HAving formerly Treated of the Baptisme of the Nationall Church, I have now thought it meet likewise to consider the grounds upon which the Separated, and some other Churches, doe Baptise their Infants, which are from severall places of Scripture, especially these five, which I will examine in order.

The first is that in the Acts. 2. 39. where it is said, The promise is to you and your Children: which Text, although it be to no pur­pose in the point, and so confessed by the ingenuous, yet because many inconsideratly do still alledge it, I shall for their sakes shew their great weaknesse in their thus reasoning thence: If the pro­mises be made to us and our Children, then the Seales of the pro­mises.

To which I answere, it is not there said of Infants, but to your Children; not promises, but promise: it is therfore worthy inqui­r [...] to finde out, what is there meant, by you and your Children; in both these we shall be satisfied if we looke back into the former part of the Chap. where when the gifts of the holy Ghost were given forth upon the 120. and they speaking in divers tongues, and the Jewes thereupon some marvailing, some mocking, and saying, that they were full of New wine, ver. 13. Peter hereupon [Page 2] stands up and speakes to these Jewes thus, These men are not drunke as yee suppose, but this is that which is spoken by the Prophet Joel, that in the last day (saith God) I will powre out my Spirit upon all flesh, and your Sonnes and Daughters shall Prophecy, &c. ver. 15. 16, 17. And immediatly when he had thus spoken, he preached unto them Iesus Christ, whom they had murthered, and whom though dead and buried, yet God had raised up, and who being by the right hand of God exalted and having received of his Father the promise of the Holy Ghost had shed forth, this which they then did see and heare: ver. 33. As if Pe­ter should have said to the Jewes thus, we are not filled with wine as yee suppose but are fil'd with the Spirit. promised to our Fathers long since, that should be poured forth in these our daies; And that their Sonnes and their Daughters▪ should Prophe­cy; which is now fulfilled upon us their Sonnes and Daugh­ters, and may be also poured out upon you and your Chil­dren, to make you all Prophecy and speake with tongues as we do for you and your Children are all the Sonnes and Daughters of the Jewes our Forefathers, to whom this Prophecy was spoken, aswell as any of us: If you repent and be Baptized every one of you, in the name of thi [...] Lord Iesus (whom you have crucified) for the remis­sion of your s [...]nne, notwithstanding your dealing so wickedly with him and moreover yee shall also receive the gift of the Holy Ghost, for the promise is to you and to your Children, aswell as unto us, ver. 38. 39. So then by this time we may see what is meant by the pro­mise (to wit) The gift of the holy ghost, mentioned in the 17. ver. to be prophecyed of by Ioel, and in the 33 verse, to be received of the Father, and to be shed forth by Iesus Christ, and also recited in the 38 ver. (thus) And yee sh [...]ll receive the gift of the holy Ghost, for the promise is to you and your Children.

And likewise we may see who are meant by you and your Children, to wit, the very same which are mentioned in the 17 ver. under the termes of Sonnes and Daugheers that should Prophecy, therefore no Infants are meant in this place, nor is there so much as any co­lour for the Baptizing of Infants from hence, for the text is not, be Baptized, for the promise is to you and to your Children, (as ma­ny in Print do falsely alledge) But repent and be Baptized, &c. and yee shall receive the gift of the Holy Ghost, for the promise is to you and to your Children.

Object. If they say, then surely these Children were in the Covenant, seeing the promise is said so plainly to be to them.

Answ. To this I answere, that this objection hath no colour of footing in the Text (as appeareth by that which is already said [Page 3] thereto) yet neverthelesse I will further demonstrate the same by these reasons. First, The Promise is made equally to them and to their Children; and to them that are a farre off. But these which are a far off, are not within the Covenant by the promise untill they beleeve the same.

Secondly, If they were in the Covenant by having this promise made to them, then were they of the New Covenant and Church of the Gospell, for there were no other people to be accounted in Covenant with God, save those which be of this Church, but those were not of this Church, but they were afterwards added thereunto (as appeares ver. 41. and therefore were not of it before, and consequently, notwithstanding the Promise, being so to them and their Children, yet neither they nor their Children were of the Covenant nor Church untill they did beleeve, al [...]hough they were Jewes, and so the children of faithfull Abraham.

Their second Argument is from those places which speake of Baptizing whole Households, for (say they) there may be Infants in the Household; thence they conclude, that Infants may be Baptized.

To which I answere, that there might be no Infants there; and my negative is as good as their affirmative, without any proofe, and more probable, for it is said, Act. 18. 8. That Crispus the chiefe ruler of the Synagogue, beleeved on the Lord, with all his Household, and that many of the Corinthians hearing it, beleeved and were Baptized. And it is said of the Goaler, who was Baptized and all his, Act. 16. 32. That Paul and Sylas first preached the word of the Lord to them, and to all that were in his House. And in the 33 ver. it is said, that he and all his were Baptized, and in the 34 ver. it is said, that hee with all his Household beleeved in God: So then it is plaine, that they first beleeved, and then were Baptized; and although it be barely spo­ken of Pauls Baptizing the Household of Stephanus, 1 Cor. 1. 16. And of the Baptizing of Lydia and her Household, Act. 16. 15. Yet it can­not reasonably be imagined, but that he did Baptize these ac­cording to the Commission, and as he did Baptize the Jaylour and his house, which was first preaching to them, and bringing him and all his house to the faith, as is evident by the Text, and those other places which are more silent, must be expounded and understood by this which is more plaine, and not this by those.

A third Argument of theirs is from 1 Cor. 7. 14. where it is said, 3. else were your Children uncleane, but now are they holy. whence they thus reason, If the Children of beleeving Parents be holy, (that is [Page 4] to say, in the Covenant) then may they have the Seales of the co­venant and be Baptized.

To which I answere, that there is now but one Covenant on foote which is a Covenant of Grace and salvation, Heb. 7. 22. Heb. 8. 13. & 10. 9.

Secondly, there is but one manner of entring and being in that Covenant, Ioh. 3. 3. 5, 6. Heb. 10. 19, 20, 21, 22.

Thirdly, there is but one holynesse now acceptable with God, which is inward, spirituall and in truth, without which no out­ward obedience or conformity to any Ordinance or worship of the Gospell is warrantable or acceptable, Iohn 4. 23 24. Heb. 11. 6.

Hence then it will follow, that if Beleevers children be in the covenant, and have this true holinesse, then all the children of be­leeving Parents must be saved, aswell old children as young, for age doth not make them cease from being children to their Pa­rents, but all the children of beleevers are not saved, no not of faithfull Abraham himselfe, for thousands of them perished, accord­ing to that knowne sentence of the Prophet, Isa. 10. 21. repeated by Saint Paul Rom. 9. 27. Though the number of the Children of Isra­el be as the Sand of the Sea, yet but a remnant of them shall be saved: therefore the children of beleevers are not in the covenant now on foote, nor ought to be Baptized.

Object. They further object and say, Notwithstanding all this, yet why may they not be in the Covenant outwardly, having federall holinesse, and in that sense holy, so to be admitted now to the outward Ordinance of Baptisme, as Infants were then to Circumcision in time of the Law, and State of the Jewes.

Answ. To which I answere, that the State or church of the Iewes were under the old covenant and Law, and stood not by Faith and circumcision of heart, (as this church of the Gospell doth) but stood meerely upon nature and circumcision of the flesh, and accordingly had their outward or federall holinesse, and out­ward cleansings, all which are abolished with that State, and no such holinesse or distinction is now betweene any persons in the world, as shall be further declared by and by.

There being now the New covenant only on foote, which is a covenant of Grace and Salvation, and which brings certaine salvation to all those that rightly enter into it, and which is only by Faith. Hence it is said, Act. 2. 47. That the Lord added to the church daily, such as should be saved. And that the holinesse of chil­dren [Page 5] here, is not meant of any holinesse in relation to any Church Covenant, will further appeare by these reasons.

First, that which is an effect of Regeneration, is not brought to passe by Generation (though the Parents be holy) But to be of the Covenant or Kingdome is the proper effect of Regeneration, Joh. 3. 3. without which none can see it (much lesse be of it) or enter into it; Therefore it cannot be brought to passe by Generation, though the Parents are holy.

Secondly, contradictions cannot be the effect of one and the selfe same Covenant, in one and the selfe same respect; but for one Parent to be a beleever, that is of the Church, when the other Parent is not, to produce a holy seed (that is) in the Covenant, 1 Cor. 7. 14. And for the other Parents to be one a Iew, and the other a Babylonian; the one a member of the Church, the other not; to produce an unholy seed (that is) out of the Covenant, and to be put away, both wife and all borne by her, as Ezra. 10 3. is a contra­diction in one and the selfe same respect; therefore it cannot be the effect of one and the selfe same Covenant.

Thirdly, It appeares from the Jewes Church State, from whence this successive holinesse and being in the Covenant is concluded to come: the Proselyte that was to be brought in, was to Circumcise all his Males, Exo. 12. 48. where we may conclude, that his Females were included in that time in the Males, there being no other Ordinance of admission for them: whence it will fol­low, that if the Iewes Church State (from whence I say this suc­cession of being in the Covenant is derived) doth not admit in any consideration of any lawfull being of Parents, the one a member of the Church, the other not to produce a seed within the old Cove­nant, that then such a thing under the New Covenant, cannot be concluded to proceed from that rule, but the former is true from the ground before laid, therefore the latter is also true; and if not from that rule then from none: But not from that by conse­quence of the former Argument, therefore from none.

Quest. They yet say, they are here termed holy, and are so to bee esteemed.

Answ. To which I answere, that so were the unbeleeving Iewes, when they were broken off, Rom. 11. 16. and so is the unbelee­ving wise in this place, yet neither of these are to be Baptized for their being termed holy, and therefore not children, for their be­ing here termed holy.

Q. They further say, Then what holinesse is here meant to the Children?

[Page 6] Answ. To which I answere, not that holinesse that accompa­nies Faith: and such holinesse only is availeable to the admit­tance into the State of the Gospell, and to have right to Bap­tisme.

True it is, that in time of the Law, and State of the Iewes and old Covenant, there were some federally and outwardly holy, and outwardly uncleane, and then all men, yea all things in the world were distinguished by this kinde of holinesse: So the uncircum­cised were then unholy, and they of the circumcision holy, and might not accompany with the other, Act. 11. 3. and accordingly had they their outward washings and purifications, for these their outward pollutions: all which were but Typicall things, and all these, and such like distinctions are now abolished with that State, and quite taken away out of the world by the coming of Christ: and this is evident by Peters Vision, Act. 10. 11. &c. ex­pounded by himselfe in the 28. ver. where he saith, That God had shewed him, that he should not call any man polluted or uncleane, whence it is cleare, that now all men in the world are as cleane as the cir­cumcised, and those as polluted in the Gospell sense as any other; for now all are as one and alike in Christ Iesus, as may appeare by these Texts, Rom. 10. 11. Collo. 3. 11. Gala. 3. 28 & 5, 6. And as none then without this legall and outward holinesse ought to partake of those legall performances and worship, nor be admitted there­unto without being first circumcised in the flesh, and so made legally holy, Exo. 12. 48. So now none are acceptable or ought to partake of the Gospell, worship and Ordinances, without the Circumcision of Christ, which is of the heart and Spirit: Col. 2. 11. Rom. 2. 28. 29. And this inward Spirituall truth was Typified by that outward fleshly shaddow: Hence therefore I will con­clude, that the Apostle meant no such kinde of holinesse in this place, for the beleevers children to have. Nor is there any such kinde of holinesse now in the world amongst men, nor is this or any other kinde of holinesse (save only that true holinesse that accompanies the new creature) avaylable to Baptisme.

Object. If it be objected, that in respect of Iustification it availeth no­thing, but to Baptisme it may?

Answ. To this I answere, that which availes to justification and Salvation, doth according to the rule, only availe to Bap­tisme, for if thou beleevest with all thy heart thou art justified: Act. 13. 39. and shalt be saved. Act. 16. 31. and mayest be Baptized upon the same and no other grounds, Act. 8. 37.

[Page 7]Object. Here they object and say, that all that were Baptized by the Apostles themselves, were not saved, therefore this is not so.

Answ. To which I answere, and grant [...] that all Baptized by the Apostles, were not saved, and yet deny the consequence, by di­stinguishing betweene the rule by which they are to be Baptized, (which is infallible) and the judgements of men who are fallible, and may be deceived in applying this rule, yet it followes, not but the rule being of God, is still as infallible as God himselfe is, for all that beleeve shall be saved (which is true as God himselfe is true) yet all who are judged by Beleevers to beleeve, do not beleeve, and therefore are not saved: This fayling then here, is not in the rule but in their judgements, who are but men; and can judge only in the outward appearance, (by their fruits yee, shall know them, Mat. 7. 16. and cannot judge as God, who only knoweth the heart 1 Sam. 16, 17. Jer. 17. 10. But in the Baptizing of Infants the case is farre otherwise, yea quite contrary, who will or can faile in judgeing an Infant to be an Infant; the fayling therefore here, is in the rule it selfe, and so the fault and sinne in the appoin­ter of such a deceivable rule: This therefore cannot be of God, who is truth it selfe, but must be of man; For let God be true and eve­ry man alyar. And when doth he shew himselfe more vainely to be so, then when he goeth about to set his posts by Gods posts; and when he teacheth for Doctrines, his own vaine and lying traditions, such as this is.

And here I cannot but take notice of an expression of a learned Mr. Dan. Ro­gers in his Trea­tise of the two Sacraments, Chap. 5. and able Author of our times; his words are these, viz. I take the Baptisme of Infants to be one of the most reverend, generall and uncontro­led Traditions which the Church hath: and which I would no lesse doubt of then the Creed to be Apostollicall, although I confesse my selfe yet uncon­vinced by demonstration of Scripture for it.

Where we may see he acknowledgeth, the Baptisme of Infants to be a Tradition of the Church, yet reverend, generall, and un­controuled. And was not the Beast reverend, when worshipped? And generall, when all the world worshipped him? And also uncon­trouled, when it is said, who is able to make warre with him? But he saith, he would no lesse doubt of the Baptisme of Infants, then the Creed to be Apostolicall. No more would I doubt thereof, if I could be convinced by any demonstration of Scripture for it; but seeing demonstration of Scripture, neither to us is, nor by him, can be produced for it, I doe and must remaine still unconvinced with him, and must needs take it to be but a meer humane device.

[Page 8] Nor is this Author alone, in deeming the Baptisme of Infants a Tradition, for many of the Antients with him have so decla­red it.

Origen calleth it, a Ceremony or Tradition of the Church: In Levit. Hom. 8. In Epist. ad Rom. Lib. 5.

Augustine calleth it, a common custome of the Church: De Bap­tismo contra Dona. Lib. 4. Chap. 23. Et de Genesi ad Literam: Lib. 10. Chap. 23.

Erasmus, Lib. 4. de Rat [...]ne Concio saith, that they are not to be con­demned that doubt whether childrens Baptisme were ordained by the Apostles, &c.

Eckius calleth it a commandement and Ordinance of man, In Enchiridion.

The Papists themselves, from whom we derived the Baptizing of Infants openly, professe, That the Baptisme of Children and Infants is grounded upon Tradition, and not upon Scripture.

Bellarmine, Lib. 4. de verbo dei Chap. 9. cited by Willet Synopsis Papis­mi t [...]e 12. Gen. Contro. of Bapt. Quest. 8.

And herein Bellarmine agreeth with Pope Gregory the fourth, who calleth it, a Tradition of the Fathers, In decretis distinct. de Consecrat.

The practise of this appeares to be forced upon all people by the authority of counsells, for Ex consilio Milevitano cui interfuit Augu­stinus et Anselmus Romae Ecclesiae Legatus. It is also our will, that all those that will not, that children which are new borne from their Mothers wombe, should be Baptized to the washing away of originall sinne, be excommunicated.

Concerning the time when Infants Baptisme was first inven­ted, Luther in his Booke of Anabaptisme acknowledgeth, that it can­not be proved, by Sacred Scripture, that childrens Baptisme was instituted by Christ, or begun by the first Christians after the Apostles, for one thou­sand yeares since it came to be in use in the church, and was established by Pope Innocentius.

But Cassander in his Booke de Infantium Baptismo, saith, That it came to be used by the Fathers which lived three hundred yeares after Christ and his Apostles. The end for which the Baptisme of Infants was thrust upon the world, is seene In Tuicensis de divinis Officijs Lib. 4. Chap. 18. In times past the children in the Churcb were through­out the whole yeare instructed in the word, and at the Feast of Easter to repeate their Faith which they were to make confession of at their Baptisme: But that Christendome might increase and [Page 9] be filled with the word of God (this was the colour and pretence under which it was foisted in, like as all other Antichristian devises have their cloaks and holy pretences,) The Church hath thought good for mortalities sake, that the Children of Christians should be timely bapti­zed.

With this Author, Iohannes Bohemius, Lib. 2. de Gentium Moribus, doth some what agree, when he saith, That in times past it was the cu­stome to Administer Baptisme alone, to those that were instructed in the Faith, and seaven times in the weeke before Easter and Pentecost Catechi­zed, or asked Questions, and then upon confession of their faith were Bap­tized: But afterwards when it was thought and adjudged needfull to ever­lasting life to be Baptized, (marke how one error ushered in ano­ther) it was ordained that new borne Children should be Baptized and that Godfathers or Sureties were appointed who should make confession of their Faith, and renounce the Devill in their behalfe.

And with this accords the Rubrick before Baptisme in the Book of Common Prayer, which saith, that the Sacrament of Baptisme in old time was not commonly administred, but at two times in the yeare, at Easter and Whitsontide, at which time it was open­ly administred in the presence of all the Congregation, &c.

But now to the Question, What is meant by the holinesse which Children are said to have, 1 Cor. 7. 14. In Answer wherero I shall shew onely what I conceive it to be, and then leave it to the Judgements of the wise.

I say then it is only such a holinesse as is opposite to some kinde of uncleanesse, which I take to be this, as if when they are said to be holy it is no more then to say, they are not uncleane, (to wit) no Bastards, And I will shew my ground by my thus opening the text.

The believing Corinthians both men and women, married and single, do joyne in a Letter to the Apostle for resolution of many of their doubts touching their Severall conditions, this appeares in the first verse, and thence to the 12 and their doubts in this par­ticular, and which he answers in the five verses following, seemes to be this in effect as if they should thus write; wee being borne a new, and made the Sonnes and Daughters of God by Faith in Iesus Christ: and being made holy by his spirit, and taken into Communion and fellowship with Iesus Christ, and his Saints in light from an estate of darkenesse and death, from being Idolaters, and Children of the Devill, have very uncomfortable cohabitation and fellowship with our wives and husbands, remaining still in their naturall and blind condition, so farre different from the e­state [Page 10] into which we are now brought: Surely our holy God that bids us touch no uncleane thing doth not allow us thus to do: And wee feare least wee have done very ill in continuing thus so long, for our Marriage wee cannot thinke but it was dissolved when wee first beleeved: And wee ought then to have put away our wives as the Iewes did their strange wives; And unto this the Apo­stle begins his answer in the 12. verse thus, And unto the rest (to wit of your doubts) speake I, not the Lord, If any Brother have a wife that beleeveth not, if she be content to dwell with him, let him not put her away, And the woman that hath a husband that beleeveth not, if he be pleased to dwell with her, let her not leave him: for the unbeleeving husband is sanct­ified to the wife, and the unbeleeving wife is sanctified to the beleeving hus­band, else were your Children uncleane, but now they are holy.

As if the Apostle should have said to them thus, you Corinthians do doub [...] of your cohabitation with your unbeleeving married yoke-mates, of which there is no cause, for to the pure all things are pure (that is, all lawfull things) (namely whatsoever is lawfull in nature or civill use) is sanctified to the beleever, and yet even those things are impure to the impure, or unbeleeving, for even their mindes and consciences are defiled, Tit. 1. 15. But to the Beleever all things are pure, (that is as I have already said) all lawfull things, for things that are unlawfull in themselves cannot be sanctified by the faith of a true Beleever, no not to his use; but must be left and abhorred as sinfull and wicked, which if your co­habitation were such as you in weaknesse judg, then was not your marriage lawfull as the first, then it is not lawfull nor sanctified to you now, as you judge it is not and then are your Children un­cleane: But if your marriage were at first lawfull, then your Co­habitations now with your yoke-mates is likewise lawfull, and then also sanctified to you now by your beleeving, else were your Children uncleane (that is) unlawfully begotten and Bastards, but now are they holy (that is) Legitimate and no Bastards.

And that this is the genuine sence of this place may further and clearely appeare by the generall scope of the Apostle in the 20, 21. 22, 23. verses following in the same Chapter, where he after he had resolved the married Beleevers not to depart from their lawfull yoke-mates he then in these verses exhorts Servants and all others, to abide likewise in the lawfull callings wherein they were before their Con­version, and seemeth to tell them in effect thus much. That their being converted to the faith did in no wise release them from any Lawfull Covenants and civill duties in their severall relations [Page 11] wherein they stood before, but bound them to a more due perfor­mance of all such obligements towards all men, but in point of Re­ligion and worship of God, therein they were not to be in subjection to any, save onely to Iesus Christ, who had therefore bought them with a price.

And this may likewise appeare in Mal. 2. 14, 15. where the spi­rit of God by the Prophet sheweth the reasons why their offerings were no more accepted, because (saith he) God hath beene witnesse be­tweene thee and the wife of thy youth (that is his first wife then living) against whom thou hast dealt Treacherously, yet she is thy companion, and the wife of thy Covenant, and did not he make one, yet had he aboundance of the spirit, and wherefore one in that he sought a Godly or holy seed, therefore keepe your selves in spirit, and let none trespasse against the wife of his youth: In which words it plainely appeareth that the scope of the place is, that those Children which are generated by one man and one woman lawfully married, are a godly or holy seed, and those that are generated otherwise, are not so but Bastards, And the reason of this holynesse ariseth not here from any relati­on they had to the Iewish State, nor from any Church Covenant, but meerely from Gods first Institution of Marriage in the Creation, and his then providing one woman for one man, and which therefore is of Universall concernement to all man-kinde, by the Law of Creation.

In the same sense is the Apostle to be taken Heb. 13. 4. where he saith, Marriage is Honourable in all, and the Bed undefiled, but Whore­mongers and Adulterers God will judge.

If Marriage be Honourable in all, and the Bed undefiled, then the issue of that Bed must needs be undefiled (that is) cleane and holy as on the other side, the issue of all unlawfull conjunctions are uncleane, illegitimate and Bastards. Now this holynesse and unholinesse of Children, proceedeth not from the holinesse or un­holinesse of the Parents: But from the Lawfull or unlawfull conjunction of the Parents in the begetting of their Children, for the Apostle in this place speakes of all men Universally.

Obj. It seemes then by this, that the holynesse here of the Children ariseth not from the faith or holinesse of the Parents, but meerely from the lawfull marriage and conjunction of the Parents in begetting their Chil­dren.

Ans. It is even so, for the question or doubt was onely whither they might put away, or depart from their unbeleeving yoke-mates, the which the Apostle answers, that they ought not to put them away, and he implies this reason: Because they were law­fully [Page 12] married unto them according unto Gods ordinance, and this he backs with a double reason.

First because their unbeleeving yoke-mates were sanctified to their use.

Secondly, because their Children begotten in that state are le­gitimate and holy: on the other side, if they were not so lawfully married to them, then these three conclusions would follow.

First, They would not be sanctified to them.

Secondly, Their Children would be uncleane, and Bastards.

Thirdly, They might and ought to put them away.

Obj. But what holinesse hath the unbeleeving wife seeing in some tran­slations it is rendred that she is sanctified by the beleeving husband, which seemes to be more then to be sanctified to the beleeving husband.

Ans. That which is sanctified to a Beleever being unsanctified to an Unbeleever, must needs be sanctified unto him by his belee­ving, and so the meaning is all one and may be expressed thus: The unbeleeving wife is sanctified unto the beleeving husband by or through his Beleeving.

Obj. Why may not then the wife be admitted to Baptisme and Church Fellowship with her husband, seeing she is made holy by his Beleeving.

Ans. Not so, for she is no otherwise sanctified then Servants, and all other lawfull things are sanctified to a beleevers use: In which sense likewise his Cattell and Beasts are holy and sanctified, for to the pure (or Beleever) all lawfull things are pure and holy, by which reason all these may as well be admitted, for all these are holy in one and the same sense.

Obj. But here they object and say, Have the Children of Beleevers no more Priviledge then the Children of Heathen, Turkes and Infidels.

Ans. To which I answer in respect of the Covenant of Grace, and Salvtation, none at all; For this comes not by any naturall Birth, but onely by a new birth of the Spirit, and the Spirit bloweth where it lusteth, Jo. 3. 7. 8. And God is no respecter of Persons: But in every Nation he that feareth God and worketh righteousnesse, is accep­ted of him, Act. 10. 34 35. yet notwithstanding in respect of the meanes of Salvation, their priviledge in having beleeving Parents, is farre more then those that have not, for beleeving Parents may be a meanes to bring their Children to the knowledge and faith of Iesus Christ, and so be Instruments of their Salvation, as Saint Paul saith here: The beleeving Husband may save his unbeleeving Wife,

4. The fourth Scripture is, That which speakes of Christs com­manding little Chrildren to be brought unto him and said, that of [Page 13] such is the Kingdome of God, hence therefore some reason, the King­dome of God belongeth to little Children, why not the Seales?

1. To this I answer, First that if Infants have right to one of the Seales, (if wee may so call them) then to both; to the Supper as well as to Baptisme: But here they say, not to the Supper untill they be a­ble to examine themselves, which is required of all that receive the Supper.

To this I answer, so Faith and Repentance are required of all that are baptized.

But here they say, that these are required onely of men of yeares, not of Infants who are not able to performe them: And the very same is my Answer in respect of the Supper.

That examination is required onely of men of yeares, and not of Infants who are not able to performe it.

Besides, if neither my Author nor memory faile mee, Children Parker on the Crosse. were admitted as well to the Supper as to Baptisme for many yeares in times past; And why not as well to the one as to the other, see­ing the same reasons are alike in both, and will center into one if fully prosecuted?

For as no Infant is required by God in Scripture to beleeve or repent, So likewise no Infant is required to be baptized, nor is a­ny man any where required by God to baptize an Infant: and the same may be said in respect of examination, and receiving the Supper.

Secondly, I answer that this reason is grounded upon a great mistake of the sense of the text, for the words are not, unto them belongs the Kingdome, but of such is the Kingdome, (that is) of none else, but of such, as the next words which follow in these texts doe manifestly declare, for in Luke 18. 17. Marke 10. 15. In both pla­ces where Christ had said, Suffer little Children to come unto mee, for of such is the Kingdome of God. He presently confirmes it in the next words thus, verily I say unto you, whosoever shall not receive the Kingdome of God as a little Child, shall not enter therein: As also in Matth. 18. 34. Christ speaking to his Disciples saith, Except yee be converted and become as little Children, yee shall not enter into the Kingdom of Heaven, whosoever therefore shall humble himselfe as this little Child, the same is the greatest in the Kingdome of Heaven: Whereby it is e­vident that when Christ saith, of such is the Kingdome of Heaven; his meaning is not of them nor of such as them in age nor under­standing, 1 Cor. 14. 20. But of such as them in humility and such like qualifications.

[Page 14] Then they say that Christ tooke them up in his Armes laid his hands on them and blessed them.

1. To which I first answer, that all this is not baptizing them, for Christ baptized not, Io. 4. 2. And therefore this place seemes not at all to prove the baptizing of Infants.

2. Secondly, I say let them that please doe as here Christ did, yet much rather let us all learne the lesson which Christ here taught without which wee cannot be saved, But wee quite perverting Christs meaning, do in another sense become li [...]tle Children: for some at first had no sooner hence sounded out this tune in our eares, that the Kingdome of Heaven belongs to little Children, and therefore Baptisme: But wee all presently like little Children dance after this Pipe as though our heads were lighter then our heeles: And in the meane time loose the true sense, the marrow and fatnesse of these Texts which so much do concerne us.

And thus it is not onely in these Texts, but in many more, inso­much that wee through this our Childish (if not Brutish) follo­wing the heard of Interpreters from humane Authority, rather take many grosse errors for undenyable Principles, then once open our eyes to see and receive the truth upon Gods owne bare word, that wee might beleeve and so be saved out of this quick Sand of delusions: And indeed how can wee beleeve, giving and receiving honour thus one of another, and seeke not that honour that cometh of God alone: As Christ tells us, Io. 12. 44. There be some other scattering Objections, which I have met withall such as these.

Object. 1 Cor 11. 2. The Apostle saith, I praise you Brethren that you remember me in all things, and keepe the ordinances as I delivered them unto you, whence some inferre that seeing the Apostle calleth them Ordinan­ces when he delivered them unto the Church, that therefore Ordinances de­pend not upon the Church: nor upon Office, nor yet upon the Subject: And therefore must be esteemed the Ordinances of Christ by whomsoever or on whomsoever they are Administred.

Answ. I answer, that by the Ordinances of Christ here spoken of. wee are onely to understand the Commandements of Christ, 1 Cor. 14. 37. or the minde of Christ (as it is revealed in his word) which is all one, 1 Cor. 2. 16. And then the weaknesse of his objection will presently discover it selfe, as wee shall see if but a little wee open this Scripture brought for the countenancing of the same.

The Apostle in the 23. ver. of this Chap. telleth the Church of Co­rinth: that he delivereth unto them that which he also received of the Lord; and from the 23. unto the 27. ver. he relateth what that was which [Page 15] he had received from the Lord, and delivered unto them to observe (that is to say) that the Lord Jesus Christ the same night in which he was betrayed tooke bread and hen he whad given thanks he brake it; And said, take eate, this is my body which is broken for you: This do yee in re­membrance of mee; And after the same manner also he tooke the Cup when he had supped, &c. And this is one of the Ordinances or Comman­dements of Christ which in this second verse the Apostle commen­deth and praiseth the Church for the keeping or doing according as he had delivered unto them, But now contrary hereunto, this Objection imports that had but the Idolatrous Corinthians taken Bread and Wine & broken it, and devided it amongst themselves, nay or which is more grosse, had they broken and devided the same amongst their dogs and swine, yet this should have bin the Ordinance of Christ, if it must remaine his by whomsoever or on whomsoever it is administred: But I demand whether the Apo­stle received any such Ordinance, or Commandement as this is from Christ: or whether he delivered any such thing to the Church, or whether it be any such thing as this which he prayseth them for keeping and observing, or whether this be the Commandement or minde of Christ, any where revealed in his word? There is no man surely dare say so, and therefore I do not say that this or a­ny such action of any man should nullifie the ordinance or Com­mandement of Christ before expressed, for his word standeth fast for ever, And Heaven and Earth shall passe away, but his word shall not faile: But I deny this to be the minde, the Commandement, or Or­dinance of Christ at all, or that ever such a thing came into his heart: And therefore for any to call such actions his Ordinances, can be no lesse then Blasphemy against the Son of God.

Object. But they will reply that Bread and Wine received by any, in such a manner, and Water sprinkled in the name of the Father &c. Are his Ordinance, and therefore whosoever hath these hath his Ordinance.

Answ. I answer, that Sheepe and Oxen offered in sacrifice un­der the Law, were as much the Lords Ordinance, and therefore Ieroboams Sacrifice of Sheepe and Oxen, by this argument must needs be the Lords Ordinance, whereas the Lord calleth them the Sacrifice of Devills 2 Cor. 11. 15. But these men it appeares have learned of King Saul that if in one particular amongst many they do but hit of that which the Lord requireth, they like him present­ly affirme, that they have performed the Commandement of the Lord, when there is no such matter in the Lords accompt, 1 Sam. 15. 3. 13. compared with 11. 19. 23.

[Page 16] See this set forth by one familiar Example and so I will passe this objection; Suppose a King for some speciall service wherein the honour of Himselfe and safety of His Kingdome is much con­cerned, should by Commission ordaine or command a Sheriffe upon paine of death, to raise for his service tenne thousand of the most able men in his County, and this Sheriffe finding the said number of Children about six monthes old (or rather so many Bartholomew Babies) should present them to the King at the very instant time of Battaile, as though he had thereby performed the Kings commandement, would this be taken therefore for the Kings Ordinance or appointment delivered to the Sheriffe, It would be little lesse then death for any man so to affirm, yet this is the case in hand (but nothing so bad) as any man that hath eyes may easily discerne.

I instance in this example the rather because the Apostle doth in divers places resemble a Christian to a Souldier, 2 Tim. 2. 3, 4. & 4. 7. Phil. 2. 25. And also the Ministers in the Church of England, require their Infants in Baptisme manfully to fight under Christs Banner and to continue his faithfull Souldiers &c.

Object. It is said, 1 Cor. 10. 1. of the Children of Jsrael, that they were all baptized in the Cloud and in the Sea, there being young Children, as well as men of yeares.

Answ. The text is, That they were all baptized unto Moses in the Cloud, and in the Sea: But our question is not of baptizing unto Moses, but of baptizing unto Christ; by being dipped or buried in wa­ter, into the similitude of his death: according to the Institution of Christ, thus were not these Israelites baptized, for they were in the Cloud and in the Sea dry, nor was Baptisme then Instituted: thus then is the sence of the place. That no enjoying of any outward Priviledge, as Baptisme or the Lords Supper; without true faith accompanied with obedience, will now save us any more then the many outward Priviledges & visible signes of Gods presence, and the great outward deliverances which the Lord by the hand of Moses afforded and wrought for the Israelites, in bringing them through the Sea; in defending and guiding them in the wilder­nesse, by the Cloud did exempt and save them from Gods Judge­ments, for notwithstanding their enjoying all these outward fa­vours, many of them perished in the wildernesse for their sinnes and disobedience, which Saint Paul sets out as examples unto us, and therefore here by way of allusion compareth their outward Priviledges, to the outward Priviledges and Ordinances of the [Page 17] New Testament, even as Saint Peter in like manner figuratively speaketh of the Arke, 1 Pet. 3. 20, 21. when once the long suffering of God waited in the dayes of Noah, while the Arke was preparing, where­in few that is, eight soules were saved by water, the like figure where­unto Baptisme doth now also save us: by the resurection of Iesus Christ: These then being only figures and allusions, cannot serve at all to prove the point in hand.

Object. There be divers other Baptismes, as that of the Holy Ghost, being inward and spirituall, and the effect of the other, which if a man hath, that in water being an outward thing is not needfull.

Answ. To which I answer, that this in water being comman­ded us of God, it must needs be our duty to submit thereunto, unlesse we will reject the counsell of God against our selves, as the Pharisees and Lawyers did: Luke 7. 30. And deeme our selves wiser then God who commanded it, and by slighting and neglecting the same become guilty of disobedience, which is as the sinne of Witchcraft, 1 Sam. 15. 23.

Object. But now as Circumcision is nothing, nor Vncircumcision but a new Creature, so Baptisme is nothing, for Christ is now all in all.

Answ. It's true that now Circumcision is nothing, nor Vncircumci­sion, whereby to difference or preferre one man before another, now in time of the Gospell but a new creature, yet hence to con­clude that therefore Baptisme is nothing, is very absurd, it being commanded us, unlesse to obey and disobey Christ were all one, and yet in some sence Baptisme is nothing, but its in the same sense as Prayer, hearing, and Preaching, is nothing, yea and as Faith it selfe is comparatively nothing to Christ, who is all in all: For in all our duties of obedience wee ought so to make and esteeme him; but by our slighting of his commands (instead of ma­king him all in all) we do make him nothing in all, and all in nothing, and our selves nothing at all: But these and the like Ae­riall Notions, I thinke scarce worth answering▪ holding firmely this conclusion, that as Christ hath redeemed us both bodies and Spirits, 1 Cor. 6. 20 so he requireth us, (and it is our duties) to worship him in both, not onely to believe him in the heart, but to confesse him also with the mouth, and with the whole man to yeeld him obedience to all his Ordinances and Commands, without which we cannot ap­prove our selves, to love him nor be his Disciples indeed and truly, Io. 15. 10. 15. 22. And it much pitties me to see such curious con­ceits and sublime Notions should be the ruine of so many preci­ous [Page 18] Spirits as it is to be feared they will be.

5. But their fifth and maine argument is yet behinde from the Covenant which God made with Abraham, and with his seed, Gen. 17. And hence thus they reason as the Covenant and promises were made to Abraham, (being a faithfull man) and his seed, and there­upon all his seed were circumcized in time of the Law, so the same C [...]venant and promises are made to them, being Beleevers and their seed: And therefore their seed may now upon the same ground be Bap [...]ized.

To which I answer, that neither Abraham nor his seed were cir­cumcized, because the Covenant was made with him: for the Cove­nant was made with him above twenty yeares before Circumcision was Instituted, as may appeare by comparing Gen. 12. 2, 3. with Gen. 16. 3. and 17. 25. And yet all this time Abraham was not circumcized, neither had he or any of his seed ever bin circum­cized for his being in the Covenant, had not the Lord afterwards expresly commanded the same: Nor was that Covenant made with Abraham and his seed meerely for his being a faithfull man (for then should it have bin made with Noah being a faithfull man) but for his being such a faithfull man whom the Lord pleased to chuse and set out as a Patterne to all Beleevers, Rom. 4. 23, 24. And to be a Father of many Nations, Rom. 4. 17, 18. And in whose seed all the Nations in the world should be blessed, Act. 5. 25. and 13. 23. (to wit) in Christ who was to come of his flesh: And therefore although the Covenant and Promises were made to Abraham, and his seed, yet the consequence will not follow, that the Covenant is likewise made with all Beleevers and their seed, for Beleevers on­ly are the seed, and the seed only, and none of them a Father in the Gospell sence, nor any other, save only Abraham to whom and his seed the Covenant and Promises are made, wherefore to affirme that every Beleever hath now the same Covenant and Promises made to him and his seed, as Abraham had to him & his seed, is very absurd: and is all one as to say, that now every Beleever by his beleeving doth immediately become a father of the faithfull as well as Abra­ham: And if so, I demand then where are any seed, if all be Fa­thers; For their seed and their seeds seed are all members of the Church, and to be accounted faithfull, and so to be all Fathers of the faithfull as well as Abraham, from Generation to Generation to the worlds end.

Or more plainely thus (promising onely this truth that there is now no difference betweene any Circumcision or Vncircumcision, Iew [Page 19] or Gentile, bond or free, Male or Female: But all are one in Christ Iesus, Gal. 3. 28.) I thus expresse my selfe, if every beleever by his beleeving doth become a father of the faithfull as well as Abraham, then it must be at the very instant of his beleeving that he doth become a father of the faithfull as well as Abraham, and if so, where then will be any Children to all these Fathers, for none can be Children before they be faithfull, and also at the same instant cease to be Children and become Fathers, which implies a flat contra­diction, and then how can Abraham himselfe be father of all Belee­vers: Rom. 4 11, 12.

Or how then can the Promise be sure to all the seed, if Beleevers Children be the seed, for they will not affirme that all their Chil­dren are saved: But this is affirmed of all the seed to whom the Promise is made, Rom. 4. 16. Heb. 6. 16, 17. compared with Gal. 3. 29. Now then if the Promise be sure unto all the seed unto whom it is made, and all Beleevers, and onely all Beleevers, the Promise is sure to: Then all Beleevers and onely all Beleevers are the seed unto whom the Promise is made, and then none of Abrahams owne na­turall seed, nor the naturall seed of any other in the world, are to be accounted the seed unto whom the Promise and Covenant is made untill they beleeve, Rom. 9. 7, 8. Rom. 4. 13, 14. Gal. 3. 7. 9. This then being a most evident truth, it may in no wise be granted that the Covenant is made with all Beleevers as with Abraham, or that the Promise is made unto all these as unto Abraham, or that all these are fathers as Abraham, for all these are the seed and the onely seed and Children of Abraham: And those to whom the Covena [...]t and Promises do onely belong under the terme seed, for if it were otherwise then must they be comprehended, Gen. 17. 7, 8. under the terme thee, And then the rest of the Phrase, (to wit) and to thy seed: would be in vaine and superfluous, which to thinke were very irrationall.

But put case it be granted them to be fathers as they desire to be like to Abraham then must they be fathers of only such as beleeve, and not untill they beleeve, for according to the Tennor of this New Covenant and in the Gospell sense, Abraham himselfe is father of none other, nor otherwise: And then are they Fathers of their owne Children no otherwise then they are fathers of Iewes and Turkes Children, which is when they beleeve and not before, and then let them baptize all such their Children warrantably.

Hence therefore I affirme that Puplicans and Harl [...]ts may be the seed, and have as much right to Baptisme as any Beleevers seed, or [Page 20] as any of Abrahams owne naturall seed, for all and every of these must first repent and then be baptized, Act. 2. 38. And upon the same termes may any, yea the most wicked in the world, and their seed be baptized, for the partition wall being now broken downe, the Gosp [...]ll knowes no difference betweene any, but is to be Preached to every Creature in all the World, and whosoever beleeveth and is Bapti­zed shall be saved, Mar. 16. 15, 16. And go make Disciples all Nati­ons baptizing them, Mat. 28. 19. For to Christ Iesus neither Circumcision avayleth any t [...]ing, nor uncircumcision, but a new Creature. Gal. 6. 15. And if any be Christs, then they are Abrahams seed, and Heires according to Promise, Gal. 8. 29. And no otherwise, ought any to challenge to be the seed or to have inte [...]rest to the Promise or grace of the Go­spell: All which considered I then demand of them in cold blood how they themselves doe become Abrahams seed? They will say, onely by Faith: Then dare I say, their Children must become the same seed by the same way, and no other, for Abraham hath not two sorts of seeds in the sence and acceptation of he Gospell.

They further reason from the equity of Circumcision thus: As Infants then by Gods allowance, received that Seale of the Cove­nant so by proportion why not this now of Baptisme.

To which I answer, God commanded Abraham to circumcise all the Males in his House, and every Male Child at eight dayes old, as well he that was borne in his House, as he that was bought with money of any stran­ger that is not of his seed: Now it was both right and equall that A­braham should do herein as God had commanded him, and it had bin sinfull for him to have done otherwise, more or lesse: And so likewise it is right for us to do as God hath commanded us to do, and no otherwise; The question then is, where the Institution for the baptizing of Infants is? If they say that to Abraham: I an­swer, that was to circumcise, not to baptize, that all his Males, not his Females, that all borne in his house, or bought with Mo­ney, at eight dayes old. If they ground it from this Institution, then must they observe it in every thing, for so did Abraham, who had sinned in doing otherwise in any thing.

But here say they, we have another Institution to Baptize all Nations, Mat. 28. 19.

To which I answer, then ought they to observe that Institution, which is first to make Disciples, and then to Baptize them so made: For so is the Institution, and no otherwise.

But here they say, it is not any where forbidden to Baptize In­fants.

[Page 21] To which I answer, that it is as much forbiden as it was forbi­den Abraham to circumcise his Females, for it is not said to him, thou shalt not circumcise thy Females nor thou shalt not circum­cise any other, save such and such, nor onely these and these: And whosoever therefore was not included in the Institution, was ex­cluded, for else might Abraham lawfully have circumcised also all the Males of his Beasts, as his Camells and Asses, for this is not other­wise forbidden him.

They further say, That Infants now being as capable of Bap­tisme with all its significations, as Infants then were of Circumcisi­on: they see no reason but they may as well be Baptized as the o­ther were circumcised.

To which I answer, if they meane by capable Faith and Re­pentance which is required of every meete Subject (as before was shewed) in this sense they are not capable, but if they meane al­though they be Infants, yet they may be baptized in water, and are as capable to indure it as Infants then were to be circumcised.

To this I answer, and say, that so are all Infants in the world capable of Baptisme▪ and so all Infants from Adam to Abraham were capable of Circumcision: I demand of them why these were not circumcized, they will say, because Circumcision was not then com­manded, but as soone as it was commanded it was done; Then must wee baptize Infants when wee are commanded to do it, and not before: Notwithstanding their being thus capable thereof, with all its significationss

Object. God gave to Infants Circumcision, which was a signe and seale of the Righteousnesse of Faith and Regeneration, Gen. 17 11. Rom. 4. 11. And wee know God giveth no lying signe, nor sealeth a Covenant to any Persons that are not therein, Therefore Infants are in the Covenant, have Faith and Regeneration, and so ought to be baptized now, as well as circumcised then.

Answ. It is true that God giveth no lying signe, nor sealeth to any persons that they are in the Covenant, when they are not there­in: And therefore seeing that Ismael was Circumcised after that God had declared and made it knowne that he was not in the Co­venant, Gen 17. 18. 19, 20, 21. It must thence follow that Circum­cision was not by God ordained, nor by Abraham understood to be to the persons circumcised, a seale of their being in the Covenant: and much lesse of their being in the Faith or Regenerated; where­fore, Gen. 17. 11. Rom. 4. 11. which this Objection is groun­ded upon, of necessity must be understood as the Apostle there [Page 22] applyeth it (to wit) that the Circumcision which Abraham received both upon himselfe and seed, was to him and them a signe, and Seale, that Righteousnesse should be, (not by the Law or Circumcision in the flesh) but by the Faith which Abraham had when he was yet uncircum­cised: That He should be the Father of all those of many Nations, which should afterwards b [...]leeve: And that as faith was imputed unto him for Righteousnesse, even so likewise it should be imputed to all Beleevers what­soever; whether they were Circumcised or not. And that all these are, and were to be the only heires and true feed to whom the everlasting Covenant and Promises of life are assuredly made, and do properly and undoubtedly appertaine, ver. 3. 11, 12, 13, 14. 16, 17. 18. 22, 23, 24. And therefore Circumcision never was, nor is any rule for baptizing.

They yet further say, that Infants were then members of the Church, and do demand when they were cast out.

To which I answer, that they were cast out when the Iewes Church State and old Covenant was abrogated by the comming of Christ, and preaching of the Gospell, and planting other Chur­ches, farre different from that of the Iewes in many respects: That constituted upon nature, and the naturall seed of Abraham, this up­on grace and the spirituall seed of Abraham. That therefore ter­med Israel according to the flesh and of the Circumcision of the flesh this Israel according to the Spirit and of the Circumcision of the heart, Rom. 2. 28, 29. Rom. 9. 6, 7, 8. Col. 2. 11. That a state of servants and Bond-men, so as in that state an heire (or Beleever) differed nothing from a servant▪ though be were Lord of all, but was under Tu­tors and Governours untill the time appointed of the Father: which is the comming of Christ in the flesh and his setting up the state of Chur­ches under the Gospell, which is a state constituted (not of Ser­vants) but of Sonnes and Free-men, this is plaine, Gal. 4. 7. first verses, and is also evident by Christ his discourse with the naturall Iewes, Io. 8. 31. for Christ there tells them, That if they continue in his word, they then were his Disciples indeed, and should know the truth, and the truth should make them f [...]ee, They answered, that they were Abra­hams seed, and so were free already, and were never in bondage to any man, Christ then tells them, That whosoever committeth sinne, is the Servant of sinne, and the Servant abideth not in the house for ever, but the Sonne abideth for ever, If therefore the Sonne make you free, you shall be free in­deed: I know yee are Abrahams seed, but yee seeke to kill mee, because my word hath no place in you. If you were Abrahams Children, yee would doe the works of Abraham, but yee now go about to kill mee, a man that hath told you the truth which I have heard of God, this did not Abraham: [Page 23] yee are of your father the Divell, and the lusts of your father yee will doe: As if Christ should have reasoned with the Iewes thus; it is true, yee are indeed the naturall seed of Abraham, and by that your naturall birth and circumcision of your flesh, yee were admitted free, and did abide as Members of Gods Church or House in that State under the old Covenant, or law, whereof Moses being a servant, was the Mediator, which state was but a state of bondage, for Abrahams nature could produce no other but servants of sinne, such as your selves are, and such must not abide in the house for ever, nor stay therein any longer, but must be cast out; for I am now come to abolish that old and first Covenant, and to establish a better new and second Covenant, Hebr. 7. 18. 19. and 8. 13. and 10. 9. whereof I my selfe being the Sonne, am the Mediator. If therefore yee will be free indeed, and be made subjects of this Covenant and State which I am now to set up, your naturall birth serves not to admit you, but you must be borne a new of the spirit and so by faith become the true seed and heires of the promise, Gal. 3. 7. 29. without which yee cannot be admitted into this State; for the promises were made to Abraham and his seed, not to seeds as of many, but to seed as of one, which is my selfe, Gal. 3. 16. If therefore I make you free, yee shall be free indeed, and then you shall abide in the house for ever, being made sonnes of God by faith in mee, Gal. 3. 26. For the promise that Abraham should be heire of the world was not to him, or to his seed by nature, or through the law, but through the righteousnesse of faith; for if they (you Israel according to the flesh) that are of the Law be heires, then faith is void, and the promse is made of none effect, Rom. 4. 13. 14. And my comming in the flesh would be made utterly frustrate for if the Law could have given that life promised, then Righteousnesse should have beene by the Law, but the Scripture hath concluded all un­der Sinne: that the Promise and righteousnesse by faith in me should be given to them, and to them onely that believe, Gal. 3. 3 21. 22. And that this is so, is evident by the Covenant of circumcision made with Abraham and you, his naturall seed, which was al­so a signe received by him as a seale, that Righteousnesse should be by the faith which hee had when hee was yet uncircumcised, that so hee might become the father of all Believers, that Righteousnesse might be imputed unto them all, whether they be circumcised or uncir­cumcised, for now all is one in mee, Rom. 4. 11. 12. You see then, how that Covenant of circumcision made with Abraham and you his naturall seed, was to be an everlasting [Page 24] Covenant in your flesh (to wit) in mee who was to come of your flesh, Gen. 17. 13. And to this end also to this Covenant of circumcision was the Covenant of the Law added, not to bring righteousnesse to you, but to shew you your unrighteousnesse, & was to be unto you a Schoole-master with all it's Ceremonies and Shadowes to point out mee, un­till I should come; but now, that faith and I that promised seed, and true sonne and heire being come, you are no longer to be under a Schoole-master, but are all to be sonnes and heires with mee onely by faith, Gal. 3. 18, 19. 23, 24, 25, 26. And which was also prophesied Hab. 2. 4. That the just by his faith should live; by which you may plainly see how that circumcisi­on was to you naturall Iewes, both a Covenant and yet also but a signe, Gen. 17. 11. of another Covenant (to wit) of that everlasting Covenant made with Abraham, and all his spiritu­all seed, and of that everlasting inheritance promised them, Gen. 17. 7. 8. which is only to be enjoyed through faith, therefore yee cannot be admitted into this State to be partakers in this new and everlasting Covenant and Gospel priviledges which I am now about to establish, but are to be cast out as servants, and not to abide in the house any longer; and this your casting out was long since prefigured to you by Abrahams casting out Ismael the sonne of the bond-woman, and borne after the flesh, together with his mother, who were figures of the Law, and old Covenant, and all it's sonnes (which are Israel, according to the flesh) to be cast out, and not to be heires with Isaack the sonne of the free-woman, and borne by promise, who were likewise figures of this new Testament, and also the spirituall seed which I am now to establish and bring in as the onely and true heires, and children of the promise, Gal. 4. 22. &c. of which sort you are not, for if you were, Abrahams seed in this sense. yee would then doe the workes of Abraham, but yee seeke to kill me who tell you the truth, this did not Abraham; I must therefore tell you whose children you are yee are of your father the [...]v [...]ll, and his workes yee doe, repent yee therefore, and bring forth fruits worthy amendment of life; and thinke not to say with your selves; you have Abraham to your father: for now the Axe is laid unto the root of the tree, and every tree that brin­geth not forth good fruit is to be hewne downe and cast into the fire, Matth. 3. 10. 11. (which is) you must not now thinke to pro­fit your selves by pleading your naturall descent or birth from faithfull Abraham. But you must be borne againe▪ and have faith in your owne person, as he had, and doe the workes [Page 25] which he did else you are to be cut downe and cast out as un­profitable trees; for now every naturall branch of all that na­tural tree (or stocke of you Iewes, whereof Abraham is your roote) if it be not transplanted by my spirit into me the true Vine, and so to be inabled to bring forth fruit in mee, is to be taken away by my Father, the husbandman, but such as in me bring forth fruit, he will purge that they way bring forth more fruit, Jo. 15. 1. 2.

Now then, to shut up all, put case it be granted (which is not true) that all the children of Believers are those, to whom the promise belongeth, are within the Covenant, are elected, yea, and had faith also, yet notwithstanding can they not warranta­bly be baptized untill they doe manifest and declare the same by profession; this is apparent by the doctrine and practice: first of Iohn, Matth. 3. 6. 8 9. Mark. 1. 4. Secondly, of Christ and his Apostles, Ioh. 3. 22. compared with 4. 1. 2. Act. 2. 38. 41. and 8. 12. 36. 37. and thirdly, by the tenor of the Commission, Matth. 28. 29. Mar. 16. 15. 16.

1. By this we may partly see the grosse mistake of all such great Clerks of our times which confound these two Covenants of Law and Gospell, and make them both as one in substance and different onely in circumstance, as in administration, or in degrees, the one more darke, the other more light, &c. whereas indeed, they are no lesse different then old and new, workes and faith, nature and grace, then the Administration of condemnation, and the administration of righteousnesse, or than the letter killing, and the spirit giving life, 2 Cor. 3. 6. 7, 8, 9. or than a state of bondage, and a state of sonnes, Gal. 4. 21. &c. And from hence this errour comes, that in their teachings and writings they make such a kinde of hodge podge of the doctrine of the Gospell, and so intermix Grace and Workes. Truth and Error, and distill thereby such a spirit of giddinesse into the hearts of their hearers that for the most part they walke in a circular maze, or as in a twilight, left between legall terrors and Gospel hopes, betweene consolations and consternations of spirit all the dayes of their lives, and never come to find that spiritual life brought to light by the glorious Gospel nor that rtyumphant state of son-ship and freedome purchased them by Jesus Christ, through faith in his blood. The Apostle tels the Church of the Romanes, Chap. 6. 14. That sinne should not have dominion over them, the reason hee addes, because they were not under the Law, but under grace, whence it is evident, [Page 26] to be under the Law is to be under the dominion of sinne, and consequently of death. Now therefore by how much any by their teachings doe confound Law and Gospell, by so much they seeke to bring us or rather deteine us in Bondage to sinne.

And hence also followes that grosse error of admitting of Infants, and a naturall seed, as right Subjects of Paptisme and of the Gospell Priviledges. These two errors like Hypocrites Twynnes smile and weep, stand and fall together: For if the doctrine of free grace by Iesus Christ in its native luster were once distinctly set out; and the Spirituality thereof in its full­nesse of Beauty and glory clearely laid open, It would then e­vidently appeare to all men, that none ought to partake of such a spirituall estate and worship without being made sutable thereunto by Regeneration manifested by their Faith and O­bedience to the Gospell.

But how sutable such Spirituall worship and Churches would be to a Priestly Levitical gay Clergy let the wise judge: I cannot but much suspect that they do finde farre more sweet­nesse and relish in their revenewes of hundreds per annum gleabes, tithes &c. Though it be from the world in a Church, then they have hopes to finde in any thing from any such Church in the world.

I conceive therefore that there is no more hope to see that Tribe stoope so low or forget themselves so much as to owne and beare witnesse to this truth, then there is to see them to al­low the Doctrine and Practise of blessed Saint Paul: Act. 20. 17. 34, 35. to be now of use and immitation in our times, or then to allow the speeches of Iesus Christ, Mar. 12. 38, 39, 40. Luk. 11. 44. 52. Mat. 15. 14. To appertaine aswell to the Clergy of this Age as to them of any former age; yea, and aswell as to the learned Scribes, &c. of whom they were im­mediately spoken.

Wherefore to prevaile with these men in this point, there is yet one Argument onely wanting (to wit) certaine revenews of 3. 4. or 500. per annum, for each of them, with which Argu­ment (I doubt not) But one might convince the Judgements of a hundred in one day, easier then a hundred can one in a whole yeare without it: So prevalent is the world with our corrupt natures, as by dayly experience is seene; But these Ar­guments are of the earth, earthly, and sutable to earthly af­fections, which men ought to mortifie: and to have their con­versation [Page 27] in Heaven, Phil. 3. 19. 20. Col. 3. 2, 3. And seriously to consider Christs Arguments, who reasons quite contrary telling us of denying our selves, and taking up our Crosses dayly, Luk. 9. 23. Of being sent as Sheep amongst Wolves, Mat. 10. 16. Of be­ing hated of all men, Mat. 10. 22. Of suffering hunger and naked­nesse, 1 Cor. 4. 11. 2 Cor. 11. 27. Persecution, tribulation, af­fliction, reproach, imprisonment, distresse, yea death it selfe for his sake, Mat. 24. 9. Io. 15 20. Luk. 21. 12. 2 Tim. 3. 12. 2. Cor. 6. 4, 5. and 12. 10 And that except we first count our Costs and for­sake all for Christs sake, and the Gospells we cannot be his Disciples here in this world, nor raigne with him in the Kingdome and world to come, Luk. 14. 26, 27, 28. 33. Io. 12. 25. 2 Tim. 2. 12.

2. And from confounding of these two Covenants and States of Law and Gospell ariseth another great error, and that of no small consequence.

For from hence (as I conceive) the Papists have brought in many disorders into the Gospell worship, As nationall Chur­ches, Oblations, Sacrafices, first fruits, Tythes, Offerings, Holy Ceremonies, Holy Dayes, Holy feasts, Holy Temples, Holy Altars, Holy Places, Holyest places, Holy Persons, Holy Garments, Musicke, &c. And many other pretty trin­kets of that kinde, And into Government Office and Mini­stery likewise variety of sorts, as Sextons, Clarkes, Curates, Vic­ [...]ars, Parsons, Singing-men, Orgenists, Canons, Petty-Canons, Pre­bends, Deans, Arch-Deacons, Abbotts, Lord Abbotts, Lord Bishops, Lord Arch-Bishops, Chancellors, Officialls, Commissaries, Doctors, Proctors, Apparitors, &c. with a rable of them even to the Pope, himselfe alluding to Moses & Aaron, and to the Kings and State of Israel.

Hence also collaterally have they brought the power of the Civill Magistrate into the Church as their Executioners and as subordinate and particular heads under the Pope the univer­sall head who challengeth hence most wickedly to dispose of their Crownes and Kingdomes at his pleasure, being willing­ly ignorant that the State and Church of the Iewes is to be con­sidered in a two-fold respect▪ one as it was a civill State and Common-wealth and Kingdome▪ in respect whereof it was common to other Civill States and Kingdomes in the world, the other as it was the Church of God, and in relation there­to had Worship. Commandements, a Kingly office and go­vernment which no other state or Kingdome had or ought to have, for herein it was altogether typicall, & this Kingly office [Page 28] and government in relation to the Church concentred only in Christ, who now is onely the head King and Law-giver to Israel, his Church, and admitts of no other head to his Church sub­ordinate, or otherwise in any respect, Ephes. 1. 22. and 4. 15, and 5. 23. Col. 1. 18 & 2. 10. 19. 1 Pet. 2. 7. For this State be­ing sprituall admits of none but him their spirituall King, Head and Law-giver, Iam. 4. 12. Hence the Gospel is called the Gospell and word of this Kingdome, Mat. 4. 12, and 13. 19 Acts 2. 25. And the true Ministery of the Gospel, a Ministery of the spi­rit 2 Cor. 3. 6. whereby men being converted, to God are said to be translated into the Kingdome of his deare sonne, Col. 1. 13.

Hence God proclaimes from heaven commanding us only to heare and obey his Sonne, Matth. 17. 5. he being the Christ of God, Luke 9. 20. Hence Christ himselfe declares to us, that all power in heaven and earth is given to him and commands his Disciples therefore in his name and by vertue of his power and authoritie alone, to goe into all Nations, and make Disciples, baptizing them, &c. Matth. 28. 18. 19. And this honour of being Head of his Church, gives hee to none at all by deputation, or otherwise, in any kinde, it be­ing the greatest prerogative and dignity for the greatest Mo­narch upon earth, to become a true member and subject of Jesus Christ in his Church under the Gospell; for by his being so, he is made a childe of God, a fellow heire with the Saints in light, Col. 1. 12. yea, a coheire with Iesus Christ, of the ever­lasting Inheritance, Kingdome and Glory, Rom. 8. 16. 17. And the same honour have all the Saints, for there is no respect of persons with God, Col. 3. 25. 1 Pet. 1. 17. Jude 16. Eph. 6. 9. Iam. 2. 1. 2. 3. 9. and this will one day be made manifest to all men, when Christ shall say, Bring hither those mine enemies that would not that I should raigne over them, and slay them before mee, Luke 19. 27. At which time hee will be terrible to all, yea, to the greatest Mo­narches upon earth, which rebell against him, Psal. 76. 12. and 82. all the Psalme.

Be wise now therefore, yee Kings, be instructed yee Iudges of the earth, serve the Lord with feare, and rejoyce with trembling, kisse the sonne, lest hee be angry, and yee perish from the way when his wrath is kindled but a little, then will it be manifest, that they, and onely they are blessed that put their trust in him, Psal. 2. 10. 11. 12.

3. This may likewise teach us, to see and bewaile the great apostafie, both in faith and worship, that is brought into the world by this childish baptisme. And what a glorious uni­forme [Page 29] Babilonish Tower the man of sinne hath reared upon this rotten foundation bringing there by whole Nations at once into subjection to his carnall worship, and indeed what is more sutable to his carnall Gospell and Worship then such car­nall worshipers, and nothing more conduceth to his Exalta­tion, nor better serveth to the maintenance of him and his sutable Clergie in all their riches Pompe and Pride then this; nay how possibly could he otherwise have corrupted the whole Earth, and brought whole Nations to admire and follow and worship the Beast as he hath done: And why then think we of reformation of Religion continuing this foundation? Can we wash the Black-more white? Or give spirituall life to a whole nation in a lumpe? Hath God any such need of wor­shipers as to accept such lip-service, meerely compelled by the laws and commandements of men, Isa. 29. 13. Mat. 15. 8, 9. Is not every man first to be perswaded of the truth in his owne mind, before he worship, else is he not damned in himselfe, Rom. 14. 5. 23. And who art thou that judgest and usurpest Authority over ano­ther mans servant, 1 Cor. 7. 23. Seeing likewise the Church of England in the 13. article of her doctrine doth maintaine and a verre, that works done before the grace of Christ, and the inspiration of his spirit are not pleasant to God, for as much as they spring not of faith in Iesus Christ neither doe they make men meete to receive Grace or de­serve grace of congruity, yea rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sinne: And this then being so, what spirituall house thinke we can be built unto God upon such a carnall founda­tion, May we expect grapes of thornes or figs of thistles: must not the Tree first be made good and then the fruite? had not God respect first to Abell and then to his Offering, hath not God long since a­brogated the state of the Iewes under the law, and cast off Isra­el according to the flesh (the naturall seed of Abraham, to whom and his seed the promises were made) Gal. 4. 29, 30. Ioh. 8. 34, 35. 36. And do we thinke to bring in the naturall seed of us Gen­tiles as acceptable on Gods Altar, none in the time of the Gos­pell when the true seed is produced, Gal. 3. 19. and when onely spirituall worship and worshipers are accepted, Io. 4. 23. must the pa­rents whether Iew or Gentile needs be borne againe of the spirit, and onely by faith become the seed of Abraham, and heires accor­ding to promise, Gallathians 3. 7. 29. Romanes 4. 11, 12. And shall their children become the same seed by nature? can our natures produce a spirituall seed to Abraham, which Abra­hams [Page 30] owne nature never did, nor could doe, Rom. 9. 7. 8. Ioh. 3. 6. Neither can any shew any one such promise to any Believer, in all the whole world, and his seed, as was and is to Abraham his seed, who is therefore the father of us all (to wit) of all Believers, and onely of Believers, sew and Gentile, father and child, &c. Rom. 4. 16. and therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed, but the promise is sure only to Believers; therefore Believers only are the seed of Abra­ham to whom the promise and ordinance of the new Testa­ment doe properly appertaine.

Againe, That administration of Baptisme which over­throwes the very nature of the Covenant of Grace and whole Gospell of Christs is Antichristian and abominable. But the administration of baptisme upon Infants doth so, because it stands upon the ground and interest which they have in the Covenant, (by naturall generation onely, or by the meere pro­fession of faith in the Parents or Sureties) without faith in their owne persons, whereby faith is made void, and the promise (which is the Gospel and Object of Faith) is also made of none effect, and so the preaching thereof, becomes uselesse and vaine also, Rom 4. 14. therefore the administration of Baptisme upon Infants is Antichristian and abominable.

These things being so, it is most certaine, that the baptisme of Infants is the greatest delusion, and a thing of as dangerous con­sequence, as ever the Man of Sin brought into the world; and therefore the greatest maintainers thereof, are justly to be esteemed the greatest deluders, wherefore it is high time for us to looke about us to awake out of this drunken slumber, and to see how hitherto wee and our fathers have beene blindly lead by our blind Guides into this depth of Ignorance and mist of iniquity, and let us seeke out by what meanes, and by whom wee are so miserably intosticated, as to stumble and grope for our way thus even at noone day.

Rev. 17. 1. Come hither I will shew unto thee the judgement of the great Whore. Rev. 18. 3. 8. 11. For all Nations have drunke of the wine of the wrath of her fornications, and the Kings of the earth have committed fornication with her, and the Merchants of the earth have waxed rich through the abundances of her delicacies: Therefore shall her plagues come in one day, death and mourning and famine, and she shall be utterly burnt with fire, for strong is the Lord who judgeth her. And the Merchants of the earth shall weepe and mourne over her, for no man buyeth their merchandize any more.