A Serious Enquiry INTO, AND Certain producing of, Plain and Express Scripture Proofs, THAT John Baptist did as certainly Baptize INFANTS When he administered BAPTISM TO THE Church of the JEWS, as the Adult.  
WITH An ANSWER to several OBJECTIONS, But especially of these two, Their Coming to him, and Confessing their Sins when they Came.  
And Scripture Proofs that John's Administrations were for a farther Accomplishing, to that People, the Covenant made with Abraham.  
And likewise that Children, Infants, Issue, Seed and Off-spring are Synonimous Terms in the Holy Scripture.  
And the Confirmation of the Truth, with various Arguments grounded upon Express Texts of Scripture.  
By Joshua Exell, Minister of the Gospel  
LONDON, Printed for R. Man, and are to be sold by many Booksellers in London. MDCXCIII.   

To all the Lovers of Truth and Peace among Christians.  
Men, Brethren and Fathers,  
THE Truth of Infants being real Members of the visible Church, and Subjects of the great Ordinance of Baptism, have been maintained both by pen and practise of them that have been famous in the Congregation, and men of Renown, both for parts and piety; and this at all times, and in divers manners and ways; and what is here presented to your view, is but a mite cast into that treasure; wherein they that have been rich with grace and gifts, have cast in much, and the Widows two mites was not despised, but observed and commended by the Lord Jesus, Luke 21.2, 3. As to them that cannot contain, but must manifest their dislike of it, I shall endeavour to speak a few things in answering their Objections that are made, or may be supposed to be made, and leave the whole Issue to the blessing of God Almighty, whose Will revealed in his Word, I have desired to search for the whole of it.  
First, Some may be ready to object against what is here written, and say, What need there be any more writing upon this subject when there is enough said& written already?  
Answer, May it not be so said of every truth of the Gospel, in that there have been so much said and written of it, and this by Eminent persons in all generations, and yet is there not need of more to be said and written of it still?  
2. Do what others have done and said in this case, Excuse any that are contemporary with them, or that come up after them, from the discharge of their duty, whose work it is to make k●own the whole counsel of God.  
3. Have There been enough said of this nature, That John the Baptists did as certai●ly Baptize Infants as the Adult? If so, they must show by what auth●rs and at what time; or else be found false Witneses of them that they Intimate have done enough, and be found false accusers of this small tract.  
4. If Others that are gone before have said so much, then this sheweth, that they had a high esteem of the privileges of children or Infants, in that they left so much behind them of their labours to vindicate it, and maintain it.  
5. If Others have done so much that are gone before, What a shane is it that they that are now at their work, should be able to say nothing more but what they have said before?  
6. If Others have said so much, then this sheweth that they were great labourers and had Eagle eyes, and large Grasps, that they should grasp every thing of the Warrant for this truth in the word of God, and leave no gleanings for any, or all that come after them, tho as much bound to study, and to declare the whole counsel of God as them.  
7. This must argue, that the Fountain of the Word of God is shallow, and narrow, that some few poor Mortals could catch all the fish of Truth in their Nets, and fathom the d●pth of that Fountain.  
Or else, that all succeeding Labourers are either pur-blind, and cannot see the truth, or lazy, and do not search after truth. All which I esteem as dreadful Assertions concerning God's Word's Fullness, and his faithful Servants Endowments, and laborious Diligence: Where the Preacher is w se, there is still seeking out, and setting in order acceptable words, Eccl 12.9, 10. Every Scribe instructed in the Kingdom of God, bringeth forth of his treasure things old and new. Was this limited to the time only of the famous Labourers departed? Mat. 13.52. If not New for matter, yet for manner it may be New.  
9. Then all that must be said to stop the mouths of gainsayers in this case, must be had from the Labou●s of others from the Word, but not any thing of our own seeking out, or setting in order. 10. Gainsayers do not say it is enough.  
11. The Vulgar of poor Ignorant people do not say it is enough; but they ask for matter to answer the Assertions of gain-sayers of this Truth, and those that seek to draw them as Discip●es after them.  
12 If there is enough said and printed already, why have many no more Answers ready to stop the mouths of gain-sayers in this case?  
Secondly, Some may object and say, it is against the judgement of the Learned; and therefore some will scorn it.  
I Answer, These Learned Persons that it is against, are supposed to have that Denomination from their being endowed either with human or Divine Learning. If it is with respect to their being endowed with human Learning that this is objected, I ask whether this can be said to be against it? when it is another Matter, and of another Nature than what that Learning consisteth in, or treateth of?  
2. I ask, whether human Learning is to be the sole Judge and Determiner of any thing of Supernatural and Divine Revelation?  
3. Whether nothing is Truth but what is warranted by that?  
4. Tho I do not desire to undervalue one Tittle of the Excellency of human Learning, yet I am persuaded, that all parts of God's Worship, and the Warrant, for who shall partake of Baptism, have a better Foundation and a Warrant of a higher Authority than all the Philosophers in general, or any in particular cauld seal.  
2. If it's with respect to their Divine Learning, which is the benefit and blessing of the Word of God and their keeping to that as their Rule, that this is said to be against; then let any show what Texts of Scripture it is that they have declared their Judgments upon, and proved their judgement by other Scriptures, or given in their Reasons from the A●alogy of Faith; and yet their judgement is gone contrary to, being so proved and confirmed, and let the Author bear the blame of it; or else, if the judgement of the Learned and truly Godly, being proved and confirmed by Scripture, cannot be produced as contradicted, let them that make this Objection, bear the blame of being false Witnesses for the Learned, and false Accusers of the Author.  
2. I ask, whether all that is done by any, in the pleading the Cause of Truth, is to be rejected, because in something it is different from the judgement of some Learned Men, tho it may otherwise be a certain Truth, and clearly proved by Scripture?  
3. If it be a fault worthy such great condemnation, in one thing to differ from the judgement of th● Godly and Learned Interpreters of Scripture how sad is the Crime of them that shall despise, and revile, yea forsake and totally renou●ce, not only their judgement in one Thing, but their Office, and all their Learning in Every Thing, if they differ from them in a few Things or One or Two Things, and that when he Learned, shall offer Scripture upon Scripture to justify and warrant what they say and do?  
And to add to this, against the Learned: Revilings and Reproachings, as Antichristian, and as being the worst of sinners, that sin 〈…〉 k●●wledge; in administering Gods Ordinances to them that they know Ordinances do not belong to; and, in a manner, of human invention. And for so base ends as to obtain favour with the vulgar. And a thousand times more than this.  
If I am a Transgressor in differing in some one thing from them that my soul's desire is to love and reverence. Then surely many that make this Objection sin more. And they that are in this case guilty, must condemn themselves first, in a greater measure more than the Author.  
4. Will any learned men undertake to prove, that the Covenant made with Abraham is warrant enough, to Baptize the Children, and Infants of the Gentiles, that embrace the Gospel: But it was not sufficient ground nor warrant for the Infants of the seed of Abraham to be baptized. But they must all be cast out of the Church of God; at that time when they were real members thereof, and so Owned, and Promised, and threatened and Commanded as Church members, by the Baptisors. But only a few Publicans and Harlots, and a Generation of Vipers, must be baptized; that could gain a right for themselves by confession of their sins. And the Covenant made with Abraham signify nothing; neither to Adult nor Infant.  
If any will do it for the future, yet none have written and published this as their judgments already. And therefore without this caa be produced, the accusation of being against the judgement of the Learned in this case, must pass for too rash a censure. If the Lord by his Immediate Officers had turned out all Infants among the Jews, from being admitted to partake of baptism, then. It would be a hard task for any of the most learned to bring them in among the Gentiles to partake of it.  
2. These learned men that are brought by way of opposition, must be either dead or alive. If they are yet alive, and in this world, whose judgments are opposed. And these persons that make this Objection have any veneration for them, and their learning. How dare they, that have little or no learning, undertake to be a mouth for them? Do they commend them for learning, and yet suppose them not capable of speaking for themselves? or for the Truth they have publicly asserted? If they do, they do by this show more contempt to them, than the Author has shewed, or does even desire to show to them. Are not they as sufficient to show any their error as ever?  
2. If these learned men are dead, and in another world, they are at Heaven, or at Hell. If at Heaven, beholding and enjoying the blesledness of, knowing and keeping to Truth. And if they were to come forth of Heaven into this World again, can any imagine, that they would condemn, and spurn at the meanest of their fellow servants, for maintaining by Scripture, a truth of so great concernment to souls, and greatly making for the Peace, Unity and Amity of the Church of God, and the magnifying of Free Grace and the Honour of Chri●t? Because they did, or he did differ in some small matter, from their judgments, tho not confirmed by the word of God? If any have saith to believe such a thing, they may make the most of it? The truth here confirmed by Scripture is never the less vallid for that, or never the more invavallid for their faith  
If they are at Hell, and they should be admitted to come forth, and they should declare their dislike of this Work, because it did differ from their judgments, being learned. Would any that are serious, therefore spurn at a solid truth confirmed by Scripture, because it differed from their judgments, whose learning left them, to drop into Hell; or went to Hell with them? If thousands were of such a mind, out of prejudice against truth, I do not question but another day, they will be of another mind. But how ever until these learned persons have declared their dislike of any thing that does not agree with their judgments, I do not know why others should declare against any truth for their sakes, and be more zealous for their Honour, and their Authority, than they are themselves, and do appear to show their dislike.  
3. Some may object, and say it is too much, and prolix, it should have been comprised more brief and succinct.  
Answer, They may thank them that have objected so much against it, and cast so many rubs in the way; obstructions in the way make the Traveller to fetch many a compass in his motion, to come to his desired home.  
Secondly, How few may this be laid to the charge of as a crime, that they have spoken, or witten too large upon a truth that have so many Enemies to it? And so few have any thing to say to defend themselves. Surely they must look upon the Work with a very disdainful eye that will attribute this as a fault, if the truth written be well considered by them.  
3. The weakness of the capacity of the generality, do need the Vision to be made plain. 4. If it be too much for some, yet it may be too little for others, who have as precious souls as any whatsoever. And the great design of the Gospel is to open blind eyes, Acts. 26.18, 19. 5. It is a hard measure to be confined for room, and number of steps, in a rough, and difficult way, where few ever went before, and few have any mind to accompany; and yet some would limit any that do, to a few steps, and little time, and require great speed, and a quick motion, but lend no hand to help out. 6. 'tis a thousand pities, that they that have greater skill, and wisdom to do it in fewer words, had not done it. 7. For all them that it is too prolix, and copious for, there is this happiness, that they are under no Imposition, but they have their liberty, not to spend their time too much upon it. 8. I hope others may in time wrap it up in fewer words, when the matter is better known, and digested by the vulgar.  
4. If any slight it for its not being crammed with Authors; but it seems to be singular.  
Answer. Persecution more than ordinary upon one hand, and merciless cruelty upon the other, have admitted some Ministers, but few Authors; which doubtless God will one day requited. 2. Because few have written upon this Subject already. 3. Some Imagine that the learned are of another mind: And then would any have the unlearned quoted for Authors? 4. The vulgar have a Bible, and not Authors, and they desire warrant from Scripture for what Ministers teach them. 5. Gain-sayers require express command. 6. If there are few Authors made use of, this shows it was not borrowed, but obtained by diligent labaur, through Divine Grace.  
5. If any spurn at the Work, for the meanness of the style, and homeliness of the Phrase and Expression.  
First. Let them blame rhetoric and Eloquence that, that have not done the work, nor obtained the end. 2. I ask all such whether they do not blame the Spirit of God for influencing his choicest Officers to use great plainness of Speech, in delivering the mind of God to poor sinners? The matters have been weighty, but the words expressing it easy, that was delivered by them. 3. Whether it is not better to Imitate Christ and his faithful Messengers, than to Imitate Herod, a Fox and bloody Persecutor, or Tertullus, a false informer of the governor against Paul? Acts 24.1, 2. 4 Many famous pious Ministers, and eminently Learned, having renonced their own practise of such Excellency of speech, and left a Testimony in their Works of their Repentance of it; and why then should any be blamed for not endeavouring after it? 5. Let all such pity the vulgar that cannot understand the high Language, and the author that did not study it. 6. I ask whether Ministers should not endeavour that their understandings might be as Fruitful in Preaching and Writing, as well as in Prayers? 1 Cor. 14.4.5, 6, to 18. 7. Which do show most of the special gifts and graces of the Spirit, or the matter, or the words? and which do Savour most of the Wisdom of the Spirit, or the Wisdom of the Flesh? 8. If they that are fluent in high Language are not confined; why should any others be confined, or judged, if they speak forth words of truth and soberness?  
6. Some say that this will bring abundance of Enemies against the Author. Ans. Then some may well suppose that they that make this objection, are for sleeping in a whole Skin. 2. Then they that make all the other Objections, have l●ttle ground or reason so to do, to join in, and add to the number of Adversaries, and to the weight of the burden. 3. Then the Author did not propose self, as the end in the undertaking, they being judges. 4. If he shall have so many Enemies, what a shane will it be, if he should have few Friends, when the asserting of Truth is the cause? If nothing of Truth must be asserted, but what shall have none, or few Enemies; what of truth must be said? 6. Then it is a sign that this is a Truth that needed to be studied, and proved, and owned, and stuck to, if there are so many Enemies against it, or else the publishers of Truth, may be one day questioned for their Faithfulness. If Paul would but have preached Circumcission, the Offence of the across had ceased. View seriously Acts. 15.1, 2. and after that the whole Chapter; and see how the greatest Officers that the Church ever had, do engage to pled the cause of Infants but eight days old, as persons priveledged by the Death of Christ, from the Yoke of Bondage, as Church Members; and they called Tempters of God that would go about to Infringe the privileges of such Church Members,( Acts 15.10.) as equal with any others whatsoever. 7. If any come forth against the Truth here pleaded for, they must come forth wi●h Spiritual● or Carnal Weapons. If I have in any thing deviated, wilfully, or wickedly from the words of Truth and Soberness, and any will make this appear by the word of God, I hope the Lord will give me that Grace as to be ashamed of my Folly, which yet I am not Conscious to myself of in this thing. But if any come forth against it, wi●h what Mens words are, or corrupt opinionative Caviellations, and Sciptick Interrogations and Quibbles, I hope I shall be as able to bear it as David was Shimei his Cursing, or Isaac, Ishmael's Scoffing, or Nehemiah did, Sanballet's, and Tobias's Derision and Scorning at his Endeavours to repair the City, or rebuild the Temple, and make as light of it. 8. If I have Enemies for Truths sake, I have what others have had, that have kept God's way, and have been Faithful in their work. Elijah said, He was not better than his Fathers. 9. One God, is All-sufficient to make the weak become strong, or engage more to assist in pleading for Truth. 10. And the Scriptures are sufficient to furnish thoroughly for every good work, and who would desire assistance for other work?  
7. Some perhaps will despise this work for the Author's sake, and say why should he do it? Ans. Why did not they do it, to prevent his doing of it? 2. Whether it is not the duty of every Soul to study the warrant of Scripture? Whether he or his have a Scripture Warrant to be admitted in, to be of the Church of God? and for the manner of his being admitted? 3. Whether any can discharge any one Minister of the Gospel from his Duty, to study, and to make known whatsoever is contained in the whole Counsel of God, and Revealed in the Word? Acts 20.25, 26. Is not the Office the same, and the Author and Master the same, and the work the same, and the Object the same to all? and must they not give an account to the same Lord of all, and judge of quick and dead and the promises and threatening the same to all Ministers? 4. What Spirit are they of, that will not do it themselves, nor be content that any else should endeavour it? 5. If they blame the Author, it must light first upon themselves, or others, that have greater abilities, for not doing any thing of this Nature before, which is the clearing the foundation for the carrying on the Superstructure, and not for undermining of it. I never reproached any for their Labour of this Nature, nor never obstructed any to prevent it; but should have been glad to have been excused. And if what is objected by some, That there are and will be many enemies against it, be true, They must be of a very ill frame that shall increase the Number of Enemies against any one that appear in this work.  
But what ever the apprehensions or the Judgments of some are of it, Many precious souls have received great Information, and some good satisfaction by having the reading, or hearing some of the things red but one time: and if some have evil eyes at it, others have large and strong desires after the view of the whole, and the acceptance it hath had; and the divine blessing that hath accompanied it, in the first view, have given the greatest ground for the publication of it, and if it shall please the God of all grace to bless it, for the satisfaction of the lovers of truth and peace, in the way of their duty, there is further provided for them plain Scripture proof that the Twelve Apostles did as certainly baptize Infants when first sent forth to the Church of the Jews as the Adult:  
2. And also, That John Baptist and the Apostles, and other the Primitive Baptizors d d Baptize by applying water to the persons they Baptized, and not by dipping or plunging, or applying the person to, or into the water. 3. And also a Scriptural or New Testament signification and acception of the word {αβγδ}, with a sober enquiry into, and explanation of, all the Texts in the New Testament alleged to Justify dipping to be the way of the Primitive Baptizing, and all of it in order for the promoting of truth and peace among Christians, and to that end plain for method and easy for expression; and the Divine blessing upon all, is the hearty desire of  
J. E.   

Plain Scripture-Proofs, that John Baptist did as certainly baptize Infants as the Adult, in the Chur●● of the Jews.  
THE Way and Means whereby we may have sure and certain Grounds for the satisfaction of our Souls in this case; and firm and sure Foundation for our Faith herein, is from the Word of God; which is the more sure Word of prophesy, to which we are to look in all cases, Isa. 8.20. and in this especially; it being an Ordinance of great Moment and Concernment, even the Door of Admission to, and the Foundation upon which all other Visible church-privileges are built. And also it is that by which all are to have the Name of the Father, Son, and Holy Ghost put upon them; and that also by which all that do, have the privilege of bearing the Name of Christians in this World, as to Visible Means.  
And without which all must, and do stand, as total Strangers to all Visible church-privileges, and Visible Bodies of Christianity, as not being of the Number that are of the Visible Church of Christ, or External Disciples, John 4.1, 2. Acts 19.3, 4 And in case any are Rejectors of Baptism, the Lord Jesus Christ himself testifieth, that such, and all such, rejest the Counsel of God against themselves, Luke 7.30. It is the Counsel of God without Restriction, or Limitation, which sheweth it is all the Counsel of God. And it being the Ordinance of Initiation, it must be of all the rest; And a certain declaring, that they will have none of Christ, like them, Psalm 81.11, 12. John 3.19, 20, 21. And if they did so greatly sin, that rejected John's Baptism, they can never be more Innocent, and less Transgressors that did reject, or do reject Christ's Baptism.  
And every Soul under the Gospel, or the preaching thereof, must, and will most certa●nly be found at last, an Accepter, or Rejecter of the whole, and of every part of Christ and Christianity, John 1.10, 11, 12. John 3.19, 20, 21, 22. Acts 3.23. Mark 16.15, 16. Matth. 12.30. Luke 19.13, 14, 27.  
And if all must be Accepters, or Rejecters; then all, and every individual person, are under, and must have as great, express, particular, and authoritative Command, to accep● and receive Christ, and every thing of Christianity in its right order and Manner as another.  
For none can be a Rejecter, or Refuser of that which he never had the Offer and Tender of, not never can he be under the like Guilt every way, in the refusing and rejecting, as another, if the Offer was not every way the same, and if he were not under the same command to accept as another; nor is it possible for any person to be guilty of so dreadful a sin, as the rejection of Christ, and his Ordinances; that is not under a command to accept them; for where there is no Law, there is not, nor can be any transgression, Rom 4.15. And if there is warrant for every Soul to receive the Lord Jesus in his Ordinances, surely the Word of God is full and sufficient enough to evidence it to us, if we search into it, and that with as much clearness, and as express, and as particular Warrant for one as for another, for the Infant as for the Adult, and for the Female as for the Male; or else the threatening could never be as express against me as against another, nor the same punishment be contained in it against me, as against another; Therefore by God's Assistance I shall endeavour to search diligently into the meaning of those General Expressions recorded in the Word of God, by which those that were the Subjects of John's Baptism, are set forth; and of the Texts of Scripture in which we have the Subjects of John's Baptism, or the person's he baptized, set forth, are, in Matth. 3.5, 6. Then went out to him Jerusalem, and all Judea, and all the Region round about Jordan, and were baptized of him in Jordan, confessing their sins. Mark 1: 5. And there went out to him all the Land of Judea, and they of Jerusalem, and were all baptized of him in the River of Jordan, confessing their sins. Luke 3.7. Then said he to the multitude that came forth to be baptized of him, O Generation of Vipers? who hath warned you to flee from the Wrath to come. Ver. 21. Now when all the people were baptized, &c.  
Now in any, or all of these Texts, and the Expressions used in them, there is no mention made, whether they were Male or Female, Adult or Infant, Men, Women or Children; but general Expressions, as they of Jerusalem, all Judea, and all the Region round about Jordan, the multitude, and all the people were baptized of him in J●rdan. But if there be Men, Women and Children contained in, and intended by these Expressions, Jerusalem, all Judea, all the Region, the multitude, all the people; then we be to understand it of all these; that is, of Men, Women and Children, Adult and Infant; and we are to believe the Testimony of the Holy Ghost, and his Witness, concerning one of these Ages and Sexes as well as another, as intended by, and contained in those general Expressions. And it is as much a sin not to believe the Report the Holy Ghost maketh in Scripture concerning one of these Ages, or Sexes, contained in these general Expressions, and intend d by them, as of another; for the Report binds every Soul to believe what is witnessed in Scripture concerning every one contained in, and intended by these general Expressions, as much as concerning any one.  
Here be none in particular expressed neither Infant nor Adult, Male nor Female; And if any shall deny the Infant to be thereby meant and intended, another may deny the Adult to be thereby meant and intended, and with as much ground and warrant from the Text as any do deny the Infant; for there is no ground or warrant to deny either, or for any to question it, upon serious consideration of the Words. And if any shall deny the Female to be thereby meant, another may deny the Male to be thereby meant and intended: And so there must be none thereby intended, neither Male nor Female, Infant nor Adult. All the people were the Subjects or Objects of John's Ministry and Administrations, Acts 13.24. When John had first preached to all the people of Israel the Baptism of Repentance. Here are none mentioned in particular, either of Age, Sex, Condition, Qualification, Office or Opinion whatsoever; but to all the people of Israel, and throughout all Judea. And if the Holy Ghost have restrained it to none in particular, how dare any poor Mortals do it! And if any do dare to do it, is that a sufficient ground for any to believe it? Or if some do say it, and others believe what they say, do or will that prove it to be a Truth? If the saying of things by some, and the believing of them by others, would make any thing, or many things true, then all the Doctrines of Devils must be true; for there be some that say, and publish them, and others that believe them. But whatever some men do say, or others believe of their sayings, I desire to search diligently what the Holy Ghost does say of these general Expressions in other places of Scripture, that so we may understand the meaning of them, and have Scripture ground for our Faith herein.  
But before we come to an enquiry into the Expressions particularly, it may be of advantage for the vulgar satisfaction, to take notice, That we have in general, from John's own words, that he did speak to the People, in his Exhortation to them, a discovery of whom we are to understand these Expressions, and who are intended by them, and contained in them, that is by Jerusalem, or they of Jerusalem, Mark 1.5. And all Judea, and all the region round about Jordan. All the People, and the Multitude, mat. 3.5, 6, 9, 10, 12. Luke 3.7, 8, 9, 17, 21. Mark 3.5, 6. Where we have the Expressions explained, as shall be shewed afterwards; but for the present, it is enough that the Holy Ghost doth witness, That his Exhortation, or his Tender of Baptism was to all Israel, or to all the People of Israel, Acts 13.24. Which comprehended every Soul of the Seed of Israel then in being in this World, and in that Land at that time, when John Preached the Baptism of Repentance amongst them. And if every Soul in Israel that did not hear that Prophet, was to be destroyed from the People, then it was spoken to all and spoken by way of command, or else how could any one Soul be guilty of so dreadful a sin as to bring utter destruction upon himself, and as to be destroyed from among the People for not hearing and obeying that Prophet, Acts 3.23. Luke 19.42, 43, 44. Matth. 23.35, 36, 37, 38.  
Therefore let us now inquire into the meaning of the general expressions that sets forth them that John Baptized.  
And the first to be inquired into is Jerusalem. Then went out to him Jerusalem, Mark 1.5. And there went out unto him all the Land of Judea, and they of Jerusalem: It is not said all Jerusalem, or that all they of Jerusalem went out to him and were Baptized; for there were the Pharisees and Lawyers, that were notorious rejectors of John's Baptism; and all such as they could Disciple to them, which doubtl●ss might be many; and those they kept back, and shut up the Kingdom of God against. And these our Lord and Saviour was pleased to distinguish from all the People, Luke 7.29.30. as notorious Sinners, in rejecting the Counsel of God against themselves, in not being Baptized of John: Jerusalem is a metonymy, a figurative Speech, wherein the subject is put for the adjunct; the place Inhabited, for the people Inhabiting; the place containing, for the people contained in the place. And this the Holy Ghost maketh plain and clear by the expression in Mark 1.5. Where it is expressly said, them of Jerusalem, that is them that were inhabitants of Jerusalem: And so it must be understood of necessity; For I suppose none do deny, or can deny, but it must be meant of Jerusalem itself, that is the place so called, or else the Inhabitants of the place: As to the place, none dare be so gross in their Assertions, as to say it was the place itself so called, that came to John; but if any should, yet the Text, Mark 1.5. clearly and expressly overturns that Imagination, in that it is said. They of Jerusalem, which must be understood of the Inhabitants of the Place, and not the Place itself. And in that, Matthew expresseth them by Jerusalem, it sheweth that they were the greater Part, or the Generality of the Inhabitants of Jerusalem.  
And if Infants as well as Adult are not of the Inhabitants of a Place as well as the Adult, of what place shall Infants be of? What other City or Town will own them, if the places where they are born should cast them out?  
They that came forth of Jerusalem to John, must be said to be of Jerusalem by birth, as being born there, or by having that Place given to them from the Lord, when the Land was divided among the Tribes of Israel by Lot, Joshua 15.63. It being part of the Inheritance of the Tribe of Judah.  
Or 3. They must be of Jerusalem by Purchase, having purchased an hab●t●tion there.  
Or 4. By Donation of any Friends or Relations.  
Or 5. As Sojourners there, as in Acts 2.5.  
If any were said to be of Jerusalem by birth, must not Infants be said to be so to, by the same parity of Reason? Was not Christ said to be of Bethlehem from his being born there, Matth. 2.5, 6. Secondly, If any were said to be of Jerusalem, because that place was given from the Lord by Lot, to their Ancestors; when the Lord was divided to the Tribes of Israel, Joshua 15.63. Was not the smallest Infant that was born there a Subject of the Donation from the Land, as well as those Adult Persons to whom then it was given at the Division of the Land at first? If the Infants of those Parents should have been Excluded from having as real a Right to be there as their Parents, whither must the Children be sent; and where must they have a place of abode when their Parents were Dead? And who must come to Dwell at Jerusalem, when these Adult Parents were all Dead? And if the Infants had it not given to them as well as the Parents, how could any of the succeeding Generations come to be Inhabitants there, or to be of that place? See Nehemiah 11.1, 2, 3, &c.  
3. If it was by Purchase that any were of Jerusalem, did any except against his Posterity from being of that place that he did choose for himself; and especially when the Habitation was to be his for ever, Levit. 25.29, 30.  
4. If they were inhabitants there, by donation of any Friends or Relations at their Death, for default of issue of their own; can any prove that Children and Infants were not of Jerusalem in this sense, as well as in any other sense? Especially when the Habitation given must be to them and their Heirs for ever.  
5. If it was by being Sojourners there, that they were said to be of Jerusalem: If the Parents were of Jerusalem, in this sense were not the infants too? are not Infants with Parents, and in the City where they be?  
Observe, That in whatsoever sense any will make some to be of Jerusalem, they must make all them that were of Jerusalem, and that came to John to be Baptized of him to be, for they are all expressed by they of Jerusalem; and some must not be of Jerusalem in divers ways and manners different from others to make them all Adult, when the holy Ghost do express them all as of one and the same capacity, they of Jerusalem, with respect to their being of that City: but if any do not like the interpretation given, they may at their pleasure give another, and prove it by Scripture, and be thanked for it. Only let all consider that they of Jerusalem do contain only Abraham's seed, and such as were really joined to the Church of the Jews; not the Gentiles that were strangers, nor any Samaritaines, Matth. 10, 6, 7, 8.  
But a little further, to inquire who this Phrase do contain in it, whether the adult only, or wherher adult and infants also?  
Jer. 14.2.3. The cry of Jerusalem is gone up, their Nobles have sent their little ones to the Waters.  
The word for little ones is from {αβγδ} signifying small in quantity, and in quality: And it is not said, they were sent by themselves, or upon their own Personal Natural Feet; they may be sent, tho in others arms.  
Can any Soul living say, that Jerusalem do not in that Text contain Infants as well as adult? Do not the smallest Infants cry when they have not the means of sustentation, Lament. 2.11. The Children and the Sucklings swoon in the Streets of the City. 12. verse, They say to their Mothers, where is Corn and Wine? When they swooned as the Wounded in the Streets of the City, when their Soul was poured out in their Mothers Bosoms; and this is spoken of Jerusalem. If the 1, 9, 10, 11, 12, 13. verses are compared. And verse 15th. And in verse 19. Arise, cry out in the Night.— Lift up thy hands towards him for the life of thy young Children that faint for hunger in the top of every street, verse 20. a span long. Which Texts do show clearly that Children and Infants did cry in the time of Famine in Jerusalem. And the Text, Jer. 14.2. does expressly prove old and young, adult and infant to be intended by the Phrase Jerusalem, or the cry of Jerusalem. See also Lament. 4.4, 10, verses.  
We may see that this Phrase do comprehends young and old in Jer. 7.17. Seest thou what they do in the Cities of Judah, and in the streets of Jerusalem? The children gather wood, and the Fathers kindle the fire, and the Women kneed their doughty, to make cakes to the Queen of Heaven.  
But some will say that this Text does not speak of Infants, Infants cannot gather Wood.  
Ans. The Hebrew word for Children is {αβγδ} used again in Gen. 3.16. for to express Children when brought forth.  
And this sheweth that the word Jerusalem comprehends both old and young. And can any imagine that the smallest Infants were cast out, and excluded from being of Jerusalem at that time? If the Infants were not of the inhabitants of Jerusalem, how did the Children come there that were so young? And it is enough for the case under debate, that by the Phrase Jerusalem is meant old and young, adult and infant; and tho the smallest infant could not gather wood; yet in holy Duties, and public Ordinances, where they were among the Jews under the same express command to be there, as the Adult, then when expressed by an expressions that comprehend old and young, male and female. We are not to bind the meaning of the Holy Ghost to the adult only; but to take it in the largest sense, as comprehending all sexes and ages, because all were under a command to be there, Deut. 29.1, 2. compared with 10, 11, 12, 13, 14, 15. Deut. 27.15. compared with Joshua 8.32, 33.34.35. and 2 Kings 23.1, 2, 3.  
They were all to be at the reading of the Law; so also at the reading of Moses's Song, Deut. 31.10, 11, 12. compared with Deut. 32.25. The young man and the virgin, the sackling also, with the man of gray Hairs: and all were commanded to hear that Prophet, D●u●. 18.17, 18.19. and every Soul that did not hear, was to be destroyed from among the People. And this was spoken to them of Jerusalem, Acts 3.23.  
So also another Text to prove the old and young are intended by this Phrase Jerusalem. See Zech. 8.3.4, 5. Jerusalem shall be called a City of Truth, &c. There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age, and the streets of the City shall be full of boys and gi●les playing in the streets thereof.  
If any object and say, This doth not argue or prove that they come forth, tho they were there, for they are not expressed. Answer, No more are the Adult Expressed; and if it will not prove that the Infants came forth, no more must it prove tha the Adult came forth.  
For they are all contained in the Phrase Jerusalem, verse the 3d, And in God's return to Jerusalem, and his being j●alous for it. And if the Promise of Mercy do oblige any to duty, it must oblige all or none; it proveth all to be Subjects of the Promise of Mercy as the Seed of Israel, among whom God would dwell, Zech. 8.3. and they are contained in the terms Zion, and Jerusalem, and therefore obliged to duty; and sinners if they did not, and every Soul that did not harken to Christ should be destroyed, Acts 3, 23.  
So also in Psalm 147.12, 13. Praise the Lord, O Jerusalem, praise thy God, O Zion; for he hath strengthened the Bars of thy Gates, he hath blessed thy children within thee. Hence the term Jerusalem is declared, to comprehend Children; therefore it cannot be limited to the Adult only. If any object and say, that this Text means Adult as well as Children,  
I Answer, If the Adult are called Children, doth that exclude Children, and the youngest of Children, even Infants, to be thereby intended? If Parents are but Children of Jerusalem, are not Infants too?  
If any will not have Children to be meant, and intended by the expression Jerusalem in Scripture, then they must prove that Children were not, nor are not of them that are blessed. And then there must never be any Adult blessed. For if exempted of being of the number of them, that are blessed when in infancy, they must be for ever exempted, witness Ishmael and Esau. They that are cursed Children when young, are so when old, 2 Pet. 2.14. And so there must be none in Jerusalem blessed. The seed that the Lord doth bless, are not rejected with a final curse, though the blessing be not yet manifested and actually conferred upon them. Solomon was blessed when he was but a little Child, 1 Kings 3. And Paul separated from his Mothers Womb, Gal. 1.15 Known unto God are all his Works, Acts 15.17, 18. Though not manifested or known to us till his pleasure, Gal. 1.15. Though by nature all are Children of wrath in the first Adam, Ephes. 2, 3.  
Yet the Text speaks Psalm 147.13. of the bless●ing that was conferred by God. The Infants were blessed by Christ, Mark 10.14, 15. And the Infants being subjects of the promise, and capable of receiving a Blessing, must needs be reckoned of Jerusalem, and among the Blessed.  
So that it is evident that the expression, Jerusalem, doth contain and intend Infants, as well as the Adult.  
So also, Isaiah 3.1, 2, 3, 4. If Children were not intended in the term Jerusalem, how should Babes rule over them, and Children be their Princes?  
But to see what the Scripture doth witness a little further of this expression. If Infants and Children are not intended by this expression Jerusalem, then they must be none of them whose hearts are to be washed from wickedness; and what will become of all Infants then? I leave all the world to judge, Jer. 4 14.  
2. If Infants and Children are not intended and meant by this term Jerusalem, then they must be none of them, the foreskins of whose hearts are and must be Circumcised, Jer. 4.4. Contrary to the very express Gospel Promise and Covenant, Deut. 30.6.  
3. They must be none of them against whom the fury of the Lord may come out like fire; and that is as true as all other Imagina●ions of this kind, Jer. 4.4.  
4. They must not be of them that are to be instructed, nor of them from whom Gods Soul may depart, 1 Chron. 28.9, 10. Nor of them that may share, or have part in being subjects of desolation, Jer. 6.8.  
5. If they are not of Jerusalem, then they are not to be wept for, nor lamented over; contrary to Christs express words, Luke 23.28. Weep for yourselves, and your Children.  
6. If Infants are not intended by Jerusalem, then the believing Jews had no Children, or else they had care for the Children of the Jews that were in all other parts, but none for their own Infants or Children, Acts 21.19, to 26. And the Decree must concern none that were of Jerusalem, Acts 15.2, 23, 28. compared. They that have faith to believe such Doctrine may.  
7. Then they must not be of the number of them, that our Lord Jesus Christ would gather as a Hen doth her Chickens under her Wings, Mat. 23.37. contrary to the very declared express word of God, which declare Christ A Minister of the Circumcision, who were Infants but of eight days old, Rom. 15.8.  
8. Then they must not be of the Number that should partake of the Desolation, when one ston should not be left upon another, Luke 19.44.  
9. If Infants and Children are not contained in the expression Jerusalem, then they mast be none of them, which be made free by Christ, nor none of them that are in bondage, Gal. 4.25, 26. They must be neither under the Covenant of Works, nor the Covenant of Grace; and I wonder then, where all Infants must be in another World! And how it is that Death; or any of the Harbingers of Death have any Dominion over them? And if they be under no Covenant, whence are they Children of wrath by nature, Ephes. 2.3. Surely Jerusalem do intend Infants as well as the Adult there, or of that place; that came to John to be baptized.  
10. If Infants are not intended in Scripture by the expression Jerusalem, then they are not to be pitied or bemoaned, or asked how they do, Jer. 15.5. And should this be true, this would be hard sayings to any tender Mother.  
11. Then they must be none to whom the Promise do belong that is in Zech. 12.10, 11. Nor be any of the House of David, nor of any Family in Israel. But must be disowned and cast out in the Wilderness, as well as shut out from Jerusalem.  
12. They must have no souls, or else be discharged from all obligation to come to Christ, or to harken to him; or else, if they be destroyed for not hearkening, it must be causeless and wrongfully, Acts 3.23. For every soul that did not hear that Prophet, must be destroyed from among the people: And surely they of Jerusalem must be some of them, Luke 19.44. {αβγδ}, Mat. 23.37. {αβγδ} used again in Mat. 2.18.  
So that we have good foundation for our Faith, to believe that John Baptist did as certainly baptize Infants in the Church of the Jews, as he did baptize the Adult. By the explication that the holy Spirit of God gives in the word, of the acceptation of the first general expression, whereby they that were baptized are set forth, viz. Jerusalem, and they of Jerusalem, which signifieth Infant and Adult, Old and Young, as well as Male and Female.  
Secondly, It is said, or written. That all Judea went out to him, {αβγδ}, &c. This is the second General Expression, whereby the subjects of John's Baptism are set forth to us. And if we would understand who are meant by all Judea, we may have it discovered to us in 2 Chron. 20.13. And all Judah stood before the Lord, with their little ones, their wives and their children. This Text tells us expressly who we are to understand by all Judah. And that is Men, Women, and Children, and Little Ones, that were of that Tribe of Israel. The Hebrew word for Childen is {αβγδ} from {αβγδ} he builded, and the word for Little Ones {αβγδ} from {αβγδ}, or from {αβγδ} And signifieth the smallest of Infants, even such as are, as it were, but a Span long. Lam. 2.20. So in 2 Sam. 5.5. Seven years David reigned over Judah, and thirty and three years he reigned over all Israel and Judah. Now if there was any person that he had not Dominion over, that person must be without protection by him or his Government, and not owe nor pay any subjection to him. And also might rise up and rebel, and not transgress therein, contrary to Rom. 13.1. Let every soul be subject to the higher powers.  
And also we may see who we are to understand by all Judah, in 2 Kings 22.13. Josiah sendeth some to inquire of the Lord for all Judah. Now if this were not for Infants as well as the Adult, then they must not be of them that the word of Gods law did concern in the threatenings thereof: And if not in the threatenings, then not in the command and Authority. But the threatening concerned them as they that had offended and broken his command; and that none could do that were not contained in it, or under the authority of it. Every soul is contained in the words, and all the words of the Book of the Law. For whatsoever the Law saith, it saith to them that are under the Law, Rom 3.19. And that is to all the World in general, and every one in particular, that every mou h may be stopped; and all Israel were to be at the reading of the Law, Deut 27.15. Jos. 8.32, to 35. 2 Kings 23.1 2, 3. Deut. 31.11. and therefore were concerned in it; see also Acts 3.23. Mat. 5.17, 18.  
And you may see who are intended by all Judah, Jer. 43.5, 6. compapared with Jer. 44.12.13, 15, 18, 20, 24. The Remn●nt of Israel, and the Men, Women and Children signifieth one and the same. And thereby is meant every Family of the Tribe of Judah, and every s ul or person of every F●mily in the Land of Judah.  
If all and every Infant that lived to grow up to the age of men, of them that came out of Egypt, and also lived to have Children, when grown up, had not been baptized; how could all the Fathers have been said to be baptized? 1 Cor. 10 2.  
So that we are to understand by all Judah, Men, Women and Children, Adult and Infant in the Land of Judah And one is as expressly mentioned as another; the Infant as the Adult, and the Male as the Female.  
If any object and say, That by the Word All, or All Judah, we are to understand, only some of all Sexes, Ages and Conditions, &c. And not every individual person  
I Answer, If by All Judah be meant only some of all Sorts, Sexes and Conditions whatsoever. Then some Infants must be there, as well as some Adult; or else some of all Ages could no● be there. And then all others must be discharged from guilt, or the least sin that they were not there, and free from all liableness or obnoxiousness to the threatening mentioned in Acts 3.23. Denounced by God against every soul, that did not hear that Prophet; or else prove that was a hearing of Christ personally Preaching: And discharge them from sin in not hearing any Prophet speaking to them in the name of the Lord; and make Peter the Apostle then to charge them wrongfully; and restrain the Preaching of John to some of all Sorts, Sexes and Conditions in Israel, Acts 13.24. And show who these of all Ages were.  
Secondly, If any object and say, All the Elect in Judah are here intended by Judah; yet then there must be some Infants, or else prove, that no Infant is elected; and then there must be no Adult elect; for Election was before all time.  
Thirdly, If any say, by all Judah we are to understand all the Godly of Judah that were truly converted. Then they must prove, that no Infant is called and converted, or el●e grant some Infants to be there; and then also make the Church to be invisible, and deny a visible Church; and also prove that any Minister can know who are truly godly; and then the Elect must be excluded the Visible Church, and Visible Means, if not called, as well as them that are not Elect; and how then shall they ever be called or converted?  
Fourthly, If any say, that by all Judea we are to understand them only that could make a public confession of their sins; for here is mention made of their confession of their sins. I answer, Then they must exclude from the Visible Church, and External Means of Salvation, all Elect and Called, and all Adult as well as Infants that could not make a public confession of their sins. And when they that make this Objection must tell what sins they were that they confessed, whether of Nature or practise, Heart or Life, Omission or Commission, sins of Infirmity, or notorious and heinous; then they must shut out too, all those that could not confess these sins, because they had not committed them, except they will make this a Confession wherein they did do they knew not what? And when all this is done, they must make this Act of Confession to be of greater concernment than Election, or Effectual Conversion or Calling, or any thing else; for all things else are nothing without this; and this only gives Right, when nothing else will, or can, to partake of Baptism External. And after all this, discharge all the rest from any Guilt or Punishment, or their being liable to it, because they had not committed the sins to confess, or had not strength of Nature, or Vollubility of Speech, or Boldness and Confidence to confess; and therefore never were to come to the Ministrations of John, to be of the Church of Christ. But more may be said of Confession, in answering that Objection.  
Thirdly, You have heard who we are to understand by Jerusalem, and all Judea: now let us inquire who we are to understand by all the Region round about Jordan {αβγδ}; and by that we be to understand that country, or all the Inhabitants of that country round about Jordan, Regio circa, Regio circumjaciens, Matth. 14.35. Mark 4.28. Mark 6.37. Luke 3.3. Acts 14.6. Luke 4 14, 37. Luke 8.37. Luke 7.17. The Hebrew word {αβγδ} signifieth an ●sland, a country a Province, and so rendered by Buxtorf, Insula, Regio, Provincia See Isa. 20.6. Psal. 79.1. Psal. 13 22. So {αβγδ}, Terra, Regio, Gen. 12.5. Jer. 10.11. Psal. 105.44. And the Greek word {αβγδ}, rendered Region, is from {αβγδ}, and is used Matth. 4.16. Luke 3 1. Acts 8.1. Acts 13.49. It's translated country, Mat. 8.28. So Ma●. 4 15, 16. The Land of Zebulim, and the Land of Nephtalim( that is, the country that was inh●bited by those Two Tribes of Israel) by the way of the Sea beyond Jordan; Galilee o● t e Gentiles, and to them that sate in the Region, and shadow of loath, light is sprung up. So that by the Region round adout Jordan we are to understand the People inhabiting in those Countries, both Men, Women and Children, the word Regio coming from Regno to Rei●n; that is, that part of the Land that was Reigned over by the person assigned, and set over it; as may appear from Luke 3.1.  
And if there was any Family, or Person, that lived there, and was not under the Government, that Family, or th●t Person could have no protection from it, not was bound to pay any subjection to it; but might rise up, and rebel, and yet not transgross, contrary to Rom. 13.1. So that it must comprehend all, Adult and Infant: Or else Herod must be innocent, in slaying the Children of Bethlehem; and his slaying of them must be no murder, nor Persecution; which, I suppose, none will be able so to excuse, Mat. 2.16, 17.  
If any object, and say, That by All the Region, we are to understand only some of all Ages. Sexes and Conditions, &c.  
I Answer, Then they must grant some Infants to be there, as well as any other whatsoever; or else how could some of all Ages be there? And then they must prove, that only some of all Ages, Sexes, and Conditions, were the All of the Region. And Thirdly, That some only of all Ages were called, or required to come; and discharge all others from any sin or guilt in not coming; or else yield to the Testimony and Authority of Scripture, and grant that all were there, or should have been there; which appears in that they are charged with grievous sin, that did not come and be baptized, Luke 7.30. He was sent to All Israel, and he preached it to All Israel, and fulfilled his course, Acts. 13.24, 25.  
4. We red, that not only Jerusalem, and All Judea a●d All the Region, or country round about Jordan, were baptized by John; but also All the people were baptized, Luke 3.21. And these Terms, All the people, comprehend both small and great, Infant and Adult, as well as others of the general Expressions. {αβγδ} from {αβγδ}, Mat. 1.21. Mat. 4 16. from {αβγδ} or {αβγδ} to enjoy; for that we are all born to enjoy, and have Society one with another: And are not Parents and Children such as enjoy, and have Society one with another?  
The Hebrew word for People is {αβγδ} from {αβγδ}, that si●nifieth a Mother; because all sprung from one Mother, Psal. 117.1. Gen. 25.23. Isa. 51.2, 3, 4. And {αβγδ} from {αβγδ} Isa. 10 13. Jer. 8.5. Some would have {αβγδ}, the word used in the Text, to be the theme whence the Latin word populus doth come; and others say, it comes from {αβγδ}, as if it were {αβγδ}, a Bond or {αβγδ}, to bind; because Men, Women, and Children, in respect of Blood, Affinity and Laws, &c. are mutually bound one to ano her, as they should be in their Love and Affections, in having Communion one with another. People signifieth an Assembly of many, both Male and Female, &c. And if it do signify such as spring from one Mother, as from a common Stock, or Root, or such as do, or should enjoy one another, and be knit to, and have Communion one with another; then certainly there must be Male and Female, Infant and Adult, contained in, and intended by these Expressions, All the people.  
But a little further, not only to explain it by the Etymon, and acceptation of the word in the Original, let us explain it also by the like Phrases of Scripture in other places. Exod. 11.8. All these thy servants( saith Moses to Pharaoh) shall come down to me, and bow down themselves to me, saying, get thee out, and all the people that follow thee. Now all the people that followed Moses, were not only Men and Women, but Children, as is fully expressed in Exod. 12.37. They were six hundred thousand on foot, besides Women and Children. And who dare say, or can prove, but that the Women and Children were far more than the Men? So G●n. 35.6. Jacob came to Luz, and all the people that were with him; and there was with him not only man-servants and maid-servants, and their children, but his own wives and children; for he was to dwell th●re, Verse 1. But that you may see a full Text for it, see Deut. 27.15. All the people were to say, Amen, by Divine Command, when the Law was red And who all the people were, see Joshua 8.32.33 34, 35. Joshua wrote there a Copy of the Law of Moses, &c. And all Israel, and their Elders and Officers stood on this side the Ark, and on that side, before the Pr●ests and Levites, which bear the Ark of the Covenant of the Lord, as well the stranger as he that was born amongst them; as Moses, the servant of the Lord commanded before. Verse 35. There was not a word of all that Moses commanded, which Joshua red not, before all the Congregation of Israel, with the women, and little ones, and the stranger that was conversant amongst them. The word for little on s is {αβγδ} from {αβγδ}, which intends as little as may be. So when that Law was red by Josiah, 2 Kings 23 2, 3. All the men of Judah, and the Priests, and the Prophets, and all the people both great and small. Observe, the small was part of all the people. The Hebrew word is {αβγδ}, from {αβγδ}, and is used again, Gen. 32.10. When Jacob saith, I am less than the least of all, &c So also in 2 Sam 6.19. Amos 8.5. Psalm 104.25. Zechar 4.10. By small is meant, the least of Infants, that have a Being among the Race of Mankind. See Job 3.19. Rev. 20.12. The least that die, or were to stand in judgement. And these were the Objects of Paul's Ministry, as well as the great, Acts 26.22 {αβγδ}, witnessing to small and great, Repentance towards God, and Faith towards our Lord Jesus Christ. So also we may see what all the people do signify, in Deut. 29.1, 2, 10, 11 14, 15, 16. compared. Moses called to all Israel, and said unto them, &c. Verse 10. Ye stand this day, all of you, before the Lord your God, your Captains of your Tribes, your Elders, and your Officers, with All the Men of Israel. Verse 11. Your Little ones, and your Wives and the Stranger that is in your Camp, from the Hewer of thy Wood &c. Where observe, that by all the Men of Israel, we are to understand Men, Women and Children, and their Little ones, {αβγδ} from {αβγδ} or {αβγδ}, a span, or to span, their Little ones a span long, Lam. 2.20. So in 2 Sam. 17. All the people shall be in peace And have not Children peace in the cessation of Wars, as well as the Adult? And in Eccl. 4.16. There is no end of all the people, even of all them that have been born before them. So that all the people comprehend those that are then in being, and have been born. And I suppose none can prove the contrary, but that Infants have been born, and of those that are among the Living; Joshua 5.5. All the people were circumcised that were born in the Wilderness. And were not Children of the Number of the People that were born in the Wilderness, as well as the Adult, and those at years? Joshua 3.17. All the people passed clean over Jordan; And were there not Children that then passed over? how was it else that they did desire Rest for their Little Ones on this side Jordan? Haman, that was a Heathen, and a Persecuter, understood by all the Jews, and all the People, or the People of Mordecay, Men, Women and Children, Esther 36, 8, 13. and Little Children, Young and Old. So Esther understood it in Esther 7.3, 4.8.6. And so Ahasuerus understood by people, Esther 8.11. Esther 10.3. And we may see the like Phrases in the New Testament, Acts 13. ●4. All the people of Israel were preached to by John. Compare this Text with Deut. 29.1, 2, 10, 11, 14. and Joshuah 8.35. 2 Kings 23.1, 23. Mat. 3.9, 10, 12. Luke 7.29 30. And all the people that heard him, justified God; But the Pharisees and Lawyers rejected the counsel of God against themselves, being not baptized of him Here all the people are divided into Two sorts; them that were baptized, and them that were not baptized: Them that were baptized are commended, and them that were not baptized are charged and condemned as grievous sinners, and sinners against themselves; and this as Rejecters and Refusers, {αβγδ} from {αβγδ}, Mark 6.26. sperno rejicio, it signifieth to reject and despise spurn at, such whom no Law could keep in order, but they will do what they list. Now this could never have been, if they had not had as particular, express, and authoritative tender call and command as any of the others that accepted. And if there had been any third sort, would not our Saviour have mentioned them? that had had the means sent to them, and yet had not accepted nor rejected? that had not justified God in accepting and being baptized, nor sinned in rejecting the counsel of God against themselves, in not accepting, and being baptized: And could there be any in a third capacity among that people? that were the only people to whom it was then sent? when every one had as clear, full, express, and particular a call as any one whatsoever: and yet could there be any of a third sort that could refrain, and not come, and yet be innocent? Our Saviour mentioneth no third sort; and therefore we may safely conclude, that there was none. Besides, if there were a third sort here, under the Gospel, that might refuse to come and accept of Gospel-tenders, and yet be innocent, then we must conclude of a third place hereafter; for to Heaven they cannot go, because they did not, or do not come to Christ: And to hell they must not go, because they are no● Offenders in so doing: And then they must go to a third place; and wheat that is, who can tell?  
But we may conclude, that there was no third sort of all the people, But acceptors, and rejectors, In that every Soul that did not harken to that Prophet must be destroyed from among the people, Acts 3, 23. So also Luke 1: 17, To turn the hearts of the Fathers to the children, {αβγδ}, and the disobedient to the wisdom of the Just, to make ready a people prepared for the Lord. So that according to Scripture acceptation, the word people does contain and comprehend in it, Parents and children, young and old, male and female.  
And If any would question who are meant and intended by children, they may see it from the mouth of the Apostle James, and all the Elders, and all the Millions of Jews that did believe and the Apostle Paul assenting to the acceptation of the word in Acts. 21.19, 20, 21, 22, 25. {αβγδ}. The smallest child Eight days old: And they that will deny it, must deny the testimony of the holy Ghost, and the law of Moses, and the judgement of the Apostles, and all the Elders, and all the believing Jews.  
If any be exempted, all must be exempted by the same rule. So also in Heb. 9.19, 20. When Moses had spoken every precept to all the people, he sprinkled both the Book and all the people So that by the people, and all the people, we are to understand all that Moses spake the precepts, and every precept to, and that was to every Soul in Israel, that had God for their God. And that were old or young, male or female, even the Infants a span long, as well and as certainly as the adult. Deut. 29.1, 2, 10, 11, 12.13, 14, 15. Deut, 31.10, 11, 12, 13, Deut. 32, 25, Joshua 8, 35, Acts. 3 23, Deut 18, 18, 19. Rom. 2, 6, 7, to 12. Rom, 3, 19.  
If Any will object and say, that by all the people, we are to understand some of all sorts. They have an answer before. But if any can show how many of all s●rts, this P●rase, all the people of Israel, do comprehend, and intend in it, Then they may make all the rest, that were not intended in it, as heathens, and as worse; For they must have no means for the good of the●r Souls: or else no call to make use of it; And they might trample upon i●, and make refusal of it, and not sin, but be innocent.  
They must prove them not to be of the seed of Israel, Nor of the stranger, conversant amongst them, Joshua 8.35. Deut. 29.10.11.12 to 16. And they had need prove too, that all those in Israel that are not intended by all the people, had no S●u s. For every one that had a Soul was intended by it, Acts 3.23. Rom. ●. 6, 7, to 12. Nor any mouth. Rom 3.19. Or else the word did extend to them.  
5. We have seen What the Scripture D●scovers, to be meant and intended by Jerusalem, and all Judea and all the Region round about Jordan, and all the people.  
Now let us inquire a little further, What we are to understand by the multitude? Which is another general expression, used by the holy sp●r●t of God, to set for●h them that were the subjects of Johns Baptism, or they that were Baptized by John the Baptist.  
But before we enter upon the Scripture explication of this term, multitude, it will be necessary to answer a Cavil that is made by some, Against it; And that is, That it is not expressly said, that John Baptist did Baptize the multitude in Luke. 3.7. but that they came forth to be baptized of him; And therefore some say, that he did not Baptize the multitude. And I do not question, but they that can say this, can say a great many things as true as this, and with as much knowledge of the truth, and as much love to truth as this is said by them.  
I Answer, If John did not baptize the multitude, why did he charge them to bring forth fruit? The whole testimony of the two Evangelists must be denied by such Souls, if they were not baptized by John, that he charged, to bring forth fruit. Compare Matth. 3, 7, 8, 9, 10, 12. with Luke 3.7, 8, Bring Forth therefore fruits meet for repentance, Matth. 3.8.  
Bring Forth therefore fruits worthy of repentance Luke 3.8. Therefore, Wherefore? If they had not been baptized, what obligation had they been under, more than what they had before?  
If they had been denied the means of fruitfulness, how could they be charged to bring forth fruit? What shall the illative particle Therefore refer to? It would be good for such Persons to show.  
2. If John did not Baptize the multitude, then he did shut them out, and exclude them, from flying from wrath to come; And this he did not, but asked them, who warned them to flee from the wrath to come? And if this be compared with mat. 3.7. It was spoken more particularly to the Pharisees and S●duces, that came to his Baptism than to any others of the multitude.  
3. Then The multitude must not be Abrahams seed, or the children of Abraham, or be them that had Abraham to their father: And so Johns Exhortation must be in vain. And he must dissuade them from trusting in that, which they had not, not were they capable of. All which is little less than blasphemy, John speaking as a prophet, by the Spirit of God.  
4. If John did not Baptize the multitude, Then when he spake to them, the Ax was not laid to the root of the trees, when the holy Ghost doth say by John, that it was. And what impudence such Sinners do show, that can deny the very expressions of the holy Ghost, in Scripture; I leave all to Judge? compare Matth. 3.10 with Luke. 3 9, And you may see That they may as lawfully deny the Repo●t of Matthew also, As well as of Luke.  
5. Then Johns threatening them w●th hell fire, for not bringing forth good fru●t or in case they did not bear fru●t for the future, must be causeless; For the threatening was restrained and limited to them, as they were in the floor, and as Baptized by him as Christs Harbinger, And as them that Christ would execute, when he did come, in case they did not bring forth fruit in parting with sin, and coming to Christ, to be baptized with the holy Ghost, Matth. 3.9, 10, 11, 12. Acts 19.3, 4.  
6. Then The peoples fears were groundless upon what John did say to them. For what need they fear being cut down, if John had not laid the Ax to the root of them, Luke 3.10.  
7. Then John must do more for the Publicans and Souldiers, than he did for the multitude which was not only counsel and direct them, as he did the multitude, but also B●ptize them.  
Or else 8. Luke must make report of none that John Baptized. For if he did not Baptize the m●ltitude, nor the Publicans, nor the Souldiers, then he must make report of None that he Baptized, before he promised them, that Christ should Baptize them with the holy Ghost, Luke 3.16.21. Verses  
9. Then John must say that which he did not do. For in verse 16th of Luke. 3. He saith, I indeed Baptize you with water. How dreadful is this, that John shall expressly say he did Bapt●ze them, And yet these desperate Souls shall dare to say he did not do it Who did know best what John the Batist did? he himself, or these poor desperate Souls? Was not the multitude them that he spake to, in ver. 16. Or else was it to the Publicans and S uldiers only? Do they know whethe● the multitude were gone? when John spake to the people. Compare Luk 3.15, 16, 17. and that were the mu titude, in ver. 10.  
10. Then If John did not Baptize the multitude, nor the Publicans, nor the Souldiers. For the Baptizing of one of these is expressed no more than another; Then he mu ● promise them to be Baptized with the holy Ghost by Christ, That he did not Baptize with water, nor would not. And this is as true as all the rest; For the Promise of Baptizing with the holy Ghost by Christ, was made expressly to them that he, that is, John had Baptized with water, and to None others. Luke 3.16, Nor can any have visible hope of having the good of means, that refuse and reject the means, John 3, 3, 5, 8. Acts 27. 2● 35 31. verses. compared, or that are excluded means.  
11. If They were not Baptized ●y John, then they must not be the subjects of Christs Min●stry, neither of his Baptism nor his Fan, Contrary to Luke 3, 16, 17. Matth 3, 12.  
12. Then the multitude must neither be Chaff, nor Wheat, nor be purged out of the Floor, nor continued in, neither stand nor be cut down.  
13. They must not be Damned, nor saved, neither be gathered into the Garner by Chri●t, nor burnt up as Chaff with unquenchable Fire. For they that John baptized, are threatened with these things; and if the multitude was not baptized by him, then they m●st not be the persons whom these things did conc●rn, Luke 3, 16, 17. And they that can provide a purgation for that multitude, may.  
But whatever men do say, Gods word does witness, that they that were to bring forth fruit, and had the Ax laid to the Root of them, and that were Children of Abraham, w●re baptized, and ought to be baptized by John the Baptist, and all that had the promise to be baptized by Christ with the Holy Ghost, were baptized by John the Baptist. And all that were in the Field or Floor of the Jewish Church that should be damned or saved, were baptized by John, or else it was their great sin, and not John's obstruction of them, Mat 3.9, 10, 11, 12. Luke 3.7, 8 9. 16, 17. Luke 7.29, 30.  
But a little further. It is observable, that they that were called the multitude, in Luke 5.7. are called the people in Luke 3.10, 15, 18. And all the people in Luke 3.21. and all the people, Luke 7.29. and in Mat. 27.24, 25. They that were called Multitude in one verse, are called all the people in the other verse. And they that are called, they of Jerusalem, and all Judea, and all the region, round about Jordan Mat. 3.5. Christ calls them multitudes in Mat. 11.17. Jesus began to say unto the multitudes concerning John, What went ye out for to see? So that there they are expressly called multitudes {αβγδ} the word that is used here in the Text, and John was then alive. And they were called that Generation, Mat. 11.16. and them that Christ calls the multitudes in Mat. 11.7. are called the people in Luke 7.24. And when the Messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness to see? And in verse 29. All the people. So that if any will deny the multitude to be baptized by John, they must deny all the people likewise in Luke 3 21. Luke 7.24. And if express Scripture will not satisfy any, that are given to wrangling? Then they may wrangle on. It is a mercy, that thus it is written; and this some believe, and shall be saved, when others wrangle and will certainly be damned without Repentance. If the order of writing be kept to, Christ, and all the People must be baptized when John was in Prison, Luke 3.19.20, 21.  
But let us now inquire, who we are to understand by Multitude; and that the Scripture of truth does witness to be the same with all the people, Mat. 27 24, 25. Then Pilate took water, and washed his hands before the multitude, saying, I am Innocent of the blood of this just person; see ye to it. Then answered all the people, and said, his blood be on us, and our children. The Greek word here used is {αβγδ} from {αβγδ}, to gather a company. And then they will find it hard that engage to prove that Infants, and Children, and Women cannot be gathered together; as well as any adult persons; see Joshua 8.33, 34, 35. Deut. 29.1, 2, 10, to 16. Acts 17.5. Joel 2.15, 16, 17. This Noun is used, near two hundred Times in the New Testament, Mat. 4.25. Mat. 27.2, 4. {αβγδ}, Mat 11.7. {αβγδ}; and what is translated, the people in Luke 3 10. is {αβγδ}; and should have been rendered the multitude, as it is in verse 7. So also what is rendr●d the people in Luke 7 24. is {αβγδ}, and should have been rendered the multitudes, as it is in Mat. 5.1. and Mat. 14.15, 19, 21, 22. and Mat. 15.31, 32, 39. The word signifieth a multitude, a throng, a swarm, a press, Mat. 4.25. Mat. 5.1. Mat. 14.15, 19, 21, 22. and Mat. 15.32, 33, 35 36, 39, &c. The Hebrew word for multitude is {αβγδ} from {αβγδ} he gathered together, {αβγδ} from {αβγδ} to make a noise, Eccles. 5.9. it signifieth the Vulgar, Jer. 52.15. Gen. 17.4. Joel 3.14. Ezek. 32.20. Another word is {αβγδ} from {αβγδ} to fill, and to be full and numerous, which sheweth the numerousness of the multitude. Isa. 31.4. Ezek. 41.8. Psalm 241. A multitude is a fullness of people, a Plenitude of people; so also {αβγδ} from {αβγδ} to be great and numerous  
Was there no Infants intended and included in that promise to Abraham, when God said, his seed should not be numbered for multitude, Gen. ●6. 10. Gen. 28.3. God Almighty make thee a multitude; see also Gen. 32.12. Ezek. 7.12. Wrath shall be upon the multitude. Do not Children then partake of it?  
But let us inquire a little into the New Testament also, that we may see who are meant and intended by multitude, {αβγδ} Mat. 14.15. sand the multitude away, vers. 19. He commanded the multitude to sit down on the grass; and they that had eaten were above five thousand men, besides women and children. The word for Children is {αβγδ}; and for multitude {αβγδ} So that here it is expressly discovered by the Holy Ghost, who he means and intends by multitude, and that is men, women and children: and do they that teach otherwise, consent to the words of our Lord Jesus Christ? Had his Servants so taught us, if they had not been commanded by him? Mat. 28.20. So also in Mat. 15.32. Jesus said, I have compassion on the multitude; I will not sand them away fasting, lest they faint by the way; And who are most like to faint, the Men, Women, or Children? Or who has Christ most compassion upon? Isa. 40.10, 11, 12. He carrieth the Lambs in his Arms, or Bosom. In verse 35. He commanded the multitude to sit down, they did all eat, and were filled, verse 37. And in verse 38. They that did eat, were above five thousand men, besides women and Children. Here it is expressly written; and if what is written be the commandments of the Lord, 1 Cor. 14 37. Then they, or he that despiseth, or contradicteth, despiseth, and contradicteth not man, but God. John 3.32, 33, 34. And he that receiveth not the Testimony, maketh God a liar. So Acts 2.6. When this was noised abroad, the multitude came together. Verse 38. Repent and be baptized every one of you. Verse 39 For the promise is to you, and to your children. Did the Holy Ghost now speak by the mouth of his Servant to them that were not in the Congregation? Or that did not appertain to it? Here was a multitude made up, of some of almost all Nations under Heaven; that we scarce ever red of the like in the whole Bible: And was it not the duty of them to repent, and be baptized that were spoken to, and did not; as well as it was their duty that did? If it was, then they were under the same Obligation, and Law of Divine Authority. And if not, then they did not sin that did not repent, and be baptized. Because they were under no Command. And if they of that multitude that did not repent and be baptized, did not sin, why does the Apostle condemn them as an untoward generation? verse 42. So Mat. 21 11. The multitude said this is Jesus, &c. verse. 15. When the Scribes and the Pharisees saw the wonderful things that he did, and the Children crying in the Temple, &c. Which clearly sheweth, that Children are intended by the multitude, in Scripture, And Children that suck the Breasts, for of such That Text speaks, as may appear from the Text, whereby our Saviour justifieth it, Psalm 8 2, 3. The like discovery we have in Luke 19 38, 39. So that unless any will deny the Letter of Scripture; and the plainest Expressions of the Holy Ghost, that can set forth any thing, they must aclowledge that Children are contained in, and intended by the multitude in Scripture, as well as the Adult. And that when John baptized the Multitude, he baptized Infants as well, and as certainly as the Adult; and must, and ought so to do, because the Infants in Israel that were but a Span long, had God for their God as well, and upon the same ground, as to visible promise, as any Adult person whatsoever, Deut. 29.10, 11, 12. Deut. 10, 15. And especially this being a multitude, gathered together, not for fighting, or sporting, or rioting and drunkenness, and against the warrant of the Word, or without it; but by warrant of the Word, and public call of the Gospel; and that by o●● of the greatest of the Prophets, even Christs Forerunner, Acts 13.24. He preached it to all the people of Israel; and they came together to see one, that th●y were persuaded was a Prophet indeed, and that they did believe came from God: And they could testify, that all that he spake was true of Christ, John 10.41, 42. And they came together to hear the word of God, the Doctrine of the Kingdom of Heaven, and a Doctrine discovering the messiah, that had been so long hoped for, now ready to be revealed. And a Doctrine of obtaining Remission of Sins, and of the Way for them to go to Christ, and believe on him, and being baptized with the Holy Ghost by him. Doubtless in conscience towards God, and in Obedience to his Commands, they did, and must bring their Children with them to be baptized by John. Deut. 31.11, 12, 13. Luke 5.1. The people pressed upon him to hear the word of God, and to be healed of their infirmities, and these were the multitudes that came to John to be baptized, Mat. 11.7. Luke 7.18, 19, 24, 29, 30. For John was not then dead.  
Besides our Saviour discovereth what a Spirit they were of, by Gods blessing upon John's Ministry: From the days of John the Baptist, the Kingdom of Heaven suffered violence, and the violent took it by force, Mat. 11.10, 11, 12. So that it was a multitude gathered together to hear the word of God, and to be directed how to obtain the Kingdom of Heaven. And what spirit they were of, or are of, that would either neglect, or keep back their Children or Infants, let all that have any knowledge, or belief of the Kingdom of God, judge; and especially when all had it preached to them, Acts 13.24.  
But that the Scriptural Interpretation of these general expressions, before explained, may appear to be true and genuine, according to the true intent and meaning of the Holy Ghost in those expressions of Jerusalem, all Judea, all the Region round about Jordan, the multitude, and all the people. Let us view Johns Exhortation that he gave the people that he baptized; and that are set forth under these General Phrases and Expressions, and recorded in Mat. 3.5, 6, 7, 9, 10, 12. Mark 1.5, 6, 7, 8. Luke 3.8, 9, 16, 17. compared.  
First, They were such as had Abraham to their Father, and so were not admitted upon any other Terms, than as being the Children of Abraham. And if so All must be there, and were there, i.e. first or last, or else it was their grievous sin, Mat. 3.9. Luke 7.30. 2. They were such as had the privileges of Abraham's Seed, for else how should John have dissuaded them, from trusting in their privileges, as being the Children of Abraham? And if any one of the Church of the Jews was there, and did partake of Baptism upon this account; it was their indispensible duty of every soul of them to be there, and to partake of it too, or else they were notorious transgressors, Luke 7.30. 3. They are spoken to in the capacity of Abraham's Children; in that John tells them, That God was able of the stones to raise up Children to Abraham. And if Infants and Children should have been excluded, why should he make mention to them of Children, and the Children of Abraham? 4. He asserts, That the Ax was laid to the Root of the Trees, that were to bring forth Fruit, and if every soul in Israel was not to bring forth good Fruit, that soul must be discharged from Christs Authority, or from hearkening to Christ; contrary to Acts 3 23. This Phrase of the Ax being laid to the Root of the Trees, comprehends both good and bad in Israel, for every three that did bring forth good Fruit, should stand, and not be cut down; and every three that did not bring forth good fruit, should be hewn down, and east into the fire. So that if there were any soul that was not here intended, that person must neither live nor die, neither stand nor be cut down, neither be kept out of the Fire, nor be cast into it; neither bring forth bad Fruit nor good Fruit, nor be Barren. 5. It is meant and intended, and is comprehensive of all among the people that were to go to Christ; and had the promise of being baptized with the Holy Ghost, and that was every one in Israel, Acts 2.38, 39, 40, 41. For they that did not accept are reckoned, and doomed as an untoward Generation. 6. His exhortation is comprehensive, and extensive of, and to all that were warned to flee from the wrath to come, Mat. 3.7. Luke 3.7. And that was all the people of Israel, Acts. 13.24 7. It was to all who were to walk in the way of the Lord, that John came to make straight and plain, Luke 3.5. If that did not concern the Old and Young of the Children of Abraham, let all judge, Gen. 18 18, 19. Deut. 29.10, 11, 12. 8. His exhortation concerned All that were in the floor of that Visible Church; Christ would come, and thoroughly purge his Floor. 9 It was to All that were to be the Object of Christ's Fan, Mat. 3.12. And they were the Circumcision, which comprehended the Children of eight days old, and All others in Israel as in such a capacity, Rom. 15.8. 10 It concerned All that were Chaff or Wheat. 11. All that should be purged out, or continued in that Church of Christ. 12. It concerned All that should be damned or saved among that people, All that should be gathered into the garner as Wheat, and all that should be blown away, and burnt up as Chaff with the Fire unquenchable, Mat. 3.12. So that his Exhortation was comprehensive of all both good and had, old and young in Israel; which could never have been, if they had not been there, or have been required to be there by John's being sent to all of them, and his Commission to Preach it, and Proffer it to every Soul of the seed of Israel, Acts 13.24. Acts 3 23  
So that if any shall dislike, gain-say or wrangle against the Interpretation given the General Expressions before explained, as setting forth the subjects that John baptized, as comprehending Infant and Adult, Male and Female, of the seed of Abraham. They must first of all deny John the Baptists Exhortation to extend to Old and Young, Infant and Adult. And prove that infants among the Jews were not of the seed of Abraham nor had any privileges, as such, while Infants; or were not of the Trees in that Field that should be cut down or stand, or that ought to bear good Fruit, or did sin, or must suffer if they did bear bad Fruit; or that were Chaff or Whe●t in that floor, or that they were the objects of Christ's Fan, or should be saved or gathered into the Garner of Heaven, or be burnt up with th● unquenchable Fire of Hell. And they that can prove these things by expres● Scripture Evidence; as the contrary to this have been proved by expre●● Scripture may then have some foundation from Scripture to exclude Infants ●●m baptism but not till then.  
●t hath been proved by the witness of the Spirit of God in Scripture, that the General Expressions before explained, do intend and comprehend Infants as well as Adult; and that thereby we may be assured that Infants were baptized by John the Baptist as well as the Adult.  
Now let us inquire into one thing more, and that is, What ground or reason they had to be there; From John Baptist his Preaching of it to all the People of Israel, Acts 13.24. When John had first preached the Baptism of Repentance to all the people of Israel {αβγδ} All that are here exempted from having it preached to them, must be discharged from having it their duty to harken to Christ. But every soul in Israel was under a command to harken to Christ, Acts 3.23. Deut. 18 18, 19. Therefore there was no soul in Israel, or of Israel, but what was here in this Text intended to be spoken to, and to have it preached to them; In that every soul that did not harken and obey was to be destroyed from among the people. John did not preach to more than he had commission to preach to, John 1.31, 33 The Infant that was but a span long was capable of entering into the Covenant with God, as well as the Adult, Deut. 29.10, 11, 12, 14, 15. And therefore must have all the means of imitation, or else be excluded, and lose the good of the Covenant after they were taken, or had entred into it. And that Infinite Wisdom, Grace and Goodness that had taken them into it, did know how to convey the good of it to them, by the means he hath commanded them to wait upon him in Gen. 18.18, 19. Deut. 31.11, 12, 13, 14. Joel 2.15, 16, 17. Luke 1.17.  
But some will say, it may be, How can any prove, That Infants of a few days old were here included, to be of the number that John Preached the Baptism of Repentance to?  
I Answer, If all the people of Israel do not, according to the use of the Phrase by the Holy Ghost in Scripture, comprehend every soul in Israel, or of the seed of Israel, whether Adult or Infant, Male or Female, Poor and Rich, then it comprehended none. For one is no more expressed than another, nor no more particularly expressed than another. And if any will deny, they must deny all or none; and must grant all or none. And all and every one, by the same authority, and call, were to come as any one. And they be all preached to, as being all in one and the same capacity as another, and that is, as they were of Israel, Rom. 9.6 All the people of Israel, and that is, as they were the Seed, Off-spring, Issue and Natural Posterity of Jacob, whom the Lord name Israel. And if it was preached to them, a● they that were of Israel, there must none be exempted, but such as had not Israelites to their Father and Mother. But if the Infant newly born, had Israelites for Father and Mother, it was as certainly one of Israel● and one of the people of Israel, as any one whatsoever; and was in as good a capacity to partake of Church privileges ●nd was as certainly ●o be a Church Member, as any of them ever was. And this by the same Law and Commandment, as ever any of them ●ver had their privileges, and constitution by. And we may see 〈◇〉 Israelite was, or one of Israel, by the opposite to whom it is opposed; and that is to a Stranger, or one of another Nation, Deut. 24.14. Joshua 8.33, 35. 1 Kings 8.41. A Stranger that is not of thy people Israel. It was all the posterity of them that God brought out of Egypt, 1 Kings 8.16. Among whom God had set up his Tabernacle, and among whom he did dwell, 1 Kings 6.13. Among whom he did walk, 2 Sam. 7.7. A● his only visible Church and People upon earth, Luke 2.32. The glory of thy people Israel. Them that were Jews by nature, as they were born of Jewish parents, and not of Gentiles; Gal. 2.14, 15. Acts 21.20, 21, 22, 25.  
By all Israel, and all the people of Israel, and all the congregation of Israel, we are to understand men, women and children of the seed and posterity of Jacob. Deut 29 2. Moses called unto all Israel. 10. verse. Ye stand this day, all of you, before the Lord your God, your captains of your tribes, your Elders, and your Officers, with all the men of Israel: your little ones and your wives; and So Joshua 8.33, 35. Deut. 31.1. Moses went and spake these words to all Israel, verse 11th. When all Israel is Come to appear before the Lord your God, Thou shalt red this Law before all Israel: Gather the people men, women and children. It comprehended both the young man and the Virgin, the suckling also, with the men of Gray hairs, Deut. 32.25. To these the matter of the Song did appertain; And they were all to be at the reading of it, Deut 3●, 10, 11, 12. 1 Sam 11 2 And Lay it for a reproach upon all Israel; Nahash the Ammonite did intend the reproach to rest upon the seed, and the smallest Infant in Israel as well as the Adult. So 2, to 12, 12 and 1 Kings 4 1. Solomon was King over all Israel. And was not the smallest Infant under his Government as well as the Ancientest Adult Person? Why then did he Judge and determine with respect to the young Infant of the Harlots; 1 Kings 3, 25 26 27. And in this judgement that respected the Infant, The wisdom of God was manifested in him to do judgement, And all reverenced him, Because they saw the wisdom of God in him. It comprehends every Soul. Acts 3, 23, 26. Rom 2.6, 7 8, 9 11. whosoever were to be subjects o● Christs Fan, to be purged out or kept in to b● Damned or saved, The circumcision Rom 15, 8 Matth 3 10, 12, 13. The Lambs as well as the sheep, Isa 40, 10, 1●, &c So that it is manifest, that by all the people of Israel is meant and intended old and young, Young man and Virgin suckling, and the man of Gra● hairs. And if it was so, Then all these were they to whom John Preached, the Baptism of Repentance. And if John Preached it to them, by this they were all called to be there, and to partake of it. And every one of all the people of Israel, as much as any one; and that by the same call, from the same authority by the same messenger, and all as expressly, and as particularly one as another, the gospel being commissioned to be preached to every creature, binds every one to believe, and leaveth that particular Soul that did not believe, under the threatening to be damned, and this for not believing the message, Mark 16.15.16. So in Luke 24, 47. That repentance and remission of sins should be preached in his Name among all Nations, Heb 4, 3, For unto us the Gospel was preached as well as unto them; But the word preached did not profit them, not being mixed with faith in them that heard it. If preaching of the Gospel do oblige them to whom it is preached, to believe it, then it is a command, b●t that it doth; Therefore preaching is a command to them to believe it, John 3.32, 33. If it be a Sin, not to believe and receive the word preached; then the preaching of it is a command and a law to them to believe it. But it is a Sin not to believe and receive it, therefore it is a command and a law to them to whom it is preached, to believe and receive it. See Isa. 53.1, 2, Heb. 4, 2. John 3.33, Acts 13 48. Through this man is preached to you the forgiveness of Sins. 1 Peter 3.19, 20. By which also He preached to the Spirits in Prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah whilst the Ark was preparing.  
The Spirits that were then in prison, were those that lived in the Days of Noah, in this World, whilst the Ark was a preparing They were then preached to by Noah, and that by the Authority, Assistance, and Enablement of the same Spirit that raised Christ from the dead. And to this Preaching of the Spirit of God by Noah, they were disobedient; and this is here charged as their sin; which sheweth, that it was their Duty to have obeied. So Rom. 6.16, 17. But ye have obeied from the heart that form of Doctrine which was delivered to you And this was their Commendation. So John preached the Baptism of Repentance to all the people of Israel; and this was a Divine Command to them, to harken to him, and to be obedient, and be baptized; and their Sin if they were not obedient, and their commendation if they were; And both these our Lord Jesus does expressly declare. Luke 7.29, 30. He commends them that were baptized, and condemns them that were not baptized; and so he did also in Mat. ●1. 32. John's Doctrine was from the same Spirit that Noah's was, only John was influenced with a greater measure of the same Spirit, with the rest of the Prophets and his way of revealing of Christ more clear than any before him; and this made the Obligation to believe and obey, the stronger, and their Condemnation the greater, that would not believe nor obey, Mat. 11.20, to 25. Mat. 12 41, 42, 43. John's preaching the Baptism of Repentance to them, that is, to all the people of Israel, was a Call and Command or not. If it was not a Law and Command, why are any accused as sinners that did not come? Where there is no Law, there is no Transgression. They be condemned as Rejecters, that did not come and be baptized by him, Luke 7.30. Mat. 11.16, 17, 18. Mat. 21.25, 32. Therefore they were under a Law and Command to come. And if they were Transgressors that did not come, then they were all under a Command to come. And if not a Call, what Warrant had any to come? and every individual under the same Command, one as another; as all they were in Noah's Days, one as another, 1 Peter 3.19, 20. As the great Lord, Lawgiver and Judge of the Church of God, is Lord of all Acts 10.36, 37. And all Souls are his, as the Soul of the Father, so the Soul of the Son, Ezekiel 18.4. And there is no respect of persons with him, Rom. 2 6, 7, 11. So every Soul is bound by that one and the same Command and Authority of his speaking by his Spirit in his Servants whom he sends to them, to ●elieve and obey all and every thing he saith to them. And he backs and enforceth all that he saith, with the s●me Promise of Good, in the way of Duty, to be obtained; and with the like threatening of Evil, in the way of Refusal and Rejection, to come upon every individual alike. And this was God's way with this people of Israel, by John the Baptist. The good they were to have in coming to Christ, was baptizing with the Holy Ghost here; and to be made fruitful, and to be gathered into the Garner at last, Mat. 3.9.11, 12. And in the way of Disobedience and Rejection, to be cut down, and not to have the privileges of Abraham; and to be purged out of the Floor of the Visible Church, as Chaff, and burnt up in the unquenchable fire of Hell; and this to every individual alike, without the least limitation, mitigation, ot restriction to one person among them. So that here by John's preaching this Baptism of Repentance to all the Children of Israel, they had every one a Call to be baptized, and every one a like Call, it being to all from the same Spirit of ●od, and by the same immediate extraordinary Officer, and by the same means, preaching, and preaching the same Matter, the Baptism of Repentance; and the same Ordinance, Baptism; and Baptism with Water; and to the same end to believe in him that was to come, Acts 19.4. And this to them in the same capacity, as the people of Israel, as the Children of the Promise, and as then the only Visible Church of God in the World; and by the Donation of God, to whom of Right it did belong, or appertain, Rom. 9.4, 5. Rom. 3.23. Mat 15.24, 25, 26. And should they not have come, every Soul must have been a Rejecter of this Call, and a Refuser and Rejecter of the Grace here tendered, and made known and revealed, which was no less than the Kingdom of God. More than which none of them could need, and less the Lord did not tender to any of them; and this in his Son, in whom all the Promises be Yea and Amen.  
John's Preaching of this Baptism to them, must be a Call, or not a Ca●l and Warrant to them to come. If it was not a Call, and a Warrant, then they sinned not that did not come to it But this is contrary to Christ's own Words, in Luke 7.30 and Mat. 21.31.32. And if not a Call, they that did come must come without Warrant; Nor could it be matter of Duty, but Will Worship. If it was a Call and a Warrant, it must be a Warrant and Call to All to whom it w●s preached, or not. If it was a Call to any, it must be to all, unless there was any Limitation or Restriction made. But of that we red none, and therefore there was none, Heb. 7.14. Therefore it must be God's Call to all that people of Israel. And this evidenceth that it was a Call, and that they had a Call, in that John asketh the Pharisees and Sadduces, who had warned them? Mat. 3 7. Particularly, they were not warned by any more than others.  
But it may chance, that some will have the word all to be some of all Sexes, Ages and Conditions.  
I answer then, it must be to Infants as well as to any; for they are some of that Age of Mankind. If any say, all the Elect, then it must include Infants too; for Election is not an act of Time, but from Eternity; and they that are not Elect when children, will never be Elect when Adult tho they may be then manifested to be such. If any say, it was all the called and converted only. Yet that does not exclude Children; for some have been called in Infancy; witness Isaac, Jacob, samson, Solomon, Jeremiah, John Baptist. And then the Elect uncalled must be excluded the means, and the call to it. If any say, all the Adult, then the Covenant made with Abraham, and the Promises to the Fathers, must be broken and made voided; and they must be excluded the Kingdom of God, that God had constituted of it; and that Christ afterwards asserted, that they were of the Kingdom of God, Mark 10.13, 14, 15. So that it must stand firm, and the thing be certain that they were to come being called; and that John ought to baptize them when he had called them to it, Acts 13 24. Whatsoever is, or was contained in the Law and the Prophets, is a Command, and so asserted by Christ himself, Mat. 22.37, 38, 39, 40. On these two commands hang all the Law and the Prophets: Verse 40. {αβγδ}; All that the Law and the Prophets spake, depended upon these two Commandments, Love to God, and our Neighbour. And if it did, then there was nothing contained in the Law and the Prophets but what contained a Command. And then what was prophesied of John, Mal. 4.6. and Luke 1.17. was a Command to them to come to John, and to partake of Ordinances from him; and a command to John to baptiz● them, as well as the prophesy, that Christ should be a Light to the Gentiles, Acts 13.47. And John Baptist's preaching the Baptism of Repentance, to them; and the Kingdom of Heaven being at hand, must not contain Love to God, or our Neighbour; or else it must be a command to them to come to his Baptism, and to repent of sin by Christ's own Testimony. So that if a Divine Command was a sufficient Warrant for them to come, and for John to baptize them; then they ought to come, and it was their Duty to come, and John ought to baptize them; as being commanded so to do; and to them to be baptized: And John Baptist's asking of the Pharisees and Sadduces, who hath warned you to flee from Wrath to come, Mat. 3.7. does show, that his preaching of this Baptism was a warning to the rest, tho not to them in particular, or only.  
But some have said, and doubtless will be ready still to say, What does this show of the signification of the Expressions and Terms whereby the Subjects of John's Baptism are set forth, or prove of Infants being baptized by John the Baptist? When it is expressly said, that they came to him to be baptized; and when they were baptized, they confessed their sins; And neither of these Infants can do And therefore whatever Evidence can be given of Infants being intended by, and contained in the general Fxpressions from Scripture; yet all this is nothing in the Judgments of some, until these two Objections which are so visible to all, in the Texts, are answered. All that is said herein must go for nothing, and be of no weight, to prove that John Baptist baptized Infants as well and as certainly as the Adult; altho the Youngest Infant in Israel had God for their God, as well as the Adult; and were as real in covenant with God, as to the External Means, as the Adult, Deut. 21.1, 2, 10, 11.12. And altho the Promise was as express and as particular▪ and as sure to them as to their Parents, Acts 2.38, 39. Yet the infants must be excluded John's Baptism in Israel, and from all gospel-privileges as Church-Members among the Jews, or in the Jewish Church, which was the only Visible Church of God then upon Earth; If these two things cannot be answered and removed out of the way. And because it is to clear up the Truth of God in his Promises made to the Fathers, that all Infants in Israel, or of Israel, were not then cut off from being Church Members, that God had made such, and so long continued to be such: And also, that they were not for ever after that excluded in Israel, and among the Jews, whether Embracers of the Gospel or not. It must needs be a matter of concernment for the Glory of God, and the good of Souls, to give Answers to these two things; and especially because it will be a Foundation for Infants being admitted to Baptism in after-Ages.  
I shall therefore by God's assistance, first answer these two Objections before-mentioned; and then come to lay down Scripture-Argum nts and Reasons to confirm this, That John Baptist did as certainly baptize Infants as the Adult, and that be ought so to do.  

A Scripture Answer to the Two Great Objections that have been, are, or may be made, or brought against, Infants being of the Number that John the Baptist Baptized, at his first Administration of that Ordinance to the Church of the Jews.  
THE Cavillations that are brought Against Infants being the subjects of Baptism at any time, by warrant of Scripture are Numerous. And I esteem all that is said against it, if not founded upon Gods Word, but as Cavils, and the Froth of mens own Brains, and Vain Imaginations. But if what is objected, have foundation in express Scripture, then it is to be Regarded, and Answered.  
Now there are two things that seem to make visibly against this Truth, in the apprehension of some; That John did not Baptize Infants as well as the Adult among them that he Baptized in the Church of the Jews, at his first Administration of Baptism.  
First, In that it is recorded of them, that John Baptized. That they came forth to him, Luke 3.7. They that John Baptized were such as came to him. But Infants could not then come to John; therefore they were not, nor could not be of the number that he Baptized.  
Secondly, They that John Baptized could, and did confess their sins, when they came to him; for they were Baptized in Jordan, confessing their sins, Mat. 3.6. But Infants could not confess their sins, therefore they were not, nor could not be of them that John the Baptist then Baptized.  
Now these two things, at the first view, seem to look as things Impregn●ble, and things unanswerable, against Infants being then Baptized by John the Baptist. And therefore many poor souls confidently conclude, That all Infants then were, and all others for ever after must be excluded the Visible Church, and denied the participation of the great Ordinance of Baptism, and means of Initiation, as having no right thereto.  
And this from their Impotency and inability of Nature, because they were not able to come to the Ordinance at that time, by their own Personal and natural strength. And when they were come, not being able to speak and make a Verbal Confession of their sins; both these weaknesses or inabilities of nature, must exclude all Infants in Israel from being admitted to partake of Baptism, but they must be excluded from being Members of that Visible Church any longer; who were then, and at that time as real, and as expressly and particularly declared by God to be Members, and constituted, and sealed as such, as any of their Parents, or any other Adult person whatsoever, as to visible means, and visible owning. And also when they were declared from the Lord by Moses in the Word to be by God taken into Covenant, and had God for their God as any other in Israel, Deut. 29.10, to 16. And Infants must be excluded from having a right to be of them that John Baptized, when every Soul in Israel was bound by Divine Authority to hear that Prophet, that John was then sent as the Forerunner or Immediate Harbinger of, or else they must be destroyed from among the people of God, Acts 3.27. Surely they do too little consider what they object against Infants being of them that John Baptized, or having right to be Baptized; when the Lord declares, that they must be destroyed if they were not there, and every soul of them that were not there. Surely they must have some right to be there, or some Divine Warrant, nay the same Warrant, that any else had, or else such a dreadful threatening could not have been denounced against them as well, and as justly, and righteously, as against any other persons whatsoever, in Israel. And also to exclude all and every Infant; when John the Baptist preached it to all Israel, or all the people of Israel, Acts 13 24. And when John's Exhortation extended to all that were in that floor, and to every soul that should be by Christ shut out of Heaven or taken in, or gathered into Heaven, or cast into Hell. And yet there should be so many thousands in Israel at that very time, that had no right to be there, nor to be baptized; because they could not come to him upon their own personal feet, and by their own personal, and natural strength; or when they were come, they could not speak, and make confession of their sins. If they were not called to it, they could not be saved, nor yet be rejectors to be damned. All that make or pled these Objections to exclude Infants in Israel from being of the number that John the Baptist baptized in his first administration of it to Israel. Do by this declare plainly, That they esteem natural strength of body, and the power and ability of nature to use the legs, so as to travail for some considerable number of miles, and the natural ability to speak with the tongue, to be the necessary qualifications to capacitate a person or persons for Gospel Ordinance of Initiation, so as to be admitted a member of the Visible Church of God. And if any were not thus qualified with the use of their limbs to travail, and the use of their tongues to speak; then they must be discarded and excluded from being of them that are to be admitted visible Church Members, or from having any right or warrant to be of that number that have been admitted. For they are Reasons alleged or brought, to prove that Infants were not of the number that John the Baptist baptized, because they could not come to him, or his baptism. They that he baptized came to him, but Infants could not come to him. And they that he baptized confessed their sins; but Infants could not confess their sins, for they could not speak; therefore they were not there then. And because not then; never must any Infants have right to be there for ever after.  
And both these the going upon the feet natural and personal, and speaking with the tongue, are but natural endowments, and favours of the general goodness, and common providence of God, that he vouchsafeth to the Children of Adam. Yet it is made a necessary qualification for the participation of the great Gospel Ordinance of Initiation, even Baptism. And all, and every person, that may be supposed to be without, or destitute of these natural abilities must, and are supposed then, not to be of the number that John the Baptist baptized; and therefore all such must be for ever after excluded from Baptism. What doth render any person capable or of capacity to partake of Bap●ism, is, and must be granted a Qualification, especially when it is supposed to gain a Right; and that for which persons must be accounted to be admitted and reckoned partakers of the Ordinances, and constituted real Members: and for want of which all at that time, and under that Administration are reckoned excluded and exempted, and not to be there as Subjects partaking; and all others for ever after excluded from having any right to be there, or to partake of it; for not being able to come and when they do come, not being able to confess their sins, is, and must be accounted and granted a necessary Qualification. And if natural Qualifications are those that do qualify for the participation, and gain a Right to be constituted, and initiated a Member, and gain a Right to all external church-privileges; why may not natural Endowments qualify for the Enjoyment of these privileges, and Enjoyments when a person is once admitted and constituted a Member? And if natural strength to use the Feet and Legs in travail, and the Power to use and exercise the Tongue to speak, are not necessary qualifications for the great Ordinance of Initiation; why do any object against Infants being of the Number that John b●ptized because Infants want the natural power to perform either of these; that is, to come to John to be baptized, upon their own personal Feet, and by their own personal strength; and when they were come, their want of Power to speak with their Tongues? Were it not for a supposed want of these natural Abilities, why might not Infants be there at John's Baptism, and partake of it, as any others in Israel? If Infants had these Endowments natural, to act and exercise them, then none could exclude Infants from being there, no more than any others: So that these natural Qualifications must be that which did qualify them, and also they must be absolutely necessary; for they that can be supposed to want these, must most certainly be excluded from John's Baptism, and all Infants in after ages for ever, for their sakes, or because they were not supposed to be there for want of these things. And if natural qualifications are the absolutely necessary Endowments requisite to constitute any Church-Members; what need is there of any supernatural qualifications? If persons have the use of their Limbs and Members of body, it is enough; what need Grace, and special Grace? And much less is there any need of the Confession, or making out of this Grace Vocally.  
And if there is no need of grace, what need is there of the fountain of grace, And the purchase of grace, or of the Spirit and distributor of grace, and of the publishers of grace; and of any, or all of the means of grace? And what need is there of all or any of the end and effects of these thing? If Natural endowments will do, And if the use of the natural feet and tongue will qualify, and be a sufficient quallification: Then the use of these must do more for any person than the endowments themselves; And so the effect must be better then the cause; For had not God first given the members of the body to any person, there could never be the use of them. And by this Ru●e, all that have the same precious Souls as others, and the same members of the body, yet if they cannot use them as well as others they must of necessity perish. And how many might there be of the stock of Jsrael and seed of Abraham, at the time of Johns Baptism, that could not so use their members both of old and young? who can tell? And yet they must all be cast out of the Church of God. And how inconsistent is this with the declared will of God concerning his design in the Gospel which is to make choice of the foolish things of the World to confounded the wise; and the weak things of the world to confounded the mighty: And Base things of the world, and things which are despised, and things which a●e not to bring to Nought things that are, that no flesh should glory in his presence, 1. Cor 1.27, 28 29. Surely, If they that can use their members were admitted members by John the Baptist. And all that could not use their Members were excluded and cast out of their Church privileges. Then they that could use their Members must have ground to glory, if Men were not of the mind, that these personal Natural abilities are necessary qualifications, Why should they make these Objections to exclude Infants? And if any will not stand to this, that Natural personal strength of body and Speech are necessary quallific●tions. But they will say, That those that are to be baptized, may manifest their condition some other way, if they cannot speak, as by some Sign.  
Answer, If a sign manifest, some other way may serve in case of the want of speech to make a verbal confession, Why may not the want of strength to go, be supplied some other way and be as sufficient? And if there is a necessity of the personal manifestation of some sign, by every person that is Baptized, Then all and every person that could not do this in Israel, by virtue of his or her natural personal strength, must be exempted and excluded the church of God, that then they were real, external members of. And where is the warrant for this sign to be manifested some other way than by speaking? Can any show where this is written, that any may have ground, for their faith in this case? that is in an ordinance of such weight and an ordinance of divine worship? Who have power to add to, or take from in acts of divine worship, and an ordinance of Initiation? the prophet that should presume but to speak a word in Gods name which he had not commaded him to speak. Observe it ●s not said, which God had forbidden him; But which God had not commanded him, that prophet was to die, Deut. 18.20. surely then it would be dangerous in any to change such a great duty as some would have verbal or vocal confession at Baptism into the manifestation of a sign some other way.  
If any say, there must be supernatural grace as well as these endowments of Nature.  
Answer, Why then is the want of these natural qualifications or endowments objected to exclude all Infants from John's Baptism?  
2. Are these Natural Endowments of the use of the Feet and Tongue equal to that of the endowments with supernatural grace, or not? If any say, they are alike necessary, Let them show by what warrant they assert that.  
2. If the Natural endowments are not equal to the supernatural endowments of grace, then they must be subservient thereto. And if they are subservient, Then they must be necessary qualifications to the reception or being of grace; or secondly, to the actings or mannifestation of grace.  
If any say, that the use of the members of the body, as the feet and tongue▪ is Necessary to the reception or being of grace; How then was John Baptist filled with the holy Ghost from his Mothers Womb? And how was Moses, and Samuel, and Solomon, and samson, and many others partakers of Grace before they had such a measure of the use of their Limbs or Members? And if any will have the use of the members of the body necessary for the participation of external Church-membership, How then was it that all the little ones in Israel, were taken into covenant with God? Deut. 29.10, 11, 12.  
2. If any say these are necessary qualifications for the manifestation of Grace.  
Answer, Must this Manifestation of Grace be made to God or to Man? If any say they are necessary for the manifestation of grace to God.  
How do they know that? can any mortal perceive the actings of Grace between God and any person? Or are these actings, or manifestations, always made by the Organs of the body? If the use of the members of the body be necessary for the actings of grace towards God. What will become of all persons in sickness, or under any Infirmities that are deprived of the use of the members of the body? And besides, this will make supernatural grace to depend upon natural causes for the Actings, and Manifestations thereof, and th t to God. And this will be strange Divinity, as well as unheard of Reason.  
2. If any say, the manifestation of Grace is to be made to men, and therefore this ability of Nature is necessary.  
Ans. Where is the Warrant for this confession of Grace to be made to Men? It is said, They were baptized of John in Jordan, c●nfessing their sins. But is it said, That they conf●ssed them to John, or to any one else? It is strange that a confession to men should be warranted from that Text, Mat. 3.6. Where the Holy Ghost doth not express any such thing, nor so much as one tittle of it. If their confession was made to John, surely John did not very well like, or approve of it, in that he called them a generation of Vipers, and so severely threatened them with speedy destruction in case they did not bring forth good Fruit; but never Absolved one Soul of them, or declared them to be in any other State by their confession one than another.  
And can men perceive or know whether any person have grace in truth in his or her Heart, by the vocal confession that is made by that person? If the grace in the Heart have been Infallibly discerned and known by the confession of the Mouth; Whence is it, that so many have been deceived? And whence is it, that the hearers of Confessions have been themselves adjudged to be graceless? And if any Mortal could Infallibly know the heart of another, or of himself either, How could it be the Prerogative Royal of God Almighty to search the Heart and try the Reins? Jer. 17.9, 10. How many years must a person Live, and what experience must he have before he do know what is in his own heart? And if he do not know it, How can he confess it, or make discoveries of it to another? The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth, John 3.8. The Infusion, or way of the Communication of Grace is unknowable, and the manner of the growth of Grace is unknowable, Mark 4.26. So is the Kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day; and the seed should spring and grow up, he knoweth not how; How should any make that out by a confession to men, that is so undiscernible; and if he in whom it is wrought may be for a long time unacquainted with it, how should others come infallibly to know it, by a confession made by a person that hath it: And if it cannot certainly be known by a confession, how can the natural Ability to make the confession be a necessary qualification to make it known, in order to gain a right for Baptism? If it was a m●ans of God's appointing it would be strange, if it should not attain its proper end.  
2. But if any object and say, Infants cannot make a sensible confession of sin, because they do not understand or know any thing?  
Ans. There is nothing said in the Text of their sensibleness in their confession of sin, Mat. 3.6. And it is strange how any dare to put that in. But however, This sensible confession, respecting the manner of the confession, doth not only include natural ability, but it includes Grace also, and excludes all from being of the Church of God, whatever of grace as well as nature they have, if they cannot make their confession sensibly; and it makes that a sensible acting of grace and nature, can gain that for us, that grace itself cannot gain, nor a confession neither, except it be sensible; and what sense this must be, and when exercised, who can tell? And where is the Warrant for this sensibleness in Nature, Kind and Measure, and how to be known? The want of a right manner of co●fession or inabill●ty so to do, will exclude the Adult, and the generality of the Adult among them that John baptized. If any thing of Nature in being, or act, can constitute us Members, or render us capable to be admitted Members, then there is no need of supernatural Grace for it. And if Grace, as a habit infused in the heart, the new Creation; as wrought in the Soul, by the Spirit of God, John 3.3, 5. do not constitute a person a Member of the Church of Christ, both visible and invisible. It can never do it for grace can do no more at one time, considered as a Habit, by way of causallity, or by way of Evidence, to evidence us in what state we be, than at another time, as to our state before God in Christ; and if the Habits cannot constitute us Members, the acts or exercise of it, can never do it, tho it may manifest that we have the Habits. Soul and Body united, constitutes one of the race of Mankind; and the actings of Soul and Body do but manifest that a person is of that kind. It is impossible that grace should do any more for us, as to right, to gain it, or as to evidence of it, before God, at one time more than at another; howev●r, it may be more manifested to ourselves, or to others at one time than another: But as to right before God, to any thing in Christ, or the means of conveyance of any kind, what day the Grace is infused, the right is constituted, or else it can never be. See 1 Cor. 3.20, 21, 22 Being in Christ, gives right to all. So Rom. 8.28. Ephes. 12.13, 14 &c. John 12.11, 12, 13 If there be the new Birth, there is the right given in reality, tho there may not be the full enjoyment of it, as to the effects. And tho there may not be the universal manifestation of this, as may be afterwards to the Subject, and to Spectators, or fellow members. If true grace when wrought doth not, nor cannot unite a Person to Christ, and to the Church of Christ, which is his Body, can it ever do it? And if the habits, and the Divine Nature cannot, can the actings of grace do it? Can the effect be better than the cause, or the things brought out, be b●tter than the Treasure it is brought forth from? Who can bring a clean thing out of an unclean, or bring forth a better from a worse? They that can, let them do it. Then it should seem we must not make the three good, and his Fruit good. Let them that assert these things consider what they will make of the whole of Religion by these assertions, Rom. 5.1, 2. John 1.11, 12.13. 1 Cor. 4.7. John 13.1, 2. John 10.26, 27. John 15.5. If Grace, as received, cannot do it; can any thing of Nature do it? either of the ability of it, or the actings of it? And if grace have not done it, or cannot do it, as to give us a right before God, can the confession or the making out of this grace do it? And a confession of it to men, or making a discovery of our having of it to Men, give us a right in an Ordinance, where we be to be initiated into God's Family, and to be joined to him, and to receive from him? This is strange indeed if it should give us the right to have the Name of the Father, Son and Holy Ghost put upon us. And if this confession can do it, that is, give a right to be initiated and constituted a Member of the Church of God. Then I hope that they that exclude any for their inability, or I●capacity to make this Conf●ss●on, can show their Warrant to requited it; and their Ability and Capacity, as well as Authority, to hear, judge and determine of the truth of the grace in the heart of any Person, by this Confession. And to prove also that the Mult●tude that John baptized, had supernatural Grace shining forth in their Confession, by John's acceptation and absolution of them upon the account of it. And that they will make discovery in what sense the Text makes mention of, that was, in their confession of sins. But if it was their inability of Nature, to come, and to speak, or confess their sins when they did come, that must make children not there, why should any thing else be objected?  
But to come to speak of the Objections in particular. And the first thing objected is, That the Infants could not come to John to be baptized, And therefore they could not be Baptized by John the Baptist among them that he baptized. But this cannot be made a sufficient ground to prove that Infants were then excluded, and the Adult only were admitted to his Baptism; Or to prove that it was a coming by all that came, or ought to come upon their own personal, or natural feet, and by their own personal, and natural strength For then it must be asin in any to come any other wise than upon their own personal natural feet, and by their own natural strength, to public worship, and to the assemblies public and solemn And it must be a sin in any, to make use of outward means and creature advantages that God hath priveledged them with, to carry them to the service and worship of God, But it is no sin for them to make use of them to carry them to, and about their carnal business and affairs. Or else they must not use them at all, either of which will be strange; and if any adult person might make use of any creature to carry them to the service of God, might not the Infant have the same benefit as the Adult, If it was no sin in the Adult, but a privilege to be carried or born, to the public assemb●y, could it be any sin to the Infant? and if any Adult parent might make use of any creature to carry them to the worship of God, why might not the Infant have the same privilege especially considering that whatsoever parents have, they have it for, and ought to lay it out upon their children, and especially for the good of the Souls of children, to the furtherance of them in Gods service, and to breed them up in the Nurture and admonition of the Lord, and to bring them to the public worship of God, and solemn assemblies; where the Infants that sucked the breasts, among the Jews, ought by the command of God to be, Joshua 8.3, 5. 2 Kings 23.2, 3. Joel 2.14, 15, 16. Deut. 29.10.11.14 Deut. 31.10 11.12 And besides, this Imagination must make, that All the multitude, and all the Publicans and harlots were all strong and firm, and had none of them any bodily weakness upon them: Or else that they were all poor, and had no beast to carry them. And if this be brought to prove that Infants were not there, then it must not exclude all the Adult too that were not strong and firm, and able to come by their own natural strength, and upon their own natural feet, And how many might that be, There must be none of the Adult, but such as were strong firm and healthful only; For all the aged, weak and Infirm must be excluded from Johns Baptism, And denied to have any right to be there, No more then the Infant; Because they could not come upon their natural feet, and by their own natural strength. They must not make use of any means to carry or bear, or bring them thither; For then they did not come And so must not be supposed to be there; Nor any for their sakes, ever after. The same parity of Reason that excludes the Infant must and doth exclude the Adult. Nay, this Argument must make the fulfilling of the prophesy to be unlawful, and sinful; Which was, that they should bring their sons from far, Isay 60.9. And in Isa. 66.20. They shall bring all your brethren for an offering to the Lord, out of all nations, upon horses and in Chariots, and in litters, and upon Mules, and upon suift beasts, To my holy mountain Jerusalem, and they should be accepted when they were so brought; For the Lord doth premise in verse 12. That he will take of them for Priests and for Levites. Which sheweth that it referreth to the Gospel times; For Aaron's priesthood was to continue till Christ did come. And this must make their flying as a cloud and, flocking as doves to the windows to be unawful. For that is upon the wings of the wind: And it makes Johns work of turning the hearts of the children, impossible, If they must not be brought to him unless any can prove that John went from house to house. The land of Judea, and the Region round about, might be many miles distant from the places where John Baptized. And they might need the help of creatures to carry them; as may appear by Christs having compassion upon them that came from far, that they might not faint by the way. Matth. 14. Matth 15. And they could not have any Miraculous help, either as to food or help and strength as from John. Because he did no miracle, John 10.41.42. And it was in desert places where they could have no lodging if weary; nor sustenace if f faint; And therefore they did need beasts to carry them, and theirs away quickly to places of succour. And publicans and harlots do not use to be of the most moderate, abstenious tempers, but many of them have greedy and thirsty appetites after meat and drink. And therefore needed beasts, and helps to be quick in their motions to attain it.  
But to Discover what kind of coming this must be understood to be intended and meant of.  
First, It can be understood of no other manner of coming than what would consist with the truth of God in his covenant and promise made to Abraham and his seed, that John was now come as Christs harbinger, to bring about the fulfilling and accomplishment of Rom 15.8. Acts. 13.23, 24, 25, 32. And should this coming be limited, as some would have it, how many of the seed of Abraham must be exclud●d the participation of this ordinance? Luke. 1.55, 72, 73.  
2. It must be understood of such a coming as would consist with the objects of Johns Ministry and of Christs public ministry, which were parents and children, Mal. 46. Luke. 1.17. All Israel. Acts 13.24. All that were the subjects or objects of Christs fan, Matth. 3.9 10, 12. And the circumcision: And if any can exclude Infants from them, they may, Rom. 15, 8. Act● 21.19.20.21.22.25.  
3. It must be such a coming as might consist with, and not make voided the express Commands of God to that people by his prophets, Joel. 2.14, 15, 16. Deut. 31.10, 11.12. Deut. 29.10, 11, 14, 15, 16. Acts. 3.23. Deut 18.19.  
4 It cannot nor ought not to be understood but consisting with the constitution of the Church of the Jews and the members thereof; for to them John was sent. Acts 13.24 John. 3.23. And the Infant was as real a members of that Church by divine command as the Adult; And if any had been excluded all must have been excluded, because their constitution was when they were in their Infancy, and the whole must have been destroyed.  
5. It could be meant of no other coming than what would consist with the express subjects of the promise. Acts. 2.38, 39. Luke 1.15, 16, 17.  
6. It must be intended of no other coming than what would consist with the relation that they stood in, as Israelites, or the seed of Israel, Rom. 9.4, 5. For to all that were in that relation it did appertain; And to every person young and old, as much as to any person whatsoever, among them or of them. Rom. 9, 4, 5. Matth, 3, 9,  
7. It was no other coming then what would consist with the end and design of John the Baptist in his Baptizing of them Which; was, that they should believe in Christ that was to come. Acts. 19 3, 4. Now all that were excluded the means, must be discharged from being under any obligation to that end. 8 It must be such a coming as would consist with Jerusalem, All Judea, All the region, the Multitude, and all the people. All which expressions contain and comprehend men, women, and children. Matth. 14.21, 22. Matth. 15, 38.  
9. It must be understood of such a coming as would consist with the subjects of the threatening if they did not come, and that was every Soul in Israel, Acts 3.23. Deut. 18.18, 19. It is said, That they came to him, But it is not said; that they came upon their own personal natural feet; and by their own personal natural strength. The Infants that were brought to Christ, Mark 10.13, 14, 15. that he took up in his Arms, are said to come; And Christ saith, suffer little children to come to me, and forbid them not. And they be commanded to come, how else could any sin in forbidding of them? And yet how could they come, If not brought or carried Many that are rich in the world, and live at some distance from the place of public worship, and many that are of weakly constitutions, and Infirm bodies, come to the worship and service of God; and yet all call it a coming, though they are carried or brought. The blind and the lame are said to come to Christ in the, Temple, But it is not said that they came upon their own personal feet, or by their own natural personal strength, Matth. 21, 14. Job was feet to the lame, and eyes to the blind, Job. 29, 15. They are far from Jobs mind that would have none have right to Gods ordinances but such as can come to it by their own natural strength, and upon their own personal feet. Our saviour is said to come to Jerusalem; and yet he road upon an Ass; Blessed be the King that cometh in the Name of the Lord, Matth. 31, Luke 19, 41, When he was come near, he beholded the city and wept over it: So that Christ is said to come, by God and man, and yet he did ride. Jer. 31 8, 9. The woman with child, and her that traveleth with child together they shall come, &c. could this coming be with their own natural strength, and upon their own personal feet, if their condition expressed be considered? They were all to come to the reading of the Law Joshua 8.35. and there were {αβγδ} little ones there, and did they come by their own natural personal strength? So 2. Kings 23.2, 3. And Isa 66.20. verse the 23. They shall come and worship before me, Joshua 3.17. They all passed over Jordan: But were there none carried? 2 Sam. 13.29. When King David's sons were at their brother Absoloms feast, and he had commanded Amnon to be murdered: It is said, that all the kings sons arose, and every men get him upon his mule, and fled. And yet in verse 36. They are said, to come. See also Isa. 49 22. Joel. 2.14, 15.  
From all which it is clear and evident, that there can be no just ground to exempt or exclude Infants from being of the Number that John baptized, because it is said, they came to him. The Infants in the Congregation of Israel came to the Wilderness of Zin, Numb 20.1. and yet they could go no more than now, by their own personal natural strength.  
Secondly, For the other Objection, what they are said to do when they were come, and were baptized; They confessed their sins. Children cannot, or could not confess their sins; therefore, say some, they were not; nor could they be of the Number that John the Baptist baptized.  
Now this at the first sight seems to be unanswerable: and therefore it ought to have the more deliberate enquiry into, and the fuller Answer returned to it. But before I enter upon the Enquiry, or returning the Answer to it, I humbly conceive it will be necessary to premise some few things with respect to Confession in general, that so the Confession in debate may be the better understood; and the whole Answer may have the more candid construction and acceptation. And 2dly, Premise something about the Nature and Kind of the Confession that John's Baptism could admit of.  
First, The Matter in question is not about the Matter of Fact reported, whether there was a confession; for that is expressly written; but of what Kind or Nature this Confession was, whether Verbal or Moral?  
2. It is not, whether any confession be lawful, but whether a Verbal confession be necessary?  
3. It is not whether this confession be lawful, and may be made by any, but whether this confession be absolutely necessary, and must be made by every one that is baptized, op ought to be baptized?  
4. Not whether a confession may be made to satisfy the Church of God, in case of Offence, by Scandal, that the person may be received in again; but whether it must be done by all, and every person that is baptized, to gain a right to be admitted to be a Member of the Visible Church of God?  
5. The question is not, whether every Tongue is to confess to God, but whether it must be, and ought to be made to men at the participation of this Ordinance?  
6. Not whether the truth is to be owned before men, in case of persecution; but whether it must be done by all, and at all times, at the participation of this Ordinance, to have the enjoyment of it?  
7. It is not, whether there may be a public owning of the Articles of the Christian Faith, when rehearsed by the Minister, at the time of the Administration of this Ordinance, to an Infant, by the Father, as a prudential Act of the Church of God, to satisfy the Congregation that it is not the Child of an Heathen, or of one that doth not own the Faith; but whether it must be done by the person, and every person to be baptized, as eommanded and imposed by Divine Authority?  
8. Not whether every person ought to be a true penitent, to partake of the Internal benefits of Baptism, in a saving manner; but whether every one must be a true penitent, and discover this to men too, to partake of the External Administration?  
9. Not whether true penitency is required to make a person of the Invisible Church, but whether true penitency, and the making a discovery of this true penitency to men, is absolutely the duty of every person that is admitted to be a Member of the Visible Church?  
10 Not whether every Soul is to obey the Gospel that teacheth Repentance towards God, and Faith towards our Lord Jesus Christ, in every act of Divine Worship, or every Ordinance; but whether every Soul that is baptized, must make certain discovery, by a Verbal confession before men, of their Faith and Repentance, before ever they ought to be admitted to be Visible Disciples?  
11. Not whether a person is to make a prudential confession to be a Member of such or such a particular Congregation, and with them parta●e of all Ordinances and privileges at all times, and of all kinds; but whether every person is by a verbal confession, to make out the truth of his or her Faith, before they shall be baptized into the Name of the Father, Son and Holy Ghost?  
12. It is, whether indeed our Verbal Confession is that which doth give the right to Baptism?  
Secondly, I would premise some few things with respect to this Confessi n that was made by this People of Israel to John the Baptist, or rather at the time of their baptizing; That it may be known what Confession John Baptist could admit of at his Baptism.  
First, We are not to believe any other confession here intended than what was consistent with the Promise and Covenant made with Abraham, to be their God, and they to be his visible people. So that it must give no right to the par icipation of the Ordinance; for then the Promise and Covenant must be put an end to and they must have no right by them.  
And secondly, All they that could not confess for want of Speech, or weakness, or not having committed the sins confessed, or through any other cause, must be cut off from the promise, which is contrary to the express Scripture, Luke 1.55 72, 73. Acts 2.38 39. Rom 9.4, 5. The Infants a span long had God for their God, as well as any other person in Israel, Deut. 29.10, 11.14, 15, 16. And there could be no confession, so as to destroy, or make voided this Right of the Covenant, that was by free donation from God to all the Seed of Abraham, Deut. 10 15. The Seed of Abraham, and all the people of Israel, were the Objects of John's Ministry; and that was every Soul in Israel, or of Israel. Compare Acts 13.24. with Deut. 29.10 11, to 16. Acts 3.23.  
2. It is not to be taken, as intended of an● other confession than what would c nsist with the cap●city of them that were represented to John to be the Obje●ts of his Ministry, which were Parents and children, Mal 4.6. Luke 1.17. If there should have been any other confession than what would consist with these, how should John turn them to the Lord? unless they might be as well turned without the confession, and without Baptism as with it.  
3. It cannot be understood with respect to any other confession, either as to Nature, Matter and Effect, than what should consist with their privileges, and with their having and enjoying their privileges by being of the Seed of Abraham, for that they had and did enjoy even in baptism; for John advised them not to te● 〈◇〉 their privileges, Mat. 3.9. Now as the Seed of Abraham, they had a Right by Divine Donation to all External privileges of the Covenant, and of that Visible Church, Mat. 15.24, 25. Rom. 9.4, 5. Rom 3.2, 3, 4. And these privileges they had and did enjoy, Mat 3 9. Luke 3.8, 9  
4. No such confession can be understood to be meant and intended, as would overturn the Constitutions, or Institutions of God by Moses amongst them; and one of these was, that they were to partake of the Seal of the Covenant, and admitted members at eight days old, Gen. 17.7, 8 9, 10, 11. and the liltle ones, {αβγδ}, to be the Subjects of the Covenant, as well as any other Adult persons whatsoever, Deut. 29.10, 11, to 17. and were by him said expressly to stand before the Lord their God, as any other whatsoever.  
5. It cannot be taken to be intended of any other confession than what would consi●t with all that people, being then the Visible Church of God, and every one of them in particular, being real Members thereof; and their being all of them children of the Kingdom; and not any of them to be as Heathens and Samaritans, any more than others; for if any one was denied being a Member of that Chuach, as being an Infant, or for that Reason; then all the whole Church must be overturned, and all excluded from being Members; For they were all to be, and were made Visible Members in the time of their Infancy, and by the same command, and same means and ways.  
6. It is certainly means of such a Confession as would consist with every three of that Field, and with the Ax being laid to it, and with the Chaff and Wheat, and all that were in that floor, with all that should be the Objects of Christ's Fan; and that he should gather into his Garner, or burn up with unquenchable fire those that should bear good Fruit, or not bear good fruit; that should stand, or be cut down, and cast into the fire. All which is inconsistent with the Admission of some Adult persons that could make a confession of their sins, as true penitents, Matth. 2.11, 12  
7. It can be intended of no other confession than what would consist with John's excluding, or casting of none out▪ or purging of none out of the floor, or cutting of no one three down? for that he did not: but threatened them with Christ's doing of it, Mat. 3 9, 10, 12. He only laid the Ax to the Root of every three, Mat 3 10.  
8. It cannot be intended of any other confession than what would consist with their future, fruitfulness: He did not require the Fruit before he administered it to them; but charged them to bring forth fruit: And this Fruit, doubt●ess, was to go to Christ, and believe in him when he did appear, Acts 19.3, 4.  
If thei● confession should have been to make discovery of their true penitency, and their true believing,( for one could not be without the other) then their Fruit must be meant of some acts of faith and Repentance, they having made discovery before of the truth of the change of their state. Then it must make, that one that is in a real changed state from sin to grace, without some particular acts, may and mu●t be cut down and cast into hell And what these particular Acts, after the change of the state, and the penitential discovery of it, and admission into so solemn an ordinance upon it are, that would prevent a child of grace being made achild of wrath, It would be well, if, they that hold it, would discover it, that so all true penitents for state may know when they shall, or shall not be cast into hell. It is true John did advice them and direct them to break off their sins by repentance, and by showing mercy to the poor, Luke 3.9, 10, 11, 12 As Daniel did Nebuchadnezar, Daniel 4, 27. But that did not evidence that he loo●ed upon them as true penitents already. And the Fruit that Christ condemns t●em for afterwards, is, that they repented not, Mat. 11.2, 3, to 7. Luke 7 18 19, 22.31, to 35.  
9 It can be intended of no o her confession than what would consist with Christ's baptizing them with the Ho●y Ghost; which shew●th, that they that John did baptize with water, were not then, when he had baptized them, baptized with the holy Ghost, And they that he had denied to baptize, if any such could be proved) could not be worse. And if they that he had baptized had had it before, then they needed not have been to go for it to Christ, or how could they be baptized with it again; nor did th●y need the fulfilling that promise John. 13.8, 9, 10. as to kind, but only a greater measure. So that if they had the Spirit given them before, it must be by the Ministry of the Scribes and Pharisees: and that could not b●; for they went out with bad ends to see John, Mat. 1●. 7; 8, 9 10. and not as true penitents. And for John they had it not from him; for he expressly tells them, that he indeed baptized them with water, Mat. 3.11. Could they then have been a Generation of Vipers, as John styled them; or have been I able to Hell fire. So that their true penitency must be from the Tradition of the Elders, and old Mumsimus, or no way.  
And if they should have been all made true Penetents by John's Baptism, then they were not so before Baptism; and should they have been made not only true Penitents by Baptism, and have been able also to have made this out by a verbal confession, their Penitency must be far more a Miracle than John Baptists joy in the Womb; they being a multitude of such varlets before, and the time of Baptism so short, and far more admirable than David's hope upon his Mothers Breast, Psal. 22.9, 10.  
10. It can be meant of no other confession than what would consist with their present state of unbelief, and with the end of John in baptizing them, which was. That they should believe in him that was to come after him, that is, o● Jesus Christ, Acts 19.3, 4. and what confession that could be, let all flesh judge as to sensibleness.  
11. It can be meant of no other confession than what would consist with the Nature of the ordinance, which was washing, cleansing, purging, purifying, A●ts 15.9. Titus 3.5, 6. and with their state, which was guilty and filthy before it, Acts 2.38. Acts 22.16. John 3.3, 5, 8. Heb. 10.22. 1 Cor. 16.10, 11.  
12. There can no other confession be intended by it, than what would consist with all the objects of Christ's public Ministry, John being the immediate fore-runner of Christ, Rom. 15.8. which were the circumcision; and all as well as some, and all as expressly, and as particularly as some, and all as being in one and the same capacity, and relation, as circumcised, which takes in all the Males that were eight days old, and all the A●ult as circumcised at that time; and if any would imagine them to be the circumcised in heart only; it would be good for such to show who should do that for them, that they might be the objects of Christ's Ministry; and whether they can prove Christ a Minister to none else? And discharge all the uncircumcised in heart from all sin and guilt, in not coming to Christ, and owning of Christ, if Christ was no Minister to them, M●t. 11.20, 21. John 8.24. John 5.40. Acts 3.23. Mat. 9.11, 12, 13. Luk● 19.9, 10.  
13 No other confession can be imagined to be intended than what would consist with all flesh seeing the Salvation of God, Luke 3.6. And if any say, That is meant of some of all Flesh, then that must take in some Infants as well as some Adult. But what then will they do with the rest, to whom the Promise and Covenant did belong, as well as the others, some that were of the seed of Abraham? Gen. 17. Or if they will have the seeing to be meant of a speculative beholding, and not an enjoying: then that speculative sight must be that which all must have; for the Prom se d●th contain no more expressly to one than to another. And if they will make the salvation of God to be meant of Christs person only, then to that only the Prom se must be limited; and it they will have it to take in the Dispensations of Christ in Gospel O dinances, then all must partake of external Ordinances, especially among that People to whom the Promise was made: But I hope all that would restrain it any way, will prove their restrictions, because there will be no ground for Faith in any to believe what they say, whatever Faith they have without warrant.  
13. No other confession can be imagined than what would consist with free Grace, and render the Promise sure to all the seed, Rom. 4.11.6. For works have had no place in Gospel privileges, no more than there is respect of persons with the Lord, Rom. 2.6.7.8, to 12.  
14. None can immagin any other confession than what would consist with the commandments of God to that People, that did require every Soul in Israel to come, Luke 7.29 30, Acts 3.23. And if any do imagine such a confession as would make these commands of God to that People, of none effect, it will make their confession of as little account, and effect; and make the others coming and being a Will worship, if without warrant.  
15. No other confession can be believed to be intended than what would justify God, Luke 7.29. in their being baptized, and be sin against God if they were not baptized, Luke 7.30.  
16. No other confession can be intended, as made by all the multitude, that John baptized, than what would consist with what Christ discovers of their ends in coming to John, in Mat. 11.7, 8, 9. And what would consist with the discoveries that our Lord Jesus makes of their Impenitency, both u●der Johns Administrations, and his also, Matthew 11 10. to 25, Luke 7, 24, to 35.  
17 No such confession can be intended, as would exalt natural strength, or Number of years, or any acquired, abi●ities, as necessary quali● cations; for this is contrary to Scripture, 1 Cor. 1.27.  
18. It must be taken& intended of no other confession than what would exclude all boasting, and admit of no fleshes glorying in his presence, 1 Cor. 1.28, 29 30.  
19. It must be no other confession then what would render them the receivers of this ordinance, and all others of the Kingdom of God, as little children, who have nothing, and can do nothing to deserve it Mark 10 13, 14 15.  
20. No other confession can be intended than what would consist with all the Region, Jerusalem, All Judea, All the people, And the multitade, Matth. 3, 5, 6. Matth. 11.7. Luke 3.7.  
But now to come to the objection that is made from this confession, against Infants▪ being of the number of them that John baptist ●aptized; Because they could not make a confession of their sins. They that were baptized by John did make a confession of their sins; But Infants could not make a c nfession of their sins, therefore they were not there, nor could not be of that Number that were baptized by John the baptist; Now for any to conclude that this confessi●n mentioned Matth 3.5, 6. was aconfession with the mouth, or tongue, without considering any thing of the words, when there is no such discovery in the Text, is somewhat too quick, and too bold, For what is expressed is expressly asserted and asserted of all the Region, and all Judea, and Jerusalem, and these he called multitude, Luke. 3, 7, And all the people, Luke. 3.21. And the mul●itudes, Matth. 11.7 And these general expression contain, and comprehend men, women, and children as hath been proved before. And it is not said, they were commanded to confess their sins; Nor that every one confessed his or her sin, or that they confessed them by word of mouth, viva voice; Nor whether they confessed them particular, or Jo●ntl●, Nor whether they confessed them by action, of doing, or any thing of suffering, or consecting; or whether it was before Baptism, or in the act of Baptizing, or after, is not particularly expressed; Therefore to take up with a persuasion, and strong and confident conclusion, without a deliberate viewing, and considering of the text, is somewhat too quick, and too bold, especially when it shall be done to exclude all poor Infants from so sacred and solemn an Ordinance of the Gospel as Baptism is, and to shut them all at once, out of the visible Church both as to right▪ and enjoyment, And this when they had it before: And more especially when Infants had as express and particular a command to be there among the Jews as any Adult parent whatsoever, and every child, as every parent, Mala. 4.6. Luke 1.17. Luke 7.29, 30. Matth. 23.37. Gen. 17. Deut 29.10, 11, ●o 17. So we should not hastily take up with those Notions that contradict the express commands of God, And that about the same work, and to b● perf●rmed at the same time, Acts. 3.23. Nor hastily deprive them of Church privileges, and Gospel favours, to whom of right they did belong; And that upon the same ground and Reason as they did appertain to, and were the priveledg of any adult. Rom. 9.4, 5. Besides, if this could be proved, that it had been a verbal confession made at this time by them, that John baptized; yet when a confession was made by an audible voice, by all the people; And this expressly commanded by God. And there is no particular mention made of the children, or Infants to be there; But only all the people▪ though they are expressly mentioned in the objects of Johns ministrations, Mala. 4.6. Luke. 1.17. Yet the smallest Infants were there, and were to be there, Deut. 27.15. All the people shall say, Amen, Joshua 8.35. The little ones, {αβγδ} are said to be there, which word signifieth▪ as little children as may be, Lam. 2.20 Children of a span long. And this confession was to be of the righteousness, Justice, and holiness of God, in his most severest Judgments, And not of the Goodness, or penitency of man. This commanded confession by God, did not exempt them that could not speak, though an Imagined confession by man, and to man must exempt them. So in other confessions made to God and that public and Solemn which doubtless was commanded; As in 2 Chron. 20.13. All Judah, men, women, and little ones stood before the Lord; where the same word is used for little ones, as in Joshua 8.35, And there was confession of sins made and that by an audible voice, both of their sins and miseries, verses 10.1, 11, 12. So Also in Joel 2.15, 16, 17. The children, and expressly those that suck the Beasts are there called to assemble. The word for children is {αβγδ} used again, Psalm 137.9. And the word for suckling is {αβγδ} from {αβγδ}, he sucked, used again Job. 3.12. Cant. 8.1. neither were they excluded from that fast, Ezra 8.20, 21. But the subjects especially intended, and expressly mentioned to be intended in it. And was there no confession in such a public fast? What should they afflict their Souls for then? If they must afflict their Souls, there was sin; And if there was sin, it must be confessed. And the Hebrew word for little ones, in the same, as ●n Joshua 8.35.  
And the little ones in Israel were said to stand before the Lord their God, as well as any others whatsoever, Deut. 29.11. Was there no confession in Pauls prayer, Acts 21.5, 6. When he prayed with them, and their wives, and children, {αβγδ}, used a gainr Matth. 2.17, 18, &c. Acts 21.21. for Children to be Circumcised; And that was, but of eight days old.  
Now all the confessions that have been quoted, were commanded; But the confession made at the Baptizing by the people, was not a commanded duty.  
First, In that there is nothing of a command declared by John, either expressed or Implied, by which there is no ground for faith to believe the warrant, though there be matter of fact recorded.  
2. Neither Do us red it, revealed by any other instrument or messenger of God, making known his mind to his people, requiring a confession of sins▪ by all persons to be bapt●zed.  
3. If it was a commanded duty then it must have been done by every person that was baptized; But we red of none made by Christ, though he was to fulfil all righteousness, Matth. 3.16, 17. And if there had been a law of God, requiring this confession Christ must have fulfilled it.  
4. If it Had been commaded, then the confession could not have given the right to the participation of the ordinance, which many suppose it did: For then their right must be gained by their own personal obedience and performmance of an Outward Act, And so made a Gospel privilege, a Covenant of works.  
5. If commanded, it was not volluntary▪ which some say this was.  
6. If commanded, then it must not be to show the grace they had. but their obedience to God.  
7. If commanded then the performance of it externally could not ma●e a change upon their state and relation towards God, any more then the performance of any other duty; much less could it, when not commanded.  
8. If this had been a commanded duty, to qualify them for Baptism, then they must not be admitted upon the account of their being the children of Abraham, Nor as the children of the promise, but the promise cease; which is Notoriously false, Rom. 15.8.  
9 Then the commande of God among them, for the admission of children to be of the visible Church, and to partake of the seal of the covenant, and to be children of the promise, was made to cease among that people.  
10. Then the commande of Christ, that Infants must come to him was and must be null and void, Mark. 10 13, 14, 15. Or be a fresh warrant for their coming, if John had cast them forth.  
Observe If this verbal confession to be made by every person that John Baptized, should have been a necessary duty, It must be either upon the account of the change of the covenant that they were before the subjects of; Or because John came to them with a different promise then was made to Abraham, Or revealed by Moses and the Prophets, or then that they were the Ministers of. Or Secondly It must be upon the account of the alteration of the Dispensations of the same c●venant. As to the alteration of the covenant, that could not be that which could make this confession with the mouth, as is Supposed, a necessary duty. For the covenant was the same that was made with Abraham, and with the fathers And the same Oath that God had sworn to them. See Luke 32.1, 55, 71, 72, 73. Acts. 3.24, 25. Acts 2.39. Acts 13.23 24 25. Rom 15.8. The covenant was the same both as to God Almighty the Author, and from the same love pity and grace, 2 Chron. 36.16. And the matter was the same to bring them to hims self, Luke. 1.15, 16. The subjects the same, Ezekiel 16.2, 3, 4, to 14. Isa. 51.2, 3. Matth. 10 6, 7. The lost sheep of the house of Israel, The seed of Abraham, The israelites, To whom it did appertain, Matth. 3.9, 10, Rom. 9.4, 5. Acts 3, 20, 21, 24, 25, 26, Acts 13.23, 24, 25, 32.  
The matter tendered and publ●shed by John, and all the Prophets, nd the end and design of John, and all the former Publishers, and all the Primitive Publishers show it to be the same; see especially Acts 13.23, 24, 25, 26. And Pa●l does expressly declare, That be said no other things than Moses and the Prophets did say should come, Acts 26.22. And his belief was, all things contained in the Law and the Prophets, Acts 24.14. If the Covenant had been altered, th●n all that Moses and the Prophets had said, must have been rendered useless, because it contained things of another nature; But that it was not, but was of use to confirm all that they said of Christ, 1 Cor. 15.1.2, to 12 And Heaven and Earth shall pass away, but not one Tittle of the Law is to fail, Mat. 5.17, 18, 19. And all that was written was for our learning, that we through patience and comfort of the Scriptures might have hope, Rom 25.2, 3, 4. Acts 3.18, to 26.  
Besides, If Abraham and his Posterity was all looked upon, as in their Blood, and were all Dag from the same Pit, Ezek. 16 3, 4, to 12. and Isai. 51.2, 3. Then the matter of the Covenant must be the same, as to kind. And that was Life as they were Dead, Forgiveness and Pardon as Guilty, Purging and Washing as Filthy, clothing as Naked, and pouring out his Spirit upon them as dry Bones, or else they could not have what they wanted as a suitable remedy. And for the manner of communication upon God's part as free, and of his own Grace and Love and the reception of it upon their part, as undone and unworthy Creatures; or else they could never have i●, nor partake of it. Had they been better than Abraham for state and condition towards God, or in themselves, they had not needed it. And if they had been worse, it would not have served their turn, or supplied their wants. So that upon all hands, there had been no place for the matter, and message of the Gospel to that People, to whom they were sent, Luke 4.18. Isa. 18.1, 2, 3. Luke 1.16, 17. Mal. 4.6.  
And should they have come for admission to John's Baptism, as qualified persons, in nature or action, they must have been uncapable of admission to a promise of Free Grace, and Life in a time of Love, and much less to the Seal of it.  
As this confession could not be a necessary duty upon the account of the Alteration of the Covenant, or Promise in itself. No more could it be a necessary duty upon the account of the alteration of the Dispensation of it, or means of conveyance. An Alteration of the Dispensation of the Covenant, had been before in several Generations, Heb. 1.1, 2, 3. Heb. 8.  
And it is certain, that when John came, there was to be a fresh, or new Dispensation of the Covenant; For he was to make straight and plain the way of the Lord, and to look to Christ, with more clearness, and make clearer discoveries of Christ. The Ceremonies were all shortly to cease, and the veil to be taken away; and Christ, who was to fulfil all things, written of him, was immediately to appear. Though there were to be some Ceremonies to set forth o●r way of receiving from Christ, as already come; Yet all, as setting ●orth Christ to come, were to cease; and all things to be set forth, as now ready, and the Dispensation to be the clearest that ever was, or should be, as to the means setting of it forth.  
It is called the day spring visiting of us, Luke 1. And the Light coming into the World, John 3.19, 20, 21. The day of Salvation, 2 Cor. 6.2. And the last wherein God doth speak to us by his Son, Heb. 1.1, 2, 3. Mat. 21.27.  
And this calleth for the readier, and fuller acceptation at the hands of sinners, higher estimation of it, and care and Conscience to lay hold upon it, lest at any time they should let it slip, and to walk worthy of it. And it renders the condition of all that reject it, the more inexcusable and inevitably and intolerably lost, and undone, Mat. 11.20, to 25. Heb. 2.3.  
But it did not render the conduit on of those that had it rendered to them, by the clearness of the discovery, better than it was before, or require more in them, than was required before, in order to the acceptation of it, and the admission to the external means thereof. But it did rather discover mans vileness, and unworthiness, and his own impotency to help himself, and the insuffiency of all things to help him. And required the renounciation of all confidence in the flesh, or whatsoever he had or did, as dung and dross, and to bring him to renounce all privileges. Say not within yourselves, we have Abraham to our Father, Luke 14.33. Phil. 3.5 6, 7. Luke 18.10, 11, 12. Luke 15.17. Mat. 15.27. Rev. 3.15, 16, 17, 18. Luke 4.18.  
If the Dispensations of the Grace are clear, then of necessity there must be a clearer discovery made of the evil of sin, and of mans undone condition by it, both as to the loss of good, and the suffering of evil, being all under sin, and shut up in unbelief, and the whole World lying in wickedness, 1 John 5.19. And the Worlds enmity against the Lord Jesus as a Saviour, John 7.7. And our Captivity to the Devil, Col. 2.15. Ephes. 2.1, 2 3. And our carnal mind to be enmity against God, Rom. 8.7. Col. 1.21.  
And if it were not so, what necessity would there be of the things of Christ? Both as to the kind, variety and fullness of his Grace, and as to the necessity, excellency and suitableness of all the means and ways of conveyance of it? And what worth could there be in these things, above all things in the World to a poor sinner? and one day of the enjoyment, or the attaimment of these to be worth a thousand elsewhere? Were it not for the discovery made of the sinners lost and undone condition, and his woeful helplesness in himself. And that there is help in none other, under Heaven, Acts 4.12. And what condemnation could there be for the sinners non acceptance of the Grace of God in Christ, if it were not clearly discovered that he did want it, and he everlastingly to be undone without it? John 3.19, 20, 21. John 8.23, 24.  
The time of Love, and the day of Salvation does most clearly discover man to be in his Blood, and no Eye to pity him; and therefore the change of the dispensation could not make the confession to be a duty, and a duty of that necessity, that there was no participation without it. Unless the Confession be granted to be of another Nature than to discover our good Qualifications, and as able to make a Discovery of our Goodness: For if we have it already, then we cannot receive it from Christ, nor need we come to Christ for it: Nor can what we have give us a Right to it.  
But that we may be further satisfied about this confession, it is best to inquire a little further into it; both as to the Original Text, and the Nature of the Thing.  
The Words are, Matth 3.5, 6. And were baptized of John in Jordan, confessing their sins, {αβγδ}. The Word {αβγδ} comes from {αβγδ}, which the Learned tell us signifieth to confess, and give Th●nks and Praise, rendered by confiteor& spondeo. See Leigh his Critica Sacra. Every true Confession is greatly to the praise of God.  
Three Things they say are in it; Fi●st, {αβγδ}. 2. {αβγδ}, do it together. 3. {αβγδ}, speak out, not whispering between the Teeth, but clearly and audibly confessing out,( or professing) It is used again James 5.16. Rom. 24.11. Phil. 2.11. Rom. 15 9. Revel. 3 5. Matth. 11.25. Luke 10.21. Mark 1.5. Acts 19.18. Luke 12.6. Others say it signifieth a confession of known Faults.  
Now from the acceptation of the word in this and other Texts, it is evident, That if it had been a Confession with an audible Voice, yet it must not concern children, nor any other Adult Persons, that had not committed these Notorious Crimes; For they that had not done the deeds that they had, Acts 19.18, 19. could not confess them.  
And if all must be exempt from Baptism, that did not confess Notorious Crimes, then not only Children, but all Adult Persons must be exempted also, that had not committed these Crimes. For who could make such a confession, unless he had committed them? Except a Person must falsely accuse himself. And was that a work for the admission to so solemn a Duty, so as to gain a Right to partake of it? So that if any would exempt Children from Baptism, for not confessing their actual Fau ts, or notorious Crimes, they must exempt th m first of all for not committing of them, or not being guilty of them: And by how much younger any Child is, by so much the less is he capable of commttting them, and so much the more uncapable of confessing of them.  
And if such a confession doth qualify for Baptism, such practices, wherein, or whereby they may be, or are committed, must qualify primarily; that so they may confess them.  
And besides what is here in the acceptation of the Word, to show their Repentance, or the Truth of their Repentance, in the acknowledging they had committed such Crim●s; the Confessinn did not show the Grace th●y had, but the Wickedness they had done. Nor could the bare confession of sins discover, and make out Evidences to any of the Truth of their Grace of Repentance. And yet here is no more evidenced but the bare confession of Matter of Fact, according to this Acceptation of the Word.  
But also this Word in the Text comes from {αβγδ}, which signifieth to confess, or profess, and is to be so translated, which signifieth a confession by practise and actions▪ as well as by words. See it in Matth. 10.32. Rom. 10.9, 10 Luke 12.38. Heb. 11.13. John 12.42. Titus 1.16.  
And the Word in the Text must be understood so to import a confession by practise as well as by words: Or else how will any be able to understand that Text in Phil. 2.11. where it is used {αβγδ}: And that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father. All that cannot speak, must be exempted from being under that Command; or else God must lose his Glory. And if any say, it shall be in Eternity; then they must prove, that the Command doth not respect time; and that no more for one than another. But however; the Babes did this in Matthew 21.15.  
Or else they must make, that the glorifying of God for Christ, is in Tongue, and in Words only; and that the Life and practise is no Confession to his Glory. Or else they must prove, That Children have no Tongues, and are never to bear a part in the Glorifying and praising of God for Christ? contrary to Psalm 8.2, 3. Where they be prophesied of to be Agents in this Work▪ And Christ himself doth so interpret it, Matthew 21.15.  
And they must exclude Children from being of the Number that John was to turn to the Lord their God: Compare Deut. 29.10, 11. with Luke 1.15, 16, 17. God is their God, that they are capable of, and were Subjects of in Israel.  
Or else prove, That Baptism was no Means to turn them to the Lord, or of bringing them to Christ; and so gain-say the declared End of John in baptizing, which was, that they should beli●ve in him that was to come; that is, on Jesus Christ, Acts 19.3, 4. And this is confirmed with Verily.  
But to look upon the Word according to the Composition of it, with {αβγδ}; that so we may not vary in the least from the Text, but let it have its full Latitude. It signifieth to confess together, and not to do this whispering, but to speak out with an Audible Voice. And if any contend for this Acceptation strictly, Let them consult James 5.16. Whether persons do use to speak out with a loud voice that all may hear, when they confess their faults, or Infirmities one to another, to be prayed for one by another?  
But what then shall us understand by thi● clause in the acceptation, of the word TOGETHER? confessing their sins together, It is a Relative term; Is it together one with another. T●en unles● it was all of one s n, what confusion must there be, when one cried one thing, and another, another, who could hear so as to ●nderstand what was spoken, or to discern what evidence of repentance in truth there was in their confession. when they were such a great multitude?  
Or els● was it together with respect to their sins, le● the relation be supposed to lye there.  
And if it shall be supposed that they confessed all their sins together, how could that be? Psalm 19.12.13.  
How can any confess all their sins together unless it be in a lying down in their shane, and their confusion cover them, Jer. 3.25. And then it must not be meant of express Innumeration of sins.  
Or Thirdly, Together with their Baptizing. And so the words seem to carry it, as to t●e form of writing. They were Baptize● of John in Jordan confesing their sins. And if so, Then it was not done before Baptism, to have a right to Baptism. or to be Baptized.  
And if they confessed while they were Baptized, Then they could not be dipp●d. For who could speak when he was under the water, or all over in water? and if he c uld how many words could it be? or who could hear them?  
And If all the evidence of the truth of their repentance could be made out so soon, and in such a manner, and this gain a right to the seal of the covenant. I leave all to Judge how clear and satisfactory it must be to John or any other, from a generation of vipers; The confession being so long and distinct, and audible, being made under water▪ and while Baptized, which must be If all be true that some say and affirm.  
First as to the warrant for it, whether there be any command of God requiring of it by John Baptist, or in the least intimating of it to them from the Lord; And as to the warrant for it, the Word of God is totally silent, so as to warrant this Act of theirs at this time, or to require such a Verbal confession at this time; much less so as to gain a right to Baptism by it. And if not commanded, it could not be a Sin to omit it, nor could there be such a punishment inflicted for the want of ability to perform it, as to exclude so many thousands of Infants, that might be then in Israel and real members of the Jewish Church, from Baptism, or from being of the visible Church of God any longer, and in them and with them all Infants ever after. John came preaching the Baptism of Repentance for the Remission of Sins, to all the People of Israel, Acts 3.24. But it is not said the Baptism of Repentance, and Remission, for such only as did Verbally confess their Sins, to make out that they had repented of them. It is true, confession is a part of Repentance; But it is no more a part, than Conviction, Humiliation, and Reformation are, if it be so much as one of these. For there may be a Verbal confession, and yet the Soul have none of the other parts of Repentance. And so the Repentance may be no Repentance. This is clear, that there is no Word of God requiring of it in particular, and therefore such stress cannot be laid upon it, as to be made the qualification absolutely necessary for Baptism. 2. If any should say, that it was a custom they had among the Jews, that when they purified their Hands, they confessed their Sins? I answer, then that could make it no cause of Exemption of all from Baptism that did not do it, nor be a rule ever after, Nor give them a right to Baptism. Or 3. Whether any remorse of conscience raised by Johns sharp threatenings was the cause thereof, and made them, or some of them to cry out like them in Acts 2.37. What shall we do to be saved. Johns Ministry, and administrations, had a mighty convincing efficacy with it; as appears from Matth. 11.10, 11. Though the Pharisees said he had a Devil. That horror was the cause, see Luke 3.8, 9, 10. Then said John to the multitude that came forth to be baptized of him. O Generation of Vipers, who hath warned you to flee from the wrath to come? Bring forth therefore Fruits worthy of Repentance: and begin not to say within yourselves, we have Abraham to our Father, for I say unto you that God is able of these Stones to raise up Children to Abraham; And now also the Ax is laid to the Root of the Trees: Every three therefore that bringeth not forth good Fruit is hewn down, and cast into the Fire. And the People asked him what shall we do then? Hear these Words, what shall we do then {αβγδ} do show that they were under great dread of what would come upon them, and of their being liable to this wrath; like them in Acts 2.37. And the Goalor Acts 16.30, 31. And there is a serious confession of a Sense of their guilt, and of their misery, and of their Impotency and inability to get out of themselves. And John bids them show mercy, if they would find mercy; which was that which Zacheus practised Luke 19.8, 9, 10. He doth not bid them be baptized: Because they were Baptized before, Which appears in that he  told them the Ax was laid to the Root of the Trees, and dissuades them from trusting in their privileges, and persuades, and chargeth them to bring forth good Fruit; and directs them in the practise of Repentance. And if this was the cause of their confession; This made no full change upon their state that did thus cry out, nor discharged any others from their duty to be baptized. For when they asked Peter, what shall us do? Acts 2.27. He said, Repent and be baptized every one of you; and it was the duty of them in that Congreg●tion to have repented, and to have been baptized that did not, as well as theirs that did, but the Words of Peter did show that he did not look upon them, then as penitents, and yet they were baptized the same day. And if this made no change upon their, state though it were after Baptism, it could not be a ground to exclude all others from Baptism. And if this confession was raised by this dread that seized upon their Spirits, there was the more ground to believe that Children were baptized. For when Jacob was in fear of danger about Esau, he feared what would become of Mother and Children, Gen. 32. and used means for their preservation; and if their confession was raised by this, and after Baptism, then this was not a deliberate confession to show the truth of their Repentance, and so to gain a right to Baptism; nor could it be of such concernment as to exclude all that had it not from any right to Baptism, for then the Pharisees and Lawyers could not have been guilty of such Sin, in their not being baptized of John, Luke 7.32. But it must have been for not confessing, that so they might have had a right to it. There was no object of the confession, if this Interpretation be denied. It is said the people asked him, what shall we do then, and whether it were some for all, or every individual, who can tell? And if the Adult did speak and the Children could not, were not the Parents to take care that they might have the means to fly from the wrath to come as well as themselves? And to be taught to take Gods way as well as themselves? it being after Baptism, and was there any question to be made but they would take care about this, if they were truly awakened? And especially when h● Childrens names were as expressly in Johns Commission as the Parents? And if they did not take care about them, was it not their Sin? And their grievous Sin too? against the express declared will of God concerning their Children, Luke 1.17. Mal. 4.6. If he that provideth not for the Bodies of Children hath denied the faith, and is worse than an Infidel 1. Tim. 5.8. What notorious Monsters had these People been if when they were awakened to see the wrath of God, in the Fire of Hell coming in upon them should not take care that it might be prevented from their Children as well as from themselves? And this when God had provided means for their Children as well as for them? even for every Soul in Israel. Deut. 29.10, 11, 12, 13, 14, 15. Deut. 18.13, 19. Acts 3.23. This would have made them worse than some of the Egyptians to their Servants and cattle which were not so near as Children, Exod 9.20.  
Secondly having viewed the confession as to the Efficient cause, and found upon that account no cause in it, to exclude Children, then, and much less ever after from Baptism. Let us now view it as to the material cause, and that is as to the matter of it. And that the Text expresseth was their Sins, not their Graces, either of Faith or Repentance, and neither of these could be in them in truth alone or one without the other, {αβγδ} And critics in the Greek language tell us that this {αβγδ} is not taken for any kind of fault, but for some grievous crime. And if it be so to be taken here, then the not making a confession of these, could in no wise exempt those that were not guilty of these grievous crimes from baptism: For then they must be guilty, of those grievous crimes that they might confess them, or falsely accuse themselves, and make a false confession, as to matter of Fact; Or else be excluded the Church of God, whether they were Adult or Infants, and this when God had made them of it before. Now for any to affirm this would be strange, that Baptism was only provided for, and to be administered to such only who had committed grievous crimes, or only to such who had been grievous criminals upon a Verbal confession of these crimes. And there is nothing said in the Snripture that it was to show their repentance of them, or to evidence the truth of their repentance. And who could tell that they had or did repent truly? When they confessed their crimes? However this is clear from the Word of God, both in this place and in other places, as in Acts 19.18. James 5.16. That it respects actual transgressions, and if so, then not being able to confess these, not having committed them, could be no just ground to exclude any from Baptism. Much less all Children then, and for ever after.  
Some would have that when this Word hath the Article joined with it, it is to be taken to signify our Hereditary disease, or Original Sin: And so it hath here in this text {αβγδ} and if any will have it to have this signification here, then it cannot be taken to signify any deliberate Enumeration of their Sins. For who can understand that mystery of iniquity? Psalm. 19.12.13. Jer. 17.9, 10. and if it cannot be known, can it be confessed? But why should it be a confession of that! If Man were not a lost creature what need a Saviour, and what need any promise? or any Ordinance? or Messenger sent to turn poor Sinners from their Sins? and if all were nor filthy what need a Washing? and if they had confessed that in never so general terms, as Peter Luke 5.7. Job in Job 40.4. Isaiah. In Isa. 6.9.64, 6, 7.8. Paul Rom. 7.18. to 25. could they be contented their Children should perish in this condition? and this when God had so declared his kindness to their Children as the Seed of Abraham, and had promised their conversion to the Lord by the same means that he had their Parents? Mal. 4.6. Luke 1.17. But however men observe the Word to signify with the article or without it. Yet the Words of John Baptist to them carrieth the meaning of it to be with respect to their actual Sins, in that he called them a generation of Vipers, that were Pharisees and Sadduces, Matth. 3.7. and their lives had discovered to themselves, and to all others, what they were by nature. Or was the natural state of any one of them to be questioned when it was so discovered by Moses, Gen. 6.5. and by the Prophets, Ezekiel 16. Jer. 17.9.10. Gen. 8.4, Isa. 51.1, 2, 3. Isa. 61.1, 2, 3. 3. as to the formal cause, whether it was according to the rule of the Word that it was performed in? When there was no command requiring of it? The Prophets h●d foretold confession of Sin in Gospel times; and that especially Jer. 3.19. to the end, and Z ch●ri. 12.10, 11, 12, 13. Mourning and being in bitterness, or as the Man Mark 9.23, 24. H● cried out with tears, Lord I believe, help thou my un●elief? Or was it as Ephraim bemoaning himself? Jer. 31.17, 18, 19. Or in such a way and manner as a true confession is required to be in Ezekiel 6.9. The Scripture is wholly silent as to any discovery of the truth of the repentance of this Multitude though it records a confession of Sins, as to matter of fact; and this without any difference in any of them. Now where there is nothing of a discovery of any thing that is recorded; to be done according to rule, how can there be any punishment inflicted upon any because they did not, or were not able to do the same matter of fact? as to be cast out of the Church of God, when God had put them in: and all others to be excluded from being of it, for default in this confession, though it were by inability of Nature, or Innocency of practise.  
4. For the final cause the end of it, whether it was to declare the truth of their repentance, or to give glory to God, or to satisfy John Baptist, or to obtain a right to the Ordinance? If this be taken to declare the truth of their repentance, as some would have it to be; Because they say there must none but true penitents be baptized. Because they say these were all true penitents that John baptized, in that they confessed their Sins. I answer if their confession was a confession of true penitents; Then this repentance was wrought in them, before the Holy Ghost was poured upon them, or before they were baptized with the Holy Ghost by Christ. And how could that be? But if any object and say that the baptizing with the Holy Ghost signifieth the extraordinary gift of Tongues, and working of miracles. I answer that baptizing with the Holy Ghost do sometimes import the gift of miracles, and speaking with Tongues in the New Testament as Acts 1.5. with Acts 2.3.4. But that it doth so signify when John said to the multitude, He shall Baptize you with the Holy Ghost, cannot be proved. For then it must make, that the gifts of speaking with divers kinds of Tongues, in an extraordinary manner. And the working of miracles was the only inward Baptism in the Primitive times that was signified by the Baptism with water. And then it must be so still, For it cannot signify more now then it did then, and when miracles ceased, then Baptism with water ceased or must cease. And that by these gifts they were baptized into Christ, and put on Christ 1 Cor. 12.13. Gal. 3.27. see 1 Peter, 3.21. This is to make all the Multitude to be workers of miracles, and speakers with Tongues, and so there must be none that should have miracles done upon them, but such as were not baptized or to be baptized. 3. Then the Eunuchs joy must be, that he had power to work miracles Acts 8.39, &c. 4. This is contrary to what is promised as the effect of Baptism Acts 2.38, 39. And asserted as the thing signified, 1 Peter 3.21. 5. Then their believing in Christ, which was the end and design of J hn in Baptizing them with water, to bring them to, must not be a saving Faith, but a Faith of Miracles, Act● 19.4. 6. Then they that had power to work miracles were turned to the Lord. And had not Jud●● that? Luke 1.16. But a little further to prove that these words of John the Baptist to the multitude Matth. 3.11. He shall baptize you with the Holy Ghost. So Luke 3.16. is not to be understood of the power of working of Miracles, or speaking with Tongues. But the saving work of Grace upon the Souls of poor Sinners. And to make this appear first, I shall give some Texts of Scripture; and the first Text I shall offer to prove this Truth is in John 3.3.5. The words of Christ to Nicodemus the Pharisee, who were such as neglected the outward means of Baptism, Luke 7.30. And our Saviour does assure him with verily, verily, that without the External means and the Internal benefit, or without the Internal benefit with the External means, no one that had the offer and did slight it, should see the Kingdom of God. So in Acts 10.44, 45, 47. compared with Acts 11.16, 17, 18. The whole assembly do conclude that repentance unto life was granted to the Gentiles. And Peter saith that God purified their Hearts by Faith. Acts 15.9. So 1 Peter 3.21. The inward Spiritual benefit signified by the outward means is there asserted to be the answer of a good conscience through the Resurrection of Jesus Christ; so also 2 Tim. 1.8, 9. Titus 3.5, 6. Acts 22.16. Arise and be baptized, and wash away thy Sins calling upon the name of the Lord. So that the Baptizing with the Holy Ghost in the Primitive times did not only signify the gift of miracles, and speaking with Tongues, but saving grace. This may be further confirmed from Johns Words in that he charged them to bring forth good Fruit, and if not, he threatened them with being turned into Hell as Chaff. Now Miracles, and Tongues do not, nor were not then, the distinguishing characters between Chaff and Wheat, good and bad. 2. This would argue that them that John baptized were true penitents, which is contrary to Christs own words Matth. 11.2, 7, 16, to 25. compared. 3. Then they must have special grace to make a confession, that they might have right to Baptism, that they might be partakers of common gifts of the Spirit. 4. Then common gifts must be the Seal to the special Grace. 5. Then the Fruit they were to bring forth of Baptism was to work Miracles. And speak divers languages. 6. Then John baptized them, to do, or to gain that which he had not himself for he did no Miracle, John 10.41. 7. This contradicts John Baptists advice and counsel to them, Luke 3.11, 12, 13, 14, 8. Then all the People all Judea, Jerusalem, all the Region round about Jordan. And the multitude must be all workers of Miracles; and speak with divers kinds of Tongues.  
But after this Evasion is evaded, to prove them that John baptized were not true penitents, because the baptizing with the Holy Ghost doth, signify sometimes the gift of Tongues, and the working of Miracles. Let us see what may be said or produced farther from Scripture, to prove that this confession was not to declare them true penitents, or the Truth of their repentance; Or that this did not evidence they were true penitents. And this may be first cleared by many express Texts of Scripture. The first is in John 3.31, 32, 33. from John Baptists own Mouth. He that cometh from above, is above all, he that is of the Earth is Earthly, and speaketh of the Earth, he that cometh from Heaven is above all; and what he hath seen and heard that he testifieth, and no Man receiveth his Testimony. That Johns Testimony in his Baptism was from Heaven is witnessed by Christ Matth. 21.25.32. &c. If any will have this to be spoken of Christ, then it is much more true of John, that they did not believe and repent by his Testimony, for if no Man received Christs Testimony that came after, then they did not receive the Testimony of John that went before. 2. It may be proved from John the Baptists Exhortation to them, that they were not true penitents, Matth. 3.9, 10, 12. If it were before Baptism, that he gave them this Exhortation, Then it sheweth that he spake to all the People; all that were in the Floor of that Church: and to all that were members there in, as not true penitents; And yet as them that had right to be baptized, and was to be baptized Immediately. If the Exhortation was after Baptism, then it sheweth that he did not look upon them after Baptism better than what they were before baptized. Such as were as Trees in Gods Field, but if they did not bring forth good Fruit should most certainly be cut down Matth. 3.9, 10, 12. I humbly conceive that this Exhortation was given to them after he had baptized them; and my reasons are these. First, in that he exhorted them to bring forth Fruit. Now if their duty was Fruitfulness, then they had the means by which they were obliged thereto, and enabled thereto as to the means of conveyance. 2. In that John doth acknowledge to them, that he had baptized them with water. 3. In that he makes a promise, or declares the promise, that Christ should Baptize them with the Holy Ghost: Which could not have been declared to them, as a motive, but as the success of the ordinance, not as to prevail with them to do the duty of the external means, but a promise of the internal good and benefit that God would succeed it with, if they did go to him for it. 4. In that he was to set forth Christ to them that did accept of the means by him, and the evil of their case that did slight the means. 5. In that he speaks to them as they that had fled from the wrath to come, Matth. 3.7. 6. In that he dehorteth them not to trust in their privileges; which sheweth they had the enjoyment of them, in the participation of the means. 7. In that he saith the Ax was laid to the Root of the Trees, and every three that bringeth not forth good Fruit is hewn down. Which could never be pronounced of them that had not had the means. For then it must be alike evil with them that have, and are unprofitable under it, contrary to Matth, 11.20, 21, 22, 23, 24. 8. In that they were now the Objects of Christs Fan. Next, 9. In that he should purge them out, which showeth that John had took them in and admitted them. 10. In that he gave them directions for their present work, Luke 3.9, 10, 11, 12, &c. And to prove, that they were not all true penitents before, is clear from various Texts of Scripture, and from good Reasons grounded upon Scripture. The first Text is in Matth. 9.7. And Luke 3.7. In that John called them a Generation of vipers. Which title is never given to any that were true penitents in Scripture, See Matth. 23.33. 2. By their Ignorance in not knowing what the ●●uits of Pepentance were, Luke 3.10, 11, 12, 13. Where, as those that be true peni● nts, do in some measure know; Witness Zacheus, Luke 19.8, 9. and Paul Acts 9.11. Jer. 5.19. to 25. 3. In that he threatens them with the loss of all their privileges and the good of the● Matth. 3.9. 4. In that he threatens them with the Fan in Christ's hand. 5. In that they be sp●● 〈◇〉 Inde●initely as the subjects of this Fan, and that for purging out, as well as for gathering in. And th●●●●●ns them with cutting down as indefinitely to one as to another. Any of which had not been spoken▪ had they been true penitents, Witness Nathans words to David, 2 Sam. 12.8, 9, 10. and Ananias to Paul. Acts 9.16, 17. Acts. 21.15, 16. 6. In that he tells them, that he indeed had baptized them with Water, and  told them that Christ should Baptize them with the Holy Ghost. And none can repent without the Holy Ghost, Zechari. 12.10. Acts 10.44, 45 ●●ts 11.13. 7. He baptized them, that they should believe in Christ that was to come. Then they had not believed before. 8. The Scripture doth witness, that many of them believed afterwards, John 10.41, 42.  
2. As well as here is much express evidence from Johns Mouth that they were not all true penitents; So it is to be had also from Christs Mouth, in Matth. 11.7, 8, 9, 10. Where our Lord Jesus doth tax them for their bad ends in going out after John; they went out for to see and not to hear all things commanded them of God by him; as Cornelius and his friends did, Acts 10.33. Observe, that the Multitudes Christ preached to, were them that were baptized of John, as appears by the Word ye, So Matth. 11.7. Luke 7.17, 18, 19. And we have farther Testimony of their Impenitency from Matth. 11.16, 17, 18, 19. and to verse the 25. Our Lord Jesus doth ask whereunto he should liken that Generation? which sheweth that they were almost matchless for their Impenitency. It is like unto Children sitting in the Markets and calling to their fellows, and saying, we have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither Eating nor Drinking, and they say he hath a Devil. The Son of Man came Eating and Drinking, and they sa●, behold a Man Gluttonous, a Wine bibber a friend of Publicans and Sinners, but wisdom is justified of her Children. Then they that said this were not the Children of Wisdom, that is, true penitents. Here is a full and express proof that the Multitude baptized by John the Baptist were not all true penitents. They that in the 7th verse are called Multitudes, are called Generation in the 16th verse, and the Cities where most of his mighty Works were done, verse 20.21. And the People Luke 7.24. And they were piped and mourned unto, that is, they were the subjects total, of Johns Ministry and Christs Ministry, and this by Divine Authority, and command; how else could they have been Sinners in their Disobedience? But they were so far from being true penitents under all, or any of the labours or Administrations, or Pastoral care either of John, or of Christ, that it was a hard matter for Infinite Wisdom to have a comparison to ●●t them forth by, for their Incorrigeable impenitency, and implacable stupidity and sullenness, that neither Austerity nor Affabillity in the publishers of the mind of God to them, could prevail with them, to any repentance or parting with Sin, or acceptance of Mercy. But they were rather blown up, to the more dreadful reviling and railing against the publishers of Truth, and to spit out the worst of contempt of them: and this was not the case of one or two, or some few, but that Generation and the Cities where most of his mighty works were done. And they that had any good by means were but few, here called the Children of Wisdom, like that of the Prophet Isaiah, behold I and the Children whom thou hast given me, Isa. 8.18.  
And our Lord Jesus doth also expressly upbraid them for their Impenitenc●, Because they repented not, ver●e 20. And then surely they were not true penitents before, and these Cities Capernaum and Bethsaida were some of the Region round about Jordan, th●t came to John to be Baptized of him. Compare Matth. 3.5. with Matth. 4.13, 14, 15.16. and Luke, 4.14, 19, 31, 34. Capernaum was in galilee. And these our Lord Jesus doth Denounce the dreadful wo against, that contains Temporal, Spiritual, and Eternal evil in it. And this because they repented not; and I hope our Lord Jesus knew who did repent in those da●s, as well as those in our times that are for a Meritorious confession to obtain a right to a Gospel Initiation. 4. Another Text to prove them no true penitents, is in Matth. 27.25, 26, 27. Then all the People answered and said, his Blood be on us and on our Children; Even they that before cried Hosanna to the Son of David, the Multitude. None can prove, that this could be any other than those that John Baptized. For Christ was Contemporary with John, Matth. 11.2. And the public Ministry of Christ was not full four Years. Therefore it could not be another Generation; And the Apostle Peter stiles them this Generation, in Acts. 2.40.42. And these cried out crucify him crucify him. Let any prove, or show when ever any true penitent so cried concerning Christ, and his Blood be on us, and our Children. 5. Another Text to prove that Generation that John Baptized were not all true penitents for all their confession of their Sins, is in Acts, 2.37.38. When they cr●ed out, what shall us do to be sa●ed? Peter said, Repent and be baptized every one of you in the Name of the Lord Jesus& ●. Hence every one of them be all expressly declared to be Impenitent. And in verse, 44. They be exhorted to save themselves from that untoward Generation. So that, that Generation were not all true penitents. 6. Another Text is in John. 10.40, 41, 42. Where they are said to believe in Christ afterwards; and then they were not true penitents, nor could be while unbelievers 7. Matth. 7.13.14. Matth. 20.16. Matth. 22.14. Luke. 13.23. Where our Lord Jesus declares that there are few that shall be saved. Then not all the Multitude, nor all the Region; nor all the Land of Judea, nor they of Jerusalem. 8. Acts. 3.26. Where it is said that God had raised up his Son, sent him to bless them, in turning every one of them from their Iniquities. Now if they had been turned before, then Christ could not have done that Work that he was sent by the Father to do for them. 9. Acts. 3.23. compared with Matth. 23.35, 36.37. The threatenings that Christ would leave their Houses desolate, and every Soul that did not hear him should be destroyed. And that they should die in their Sins, John. 8, 24. Had they been true penitents, all must have been saved and none of them destroyed. 10. Matth. 12.39, 40, 41, 42. Where they are called an evil and Adulterous Generation, and the Pharisees and Lawyers were not the Generation. The Queen of the South, and the Men of Nineveh should rise up in the judgement with that Generation, and should condemn it; for that the Men of Nineveh repented at the Preaching of Jonah, but they did not, though a greater than Jonah was there. 11. Matth. 12.44.45. Our Lord Jesus does threaten them that seven worse Spirits should enter into that wicked Generation. 12. Luke. 4.16, to, 28, 29.30. Nazareth which was one of the Cities in Gallilee, who were some of the Region round about Jordan. The People there were so Impenitent that they would have broken the neck of the Lord Jesus Christ for the close Sermon he preached to them. Which I think was evidence sufficient of their Impenitency. See also Matth. 22.1, 2, 3, 4, 5. Luke 14.16, 17, to, 25. And besides these Texts of Scripture we may have good reasons grounded upon Scripture, that all that John baptized were not true penitents. First because then there must be no visible Church consisting of good and bad, contrary to what our Lord Jesus do discover of the visible Church on Earth. John. 15.1, 2, 3, 4, 5. Matth. 13.47, 48. It is compared to a Net that had bad and good Fish in it, and a Sown Field that has Tares as well as Wheat, Matth. 13.37, 38, 39, 40. So Paul. 2. Tim. 2.20. It is a great House where are not only Vessels of Gold, but of Wood and of Earth, and some to Honour, and some to Dishonour. And the Floor in which John administered Baptism; had Chaff and Wheat in it that should be severed by Christ alone in his time. 2. Because then the whole multitude, and Jerusalem, and all Judea, and a l the Region round about Jordan must be all true penitents, which is contrary to the express Testimony of Scripture concerning them. 3. Then they must be in the Kingdom of God before Christ came. Or was manifested, and could not press into it, nor take it by violence afterwards, contrary to Matth. 11.10, 11. 4. If they had been true penitents they must have renounced all their former false trusts, and dependences as other true penitent Jer. 3.23, 24, 25. Phil. 3.4, 5, 6, 7. Luke 14.37. Now this they had not for John dehorted them against them, Matth. 3.9. Think not to say within yourselves, we have Abraham to our Father, Luke 3.8. 5. Then they needed not to ha●e been threatened as Chaff to be blown away, purged out and burnt up with hellfire Matth. 3.12. 6. Then their coming could not have been a flying from wrath to come. For the fury of the Lord is ceased as to true penitents Isa. 27, 4, 5. Heb. 6.17, 18. They are fled for refuge already. 7. If Only true penitents were, and were to be Bap ized by John. Then all Impenitent Persons that were not then Baptized must have been discharged from Sin; as to that particular duty, hic& nunc. For they must first have repented, and so the Pharisees and Lawyers must be innocent though they were not Baptized, at that time or in the places where John was Baptizing; which to say is to gainsay what Christ chargeth them with Luke 7.30. But certainly it was their Duty to have been Baptized then by John. From our Saviours commending that, as a justifying of God in the Subjection to it, Luke 7.28, 29. And it was a Duty in that it was a way wherein they were to be prepared for Christs Baptizing, and for their coming to Christ and Believing in Christ, Acts 19.4. And of Receiving from Christ Acts 2.38, 39. And therefore their Duty then, and at that time and in that place. Three thousand were Baptized the same day, though they were but then spoken to, to repent 8. Besides in the Confession we have not so much as one word to Discover any thing of the penitency of the Confession, or the Truth of their penitency, here is a Record of their Confession of their Sins, but not of their Grace, nor of the Truth of their Grace, pharaoh said he had Sinned, and Judas, but neither discovered their Grace thereby, nor the Truth of their Grace. If all that be Recorded in Scripture to make Confession of Sins must be reckoned to be true penitents, then Persons now must conclude them true penitents that Gods Word do not account so, Witness Achan Joshua 7. 9. And their inquiring of what they were to do, Luke 3.9, 10. Do show that they were not true penitents. For this inquiring must be made by all the People, or by some only. If it was made by all, then they were all Ignorant. If it was made by some only; then they that did not inquire must be more Ignorant than they that did. For all were grievously Ignorant under the Ministry of ●he Pharisees, being as Sheep without a Shepherd. And they that were under them had little knowledge of Christ as may appear by the Eunuch. Acts 8.34. 10. If they were penitents, then the end of Johns Baptizing and Ministry could not be obtained, but must be obstructed, for that was that they mighr believe in Christ that was to come, Acts 19.4. So that unless any can prove that true Repentance may be without true Faith, they can never prove, that all they that John Baptized were true penitents. 11. If they were true penitents, then the fan in Christs Hand must be against true penitents, Matth. 3.12. 12. Then either none must be purged out of that Floor, or else only true penitents must be purged out, Matth. 3.12. 13. Then the constitution of the Church of the Jews, which was by God Immediately of Abraham and all his natural seed, must not be rightly constituted, but must and was rectified by John, See Rom. 9.3, 4, 5, 6, 7. All were not good that were of Israel, no more were all really good, that were of Isaac. For Jacob was beloved and Esau not beloved: And yet God said, In Isaac shall thy Seed be called, Gen. 17.19.20.4. 14. Johns exclusion of those Jews that are Imagined to be excluded, for not confessing must be by unparallelled Prorogative Power, and Lordly Dominion, for there is not one w●rd  told them, why they should not be baptized, nor any Prohibition exhibited against them, nor any cause declared wherefore they should be denied their privileges, nor any thing discovered when they might come in, or what they might do to come in. And who can believe that John would do this? when he was come on purpose to direct them in the most directest, and plainest manner to Christ: and to leave them to stand or fall before his Fan, as their absolute Lord. And not to execute them himself. And this he did discover to them, Matth. 3.9, 10, 11, 12. 15. If confession of Sins constituted them true penitents, and rendered them true penitents, then they needed not be Paptized with the Holy Ghost by Christ. And if any say that it is meant of miracles. Let them prove it, that it is so limited there, and never he Baptized: If they cannot have power by it to do Miracles. 16. If they that could m●ke a confession were admitted to Baptism, then this gave ground and must give ground of boasting to all that did do it: Which is contrary to the whole of the Gospel, much more contrary to the ground of admission, 1 Cor. 1.27, 28. 17. Where there is no rule f●r any deliberate action in the Worship and Service of God; There is no warrant for it, but there is no rule either as to matter or manner of this deliberate act of confession in the worship and Service of God, Therefore there is no warrant for it, so as to be imposed, much less so as to be assigned as Crusa sine qua non to Baptism 18. If confession of sins gave them aright, then Baptism cannot be a commanded duty, much less a commanded duty to all. It must be the proper privilege of penitent Persons, but not the d ty of all, much less their duty, hic& nunc; to be baptized when it was tendered to them, Luke 7.30. But Baptism was commanded, and a commanded duty to all where the Gospel do come, all are bound to receive the Testimony and to set to their Seal that God is true. John. 3.32, 33. Or else it cannot be the Sin of any to neglect it, in whole or in part: And it cannot be, nor is not the privilege of true peniten●s only, 1 Cor. 10.1, 2, 3, 4. to 10. A●●s 8.17, 18. to 23. Matth. 3.12. Acts. 2.38, 39. 19. If this confession was that which gave them a right to Baptism as true penitents; Then the having of special grace, is not sufficient to entitle any to have a right to External means, but the making of it out by a verbal confession, is a necessary quallification to have a right to external means. F●r Johns Baptism, was but a Baptism with water, and no Ministers can be any more, for the inward benefit is in the Hands of God, and is the immediate work of God, Acts 16.14. 1 Cor. 3.6.7. And then a Soul must have grace either without means, or without right to means, and come to know this and be able to make it appear by a confession, that so he may have right to the External means, as a member in the visible Church; and certainly they have a strong Faith, how weak soever the ground of it be, that can believe this Doctrine. 20. But to draw towards a conclusion with respect to this case of their being true penitents, and their confession of it as giving them right. If John was sent to the Jews only, and they were Israelites and seed of Abraham to whom it did belong, and appertain, to have, and enjoy; the External means of grace, being the then, only, visible Church of God upon Earth; Would it not have been a grievous sin in John the Baptist to have rejected any of them, or to have denied Baptism to any of them? and if he had denied it to any as such, whether he might not have denied it to all as such? and if that was an insufficient ground for any one Soul, had it not been also insufficient for every Soul to be admitted to it upon that ground or Reason? and so they must either all be rejected or their admission be unlawful, and groundless, and what then would become of the Covenant that God had made with them? and all the Obligations they were under to come to the Lord Jesus under the pain of Hell flames; and every Soul of them, to be destroyed from among the People. Acts 3.23. Matth. 3.9, 10, 12. We have seen that the end of this confession could not be to declare their being ue penitents.  
Secondly, Now let us inquire whether it could be to glorify God? and certainly it could not be from an intention in them to glorify God. Though this ought to be the end of a confession of Sin, Joshua 7.19. But this could not be in them, being not in a state capable of it; Though their being baptized was a justifying of God, Luke 7.28, 29. Yet it is never said so of their confession, whatsoever is done to the glory of God must be in the Name of Christ; and him they did not yet know, nor believe in, but were baptized that they might believe in him. See John 15 5. and they did not know what they should do as to matter of Fact, externally and how then could they be capable of this Holy end in it? and their principle being but Nature, their end could not be so high in it. They came forth to see John, and not to glorify God, Matth 11.7, 8, 9.3. As this confession could not be to declare their penitency, nor to glorify God, no more could it be to satisfy John the Baptist. For John had warrant for his work from God, John 1.13. and the state of them to whom he was sent to Baptize clearly discovered to him, Luke 1.17. Mala. 4.6. Neither was John satisfied of their state by their confession, to look upon them to be true penitents, as may appear by what he said to them, Matth: 3.7, 8, 9, 10, 12. Nor was the confession made before Baptism, as can be made evident by the words, Matth. 3.56. Nor to John.  
That would be a poor ground to satisfy Ministers in so solemn a duty, that the person make a verbal confession of Sins, that upon this he should Initiate one into the visible Church of God, and entitle him to such privileges, when he is capable to judge of nothing of the truth of his state by his confession. 4. It could not be to this end, to gain a right to the participation of the Ordinance. Either, jus ad rem, or jus in re. For they were then the only visible Church of God in the World, and had the m●ans sent to them by John, in pursuance of the accomplishment of the promise made to Abraham, and his seed, and as the promise held out life, which was the thing they needed, so all the means tending to it, were contained in the promise, and given with it; and all sent to them as a Fruit of the promise. They did not stand before Baptism as them that never had been of the visible Church to be taken in, but as them that were in already; and under the command of God to come to it as means further sent to b●ing about the good of the promise, They were n●t as the Samar●●ans and strangers, but as them, that had God for their God, by virtue of the free love of God to Abraham, to choose him and his seed to be a People near to himself. And as such the small●st Infant was as near to God, and in a state of the same relation of having God for their God, as any Officer amongst them, Deut. ●9. 10, 11. as to the External means, and visible privileges. Neither was there any thing in Johns commission for the admission of strangers. But he was sent to turn the Children of Israel, or at least many of them to the Lord their God, Luke 1.15, 16, 71, 72, 74. 5. Nor could it be to this end, to qualify them for the Ordinance; So as to make them fit for it. For confession must be a purging of sin, or a discovery of Sin. If it was a purging, then they could not be capable of the Ordinance, as a Sign; for that sheweth our filthiness, and our need of purifying by the Blood of Christ, acts 22: 16. The Body need washing with pure water: and the Heart to be sprinkled from an evil conscience, Heb. 10. So that if the person was purified before he needed not, nor was capable of purifying again, Acts 15.9. Heb. 9.13, 14, 19. 2●, 21.22. And for the confession to discover Sin. The very nature of the Ordinance, and Gods sending of it, discovered what state God looked upon all in; and what could be confessed of Sin, for the discovery of it, to what the Ordinance in the outward sign, and inward grace signified by it, did discover? 6. Nor could it be to this end to have, the Seal of the Covenant applied to them, as persons in the Covenant, to be sealed and confirmed in it. For in this respect it was not taught to them, though many be come to ●mmagine it is so, to be received Now; by all that must partake of it; as persons truly penitent, and believing: to be sealed and confirmed; and if not truly Godly they must not be admitted, nay if they cannot make out their grace that they have; because they must not put a Seal to a Blank. The Apostles, and John, preached the Baptism of repentance for the remission of Sins. That is, they preached Baptism to be the means obliging to repentance, with the promise of remission of Sins and the gift of the Holy Ghost, or the Baptism with the Holy Ghos●, Act. 2.38. Matth. 3.11. John did Baptize them, that they should believe in him that was to come; that is on Christ Jes●s, that they might partake of remission of his, and life from him. See Acts 2.19. Repent ye therefore, and be converted, that your Sins may be blotted out when the times of refreshing shall c●me. It was to oblige them to part with their Sins and to come to Christ; and to keep Gods way, to receive mercy from Christ, Circumcision did oblige them to keep the whole law, Gal. 5.2.3. So Baptism doth oblige to all Holy duties, a close walking with God; after they have by Baptism put on Christ, Acts 22.19. Rom. 6.45, 6, 7. Gal. 3.27. Ephes. 4.1. Baptism is the external visible act and sign of repentance, and joining to Christ. As circumcision was a sign and means of a strangers joining himself to the Lord, and his People. They did not preach, that Baptism was the sealing of the penitent, or that remission of sins and the gift of the Holy Ghost was inseparably annexed to Baptism. But that Baptism was the way to receive this, as the outward means that God had appointed to be made use of, Acts. 2.38, 39. after Christ was baptized, the Holy Ghost descended upon him, Matth. 3.17 Acts 19.3, 4, 5, 6. Acts 8.12, 13, 14, 15, 16, 17, 18.  
5. We have viewed the confession as to the causes both efficient matter, form and end. Now let us inquire into the effect of this confession, to see whether that will prove it to be administered only to the Adult? and as to the effect, we do not find one person any way declaratively absolved, nor their confession commended, nor one word of comfort spoken to one in a●l Israel for it, But a sharp Exhortation given them after Baptism, and backed with weighty arguments to stir them up to bring forth Fruit; and to take them off from trusting in privileges, with directions what to do, and promise of what they should have from Christ in going to him, when he did appear; They should be baptized with the Holy Ghost, in believing in him. And in case they did not the Lord Jesus would immediately, and speedily cut them down, and cast into Hell Fire, and this to all that were in the floor, so that if all did not confess their Sins, yet they that did were no better then they that did not; all were to tare alike, both in the way of Sin, and in the way of turning to God, the good shall have alike favour, and the bad should have like frowns. 6. As to the subjects of this confession, whether that can be proved to be the Adult only? and John baptized all without any limitation, or resurrection, that was all that were in the Floor, every three in the Field, Jerusalem and all Judea, and all the Region round about Jordan, the multitude, and all the People. And they that were not baptized by him, that refused it were sinners, Luke 7.30. So that it was such a confession as consisted with the capacity of all the subjects of it, which was young and old Male and Female, weak and strong. 7. Let us view, it as to the object of the confession, that so we may know whether it did then, and must for ever exclude Children? And as to the object of their confession to whom it was, there is not so much said of this confession as is of theirs, in Acts 2.37. They said to Peter and the rest of the Apostles Men, and brethren what shall us do to be saved; and the Jaylor cried out, sirs, Acts 16.30. What shall I do to be saved? But here is no mention made of the object to whom it was directed, and therefore it cannot be accounted to be an advized, deliberrte verbal enumeration of Sins, either in general or particular, much less to be a rule, to make confession by the Mouth, to be a ground for the administration of Baptism to any; or to exclude others upon the account of their inability to make such a confession, when we have no example to whom to direct our confession, Here is no menntion made of any object, of the act; and then, why should any be excluded for non performance of the act? Except the confession be limited, to that which is before mentioned, their horror of conscience and fear of the wrath that was coming, and asked what shall we do then? Luke 3.9, 10. and if that be the confession, then John must be the object of the confession, and if that be not the confession, then there must be no object to it, or of it; and then if they did not confess they know not what, yet it must be to whom they know not, and if it was to John, it was to none else; For all the rest confessed and there was none to hear but John, and if this their confession was like theirs, in Acts 2.38, 39. Then it was a confession in order to direction, not for apprabation, trial, or absolution, or to gain a right to Baptism. If it was to God, then no Man was to judge of it. If it was to John, we red none of his judgement of it. Therefore we do conclude, that whosoever did not, or were not able to moke it, were not then excluded from Baptism. Let us consider and view the adjuncts of the confession as the time, and place, and the work then done as concomitant with it. They were brptized of John in Jordan confessing their Sins. The place is tde River of Jordan, or in Joadan, and the time when, is not distinguished: as differing one from another, but as performed at one and the same time; as to their being there and coming forth to it, If not so as to be baptized all together. If the adjuncts of company and act, or reception be taken according to the Etymor of the Word {αβγδ} as before opened and discovered from the learned, then it must be done together with a loud voice speaking out. And this relative term( together) must re●ate to something that was concomitant, it must refer to the multitude that were then baptized, or to the confession, being made by all together, or else to their sins that they confessed, all together, or else it must refer to all these jointly, If it refers to the multitude, then it was in an awakened manner like theirs. Acts 2.37. and this it must be understood of, or else there will be no object for the confession; and if it was so, then it was no formal orderly confession, being upon the sudden breathed out, and raised by amazing fear nor was it then commanded, nor an usual practise; and then, it must be limited to them whose conscience God did awaken, were they young or old Male or Female; nor did it exempt any from the duty of Baptism that did not so cry out, Acts 2 38, 39, 40, 41. Nor evidence them in a truly penitent state that did so cry out. For every one in the congregation was to repent and be baptized as well as them that did, and that by the same command should the multitude have confessed their particular notorious crimes together, or one in the hearing of another, they must have rendered themselves odious one to another, and made themselves a public scorn, all their lives afterwards to all that heard them.  
2. If it refers to their original sins, that was impossible unless, they had good memories, or a mighty awakened conscience, and then it could not be a deliberate enumeration of their sins, but like the publican, Luke 18. 3. If it refers to the act of Baptism, then it must be more confused, and less intelligible, one to another; and least of all heard by John, for then doubtless he spake himself, and uttered the form of Baptism, Acts 19.4. Or some such like words; and then surely it could not be exceptive of all from Baptism that did not do it, For God is not the author of confusion. 4. And as to the circumstance of place, In Jordan, or in the River of Jordan. If in the water, as some imagine, though without any ground: and if while dipped as others think, which is, and was impossible, how long must they be in the water or under the water, in this confession? and how long must John be in the water, baptizing them? what he did was by ordinary strength, he did no miracle, John, 10.41.42. If it was in the act of baptizing, how confused must it be? and if not in the act, how could it be together?  
9. If we look upon, or account of the judgement of good Men or bad Men about the interpretation of a text of Scripture, we may have some light what this confession was, all both good and bad agree in this, that a text of Scripture, or any part of Gods word is to be taken in the largest sense, and in its full latitude without any restraint being laid upon it, upon any hand. But if this text be taken for a formal deliberate confession of sins, then there must be great restraints laid upo● the text, and the administration mentioned in it, taking of it in the sense that many would have it to bear, which is a confession of sins before Baptism deliberately and advisedly, and sensibly to discover the truth of their repentance that make it, and to gain a right to Baptism, and to exclude all both adult and Infant that cannot perform it. This it is taken by many, and to satisfy John. This restrains Baptism to be a peculiar privilege pertaining to them, not only that have true grace, but to them that are able to make it out, that they have true grace: and so cuts off them that be elect, and uncalled, and the elect that are called, and limits it and restrains it, to them only that know, and can make it appear that they are called. And how few are they?  
2. It restrains it only to them that can speak, and excludes all Infants and adult that cannot speak. 3. It restrains confession of Sins to be a confession of the repentance of these sins, and the truth of that repentance to be made out. 4. It restrains repentance, and confession to be of sins of life only: and not of Heart. For they are not knowable. 5. It restrains confession to be only of some notorious sins, and that together, and not distinctly. 6. It restrains Baptism to be administered only to such who have b●en notorious criminals in life. And if such confessions will admit us in, we need not better confessions when we be in. 7. It restrains Paptism as if that did not signify our filth, or that it does not signify it particularly enough, or that it signifieth only our purging from some particular crimes. 8. It restrains it, from being a seal to what God hath spoken, and makes it to be a Seal of our goodness, to Seal our state to be good upon the confession that we make. And this when no man can tell any thing of certainty by a verbal confession; nor he that makes it know his own Heart, Jer. 1●. 9.10. 9. It restrains the love of God in sending the means, to be to them only; to have an external right to it, that can make a verbal confession of sins. 10. It restrains the expressions concerning the subjects of John's ministry, to be meant only of the adult, and of them only that had speech, contrary to the whole Scripture acceptation of the words, Mala. 4.6, Luke 1.17. 11. It restrains the Ordinance of Baptism to a confession of the People, that at that time could least of all make a confession, of inward grace, being in a time, when they were bread up in nothing but shows and forms, and old Mumsimus of the traditions of the elders; and this to be a rule to all after ages of the shining of the Gospel. 12. It restrains the administration to be for John's satisfaction, as if he had not been satisfied in the work be was sent about, and that by God immediately. 13. Take it in the best sense that may be, and it makes Baptism to be the peculiar privilege of actual believers, and this is contrary to Gods own example and declared will in, 1 Cor. 10.1, 2. to 10. Acts. 8.17, 18, 20, to 23. Acts 2.38, 39. It was th●ir duty; and they were baptized, though they had not, this Testimony that they had repented, but they were bid to repent for the future. So, Acts 8.12, 13, 15, 16, 17. compared, Matth. 3.7. Luke 3.7, 16. compared, Acts 2.38, 39, 40, to 43. 10. If we look upon this confession with respect to a moral confession, we may be the better satisfied about this confession. A moral confession, or a confession by actual submitting to, and receiving of Baptism, and this is that which the word in the original of it, may bear. Our Saviour saith, Luke 7.29. That all the People that heard him, and the Publicans justified God, being baptized with the Baptism of John. Their being baptized was their justifying of God, and the Pharisees and Lawyers not being baptized was their rejecting the counsel of God. So in Matth. 21.25, and 32. compared, and here is nothing said of their confessing, or not confessing, but their believing or not believing the Doctrine of John, preaching Baptism, and their submission to it, or not submission to it, as a way and means to come to Christ, and receive from him. And so in John 3.33. He that hath received his Testimony, hath set to his Seal that God is true. Justifying of God is receiviug the Testimony, that is sent by his Servants in his word and ordinances. Our acceptance of any one thing of grace, as grace, that is as a fruit of Gods free love through his Son, to Man, as an unworthy miserable creature, is more a confession of our belief of the evil of Sin, and of our undone state and condition by it, than all the verbal codfessions that ever we can make; for in acceptance of any thing of grace we aclowledge all to be lost and we to be unworthy of the least of mercy, and we do acknowledge the riches of the grace of God in the least of mercy, Gen. 32.10. Matth. 15.27. and hereby mannifest our belief of all that is said of him, and by this we renounce all our false trusts, and stand before the least of grace, as an utterly undone and unworthy creature. By this here is a full confession every way, Matth. 15.27. John preached Baptism as the way of repentance, and coming to Christ to have remission of Sins and the Baptizing with the Holy Ghost, and to be saved and delivered from the wrath to come. And their submission to this Baptism was their justifying of God in all that ever God had spoken concerning Sin, or their state by Sin, and of his grace and mercy in Christ, and in his truth and faithfulness to Abraham as well as his seed in his promise and covenant, see, Luke 1.55, 71, 72. to the end of the Chapter. And by this they professed their acceptation of it, and dependence upon him for it. And the Pharisees and Lawyers refusing or omitting this of Baptism, stumbled at the threshold, and rejected the whole counsel of God against them. So that there is nothing said of the confession, and from thence we may safely conclude that it was of little concernment, but their moral a●ceptance or rejection of Baptism was the great thing whereby they confessed, God to be true in all he had said and done, and justified him in all his discoveries made in his word, or else cast all contempt upon God in non-acceptance, as if they needed it not, and it was worth nothing, but all false. So John 3.19, 20, 21. John 1.11, 12. John 3.33. This moral confession in coming to, and accepting the means and desiring and hoping for the good of it, was as acceptable, and as effectual as ever any verbal confession could be. When they had Moses sent to them from God with divers laws and ordinances, from the Mount, and they were all assembled to hear the will of God made known to them, and Moses ha● made it known to them, they are said to avouch the Lord that day to be their God, though they spake not one word, Deut. 26.16, 17. So they are said to enter into covenant with God, when they spake no word, both Women, Children, and little ones, and all Officers. But are said to stand that day before the Lord their God, Deut. 29.1, 2.3. with 10.11.— 15.16. Maries Tears, washing Christ's Feet with them, and wiping them with her Hairs, was a moral confession of her loving much, and very effectual, and acceptable, Luke, 7.38, 46, 47. So Peters weeping when he thought thereon was a Moral confession of his denying his Master: The Publicans smighting upon his Breast was a Moral confession, The confession with the Mouth spoken of, Rom. 10.11, 12, 13. is a moral confession, in worshipping of God, calling upon the Name of the Lord. This did Job continually, this was a Moral confession, Job. 1.5, So in, Phil. 2.9, 10, 11. must be understood chiefly of a moral confession, if not only, it compared with Ephe. 20.21. John 17.2. So in Matth. 21.25, 28, 32. he that afterward repented and went, Matth. 22.1, 2, 3, 4. Luke 19.14, 27. a Moral confession, being at the place, an● being of the congregation, as being called there by God was as real as effectual, and as acceptable as the verbal, as may appear by the Infants being at the reading of the Law, where the People were to say Amen, Joshua 1.35. 2. Kings 23.2, 3. Joel 2.14, 15, 16. Numbers 10.10. Isa. 30.29. By all which it may appear that a verbal, or vocal confession, is not that which did then and must still give every individual a right to be baptized. In as much 〈◇〉 it i● not expressed whether theirs were a Moral or verbal confession. But observe, that if the confession recorded, Matth. 3.5, 6. was to be a rule to all others, it must be only of Sin, and without command, not imposed but voluntary, 3. It must be extempry. 4. In the Ears of the multitude. And 5. Not before Baptism but after, 6. Have no object to whom, 7. It must not be taught them for matter nor method, 8. Without rule, 9. It must not be regarded by the Baptizer, 10. It must make no change upon the person making of it, nor discover any, nor, 11. Obtain any absolution nor consolation. 12. Nor gain any Interest or right to the ordinance.  
Particular arguments further to prove, and to confirm this truth that John did certainly Baptize Infants and ought as certainly to Baptize Infants in the Church of the Jews as the adult. Besides what hath been made to appear for the clearing up of this truth, by the explication of the texts of Scripture, and other things respecting the administrations of John Baptist, who was Christ's harbinger to the Church of the Jews only. So also it may further be confirmed by arguments in particular, respecting the Ministry and administrations of John the Baptist, and the subjects of his Ministry and administrations. And the first argument to prove that he did as certainly baptize Infants, or Children, as the adult, is in that they were as expressly put into the prophesy, and promise respecting Johns Ministry as the adult, and this from the Lord by Malachi, the last of the Prophets: Mala. 4.6. And also by the angel Gabriel in his discovery made to Zachari●s, John Baptists Father, Luke 1, 15, 16, 17. And if Prophetical predictions in genera l were accounted and esteemed particular commands by the Apostles, to them, to preach the Gospel, and administer ordinances to the Gentiles, Acts. 13.46, 47, 48. Then surely this prediction that was so particular of John, and that by two immediate Officers, one upon Earth, and another from Heaven, must be a special and particular command to John Baptist to discharge his office to these persons of those ages, mentioned in these predictions. And as special, and particular a command to them to come to, and accept of his Ministry and administrations, as to John to do it. Paul does give charge to Timothy to discharge and fulfil his Ministry, according to the Prophesies that went before of him, 1 Tim. 1.18. And if they had not been a command and rule, how could Timothy by them war a good warfare? So that if the holy Ghost do this witness, concerning Prophesies going before, of a Minister, and of an immediate Prophet, then certainly these predictions was a command to John and warrant for his work; and that to those persons men●ioned in the prediction or commission, Mala. 4.6. He shall turn the Hearts of the Fathers to the Children, and the Hearts of the Children to the Fathers, lest I come and smite the Earth with a curse, Luke 1.16, 17. And many of the Children of Israel shall he turn to the Lord their God, and he shall go before him, in the Spirit and power of Elias to turn the Hearts of the Fathers to the Children, and the disobedient to the wisdom of the just, to make ready a People prepared for the Lord. Observe here that Children are here as expressly mentioned as the subjects of Johns Ministerisl labours, as the Fathers. 2. They are as particularly mentioned as the Fathers. 3. They are presented to John, and looked upon by the Lord as in the same capacity with their parents or Fathers, and that is, as in a like state of Alienation from God, and without turning to the Lord as liable to the curse one as another. In which they are alike for sin and misery; all being by nature Fools and disobedient, Titus 2.3. 4. And of a like quality in the same part, that is in the Heart, to turn the Heart of the Fathers to the Children, and of the Children to the parents. 5. A like for practise, and that is disobedient. 6. A like for Impotency and inability to help themselves; For they must be turned could they have done it themselves, John need not have been sent about such a work as turning of them. 7. John is sent to all, both as to Fathers and Children to one and the same ●nd, and that was to turn them to the Lord their God; and to prepare them for the Lord; which sheweth that one was no more fitted for the Lord than another. 8. The same means that is ordained, provided for, and sent to turn the Hearts of the Children. And that is John Baptist as one filled with the Holy Ghost, like Elias. And the means that he was to use as commissioned from the Lord unto them, and among them, with the promise of Gods blessing upon his labours for the success of his Ministry, there is not one kind of meats to turn the heart of the Fathers, and another kind of means to turn the hearts of the Children. But one and the same means are appointed for all. As the Heart of all is alike for emptiness of good, and fullness of evil. So the same means, and messenger is sent to all alike they being all alike under sin. And this public Doctrine, and public Baptism was necessary and Fahers to turn the Hearts of the Children, and to turn them from sin, and to prepare them for the Lord, J●hn 1.31. By Gods command. Except any can prove that Children did not need so much means, or such means to turn them from sin, and to prepare them for the Lord as parents did. Or that Baptism with water wrs not to be a means to effect it in any, but to be a sign of the manner of their reception of it. And as a Seal to confirm Gods promise to them that he would do it for them. To Seal their grace, that it could not do. Because they were all alike under sin, and had not the Holy Ghost, but were to receive it fram Christ, and not from John. And they had not believed in Christ. But they were to believe in Christ that was to come, Acts 19.4. Therefore it could not be a Seal to them to Seal their grace; Because that they had not, no more then they, Acts 2 38, 39. and if Baptism was to be a sign of the way of their reception of grace from Christ, and a Seal of the certainty of God's promise to them, that he would do it; Then the Infants must have it as well as the Adult; For else they must not have the sign of the way of their reception of Grace; And they and their parents must be at a loss to pray for it for them. And the promise of God must be left altogether at uncertainty, with respect to the Children. But doubtless of whatsoever use Baptism was appointed to be, to the Adult, to turn them, of the same use, and to the same effect it was appointed to be to the Infant, that their hearts might be alike turned. For that was the great end to which all was designed; and the great thing to be effectedly the grace of God, blessing the means to them; and without his grace it would be effectual to none. And as it could not be effectual to any without divine grace; so none could have this divine grace without the divine means, for if they might have it without the means, then the means was appointed in vain. For God appointed the same means for all, both Parents and Children; and as the same means, so as much means for one as another, John as abundantly qualified, and all his administrations, and ministerial labours; and all to prepare them, a people for the Lord. And if God did not limit or appoint some means to the Adult parents, and other means for the Children. Nor promised his grace without means, or without all the means. But annexed the promise of good to all the means; or by, or in all the means to every one; and sent the same means to all, with the same ptomise of success. How dare then any poor mortal so limit it, or restaain it? Ubi lex non distinguit, non est distinguendum. Where the law does not distinguish, there we must not distinguish. If any do limit the means or the success of it to any, do they not discharge those persons they limit it to; from being under any obligation to wait upon, God in other means; though as certainly appointed by him as any other? and render those means as useless and contemptible, because unprofitable to them; When God has sent all to them to the same end and purpose, without any limitation of the means, or subjects. This was contrary to what Paul did in the business of his Salvation, Phil. 3.11. and contrary to what every one else is bound to do, in the business of Salvation, in their time and places. For they are to have respect to all Gods commands. And to all that is written in the Book of the law, Deut. 28.58, 59. Indeed if Johns Baptism could be proved not to be a means to prepare them for the Lord; It being in the end of it to bring them to Christ to believe in him, Acts 19.4. Then they might have a show to make some limitations, if they had all been such as had been brought to Christ before. But otherwise it will be an apparent contradiction to the express declared will of God, as to Johns ministerial labours, and the people he was sent to, to make any limitations. And if all that were to be baptized by John, had been true penitents, yet Infants and Children must have been baptized as well as Adult Parents; Because they were also in his commission, and had the promise of turning as well as the parents, to the Lord their God, Mala. 4.6. Luke 1.17. or else the prophesy must not be fulfilled, nor the promise performed, nor John's work done, which is contrary to Acts 13.24, 25. for he fulfilled or finished his course. Nor must the means he effectual to them, to whom it was sent, nor they have any good by it; Nor be bound alike to make use of it, and to bless God for it, and magnify his free grace. But some, it may chance, will object and say, That by Children, we are not to understand Children of all ages, Infants as well as of riper Years. But by Children we are to understand a Proginy, and a generation that God would raise up, and that were Adult persons, who should be turned by Johns Ministry, and not of any Infants, or all Infants. For they were not capable to understand what John said, or did, nor make confession of their faith; So that it is to be taken as intended of a Proginy and not a Posterity. I answer, They that are here meant and intended as Children, in the prophesy on promise, are all looked upon, as them that had a being in the World when John was to be sent to them, and in a state of sin, and strangers to God in their hearts And that needed to be turned, and them, that was Gods good pleasure to sand the mean● to to turn them, and promised the success of it also. And the Hebrew word used in, Mala. 4.6. is {αβγδ} from {αβγδ} He builded. And is frequently used by the Holy Ohost, to set forth Children and Infants in their time or state of greatest weakness, when newly born, as well at at other times, to set forth Children of riper years: as all that will consult with Scripture may see, if they have any knowledge of the Hebrew Tongue, as, Gen. 3.16. In sorrow thou shalt bring forth Children: when are children weaker, than when at the time of their Birth? So Gen. 4.17, 25, 26. Gen. 17.16. And the Spirit of God used the same word, to express the subjects of Pha oah's charge to the Midwives, Exod. 1.16. If it be a Son, {αβγδ} Gen. 6.4. Gen. 10.3, 21. Gen. 30.10. Gen. 22.11, 33, 13. Exod. 2.6. Isa. 11.8. Psalm. 89.30. And the word used by the Holy Spirit of God to express Children in Luke 1.17. is {αβγδ} which is also used again in Matth. 2.18. to express to be from years old and under. And is used also in Revel. 12.2, 4. For to let forth a Child when newly born, or at the Birth. See also, Gal. 4.27, 28, 31. Ephe. 2.3. Ephe. 6.14. Col. 3.20. Matth. 27.25. &c. And when the Spirit of God does use this word, to set forth Children in the state of riper years; can any dare to limit it, in this Text, to signify only those of riper years? But that it may appear fully, that in the judgement of all, both God and Man, that this word in the Greek Text does signify Infants, see Acts 21.19, 20, 21. Where it is used {αβγδ} to, Express the Children that were by the law of Moses to be circumcised at eight days old. And if any shall gain say this, they must gain say the Spirit of God, that has written it, and all the Millions of the Jews, that are there said to believe, and the judgement of the Apostle James, and all the Elders; and the judgement of Paul the Apostle. And the law of Moses that required it. See, Acts 15.1, 5. Acts 21. from 17, 18. to 26. verses. And it is strange if it should be limited to Adult Children only, here in this Text, when both God and man have used the words here used in, Mala. 4.6. Luke 1.17. in Scripture, to express Children both old and young, and both good and bad Men too, as may appear from Scripture. If any can limit it so here in these Texts Mala. 4.6. and Luke 1.17. To signify Adult Children, or Children in opposition to, and not to include Infants.  
1. Then they must limit the word Fathers, to those only that had Children grown up, or that had Children, but no Infants, or no Infant Children; and exclude all those Fathers that had any Infants, and Children in their Infancy, from being intended in this promise, or having any part or Lot therein, which are the most of any Children and parents, in any City, Town, or Country. 2. If any of those Fathers that had Infants in their Families, or for their Children should have their Hearts turned; Yet their Hearts must not be to their Children, if they were in their Infancy( because some say they are not intended in the Texts) and so Gods end in turning the Hearts of the Parents, must be disappointed, and not attained, but the promise made of none effect. For if the Parents were turned yet their Children being Infants must have no good of it, but their grace must be in vain, as to their good, as well as Gods design must be contradicted, as to Children and Parents. 3. Then the word People must not contain Infant and Adult, young and old: which must gain-say many clear Texts of Scripture, and is contrary to the Testimony of the Holy Ghost by the Angel, Luke 1.17. Deut 29.10, to 16. 4. Then though some parents, or Fathers were turned to the Lord by John's Ministry. Yet if their Children were little or Infants, they were not bound to seek the good of them, or to endeavour in the least the turning of their Children to the Lord. And this among the Jews, who were to present them to the Lord, by divine command at eight days old, Luke 2, 22. 5. By this Interpretation, some parents, as well as some Children in Israel, must have no part nor lot in this promise, nor were bound to turn to the Lord Jesus when de did appear, because their Infants were not here intended. And if not the Children then not their parents, because Children and parents are coupled together by the Holy Ghost. Whereas every Soul in Israel were to here that Prophet, Deut. 18.18, 19. acts 3.23, 25, 26. Acts 2.38, 39. 6. By this Interpretation of the Text, and acceptaton of the word Children. God Almighty must be made to intend otherwise by the same word Children {αβγδ} in this promise than he did in the threatening to our first parents in Gen, 3.16. And this when God does make no limitation neither, no not in the least. 7. By that acceptation of the Word, John Baptist when he came, must understand the Word to intend otherwise, then it had been frequently understood, and used by all the Prophets; And in the Books of Moses; Or else must be at a loss to understand and know who were to be the subjects of his administrations, and that both as to parents, and Children too, 8. It must make the Prophet Malachi, in Mala. 4.6. to give another Interpretation to the word. Then God gave to is in Gen. 3.16. and then Moses did understand it to be meant of. 9. That only Children that are Adult, and their parents are the subjects of the prowise of blessing, and call of the Gospel, contrary to Acts, 2.38, 39. But all parents that have Infants, they and their Children have none, and so could not be guilty of any sin, if they did not come. When John preached it to ●ll Israel. Matth. 11.16, to 25, Acts 13.24. see also Rom. 2.6, 7, to 12. Rom. 3.19. Mark 16. 15, 16. 10. If this is the meaning of the word, that some would have, Then some parents and Children must have good hearts, and led good lives; For they that were to be turned were represented as disobedient. Which is the state of all by nature, Titus 3.3. Luke 1.17. 11. Then the word Fathers, must be blotted out, and they must not be looked upon in a state of relation as Fathers and Children, but age must be the capacity that they are looked upon as by God, and so represented to John the Baptist, both by the Prophet Malachi and the Angel. 12. the word Children, where it is expressed, without limitation or exception, as here, mu t be to understood in all other Scriptures: And the promises of pouring out the Spirit upon the Children, or seed or off spring, must be so limited, and their participation of it must not be the Fruit of a promise to them, nor they be Children of the promise. But it must all be accounted a miracle, and in a way unknown modo ineffabili. And then it must be so understood too, Mala. 2.15. 13. Then what God saith in his word, must not concern every one to whom he sends his word, or speaks by his servants, both Old and Young. Contrary to Deut. 29.10, 11, 12, 13, 14, 15. and Deut. 32.25. Both the young Man and the Virgin, the suckling, with the Man of grey hair: see also, Rom. 3.10. Rom. 2.6. to 12. 14. Then what Moses wrote of them that were to harken to Christ, Deut. 18.18, 19. and what the Holy Ghost saith by his servant Peter of that prediction. Acts 3.23. must have another interpretation, than is expressed, and be otherwise limited; Or else some Father, and all Infants in Israel must have no Souls. For every Soul was to harken, or else be destroyed from among the People. 15. Then the word of promise made to Abraham, that was confirmed by Gods Oath, must be restrained only to the Adult Seed. For the words in Mala. 4.6. and Luke 1.17, Do not contain less then the utmo●t of that promise, of being turned to God, and having God for their God: None can have more, nor none blessed with less, Deut 29.1, 2, 10, 11, 12. to 16. And if so then John Baptist must be excommunicated from being of that Seed, when an Infant. And the, the thanks and praise rendered, Luke 1.40, 41, 53, 72, 73. &c. to the end, must not be with respect to any thing of this Oath and promise, or any thing of the good of it, as to John, and his being of the Seed of Abraham; and so Isaac, and Jacob, and Solomon, and samson, and all others must be alike dea●t with 1 Chron. 28.6, 7, 8. See Acts 13.25, 26, 32, 33, 16. Then some Fathers and all Infants must be exempted from being liable to be smitten, with the curse, Mala. 4. If thy were not turned in their Hearts one to another, and all to the Lord. contrary to Rom. 2.6. to 12. Acts. 3.23. For if they were not turned, they must be smitten with the curse. Mala. 4.6. 17. Then all Infants, and some parents in Israel must be cast out by John Baptist, from being visible Church members of the Jewish Church, and be denied external privileges as administrations under him; and only Publicans, and Harlots, and a generation of vipers must be partakers of their privileges as Children of Abraham; Contrary to the very express words of John the Baptist, when he  told them that Christ should purge his Floor, Matth. 3.12. And if infants must be cast out by John, it must be without any provocation by actual transgressions; and God must repent of making them members of it, and declare no cause why he would cast them out. 18. Then all Infants in Israel, and their parents were not to fly from the wrath to come, though the generation of vipers might. And no Father in Israel that had Infants; might do as Jacob did for his, Gen. 32, 9.10, 11, 12, &c. Nor never might they Lament their Death, contrary to Matth. 2.16.17. to 21.22. Nor do so much for their Children, as many of the Egyptians did for their servants, and cattle, Exod. 9.20, 21. 19. By this Interpretation, and acceptation of the Word, no Infants must be subjects of the Ministry of John, or the Apostles of Christ, but only some Children that come to years, Contrary to, Acts 2.38, 39. Acts 26.22. Matth. 10.6, 7. Mark 10.12.16. 20. Then election must he temporary, and not from Eternity; And the election does not obtain the good promised; But age, and natural qualifications, must be that which must gain the right to, and the enjoyment of external Gospel administrations. 21. And by this acceptation of the word, there must be no Church visible, nor invisible; But only the Adult in that generation. For all Infants being cast out, they must be cast out for ever. For who can ever put them in, that God hath left ●ut? This must at that time put an end to the Church upon earth. How contrary is this to the judgement of all interpreters, concerning the right interpretation of a Text of Scripture? which is to take it in the l●rgest and amplest sense, and full lattitude. But is this to do so? to discard all Infants from being here intended; and this, when the Hebrew and Greek words do signify from the express Testimony of Scripture, Children in the state of their weakest Infancy as well as those that are of riper years? And also to exclude all parents, that have those young Children, or Infants, for the Infants sake. And this from a promise made to the seed of Abraham in a message, and Messenger, sent to them, immediately as Christs harbinger. It is worthy our observation, That in the use and language of the Holy Ghost in Scripture, Seed and off-spring Issue, and Children, and being of the Children of Abraham, and stock of Israel and Abrahams Children or Seed, are all one and the lost Sheep of the House of Israel, &c. These are Sinonymous terms, and comprehend Infants, and Children of riper years, as well as their adult parents? and the smallest Infants too. as expressly and as particularly as the adultest person thereby many times intended. Isa. 45.3, I will pour out my Spirit upon thy Seed my blessing upon thy off spring Isa. 65.23. They are the Seed of thh blessed of the Lord, and their off-spring with them Isa. 59.21. Isa. 22.24. all the glory of his Fathers House, shall they hang upon him. The ●ff-spring end Vessels of Flagons. So John 8.33.37. They answered him we are Abrahams Seed, verse, 37. Christ said I know ye are Abraham's Seed, verse 39. Abraham is our Father; Jesus said unto them, if ye were Abraham's Children, ye would do the Works of Abraham. So that Seed of Abraham, and Children of Abraham, are all one, Rom. 9.5, 9, Neither because they are the Seed of Abraham, are they Children. Matth. 3.9. Luke 1.17, 55, 72, 73.  
It is true, it is said that a Seed shall serve him, and these God will account for a generation, Psal. 22.30. But that does not exclude Infants 1 For then Isaac, and Jacob, and samson, Samuel, John Baptist, Solomon, and Jeremiah, and all that God called in Infancy, must be excluded, and all the Children slain by Herod, Matth. 2.16, 17. and the Infants, in Matth. 21.13. Psalm. 8.2, 3. and all the sufferers in Egypt.  
By {αβγδ} God ●n ends Infants and adult, Male and Female, as hath been proved, and may from Psalm. 89.29, 30. Mala. 2.15.  
But if by the word Children, be intended a Proginy of adult, or Children of riper years; and not a posterity of Infants and adult; and so by seed also, in Gen. 12.2, 7. Gen. 15. ●. Gen. 13 14, 15. Gen. 15.18. Gen. 17.7, 8, 9. to 17. How could ever these promises be fulfilled? So Acts 2.38.39. Acts 3.25. Then also Infants must be excluded from that prediction of affliction made by God to Abraham, concerning his Seed in Egypt, Gen. 15.13, 14, 15. From being of the number that should be as strangees there, or from being of them that were afflicted by the Egyptians, or for afflicting of whom God would judge the Egyptians. Or have a part in that promise th●t they should come fo●th with substance.  
Now the Holy Ghost takes special notice of the affliction of the Infants there, Acts 7.19. So that they cast out their young Children to the end the might not live {αβγδ} Though that was not so dreadful, as to cast them out from ordinances, and means of grace; for the end of that is, That they may be damned.  
The Destruction of Pharaoh in the read Sea, seems to be a peculiar judgement upon him, with respect to the wrong he had done to the poor Infants; wherein he might know his ssin, by his punishment. And they must also be excluded from having a part in the promise of coming forth with substance, and then that would make them that God hallowed for himself; not to be in ●he promise of deliverance. Which would be strange if it was true. But this makes it appear that they were in the promise to be brought forth, and that with substance, in that the Lord bid Moses to command them to borrow of the Egyptians, Jewels of Silver, and Jewels of Gold, and raiment, and put them upon their Sons and Daughters, Exod. 3.22. and they would not leave their little ones behind, Exod. 10.9, 11. So that by this it appears that they were of the Seed of Abraham, and the chosen of the Lord, Psalm. 105.43. Exod. 13.11, 12, 13. Numbers 3● 13. See also, Esther 3.6, 8, 12. compared with Esther 9.28, 31. Isa. 53: 10, 11. He shall see his Seed. If Children are not intended there, then all Infants must be damned.  
If all Infants are excluded, Mala 4.6. Luke 1.17. Then whether they are elect or not elect, it is all one; For if not of the Seed, they must have neither promise, not seal of the promise. For they only that are of the Seed, must have the promise and the promise sure, Rom. 4.16. Seed, offspring and, little ones, and Children are Synonimous terms, Job. 31.8. Their Seed is established in their sight, and their offspring before their eyes, verse 11. They sand forth their little ones like a Flock, and their Children Dance, verse 19. God layeth up his iniquity for his Children. Job. 27.14. If his Children be multiplied it is for the Sword, and his off-spring sha●l not be satisfied with Bread, Psalm 102.28. The Children of thy Servants shall continue, and their Seed shall be established before these. So that here is proof ●nough for to prove that Infants are contained in the word Children.  
And many that make this Objection, grant, That by Seed is meant Children, Mal 2.15. 1 Cor. 7.14. even the smallest of Infants. If any limit the Word Seed to the elect only, as in Rom. 9.8. Answ. There it is spoken with respect to eternal Salvation, and not of being of the visible Church.  
We must distinguish the saving Benefits of the Covenant, and the external means and administrations thereof; the being of the number of Abraham's natural Seed, obtained a Right to the external Means, by the immediate declared Will of God to Abraham, Gen. 17.7 to 13. But the eternal and saving Benefits, that Isaac should partake of, Gen. 17.24. and the eternal Election only obtained that, Rom. 11.6, 7. It is one thing what Man chooseth, and accounteth of, 1 Kin. 19.14, &c. And another thing what God chooseth and accounteth of, Ps 22.30. Gen. 17.17 to 21. Rom. 9.8.  
If by Seed any will have the elect only to be intended, that must partake of the means external, then they must restrain God's own Declaration of his Will to be other than what he expreseth, Gen. 17.7, 10, 11, 13, 20, 21. and condemn Abraham for his understanding of it, of all, with respect to the means, Gen. 17.23.  
And if by the Seed be meant the Elect only, then they that administer Ordinances, must know who the elect are, or else their Work must be impossible, or they prostrate holy things to Dogs; see Deut. 4.37.10 15. Nor must there be any visible Church in the World, and then not the converted only must partake of Ordinances, for there must be, and is, as yet, elect, that are uncalled.  
And if by Seed or Children be intended the elect only, then not them only, that can make a discovery of their Faith or Repentance, by a verbal profession or confession: But if it were limited to the elect only, yet that will not exclude all Infants, for Isaac, Jacob, samson, Samuel and many others were elect when Infants.  
But besides what hath been alleged from the Absurdities, that will follow in case Infants are exempted from being intended by the Word Children, and the synonimous Expressions in Scripture. To answer this Cavillation let us now endeavour to confirm this Truth, that Infants, and the smallest Infants, and all the Infants in Israel, as to the outward means, are intended in both these Texts, Mal. 4.6. Luke. 17, as well as Children of riper Years, and their adult Parents.  
All that own any thing of the Truth of Scripture, or that know any thing of the History of it, do and must acknowledge, That all the natural Seed of Abraham, and that were of the stock of Israel, to whom the Lord gave the Land of Canaan for the Place of abode in this World, were the visible Church of God, and the only national visible Church of God upon Earth; till after the Death of our Saviour, and their rejection and crucifiction of him; which was the procuring Cause of their breaking off, Rom. 11. 1 Thess. 2.16. But till then they were the visible Church of God, and a People in Covenant with God, Deut. 4.37.10.15. Amos 3.2, 3, 4. Matth. 8.8, 9, 10, &c. 15.24, 25. Deut. 2●. 10, 11 to 16.  
Which Covenant was made, or rather that Promise first given to Abraham expressly; and then also as expressly to all his, as to their being Subject; of the external Enjoyment of the Administrations of the Signs and Seals of that Covenant, and all other external and visible church-privileges. And as to all the further Manifestations and Discoveries thereof, made by God to them at sundry times, and in divers manners, as to the discovering with more and more clearness, the Riches of his Grace in that Covenant: And the clearest of all the Discoveries to be made, and was made by Christ at his coming, and his setting up his Kingdom among them by his Ordinances, and Revelation of his Mind by his Servants, who was himself the promised Messiah, and him with them, the Covenant made as Head; and in him for all that he did undertake for, and that were to be of his mystical Body, whether visible or invisible; and this as a fruit of God's free love, and the Communications to be by his Spirit, sn the way of his own Appointments, discovered in his Word by his Prophets.  
This Promise and Covenant, though it were revealed before to Adam, &c. yet the first Discovery of it to Abraham we have recorded in Gen. 12 1, 2, 3. and to his, in a Promise of making him a great Nation, with the promise of Canaan to be the Place of their Abode in this World, v. 7. and with a discovery of the Mind of God, That it was his end to give him and his seed that Land, when he called him at first, Gen. 15.7. though in the first appearance to him it was not discovered. And this was often repeated to him, as in Gen. 13.15 15.7.17.7, &c. and this Promise is said to be made to him and his Seed, when he had not so much Inheritance in it, as to set his Foot on, Acts 7.5. And the Lord gave him, for a sign of this Covenant, Circumcision. It is called a Token in our Translation, but it should be rendered Sign {αβγδ}, used again Gen. 4.15. Gen. 1.14. Exod. 4 9. Numb. 14.22. And some derive it from {αβγδ}, to come, because a Sign do show what is to come; so this did signify what they were, and what they should have here, and hereafter, in a way of walking with God, Genes. 18.18, 19. and in having God for their God. And all that ever God spake or did to him or his, after the making of this Covenant, was with relation to this Covenant, and in order to the full accomplishment of it in things Temporal, Spiritual and Eternal.  
And for the further accomplishment and performance of this Covenant made to Abraham and to his Seed, John Baptist was sent to the People of the Jews, as the Seed of Abraham and Stock of Israel, John being the immediate fore-runner of Christ: And Christ himself was sent to them as the great accomplisher of this Covenant, Luke 1. from 40 to the end of the Chapter, Rom. 15.8. Acts 13.32, 33. A●ts 3.25, 26. Luke 1.15, 16.  
But before we come to show the proof of the Identiny of the Covenant, that it was still one and the same, let one Objection be answered. Some do acknowledge the Covenant made with Abraham, Gen. 12.1, 2, 3, 4, &c. to be a Covenant of Grace; but the Covenant mentioned Gen. 17.7, 8, &c. they will needs have to be a Covenant of Works only for the Land of Canaan, as temporal enjoyments to be had and obtained, upon conditions performed by him and his natural Seed, &c. And this is devised and brought forth to be an Engine to pull all Infants out of the Covenant of Grace, and to exclude Baptism from being by God appointed to be a Seal and Sign of the Covenant of Grace, in the room and stead of Circumcision. But whatever nature this Covenant of Circumcision is asserted to be of by some, as to Works, yet they do not deny Children and Infants of eight days old to be actual partakers of it, or the Persons covenanted with, as certainly and really as any Adult Person at the first making thereof, and to the last; but they were as good deny Children to be the Subjects of it, as deny it to be a Covenant of Grace, it would be as much a Truth both as to Scripture and to Reason, and as to the obtaining of their End, to exclude Children: For if it were true, that the Covenant made with Abraham, in Gen. 17. was a Covenant of Works; and Circumcision was a Sign and Seal of this Covenant of Works being a Covenant containing Conditions to be performed by Abraham and his natural Seed, for the enjoyment as well as attaimment of the Land of Canaan, to be an Inheritance for Abraham and his seed for ever.  
1. This is against the very express Testimony of the Holy Ghost, that saith, Abraham received the sign of Circumcision, a Seal of the Righteousness of the Faith which he had, being yet uncircumcised  
Now Faith must relate to the Covenant of Works, or else Circumcision must not; but Faith is not of Works, for these two, Faith and Works, are opposed as directly opposite and contrary one to the other, Gal. 3.11, 12. Rom. 4.12, 13, 14. And the Holy Ghost doth expressly make Circumcision to be a sign of the special spiritual saving Grace of the Spirit of God upon the Souls of them that did partake of it, Col. 2.11. To the same purpose see Rom. 2.27, 28. Jer. 9.25, 26. Galat. 6.15. But as to Reason: Suppose it had been a Covenant of Works, and contained Conditions to be performed by them that partook of it; this would make nothing for the exclusion of Children or Infants from the Covenant of Grace, from God, through Christ, or of Gospel privileges through Christ, but rather be a strong Argument of their being as capable of it every way as any Adult Person whatsoever. For if that were a Covenant of Works, mentioned Gen. 17. and depended upon Conditions to be performed, to attain it and enjoy it; then these Conditions must be performed solely by Abraham, as a public Person for all his Posterity, or else these Conditions must be performed by every individual of his Posterity, as well and as fully as by him, and as particularly, by personal, perfect and perpetual Obedience.  
For Abraham's performing of it, as a public Person for all his Posterity, that cannot be imagined; because the condition is as expressly required of every individual of his natural Seed, as of him, to be circumcised: And this by the express declared Will of God, Gen. 17.  
As to Abraham himself, and Isaac, and several others of them, they must be judged to do the Work, that is, perform the Condition of being circumcised; but had never the Land of Canaan. So they must lose their Reward and be wronged. Good doctrine to justify God, when it was promised to him and to his Seed.  
2. As to his Natural Seed, and every Individual of them, they were to be Circumcised at Eight Days old, or be cut off from being of God's People, as Breakers of the Covenant, Gen. 17.12, 13, 14. So that every Individual of Abraham's Posterity is looked upon, in the capacity of Eight Days old, to perform this Condition of the Covenant of Works, &c.  
Now here the Infant must at Eight Days old be supposed to know as much of the Mind of God as Abraham, concerning the Covenant: And of Ability to do as much as Abraham, and his Works to be every way as substantial and valid in Law, and as acceptable to God, and effectual to procure and deserve his Part and Portion in the Land of Canaan as Abraham. The youngest Infant of his Seed must be as well qualified, and as capacious as Abraham, to perform every tittle of the Conditions required in the Covenant. And God that imposed it, do not question it, nor any Gainsayers that I know of, did ever question either the Infants Ability, or the Acceptableness and Efficacy of what the Child did, or received in this case relating to Circumcision.  
3. For God accepted it: And they were not cut off, if there was not a failure herein, as to personal, perfect, and perpetual Obedience, according to the nature of a Covenant of Works.  
First, the Infant Eight Days old, must be supposed to know as much, and understand as much of this Will of God concerning him, as to the Condition of this Covenant of Works, as Abraham. For if he did not know, how should he do or porform the Condition?  
If Knowledge of it was not necessary to the performance of it, Why did God reveal it to Abraham? And why was it made a Law, and contained in the Law of Moses? How readest thou? saith our Saviour to the young man, Matth. 19.17, 18, &c. else blind Obedience must be as good as knowing. And how is it possible for any Creature to do that which he doth not know, neither as to matter nor manner, nor end? &c. And why should the Parents teach the Children in time to come, what the meaning of the Signs were, if they were not to know it, or could do it, and not know it? And why did God commend Abraham for teaching his Children and his household after him, if they were not to know, Gen. 18.18, 19. And if any do imagine that blind Obedience would do, in the performance of a Condition to a Covenant of Works, Why may it not much more do in a Covenant of Grace, where all is given and received?  
1. Therefore taking it for granted, that they must know: Then this proveth that Children, even Infants at Eight Days old, were as capable to know as much as Abraham, as to the performance of this Condition of the Covenant of Works; Or else they could never do it.  
What persons do not know, they cannot do. But they did do. Therefore they did know as well as Abraham  
2. As they did, and are supposed to know by this doctrine; So there must be a way supposed by which they did attain to this Knowledge. For there was a way whereby Abraham attained to his. And that must be Immediate or Mediate.  
Abraham had his knowledge of it, Immediately discovered to him by God. And Children must have it this way, or some other way. As to Immediate Revelation, that way they could not have it: For then God must appear to them, as he did to Abraham, within the Eight Days, before they were circumcised, even every Male-Child. For they were not to pass that age before they were Circumcised. God appeared to Abraham, Gen. 17.1. But we do not red that he appeared to all his Houshhold: And yet all were Circumcised the self-same Day, Gen. 17.23, 24, 25, 26, 27.  
Then there is not ground for Faith to believe that it was by Immediate Revelation that they did know. Though if it had, it would have shewed that Children were as capable of knowing, and receiving the Mind of God, as the Adult.  
2. If it were by means or mediate, then it must be by Birth from Parents, or by Education. As to Birth from Parents, if any should assert that, that would be monstrous; however Abraham could not be supposed to communicate it this way, to any that were circumcised the self-same day that God revealed it to him, Gen. 17.23. to 27. because he did not know it himself till that day. And this knowledge must be supernatural and not natural, because all the Matters were a supernatural Relation. And as some had it, so all must have it; they being all supposed a like able to perform the conditions of the Covenant of Works, for the Land of Canaan to be attained. If it was not mediately gained by Nature, or natural Generation; then it must be attained by Education after they were born.  
And if they will stand to this way, for the Childrens attaining their knowlkdge of these conditions of the Covenant of Works, of which Circumcision was the Seal; then they must aclowledge, That Children, before eight days old, are capable of verbal Instruction from Parents or Friends, and were Subjects of the certain Blessing of God upon these Instructions; or else their performance of these conditions of this Covenant of Works by them, must be without the least knowledge of what they did. And they must have Faith in the Word of God, to believe the Word of God, in what he had said, or else they must not do as Abraham did; and the Blind, and Lame, and Halt, and Maimed, must be supposed to be as good, for the performance of these conditions, as he. And as they must be Subjects of Knowledge and Faith, as to these conditions to perform them, relating to this Covenant of Work; so they must have Strength to do and perform these conditions, both as to doing and suffering. And this Strength must be personal and natural, or not: If it was not Personal, whereby every thing was done and suffered relating to this Covenant, for the performance of the conditions thereof, they could not do it as Abraham did, and then can never be supposed to deserve the Reward: And if Abraham should do more than his Seed, he must have more, or else he must be wronged of his Reward. And by this Rule they must be supposed to be able to go to him that was to circumcise them, and to desire it, &c. or else how could they perform the condition? See Joh. 7.21, 22. They must be excluded from partaking of Baptism, when they could not come themselves to John the Baptist; and when they could not speak and confess their Sins, tho' it was to partake of a Gospel-priviledge, as passive Subjects. And it would be strange, should they have help from others, both as to the supply of the want of bodily Strength and want of Speech, to perform the conditions of a Covenant of Works; and yet these conditions to be accounted as valid, as if they had done them themselves. And as to acceptation with God, and Efficacy for their good, and to fulfil the Law, requiring of these conditions every way as valid; surely this is strange: They brought the Child to do for him according to the Law, Luk. 2.22. And the Priests in the Temple circumcise a Man, Joh. 7.21, 22.  
And if there were required any actings of the Mind or inward Man in the performance of these Conditions, that they must be supposed to have as well as Abraham also. And all this, and whatsoever else was contained in these conditions and the performance of them, and their acceptance with God, and answering the Law requiring it of them, and the efficacy of all to every one of them, to have part in the Inheritance; they must have of themselves, by Nature, or else must receive it from God.  
By Nature, as Children of Adam, they could not have it, neither their Knowledge, nor Faith, nor Strength, nor any thing of it; for then Sin had not undone them, so much as others; nor was not so evil and bitter a thing to provoke God, and ruin them, &c. Jer. 2.19. as it was to others: Which is all contrary to the express Scripture of Truth. For Abraham and all his Posterity was in their Blood, by it as well as others, Ez●k. 16. And in the open Field, and no eye to pity them. See Isa. 51.1, 2, 3. Ephes. 2.1, 2, 3. And it could not be by Nature. For all have nothing but what they receive, that makes them in any thing differ from others, 1 Cor. 4.7. And this did make them to differ from others, to do that which might get and obtain such an Inheritance, in a good Land, flowing with Milk and Hony, which was the glory of all Lands. Therefore it must be received, and received from God; For he is the father of Lights, and the Author of every good and perfect Gift, Jam. 1.16, 17. And if it was received from God, it must be from God immediately, or from God in Christ.  
From God immediately out of Christ it could not be; For he is a Fountain sealed, and only in Christ is the Fountain opened, Zech. 13.1. And Christ is the way to the Father, Joh. 14.6. And if this were not the way for temporal Mercies as well as for spiritual, why should all things in Heaven and Earth, Corn and Wine, and oil, the World, Life and Death, be made over in the Covenant by God, to Believers in Christ, if they might be had another way? Hos. 2.2, 12. to the end. And this to the Jews as well as Gentiles there; and in 1 Cor. 3.20, 21, 22. and the working of them too, Rom. 8.28.  
And if it must be through Christ, that they must receive it from God; then it must be by Grace. And they must be Partakers of this as unworthy Creatures, Gen. 32.10. Mat. 25.17. Mat. 5.47, 48. Joh. 17.2. Ephes. 1.20, 21. &c. And if they did and must receive all, through Christ, then how could they deserve this afterwards? Or by any Matter given them, by free Bounty, deserve the good Land? But however, this sheweth, That Children in their Infancy can receive from God, as well as Adult Parents, and that through Christ too; and can do as much as them, and their Works be as meritoriously acceptable to God, and have the same Reward as Parents, and that as the choicest of the Adult Fathers, even Abraham's Enemies, to Children and Infants, being Judges, in what they assert so notoriously erroneous concerning the Covenant of Circumcision, of its being a Covenant of Works; And the Promise was sure to all the Seed, Rom. 4.16. And if Children are every way as capable to perform the conditions required by God, in a Covenant of Works, as well as their Adult Parents, in the state of their Infancy; then certainly they are every way as capable to receive any Grace of the Spirit of God, and any privilege that it is his pleasure to confer upon them, as any Parent, Joh. 1.11, 12. Joh. 3.5, 8. And without his good pleasure none can receive any thing, Rom. 9.16. Ephes. 1.11, 12. Phil. 2.12, 13. The Potters pleasure maketh of the same Lump, one Vessel to Honour and another to Dishonour.  
The same Lump hath no hand in any part of it, in its formation to a different Form, or end, into a Vessel. And where it is Grace that doth every thing for any to make to differ, every one is to admire and praise; None to find fault, but to be silent before the Lord, Rom. 3.19.9.22, 23. If Jacob, and samson, and Solomon, when Infants, were not as capable of being loved by God, as Abraham when he was Adult; how could Abraham's being beloved of God then, be as much of Grace as theirs, and theirs to be no more of Works than his? Rom. 4. Rom. 9.10.11, 12. 1 Chron. 28.6, 7.  
Observe here, by the way, what Reflections this notorious erroneous Opinion of the Covenant of Circumcision, being a Covenant of Works, casts upon the Covenant of Grace made with Abraham: As if it had been deficient of all things that tend to Life and Godliness. But he and his must have what they had to sustain them in this World, by a Covenant of Works; contrary to the express declared Will of God concerning his, Mat. 6.33. 1 Cor. 3.20, 21. 2 Pet. 1.3. Hos. 2.13, 14. to the end. And when the Blessing that the Gentiles have, is not a greater Blessing than what came upon Abraham, By Grace through Christ, Gal. 3.8.9.  
And it is a dreadful impudent Imagination in any, and much more assertion in them, or by them, to declare or publish, That any of the Race of Mankind are in a capacity to enter into any Covenant with God out of Christ, and in a state of Nature, or to perform any conditions; when not any one of the Race of Mankind have any more of his own, than what he brought into the World with him, Hos. 2.2. Ephes. 2.1, 2.3, 12. and are dead in Trespasses and Sins. And the carnal Mind is enmity against God, and is not subject to the Law of God, neither indeed can be Rom. 8.7. And are Children of Gods Wrath and the Devil's Captives; and all this by divine Justice, Truth and Holiness. And for any to say, That any of these are capable to enter into a Covenant of Works with God, and to perform conditions to obtain such an Inheritance, is so inconsistent with divine Justice, Truth and Holiness, and the evil nature of Sin, and Man's Enmity, Impotency and Misery, that it is rather to be Dogs Meat, than ever heard of amongst any, that own the Bible, or own a Saviour; and the Publishers of it to be cast out, as the Brats of bloody Papists. What Abraham had of that Nature, he had by Promise as well as any thing, and every thing else, Gal. 2.21. Gal. 3.18. Therefore I shall say no more, as to the Answer of such a notorious Untruth here.  
But to come to prove the Identity of the Covenant: The Message that John the Baptist, and our Saviour, and all the Apostles, were sent to the Church of the Jews with, was the accomplishment and performance of that Covenant that God made with Abraham, and his Seed. And this as they were Abraham's Seed, and the lost Sheep of the House of Israel, and the visible Church of God, at that time in the World, both Adult and Infant, even every Soul of Israel, as to the external Tender of the visible means they came with to them; and to the Infant as expressly and as particularly as to the Adult, Mal. 4.6. Luk. 1.17. That Infants were in the Covenant made with Abraham, is clear, from Gen. 12.2, 7. Gen. 13.15, 16. Gen. 15.7, 13, 14, 18. Gen. 17.8, 10, 11, 12, 13, 14, 16.  
2. That this Covenant was a Covenant of Grace and free love, is as clear in that it was a Gift, and given to him and his Seed. And what is a Gift is not the reward of Desert, Rom. 4. Gen. 32.8, 9, 10, &c. Gal. 3.16, 17, 18. Acts 7.5, 6. What is and was contained in the Blessing, was of Grace, Isa. 51.1, 2. Gal. 3.7, 8, 9. What is or was received by Faith was, and is, and must be of Grace, Eph. 2.8. Gen. 15.6. Gal. 3.7, 8, 9. What is to any as undone Sinners, or undone Creatures by Sin, is and was of Grace; but such was all that Abraham, and all his ever had, Ezek. 16.2, ● to 14, 37.3, 4.36.32, 33. Isa. 51.1, 2, 3. Josh. 24.2. Acts 7.5, 6. Rom. 4.2, 3, 4 to 11. It comes upon them, not deserved by them, Deut. 4.37.10.15. What proceeds from God's Love, Pity, good Will, and good Pleasure, must of necessity render all the Subjects of it undone miserable Creatures, Deut. 26.1 to 16. Ezek. 16.3, 4 to 14. The time was the time of Love, and the saying to live or quickening, shewed they were dead, Ezek. 16.11, 12. Eph. 2.1. and who can be worse than dead? If what Abraham had, admitted of no boasting, then it was of Grace, but that it did not, Rom. 4.2. ●. 28, 29, 30. Gen. 32.10. Mal. 1.1, 2, 3. And if Abraham and Jacob were unworthy Creatures, it was strange, if the Seed that came from them should be worthy Creatures. If the Father was an Assyrian, ready to perish, Deut. 26. 1 to 10. and the Father an Amorite, and the Mother a Hittite, and the Nativity of the Land of uncleanness; It is strange that they that were born from them, should be such deserving Creatures: who can bring forth a clean thing out of an unclean? not one, then not Abraham, see Ez●k. 16. Matth. 8.8, 9, 10.11.25, 26, 27.  
Who have any thing to pay of the Debt he doth owe? And if he or she hath nothing to pay of his or her Debt, have he or she any thing to lay down or pay, or do as for a Purchase, to procure or deserve any thing, Luke 7.42. Matth. 18.25. The Thoughts of Man's having any thing, or doing any thing but by Grace, either common or special, from God through Christ, is such Husks for Swine and Carrion for Dogs, that it is to be abhorred by all that own Christ or Scripture, or hope for Mercy.  
These things prove, that the Covenant was a Covenant of Grace in all things, from first to last, and must be so; or else any of the Seed of Abraham, as well as the Seed of Adam, could never partake of it, Acts 8.21, 22, 23. And they did hope that Christ, the Messiah, would restore to them the Land, when they had lost it, Acts 1.6. and the Disciples too. And to prove that the Covenant was the same that Christ and his fore-runner, and his Disciples were sent to Adult and Infants, in the Church of the Jews, to fulfil and bring about the Performance of, by all the means they were to use, and to administer to them, with what was made with Abraham; I shall first lay down some Texts of Scripture to prove it. 2. Then prove all the Parts of the Covenant to be the same. And then draw some Inferences from the identiny of the Covenant.  
1. To prove it the same in general by positive Texts of Scripture. See Luke 1.54, 55. He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our father Abraham, and to his seed for ever.  
If Christ was sent to fulfil this Promise, then John Baptist was not sent about another Work. Luke 1.72, 73. The prophesy of Zecharias, when he was filled with the Holy Ghost, and not of himself. As he spake by the mouth of his holy Prophets, which have been since the world began; to perform the mercy promised to our fathers, and to remember his holy Covenant, the Oath which he swore to our father Abraham. Rom. 15.8. Now I say that Jesus Christ was a minister of the circumcision, for the truth of God, to perform the promises made to the fathers. Acts 3.25. Ye are the children of the Prophets, and if the Covenant which God made with our fathers. And was Abraham none of these Fathers? And verse 26. This Covenant Christ came to perform; In thy seed shall all kindreds of the earth be blessed, and this Blessing Christ was sent to bless them with, in turning every one of them from their iniquities. This promise was first made to Abraham, Gen. 12.1.2, 3. and all the other Chapters in 13, 14, 1●, 17 Chapters speak, but of the ratification and establishment of it: More he did not need and less would never make him blessed. So Acts 2.25, 26, 27, 38, 39, 40.7.38, 39, 51, 52, &c. So also the Sermon of Peter, Acts 10.34, 35, 37, 38, 43. And Acts 13.25, 26, 32, 33. We declare to you glad tidings, how that the promise made to the fathers, God hath fulfilled the same to us their children. And this was spoken to the Jews and can it be more expressly declared than this is? In this Prom●se the Infants were as express capable Subjects as the adult, Gen. 17. Acts 2.38, 39. see also Acts 3.23. Deut. 18.18, 19. Rom. 2.6, 7 to 12. Compare Hos. 2 2, 7, 8, 9.10. to the end, with 1 Cor. 3.20, 21. Isa. 55.1, 2, 3, 4. Mal. 4.1, 2. Heb. 8 10.7, 8, 9, 10, 11, 17, 27, 28. Heb. 12.24, 25. Gal. 4.25, 26, 27, 28, 29. Heb. 11. throughout.  
There are but two Husbands for all, all must be married to the Law or to Christ, Rom. 7. Acts 15.9, 10, 11.11.15, 16, 17, 18. Acts 26.6, 7. And now I stand and am judged for the hope of the promise made to the fathers; unto which promise our twelve Tribes, instantly serving God, hope to come. Verse 22. Witnessing to small and great, saying none other things than those which Moses and the prophets did say should come. See also Mark 11.12. Jer. 31.32. Heb. 8.9. Acts 24.14. 1 Cor, 10.1, 2, 3, 4, 5, &c. Gal. 3.27, 28. 1 Cor. ●2. 13.  
2. To clear this a little farther from the Causes, and several Parts of the Covenant, considered distinctly. 1. The Covenant was the same for Author; and that was God, Acts 3.24, 25, 26.13.32, 33. 2. It was the same for the moving Cause, {αβγδ}, which was his good Will, Love, Grace, and good Pleasure, and his free Gift from that, Deut. 10.15. Ezek. 16.4, 5 to 12, 14. Ezek. 36.32, 33. 2 Chron. 36.16. Mal. 1.1, 2, 3, 4. Matth. 11.25 to 28. Eph. 1. Luke 2.14. Eph. 2.8. John 3.16. 3. For the meritorious and procuring cause, the Lord Jesus, and his Suffering, Satisfaction and Righteousness, Abraham received Isaac in a Figure, Heb. 11. see Gal. 2.21.3.16, 17, 18. He was the Lamb slain from the foundation of the World, and by whom all were blessed, Gal. 3.7, 8, 9, 11, 12, 13. 4. For the Matter, it being to be a God to them, and to take them to be his People, and bless them; more none did need, and less could never render any blessed, Gen. 12.2, 7. Acts 3.25, 26. Mark 12.26, 27. Deut 29.10, 11, 12, 13, 14, 15.31.6. 5. The formal Cause was, its being made withal in Christ as Head, and Representative: And him in whom all the Promises are, yea, and amen, Gal. 3.16, 17, 18. 2 Cor. 1.19, 20. 2 Tim. 1.1. Tit. 1.2. and all declared by and contained in the same Promise. 6. The final Cause to declare his Righteousness against Sin, Rom. 3.25, 26. and his Grace to be made known upon the Vessels of Mercy, Rom. 9.22, 23. That all might be of Grace, and it might be sure to all the seed, Rom. 4.16. both as to the evil they should be delivered from, and the good they should be partakers of, Gen. 12.23, 24. Luke 1.70 to the end. John 3.16. Eph. 2.12, 13, 14, to 20. Acts 3.25, 26. 1 Pet. 3.18. 7. The effect's the same in all, Gen. 18.18, 19 1 Sam. 12.23, 24. Psalm 84.10, 11, 12. Gen. 32.10. Josh. 24.14, 15. 2 Cor. 5.14, 15. Psal. 81.5, 6, 7, 8, 9, 10. For Faith, Repentance, Obedience and all, Joh. 8.37, 38, 39, 40, 56, 57. Luke 7.47. Ezek. 6.9. As to them that profaned it by their own Inventions and wicked Practices, Isa. 1.12. to 18. Jer. 19.5. As to forsaking and apostatising from 1 Chron. 28.9, 10. 8. The subjects the same, Abraham and his natural Seed, young and old, as to the external participation of the Signs and Seals thereof, Gen. 17.7 to 14. 1 Cor. 10.1, 2, 3. Luke 1.70, 72, 73, 74. all Vessels of great and small quantity, Isa. 22.  
1. The same for natural Generation of the Stock of Israel, Gen. 17.13, 21, 22. Matth. 10.6, 7. Matth. 15.24. John 3.36, 37, 39. Matth. 3.9. Rom. 9.4, 5.6. 2. The same for number, every Soul in Israel, Acts 3.23.2.38, 39. Gen. 17.7 to 14. Rom. 2.67 to 12. Acts 26.22. 3. The same as to their spiritual State of Guilt, Filth, Impotency and Misery, and Captivity, Gen. 12.1, 2. Josh. 24.1, 2, 3, 4, 5. Ezek. 16. to 14. Luke 1.16, 17, 74 to 80. Rom. 3.7, 8, 9, 10, 11. all under Sin, Mal. 1.1, 2.4.6. Gal. 3.22, 23. Luke 1.74. If it were less it could never serve turn, all being dead; and they that did not want it could not receive it, Isa. 55.3. Ezek. 16. John 3.16. 4. For Subjects to be initiated, as to Years, adult and Infants, Gen. 17. Acts 2.38, 39. Luke 3.6, 7, 21. all the People, Acts 3.23. Rom. 2.6 to 12. Acts 3.26.  
8. As to adjuncts, the same Signs and Seals. 1. For Number two, and for Nature, 1 Cor. 10.1, 2, 3, 4. Rom. 4.11. Coll. 2.11. to signify and Seal, tho' not the same for external Matter. 2. Their Signification, the same as to God, as to Christ, as to the receiver, as to what the state was and would be, for past, present and to come, Coll. 2.11. 3. The same for end and use, which was Initiation, Nourishment and Confirmation, 1 Cor. 10.1, 2 to 6. Rom. 4.11, 16. Heb. 6.16, 17, 18  
9. Backed and enforced with the same Promise of good, and threatening of evil, Gen. 17.7 to 15. Act. 3.23.2.38, 39. God to be their God, more than which they were not capable of, and without which they must perish, and had nothing, Eph. 2.12. Gen. 17.16, 17, 18, 19. 10. For the general Offer, and tender to all alike, to the lost sheep of the house of Israel, Matth. 10.6, 7.3. 9, 10, 12. And this by immediate Commission, as immediately, and as expressly to one as to another, and as particularly. By the same Motives of present and future good or evil, to be gained, or lost, or suffered, Rom. 2.6, 7 to 12. For impartiality, without respect of Persons, Rom. 2.11. Matth. 3.10, 12. none exempted but the righteous, Matth. 9.12, 13. 11. For the means of Conveyance external, and attaimment, the way of the Lord's own Appointment, and divine. Institutions, Gen. 18.18, 19. Deut, 18.17, 18, 19. Acts 3.23, 25, 26.2.38.24.14. And for means internal Faith, as God's Gift, Rom. 4. Heb. 3.12.4.2. Rom. 10.10, 14, 18. 12. They had it all from the same cause of Election, Rom. 11.6, 7.9.16.9.11. 13. The same for Officers and Messengers, mediate and immediate, ordinary and extraordinary, 2 Chron. 36.16. Matth. 23.35, 36, 37. 14. The same for Divine Revelation by Word and Oath, by which it was made known and confirmed, Luke 1.55, 72, 73. Acts 26.6, 7 Rom. 4.9, 10, 11, 12. Gal. 3.14, 16, 18, 19, 21, 22, 29. Tim. 1.1. Heb. 11.9, 39. 2 Pet. 3.13. 1 Joh. 2.25. Rom. 15.8. Heb. 6.12, 17, 18.  
There could be no alteration or mutation of the Covenant or Promise upon the part of the Author of the Promise, for he changeth not in any of his glorious Excellencies, Mal. 3.6. Jam. 1.17.  
2. Nor upon the account of his Love, from which it did flow; for that is everlasting, Jer. 31.2, 3. Heb. 6.12, 16, 17, 18.  
3. Nor upon Christ's part; He being the same yesterday and to day, and for ever, Heb. 13.3.4. The Lamb slain from the foundation of the World, and he that ever liveth to make Intercession for them, Heb. 7.25. Nor any mutation, as to the abatement of the Debt, or the satisfaction to be made, of the Enemies to be compared; nor any way as to the Nature, Extent, Worth and Efficacy of any thing that he did or suffered, 2 Cor. 5.19, 20. Act. 4.12. Ephes. 5.1, 2. Rom. 4.24, 25. Rom. 8 32, 33, 34.  
4. Nor upon the part of the holy Spirit of God; for his Gifts and Callings are without repentance, Rom. 11.29.  
5. Nor as to the Promise, or any thing contained in it; for that is sure and certain, Yea and Amen; and this to all the Seed, Rom. 4.16. Jer. 31.2, 3. Jer. 32.40. 2 Cor. 1.20. Isa. 55.2, 3. The sure Mercies of David, it is in all things well ordered and sure, 2 Sam. 23.3, 4, 5.  
6. Nor as to the Means and Conduit Pipes, for they can be but means, and the way of God's own appointment; and such they are, Phil. 3.11. Gen. 18.18, 19. Act. 18.25, 26. Their end and use is the same, however as to Matter they varied as it pleased the Lord, for external Matter, as to the clearness and fullness of the discovery they were to make, of the things they were to convey. They are but as a Glass, 2 Cor. 3.18. Phil. 3.11. Means not Matter. If the Covenant should have been altered or changed, according to the alterations of the external Matter, or the number of the means of conveyance or discovery, how often must it have been altered and changed? And what then had become of the Souls of God's People? More than Life they did not need, and less it was not God's good pleasure to promise at first. They all dyed in Faith, Heb. 11.13, 39. The Matter spiritual and internal never was changed, Joh. 3.16. Isa. 55.3. 2 Sam. 23.3, 4, 5. Ezek. 16. It was Life, 1 Joh. 4.8, 9. That we might live through him, See Joh. 3.16.  
7. There was no charge of the Seals, as to Signification nor as to Number and Use, which was Initiation, Nourishment and Confirmation, 1 Cor. 10.1, 2, 3, 4. Col. 2.11, 12. Heb. 6.13, 14, 17. either as to Acceptors or Rejectors.  
8. There c●uld be no change made in the Tender and Off r, it being to all the Seed of Abraham, and all the House of Israel, Gen. 17. Mat. 3.9, 10, 12. Mat. 10.6, 7. Act. 13.25, 26, 32, 33. Deut. 29.10, 11, 12. to 15. Deut. 18.18, 19. Act. 3.23.  
9. Nor as to the enjoyment of the means, nor the good and Success of it, it being all of Gods choice, Deut 10.15. Mal. 1.1, 2. Rom. 11.6, 7. Act. 13.48. Joh. 8.46, 47, 48.  
10. The Subjects of the Offer or Tender, and of the Success also could not be altered.  
Not as to Number as to the Offer; For that was every Soul of Israel, Act 3.27. nor as to the Number given to Christ, Not one of them was or could be lost, See Rom. 2.6. to 12.  
2. Nor as to Age; for if every Soul had a Command to come, then the Young as well as the Old, Deut. 32.25. Act. 3.23. were to come. And for the internal good of it, Election hath been accomplished upon the Young as well as upon the Old, Rom. 9.10, 11. 1 Chron. 28.5, 6, 7. Gal. 4.28, 29.  
3. And the Promise was as immediate, express, and as particular to them as to the Adult, and as sure, Gen. 17.7. Act. 2.38, 39. Rom. 4.16. Mal. 4.6. Luk. 1.16, 17. Joh. 3.5.8. Psal. 8.2, 3, 4. Joel 2.28 Isa. 44.3. And it being given to them to suffer as much and as certain as any others; and the first of Sufferers after Christ's Incarnation, Phil. 1.28. Mat. 2.16, 17, 18, 21.  
3. Nor could it be altered with respect to the spiritual state and condition of the Subjects: First, as to their state in general, of strangedness from God, Gen. 17.7. for then, how could they be made his, or he be their God, Josh. 24.1.2, 3, 4, 5, 6. Ephes. 2.12, 13. Isa. 51.1, 2.  
2. Nor as to Guilt; for then they need not the same forgiveness, Rom. 3.10, to 20.  
3. Nor as to Pollution; for then they need not the Fountain to cleanse them, Act. 15.9. Heb. 10.22. Ezek. 16.8, 9, 10, 12. and their hearts the same, Jer. 7.9, 10. Mal. 4.6. Nor as to practise and Course; for all are disobedient, and need be turned to one another, and to God, Mal. 4.6. Luk. 1.17. Jer. 31.17, ●8. Jer. 3.17.  
4. Nor as to the not standing in need of the same Good, as well as deliverance from the same Evil, Ez●k. 36.25, 26. Heb. 8. Jer. 32.40. 1 Cor. 1.30, 31. Christ must be all in all, to all, Col. 3.11. Gal. 3.27, 28. Or else nothing at all, Act. 8.22.23.  
5. Nor could there be any alteration of the qualifications of the Subj●cts of the Covenant, as to the time of their Initiation, or taking into the visible Church, he must be out, how else could he be taken in? Have the Foreskin, how else could he be circumcised? Such as were filthy, how else could they be washed? Guilty, how else could they receive Remission of Sins? And without the Holy Ghost, how else could they be baptized with the Holy Ghost, or receive the Gifts of the Holy Ghost? Mat. 3.11. Acts 2.38, 39. Col. 2.11. Gen. 17. Without the Name of Father, Son and Holy Ghost, how else could they be baptized into it? Out of Christ, how else could they be baptized into Christ? 1 Cor. 12.13. None here in this World, that is of the invisible Church, but is of the visible also, tho' he may not be of such or such a Congregation, A t. 9.26. And besides, tho' John came to initiate them into the new dispensation of Christ's Kingdom, yet not into the visible Church, but to turn them to the Lord to make them of the invisible Church, that they might not be blown out of the Floor as Chaff, Mat. 3.9, 10, 12.  
6. Nor could there be any alteration made of the Subjects, as to any external Actions required of any of the Subjects of the Promise, at the time of their partaking of the means, so as to render some capable and others uncapable, as to any external abilities or wants. For there was nothing required but their coming to it, and their acceptation of it, Act. 13.24. compared with Deut. 29, 10, 11, 12, They are charged for Default in nothing else, or omission of any thing else, Luke 7.30. John 1.11. John 3.19, 20. Mat. 23.36, 37, 38. Luke 19.13, 14. Nor could any action of the Subjects at that time, make any alteration as to the Covenant, or in them that did partake of it; as to visibility of action, I intend it; for they were visible Members and Subjects before, and at the time of John's coming and after, till their final rejection after they had rejected and crucified the Lord Jesus. For any action, as their Confession of their Sins; this must be a supernatural or a natural Action. If it was a supernatural and spiritual action, it must be from a supernatural Principle, and so be acceptable to God and Christ. And this could make no change upon their state, but declare they were in Christ the true Vine, by their Fruit. Nor could this gain a right to the Ordinance, for that they had, both as to that, and all other privileges by union with Christ, 1 Cor. 3.20, 21, 22. what day they did partake of that Grace, Eph●s. 2.12, 13, 14. Nor could that action of Confession make them meet for the Ordinance, for God judgeth of Men by their hearts; nor be of use as to the Ordinance, for the use of that was to cleanse them, as filthy, Ezek. 36.25. And if Actions do give right, then not Qualifications inward. And if any say, they do before Men, that would be strange, that one Action before Men, or to one Man, should give a right to all visible church-privileges, and also the enjoyment; and that also makes divine Ordinances to be at Mans dispose, and not at Gods. If any say, They were natural Actions, as of Adult Persons, and in a state of capacity for the exercise of their Reason. Answer, If a natural Action that comes from so good a Treasure as the Heart-natural is, can gain a right to, and the enjoyment of such a Gospel-Ordinance as Baptism is; why may it not do every thing else, as to spiritual external privileges? And what need Grace or supernatural Endowments at all? And then Men may boast by a Law. 3. For Inferences. If the Covenant was not the same in John Baptist's days, as to the Infant Subjects of it, as it was in the days of Abraham; so that Infants should not partake of the Administrations external. 1. Then God must repent of his Covenant as to the greatest number of the Subjects of it, in that Generation, that he had made with Abraham and his Seed. 2. As to the most Innocent in point of practical Disobedience. 3. As to the most of them that he had put expressly and particularly in John's Commission. 4. As to them that the Lord Jesus afterwards presented as Examples of Humility, and Patterns of Reception of the Kingdom of Heaven to his great Apostles and this not as Birds or other Creatures, but as Subjects receiving the same Kingdom, Mark 10.14, 15, 16. 5. As to them that Christ declares his Angels did attend, Heb. ●. 14. Mat. 18. 1●, 14. 6. As to them that he commanded should come to him, and bid his Disciples suffer them to come, Mar. 10.13, 14, 15. 7. As to them that he declared the Promise did belong to, Luk. 3.6. Act. 2.38, 39. Joel 2.28. Rom. 9.4, 5. 8. As to them that he had singled out by a Prediction of their being the first of Sufferers for him, Mat. 2.16, 17. 9. As to them that he purposed and promised to declare his might in, and to make the Agents of his Praise in special, to stop the Mouths of the worst Enemies, Psal. 8.2, 3. Mat. 21.14, 15. 10. It must call in question the admission of John the Baptist, and of Christ himself, Luke 1.69, 70. Luke 2.22. 11. Then the Godly Seed that God did seek, must be put an end to in the World, Mal. 2.15. 12. It must make the Church of the Jews to be all one as the Heathens, and their admission to be by their personal Actions, contrary to Mat. 3.9, 10, 12. 13. Then the Promises must not be fulfilled that were made to the Fathers, Rom. 15.8. 14. Then Paul's Commission must be larger than John the Baptists, Act. 26.22. and this to the Jews as well as the Gentiles. 15. Then the Commands afterwards declared concerning Children must be of Man's Invention, not of God's Institution, Act. 2.38. Ephes. 6.4, 5. 1 Tim. 5.8.  
2. For Inferences from the identity of the Promise: But if the Covenant and Promise was still the same to that People of the Jews, as it was to Abraham. 1. Then they must be looked upon as in the same capacity as Abraham and his seed formerly were: And what that was see Ezek. 16.2, 3, 4 to 14. Deut. 26.1 to 14. Rom. 3.8 to 19.4.18, 19, 2, 21. Isa. 51.1, 2, 3. Josh. 24.1, 2, 3. 2. Then they must not bring any more to it than Abraham did, or any of his formerly: He was naked and bare, Ezek. 16. Hos. 2.2. Rom. 4.17, 18, 19. 3. Then their way of partaking of it must be by reception, and not by doing, Rom. 4.2, 3, 4, 5, 6. Psal. 32.1, 2. 4. Then the Subjects must be the same, Gen. 17. Rom. 15.8. 5. Then there must be no ground for boasting, Rom. 4.2. 6. Then it must be sure to all the Seed, both as to the Grace and the Means, Rom. 4.16. Gen. 17.7 to 14, 21, 22. 7. Then nothing of Endowments or actions must qualify for it, Ezek. 37.3, 4, 5. 1 Cor. 4.7.27 to 30. 8. Then all must be looked upon as wanting the same things, Mal. 4.6. Luke 1.17.4.18. Isa. 61.1, 2, 3, 4. 9. Then their being Abraham's Seed entitled them to the external means, and not any thing in them, or done by them, Rom. 9.4, 5.3.2, 3. Acts 13.25, 26, 32. 10. Then the Infants must as certainly be the Subjects of John's external Administrations as the adult, Gen. 17.7 to 14. 1 Cor. 10.1, 2, 3, 4. Matth. 3.9, 10, 12. 11. If the Covenant was the same, then the Change of the external means, or way of dispensing, could make no alteration of the Subjects to come to it, so as that they should be qualified Persons, for the participation of the means, or the things conveyed by the means. For the thing promised was Life, and God to be their God, and remission of Sins and the Gift of the Holy Ghost, and turning to the Lord their God, and the Blessing that Abraham had.  
And if they did not need it, they could not receive it, and more they did not want, and less God doth not promise nor Christ purchase. Nor were the means appointed for any other end, or can they attain more than bring us to Christ, and build up in Christ, Eph. 4.10, 11, 12.5.25, 26, 27. Phil. 3.11, 12. 2. Another Argument may be drawn from the Promise of God, To turn Parents and Children to the Lord their God, Mal. 4.6. Luke 1.16, 17. It hath been proved before, That Children do contain Infants as well as Children of riper Years; and this must be, or else the Promise of God concerning the Success of John's Labours upon Fathers and Children must fail. 3. From Baptism, being a means that he was to make use of to this end, to prepare them for the Lord, Luke 1.17.  
That John did baptize them, as a means of their turning to the Lord, I prove from John's Commission to baptize, John 1.31. Therefore am I come baptizing with water. Therefore, wherefore? because Christ was to be manifest to Israel, to baptize with the Holy Ghost, John 1.32.33. 2. From John's own Words to them, That he indeed baptized them with water, but he shall baptize with the Holy Ghost, and with fire. 3. From John's end in baptizing them, which was, That they might believe in him that was to come, Acts 19.4. 4. From the success of his baptizing them, which was, Their pressing into the Kingdom of God, Mat. 11, 10, 11. compared with Luk. 7.28, 29.  
3. We may have ground to believe that John baptized Infants, from the universality that he baptized, on the generality or extent of the subjects of his Baptism: Which was every three in that Field, all that had Abraham to their Father, all that were to be damned or saved, Mat. 3.9, 10, 12. All Flesh in Israel; and none were without it, but those that were Rejecters of it, Luk. 7.30.  
4. From John's allowing them their privileges as Children of Abraham, and casting out none that were in that Floor as Members of the Jewish Church. He  told them that Christ would purge his Floor, which shewed that he did not, Matth. 3.9, 12. Rom. 9.4, 5. It was theirs as Children of Abraham, and he did not deny it to them, Acts 26, 5, 6. Acts 3.24, 25.  
5. In that it was administered by John to none as any way privileged more than others of the House of Israel and Seed of Abraham, either as to Age, Sex, State, Qualification, Office, Condition, or Opinion whatsoever, than only as the Stock of Israel and Seed of Abraham, and all Israel, Acts 13.24. If we red of none, then there was none; but we red of none, Heb. 7.14.  
6. In that he fulfilled his course, that is, did the Work that God sent him to do, Malac. 4.6. Luke 1.17. John 1.31. Acts 13.24, 25.  
7. In that he declared to them that he did but Baptize them with Water, which was the external means only, and this belonged to all the Seed of Abraham, Gen. 17. Deut. 29.10, 11, to 16. All of them were Children of the Kingdom, Matth. 8. The Chaff as well as the Wheat, Matth. 3.10, 12. Matth. 13. John 15.1, 2. 1 Cor. 11.28. Matth. 22.12.  
8. In that he preached it, and made tenders of it to all the people of Israel, which gave them warrant to come, Acts 13.24. When Moses called all Israel, all were to come, and did come, and all took into Covenant, Deut. 29.10, 11, 12. So Deut. 31.10, 11, 12, 13. compared with Deut. 32.25.  
9. In that he was Christ's harbinger and Forerunner, and ministered to all that Christ ministered to, which was to the Circumcision, Rom. 15.8. compare that with Acts 21.19 to 25.  
10. In that he Baptized them that they might believe in Christ, Acts 19.24. Now if this was his declared end in Baptizing, then all must be Baptized that were to believe in Christ, whose duty it was to believe in Christ; and that was the duty of every Soul in Israel, Acts 3.23. Acts 2.38. They were not Baptized as those that did actually believe in him before: But that they should believe on him; and should he have kept any from it, then he must have discharged all such from that duty.  
11. In that the Scripture is universally and totally silent of John's destroying the Church of the Jews, or overturning the Covenant of Abraham, or excluding the Subjects of the Covenant of Abraham, which must all have been done, had any Infants, much more all Infants have been excluded in Israel. This would have made him the least in the Kingdom of God, Matth. 5.18, 19. But he expresseth the contrary, that he looked upon them all as Chaff, or Wheat in Christ's Floor, and so Baptized them. And if the Scripture do say nothing of his exclusion of none, we have no ground for Faith to believe he shut out or excluded any, Heb. 7.14. Paul said nothing, nor believed any thing, but what Moses and the Prophets did say should come, Acts 26.22. And what was contained in the Law, Acts 24.14. that he believed, and all things of it: And had he not believed all that Moses and the Prophets did say should come, and none other than that, how should he have delivered it to others for them to believe it?  
12. The Baptizing of Infants, and their being Members in the Gospel-Church, is exemplified and proved by the filling of John with the Holy Ghost from his Mother's Womb, Luke 1.15. So that neither John Baptist, nor any others, could say any thing against Children, being of the Subjects of Christ's Kingdom that he was to set up in the World. Or as to their incapacity to partake either of external Ordinances, or internal Graces, if God please to pour them out, and without his pleasure none could partake of them. In that John was capable of receiving as great a measure of the Spirit of God from the Womb, as Elijah had, or was capable of partaking of, when he was Adult and at old Age, and in a great and immediate Office; and none can say that John attained to Elias degree of the Spirit, by his growing up in years: For the express-word is, That he should be filled with the Holy Ghost from his Mother's Womb; And he could be but filled; and we do not red that he had any more matter or parts added to him as a new Creature; though it be said, He waxed strong in Spirit, that respects but his exercise of the same matter and variety of parts: As the strength of the Body doth not consist in any addition of any one Member, or any new matter to it, that constitute any new part, but a degree for the acting and manifestation of the parts. For the Soul was the subject receiving of the Holy Ghost and that doth not grow: and therefore it was the same Spirit for measure that Elias had: for he was now to go before Christ in the Spirit of Elias. Jacob was beloved of God, and all his Seed had no more; compare Malac. 1.1, 2. with Rom. 9 10, 11. Solomon was filled with Wisdom when young, 1 Kings 3, 12, 28. Being John was filled from his Mother's Womb with the Holy Ghost, none could o●ject against Infants, being of that Church where John was Minister; and especially when their Names were as express in the Promise as John's, of as the Adult, Malac. 4.5, 6. and they were all as express Children of the Covenant in that Church, as John or any others, as to the external means, Deut. 29.10, 11, 12, to 16. Luke 1.14, 15 16, 17. It was foretold of John, That he should be filled with the Holy Ghost from his Mother's Womb, and that his Parents should have Joy and Gladness in him, and many should rejoice at his Birth: And his Mother did bear this Testimony of John, that he did leap for Joy, when the Voice of Mary's Salutation sounded in her Ears, Luke 1.44. And this was spoken out with a loud Voice, and not whispered; so that it must of necessity be known among the people, and be remembered by them, when John came to his Administrations, and the exercise of his Office. But if any should object and say, that John Baptist's Joy was a Miracle, and so his filling with the Holy Ghost. And so also David's hoping when he hung upon his Mother's Breasts, Psalm 22.9. And Jacob's Act in taking his Brother by the Heel, H sea 12.3. Answer, Not so much a Miracle, as that which is affirmed by many, That the Infants at ei●ht Days old could know as much of a Divine Law, and be as able to fu●fil that Law as the Condition of a Covenant of Works, and deserve an Inheritance by it in the go●d Land, as much as Abraham when he was above Ninety years old, and a strong Believer. All which they must do, if Circumcision were the Seal of the Covenant of Works. Now was John's Joy such a Miracle, as the multitudes coming out to him to see, and all of them be converted, and be able to make out their being true Penitents by their confession of Sins: And by this gain a right to, and the actual enjoyment of a right to, and a participation of all Church privileges to be had in Gospel-times, and yet hear no one Sermon that we red of preached to them, but the Baptism of Repentance, Acts 13.24. Matth. 11.7, 8, 9. Matth. 3.6, 7. And John's Joy was not so much a Miracle as what many affirm of the Eunuch, Acts 8.34, to 39. That he should hear but one Sermon, that ever we red of, and yet then have saving Faith wrought in his Heart, and he know that he had it, and be able to make it forth by a Confession before Philip, as a Judge of it, and this Confession to give him right to partake of the Seal of the Covenant of Grace, and this to become a Rule for all ever after. That none must be Baptized, as some say, or no Adult person, as others say, without a Confession of their Faith. And the Jaylor to hear but one Sermon that ever we red of, and he be Baptized the same Hour of the Night; so that the Sermon and Confession, and all, was not long in the performance, Acts 16.32, 33. and yet he must be supposed to make a confession of his Faith, or else his Baptism must be concluded to be irregular, and go for nothing. And the like Miracle must be held about Lydia, Acts 16.14, 15. Though the Scripture do say nothing of a Confession, yet it must be supposed, because the Eunuch did. But we may take notice, That what is said of John's Joy, is not implyed, nor supposed, but expressed and affirmed, and that twice: Once by the Mother that best knew it, and this in a way of praising of God, when she was filled with the Holy Ghost, Luke 1.41. And certainly it is not to be supposed that such an ancient holy Matron as Elizabeth was, when filled with the Holy Ghost, should, or did offer to God things untrue, either materially, formally, or subjectively. Thus it is written, whether we believe it or not, she did praise God for it. John's joy in the Womb must be spiritual or carnal, natural or supernatural. If it had a supernatural Revelation for the cause of it, then it must be supernatural. But that it had in Mary's Salutation. 2. If it had a spiritual and supernatural Object, then it must be spiritual, &c. But that it had a spiritual and supernatural Object, the Lord Jesus Christ; therefore it must be spiritual. John must rejoice in Christ, as he was to be the Forerunner of Christ, and so rejoice in his being a Prophet, or rejoice in Christ as his Saviour. They that are minded to clear up that John rejoiced more in his Office, than in Christ as a Saviour, may do it, if they can, and have good thanks for their pains. All supernatural Grace is a Miracle, and above the power of Nature, in whomsoever it is wrought. But the quickening of one dead Soul, or the Spirit of Lifes entering into, or blowing upon one dead Soul, is no more a Miracle in one than in another, it being in all a new Creation, and a new Birth: And the introduction of a supernatural spiritual Being, and depends upon the same Causes for Infusion and Influence in every thing in all persons, and have a like opposition in every Soul as to habits of Sin and Captivity to the Devil that keeps the House. The Hearts of all being alike by Nature, as to absence of Good, and presence of Evil, Rom. 3.8, 9, 10, 11. Jer. 17.9, 10. And special Grace hath no more for acceptance or assistance in one than in another. Seeing no unclean thing can bring forth a clean, &c. See Rom. 8.7. 1 Cor. 2.14. And these things being considered, John's Joy could be no Miracle. For the Influence of Grace for Action must come from the same Causes as the Infusion of the Habits, Ephes. 4.16. Phil. 2.13. 1 Cor. 15.9, 10. Phil. 4.12, 13. But how could John's Experience of the Grace of God poured upon him from his Birth, consist with his exclusion of Children and Infants as uncapable, or as not in the Covenant; When God's Grace had been so abundant to him, and done all for him so early and so freely and abundantly? Could he judge all others to be lost, and as uncapable to receive any thing in their Infancy, when he had received so much then himself by Grace; and preached to the people, That God was able of Stones to raise up Children to Abraham, Matth. 3.9. And to judge a Generation of Vipers only capable to receive; and this when their Names were as express in the Promise as any; and all Infants in Israel had God for their God, as to external means, as much as any? Deut. 29.10, 11, 12.  
And for the People that had Children and Infants among them, what would they have said? All the Jews having great regard for their Childrens privileges; witness that great Assembly called about them, Act. 15. And the much Disputings, the Apostles, those great Officers, had about the privileges of Children, as of them they believed should be saved by the grace of Christ as well as themselves, Act. 15, 9, 10, 11. And see their respect to Children, and their privileges, in Acts 21.18, 19, to 25, When the thousands that did believe must have satisfaction of Paul, for that they had heard he had dissuaded the Jews among the Gentiles, to neglect their Children. And when they had such esteem of their Children, and knew how much John had done for him by the grace of God in his Infancy; should he have cast out all Infants as uncapable of any thing of gospel-privileges? And that they must not partake of the means by which they might be obliged to go to Christ, and to believe in him, and be by him baptized with the holy Ghost? All must have mourned at the Birth of an Infant, to consider what an undone Creature an Infant was, and how uncapable to receive any help. They must have  told John, that he would have cast them out too, if they could not have made their Confession, and deserved to have been admitted, if he did require Confession for admittance.  
13. It may be confirmed that John Baptist did as certainly baptize the Infants as the Adult in Israel, from the partiality, diversity and confusion that must have been in John Baptist's Ministry and Administrations, if Infants should have been excluded Baptism. For then, tho' he preached it to all, yet he must administer it only to some, Act. 13.24. And tho' young and old were in his Commission, yet he did admit only the old. And either the Covenant must be regarded or not regarded by him; if it was regarded by him at all, i● must be for the Adult only, but not for the Infants. A Generation of Vipers must have their privilege, as being in the Covenant; but not the poor Infants, no not one. And if any should be accounted or imagined to be admitted upon the account of their Confession, as true Penitents; how would that consist with his Titles that he gives them, and with his dreadful threatenings to them, if he esteemed them as true Penitents? Mat. 3.9, 10, 12. And would that consist with his baptizing of them with Water, and promising that Christ should baptize them with the Holy Ghost, and baptizing them to believe in Christ? was this consistent with true Penitency? Could they be true Penitents, and not have the Holy Ghost? And could they Repent, and yet not believe in Christ? And if Infants should have been rejected by him, upon the account of their incapacity, how would that consist with the doctrine of the Power and Efficacy of the Grace of God, to raise up Children to Abraham, of the Stones? It was Power to raise them up, and Grace to make them Children of Abraham. What partiality must it have been in him, to admit some to have their privileges, as Children of Abraham, and to deny others of the Seed of Abraham? Mat. 3.9. And if Baptism was a Sign and Seal of the Covenant of Grace, and especially of the pouring out of the Spirit by Christ, and his baptizing them with the Holy Ghost, then all Infants must for ever be excluded from having any thing of the good, contained in the Covenant, or deliverance from the evil therein contained; or else they must be for ever excluded from the Sign whereby this is signified to them, or of the Seal whereby the certainty of it is assured to them, from the truth and faithfulness of God to perform it to them. All that is contained in the doctrine of the Gospel must never be represented to them in the Sign, nor never assured to them by the Seal; but all that respects the Adult, must be both signified to them and sealed, tho' they were a Generation of Vipers. This would have made the Promise otherwise to all the Infants of Abraham's Posterity, than it was to David's Posterity; for it was to them in all things well ordered and sure, tho' yet they had little of it, 2 Sam. 23.3, 4, 5. as sure as it was to David. But it may be there are some that will say, That that Text speaks of the Promise and Covenant that respects that Kingdom, and his and their being King and Kings. Answer, Tho' that be notoriously false, yet that will confirm the Truth pleaded for. For if temporal Things are as sure to the Infant as to the Adult in the Promise, and by the Promise, then much more spiritual and eternal Things; and therefore must be sealed to them: That is, the Infant as well as to the Adult, Rom. 4.16. The Adult must have it sealed and assured to them, that they should have remission of Sins and the Spirit poured out upon them in the way of Repentance, and going to Christ and believing in him; but the Infants Mercies, they must be left at all uncertainties. They that have Faith to believe it, and Conscience to assert such things, may for me. All the means were sent to Fathers and Children, from the same Grace, by the same qualified and constituted Officer, to the same end, to do the same Work for all; and that was to turn their Hearts. He preached it to all, Act. 13.24. And it is as sure a word of prophesy to all, as to some; or else it must be uncertain, whether any Soul shall be damned or saved, cursed or blessed, to whom it is not sure: And so Hell and Heaven must be prepared for Uncertainties, and the places of any there, Act. 1.25. Joh. 14.2. Heb. 6.16, 17, 18. Mat. 5.18, 19. Heb. 2.3. Mat. 23.33.  
14. If the being baptized, was a flying from wrath to come, then Infants were, and must be baptized, or else the door of safety was shut against them, that they should not fly from the Wrath to come, but they must be exposed to it without all visible hopes of deliverance, or escape from wrath to come. But this Baptism, and the being baptized by John, was a flying from Wrath to come, Luke 3.6, 7. John Baptist must be more cruel to all Infants of the Seed of Abraham and Stock of Israel, than some of the Egyptians were to their Servants and Cattle, Exod. 9.20, 21. If he or any Parents should have kept from, or not brought Infants to Baptism; and this against a more express and particular Word for them to come, than ever the Egyptians had, Mal. 4.6. Luke 1.17. Exod. 9.19, 20, 21.  
15. Another Argument may be from the Lord Jesus dividing all the People into two sorts, them that were baptized by John, and them that were not, but rejected Baptism, Luke 7.28, 29, 30. Now if all the People consisted of them that were baptized and justified God, and them that sinned and were not baptized, but rejected God, in it and his counsel against themselves, then there was no third sort in Israel, and of the seed of Abraham, that were neither to justify God in being baptized, nor be condemned, as sinners against their own Souls, in rejecting of it: If none were not baptized but such as rejected it, and sinned in so doing; then there was none that John did exclude from it, or deny it to: Nor no Conditions or Acts of Confession required for Baptism, but what all could perform, except they were rejecters of Baptism.  
16. From the certain, but strange overthrow that John must make of all the express Commands and Appointments of God Almighty in the Church of the Jews, if he should have excluded Children from Baptism; and this when all of them were in full Force, and not one of them put an end to. For their being Members visible by the commanded way of Initiation, Gen. 17. Exod. 12.48. The constitution and the separation of the first-born, Luke 2.22. The Covenant, declared by Moses, Deut. 29.10, 11, 12. in which the Children a span long were as real Subjects of as the adult, were all to be at the reading of Moses's Song, Deut. 31.10, 11, 12, 13.32.25. The godly Seed that God did seek must be all put an end to, Mal. 2.15. it must be all rendered as unlawful and irregular, if Children should have been excluded Baptism, and all their solemn Meetings commanded, where Children were admitted, Joel 2.14 15, 16, 17. And Ezrah his proclaiming a Fast to seek God for their good, must be rendered as unlawful, being Subjects that God would cast out, and take only adult confessors of Sins.  
17. From the Qualifications of those that were admitted, which were Publicans and Harlots, and a generation of Vipers. Now if Sin have rendered any unmeet for visible public Ordinances and privileges, it is such whose Hands were full of Blood, Isa. 1.12 to 18. And if Reformation was required as a Qualification, then of certainty and necessity Children must be admitted, being there could be nothing laid to their Charges; and it was impossible there should any positive Grace be made known by them that were so rife in Sin: Neither is there any mention made of the Nature or Quality of their Confession, as discovering any true Penitency, whatever Men do imagine.  
18. From the universal silence of the People, in saying nothing, nor making any Complaint about the exclusion of their Children from all their great and glorious privileges, if they had been excluded. There was a great mourning, and a refusing to be comforted, when Herod killed but a few of them, though they might every Soul of them be happy, Matth. 2.16 to 22. Did they understand their own privileges, and make Confession of their Sins, to partake of it in order to go to Christ, that was now to appear? And was all of them as cruel as the Ostrich, as to the All of their own poor Infants Souls, and not say one Word; that there should be no Voice, nor hearing of one Word of any of them? The Pa●ents made bitter complaints about the wants of the Bodies of their Children, Nehem. 5.1, 2, 3, 4. And was there none that regarded their Souls now?  
19. From their then being under an express Command, to present their Children to God in all Divine Worship. And their practise at that day to do it, Luke 2.24. John 7.20, 21, 22. Gen. 18.18, 19. Luke 1.59. Rom. 2.26, 27, 28. Rom. 9.30, 31 10.2. they made this their righteousness, with the rest of their Observations: And that was a Command for Parents to bring them to John, Mal. 4.6. Luke 1.17. how else could they sin that did not come, Luke 7.30. or where else should they have any warrant that did come?  
20. The Command of God then, and also still binding Children to obey their Parents, and follow their Examples in the things of God, and the promising of Blessing annexed to it, Gen. 18.18, 19. Eph. 6.1, 2, 3, 4.  
21. The respect that the multitude had for their Children in those Days, in what they did, and what they said, Matth. 27.25, 26, 27. The reproach it was to be barren among them, Luke 1. 25. their blessing the Wombs that never bear, and the Paps that never gave suck, Luke 23.29. The Lamentation that was made for Jairu's Daughter, shows that there was a respect for Children in those Days  
22. The great Discouragement and Dissatisfaction that it must have been in those days, especially to all godly conscientious Parents, both with respect to their great Pains and godly education of them, and with respect also to their eternal salvation, should all Infants then have been excluded Baptism. They looked upon John as a Prophet indeed, and Baptism was preached to them by him, to be the sign and obligation of them to believe in the Messiah; and should their Children have been excluded, Parents must have cried out, Our strength and our hope is perished from the Lord, as to all visible hope and help of means, or any blessing upon means for Children, as to this World and another: For if Baptism be a seal upon God's part, or upon the receivers part, it must call all into question whether ever one of them have any part or lot in all that is spoken or promised, 2 Sam. 23.3, 4, 5. This was David's hope and all his Hope and comfort, as to his Children, in a dying hour. And how did it engage him to go in, and stay before the Lord, and beg earnestly of him, that he would stablish his word and bless his house, 2 Sam. 7.18, 27. And John's Ministry was wonderfully effectual to stir up the people, and encourage them to go to God, and not to discourage them: And that not for themselves but for their Children and Servants, Matth. 11.10, 11.15.24 to 28.8.8, 9, 10.9.22, 23. Jacob's life was bound up in the Lad's Life. If the exclusion of Children and Infants that were of the Church of God, from it, would have discouraged parents in their going to God, then there was no such exclusion made in John Baptist's days, Matth. 2.16, 17 to 22. If Children's inclusion in the Promise and Favours of God, would draw Parents Hearts after God, then Children were not cast out, but taken into Church privileges in these days. But that it doth, 2 Sam. 7.18, 26, 27. ergo Matth. 11.10, 11.  
23. This proves the Infants of the seed of Abraham to be then as certainly baptized as the Adult, in that the Holy Ghost doth this witness after John's Baptism, That it was theirs as well as any ones else, of the stock of Israel: And this as they were Israelites, Rom. 9.4, 5. who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law and the Promises. If any can exclude Baptism from these, let them do it, and exclude them also from all the rest. If they will say this did not belong to Gospel-times, let them red the fifth verse, whose are the Fathers, and of whom, as concerning the Flesh, Christ came, who is over all, God blessed for ever. If there is any Church privilege that any one had not, that was Infant or Adult, of the Seed of Israel, that is, that had a Father and a Mother that were Israelites, according to the Flesh, then all Israelites must have it, but all must be deprived by the same reason that any one person was deprived; and what was done to any as matter of Wrong, can never be a rule of Right for others: And this was asserted of the Jews long after John Baptist's Days. See also Rom. 11.1.3.2. Joh. 1.31. Acts 13.46.3.25, 26. The whole of the Gospel is called, their spiritual things, Rom. 15.27. Now if it was theirs, and did appertain to them as Israelites, then it would have been sin in John, and matter of condemnation to him to have kept any from Baptism, much more all Infants: But Christ commends John and his Ministry, as one that was greater than any of the Prophets before him; and as one that came in a way of righteousness, and therefore not in a way of wronging and robbing of them of their privileges, and much less of Gospel Ordinances: And therefore the Infants in Israel were all certainly baptized, Matth. 21.32. He did his Work, Acts 13.25.  
24. If John should have excluded any, much more all Children, then all in the visible Church, or of that only Floor that Christ was to come to, had not been the Object for Christ's Fan. But all that visible Church are declared by John the Baptist to be the object of Christ's Fan, on all that were in that only Floor that Christ was to come to; therefore none, and much less all Children were not cast out by John the Baptist, Matth. 3.12. Luke 3.16, 17. John was but the preparer of the way of Christ, to come to them, not the purger out of the Church.  
25. From the speediness of the Execution to be done upon them, as threatened by John; as speedy as the three to be cut down, that the Ax is laid to the Root of: And as speedy as the Chaff is to be blown away, when the Fan is in the Hand of the Fanner, Mat. 3.10, 12. So that they must be all prepared for Christ, and bring forth Fruit, because Christ was to come against them with speedy and utter Destruction. Now should John have cast out all the Infants, they must have been cast out for ever. Because the visible Church of the Jews were speedily to be destroyed: God was ready to come and smite them with the Curse. And therefore John was to use all means he was sent with, to turn them to the Lord, Mal. 4.6. to 〈…〉 to the Bar●, o● to be cast into Hell. Now for John to have laid out all the Infants for ●ea● presently; because the Parents must die shortly, would have been a strange we indeed. And 〈◇〉 was to every ●●ee, and to all them that should be found by Christ Chaff or Wheat.  
26. From the necessity and speediness of all the Prophecies to be ful●●●●●●hat respected those days; and they not to have the means much longer, Isa. 44.3. Joel 2.28, 29. Isa. 52.3. Psal. 22.30. Psal. 8.2.3. Which could never have been fulfilled among them, should John have cast out and excluded all Children from Baptism; for the means of preparing them for it had been taken away, Mat. 3.11. Act. 1.5. Act. 19.3, 4. Isa. 40.10, 11, 12. Psalm 102.28. Isa. 61.9. Isa. 65.23.  
27. From the knowledge John had of the Prophecies, and the regard he had to the fulfilling of them, John 1.23. Mat. 3.2, 3, 4. Mark 1.2, 3. That he regarded the fulfilling of them, see Mat 11.2, 3. Luk. 3.12, 13, 14. Isa. 65.20, 21. Isa. 44.3.  
28. In that John promised them, That all Flesh should see the salvation of God; and that he made plain and streight the way of the Lord to that end, Luk. 3.4, 5, 6. If Infants and children are not some of all Flesh, then they must not be under the Power and Government of the Lord Jesus Christ, John. 17.2. Nor must they ever see; that is, enjoy the means of Salvation here, or the matter of Salvation hereafter. And if this be true of all Infants, then the Adult, nor one Adult Person, must see it neither, but that Generation of Adult in John's days. For when any are cast out and excluded, as not being in the Commission for the means, they must be cast out for ever: For who could ever bring them in again? And how then should they have bore a part in the praising of Christ in the Temple? Mat. 21.14, 15. Luk. 19.39, 40. And how then could Christ assert afterwards, that they were of the Kingdom of God?  
29. The nature of John's Baptism, as preached by him; The Baptism of Repentance for remission of Sins, Mark 1.5. Now if there were any that might be exempted the duty of Repentance, that Soul might be exempted from Baptism: But all are called to Repentance, now as well as then, Acts 2.38. A●ts 17.31. And therefore it was the duty of all to be baptized, by John's doctrine. If any will imagine it to be meant, of a Baptism of them that had truly repented before, let them prove it and take it: But let them take one Text or two to help them, Act. 2.38, 39, 40, 41. 1 Cor. 10.1, 2, 3, 4. Act. 8.17, 18, 20, 23.  
30. The Apostle Peter's asserting the Promise to be theirs, after John's Baptism: Therefore, surely John did not exclude them; and yet the Promise continue to them. Had Cain or Esau any Promise when cast out? Or the same Promise, and that every way, and in every thing, as any other whatsoever?  
31. If John Baptist should have excluded Infants, and also any others from Baptism in Israel, which he must have done, if he had baptized none but such as could make out their true Penitency, by a verbal Confession; then how could that Promise or prophesy have been fulfilled, that the Babes and Sucklings were to magnify the Lord Jesus, and to still the Enemy and Avenger? Mat. 21.14, 15, 16. Luke 19.38, 39. Except any can show that Persons are as real and as certain Subjects of the Promises of God, when they are excluded and exempted from being of the visible Church of God, as when they were of it, or in it: Or except they can prove that this Promise did belong only to Children, when excluded, and cast out of the Church of God. And how should that Promise be fulfilled, of Christs pouring out his Spirit upon all Flesh? Joel 2.28. Are not Children, when Infants, some of all Flesh? Were the Apostles all Flesh? Act. 2.16, 17. Or are they not Sons and Daughters when in Infancy? And how must all other Promises, that were then in an eminent manner to be fulfilled, that had been long before made? Isa. 44.3. Jer. 31.27, 31. It was made without limitation either to Adult or Infant: And abundance of other Promises besides these. And above all, how should the Promises made to the Fathers, that Christ should be a Minister of the Circumcision, Rom. 15.8. if Children should then have been excluded by John the Baptist. The Promises that were then to be fulfilled, must have failed, and have all been made null and voided to all Israel, excepting only the Generation of Vipers, and Publicans, and Harlots, that could make a verbal Confession. And it must signify nothing to them too, if they could not have made a Confession; for it was their Confession that gained them their right to partake of Baptism: And this when there is not the least tittle mentioned of the truth of their Confession, as to the quality of it, to signify or set forth the truth of their Repentance.   
FINIS.