Cities, and it is there said, that when Jesus saw a great multitude, he had compassion towards them, and he healed their sicke, and fed them. Christ Preached to them and hea­led the sick and refreshed them▪ he was their Physitian for soule and body, and the Apostles Baptized them. Now in this great multi­tude there were women and children, as well as men that waited upon Christ ministry as the 21. verse proves: for saith the Evange­list and they that had eaten were about five thousand men, besides wo­men and children. And in the 15th of Math. which is the other place, [Page 27] I shall now satisfie my selfe with, it is related at large, ver. the 30th. that great multitudes came unto him▪ and that Christ after the curing of an those that were diseased called his Disciples unto him and sayd, I have compassion on the multitude, because they continue with me now three dayes and have nothing to eat: and I will not send them away fa­sting, lest they faint in the way,; And in this great multitude also there were women and children, as well as men and growen per­sons, for it is sayd ver. 37. that they did all eat and were filled, and ver. 38. they that did eat, were foure thousand men besides women and children; from all the which places of holy Scripture, I shall now prove that the Apostles also as well as John Baptist, baptized both men, women, and children.

They that baptized all that came unto Christ, and waited upon his ministry, amongst the which there were women and childrn as well as men, yea that baptized more then John they baptized both men, women and children.

But the Apostles baptized all that came unto Christ, and followed his ministry, amongst the which there were women and children as well as men, yea they baptized more then John the Baptist.

Ergo, they baptized both men, women, and children.

For the major and minor of this Syllogisme, they are sufficiently cleere from the places above quoted, if by the mouths of many wit­nesses any truth may be confirmed; and therefore the conclusion will necessary follow: for most certaine it is, that those great mul­titudes that followed Christ, and waited upon his ministry, consi­sted of women and children, as well as of men, and they were as well in covenant with God as they, and Christ had equall compassi­on of the women and children as of the men, and did as soone cure the children of those Parents and Rulers that had faith in him; as he did those that did actually believe in him themselves, as we may see in the Noble mans sonne, and the daughter of the Canaanitish woman whose Parents believed: and he ever relieved and preser­ved as well their children as their parents, as in the places above cited, where it is recorded that the women and children were as well fed by Christ, as their Parents, and that hee had as well com­passion on them, and care towards them, as towards men. And the [Page 28] places out of St. John, the second and third declare, that Christs Dis­ciples baptized all that came unto Christ, and followed him, and the Apostles ministry, and the fore-mentioned Scriptures evidence also, that women and children waited as attentively upon Christs mini­stry as the men: for it is sayd that they had all been attending upon him three dayes without eating: and therefore it must necessarily follow, that if the Apostles baptized all that followed their Master, that they baptized women and children, as well as men, which the Anabaptists exclude not from their baptisme.

Now, the holy Scripture being so cleere in this point, it is suffi­ciently evident▪ that they were all baptized, both men, women and children: for the Apostles had their Commission from Christ, and were sent to Baptise all the people of God, then in Covenant with him, without any restriction or limitation, either of sex or age, and women and children were as well in covenant with God as men, neither doth the Scripture any where before Christs death record any thing to the contrary, or relate any thing of the baptisme of men more then of women and children, or exclude children more then men or women from Baptisme: therefore when the Scripture sayes nothing to the contrary, we are no more to exclude the children of the Iewes from the ordinance of Baptisme, because they preached Faith and Repentance to those that were of yeares, then the chil­dren of the Iewes or Profelites were to be excluded from Circum­cision, because Faith and Repentance were first preached to their Parents: for God had declared in his holy Word, and by his pra­ctice from the calling of Abraham his friend out of the Land of the Chaldeans, and all strangers under the old Covenant, that the same way and manner of admitting the Parents into Covenant with him, and the same law of admission was to be used in all succeeding ages towards their children for their admittance▪ and for the admit­tance of those that were of their houshold: and God changeth not to be the Father, and God of the children of beleevers under the Gospell, as well as he was the God and Father of his people and their seed under the old Covenant: neither are the children of Chri­stians, whether Iewes or Gentiles inseriour to those of the Iewes in any priviledges, as I shall by & by make appeare. So that when Christ after his Resurrection, and before his Ascention, when he instructed [Page 29] his Apostles for forty dayes in all things▪ belonging to the King­dome of heaven and when he said unto them Math▪ 28. 19. Goe and Disciple or teach all Nations, baptizing them in the Name of the Fa­ther, and of the Sonne and of the holy Ghost, &c. And when he saith, Mark. 16. ver. 16. Hee that believeth and is baptized, shall be saved, but he that beleeveth not shall be damned, &c. By this his Commission, he doth not exclude the children of beleeving Parents, whether Iews or Gentles, and their families from Baptisme, any more then they should have been excluded from Circumcision, if Christ had sayd, Goe and teach all Nations, circumcising them in the Name of the Fa­ther and of the Sonne, and of the holy Ghost, and he that beleeveth, and is circumcised, shall be saved, and he that beleeveth not shall be damned. Which expression if the Lord Iesus had used, all the peo­ple that should have embraced the doctrine of the Gospell, would have believed that all the male children that had been borne of their Ioines, and all that had been in their severall families, ought to have been circumcised: for that was ratified by God for the manner of their admission: neither would any have scrupl'd it, as is easily to be perceived by the practice of the Iewes, who although the tearms of the Covenant were changed and that in sted of Circumcising Bap­tising is put in the place of it, yet many Zelots amongst the Iewes, exceedingly urged Circumcision of beleevers children, after the manner of Moses as necessary to salvation, untill the Councell at Jerusalem, Acts 15. decreed against it amongst the Gentiles.

Now, if they had supposed that the Children of those that were made Christians, had not been still within the Covenant, they would never have been so zealous for the Circumcising of them, after the manner of Moses, neither doe we ever read that any of the Apo­stles refused Baptisme to the children of Christian Parents, conver­ted from heathenisme, or thought them not within the Covenant. Yea, the contrary is evident from the counsell of the Apostles in the 15th of t [...]e Acts, where Peter in the 8. and 9. verses declareth that the be [...]eeving Gentiles were equall to the beleeving Jewes in all priviledges: his words are these God made choyce amongst us, that the Gentiles by my mouth, should heare the word of the Gospell and be­lieve. And God which knoweth the hearts, heare them witnesse, giving them the holy Ghost as he did unto us: and put no difference betweene [Page 30] us and them: purifying their hearts by faith. And in the second chap­ter of the Acts the same Apostle speaking unto those that had cru­cified Christ▪ and exhorting them to repent, believe, and be baptized, that they might be saved, useth this argument unto them for their encouragement to embrace the Gospell saying, that the promise is made unto you, and to your children and to all that are a far off even as many as the Lord our God shall call. By which we may see, that as many of the Gentiles as should believe, to them and to their chil­dren the Promises as well belonged and all the seales and priviled­ges thereto annexed, as well as they did to the Jewes and their children, as by their Baptisme is sufficiently manifest: for God sayd he put no difference between us and them: and therefore whatsoe­ver prviledges the children of the Jewes could challenge, the same may the Children of Christian Parents, and they are by the law of God due unto them▪ as well as the promises. And Saint Peter wri­ting to all the beleeving Gentiles in their dispersion for the com­forting and strengthning of them in all their persecutions, saith in his first Epistle. Chap. 2. ver. 9. Yee are a chosen generation▪ a royall Priesthood, an holy Nation a peculiar people, &c. confirming it from Exod. 19. ver. 5. 6. where the Lord sayth unto his people; Now therefore if you will obey my voyce indeed, and keep my Covenant, then you shall be a peculiar treasure unto me above all people, for all the earth is mine. And yee shall be unto me a kingdome of Priests, and an holy nation, &c. by which testimony of Peter for the comfort of those di­stressed Christian Gentiles that were scattered here and there, hee proclaymes them equall in priviledges with the Jewes, and that they and their seed were in Covenant with God, as well as they and were as chosen a generation to him as they, and as royall a Priest­hood, and as holy a Nation, and as peculiar a people as they. Now they that are equall by Peters witnesse to the Jewes, and betweene the which Nations if they beleeved God had made no difference, then their children are equall in priviledges, and no way inferiour to the children of the Jewes and therefore as the parents of belee­ving Jewes and Proselites, and their children and families were ad­mitted after one and the same way and manner of admission into the Church of God, so ought the children of Christian parents un­der the Gospell, and their children ought as well to be baptized as [Page 31] they. And Saint Paul confirmes the same doctrine in many places, as in his Epistle to the Rom. chap. 3. ver. 2. Where occasionally speaking of the priviledges of the Jewes above the Gentiles, in respect of their Cir­cumcision, and being within the Covenant, he saith they are very great every way, chiefly, because unto them were committed the Oracles of God. And in the ninth chapter of the same Epistle, ver. the fourth, hee saith unto them, did pertaine the adoption, and the glory and the Covenants, and the giving of the Law, and the service of God, and the promises, &c. which were all exceeding great priviledges above the Gentiles then out of covenant. Yet after the Gentiles had received the Gospell, he equa­lizeth the beleeving Gentiles with them in all priviledges, for he saith in the eleventh chapter of the same Epistle verse seventeenth, that the be­leeving Gentiles were ingraffed in among the beleeving Jewes, and with them did partake of the Root and fatnesse of the Olive tree. So that by this he declareth that they were equall in priviledges, and were inferiour to them in nothing. Which he further confirmeth in his Epistle to the Ephesians, the second chap. ver. 11. saying, wherefore, remember, that ye being in times past Gentiles in the flesh, who are called uncircumcision, by that which is called circumcision in the flesh made by hands; that at that time yee were without Christ being aliens from the common-wealth of Is­rael and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Iesus, yee who were some­times farre off, are made nigh by the blood of Christ: for he is our peace, who hath made both one, and hath broken downe the middle wall of parti­tion between us▪ &c. saying ver. 18. that through him wee both have accesse by one spirit unto the Father, and that we are no more strangers and for­raigners, but fellow citizens with the saints, and of the houshold of God, &c. In which words againe with saint Peter, he maketh no difference between the Christian Jewes, and Christian Gentiles, saying that Christ hath made both one, and therefore as the Jewes, and their children had right to the Covenants of promise, which were the seales of the cove­nant, so now the believing Gentiles and their children had right unto the Covenants of promise, and were equall in all priviledges unto them as being made both one: and therefore as the parents of the Jewes and Proselites and their children were admitted after one and the same way by circumcision into the houshold of God, so ought the Christian Gen­tiles and their children to be admitted after one and the same way into [Page 32] the Church by Baptisme: for if they partake not in the same priviled­ges, then there is a great difference betweene them, and they are not made both one, which overthroweth the doctrine of both Peter and Paul, and gives the Spirit of God speaking in them, the lye. Yea, Paul to the Galathians, chapter the second▪ ver. 15. saying, We who are Jewes by nature and not sinners of the Gentiles; sufficiently declareth that they by being Christians lost nothing of their pri [...]iledges, but that they were in covenant still with God, and Timothy was circumcised by vertue of his mother being a Jewesse; and Titus might have bin by the same law, if it had been thought convement: Neither was it yet ever supposed by any well grounded Christian, that any of the converted Jewes lost any priviledge to themselves or their children by em­bracing the Christian Rel [...]gion and if the Jewes should have lost that priviledge to their children, that by becomming Christians, they must have been out of the covenant, the Gospell had not been good tydings to them, and they would very hardly have been induced to imbrace the faith; but they knew very well, that they by receiving the Word should better their condition both to themselves and their children, if either of the parents were beleevers, for in this doctrine they were suffi­ciently instructed by all the Apostles, and Saint Paul 1 Cor. chap. 7. ver. 15. affirmeth, that the unbelieving husband is sanctified by the be­leeving wife, and the unbelieving wife is sanctified by the believing hus­band, else were your children uncleane, but now (saith he) they are holy; Which is not to be understood of Matrimoniall cleannesse or legitima­tion, as the Anabaptists groundlesly pretend, but of a faederall and co­venant cleannesse, which must necessarily be understood of some spiri­tuall prviledge to the child; for the Apostle there doth not speake to the Saints of any earthly priviledges who only instructs them about divine and heavenly matters and of the great benefits they enjoy by being Christians above the other men of the world, which is sufficient­ly evident by that he sayth, that by either of the Parents beleeving, their children are holy and cleane, and therefore fit to be consecrated, and offered unto God, which the children of the unbeleeving Gentiles were not, no more then uncleane beasts, neither could they be, for they were by Christ called dogs, which was in regard they were without the Covenant, not in regard of Matrimony, or their Marriage; for the same Apostle had taught his Country men, Heb. 13. saying, that marriage [Page 33] was honourable amongst all men, and the bed undefiled Whether they were Jewes or Gentiles; and their children begotten in wedlocke, were both by the law of God, and Nations, as well legitimate and lawfully begotten, and had right to their fathers inheritances and estates as well as Christians children; And if Paul should haue taught such doctrine to the people, that all children that had not been born of Christian Pa­rents had been bastards or had no true right to their fathers inheritance, he would have gained the hatred of the world against himselfe, and taught contrary doctrine to himselfe, who sayd that Marriage was ho­nourable amongst all men, therefore it made not their children illegiti­mate, which was a dishonour unto them, yea, he should then have taught against all the Prophets, and the whole law of God, which gives to all people a propriety and lawfull right, to that they had lawfully got­ten, & forbids all men to covet it, and therefore there was no such pollu­tion in their Marriages, as made their children illegitimate, though they were heathens, or Infidels, as the Anabaptists fondly imagine: from all which it must necessary follow, that by that expression calling their children holy, his scope and intent in this was, to shew the difference between the children of beleeving parents, or either of them, and unbe­leeving parents, and that in respect of spirituall and heavenly things, proclaiming the children of unbeleeving parents uncleane as without the Covenant, and the children of beleeving parents cleane and holy, as fit to be offered up unto God, as being then within the Covenant, by which expression he doth equalize the beleeving Gentiles, with the beleeving Jewes in all priviledges, for the comfort and joy of all such as were then unequally yoaked, who might otherwise have had many sad thoughts and doubts conce [...]ning their children, as if they had not been within the covenant: therefore I say, the Apostle for the consola­tion of all such Christians, whether men or women, as were joyned to unbeleevers whether Jewes or Gentiles, hee saith unto them, that the beleeving husband sanctifieth the unbeleeving wife, and the beleeving wife sanctifieth the unbeleeving husband, so that their children are clean and holy; Now that which God calleth holy and cleane, none may call common or uncleane▪ for so sayd the vision to Saint Peter, Acts the 10. ver. 15. What God hath clensed, that call not thou common, &c. And Saint Peter by this vision sufficiently defended himselfe against those that were of the C [...]cumcision, and contended with him, that he went [Page 34] into men uncircumcised, and did eat with them, Act. 11. telling them, that the Spirit of God bad him goe with the men that came from Cor­nelius, nothing doubting, and related unto them farther, that when he spake unto Cornelius, and those that were with him, the holy Ghost fell on them, as on the Apostles at the beginning: forasmuch therefore (saith he) as God gave them the like gifts, as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God? when they heard these things (saith the Scripture) they held their peace and glo­rified God, &c. And in the 15th chapter, ver. 9. saith he, God put no difference betweene us and them, purifying their hearts by faith. And therefore they were within the Covenant as well as the Jewes, and were pure, and their children pure, holy and cleane, according to that of Saint Paul Rom. 11. Who affirmeth if the first fruit be holy, the lumpe is also holy: and if the root be holy so are the branches. Now these were the first fruits of the Gentiles that Saint Peter was sent unto, and they were graffed in amongst the Jewes, and with them did partake of the root and Olive tree. And therefore were as holy as the Jewes, and their children, as holy as their children, as being branches of that holy root, and wi [...]hin the Covenant as well as they, which doctrine is confirmed in many more places of holy Writ, as in that above cited out of the 1 Cor. 7 ver. 14. where the Apostle telleth them, that if either of their Parents be beleevers, their children are cleane and holy. Which mani­festeth cleerely to all men of understanding, that the children of Chri­stian parents, are not only within the Covenant, as well as the children of the Jewes, but that they also are to be consecrated unto God, as well as the Jewes children were, as being holy and cleane, which was by the Sacrament or right of Circumcision amongst them, and therefore ought to be by Baptisme amongst us, the Seale of the Covenant of admission: For the same way of admission of the Father into the family and hous­hold of God was used to their children before the Law, and under the Law, therefore the same way of admission of the Parents is to be used of admitting their children under the Gospell, which is by Baptisme: they being as well in covenant and holy, as well as their Parents; But for farther proofe that children of Christian Parents, are still as well in covenant as the Jewes were, I shall desire you to learne what Saint Paul writeth in his 1. Epistle to the Thessalonians chap. 4. ver. 13. where he saith unto them that did overmuch sorrow for the death of their [Page 35] Christian friends and Children, I would not have you to be ignorant brethren, concerning them which are asleepe, that ye sorrow not, even as others which have no hope, Meaning those that were without, that were not in covenant with God: asserting by these words, that the Thessalo­nian Christians were in a blessed condition, as being within the pale of the Church, and in covenant with God: for such as were without the Covenant, were without hope, and without God in the world, as the Apo­stle saith, Ephes. 2. ver. 12. which beleevers and their children are not, and therefore equall in all priviledges with the children of the Jewes, and in Covenant as well as they were, with the which words he great­ly comforted the Thessalonians, and animated them against the immo­derate sorrow and griefe for the death of their friends. What a great wickednesse is it therefore in the Anabaptists to affirme, as they daily doe, that the children of Christians are no more within the Covenant then the children of Turkes and Infidels, which is a meere fighting a­gainst God, and a giving the Spirit of God the lye, and an overthrow­ing of the Scripture, which proclaimes them clean and holy, and with­in the covenant, which might be enough for ever to satisfie any sober­minded Christian, should I not adde a word more to what I have spake. But because that it is a received opinion amongst all the Anabaptists, that children of believing parents are no more within the Covenant then Turks or Infidels, and that they have no more right to Baptism then catts or doggs: for so they have been heard speake, I shall adde an ar­gument or two more to the former, for the preserving of those that are yet in the truth from their wicked errors, and for the confirming of others, and for the convincing of all gain-sayers, and for the comfort of all Christian parents and their children: that they may all see, that they are equall in priviledges with the Jewes and their children and thus I argue.

Those that are undr a better Covenant, and more sure promises by be­ing Christians whether Jewes or Gentiles then they were before by being Jewes, they and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happinesse, but far above them.

But the Christian Jewes, and beleeving Gentiles are under a better Covenant, and more sure promises by being Christians, then they were be­fore by being Jewes.

Ergo, They and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happinesse, but farre above them: And therefore if the Jewes and their children were within the Covenant under the old Testamen [...], and received the seale of the Covenant, which was Circumcision for the admission into their Church, then all the Christians and their children under the Gospell, ought likewise to receive the Seale of the Covenant, which is Baptisme for their admission.

For the conclusion of this Syllogisme, and the consequence from that, they will stand undeniable, if the major and minor be proved: and they are sufficiently evinced by the Aposile, writing to his Country-men, in his Epistle to the Hebrewes, where he labouring to set forth their d [...]g­nity now they were Christians, and to shew they lost nothing in any of their priviledges by it, and comparing them together, proves by ma­ny arguments through the whole Epistle, that they being now Christi­ans were in a much better condition, then when they were Jewes, and therefore that they should not be discouraged, or think themselves in a worse estate then they were befor, and in expresse tearmes asserts, they were under a better covenant, and more sure promises. His words are these, Heb. 7. ver. 20. 21. 22. And in as much as without an oath, he was made a Priest (meaning Aaron) (for those Priests were made with­out an oath, but this with an oath ▪mearing Christ) by him that sayd un­to him, the Lord sware, and w [...]ll not repent, thou art a Priest for ever, after the order of Melchisedech) by so much was Jesus made a surety of a better testament. And chapter the 8. ver. 6. But now, saith the A­postle, hath he obtained a more excellent ministry, by how much also he is a Mediatour of a better Covenant, which was established upon better pro­mises. Here we find the words twice reiterated for the more sure ra­tification of this truth. And what Saint Paul writes to them, he writ to all other Christians, as we may see in the second Epistle of Peter, chapter the third, ver. 15. 16.

Now then, if the beleeving Jewes and their children were all in co­venant with God, and had equall right with their parents to the Seale of the covenant which was Circumcision in their admission to the Church, and if the Christians whether beleeving Jewes or Gentiles are not with their seed still within the covenant, and have not right to the Seale of the same, which is Baptisme, in their admission; then they are [Page 37] inferiour to the Jewes in Priviledges, and under a worse covenant, and not under a better and more sure promises, which is to give the Spirit of God the lye, and to overthrow indeed the doctrine of the New Testa­ment: for the whole Scriptures of the New testament, witnesse that in all respects they that embrace the faith are in a farre better condition then the Jewes were, whose necks were under such a yoake (by Saint Pe­ters testimony Acts the 15th, ver. 10.) as neither they, nor their fore­fathers could beare: whereas Christs yoake is easie, and his burthen light, [...]f Christ himselfe may be beleeved, Math. 11. ver. 13. and there­fore being Christians, they are now in a farre better cond [...]tion, and under a better covenant, and more sure promises then they wre be­fore, which is yet more evident from the Apostle Paul in the second of the Cor. chap. the third, who sayth, God hath made us able ministers of the New Testament, not of the letter▪ but of the Spirit, for the letter kil­leth (saith he) but the Spirit gives life. And then comparing the Co­venants together, the Old and New, though they were both glorious, as he asserteth, yet he affirmeth that the covenant of the New Testa­ment is farre more glorious, that being the ministration of the Spirit, the other the ministration of death, and concludes in the ninth verse, if the ministration of condemnation be glory, much more doth the ministra­tion of righteousnesse exceed in glory, and in the 18th verse he saith, Wee all (now) with open face beholding, as in a glasse the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spi­rit of the Lord. So that if we did but duly consider the whole scope of the Apostle in this chapter, and in all his other Epistles, we should find that he laboureth to set forth the great honour and dignity of Christi­ans above the Jewes, not only in regard of the more cleere manifesta­tion of the will of God under the Gospell, and freeing them from all those burdensome and painfull, yea, and costly ceremonies, but in that they are in many respects preferred before them: for whereas before the male children only and the males in families were to receive the Seale of Circumcision, and that at a limited time: Now by being Christi­ans that difference is taken away, and all the families of Christians both young and old, men, women, and children are to be admitted af­ter one and the same way, according to that of Saint Paul, Gal. the 4. ver. 27. 28. 29. For as many of you (saith he) as have been baptized into Christ, whether young or old, have put on Christ, there is neither Iew nor [Page 38] Greeke, there is neither bond nor free, there is neither male nor female; for yee are all one in Christ Iesus. And if yee be Christs, then are ye A­brahams seed, and heires according to the promise. Out of which words it is easie to gather, not only that the believing Gentiles exceed the Iewes in many respects, but that they are still in covenant with God, and A­brahams seed, and heires according to promise. That is, they have right to all the promises, and are in covenant with God, as well as Abra­hams children were, and therefore in all the former respects, and from the very testimony of Saint Paul, it is most evidently manifest, that Christians and their children are under a better covenant, and more sure promises by being Christians then the Jewes were: but if according to the doctrine of the Anabaptists, the children of Christians are not in covenant still with God▪ and are not to be baptised, they are inferiour to the Jewes and their children, who were all baptized into Christ by Moses in the cloude, and in the seas, as Saint Paul, 1 Cor. 10. ver. 1. 2. 3. asserteth, whose words are these; Brethren, I would not that yee should be ignorant, how that all our fathers were under the cloude, and all passed through the Sea, and were all baptized by Moses (into Christ) in the cloude, and in the sea, &c. Now that children were there as well as men and women (which some of the Anabaptists lately denyed) it is apparant from the first of Exodus, and from the 10th chapeer of the same Booke, where it is related, that Moses told Pharaoh, that they must have their child [...]en as well as their men, to goe to sacrifice in the Wildernesse, and would not depart and leave Egypt, without their chil­dren which from many more places may be proued: as in the 14th of Numbers ver. third, where the people sayd, Wherefore hath the Lord brought us to this land, to fall by the sword, that our wives and our chil­dren should be a prey &c. For which their wicked and rebellious mur­muring against God, in the 30th verse, the Lord saith unto them, Doubtlesse ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the sonne of Iephunnieth and Ioshua the sonne of Nun. But your little ones which yee said should bee a prey, them will I bring in, and they shall know the land which yee have despised, &c. Out of all the which places it sufficiently appeareth that their little children were in the sea, and in the cloude, and were baptized by Mo­ses as well as their men and women, which the Anabaptists stifly deny Withall, it may here be taken notice of, that Baptisme or washing doth [Page 39] not alwayes signifie a dipping over head and eares; For all our fa­thers were baptized into Christ by Moses in the Sea, and yet they passed through the Sea on dry land, as the story at large declareth, the which also might be proved from many other witnesses of holy Writ, but this I speake only by the way. The maine thing in hand is to prove, that Christians whether Jewes or Gentiles and their children, are in no priviledges inferiour to the Jewes and their children, which was ratified by all the places above quoted and that of Saint Peter, Acts the 15th, where he saith, God put no difference betweene the beleeving Iewes, and the beleeving Gentiles, and that of Saint Paul Cor. 1. chap. 7. where hee asserteth, that the children borne though of but one of the beleeving Parents, are cleane and holy and out of the places in the 7th and 8th chapters of his Letter to the Hebrewes, where he saith, they are under a better Covenant and more sure promises; better therefore every manner of way, which it could not be, if Christians and their children were not still in co­venant with God as well as they, and if they had not, they and their children equall right to Baptisme as the Jewes and their children had to Circumcision and if they did not indeed exceed them in all priviledges, which to deny, is no better then to deny the Scripture, and give the Spirit of God the lye, for the Scripture saith, that Christians and their children are within the Covenant and are both made one, are holy and cleane, and that there is no difference be­tweene the believing Gentiles and the very Apostles, yea that Christians are under a better covenant, and more sure promises, all which truths the Anabaptists stifly deny, and spend all their strength to fight against. Now I appeale to any understanding Christian, whether it be not great flattery in any man to stile the Anabaptist a harmlesse people? If any amongst us should but rob his neighbour of a Calfe, or a Sheep, or of some of his Lambes or should but cause his cattell to wander and stray to their destruction, or should but raze the names of his children and progeny out of his evidences, and assert they had no right to their fathers estates, or say they were unlawfully begotten or were bastards, or should really indeavour to rob their Parents of their children or steale away the affections of their wives from their husbands, or the husbands from their wives and their children, or servants from their Parents or Masters, is [Page 48] there any man, I say, of sound understanding that would thinke such a generation of people, a harmlesse company of men, much lesse call them the harmlesse men, when they doe all the in [...]ury to people [...]hat men possibly can doe? How therefore can any man call the Anabaptists a harmlesse people, when they not only thrust the children of Christian parents out of covenant with God, and raze out their names out of the divine records, telling them, that their children are no more in covenant with God then Turkes and Infi­dels▪ and that they have no more right to Baptisme then catts and dogs, proclaiming them to the world, an unc [...]eane and unholy ge­neration▪ labouring to seduce the people, and to lead them into damnable errours, and b [...] that meanes rob the Parents and Masters of their children and servants, and steale away the affections of those that are joyned together in most relations, and that against all the lawes of God and Nations, which is indeed the greatest rob­bery and unrighteousnesse that can be perpetrated against God or men, for it not only robbeth God of his honour and glory by ma­king nothing of his holy Word, but parents likewise of their chil­dren, and the comforts of their children whom their parents accor­ding to the doctrine of the Anabaptists cannot looke upon, but as on a company of Infidels, and when they dye, can have no more hope of their eternall happinesse then of the happinesse of a heathen, which must needs sad the hearts of all such as beare any reall affe­ction to their children when they cannot behold them, but with such thoughts as that dying without the Covenant they are damn'd.

If when Christ came towards Ierusalem, he wept over it, fore­seeing their misery, how must those Parents that dearly love their children, weepe over them when they dy, of whom they have no hope? Yea, it must needs exceedingly sad the hearts of such Pa­rents, and make them greatly to mourne, and be over-sorrowfull at the death of any of their children, if they have any tender affecti­ons towards them, if they beleeve the principles of the Anabaptists, who account children of Christian Parents no better then Infidels and Heathens. But Saint Paul in the first of the Thessaloniaxs and the 4th, hath taught all Christians not to mourne as those without hope, knowing that they and their children are within the Cove­nant, and therefore all these tenents of the Anabaptists make [Page 41] them not only an hurtfull people to all good Christians and their children, but a company of fighters against God, and such as must one day give a dreadfull account (if they speedily repent not) for all these their unchristian, and unrighteous proceedings.

But say [...]ste Anabaptists, these are arguments by consequent, which are not binding. But had we only arguments by consequence they would be sufficiently binding, being groūded upon the holy Scripture, and divine authority and taken from Presidents of the like nature: for Christ himselfe hath taught us so to argue, who in the 22. of Mathew, to prove one of the greatest points of the Christian saith against the false teachers of his time, viz. The Resurrection of the dead, he evi­denceth it from this, that Abraham, Isaac and Iacob were living▪ and therefore by consequence that there should be a Resurrection: which the Saduces excepted not then against, alledging that it was but an argument by consequence, and therefore not binding, they poore ignorant soules were not so learned as our Anabaptists.

Saint Paul also in the first of the Cor. and the 15th chap. proves the Resurrection of the dead with many arguments by consequence, as is there to be seene at large. Now if arguments by conse­quence will stand good from both Christs and Pauls example and doctrine to prove the fundamentallest point of religion, without which all preaching is vaine, and our faith is vaine, as the Apostle affirmes, had we no better arguments, they upon the same grounds would ever hold good for the confirmation of our faith in any point of religion of lesse consequence. But we have not only arguments by consequence to prove that the children of the beleeving Jewes were Baptized and therefore that the children of beleeving Gen­tiles ought also to be baptized, but expresse Scripture, as I proved before from the Commission of Iohn the Baptist's and Christs Dis­ciples, before Christs death, and from their practice who were sent to baptise the Jewes without distinction or limitation, either of age or sex, and who as the Scripture recordeth▪ Baptized all that came unto their ministry▪ they only excepted that rejected the counsell of the Lord against themselves) which neither women nor children, nor none of the people did but the Saduces Pharisees, and Lawyers and their complices, who neither entred into the Kingdome of hea­ven themselves, nor would suffer others to enter, by their good wills▪ [Page 42] though the Publicans and harlots beleeved Iohn and were saved, Math. [...]1. ver. 31. 32. and all the other people were baptized, both men, women and children for Ierusalem and all Iudea, and all the region round about Iordan were baptized by the Baptist, and all that waited upon Christs ministry, and the world that followed him were baptized, for the Disciples baptized more then Iohn, and all that attended upon their ministry, for wee read of none that were exempted but the above-named, amongst which women and chil­dren are not included.

And even after the Ascension of Christ, we read that in the City of Samaria Acts the 8th, from the greatest to the least, both men and women were baptized; and we read that Cornelius his whole Family, and all his friends there with him, were baptized, Acts the 10. ver. 48. and of Lydia and her houshold Acts the 16. ver. the 15th and the Goaler and all his houshold ver. 33. and of Stephanus and his houshold▪ 1 Cor. the 1. ver. 16. who were all baptized; which is more then if they had sayd, that they baptized all the men and women in those families, for Houshould includes all, young and old, of all sects and ages, and therefore all the children as well as growen persons in the severall families of those that then embraced the Faith were baptized, and made partakers of the Seales of the Covenant, and of the Promises according to the old manner of admission under the Old Testament as well as the Parents, and masters of those fami­lies. Seeing therefore we have such pregnant proofes out of the ho­ly Scripture, and such a cloude of witnesses for the confirmation of this truth, that children of christian Parents are as well in cove­nant as their Parents, and that they were also baptized; for their whole housholds were baptized with them, it must needs be a great fighting against the truth, and an exceeding wrong to all Christian Parents to exclude their children, not only from the Seales of the Covenant of Grace, but from the Covenant it selfe, which the Ana­baptists most impiously and injuriously do, affirming they are no more now in Covenant, then the children of Turkes and Infidels, nor have no more right to baptisme then catts or doggs, which if it be not the greatest unrighteousnesse that can be committed. I know not what unrighteousnesse is: for if we compare the children of [Page 43] those that are in covenant with God, with their Parents and the Priviledges that both God in his Word grants unto them, and Christ himselfe did afford unto them, with those that are given to their Parents, we shall find no difference between the children and their Parents, but that they are all equall in favour with God, and equall in priviledges, and we shall find also as many significations of Gods and Christs love unto them, and as many wayes to expresse it, as to their Parents, and therefore they are as dearly beloved of God, and as well in covenant with him, and have as much right un­to the Seale of the Covenant as they, and equall every way in pri­viledges with them: and for proofe of what I now say, I shall brief­ly declare it by some instances, I will begin with the covenant of God made with Abraham Genes. the 17. where God equally ingages himselfe to the children of Abraham, as to Abraham himselfe, pro­mising that he would be his God, and the God of his seed, and en­joynes him to Circumcise all his children, and those in his family, as well as himselfe, and makes it a Law for ever with him, and with all strangers, Exod. the 12. ver. 48. that should embrace the doctrine of Abraham to doe the same, and commands through all generations, that the male children should as well be circumcised as their Pa­rents, they being as well in covenant with him as their Parents. And God hath in all Ages as equally preserved their children from the fury of their enemies as their Parents, and kept their little children from destruction and drowning in Pharoahs time, Exod. 1. as well as their Parents, and so in all their Perigrinations in the Wilder­nesse. Yea, he destroyed their Parents and saved their children, calling their children his children, though their Parents were re­bellious: Now therefore when God sheweth equall care and affe­ction to their children, that he did to their Parents, and equalizeth them equally in their Priviledges, what a madnesse is it in any to make a difference between them?

And Christ himselfe reproves his Disciples for hindring little children to come unto him▪ and commands them, to suffer them to be brought unto him, and gives reasons why they should be brought unto him, saying, that they were of the Church as well as they, and that they belonged unto the Kingdom of heaven as well as they; The words are these, Matth. the 19th, ver. 23. 24. 25. Then (saith the E­vangelist) [Page 44] were there brought unto him little children, that he should put his hands on them and pray: and the Disciples rebuked them: but Jesus sayd, suffer little children, and forbid them not to come unto me: for of such is the Kingdome of heaven and he layd his hnads on them. And Saint Marke chap. the 10. ver. 14. sayth, that Christ was much displeased with his Disciples because they forbad them, and addes more-over, ver. 16. That he tooke them up in his armes, put his hands upon them, and blessed them. Greater significations and testimonies of favour, Christ shewed to none: which is a sufficient argument to prove that he loved them with equa [...]l love to their Parents, as being as well in covenant with him as they. And if it be duly weighed and considered what Christ there speakes concerning them, and what he doth to them, it will be a sufficient confirmation to us, that they had a right to the Baptisme of water as well as they had to circum­cision: for he blessed them with a spirituall blessing, and shewed as much love to them as to any that came to him: for he tooke them up in his armes and layd his hands upon them, and blessed them: Now this was a spirituall blessing, which argues they were sprituall per­sons; neither were ever any curst that God blessed. Baalam had learned that lesson, Numb. 23. ver. 19. 20. Yea God told Abraham that he would blesse them that blest him and curse those that curst him therefore those little children that Christ blest, they were blest for ever: and that it was a spirituall blessing that Christ bestowed upon those little children, it is evident, for they were not brought unto him as sicke or weak, or lame, or blind, or as laden with any infirmi­ties, but only that he should put his hands on them, & pray for them, which was a spirituall favour, and the childrens bread which he be­stowed upon them, laying his hands upon them, and blessing them, reproving his Disciples for hindring them of his prayers, and com­manding them for ever after to suffer little children to come unto him, saying, that of such are the kingdome of heaven, that is, that they were spirituall persons, and that they were as well of the Church as themselves, and belonged to heaven, and were of the houshold of God as well as they they being members of the Church, and of the family of Abraham as well as themselves, yea, Christ putting his hands upon them and blessed them, which are childrens bread and the peculiar priviledgs of his people. Now, when Christ [Page 45] himselfe the Mediatour of the New Covenant graces little children with as much favour, as he did any that came unto him, and blesseth them with everlasting blessings, and with blessings of the highest price and ranke, it sufficiently declares that they had right to bles­sings of inferiour a [...]ay, and that they had right to the Baptisme of Water as well as their Parents, as being the children of Abraham, and his people in covenant and holy persons. And for ought any thing can be sayd to the contrary, those little children might for­merly have been baptized by the Disciples, as others were, and therefore they being no way infirme, the Disciples might thinke they had no need to come to their Master, and therefore forbad them: but, I say, how ever it were, that Christ reproves his Disci­ples for it, and commands them to suffer little children for the fu­ture to come to him, and in that he prayes for them, and bestowed a spirituall blessing and favour upon them, saying, that theirs was the kingdome of heaven, it abundantly proveth to mee that they had a right unto Baptisme, and being as dearly beloved of Christ, as any other of the Nation. Which a great comfort to all Christian Parents and their children, when they consider Gods and Christs love to­wards them.

But if we consider other passages and duly weigh Christs actions, and expressions towards little children at other times, and what he sayes and testifies of them▪ the truth will yet more perspicuously ap­pear, viz, that children of Christian parents have a right to Baptisme, and that the children of the Jewes as well as their Parents were equall in Priviledges, and were as well baptized as they. When our Saviour Christ reproved his Disciples for their dispute, which of them should be greatest: it is related Marke the 9. ver. 36. 37. That Christ tooke a child, and set him in the middest of them, and when hee had taken him in his armes he sayd unto them: Whosoever shall re­ceive one of such children in my Name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. And ver. 42. he sayth. Whosoever shall offend one of these little ones that beleeve in me, it is better for him that a milstone were hanged about his necke, and and he were cast into the sea. And in the 17th of Matth. it is recor­ded there, that when there was a dispute amongst the Disciples who is the greatest in the kingdome of heaven, Christ to discide this contro­versie, [Page 46] ver. 2. called a little child unto him, and set him in the midest of them, and sayd, except yea be converted, and become as little chil­dren, ye shall not enter into the kingdome of heaven, whosoever therefore shall humble himselfe as this little child, the same is greatest in the kingdome of heaven. And who so shall receive one such little child in my name receiveth me, but whoso shall offend one of these little ones which beleeve in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea, and ver. 10. speaking unto his Disciples, he saith unto them take heed ye despise not one of these little ones; for I say unto you, that in heaven there Angels doe alwayes behold the face of my Father which is in heaven, &c. These words of our blessed Saviour concerning little children borne of the Jewish Nation, then his people in Covenant with him require a deepe consideration; and truly if they be right­ly weighed▪ they may be an excellent means, if not to put an end to the controversie between us and the Anabaptists, yet of convincing many gainsayers▪ who have meane and low thoughts of little chil­dren: for Christ in these words doth greatly magnifie the dignity of little children, where he proclaimes the same blessings to such as shall in his Fathers name receive them, as he doth to any that shall receive his Disciples or a Prophet: affirming that they that received them, receive himselfe, and him that sent him, and they that shall offend any one of them, it were better that a milstone were hanged about his neck, and that he were cast into the middest of the Sea. And he pronounces no greater judgements against the greatest enemies of his Church. Moreover, Christ in terminis saith, they be­leeve in him. If any shall aske me how that can be that little chil­dren beleeve? I answer that Christ hath sayd it who is the author and finisher of our faith, Heb. 12. the true witnesse who cannot lye, and who can as well worke faith in little children, who doth whatsoe­ver he will in heaven and earth Psal, 115. as to put into the heart of good Josiah when he was young▪ and but eight yeares of age▪ to seek after the God of David his father, and to doe that which was right in the sight of the Lord, 2 Chro. 34. ver. 1. 2. 3. And who found some good thing towards the Lord God of Israel in the little child a wicked Jeroboam▪ 1 King. the 14. ver. 13. Which good God himselfe wrought in him. And all reason will dictate unto any man, that God can [Page 47] as well worke faith in little children, as fill John Baptist with the holy Ghost, even from his mothers wombe, Luk. the 1. ver. 15th. ac­cording to that of Christ, John the 3. ver. 8. The wind bloweth where it listeth; the Spirit of God can as well worke his graces in little children, as in growen persons, who hath ordained strength out of the monthes of babes and sucklings to still the enemy and avenger, Psal. 8. ver. 2. and as Christ sayth to perfect his praise, Matth. 21. ver. 16. I say therfore in regard of the great power of God, and in regard of so many Presidents of his wonderfull working of grace and good in little children, and in regard that Christ himselfe hath sayd, that the little children of the Jewes did beleeve in him, I doe beleeve that they had faith in Christ, and by vertue of that had right unto Baptisme, as well as their parents.

But which is yet more, Christ saith not only little Children be­leeve in him, but that the offending of the least of them, not only exceedingly displeaseth him, but excludes the despisers of them out of heaven; and for further terror to such as should offend them, he sayth, that their Angels behold his Fathers face in Heaven, intima­ting that little children have a guard of Angels, to protect and de­fend them, and to punish their enemies; so that whatsoever can make any of the most eminent servants of God, to be in esteeme amongst men, and whatsoever Priviledges they are graced with▪ the same things are to be found in the little children of beleeving Parents, and such as are in covenant with God: for they by Christs testimony, have humility and faith, and a guard of Angels to attend them, as well as men and women, and God is their Father as well as theirs, and Christ is their Redeemer as well as theirs, Who saith ver. 11. that he came to save those as well as they; asserting moreover they that received such little children, receive with them Christ and God, and they that offend them are accursed. Now then when little chil­dren partake in all the eminentest priviledges, which the ancientest beleevers are graced with, and are in as high esteeme in Gods ac­count as they, by all reason they are not only capable of Baptisme, but have a right unto it as well as their Parents, as being in the co­venant as well as they. And truly it may not be passed over slightly, which addeth something yet to the dignity of little children, Jesus Christ sends his Disciples to schoole to those little children, and [Page 48] makes them his Disciples masters, and from them bids them learne their first [...]esson of [...]u [...]ility and selfe-denyall tell [...]ng them that un­lesse they become like one of them, they should never enter into the king­dome of heaven; which is as great a dignity as can almost bee con­ferred upon the sons of men, to be made, the masters and teachers, to those that were to teach the world: for in some respects Christ equaliseth those little children with himselfe, for Matth. the 11th. ver. 28. he saith unto all such as would be saved Learne of me, for I am meeke and lowly of heart. And here he so dignifieth little chil­dren, that he sends his Disciples to schoole to them, which I affirme is as eminent a favour as he shewed to any men, when he was up [...]n eatth: and therefore doubtlesse those that Christ so graced in all re­spects are worthy of Baptisme, and have a right unto it: and all such as despise little children borne of Christian parents, and count them Infidels highly offend.

Yea there are other passages yet not to be passed by concerning little children. It is related Math. 21. ver. 14. 15. 16. That the blind and the lame came unto Christ in the Temple, and he healed them: And when the chiefe Priests and Scribes saw the wonderfull things that hee did and the children crying in the Temple, and saying Hosanna to the Sonne of David; they were sore displeased and sayd unto Christ, hea­rest thou what they say? And Jesus sayth unto them, yea: have ye not read out of the mouthes of babes and sucklings, thou hast perfected praise? Here we see, that when Christs enemies were offended at the acclamation of the children, Christ allowed of their witnesse, and confirmes it by Scripture, teaching all men that they did well, and their duty, and that God was honoured by it, and that in all ages God would be glorified by the very mouthes of babes and sucklings, who should set forth his praises as they did: so that by the words of Christ, it is sufficiently manifest, that they confessed him before men, and were not ashamed of him, and hee had taught his Disciples and all men, that they that confesse him before men, hee would confesse them before his Father in heaven, and here hee ap­proved of them, and owned them as his witnesses, which is also as high a dignity as is conferred upon any of Christs followers, and therefore I will never doubt to conclude, that those children had right to Baptism that Christ so honours, and that they were baptized [Page 49] by John and Christs Disciples amongst the other people, and world that followed Christ; for Jerusalem, and all Iudea, and all the regi­ons round about Iordan were baptized, and Christs Disciples bap­tized more then Iohn, and children by Christs testimony beleeved in him, and confessed him as well as others, Ergo, they were baptized. And therefore in all these regards, I may use the same words to all the Anabaptists that Saint Peter used, when the Holy Ghost fell on them in Cornelius his house. Can any man (saith he) forbid water, that these should not bee baptized, that have received the holy Ghost as well as we▪ Acts 10th, 47. I say in all these regard▪ I may say unto the Anabaptists, Who can forbid water, that the children of those that are borne of such parents as are in covenant with God as the Jewes children then were, and Christians children now are should not bee baptized, God having graced them with such eminent significations of his favour, and owning them so often to be his children, and ha­ving put no difference between the Christian Jewes and their chil­dren, and Christian Gentiles and their children; yea, they being now under a better Covenant, and more surer promises? Surely all those that doe forbid water, that the children of Christian Parents should not be baptized, are such as withstand God, which Saint Peter durst not doe, Acts 11. ver. 16. and for my part I never will doe, who by Gods assistance shall live and dye in this faith, that children as well as women and men amongst the Jewes, had not only right to Baptisme as well as their Parents, but that they were really Bap­tized: and that the children of the Christian Gentiles were as well baptized in their severall families as their Parents, and that they ought still to be, till the comming of Christ, and in this faith by the grace of God I will live and dye.

This Mr. Smart, to gratifie your desire. I thought fit to write unto you, whom I truly love in the Lord that you may know not only my opinion concerning this point of controversie, but have by you my reasons for the same. All that I have now to say unto you, is this; The times in which wee live are perilous times, in respect of the many dangerous and desperate opinions that are now abroad destructive to the life of godlinesse, which our Baptisme tyes unto, and tending to the ruine of Christian Religion, and disturbing of Church and State if the Lord from heaven by his [Page 50] mighty power doth not rebuke this spirit of errour that is now gone out into the world, yea, it is sad presage that great Judgements hang yet over this Land for the preventing of the which, we ought cortinually to be put upon the duties of fasting and prayer, and all watchfulnesse in them, the meanes that God himselfe hath appoin­ted for the diverting of his wrath, and to these duties we ought to the uttermost of our power to joyne a godly life, and a holy conver­sation, as we have covenanted by our baptisme, that so wee may set forth the praises of him that hath called us out of darknesse into his marvellous light; knowing that the grace of God, that bringeth salvation, hath appeared to all men, teaching us, that de­nying ungodlinesse and worldly lusts, we should live soberly, righte­ously, and godly in this present world, looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, which that you and I, and all such as feare his Name may doe, and for ever persevere with all constancy in the truth, is the daily prayer of him