A TREATISE CONCERNING THE LAWFUL SUBJECT OF BAPTISM.  
Wherein are handled these Particulars; 

The Baptising of Infants confuted; and the Grounds to prove the same answered.  
The Covenant God made with Abraham and his seed handled, & how the same agrees with the Gentiles & their seed.  
The Baptism administered by an Antichristian Power confuted, as no Ordinance of God, and the Grounds to prove the same answered.  
If either Church, or Ordinance be wanting, where they are to be found, and how recovered.  
The Covenant and not Baptism forms the Church, and the manner how.  
There is no succession under the New Testament, but what is spiritually by faith in the Word of God.    
With some other things examined, and briefly discoursed.  
By me J. S.  
Go teach all Nations, Baptising them,  Mat. 28.19. 
He that believes, and is baptised, shall be saved,  Mark. 16.16. 
For by one Spirit are we all baptised into one body,  1 Cor. 12.13. 
Prove all things, and hold fast that which is good,  1 Thes. 5.21. 
Lord God the strength of my salvation, cover thou my head in the day of battle,  Psal. 140.7. 
LONDON: Printed in the Year, 1643.   

The Epistle to the Reader.  
CHristian Reader, have a favourable construction of my so bold attempt, of so great a work, upon such weak ability, which may possibly seem to savour as deeply of pride to some, as David's undertaking the challenge of Goliath did to his brother Eliab, 1 Sam 17.28. But I am contented to walk naked before the world, and to under go the censure of men, to perform any service to God, or his people.  
The occasion that pressed me on chief to this work, was by reason of some godly persons, whose consciences were scrupled about the baptising of children before they came to know what they do in the same; and others coming to hear of it, did much insult upon them, in a reproachful manner, with much reviling and despising of them; as I understood by a Letter received from them; and did as it were make a challenge upon them, with certain Reasons and Arguments, gathered up against them. Upon which occasion the said Reasons and Arguments were sent to me from beyond the Seas to be answered, and pressed me with Letter after Letter to the same, which at length I intended to do, only in a private way, until some here at home had published their evil affections in a reproachful manner; casting such unseemly aspersions upon the truth of God, and godly persons for the truth's sake, to make the same hateful in the eyes of all men, in what them lieth. And others also in resemblance of the truth, going on in such a confused way, both in respect of corrupt doctrine, and as bad order; by reason of which disorder, the blessed name of God, and his holy truth are exposed unto much suffiring. And thus the glory of God, and the honour of the Gospel of Jesus Christ, lying as it were at the stake; and his people grieving and suffering together with the same. I thought in such a case that I was bound in conscience to come forth to the help of the Lord against the mighty; and to free myself from the sin of withholding the truth in unrighteousness; and according to that ability Christ bathe given, to speak a word in the defence of his blessed truth, against those ungodly aspersions cast upon the same.  
And thus having showed my courteous Reader, the grounds forcing me to attempt so great a work with so weak mean●●, I trust he will sparingly consider, rather than rashly censure, as the manner of too many is. And to judge as he would be judged, remembering there is a righteous Judge, before whom we must all appear, and give account every one for himself, as Rom. 14.10.12. 2 Cor. 5.10. The subject controverted in the following Treatise, one part of it is about Infant's Baptism. And whereas I oppose the same as an unwritten tradition, yet I would not be understood that I oppose Infants, in respect of either their persons, or age, or salvation itself, between God and them invisibly, but honour them with all natural respects, desiring their safety and well-being here, and glory here after; but what their estate is in respect of grace, that I do not know, but as the same appears by some effect of faith; until which time, as I condemn none, no more dare I justify all, but leave them all unto the good pleasure of God, that only knows who are his. And this I believe, that God of his mere grace, before the world was, did elect and choose a number in Christ to salvation. All which shall avoidable come to glory, as Ephes. 1. Rom. 8.30. But who these be, that I do not know, until God reveals the same by some effect of his grace appearing in them. And all that I intent by opposing Infants Baptism, is but only to forbear a while and wait upon God in the use of means, until faith appears to meet with God in his holy Ordinance, without which the same is void and of no effect; but profaned, God provoked, and the party endangered. Friend, how camest thou in hither, not having a wedding garment, take him, etc. Mat. 22.12, 13. And also that Baptism administered in an Antichristian Church, and by the same power, is no ordinance of God; so that all such so baptised, are to submit to the Lords ordinance of Baptism, whensoever God calls them to believe and receive the Gospel. And yet not holding any rebaptising; for he that is once baptised with the Lords true Baptism, he needs no more. Nor yet a new way of baptising, as some to please themselves so call it; but only that good old way, which John the Baptist, Christ and his Apostles walked in before us; and left the same as a Rule under command in the holy Scriptures, for such as will be followers of them to walk by.  
And as it is recorded by the holy Ghost in the Scriptures of God; even so it is the judgement of the most and best learned in the Land, so fare as I have seen, or can come by any of their writings. As in all the common Dictionaries, which with one joint consent affirm, that the word Baptism or Bapti●o, being the original word, signifies to dipp, wash, or to plunge one into the water; though some please to mock and deride, by calling it a new found way, 
Yet truth was before error.  and what they please. Indeed it is a new found truth, in opposition to an old grown error; and so it is a new thing to such, as the Apostles Doctrine was to the Athenians, Act. 17.19. But this being no part of the following Discourse, I shall leave it, and turn such so mocking over to consider of these Scriptures, Isa. 28.22. Pro. 17.5. Isa. 57.4. Act. 17.32. Heb. 11.36. Judas 18. & Gen. 21.9. with Gal. 4.29. and I doubt not but the wise hearted Reader will thy and examine things of so high a nature by the Word of God, and not to build upon dark unsound consequences, and false inferences, and lay by the plain testimony of Scripture, that must decide all doubts and controversies in matters of Religion.  
For sure I am, there is neither command, nor example in all the New Testament, for any such practice, as I know, and whatsoever is done in the worship of God, or obedience to Christ, without his command, or apparent example approved of by Christ, is of man, as a voluntary will worship, 
Col. 2 20, 21, 22. Mark. 7.7, 8.  after the commandments and doctrines of men; the which Christ testifies against as a vain thing. This way the Gentiles are more forward in, then ever the Jews were; and more bitter against such that do oppose their traditions, than ever they were.  
And therefore I beseech thee, Good Reader, beware of opposing the Gospel, and Christ's holy order in the same. 
Rom. 11.  For which thing God fell out with his ancient people the Jews, and threatens to make the Gentiles drink of the same cup, if they oppose the power and authority of his Son Jesus Christ, as they did: and do not the Gentiles this? Yea, and much more than ever the Jews did.  
The Gentiles are set forth in Scripture to be the greatest enemies that Christ and his Gospel hath in the world; 
Psal. 2. Ezek. 38. Rev. 20.8, 9 Rev. 9. 1-11. Rev. 12.4. Rev. 13.1, 2. Rev. 17.13, 14.17. Rev 11.2. Rev. 11.8. Rev. 17.17 Rev. 11.2. Luk. 21, 24 Rom ● 11.20, 21, 22.  for they rage, and bend up their forces against Christ, and his people: and the Gentiles they compass the Camp of the Saints to devour them. Of them is the bottomless pit, out of which come the Locusts, with a King over them: and of them is the bloody Dragon that stands against the Church, to suppress and devour Christ's holy order, and Government, and her subjection to the same. Of the Gentiles rises that beastly State, with which the Kings of the earth join their powers, against Christ's Kingly power and Subjects, and they tread underfoot the holy City. Not the earthly City Jerusalem, as some weakly affirm, but the holy & heavenly order of the Gospel, and the true Subjects thereof. The Gentiles Crucify Christ in his mystical body, which is more than to slay him in his humane body.  
There is a time set for the long suffering of God towards the Gentiles: Which time being once expired, God will have as strict account of the Gentiles, as ever he took of the Jews. Which day shall be as black and dark over the Gentiles, as ever it hath been to the Jews. And more in that their sin hath been greater against grace, Christ, and his members, by many degrees then ever the Jews were. And therefore woe woe unto the Gentiles, because the day of their account draws near. Therefore good Christian Reader, be well advised, and do not take part with any that shall oppose Christ in his sweet and comely order among his Saints, and kingly Government over his Subjects. We see by apparent example, how dangerous a thing it is to oppose Kings; but Christ is the King of Kings; therefore kiss the Son, lest he be angry, Psal. 2.12.  
JOHN SPILSBERY.   

A TREATISE CONCERNING THE SUBJECT OF BAPTISM. Wherein is handled, and also disproved, Infant's Baptism. The Covenant God made with Abraham, and his seed, Gen. 17. And how the same agrees with Believers, and their seed, under the New Testament, with the Privileges thereof. The Baptism administered by a false Antichristian Power, no Ordinance of GOD. The orderly constitution of both Church and Ordinance. With many other things briefly handled.  
FOR a more orderly proceeding in the following Discourse, I shall first lay down the Arguments and Objections, and then give Answer to the same. And for some things in the beginning, I shall pass over briefly, they not much concerning the point in hand. As the Scriptures being a perfect rule of all things, both for faith and order; this I confess is a truth. And for the just and true consequence of Scripture, I do not deny; and the covenant of life lying between God and Christ for all his Elect, I do not oppose: and that the outward profession of the said Covenant, hath differed under several Periods, I shall not deny: and of the Scriptures speaking of the disannulling and abolishing the old Covenant and making a new, is to be understood of the Period from Moses to Christ, and not of that from Abraham to Moses. This also in part I confess, but not the whole; because that the abolishing of the old Covenant or Testament, reached unto all that outward for me of worship, under any type or shadow, by which the people professed their faith and obedience to God.  
So that the abolishing of types and shadows, must reach so fare as any types and shadows were, and that was unto Circumcision itself: unto Abraham's Period; and beyond; even to all those sacrifices in any part of the old Testament, wherein God testified his pleasure unto his people in any dark and typical way, or they their faith and obedience to him by the same.  
So that the opposition the Scripture holds forth between Covenant & Covenant, is between Testament and Testament, with reference to the order and form of profession thereof. But I leave this as little concerning the matter in hand, and come to that which follows. And the first to any purpose is laid down thus.  
That children are capable of the Spirit of God, and of the grace of the Covenant, Obj. and whatsoever men of years are capable of, though not wrought in the same way, and by the same means, yet the same things, and by the same Spirit, so fare as is necessary to union with Christ, and justification to life thereby: else children were not elected, or raised up again in their bodies, and be saved; nor yet the judgement we can have of men of years be infallible, but we may be mistaken, as in the case of Simon Magus, and others in the like nature.  
In answer to this, Ans. let it be in the first place considered, what may be here meant by children, because the Scriptures speak of children in a several respect.  
If such children as the Scriptures call so, through weakness in the faith, as Mar. 18.6. 1 Joh. 2.12, 13. 1 Cor. 3.1. Heb. 5.13.  
Now if such children as these, than I confess, that such are capable of the Spirit of God, and so of the rest, as aforesaid.  
But if by children be meant of infants, than we are to consider what is meant by capableness of the Spirit, the grace of the Covenant, and the rest. If capable of the Spirit, so as opposed to the power of the Spirit to work upon them, so is a stone as well as a man, as Mat. 3.9.  
But if capable to comply with the Spirit, in hearing, receiving, and believing the Spirits testimony; and so of Regeneration, faith, and repentance, etc. This I shall deny, until some proof be produced from the Word of God for the same.  
And to affirm this to be God's way to brings persons to the faith, by working so upon them by his Spirit in their infancy, argues some ignorance of the true nature and work of grace, as the Gospel holds it forth.  
And to be capable of the grace of the Covenant, which must be understood of the promise containing the blessings and privileges thereof, in the holy dispensations of the same.  
We shall find in the Scriptures of God, all the sweet promises of Grace under the New Testament, holding forth their blessings, and blessed privileges only to such as believe. And that to the Elect themselves, as they are considered in Christ, and appear so by some effect of grace, declaring their faith, and they to be such as God approves of in his Son, and so to have visible right to those privileges they are visibly justified by, and possessed in, as such that have a visible right unto the same. Which can come to us Gentiles no other way then by Christ, and faith in his Name.  
And if any shall object from the testimony of John the Baptist, Obj. that he is said to be filled with the holy Ghost from his Mother's womb, 
Luk. 1.15.  etc. and hence conclude, that Infants may have faith.  
To this I answer in a word; Ans. first, what Infants may have is one thing, and what Infants can from this Scripture be proved to have is another. For if any thing from this Text can be proved for Infants, it will be, that they are filled with the holy Ghost from the Mother's womb, as John is said to be, which is another thing then to believe; as Act. 6 5. & 4 31.  
Secondly, All such so testified of by God, as he did of John, I shall acknowledge as much as is here meant to be in him, to be also in them so testified of by the holy Ghost. But to affirm, because God so testified of John the Baptist in the womb, therefore the same holds true upon all other Infants likewise. This is indeed weaker than infancy so to affirm, 
Job. 31.18.  and grosser than ignorance for any to believe. Job is said to be a Guide to the distressed from his Mother's womb. Shall it be concluded thence, that he was a Guide to such when he was an Infant: or if he were so, must it needs follow, that all Infants are capable Guides, because it is said so of him.  
And lastly; I am not against any that have faith, but absolutely for all that believe; whether Infants or others; so that their faith appears by such effects as the Word of God approves of. Otherwise what have I or any man to do, to meddle with the secret and unrevealed things of God, either to justify or condemn.  
And whereas in the former Proposition, there seems a restraint made of the work of grace in an Infant over there is in other persons, by saying, only so fare as is necessary to union with Christ, and justification to life thereby.  
Now for answer to this, we shall first consider what in this sense is to be understood by Christ: and secondly, what by union with Christ, so as to be justified thereby. By Christ here, I understand him so, as the Gospel holds him forth in the work of man's Redemption, in reference to his death & resurrection; and the only righteousness that commends such to God as believe in the same. And so Christ thus considered, is the only subject of life to every soul that shall be united unto him by faith. To which union with Christ, these three things must be minded, as essential to the same.  
First, Gods revealing & tendering of Christ, as the alsufficient & only way to life.  
Secondly, A heart fitly disposed by faith to apprehend and receive Christ so tendered.  
And lastly, The Spirit of grace uniting and knitting of the heart and Christ togegether, as aforesaid.  
And this I understand to be that effectual and substantial union with Christ, to justification of life, which the Word of God approves of; that most decide all differences in matters of Religion. For justification to life, ever presupposeth apprehension of Christ, as the subject of life, and a true application of the same by faith, as aforesaid. The Gospel holds forth no other justification to salvation, but what is or faith; and faith ever presupposes the party's knowledge of the thing believed, Rom. 10.14. Heb. 11.6.  
Now let this be well examined by the rule of truth, & then let the Reader judge, how capable Infants are of union with Christ, and justification to life thereby. Now for to darken and obscure this truth, there are these evil consequences, as absurdities brought in, as to follow upon the same.  
First, If Infants should not be capable of those graces aforesaid, than they were not elected, Obj. Secondly, Then their bodies should not be raised again to life. And lastly, We have not infallible judgement, but may be mistaken, as in the case of Simon Magus, etc.  
To this in a word: and first I would know of such, Ans. whether Infants with reference to their nonage, were the subjects of God's Election. Secondly, If Infants so considered, are capable subjects of glory. And if not, as I suppose none will affirm, then why any more in Grace then in Glory. And for any to appoint God a way how to save Infants, or to draw out to themselves a way how the holy Spirit of Grace must sanctify them to salvation, above what is written, I think it is somewhat too much boldness. God will have his creature to keep only to his Word, as the Rule by which man must judge all things; and the Word of God shows that he hath elected persons to the means as well as to the end, being the way unto the same. And that was the Adoption of Sons, and to be called and justified by believing in Jesus Christ, as Ephes. 1.4, 5. Rom. 8.29, 30. 1 Pet. 1.2. 2 Thes. 2.13, 14. And therefore the ground of Gods calling us, and our believing is attributed unto out Election, Act. 2.47. Act. 13.48. Rom. 8.28. Rom. 11.7. And to the glory of God, as the cause of all, by the dispensation of his grace upon his chosen in Christ, and their free obedience unto him again, as Rom, 9.23, 24. Ephes. 1.6.12.  
These things God hath revealed in his Word; and further, I dare not go, but leaving the secret things to God, who gives not account of all his ways.  
And for the raising of Infant's bodies, doth none rise but such as are in visible union with Christ; as for invisible things we meddle not with. It is the power of God that raiseth the dead, and not union with Christ, 1 Thes 4.16. And when any of God's Elect can by the Scriptures be showed to die in their infancy, than it will be granted that their bodies are raised to life eternal, only as they are Infants. Nor that I hold all that die in their infancy to be damned, but being a secret thing, I leave the same to God. And though that we have not infallible knowledge to judge aright of the hearts of men, which thing is proper to God alone: shall we not judge at all therefore? we are to go on as near as we can by the Rule of God's Word; and in so doing, we discharge our duty, which binds us to judge of the tree by his fruit. And though we are not infallible Judges, but may be mistaken yet this will not follow, that we should justify a tree upon which no fruit at all appears, but rather to go on by the rule of judgement; and if we do miss, to be humbled for our weakness rather than leave all undone, because we are not sure to do it infallibly. But I would not be understood to oppose Infants so, as to exclude them from salvation; no, I am so fare from this, that I do not so much as impose any such work of grace upon them, as essential to life, in this or that way, as many do, but leave all in respect of them as a secret thing to the wisdom and grace of God in Christ; by whom the sin of all the Elect are for ever done away at once.  
And for faith, that I press for in all that challenge right to any privilege of grace, is only to have some warrantable ground to judge by, and so to know who God doth approve of; as those unto whom such privileges belong. Seeing he hath proclaimed, that all by nature are children of wrath, Ephes. 2. And I cannot believe that any are naturally borne in grace, and so believers from the womb, though the opposite doctrine teacheth and affirms the same. And so I come to another Proposition, laid down thus:  
That Baptism is not the first gra●e, Obj. but the second; neither doth it confer grace, but is given to confirm the former, which therefore must be presupposed, or else not to be administered. And it is the seal● of the new Testament, or of the righteousness of faith, now to all that are partakers thereof; as of old Circumcision was unto them. Rom 4 11. Only understand by Baptism the outward part Administered by a lawful Minister of the Church; which may and too often is● separated from the inward, though it ought not to be so, and yet remains true Baptism so administered; ●r else Simon Magus, and those false brethren, Gal 2. being not baptised, and if they had repent, must have been baptised a new.  
I shall not say much to this particular, Ans. because our chiefest work lies yet behind; only thus much let the Reader observe, that here Baptism is said to be given of God, as an Ordinance, to confirm saith in the subject baptised, and so to be presupposed, or else not to be administered. Now of God give it to that end for to confirm faith, than he never intended the same to be administered upon any, but only such as have faith. And so much the next words affirm, which say, That it must be presupposed, or else not administered. Now I suppose it is meant, that faith in such is to be presupposed from some ground or visible effect of faith, in appearance at the . For no man can properly presuppose a thing, without some appearing ground from whence his supposition must arise, and specially in weighty matters. But what ground any man can have to presuppose of child in the womb, or one that is newly borne, to have faith, and so capable of a seal, as to be confirmed by Baptism, I cannot conceive, but rather think it to be great weakness in such that shall so presuppose or affirm. For it is a doctrine that confirms the opinion of such as hold faith to be natural, and in a man from the womb; and as some say, they have been believers ever since they were borne: And so it is here; for when an Infant is once baptised, it goes ever afterwards for a believer, as well as any that are never so clear in the faith, unless he comes to commit such sin as to be excommunicated, until which time he was ever a believer before. But I pass from this, to the next particular thus:  
That as of old, more was required of Abraham and men of years when they were Circumcised, Obj. then of Ishmael and Isaac, or of other Infants, continually circumcised afterwards; so now in the adminsstring of Baptism, more is required of men of years, then is of Infants: of Abraham God required faith in the blessed seed; but not the same of Isaac: Of men of year's faith is to be required, and must be that a man may be baptised, but not the same of Infants.  
The substance of this particular lies thus; That more is required of men of years, Ans. for their receiving of Baptism, then is of Infants; and all the proof is from the example of Abraham, Ishmael, and Isaac, and others in like manner after them in the order of Circumcision. I shall give a brief answer to this by an Argument drawn from the same, thus; Upon the same condition, that Abraham, Ishmael, and all the rest of his household received Circumeision, so are all now to receive Baptism. But Abraham, Ishmael, and all the rest of his household were circumcised upon one and the same condition, without requiring any thing more of one then of another; as Gen. 17.10, 11, 12, 13, 14.23.25, 26, 27. Therefore all are to be baptised upon one and the same condition, without requiring any thing more in one then in another, which is faith & repentance in all alike, Mar. 28.19. Mark 16.15, 16. Act. 16.31, 32, 33, 34. Act. 2.38. Act. 8.12, 13, 37. Act. 10.47.  
And whereas it is said, that faith in the blessed seed was required in Abraham, but not in Isaac, who was to be circumcised at eight days old; It is more than I find the Scriptures reveal, that such a faith was required of Abraham at the time of his circumcision, or else he must not have been circumcised; Or that the same faith in the blessed seed Jesus Christ, was so required of all his household at the time of their circumcision, is more than yet appears to me. And as it is said, that the same faith was not required of Isaac, as aforesaid, no more was it required of Ishmael, who was 13. years old when he was circumcised, Gen. 17.25. not of the Shechemites being men of years, Gen. 34. So that this Proposition falls in itself; and so I leave it, & come to the reasons & Arguments themselves.  
The first Argument lies thus; If the Covenant now under Christ, 
1. Argu.  be the same that was before Christ, with Abraham and his posterity in the flesh; then as Infants were partakers of the Covenant then, and received the seal thereof Circumcision: so are Infants now partakers of the Covenant, and aught to receive the seal thereof Baptism. But the Covenant now under Christ, is the same that was before Christ with Abraham and his posterity in the flesh: Therefore as Infants were then in the Covenant and received the seal thereof; even so are Infants now in the Covenant, and aught to receive the seal thereof. Three things are to be cleared in this Argument.  
First, That the Covenant made with Abraham and his posterity in the flesh before Christ, and that now under Christ, is the same. Secondly, As Infants were in that Covenant, so are Infants now. Thirdly, as Infants were sealed then, so they ought to be now. Now for the proving of these aforesaid, there are 3. other grounds laid down as follow.  
First, That Gospel is the doctrine of the Covenant, but this being one, was preached to Abraham, as Gal. 3.8.17.18. Rom 4.11. and so to the end; and to the Jews in the Wilderness, Heb. 4.1.2. Heb. 3.7. and so in David's time, Heb. 4.7. etc. Therefore the Covenant is the same.  
Secondly, If Abraham be the Father of the Jews and Gentiles, and equally as he believed the righteousness of faith, and they his children equally as so believing, and no otherwise: then the Covenant is the same. But Abraham is the father of the Jews and Gentiles, and equally as he believes, as aforesaid, Rom. 4.11, 12.16, 17.23, 24. Gal. 3.3.9.26.29. Therefore the Covenant is the same.  
Thirdly, The standing of the Jews in the Grace of God, was the same with Abraham; as is clear from Gods often expressing of himself to be the God of Abraham and his seed; and praying to God for to remember the Covenant he made with Abraham, Isaac, and Jacob, and acknowledging the accomplishing of the same to them, as Luk. 1.73, 74. Luk 1.54, 55. and ours in the same with the Jews, as is clear from Mat. 21.41.43. & 22.1. Therefore the Covenant is the same.  
Thus lies the Argument, Ans. and the grounds to back it, and all to prove the Covenant God made with Abraham and his seed, to be the same now to the believing Gentiles and their seed; and Infants to be in this now, as they were in that then.  
In answer to which, I shall only touch at the three last grounds, briefly in a word, as I come to the Covenant itself. The first is because the Gospel is the doctrine of the Covenant, and was preached to Abraham, and to the Jews, etc. therefore the Covenant is the same. For the first, if the preaching of the Gospel, being the doctrine of the Covenant, can prove the Covenant to be the same to them as to us, than all to whom the Gospel was and is preached, are in the same Covenant. But I think it is the effectual believing of that which the Gospel holds forth in the doctrine of it, that proves persons in the Covenant, and not the preaching of it, because many may have the Gospel preached among them, and yet not be in the Covenant. And for the second, that Abraham is the equal father both of the Jews and Gentiles, only as he did believe, and they his children only so believing as their father Abraham did, and not else. In respect of which, the covenant is the same to the one as it is to the other. This in a sense I confess is a truth, that none are accounted children of Abraham, but only as they believe as their father Abraham did: and i● this be true, as the ground affirms it is, then let the Reader judge, how Infants can be said to be the children of Abraham, and in the Covenant, and so to have right to Baptism, as the scale to confirm their saith, and whether they do believe as Abraham did. But that Abraham may be said to be an equal father both of the Jews and Gentiles, I think not so in all respects: the Jews were the seed of Abraham, as they descended from his loins as well as from his faith. But for the Gentiles they are called the seed or children of Abraham, only as they walk in the steps of his faith, and not else; as 1 Pet. 3 6.  
And lastly, Obj. that the standing of the Jews in the grace of God, was the same with abraham's, and ours the same with the Jews; therefore the Covenant is the same.  
This doctrine so generally laid down without distinction or exception, holds forth a man's falling from grace, Ans. or out of God's gracious Covenant of life eternal. A doctrine to be testified against by all that truly fear the Lord. For Abraham's standing was true and firm in Gods gracious Covenant; and if the Jews was the same without exception, than the Jews that did oppose Christ, and were cut off for the same, fell out of this Covenant of grace. But I shall further clear this in that which follows; and so I come to the Covenant itself, and to see how that God made with Abraham, and this under Christ, will agree. In the handling of which, in the first place this must be well observed, 
A double ●eed in Abraham.  that there was in Abraham a double secd when God made his covenant with him and his seed, and confirmed the same by the seal of Circumcision. There was in Abraham at that time a spiritual seed and a fleshly seed. Between which seeds God ever distinguished through all their Generations. And as there was a distinction thus made by God in Abraham's seed before they were circumcised, and yet admitted to the seal of the Covenant by God's special command. For Ishmael and Esau were by God commanded to be circumcised as well as any of the rest of Abraham's seed, Gen 17.10.13. Even so there must be the same respect observed also in the Covenant, and that because the Covenant comprehends divers things; and Circumcision was a seal unto them all. Some of which were proper unto both the seeds, and some not; as may be gathered from the several branches of the Covenant expressed by God, Gen, 17.  
As first, for the multiplication of Abraham's seed, Gen. 17.2. this was proper as well to his fieshly seed, as his spiritual; as Gen. 21.13. Deut. 10.22. Isa. 48.19.  
Secondly, The land of Canaan, Gen. 17.8. This was proper also to both the seeds of Abraham. And as it was only a temporal inheritance, the same was conditional, as Heb. 3. And so confirmed by circumcision upon both the seeds of Abraham, as Gen. 21.9, 10. Deut. 30.18, 19, 20. And as it pointed at a spiritual inheritance, shadowed out under it. Now thus considered, it was absolute, and confirmed only upon the spiritual seed; as Gen. 17.19.21. Gen. 21.12. Gal. 3.17.  
Thirdly, That from Abraham's loins should come a seed, in whom all the Nations of the earth should be blessed; as Gen. 17.16.19. & 18.10.18. & 21.2. This blessed branch of the Covenant was proper only to the spiritual seed, considered either in the cause, or in the effect; as Act. 3.25, 26. Gal. 3.7, 8.9, 16.  
Fourthly, Abraham's fatherhood of the faithful; as Gen. 17.4, 5. This was only proper to faithful Abraham and his seed, as they are found walking in the steps of his faith; as Rom. 4.11, 12, 13, 16. Rom. 9.7, 8. Gal. 3.6, 7, 9 29. 1 Pet. 3.  
Lastly, To be a God to Abraham, and to his seed after him in their generations; as Gen. 17.7. That was faithfully to perform all that he had promised, either to Abraham in particular, or his seed in general; as Neh. 9.8. Psal. 105 9.10, 11, 12, 13, 14.42. Luke 1.72, 73, 74. In token of which God annexed Circumcision, as a seal to confirm the same; as Gen. 17.11. These are the several parts and branches of the Covenant that God made with Abraham and his seed, and Circumcision in the flesh as a seal to confirm every part to each seed, as was proper to the same.  
But if any shall say, the Scriptures deny many seeds, Obj. and approve only of one seed in Abraham, with whom the promise was made; as Gal. 3.16.  
To this I answer and say, that this place well considered, will help forward the truth; Ans. for the Apostle here speaks of the Covenant, so as comprehending Christ the substance of the same, and the Elect in him for eternal life. In which sense the covenant of grace was not made to Abraham and to all his seed without exception; for then all his seed must either be saved, or else such as are not but perish, must fall out of the said covenant of Grace; for I suppose no man will say, that all the seed of Abraham without exception were saved. And if not, then there was some of Abraham's seed comprehended in the Covenant in one sense, and admitted to the seal thereof, whom God excepted against in another: some of which was Ishmael and Esau, signifying in Abraham's generation, a fleshly seed as well as a spiritual; between which seeds God ever held forth a distinction through all their generations, from Abraham until Christ, who put an end to the type and the flesh, and all privileges of that nature thereunto belonging; 
Col. 2.  as 2 Cor. 5.16. Phil. 3.3, 4, 5. So that now all is laid up in Christ, as God's store-house and treasury, and in him only for such as believe, and therefore now first in Christ by faith, and then to the Covenant and the privileges thereof; as Gal. 3.29. And none by the Gospel approved of now to be the children of Abraham, but only such as walk in the steps of his saith. For as none invisible before God, are by him at all approved to have right to any privilege of grace, but only as he looks upon them in his Son: No more are there any visibly before men to be approved of, so as to have right to the same, but as they appear to be in Christ by some effect of faith declaring the same. And so much the more, in that God excludes all from his holy Covenant, is to have right in the outward dispensation thereof, but only such as believe. Rom. 11.20. Heb. 3.18, 19 Heb. 4.1, 2, 3. Heb. 11.5, 6. Rom. 9.7, 8. Gal. 3.22.26.29.  
Let all this be well considered, and I doubt not but the difference between the Covenant God made with Abraham before Christ, and this under Christ, will appear very great, though in some respect for substance the same. Yet in the outward profession of them, the difference is great, both in respect of persons and things. Wherein our descent chief lies: that covenant admitted of a fleshly seed, but this only of a spiritual, Gen. 17. with Rom. 9 That in the flesh, and this in the heart, Gen. 17.13. with Jer. 31.33. Rom. 2.28, 29. The seal and ordinances of that Covenant, confirmed faith in things to come, but the seal and ordinances of this, confirm faith in things already done.  
That Covenant was national, and admitted all of the same to the seals thereof; but this personal, and admits of none but such as believe. That Covenant begot children after the flesh, as all Abraham's natural posterity. But this only begets children after the Spirit, and only approves of such as are begotten and borne from above, in whose hearts God writes his Law, Jer. 31. Ezek. 36. Heb. 8. Joh. 3.5, 6. That covenant with Abraham and his posterity before Christ, comprehended a civil State, and a worldly Government, with the like carnal Subjects for the service of the same. But this covenant now under Christ, comprehends only a spiritual State, and a heavenly Government, with the like spiritual Subjects for the service of this also. That covenant held forth Christ in the flesh to a heart vailed; this holds him forth after the Spirit to a face open, 2 Cor. 3. In all understand, the visible profession of the Covenant, in the out ward dispensation of the privileges thereof.  
And now I come to the consequence gathered from the Covenants, Obj. being one and the same, as aforesaid, That as Infants were in that covenant then, and circumcised, so are Infants in this now, and to be baptised.  
In answer to which, Ans. I shall commit in the first place, to the Readers consideration these particulars, for the further clearing of the aforesaid truth. First, What the Covenant is. Secondly, What is that which admits into the said Covenant. Thirdly, Who are the true approved Subjects of this Covenant. And lastly, Whether all have not one and the same way of entrance into the said Covenant: and to each of these a word.  
First, the Covenant itself, is a Covenant of grace and salvation, by which God of his grace takes a person or a people to himself for his own above all others, and to be their God, and to man●●est upon them the riches of his grace and glory: and the manner of which is in effect but only thus much; Gods calling of a man to an agreement with himself in his Son, wherein he promises to be his God, and to give him life and happiness, and all things in Christ, and that he shall believe and rest upon his faithfulness and truth, and so take him for his God, etc. And thus I say, God and man come to an agreement in Christ, upon something passing between them, wherein they both agree, and this is called a Coveannt; and I call it a covenant of grace, when the thing agreed upon is a subject of grace; as Gods giving of man life and peace, and all things in Jesus Christ, and that he will be his God, upon whom he shall rely, and believe the accomplishment of all things in his due time; and that he shall hear and know his will by his Son, and obey him in the same; and man's free consent to God again, that he likes of all this well, and concludes with God that it shall be so. For a Covenant presupposeth two persons at least, and also something to agree, or covenant upon: thus did God with Abraham, and so he doth with every believer; and chiefly when God takes any into a Church-fellowship. So that the covenant consisteth of these essentials. First, the persons disposed to agree. Secondly, something to agree upon. And lastly, their mutual consent, which is the agreement itself. And so much for the Covenant, and what the same is.  
Secondly, What it is that gives right to enter, or admits any into the said Covenant, 
What inrights into the covenant.  and that is the promise of God in Christ, and faith in the same, that gives right of entrance, and only admits into Covenant with God; as Neh. 9.8. The Covenant aforesaid, hath these essential parts, and visible branches. First, Grace in the agent, God. Secondly, faith in the Subject, Man. Thirdly, a uniting or closing of these together, which is that mutual consent & agreement by faith in the same grace, revealed by the Gospel, which is the word of Reconciliation. So that it is the blessed word of life, and faith in the same that gives right, and admits into Covenant with God.  
Thirdly, Who are the true approved Subjects of this Covenant, and they are only such as believe; for God approves of none in covenant with him by his Word out of Christ, nor of any in Christ without faith. Nay, God denies his approving of any in fellowship or communion with him, that do not believe; as John 3.5, 6 36. Heb. 11.6. Rom. 8.9. Thus God approves of none as Subjects of his gracious covenant, but only such as he hath elected and chosen in Christ, and so appearing by some fruit and effects of the same; as these Scriptures, (with many other) witness, Rom. 8.29, 30. Rom. 11.7. Ephes. 1.4, 5, 6. 2 Thes. 2.13, 14. 1 Pet. 1.2. Act. 2.47. Act. 13.48. So that such as are the chosen and called of the Lord, are the only approved Subjects by him in his saving and ever-blessed Covenant of life.  
The fourth and last is this; Whether that all persons now under the Gospel, have not one and the same way of entrance into the foresaid Covenant?  
For answer to this, the holy Word of God must be Judge, and I finds the Gospel of Christ to approve of none in the Lords holy Covenant of grace, but such as believe; neither any approved of, as to be in the way of life, but such as are in Christ by faith; and therefore no other way to come into the Covenant of grace and salvation (as the Scriptures reveal) but only by Jesus Christ. For in him are all the promises confirmed, & made over only unto such as believe; as 2 Cor. 1.20. Rom. 10 4 1 Joh. 5.11, 12. Rom. 8.9.  
The holy Covenant of life consisteth of these three essentials for entrance thereinto. 
The essentials of the covenant.  First, the word of God to reveal the same. Secondly, Christ to open the way, and to inright the party therein. And lastly, faith without which none can enter thereinto. So that as there is but only one way of entrance into Covenant with God, that the Scripture reveals now under the Gospel, & that is by Jesus Christ, and faith in his name. Then all must enter this way that can be approved in covenant with God; for none can come to the Father but by the Son, nor any to the Son but by faith; as John 14.6. with John 6.44.45. Heb. 11.6. Let all this be well considered, and then see how Infants are discovered to be in this Covenant, & what way of entrance hath God by his word appointed for them to come in, and denied the same unto others, except they be naturally begotten & born in the covenant, and so were never out of the same: which thing indeed the opposite doctrine affirms; for if Infants be in the covenant of grace, and that by virtue of their being borne of believing parents who are in the same, than such Infants are borne in a saving estate of grace, and were never out of the same; which doctrine makes void many heavenly and divine truths that speak to the contrary, which lay all under sin and wrath for the same; as conceived in sin, borne children of wrath, and so under the curse, until Christ by his blood and death redeems them, and by his heavenly voice calls them, and by his holy Spirit of grace, begets them unto a lively hope, working faith in their hearts, to lay hold upon Christ, God's arm of salvation that carries them up to glory; and therefore all are said to be borne again from above, of water and of the Spirit, before they can enter into the Kingdom of God.  
Now for such as are begotten and borne in the covenant, being the seed of believers, as is affirmed, than such were never out of the same; which doctrine disables them of any of the former privileges by Christ; for none can be under grace, wrath & the curse at one and the same time, in the outward dispensation of the same; the which all out discourse intends; for invisible things belong to God: and so I come to some other grounds, tending to prove Infants to be in the covenant now, as they were of old, and they are these.  
First, Obj. If it were not so, than this Covenant would not be the same with that.  
And for answer to this, Ans. I shall refer the Reader to what hath been aforesaid, concerning the differencebetweens the Covenant then and this now: not the same in a typical way, nor the same in a fleshly seed, nor the same in the outward privileges, nor the same in the visible profession thereof, etc. All which I have already spoken to, and shall add more here after.  
Another ground is this, Obj. else the state of the grace of God should be straitened and made of less extent by Christ's coming then it was before, whereas it is more enlarged, and of greater extent, there being nothing more required in the state of the persons to interest Infants into the covenant then, then is now.  
This particular consists of two parts, Ans. and the first is to this effect; if Infants be not in the covenant now as they were at the first, then is the covenant of less extent since Christ's coming, than it was before; the answer is, that indeed it is of less extent in respect of the flesh, by Christ's coming, than it was before, because that by him is taken away all fleshly respects, either in regard of persons or privileges in matters of grace; which is a further enlarging of the covenant in a spiritual sense; for the nearer the covenant comes to perfection, the larger it is; and the perfection of the covenant in one sense is this, to have nothing contained in it, but what is truly of it; and the contrary is a straitning of the same, and a bondage unto the true Subjects thereof.  
Again, It can not properly be said, that the covenant in the full accomplishment of the same in glory, will be more straight & of less extent than now in grace; and yet there shall be none but only such as truly appear to be of the same.  
The second part of the Proposition lies to this effect; Obj. There was no more required in Infants then to interest them into the Covenant, than there is required of Infants now.  
For answer to this in a word; Ans. let the Reader consider well, what was required to interest Infants into the covenant the, and see if there be the same for to interest Infants into the covenant now. There was required then, 1.2 male only of 8. days old. 2. of the seed of Abraham, and lastly, a special command from God for the same in particular; for though that the covenant had been never so firm between God and Abraham, yet if he had not had a command in special to Circumcise, I suppose he would not have done it: & if the command had been only to have preached the way of God to the people, and to circumcise such as believed, and embraced the same truth preached unto them, and no other express word of command for an Infant of 8. days old, & that the practice of Abraham, Isaac and Jacob, had been the same, without any direct and apparent example of their circumcising Infants. I do believe that none of the Jews that truly feared God, would have been so bold as to have circumcised their Infants, or if they had, let the indifferent reader judge, by the word of God, if it had not been a sin of presumption to go above what was written: & for their personal interest into the covenant, this is required now, as was then, to be of the seed, or children of Abraham, and visibly so appearing now, they did then. And who these are, I appeal to the word of god for righteous judgement, Rom. 4.11, 12. Rom. 9.7, 8. Gal. 3.6, 7, 8, 9.16.22.26.29. This I have showed before, and shall more clear hereafter; and so I come to another Proposition thus:  
Abraham being the root, and the Jews and Gentiles the branches; When the Jews Were broken off, as well Infants as men of years were so also: the like when the Jews shall be planted in again, as well Infants as men of years shall be so.  
To pass over the difficulties, and things that will not be granted about the Jews coming in, as this argument seems to import in the laying down of it, I shall only speak a word to what is intended, of implied; and for the better understanding of all in a word, let the Reader well consider, in what sense the Gospel holds forth Abraham to be the root of Jews and Gentiles. Secondly, how the Jews and Gentiles may be said to be Abraham's branches. Thirdly, the way of their breaking off. And lastly, what way this will make for the Gentiles and their Infants to come in, and for the Jews and their Infants coming in, I shall let that stand by until the time comes, or for some Scripture to reveal how the same shall be.  
And first to see how the Gospel holds forth Abraham for a root of Jews & Gentiles, and that is only in respect of his faith and faithfulness, and so he is the pattern and father of the faithful, that resemble him in the same, otherwise Abraham is not the root of the Gentiles, for they descended not from his loins as the Jews did. So that the Jews and Gentiles are Abraham's branches, only as they spring out of the same root by saith, which declares them to be his true natural branches, so fare as they only appear to be of the same faith as he was. This I have been upon somewhat before, and shall be more fully hereafter. But now for the Jews breaking off, this was only for want of their activall believing the Gospel; as Rom. 11. and opposing the same, Act. 13 46. Even so were the Gentiles received in, only upon their actual believing and receiving the same. And as God rejected none of the seed of the Jews that believed, for their parent's unbelief; no more doth god admit of the Gentiles seed that do not believe, for their parents believing; for as the word condemns none, but with respect to actual sin; no more doth the word justify any, but with respect to actual faith: and as every ones own faith in Christ inrights to life, so every ones own faith in Christ inrights to the privileges of life.  
That the Jews and the Gentiles being incorporated into one body in Christ; as Eph. 2.11. to 20. As the Jews Infants were in the same body, even so must the Infants of the Gentiles be also. 
〈…〉   
I answer, in a word, that the Church of the New Testament consists both of Jews & Gentiles: this is a truth, and admits of all that believe, and rejects none; and for the Gentiles Infants being in the same body as well as the Jews Infants. This I also believe, both alike; for the Church of the New Testament, though it cousists of Jews and Gentiles, yet she never admitted of any Infants as members in her body, or to the privileges thereof, but as they appeared to believe, and so capable, of the same.  
Another Proposition li●s thus; If by this word to Abraham, I will be thy God, and the God of thy seed, Infants are included, and therefore of old circumcised, and the same promise be continued in the same state to the Gentiles, than the Gentiles Infants are in the same also; but the first is true, and therefore the second; and so Infants are to be baptised.  
For answer to this, let the Reader consider well, that for a man to take this unto Abraham, I will be thy God and the God of thy seed, for a ground of Circumcision; this cannot be so, but only the word of command that enjoined the thing; for if God had but only made his covenant with Abraham, and not a commanded him to circumcise, it had been sin for him to a circumcised any; so that it was not the promise, but the command that was the ground of Abraham's, and the Jew's circumcising their Infants. And so the same ground must serve the Gentiles to baptise their Infants, which is not the covenant, but the like express command from Christ for the same; but as there is none, therefore the first; yet the second is not true, and so Infants are not to be baptised. Again, let it be minded, in what sense God did covenant with Abraham to be his God, and the God of his seed. 2. How we are to consider Abraham's seed, with which God made his covenant. For the first, God sets forth himself to Abraham, to be the almighty God, 
〈…〉 1.  and so an All-sufficient God, for Abraham to repose himself, and build his faith upon: from which ground Abraham is commanded to walk before God, and to be upright; which implies true faith, and holy obedience; with reference to which God made his covenant with him, being a fit and capable subject for the same; as Neb. 9.7, 8. And with respect to which faith and faithfulness, God took in with Abraham, all his posterity for a people to himself under Circumcision, and other Ordinances, by which God did distinguish them from all other Nations in the world. And to be a God to Abraham and to his seed after him, that was faithfully to perform his promise, in making of him great, & giving him a seed, in whom the Nations should be blessed, with which seed he would establish his covenant, for an everlasting covenant; and so he would be a God to his seed after him, in doing for them all that he had promised, to multiply them, to give them that fruitful Land of Canaan, and so to bless them with great prosperity. And also I will be their God, that is, their God whom they shall believe and obey, upon whom they shall depend for the performance of all that I have promised unto them; by which faith and obedience they shall acknowledge me to be their God.  
Now these being the particular expressions of the covenant, and as they lie barely in the letter, they art figurative speeches, and so considered only as they were temporal; for so was Canaan a temporal inheritance, and so were the other outward blessings, under which were figured our spiritual substances, only to the like Subjects. And as they were outward or temporal, so considered they were both general and conditional; for as the people did then believe God, and obey him, so they did enjoy them, and not else; as Heb. 3. Unto which covenant circumcision was added, as a token, to put the people always in mind of the said covenant; as Gen. 17.11. and a seal to confirm the covenant on both the sides, God to be a God unto them as aforesaid, and they for his own people above all others, and so to perform the same condition of faith and obedience, as Abraham their father did. And to walk as such circumcised in heart, unto which they were engaged by that Ordinance; as Rom. 2.25, 26, 27, 28 29. otherwise the covenant stood not in force for their outward prosper it is, that was the glory of that people in general. In which respect only, the covenant, the seal, and the inheritance, are all of a like extent; as Gen. 17.7.8.13. and so ended in Christ, in whom all stands firm only to such as believe; as Gal. 3. This covenant was accomplished by God upon the Jews at three several times, as they were Abraham's seed. First, in bringing them from Egypt to Canaan. Secondly, from Babylon to Jerusalem. And lastly, Christ's coming in the flesh, as the seed in whom all Nations should be blessed. This blessed seed according to the covenant God made with Abraham was sent first to Abraham seed the Jews in general; as Mat. 10.5 6. Mat. 15.24. Joh. 11.11. To bless them, by calling them to repentance, and so to turn them from their sins; as Act. 2.38, 39 Act. 3.25, 26. Act. 13 23.26 32, 33. Thus the King of heaven offered his Son first in marriage to the Jews; as Mat. 22. and being refused by them, he sought him a wife among the Gentiles; as Act. 13.46. Act. 15.14. Rom. 11. And so much for the promise or covenant God made with Abraham and his seed, which for the right understanding of it, must be considered in a several respect, according to the seed but not so to the Gentiles and their seed, the Covenant lies not to them in a figurative way, not in any fleshly or temporal respect, as it did to Abraham's seed in the flesh: but to the Gentiles in substance, only as they are in Christ by faith, and so upright as Abraham was when God made covenant with him; and if otherwise, that the Gentiles, must be considered as the Jews, than they must have a fleshly seed, under the same conditional respect as Abraham had, & have only one public head, as abraham's was to bring them in, & all stand in the same relation as children to a father, to that one head, as Abraham's seed did unto him, and come in the same way, both for covenant, and command, as Abraham and his seed did: All which the Scriptures deny the Gentiles for coming in such a way.  
And so I come now to the seed; and first to begin in the fountain and head-spring of all, at Abraham and Sarah, and see the Gospel's discovery of heir seed, compared with the Law, by which it will appear what the seed of Abraham is, that God approves of to be in the covenant with him, and so to have right to the seal there of. There was under the old Testament a general stated people in an outward form of profession; among whom God owned but a remnant to belong unto him in his gracious covenant of life; as Isa. 10.21, 22. Rom. 9.27. Against some of which in the general God excepted, as not so approved of in his covenant, and yet admit them lawful members of that body, and so to the privileges thereof, they being the seed of Abraham after the flesh; 
〈…〉  as Gen. 17.10.20, 21.23. Gen. 21.12, 13. Gen. 25.23. with Rom. 9.11, 12, 13.  
So likewise under the new Testament, there is also a stated people, 
〈…〉  whom God approves of for his own chosen and true spiritual worshippers; against whom he lays no exception, but owns them as such whom he hath purchased with his own blood, and so approved Subjects in his gracious covenant of life, as such who are called chosen and faithful, Joh. 4.23. 1 Pet. 2.5.9. Eph. 2.19, 20, 21, 22. & 4.16. 1 Cor. 12.12, 13.25, 26, 27. Eph. 5.25, 26, 27. Act. 20.28. Rev. 17.14.  
Now unto these two stated or bodied people, there is in the Scriptures two typical heads, namely, Hagar and Sarah, as Gal. 4.22, 23, 24, 25. Here Hagar and Sarah, as the two Mothers, type out the two Testaments; even so their two sons, IshmAel and Isaac, type out the subjects of the same, the one by the bondwoman born after the flesh, but he of the freewoman was by promise, v. 23. Now as Hagar the Mother, signified the old state in general, so IshmAel her son, signified the children of the same state, borne after the flesh, as he was; for though that he was of the seed of Abraham, yet he was no child of promise. Now for Sarah she was the lawful wife of Abraham, and so a freewoman, with whom the Apostle compares the state of the Church of the new Testament, the true spouse and wife of Christ, who is free from all servitude and bondage, & stands only in subjection to Christ her husband, as Sarah did to Abraham. And Isaac her son, signifying the true holy and blessed seed. Of this holy stock according to the Spirit, and so as Isaac was true heir according to promise; for the Gospel approves of none as true heirs of the blessing, & so the right seed, and truly in the covenant, but only such as the promise produceth & brings forth, as it did Isaac; for Isaac came not by an ordinary course of nature, but by virtue of the promise of God, and faith in the same, which raised nature above itself to bring him forth; as Gen. 18.10, 11, 12. Gen. 21.1, 2. Rom. 9.9. Heb. 11.11, 12. By this the wisdom of God in the Apostle holds forth as in a figure, who are Abraham's seed, approved of in the Gospel, & they are such as are brought forth by a power above nature, which is by the promise of God, & faith in the same, as Isaac was. And therefore such are said to be as Isaac was, children of the freewoman, the true seed of Abraham after the Spirit, & so heirs according to promise; as Gal. 4.28, 29, 30, 31. Gal. 3.29. Rom 9 8.  
Now the promise in the letter, the land of Canaan, an earthly possession answerable to the heir natural, and Circumcision in the flesh, as a seal to confirm the same upon condition of the like faith and obedience, and so to walk as such circumcised in heart. So God would be their God, to bless, increase, and to bring them into their promised inheritance; as Deut. 1. But in the substance, the heavenly Canaan, a spiritual inheritance, answerable to the heir spiritual, and Circumcision in the heart, as the seal of the Spirit, to confirm faith in the free and absolute promise of life, and faith required not of man, as a condition, but in man, as the work of the Spirit of grace in the heart, by which the same is made capable to join in covenant with God by faith. And though that Infants were in the first, yet not at all in the last; as visibly to appear in the covenant aforesaid, until their faith so declares them  
And further, 
〈…〉  consider of it thus; first, that no believer now can so stand to his seed, as Abraham of old did unto his seed, except he assumes the place of Abraham, and also his fatherhood over all the faithful. But if any believer should so fare presume as to assume Abraham's, place, and fatherhood upon him, yet another cannot do so. Except we make may Abraham's, and so all fathers, and no children.  
And if it be said, that every believer in his own family is an Abraham.  
If it be so, than he is the same unto his servants as well as to his children, for so was Abraham.  
But some will say, that a believer is an Abraham only to his own personal seed, as Abraham was.  
Then a believer would have a greater privilege than ever Abraham had; for the covenant was not founded upon Abraham's personal seed, for had it been so, than the privileges thereof would have reached to all Abraham's personal seed, as well as to Isaac. But this it did not, for Abraham begot many children of his own body besides Isaac, who shared not with him, neither in the covenant or privileges thereof; as Gen. 25.1. to 6. The like it is with the believers seed, to which the covenant lies, not in any respect, as to a particular seed, but jointly considered together as a body, and so the Church of Christ, and their offspring, seed, or children, as aforesaid, considered, are the generation of the righteous, succeeding them in the faith, not in the flesh. And this is the seed that God so highly exalteth in Scripture, and promises so many blessings unto.  
And secondly, 
〈…〉  it was not Abraham's personal being in the covenant, nor yet his faith that brought in his seed, or admitted the same to the seal thereof, but only Gods special commandment, for both Abraham and many others were in the covenant of grace long before Circumcision was administered; and the reason why such were not sealed with circumcision before that time, was be cause that God no where had commanded the same. No more can a believers being in the covenant now, bring in his seed, nor admit of the same to Baptism, without God's special command for the same now, as Abraham had then, otherwise they proudly assume a privilege above their father Abraham. And though that believers are in some sense under the same covenant now, as then, yet in no sense under the same command, for than they must circumcise, and not baptise, and that Males only, and not females also. But as there is a new King, so there must be a new Law, and as a new covenant, so a new subject; a new Church must have a new state, & a new ordinance, a new commandment; so that as all things are become new, even so must all be of God, whose will is to be obeyed in whatsoever he commands, which is the only ground of all man's obedience; for no man can be said to obey God in doing that which he hath not commanded: therefore seeing there is no command from the Lord for the Baptising of Infants, as was for the circumcising of Infants, though by Abraham they were circumcised, yet by Christ, they shall not be baptised. And so I come to the second Argument, thus:  
If in the whole body of Israel, 
〈…〉.  as well Infants as mon of years were baptised, and with the same Baptism as ours is, than Infants are now to be baptised as then thy were: But in the whole body of the IsrAelites Infants were baptised, and that with the same baptism spiritually that ours is: therefore Infants are now to be baptised, as than they were. That it was the same baptism with ours spiritually is evident; the other Ordinances there mentioned were the same spiritually with ours; for they eat the same spiritual meat, and drank the same spiritual drink with us, 1 Cor. 10.1, 2, 3, 4. Therefore they were baptised with the same spiritual baptism: Otherwise the Apostles argument were not of force against the Corinthians, if they were not the same Sacraments with ours, nor the conclusion contained that the Corinthians should be pun shed with the like punishment, if they committed the like sins; therefore the argument is firm.  
In answer to this, I shall endeavour to be brief, therefore let the Reader consider well these particulars. First, here God took unto himself the whole body of these people the Jews, who were his own people before by covenant; for they were the seed of Abraham, and the family of Jacob that came into Egypt to sojourn there; as Gen. 46. Act. 7. Now let the like be made to appear that God ever took unto himself the whole body of the Gentiles, as he did the Jews, and then it will be somewhat the same with the Gentiles and their seed, as it was with the Jews and their seed. But if the one cannot be proved, than the other will not be granted: and so this argument falls already. Secondly, here was no ordinance of the new Testament, much less Baptism administered upon any of the Israelites at their departing out of Egypt, but only Gods great power & goodness, declared by leading of his people through the main Sea, in and by the which God did preserve them, and so delivered them up as it were to Moses, and to his Government and direction, as a people preserved in death. As in and by Baptism the party being by the grace and power of God preserved, he is delivered up to Christ, to his Government and direction, as one risen from death, with a new life to God; as Rom. 6. Col. 2. Gal. 3. The Israelites Baptism in the Cloud and in the Sea, was only in the type or shadow, and so in the Letter of the old Testament, opposed to the Ministration of the Spirit in the new Testament; as 2 Cor. 3. and is ours so far as the type may agree with the truth and no further. So that in the type and figure it was theirs, but in the truth and substance it is ours; Therefore that Baptism which they had in the old Testament under a veil, was not the same Baptism that we have in the new Testament with the face open, 2 Cor. 3. And though that Infants were baptised with their Baptism, yet Infants are not to be baptised with our Baptism; for we have an Altar where of they have no right to eat which serve the Tabernacle. 
〈…〉  Thirdly, that Infants were then baptised with the same Baptism spiritually that ours is; this I somewhat question, because to be spiritually baptised, is to have the internal and spiritual part of Baptism, and so the substance as well as the external part, and then all such so baptised as I think must be saved. But many of them that were baptised in the Cloud & Sea, were overthrown in the Wilderness, as a testimony of God's wrath against them; as Heb. 3. Therefore such though they had the outward external part, and so the shadow, yet not the internal and spiritual part, the substance; and so not the same Baptism with ours spiritually as affirmed. Again, they were not spiritual simply in themselves considered, for then the Egyptians and the cattles that went out of Egypt with them, should have so partaken of them; for the Egyptians eat of the Manna, and the cattles drank of the water, and all passed through the Sea. Therefore they were spiritual only as they served to some spiritual end or use appointed by God, and that was as they signified & held out some spiritual thing. So that such are said to eat of the same spiritual meat, and to drink the same spiritual drink, which are capable so for to eat and to drink of them, as they are spiritual things. And so the blessed Apostle applies the same unto Fathers, as men of years and so capable, and not unto Infants, neither do I find Infants punished among the Israelites in the Wilderness, nor yet threatened by the Apostle among the Corinthians in the Apostles sense. And this way carries the Apostles Argument in force against the like sinners among the Corinthians, or any other people; for the scope of the Apostles Argument is to inform the Corinthians, and so all others as well, that no outward privilege whatsoever, shall secure any people from punishment that go on in sin. And to make this appear to be true, he presents them with an example of Gods dealing with his own people of old, even our fathers, who had as great outward privileges as any the Corinthians had, and yet for all this, upon their going on in sin, God punished them accordingly.  
But what for all this; Suppose all be granted, that the whole body of the Israelites, together with their Infants, passed through the Sea, and were all baptised unto Moses in the Cloud, and in the Sea. What can this make for the proving of the Gentiles baptising of their Infants now under the New Testament? If this proves any thing for Infant's Baptism, it must be upon the like occasion, unto the same end, and by the like command, as all the former was; for the Israelites had a special command from God for all that they did; to departed with their Infants out or Egypt by name, and to pass through the Sea, and to follow the Cloud, and to do whatsoever was done either by them, or their Infants. Now if there be not the like occasion, end, and command from the Lord, to the Gentiles, for them to baptise their Infants, as here was for the Israelites, than the Argument is infirm, and of no worth; but there is no such command from God for the same: Therefore, though that the Israelites Infants were baptised then, yet the Gentiles Infants must not be baptised now. And so I come to the third Argument, laid down thus.  
There is one and the same consideration of the first fruits, 
〈…〉  and the lump, the root and the branches; but the first fruits and root believing Parents are holy, and must be baptised; therefore Infants the lump and branches are holy, and must be baptised also. The first part is clear from the Law, of sanctifying the rest of the fruits, by offering the first fruits, there being nothing more required. The second is clear from Rom. 11.16. with 1 Cor. 7.14. Both which places are of a like consideration, and have the same sense and meaning; and for the latter, it is I suppose mistaken, when it is expounded to be the same with that which is spoken before, of Infidel's persons sanctified to the believer, so as that the believer might dwell with the Infidel daily; for if the meaning were so, than the Apostles argument Were none at all; for this might be questioned in the nature of the thing as well as the former, and therefore if he intended nothing else, he said nothing to clear the General, and the scruple from thence. Besides the Apostle saith two things; first, that to the pure, all things are pure and sanctified, therefore a believing husband or wife might dwell With an Infidel yoke-fellow.  
The second thing is, that by virtue of a believers estate in grace, all his fruit is holy, and partakers of the same state of grace with him; unless they do by some evil act of theirs deprive themselves of it, as Esau and Ishmael, and such like have done. The Apostle speaking therefore of a twofold holiness, the one not in the thing itself, but to another's use; the other of the thing itself, it cannot be but sinful for to confound them. Thus lies the argument, and the grounds proving the same Word for word.  
In answer to which, I shall first call over again the Argument itself, and speak a word to that, and then more fully examine the truth of it in the grounds alleged to prove the same.  
The Argument thus: there is one and the same consideration of the first fruits and the lump, the root and the branches. But the first fruits and root believing parents are holy, and must be baptised. Therefore Infants the lump and branches are holy also, and must be baptised. Let the wise hearted Reader observe the fallacy in this Proposition, & the strength which bears up all the building that is laid upon the same, is only taken for granted without proof. First for the root that is here taken for granted, but no way proved to be believing parents, which I deny as hereafter I shall manifest to the contrary by God's assistance. Secondly, that Infants are put for the lump and branches, which I also deny, as in due place will appear. These being presupposed, the argument is grounded upon the words of the Apostle, Rom. 11.16. As the first fruits are holy, so is the lump: and the root being holy, so are the branches. Gathering from hence, that as the first fruits to God did sanctify all the rest of the same lump; so believing parents sanctify all their seed that proceeds from their loins. And so as the first fruits, and the root being believing parents are holy: even so the lump and branches being their Infants are holy also, and so to be baptised as their parents are; which is a mere fallacy, and fare from the intent of the Apostle in those words. And for our better understanding of the same, let us a little examine the Scriptures alleged: and first for Rom. 11.16. The general scope of the Apostles discourse in this Chapter is concerning the Jews breaking off, and the occasion of it; as also their calling by the Gospel, who were the people of God in a two fold consideration. First, as they were a national people according to the flesh, with many outward privileges suitable to the same; by which God declared himself to be their God, and they his people above all others in the world. Secondly, some of them God owned in a more special manner, with reference to his gracious covenant made with Abraham, and established with Isaac, and his seed after him for an everlasting covenant: As Gen. 17. which consideration cannot be of the Jews nationally considered, as I have formerly proved. For if so, than all the whole nation must have been in a true and saving estate of grace; and so all of them to have been saved, or else to fall from an estate of grace. So that as God had then a national Church and people, even so had he for the same also national privileges both for order, ordinances and government. Which order cannot now be expected for us Gentiles under the new Testament: and though that God admitted them all alike to the outward privileges in the type, yet God had another consideration of them in respect of the substance; as not to approve of them all in his holy Covenant of grace. Yet of that whole body in general, Abraham according to the flesh was the stock or root from whom they sprung as natural branches, as Joh. 8. Which national people must be considered in a twofold respect. First, a civil state or commonwealth under a civil government, as Kings, Judges, and other the like Governors of that nature. Secondly, a Church consisting of an holy Assembly of worship and worshippers: and so a spiritual state with the like government and governors; as Priests, prophets, and the like of that nature. All which held fellowship and communion together, because God took into one body that whole Nation for his own people. Or rather one head comprehending them all, which was Abraham, from whom they descended as children springing from the loins of a father. All which so springing out of his loins did assume to themselves an equal right and privilege in Gods gracious covenant made with Abraham and his seed, supposing God had bound his covenant generally upon him and his seed in his natural generation after the flesh. But God respecting in the same only his chosen in Christ, with whom he confirmed his Covenant with Isaac in reference to Christ. Gen. 17. Gal. 3.  
Who in Gods own time he calls them to the faith, that they might appear to whom they belong, Rom. 8 28.29, 30. Gal. 4.4 6. These the Apostle ever defends against the general rejection of that nation. For though such were rejected as were not elected, this made not the promise of God of none effect to those who stood firm in the covenant by grace in Christ Jesus as branches in their root. Which grace the rest opposed, and were cast off for their unbeleef: and when the fullness of God's time is come to call them to belief, they shall be received again into their former estate as alive from the dead, as Rom. 11.23, 24. Luke 15.24.  
Therefore the Apostle after he hath proved the rejection of the Jews, he labours to make good the faithfulness of God in his promise of grace, and the effectual power of the Gospel in the saving effects thereof in such as believed through grace, though the Jews in their national respect were rejected, and so few of them gained to the truth: as Rom. 3.3, 4. Rom. 9.6. Rom. 11. And he gives a reason of it thus: though that the Jews were all under an outward form of profession of God's name and truth, and so his people in that respect; yet there was but a remnant that he approved of in the Covenant according to his election of grace, unto whom the promise of life did belong. As Rom. 9.6, 7, 8. Rom. 11.5.7. Now to these Gods special care is to perform his Covenant, and all that he promised to them in their father Abraham, with reference to Christ, in whom as the root God established his holy Covenant for these his holy branches. Rom. 9.11.12.23. Rom. 11.1.2. Rom. 8.28, 29, 30. Rom. 11.26.2. Pet. 3.9. Now the lump generally considered, comprehends all, both the first fruits and the latter: for except the first fruits were part of the lump, it could not give testimony that the lump was holy; which lump so considered is Gods elect, and chosen in Christ, with reference to their believing in him: and so the approved subjects of Gods gracious Covenant, and heirs apparent to the kingdom of Christ. In which sense God had one and the same respect unto all, and every part of the same lump, and that was as he considered the same in a conformity to his Son, as the end of his election. Rom. 8.28.29, 30. Ephes. 1.8.4.5, 6.1. Pet. 1.1, 2. So that there is in the substance of truth one and the same consideration in the first fruits and the lump, according to what is laid down in the proposition; the lump being as aforesaid a remnant according to God's election, with reference to faith, and so approved subjects in his holy covenant, appearing in Abraham's, isaac's and jacob's believing as the first fruits of the same.  
Now as those first fruits of that blessed crop in Gods holy Covenant were holy only so appearing (for we speak of visible things) so is the lump out of which these first appeared by faith, as a part of the same also holy in the same consideration. Again, the lump which the Apostle spoke of, is to be understood of the Jews, and not of the Gentiles, as he here applies it; For though he speaks to the Gentiles, yet here he speaks of the Jews. For in the Chapter before labours to provoke the Jews to receive the Gospel, as vers. 14. Therefore he intends the Jews by the first fruits of the lump. The first fruits the believing fathers, as aforesaid, that first appeared in the Covenant of grace, in such a way by faith, and so holy was that remnant which God had still among them, with reference to the same state the first fruits were in, and so holy; the same consideration is to be had of the lump, with reference to that state which God in his time shall call them unto by his Gospel, and so are holy also: for this must respect a visible holiness suitable to that in the first fruits, otherwise it makes nothing for the thing in hand.  
All which well considered, will leave no place for Infants in this lump according to the Apostles intent; for look what were the subjects of God's election, the same is the subject matter of this lump. But the first were persons considered in Christ by faith, as hath been proved, and therefore these the same and not Infants. As Ephes. 1.4.  
But if any Will say that such as are elected and after come to believe, they Were first Infants and then elected, and beloved of God, and so holy in their infancy.  
So it may be said of the reprobate, that he is first an infant, and the same in his infancy: but we are to walk by a rule, and to judge of persons by the word of god, and therein to see who they are that god by his Word approves of; and we to do the same, and then as the Word of God condemns none but with respect to actual sin, no more doth it justify any without respect to actual faith, and so to see in the Gospel what persons the same approves of to be true subjects of grace, such as may be justified, and justly imputed members of the body of Christ, redeemed by his blood, and so true heirs of glory, and to be invested into all the privileges of grace by baptism. Now whether the Gospel inrights or admits any persons unto these holy privileges, without respect to their actual believing in Christ: but this no where appears in the new Testament, which is the only will of Christ that is now in force, for the approving or declaring the lawful subjects of the same; therefore no infants there admitted, until they appear believers in Christ, and so the second fruits of the lump, answerably to the first fruits: for the first fruits ever imply a second of the same kind. As 1 Cor 15.20.23. Revel. 14.4. Rom. 16.5. and 8.23.  
Now for the root and branches, a word or two of that also.  
By root here, is that from which the Jews were cut off, and the Gentiles grafted in; and that is not only I eleeving parents, and so the same with the first fruits, as the argument affirms, but Christ mystically considered, with reference to the rules of order, ordinances and government, laid down in the new Testament, for all such to believe, and submit unto, that God approves true subjects of the same. In respect of which Christ is called a Vine, a root, and the foundation. Joh. 15.1.5. Rom. 15.12. Rev. 5.5.22.16. Isa. 28.16. 1 Cor. 3.11. Eph. 2.20. Upon which foundation the true prepared matter for the building is laid, which are such as have a discernible principle of grace and faith, by which they are only capable siances to be grafted in the stock or root, and to be joined as members to their head, and so becomes an orderly body, as 1 Cor. 12. In which respect it is called the household of faith, the Church of God, and the body of Christ: Gal. 6.10. Act. 20.28 Ephes. 1.22, 23. Col. 1.24. Which body consisting of particular members, as so many branches abiding in their olive tree, vine and root, Christ their head; who as the root feeds the whole body, so with nourishment and fatness, that every branch receiving of the same by faith becomes fruitful. As Joh. 15.5. with Rom. 11.17. Col. 2.19. Ephes. 4.15.16. That the root is meant Christ as aforesaid, with reference to the rules of the Gospel, and so as he is laid as the foundation of the new Testament appears in this: first in that he is the root or olive-tree, cut of which the Jews are cast, and the Gentiles grafted in, Rom. 11.17.19.23.24.  
Secondly, in that the Apostle charges the Gentiles if they boast in themselves against the Jews, they bear not the root, but the root them: ver. 18. that is, thou appearest not to have the truth of grace, and so not the true nature of the root and life of Christ in thy heart, but only an outward form of the profession of him. As Joh. 15.2.  
Thirdly, from the consideration of that which the Jews refused, and the Gentiles received, which was Christ aforesaid. Therefore it is Christ in his mystical order and government amongst his Saints, that is here the root and olive tree, with his Spirit in his ordinances, issuing forth sap and fatness of life and comfort into every believing heart as a branch of the same.  
This will yet more clearly appear, and consider what was the Jews own natural root and Olive tree, whereof they were natural branches, only by faith, as the Apostle so declares them, ver. 20, 21, 24. which was union and communion only with God in all his divine ordinances of worship, the manner and form of which was that mosaical and typical order of the old Testament, in which respect the Jews were the first that ever God took in communion with himself in such a noly way of worship, and therefore called the first fruits of his love in that respect, and natural branches. Which order and manner of worship (but not the matter) being changed at the coming of Christ in the flesh, and a new form and order set up by him, called the Gospel or new Testament, which order they opposed and were rejected: thus was Christ the precious tried corner stone, and sure foundation laid Zion; as Esa. 28.16. 1 Cor. 3.11. 1 Pet. 2.6. And was to the Jew a stumbling stone, and rock of offence; as 1 Pet. 2.7, 8. Act. 4.11. For which the Kingdom was taken from them; as Mat. 21.41, 42, 43. That is, they were cast out of fellowship and communion with God, in respect of his worship and service for this their unbelief, and the Gentiles that did submit to the Gospel were taken in, for the worshippers of God under the new Testament, and so stand in relation to God, as heirs of the Kingdom both of grace and glory by faith in Christ. And when God pleases to call them by the Gospel to believe in his Son, and submit unto to him, as he is the Mediator of the new Testament, then shall they be received again into their old fellowship and communion with God, as of old, to serve and worship him again, according to the orders and rules of Christ in the Gospel, as of old they did according to the order and rules of Moses in the Law.  
And thus the Apostle proves their first estate to be holy, as first fruits of that holy and blessed relation they stood into God by faith. From which for their unbelief they are cut off, and the Gentiles by faith admitted in, of mere grace, and not to boast: and yet there is a remnant of them to be called as the lump, and a second fruit, which are also holy in reference to the first fruit of the same holy root, as aforesaid. And as the root itself is holy, so shall these branches be when they come to be grafted in again to their own root or Olive tree, as at the first, which is union and communion with God in his holy way of worship, under the Gospel as of old under the Law. And so much for the root or Olive tree, which must be understood of Christ mystically considered, and not of believing parents, as aforesaid.  
Now a word of the branches, which cannot be meant of Infants, but believers only in the Apostles sense, being holy.  
First, They are branches only in the same consideration as they subsist and grow in the root or Vine, and so bear the true nature of the same, by which they appear to be holy, by the fruits thereof. Christ, as aforesaid, being the root or vine, the branches can no way be said to subsist and to grow in him as their root, but only by saith, and he in them by his spirit, without which there is no holiness in the Apostles sense, who speaks of such as holiness as is produced in the branch, by the holy root, in which ingrowes and so partakes of the nature of the root, by virtue of the union and communion it hath with the same; all which is by saith, as the Word reveals.  
Secondly, There is no branch that is alive in the Vine, but partakes of the life and sap of the same, by virtue of which the branch though never so young and small, is discovered to be alive, and enabled to bring forth, in its season, such fruit as by which the same may be discerned: so it is here by these spiritual branches, they cannot properly be called branches in the Apostles sense, but as they partake of the life and grace of Christ their true vine and olive tree, by which they appear at the least to be alive in him by faith, and enabled by the same to bring forth such fruits as may discover them to be in the Covenant of grace, and so to be admitted unto the privileges thereof, as Joh. 15.1.7. Nature itself teaches as much, for no man will admit of dead plants to be set in his vineyard, or grafted into a stock, but only such as are capable to comply with the same, in the sap, and nourishment thereof, to the end it may grow and bring forth fruit: and so it is with Christ, who comes not short of nature, and therefore he admits not of any dead plants to be set in his spiritual vineyard, or dead members to be joined to his mystical body, but only such as by faith capable to comply with the head. Neither took he for himself a compounded body, consisting of both living and dead members, which all are that have not a living principle of grace & faith in him, which all believers Infants have not; nor any at all, until they are borne again of the Spirit, as Job. 3.5, 6. The Church of God, which is the mystical body of Christ, is not a mixed company, but only one substantial and royal substance, suitable to her head & matter, by which she was produced, being the immortal seed of the Word; and therefore one holy spiritual uniform compacted body, both for nature and form, Cant. 6.9. Mal. 2.15. Eph. 2.14. to 22. Joh. 4.23. All which considered, proves the body of Christ, or Church of God under the new Testament, not to consist of Infants, neither in whole nor in part; and so the branches aforesaid, not to be understood of Infants, but believers.  
And if any object from the words of Christ, Mat. 18.6. speaking there of some little ones that believed in him, and from thence gather that Infants have faith, etc.  
The answer in a word is this; That I am for all that believe, and only for them, whether they be Infants or others; so that their faith be visible, as it may be discerned, otherwise it concerns nothing the point in hand; for we are upon visible things, such as may be judged of by the Word of God. Again, little children that believe, in the Scripture sense, are such as be little and weak in the faith, and so babes in Christ; as 1 Joh. 2.12. 1 Cor. 3.1.3. Heb. 5.12, 13.  
But it is said, that the Church of the Jews of old, and the Church of the Gentiles now, are one in nature, as they are both the Church of God, and so Infants in the one, as they were in the other, and the same privileges to the one, as to the other, etc.  
I have before shown the large difference between the Jews and the Gentiles, in respect of their outward privileges; but a word or two more, and so end. The Church of God under the old Testament, and that now under the new, for nature are one, in reference to the Elect of God, called to the faith, and by the spirit of grace united to Christ, as the branches to their vine, and so an holy plant of Gods planting; of which indeed the true Church of Christ consists; and therefore God did ever put a distinction in Abraham's seed, even from Abraham to Christ; as in Abraham, between Isaac and Ishmael, Gen. 17.20, 21. Gen. 21.11, 12, 13. in Isaac, between Jacob and Esau. Gen. 25.23. Rom. 9.11, 12. in Jacob, between Ephraim and Manasse, Gen. 48.13, 14.16, 17, 18, 19 And thus the holy Ghost figuratively pointed at a difference in Abraham's seed, between the children of the flesh, & the children of God, Rom. 9.6, 7, 8. and though God did thus distinguish in Abraham's posterity yet there could not be the like dividing in the same, they being national people, consisting both of a Church, and so spiritual, and of a common wealth, and so all under a civil worldly government. Which nation God crowned with many outward privileges, as he never did any people in the earth, they being the first people that God ever took into covenant with himself in such a way; by whom he raised himself a name and same in all the world, and so his peculiar treasure, to whom he committed great matters of trust, as Psal. 135.4. Rom. 3.1, 2. & 9.4. Eph. 2.12. Of whom came Christ the Saviour of man, and therefore salvation is said to be of the Jews; as Rom. 9.5. Joh. 4.22. In respect of which there was a blessed promise passed upon the Jews, for the bringing forth of the Messiah, and the promised seed, in whom all Nations should be blessed. And therefore all of that nation were admitted to the outward privileges, as figures of him which that Nation was to bring forth: so that a fruitful womb was counted a great blessing among the Jews, not knowing who might be so honoured as to bring forth that blessed and all blessing seed. And therefore God honoured the natural birth among the Jews, with such outward blessings and privileges that belongs not to the Gentiles at all. The Gentiles now are to look for their bringing forth of Christ according to the Spirit, as the Jews did then according to the flesh: and likewise their birth, and their seed in all things suitable to the same. As Joh. 3.3.5, 6. Joh. 1.12, 13. and therefore we are said now to know no man after the flesh, no nor Christ himself as the Jews did, not Christ himself after the flesh, 2 Cor. 5.16. and Circumcision was one privilege of the flesh; as Phil. 3.4, 5. Therefore though that the Jews infants were admitted to all those outward privileges being a national people, and so a national body, with a natural birth, and the like seed in general, yet the Gentiles infants cannot be admitted to their spiritual privileges, they being a personal people, called by the Word of grace, and so a spiritual body with a spiritual birth, and the like seed.  
And so much for the meaning of the Apostle, Rom. 11.16. which makes nothing for the baptising of Infants, but altogether against the same, the words not being well considered, and therefore misapplied; the first fruits being such as first so appeared of Gods elect by faith in such a way of grace by gods receiving and approving of them in his holy covenant, under so many gracious promises. The lump, such a remnant in the election of grace, chief of the Jews, with reference to the same state of grace and faith in Christ, as the first fruits were in, when God so approved of them. And so a second fruits following the first fruits of the same kind, which first fruits did ever presuppose the same. And so for the root and branches, the root Christ mystically considered as aforesaid, as the Scriptures hold him forth. The branches such as grow in him by faith, and he in them by his Spirit, by which they are alive in their vine. All which are understood of believers, and not of Infants, and so with respect to their calling and not to their infancy; as Act. 2.39. which promise is in no other sense to the children then to the parents; and that is either to turn them from their sins, by calling them to repentance. As Act. 3.19 20.25 26. or to comfort them so turned; or repenting by tendering and applying to them the promised Saviour Christ Jesus; as Act. 13.23.26 32, 33.38, 39 And as God hath not grounded his election of grace in the seed of believers, but in the good pleasure of his will: no more hath he the dispensation of the same in his gracious Covenant, but in his free and effectual call to believe in his Son, in whom they were elected to the same, which call to the faith makes the only difference between them and others, and not their being the seed of believers by a natural birth. For we are alike by nature, children of wrath as well the seed of believers as any others, considered in any personal respect; as Rom. 3.9. Eph. 2 3. Whose happiness depends upon that blessed change, and spiritual birth by which they are born again, and called to believe in the Lord of life; and not their being the seed of a believing parent; for so one may be and perish as soon as any others.  
And now for the other Scriptures, 1 Cor. 7.14. if this be of the same consideration with the former, than the same is answered with that and so they are both void in respect of the end for which they are alleged, namely, to prove the holiness of infants being in the Covenant of grace and life, by virtue of their being the children of believing parents, and so to have right to Baptism. But I do not understood this Scripture to be of the same consideration with the former, and therefore a word or two of this also.  
And for the understanding of the Apostle in the same, its good first to consider what that holiness is which inrights persons to the privileges of grace, and that is one of these two at the least; Either the holiness of Christ in whom God looks upon his children, and approves of them holy in him, and so to have right through his Son to all things both in grace and glory. 〈…〉 generation, appearing in the holy fruits and effects thereof, by which such persons appear, to to have right to the aforesaid privileges, before men who must judge of the tree by the fruit, and of both by the Word of God. Ephes. 4.24. Tit. 3.5. 1. Pet. 1.15, 16. Hebr. 12.14. There is no other holiness that proceeds from God's holy Covenant, or that can inright to any privilege of grace now under the Gospel. For whatsoever can truly inright any person to the privileges of grace, the same inrights to glory. For no less can inright to grace, than what inrights to glory. So that if this be such a holiness, then look how many it inrights to Baptism, it also inrights to glory: and so all that are baptised, being children of believers, and so holy, must be saved or else fall from grace. But neither of these d● I believe for truth, and therefore this holiness must be some other holiness then that which tends to life eternal. It is said, the unbelieving wife is holy, or sanctified which is all one by the husband; and the unbelieving husband by the wife: and if it were not so, your children would be unclean also; but in that the unbelieving husband and wife is holy by the believers, so are your children by the same means holy likewise. For the same way the children would be unclean, by the same rule of contraries they are holy. But if unbelieving husband were not sanctified by the wife, and the unbelieving wife by the believing husband; now if they were not thus sanctified the one to the other, that so they might lawfully continue together as husband and wife, their children would be unclean, in that they were begotten in an unlawful way, for here the uncleanness of the unbelieving and unsanctified parents if in case they were so: and the uncleanness of the children is the same: even so on the contrary, the unbelieving husband being sanctified by the believing wife, that so they may lawfully continue together in that honourable way of marriage, and the bed undefiled, hence your children are holy. Which holiness of the children and the sanctity of the unbelieving parents is the same; opposed to the uncleanness in opposition to the same. So that as the one is uncleanness of the flesh, so is the other the holiness of the flesh, compared with these together: Ezra 10.2.3. 1. Sam. 21.4, 5. 1 Cor. 6.18. and 7.1, 2. 1 Thes. 4.3, 4. And for the twofold holiness that is noted in the Argument to be considered in the Apostles words, the one not in the thing itself but to another use; and the other of the thing itself, and therefore sin to confound them.  
This is in part true, for the holiness of the children is not only such a relative holiness as to another use, as the unbeliever to the believers use, and no more; but the holiness of the children rests in themselves, as the subjects thereof by nature, being begotten and born in that lawful and honourable way of marriage by God's appointment, and so holy and clean in opposition to such as are begotten and brought forth in a way of uncleanness, as adultery, fornication, and the like. And whereas it is said, that if this were the meaning of the Apostle, than he said nothing for the clearing of the scruple, because this holiness of the children might be questioned as well as their own, etc. To which I answer, and say, that to expound the Apostle this way, makes only forth clearing of the scruple, which scruple befell the Corinthians by reason of an Epistle, which the Apostle writ to them before, as 1 Cor. 5 9 wherein he so presses them from having any communion or fellowship with any unclean person, in the worship of God; which they understood of civil commerce with the world, upon which they questioned the lawful retaining of their unbelieving husband and wives, and to have communion with them in that near relation of husband and wife in their civil commerce and society. And so much the more, having an example of the like nature in the Law. Ezra 10.7. about which thing they wrote to the Apostle for information, 1 Cor. 7.1. and questioned not their children. Whereby it appears they held it lawful for to retain their children. To which the Apostle answers from a double ground, thus.  
1. In that all things are sanctified to such as believe; as Tit. 1.15. and so is the unbelieving wife to the believing husband. So that you may lawfully live together in that comfortable estate and society of marriage which God hath ordained for man and wife to abide in.  
2. If you judge yourselves to live in such a way of uncleanness upon which you must now part, than your children so begotten are unclean, and to be put away also but in that you 〈◊〉 it lawful to retain your children, and not to put them away though you believe, and they do not. Then much more the unbelieving parents as aforesaid that bear them: for if the effect be holy, then must the cause be also holy that produceth the same; which is God's holy ordinance of marriage, and not his holy covenant of grace. Now it had been in vain for the Apostle to have gone about to prove the lawful restraining of the unbelieving husband and wife from the holiness of their children being in the Covenant; for nothing was more clear than this, that such children as are begotten in uncleanness were not approved of in God's holy Covenant of life, not any way holy either by Law or Gospel. How then could this tend to remove the Corinthians scruple, to tell them they might lawfully continue together, because their children were in the Covenant of grace and life, and so were holy; when as their scruple lay in matter of uncleanness upon which they were to part. Now this must first be cleared, whether they were so or not in respect of themselves, before ever they could believe the holiness of their children, or any such to be in God's gracious Covenant: for the children of adultery and fornication are debarred the holy Covenant both in the Law and Gospel. But if it be said that the scruple was about the unlawful commerce of the believer with the unbeliever, and not of their marriage, as if they lived in adultery and fornication, and so the uncleanness of the flesh in that respect as if they were not married. Now if this be true, that they scruple not their marriage; than it holds true also, that they did not question the lawful retaining of their children: And so the Apostles argument from the same is of force to prove the lawful continuing of their parents also; though the one called to the faith, and so a believer, and the other not. In which respect they judged their children free from that uncleanness the unbelieving parent was or might be guilty of: to which the Apostle answers and affirms, that the condition of the parents and the children is one and the same in the aforesaid respects. If they put away the one as unclean, upon the same ground the other is unclean, and to be put away also. And as the one is holy, and to be retained; upon the same ground the other is holy, and to be retained likewise.  
And I conclude as I began,  the holiness here both of the unbelieving parents and the children is the same for nature, being opposed to one and the same uncleanness, which is only the holiness of the creature in a natural respect; not the holiness of the gracious Covenant of life in a spiritual respect, as it is affirmed. And so this Scripture also hath nothing at all in it for the proving of Infants true subjects of Baptism.  
One thing more in the Proposition I cannot pass, which is this: 
〈…〉  That by virtue of a believers state in grace, all his fruit is holy, and partakes with the same state of grace with him; unless they do by some act of theirs deprive themselves of it, as Esau and Ishmael.  
A word briefly of this, and so I leave it as answered already. 
〈…〉   
1. If this be a truth, than one may be saved by another man's faith; for here by virtue of a believers state in grace, all his fruit, that is, his children partake of the same with him, and so far as he doth, only by virtue of his grace or state in grace, which is the same. And so by the father's saith the children share together with him in that grace which his faith instates him in, which is salvation itself.  
2. This doctrine takes away the being of original sin, for here they are all holy, and partakers of grace until they commit some actual sin. Which denies any original sin, for that would make them unholy, though they never committed actual sin in their own persons.  
3. It lays a ground of falling out of an estate of grace; for by this doctrine Esau and Ishmael and all believers children are holy, and partakers of the same grace with their parents, until they commit sin as Esau and Ishmael did, and then to fall from the same as they did.  
And lastly, this is false doctrine, for both Esau and Ishmael were excluded from being subjects of Gods saving grace before they committed actual sin. As Gen. 25.23. with Rom. 9.11.12, 13. and so Gen. 17.20.21. Gen. 21 9.10, 12. But as it tends to Popery and Arminianism, so I shall leave it as an old Creed bare error, not worth any further meddling with. And now to the fourth and last Argument, thus.  
If Baptism succeeds circumcision, 
〈…〉. 4.  then as infants were to be circumcised, so are infants to be baptised; but Baptism succeeds circumcision; as Col. 2.11, 12. Therefore as infants were circumcised, so are infants to be baptised.  
This Argument is somewhat weak, 
〈…〉.  and therefore a weak answer shall serve; What though Baptism succeeds circumcision, must it needs follow, that as Infants were circumcised, they must of necessity be baptised. The new Testament succeeds the old, must it needs follow therefore that the same order be observed now, as was then; All the whole household of every family among the Israelites in Egypt, as well children as others, were to eat the Passeover, Exod. 12.3, 4. And the Lords Supper succeeds that, 
〈…〉.  and yet Infants are not approved as fit Communicants in the Lord's Supper, because they are not capable subjects. But it is a double mystery, how persons are fit and capable of union in a State, that are not fit and capable of communion in the ordinances of the same State. And more mystical, how one should be a capable subject of Baptism, and no● of the Supper. 
〈…〉.  I can see no Rule for such a practice in all the book of God; and it's against the Rule of nature, that when a child is borne, to keep it from food. The Church of the new Testament succeeds the old, but it will not follow that the like order and subjects succeed each other also; for no rejected Ishmaelite or Esau, are to be admitted either to union or communion in the Church under the new Testament by Christ's appointment, therefore though that Baptism succeed circumcision, yet the same subjects do not so. The two Testaments are as Wills containing certain Legacies, given and bequeathed to such only as whose names are expressly set down in the same; as Rev. 21.27. In the old Testament as the first Will, a Male of eight days old, or a Prosolyte, Exod. 12.48.49. Gen. 17. 10-44.23.25. Jo●. 8. Phil. 3.4, 5. So in the new Testament, as the last Will of Christ, the Legacies therein contained, as the privileges and blessing of Abraham, are given only to such as believe, and to none else, Gal. 3.14 22 29. Rom. 8 17. & 4.11, 12. &, 9.7, 8. Gal. 3.6, 7. These are such as are begotten again by the immortal seed of the Word, borne of the Spirit, and so children of God, and the only true ●ei●es of the Kingdom of Christ, with the privileges thereof; as Jam. 1.18 1 Pet. 2.23. Joh. 1 12, 13. Joh. 3.5, 6 1 Joh. 3.9, 10. Rom. 8.17. These are the holy seed, which God so approves of in the Scriptures, as subjects of grace, & heirs of life, and being in the covenant, they only have right to the privileges thereof; and their children or offspring are such as succeed them in the same saith and truth, and so are called the Generation of the righteous, as succeeding each other in the way of righteousness, and not their Infants or personal seed proceeding from their loins by carnal generation, as Esa 43.5 & 44 3. & 54.3. & 59.21. & 66.22. & 61.9. & 65.23. compare Rev 12.17. Gal. 4.26. to 31.  
These and the like Scriptures show what is the right and true approved seed, unto which the privileges of grace belong: so that although Baptism succeeds Circumcision, yet the difference is great, both in matter and manner in persons and things. Circumcision sealed to things temporal and carnal, as well as spiritual, and so were the subjects, and things to come as under types and shadows, and so in a cloud and darkness. Whereas Baptism hath for its subjects children of the light, in the clear evidence of the Spirit, with the face open, and confirms faith in things come, and already done; for Baptism seals only to faith in Christ, and grace in the new birth, which cannot be, where there is not first a begetting by the immortal seed of the Word of life; for which end God hath ordained in the Gospel preaching & believing to go before baptising, as Mat. 28.19. with Mark ●6. 15 16. And that way or order which hath not God for its Author, and found in the Records of Christ with his image and superscription upon it, let us say as sometime he did, Give to Caesar that which is Caesar's, and to God that which is Gods; so say I, Give to Antichrist his baptising of Infants, & to Christ, his baptising of believers. What advantage will it be to Infants to come before they are called, to have a name to live, and yet dead for aught any one knows, and to come to the marriage-Supper, without a wedding Garment, shall the holy things of God be forced upon such, as neither believe, know, or once desires them, will men set a seal to a blank? are children capable to receive meat before they be borne, except we make Baptism the womb of regeneration, as many do, who teach that Infants are regenerated & borne again of the Spirit of grace in Baptism, whose doctrine is of the same stamp and authority, as he that sent them so to preach. What can be more natural, then begetting and bringing forth of the Infant, before feeding of it at the Mother's breasts? Is it not sacrilege to press such upon the wise of Christ the Church, for her Paps, with whom she never traveled, or bear of her body? Christ will deny himself to be food and nourishment to any, where he hath not been first seed to beget. Let men take heed how they impute such folly to the wisdom of god, as to give the milk of his breasts unto any that are still borne, or to set dead twigs in his heavenly and divine stock, or natural branches in his holy and spiritual vine. Let such beware how they fight against the God of order, least in stead of finding the breast to feed before the womb to bear, they meet with a curse upon the single emptiness of Christ, with a double barrenness, that will admit of no conception or spiritual birth to succeed the natural. Not that I intent the least to deny salvation unto Infants, no, I am so far from this, that I testify against all such doctrine, nor yet affirm all Infants to be saved, neither do I know among Infants, which shall be saved, and which not, therefore I leave it as a secret thing to God, until he makes the same appear by some visible effect of faith, which only gives a visible right unto any ordinance of the new Testament: and therefore I cannot see by the Gospel, how Infants void of visible faith, should have visible right unto the privileges of grace; neither ought they to be admitted thereunto, as hath been proved; and also for these, and the like reasons following.  
First, 
〈…〉  because there is neither command nor example for the baptising of Infants in all the new Testament: the order and government of which, in the administrations thereof, is no way inferior to the old; but in the old Testament there was an express Rule, by command from God, what communicants were to be admitted to circumcision, and other ordinances of that nature, and what not; but this order is not where found in the new Testament for the baptising of Infants, and therefore the same is not to be practised.  
Secondly, It is a high contempt and injury to Christ, as he is the husband of the Church his holy Spouse, to force upon him an natural wife, himself being spiritual, and desires the like associate, as such a Church is founded upon the natural birth, namely, Infants, because commonly to one that is borne of the spirit, there is twenty borne of the flesh.  
Thirdly, It is a practice that overthrows, and destroys the body of Christ, or holy temple of God; for in time it will come to consist of natural, and so a nation, and so a national Generation, & carnal members, amongst whom if any godly be, they will be brought in bondage, and become subjects of scorn & contempt, and the power of government rest in the hands of the wicked.  
Fourthly, because it is a ground both of ignorance and error, for it holds people in blindness, that they cannot come to know the nature of that holy ordinance, nor what the same requires in the subjects thereof: & also it causes the simple to conceive that Baptism is of necessity to salvation.  
Fifthly, it keeps up the State of Antichrist, by granting him this so chief a cornerstone of the Lords house to lie in his foundation; for that church where Baptism is the true ordinance of God, in the administration thereof, is by the Rules of the Gospel a true Church; so that, if Antichrists Baptism which he administers be God's ordinance, than that Church wherein he doth so administer the same, must be also the Church of God, and in sin that refuseth communion with it.  
Sixtly, Because it builds faith upon humane testimony in matters fundamental; for such as are baptised in their infancy, have no other way to satisfy either themselves, or others, but the bare word of man, that must stand in the place of the word of God, for such to believe their true receiving of so holy ordinance of God.  
Seventhly, To Baptise Infants, makes the holy ordinance of God a lying sign, because none of those things can be expected in an Infant which the said ordinance holds forth or signifies in the administration thereof, which is the party's regeneration and spiritual new birth; a dying and burying with Christ in respect of sin, and a rising with him in a new life to God, and a confirmation of faith in the death and resurrection of Christ, and a free remission of sin by the same; as Rom. 6.3, 4. Col. 2.12. 1 Pet. 3.21. Act. 2.38. 
〈…〉  None of all which can be expected in an Infant.  
Eightly, Because the subject of Baptism is to be passive, but an Infant is no way passive, as that ordinance requires. 
〈…〉  I mean a passive subject threefold: 1. a thing uncapable, and thus is a stone. 2. a thing forced, and thus is an Infant, who opposeth its Baptism to the utmost of its ability, so fare is it from being passive in the same. 3. A thing is passive by a subjecting power producing the same in the subject, by bringing it to a free and voluntary subjection; and thus is the true subject of Baptism. None can be passive to receive grace, but by grace, because it consists of selfe-deniall.  
And lastly, this doctrine of Infant's Baptism opposes directly the express word of God, by teaching that Infants are in the covenant of grace, being borne of believing parents, and so an holy seed, by virtue of which they have right to Baptism as a privilege of grace. Against which the holy Ghost affirms, that all are conceived in sin, brought forth in iniquity, and so by nature children of wrath, and under the curse, and except they be borne again from above, they cannot see the Kingdom of God, Psal. 51.5 Eph. 2.1, 2, 3. Rom. 3, 9 Gal. 3 10.13, 14. Job. 3.3.5, 6. Job. 1.12, 13. Here man saith, that Infants are clean and holy, in and from the womb, and so are subjects of grace and glory: but God saith that all Infants as well one as another, are first in sin, and unholy, and so are subjects of wrath, until the second birth makes the difference; as Joh. 3.5.6. And now which to believe, let the upright heart to God judge.  
But it is said, that as the Covenant was made to the Jews and their seed under the old Testament, so in the same manner doth the Apostle apply the said Covenant to believers and their seed in the new Testament; as Act. 2.39.  
Ans. The words are not, unto your seed, but unto your children: wherein there is great difference. For by seed in the Scripture is very often put for a natural generation, begotten and born after the flesh. And by children, a spiritual generation, walking in the steps of the faith of such as have gone before them: as Act. 3.25. Act. 13.26.33. and so Job. 8.37.39. with Rim. 9.7 8. and so the words import as much, which is to you and to your children, and to all afar off, even as many as the Lord our God shall call. So that the promise is only to such as God shall call, and to none else.  
Again, it's called the promise, and not the Covenant; and we know that every promise is not a covenant: there being a large difference between a promise and a covenant. And now let it be well considered what is here meant by the promise, and that is God's sending of the Messiah or the seed in whom the Nations should be blessed; and so the sending of a Saviour or Redeemer unto Israel, as these Scriptures manifest compared together: Isa. 11.1. Jer. 23.5, 6. with Luke 1.68.74. Act. 13.23. Act. 3.25.26. This was performed by Christ's coming first in the flesh, in which respect he came both of and to the Jews only by promise: as Joh 4.22. Rom. 9.5. Matth, 10.5 6. Matth. 15.24. Joh. 1.11.  
Secondly in the preaching of the Gospel, by which he was held forth as a Saviour to all that by faith laid hold upon him, as the arm of God's grace stretched out unto them. And this way also Christ was first tendered to the Jews for a Saviour, to save them from their fins: Act. 4.12. and for to be their King, as to save them: so unto whose state and government they were to submit, as Luk. 19.14.27. Act. 2.36. In which sense the Apostle speaks when he saith, the promise is to you and to your children, and to all fare and near, as God shall call, that is, the promise or promised Saviour is come, and is now according to Gods promise tendered to you by the Gospel, calling you, and your children, and all else where the word of grace shall come, to believe and receive him by saith who is now come to save you, and all that believe from their sins. Act. 3.25. 26. And therefore it's said, as many as gladly received, or believed this glad tidings, the same was sealed, or confirmed unto them by baptism. Act. 2.41. according to Joh. 1.11, 12 13. By all which it is manifest, that the promise, Act. 2.39. is meant the sending of the Messiah, or a Saviour to the house of Israel, to call them to repentance, and to save such as believe from their sins, as is clear also by these Scriptures. Isa. 59.20. Act. 13.23.26 32.38.39. And thus the promise is unto you and your children, that is, the promised Saviour is offered, and offers himself freely to save you: notwithstanding your crucifying of him, yet now repent and believe, for his promise is upon the same, freely to forgive, and to save you from all your sins. Thus the promise is applied to saith, which is the way of preaching the Gospel, and not an absolute conclusion of persons to be in the covenant of grace and life, whether they have faith or not. What is this but to keep the wicked from leaving of his way, by promising him life. This God did not in making of his Covenant at the first, nor the Apostle by his applying of the same at the last. Otherwise to bring the personal or natural seed of Abraham, Isaac and Jacob, and so of all believers into the Covenant of grace, and that by God's appointment, whose word i● like himself, both true and stable as a word of faith; purely tried as gold seven times in the fire.  
Hence observe the evils that attend this doctrine unavoidably. First it makes void the stability of God's Covenant of grace itself, thus: If the Covenant of grace be absolute and stable, than all within the same must be saved. But all within the said Covenant were not saved: ergo, the Covenant of grace is not absolute and stable. The major is confessed, that a believers seed is in the Covenant of grace without exception. The minor is proved from Ishmael, Esau, and the rejected Jews, all which were the seed of believers, and yet not all saved.  
2. It's a ground of falling from grace, thus: All that God took into his Covenant of grace, were in an estate of grace. But all that God took into his Covenant of grace, did not there continue. Ergo, such fell from an estate of grace. I prove this the same way with the former.  
3. It's a ground of universal redemption, for it makes the death of Christ equal as well to such as perish as to such as are saved: thus. All that are in the Covenant of grace, Christ died for. But all that were in the Covenant of grace were not saved. Ergo, Christ died for such as are not saved. The proof of this is the same with the former, if God took Abraham and his seed into his Covenant of grace without exception.  
4. It makes God the author of man's believing untruth, by enjoining him to believe the salvation of such as he himself knows, and reveals the contrary: as Ishmael, Esau, and but a remnant among the Jews; nay none at all but such as believe. Gen, 17. Gen. 25. Gen. 48. Rom. 9.27. Against which opinion and evils aforesaid, I argue thus. The Covenant of grace is absolute and saving unto all once with in the same. But all the personal seed of believers are not saved: therefore all believers seed are not in the Covenant of grace. The Proposition is clear from these Scriptures. Jer. 32.40. Isa. 49.21. Jer. 31.3. Joh. 13.1. Mal. 3.6. Joh. 10.28.29. The Assumption from these. Gen. 21.10. with Gal. 4 29.30. Gen. 25.23. with Rom. 9.11, 12, 13.27. God requires no man to believe untruth. But for a believer to believe that all his seed is in the Covenant of grace, is to believe untruth. Therefore God requires no such thing. This Argument is sully proved in the former. And so much for the promise, Act. 2.39. which being well understood, men would never go about to build the baptising of the Gentiles infants upon that Scripture.  
But it is said that Christ admits of little children to come unto him, blessing them, and acknowledging their right unto the kingdom of God, Mark 10.14. therefore such may be baptised.  
To which I answer briefly thus. That the blessing of Christ upon these children was for bodily cures, as is manifest by the desires of those that brought them to Christ; which was not that he should baptise them, but that he would touch them, and lay his hands upon them, and pray, as Mark 5.23. Matth. 19.13.15. This was the ordinary way of healing in the time of the Law by such as were enabled by God thereunto, as is clear by these Scriptures compared together. 2. King. 5.11. with Matth. 19.13. Matth. 8.3. Matth. 9 18. Luk. 4.38.40. Never were any so brought to Christ but for some cure, and for his blessing of them; that was in respect of that temporal mercy he bestowed upon them according to that they came to him for: and to show his bounty and humility that he was no respecter of persons; as such might seem to be, that suffered others to come, and would have kept back children. And for such to belong unto the kingdom, so those children did, and therefore they ought to come as well as any other. For they were children of the Jews, and at that time members of that Church, and so of that kingdom; and had as much interest in Christ for outward blessings as any else.  
And further, Christ is pleased to make use of children's humility and innocence, to reprove the high mindedness of his disciples, and to draw them forth a pattern from the same. As Mat. 18.1, 2, 3, 4. with Mark 10.5. 
〈…〉.  So that all this makes nothing for the baptising of Infants: they being not brought to Christ for baptism.  
But it's further objected, that the Apostles baptised whole households, as the household of Stephanas, Lydia, and the Jailer, 1 Cor. 1.16. Act. 16.15 33. and infants being a part of the household, therefore infants were baptised.  
Answer. Though that Infants are a part of the family when there be infants in the same; yet this makes nothing for the baptising of Infants, except it be first proved that infants were there in those households. And also upon the same ground we may prove that the Jailer had a wife, and Lydia an husband, because that husbands and wives are commonly in a household or family, and being there they are a part of the same. and that the Jaylers' wife, and Lydias husband and servants, though never so wicked, were all baptised. But if it be said that faith was to be required of them being of years. Hence it will follow, that no infants were then baptised, because that one and the same condition is required of all that are baptised: and so it is said of the Jailer, that the Word was preached to him, and to all that were in his house; and that he believed and all his house: and these are said to be baptised, Act. 16.32.34. and thus the Apostle preached, and they believed, and such only were baptised, and none else. And what the Apostles order and practice was in this family, it was the same in all other households and families; for they walked always by one rule: and therefore their order was not to baptise infants.  
It is said, that Christ sent out his Apostles to teach and to baptise all Nations, Matth. 28.19. in which Nations there were infants as well as men of years, and so commanded to be baptised.  
Ans. In a word briefly to this: for this Scripture being well considered, and rightly understood, would stop men's mouths for ever having a word to say for the baptising of infants. This blessed commission of Christ to his Apostles was chief for us Gentiles, saying, All power is given me in heaven, and in earth. Go ye therefore and teach all Nations, baptising them in the Name of the Father, Son, and holy Ghost. etc. As if Christ had said, Go now into all Nations, and preach the Gospel freely, 
〈…〉 6.  as well to one nation as to another; for the Gospel shall not now be confined any more to one place or people, then to another. God is now a God of the Gentiles, as well as of the Jews; go therefore as well to the Gentiles as to the Jews, even unto all Nations, and there preach the Gospel, 
〈…〉 29  and so make Disciples by teaching them; and such so taught, them baptise in the Name of the Father, Son and holy Ghost, that is, into the true and orderly profession of that which they have been taught and believed. So that here teaching goes before baptising. and presupposeth understanding and faith in that which is taught; this being the only place of Christ's instituting the ordinance of baptism. And further explained. Mark 16.15.16. Go ye into all the world, and preach the Gospel to every creature; he that believeth and is baptised shall be saved. So that from these Scriptures brought to prove the baptising of infants, it is clearly manifest that infants are not the subjects of baptism appointed by Christ: for all the external benefits and privileges of the Gospel are given only to external and visible faith. And so the sealing and confirming ordinances of Christ, ever presuppose faith in the subject, to seal unto, and to be confirmed. So that here is no ground for the baptising of Infants, but the contrary.  
But it is affirmed by some, that as God commanded Infants to be circumcised, and the same command remaining still unrepealed, stands in force for Infants to be baptised. To which I answer, and say, if that commandment must serve now without alteration, than we must circumcise and not baptise, and that males only, and not females; but if it be altered, than it hath not the same way to hold Infants forth in Baptism, as it had in Circumcision; but that command, which enjoined circumcision, is repealed by a direct command to the contrary, as Gal. 5.2. 1 Cor. 7.18. Rom. 2.28, 29.  
If any object, from the second Commandment, enjoining the worship of God, though the said worship of God be changed in respect of the manner and outward form, yet the same commandment continues still in force for the worship of God now as it did then.  
The answer is, These two commandments will no way agree so be compared; the second commandment directly enjoined God's worship, as the substance thereof, and so still remains, and also retains the same thing it first commanded, being the worship of God. But now for the command that enjoined circumcision, which was the substance of that command, is now clean made void; for circumcision in the flesh is now abolished, & that in the heart come in the place; as Rom. 2.28, 29. Col. 2. Again, as the old outward form of God's holy worship under the old Testament was abolished and done away, so likewise the new order and form of God's worship was erected and set up again by special command; and when the manner of it is once set down, ●hen the commandment comes on again, and not before, and binds only to that order and manner so erected, and set up, and to none else, so that now the new state of the Church and worship of God being established, and the subject of Baptism in the same, expressed to be a believer. Now if that commandment comes on upon this state, than it binds to this subject only and to none other. And to hold the subject of Baptism by the same command, that enjoined circumcision, without the said subject being expressly set down, and so confirmed and established by the New Testament; this is more than will be granted in any other part of God's worship enjoined, or comprehended in the second commandment. All which say we, is so fare approved of by God, as is expressly set down in the New Testament, or everlasting Gospel of Christ.  
But let us examine a little wherein the authority of that commandment of circumcision may be, that is brought to bear out the baptising of Infants: Circumcision it doth not, for all agres that we are now to baptise, and not to circumcise: the party's circumcising it doth not, than the Master of the family to circumcise; but now one authorized by Christ in his body the Church to baptise; the same part of the body it doth not, that the foreskin Baptism the whole man; the age it doth not, that the eight day, and this any day; the subject it doth not, that a male only, this both male and female. Now in that it doth not enjoin none of all these, wherein then can the authority of that command consist now in Baptism, so as to enjoin Infants to be baptised; for either it must be a thing indifferent, or else it must enjoin something. And whereas men cry out from that command, Infants, Infants, Infants must be baptised as they were commanded to be circumcised: why this command if it should be so, serves for none but only males; so that if they will have the female to be baptised, they must look out for another commandement for them, and so there must be two commandments meet in one ordinance.  
But I would demand of such as hold the baptising of Infants from the command that enjoined circumcision, that if in case there had been no word or command given for baptising of any, whether that they, or any other, might have baptised either Infants or any others from that commandment; but I suppose they will not so affirm, and if not, what do man wander under the clouds of their own ignorance, when as the light shines so clearly, for what is more clear than this, that the New Testament hath sufficient express commands and rules for the administration of Baptism, both for matter and manner, with out any reference, much less dependency upon the law of Circumcision, they being two distinct institutions. At two several times there is given command for Baptism; the first was John the Baptist, who received his authority not from the command of Circumcision, but had his Commission expressly from God, who sent him to baptise; as Joh. 1.32, 33. And those that he baptised are said by the holy Ghost to be such as manifested their faith and repentance; as Mat. 3.6. The second Commission which serves for us Gentiles, is that which Christ gave to his Apostles, Mat. 28.18, 19 Which hath no reference to the command of circumcision, but by virtue of that power and authority given him of the Father, for the ordering and disposing of all things in heaven & earth, for his own glory and his people's good. In which Commission the subjects of Baptism are expressly set down, who they should baptise, and they are only such as first were to be taught, and had faith to believe the same, as I have sufficiently proved.  
And now having these express commands, so fully held forth by Christ himself, to gether with the whole practical order of the Apostles, & others following the same in their administrations, and to go about to bring authority or command from the commandment of circumcision, for the baptising of Infants, in more than ignorance, and for to plead the baptising of Infants, because that command is not repealed, which enjoined Infants to be circumcised, is too weak for faith to build upon. But now I hope the removal of the same appears, in that there is not only a command in the new Testament directly against the same, but also a new command, and so a law from Christ the King of Saints, and Lord of the new Testament, for the ordinance of Baptism, and all the circumstances of the same. And yet for the further repealing of that law which enjoined Infants naturally borne, and so from the womb to be circumcised, without minding any other spiritual birth, but only that which brought forth the child in the world; for 8 days after it must be circumcised by command from God; which order is opposed by the Gospel, as Joh. 3.3. 5, 6. Where Christ opposeth the two births, the spiritual to the natural birth, and excludes the natural from any admittance into the Kingdom of God, without the spiritual birth. And that he might not be mistaken, he further explains himself, saying, That which is borne of the flesh is flesh, and that which is born of the spirit is spirit. And further to know Christ's meaning in these births, which he opposeth the one to the other, he fully holds forth, Joh. 1.13. in these words of such as received him, which were borne, not of blond, nor of the will of the flesh, nor of the will of man, but of God.  
This way and order the commandment of circumcision speaks nothing of, neither required the same, but only the first birth; for no child of 8 days old was capable to be borne again of the Spirit, in our Saviour's sense. And thus the Gospel excludes that which the law of circumcision commanded, even the first birth which is natural, without the second birth which is spiritual. And it is in vain for any to say that Christ speaks here of men of years; for he opposeth the two births, as aforesaid, and not the age of any, and so the whole universe of mankind: for this place is generally taken for the doctrine of regeneration, from whence many hold that children are regenerated in Baptism. But generally those that baptise their Infants, hold that they are regenerated before, for they baptise them as being holy before. And if any shall say, that the Kingdom Christ speaks of, is meant the Kingdom of glory, and not of grace; and therefore though he excludes such out of the one, yet not out of the other. The answer is, that it is not where found in the Gospel, that any are excluded the kingdom of glory, and yet are admitted into the kingdom of grace. The door of grace in this sense, is no wider than the gate of glory by God's appointment: and what men do through ignorance, that altars not the truth of God, as Rom. 8.30.  
And if any say, that Christ at this time had opposed God's ordinance of circumcision if such a truth had been put in execution, as is gathered from his words, to exclude and put by an Infant of 〈…〉  
To this I answer, and say, that Christ speaks of many things before his death, which did not concern the time present, but of the order and government of his Church under the new Testament. And so he speaks here of the qualification of his subjects and worshippers in his new kingdom that was at hand; all which was to be spiritual, and therefore to be borne of the spirit, as Christ affirmed. In which sense circumcision in the flesh ceased, and that of the heart only remains, as Rom. 2. Add to this the words of the Apostle, Eph. 2.3. We are, saith he, all by nature children of wrath: Now if this be true, then so long as nothing else appears, how can we judge otherwise, without gainsaying the holy Ghost; and by the words of Christ, we are first borne of the flesh, and so in an estate of nature, until grace recover us, and the effects of Christ's redemption takes hold upon us. Until which time we are judged of the Apostle to be children of wrath, and of the flesh, and so unclean, and no unclean thing must come into the holy City of grace and glory, Rev. 21. All which being well considered, I think will put a stop to the commandment of circumcision, from having any footing in the ordinance of Baptism, or for any to take a ground from thence to justify their Infants in their Baptism, until some evidence appears of their being inwardly washed in the blood of Christ, that so the same may be confirmed unto them by that outward washing with water; otherwise the ordinance is no way available to them, but sin in such as impose the same upon them, who do neither desire it, nor know what is done unto them, which is to set a seal to a blank, a thing condemned in nature.  
And so I pass from this subject, of Infant's Baptism, desiring the Lord abundantly to extend his saving grace unto as many as belongs to him, that the praise may ever abound to his glory, and their everlasting comfort in all happiness and safety here, and glory hereafter.  
We know no man after the flesh, 2 Cor. 5. We are the circumcision, that worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, Phil. 3. Marvel not that I say, a man must be borne again, before he can enter into the Kingdom of God, Joh. 3.  
And thus I desire to have Infants ever in honourable and reverend respect, so fare as honour and reverence belongs unto them, and so leave them to the grace and good pleasure of the God of all grace, who only knows who are his, and hath the disposing of them, and all his creatures to his own glory, so be it, Amen.  
And now having examined the visible right that infants have to baptism, and finding none by the Word of God but the contrary; I come now to a second sort, and they are such as have been baptised in a false Antichristian estate, as they say, and so challenge right to enter upon or assume a true Church with the same baptism they received of the man of sin. So that the thing I deal with now is only that opinion which holds a state to be false and Antichristian; and yet Baptism there administered by an Antichristian power to be the true ordinance of God: and so leave the state as false, and retain their baptism received there as a true ordinance of God. And for a more orderly proceeding in this discourse, I shall first set down my dissent, and the causes of it; and then examine those grounds that are brought for the proving of the contrary.  
And first for that ordinance of Baptism, which as aforesaid hath been administered, and received in a false Antichristian estate, and retained the true ordinance of God; and such so baptised by the power of the man of sin, to be admitted into the Church of Christ with the same baptism as the Lords ordinance. This I cannot assent unto, because I see no such thing in all the Word of God, by which I must be guided here, and judged hereafter. So that I descent from that baptism administered by the power of Antichrist, and cannot own the same for God's ordinance appointed by him, and instituted by Christ in the new Testament, and that for these and the like reasons.  
First, because in so doing, I shall approve of Antichrists matter and form, 
〈…〉  and so of the state itself. As an infant for his matter, and the words with water applied, his form. I have already proved that an infant is not the subject of baptism appointed by God, though it be the child of a believer: but how much less such who are the carnal seed of the wicked. The covenant of grace and the parents faith is alleged to inright the former unto baptism; but what inrights these unto it, and how came they by it?  
Secondly, the ordinance of baptism instituted by Christ is so essential to the constitution of the Church under the new Testament, that none can be true in her constitution without it. Neither can that be a false Church where baptism is truly the Lords ordinance in the administration thereof; as 1 Cor. 12.13. with Gal. 3.27. So that to approve of Antichrists baptism to be God's ordinance, is to approve of his Church to be also the Church of God. For as the eaters of the sacrifice were of old partakers of the Alcar, 1 Cor. 10.17, 18. and to receive him that is sent is a receiving also of him that sent him, Mat. 13.40. so it is with this essential ordinance of baptism in the church of Antichrist; that whosoever approves of the one, by the same he approves of the other also. For the ground and pillar that bears up the truth, and that truth so born up, stands and falls together: as 1 Tim. 3.15. So that where there is not a t●●e constituted Church, there is no true constituted Church ordinance: and where there is a true Church ordinance in its constitution, as baptism is, there is at least presupposed a true Church also. And therefore to condemn a Church to be false, and altogether Antichristian, and yet baptism there, and by the same administered, to be the ordinance of God; this I can see no rule for in Scripture: and therefore I descent.  
Thirdly, 
〈…〉 6.  Christ hath disclaimed and denieth all communion with the man of sin, both in respect of himself and his subjects; and hath also proclaimed open war against him in all his dominions: and therefore he calls home his subjects, as Jer. 51.6.45. Revel. 18.4. Christ refuseth to be laid as a chief corner stone under Antichrists building, as he must be if he in his holy ordinance of baptism be granted to lie in his foundation: For baptism is no otherwise Christ's ordinance but as it depends upon him the ordainer. But Christ denies Antichrist any such privilege, and also forbids his people from taking a stone from Babylon to lay in the foundation of the Iords building; as Jer. 51.26. But if Antichrists church be of himself, and so false; then all the parts thereof must be of his own devising, and false also. For if in opposition to a true Church of Christ, there is a false church of Antichrists: which thing cannot be, if there be not in opposition to true ordinances of the one, false ordinances of the other, that are essential to the same, as the ordinance of baptism is. And so the like ministry proportionable to the same, as 1 Cor. 10.21. 2 Cor. 11.13, 14, 15. Revel. 2.2. according to Matth. 24.24. with 2 Thes. 2.9, 10.  
Fourthly, I cannot approve of that baptism in the church of Antichrist to be God's ordinance, because in so doing I shall advance humane testimony above the Word of God. For I have no way to satisfy my conscience whether I have that ordinance or no, but only by Antichrists Church-book, or my godfathers & godmothers: which if the one be dead and the other lost, then am I to seek my baptism. But at the best if any should demand of me whether I were baptised or not: all that I can say is, that men tell me so; in all which Christ must have no voice, and the Word of God put to silence, as knowing no such thing: and Antichrists Church-book come in the place, as a ground of my faith in a truth so essential. Which thing I dare not approve of.  
Fifthly, to justify baptism in the church of Antichrist to be God's ordinance, is to force men to sin against conscience; for if any man comes unto such for fellowship in the truth, he must either justify the baptism he received of the man of sin, as God's ordinance, or else continue in that sinful way in which he is, and desires to leave; I speak now in their sense whose practice it is, which I cannot at all assent unto for a truth.  
Sixtly, I cannot justify Antichrists baptism for God's ordinance, because it makes against Christ's baptism in these two respects. First, for the power by which the same was constituted, and so authorised in the hand of the Minister, being the power of the man of sin, rejected of God as an enemic to the crown and dignity of Christ the King of Saints. Secondly, in respect of that body into which the party was baptised, and so by the same made a visible member, and that was in the body of Antichrist. In both which respects the baptism administered en the false Antichristian state, in my judgement cannot be the ordinance of God.  
And lastly, I dare not go from that rule and order which Christ left in his last Testament, for the constituting of his Church, and taking of members into the same, which is by faith and baptism. All which grounds being well considered, I cannot see by any rule of truth to approve of the baptism administered in a false Antichristian church to be God's ordinance, instituted by Christ in his new Testament. That being there administered under a false power by a ●●se ministry upon a wrong subject in a false body, and yet the same God's ordinance; this is more than I can find by the Word of God, from which rule I dare not go.  
Thus having showed my judgement, and some reasons why I so judge of the baptism administered in a false Antichristian estate, cannot be the ordinance of God, instituted by Christ in the Gospel. And now I come to give answer to some of the chief grounds brought for the proving of the foresaid baptism in the hand of Antichrist to be the ordinance of God.  
And first it is said, that as Circumcision administered in Israel's great apostasy remained still the ordinance of God; so that when any of them did repent, and turned unto the Lord, they were received without being circumcised again: and the like is now to be considered of baptism in the apostasy of Antichrist.  
The answer is, first it is like to be a bad cause that must be maintained from the corruptions of other persons or states: Is the order and government of Christ's new state and kingdom under the new Testament more weak and imperfect then that under the old, as we must go still unto Circumcision for a rule how to make out our baptism? Is the light of the Moon become now more brighter than the light of the Sun; and the heart vailed to see clearer than the face open, and the servant to teach the Son? Again, it is worth our consideration, from what church Antichrist did apostinate, and go away from, as the ten Tribes did under Jeroboam, 1 King. 12. But I pass this.  
Secondly, I answer. that Circumcision was not confined in the hand of the priesthood then under the old Testament, as the administration of baptism is to the ministry of Christ now under the new Testament.  
Thirdly, Circumcision was then by them administered according as God had commanded the same to be, both in respect of the matter and manner. 1. The same order. 2. A right subject. 3. The due time. 4. the true place. And lastly, a lawful Minister. But now the baptism administered by Antichrist is contrary in all the foresaid respects, which is by a false power upon a wrong subject, by a false minister in a false body. The like cannot be showed in circumcision, nor yet in baptism, and God approving of the same to be his ordinance. And now to oppose this, Zipporah the wife of Moses is brought for an example, to prove that the baptism administered by a false Minister may be true baptism, as circumcision was being administered by a woman. Exod. 4.25.  
The answer is, first, that Moses wife was in the action the hand of her husband for the preserving of his life: for had not Zipporah circumcised her son it seems that God had slain her husband; as ver. 24.25, 26. compared together.  
Secondly, herein God sets forth his wisdom and justice in the subjecting of his creature, to bring her so fare to submit unto his will in that ordinance, as for to do the thing herself; for whose sake it is like the same was so long neglected, because there was nothing so contrary and opposite unto her the Circumcision.  
Thirdly, I see not but that in a case of necessity a woman might lawfully circumcise she being no where prohibited.  
And lastly, what of all this, say she did it unlawfully, and in so doing she was a false Minister; all which is more than God saith, yet this was not done in a false Church, upon a wrong subject, authorised by a false power, as baptism administered by Antichrist is, and therefore at the worst it makes nothing at all for that which it is pretended, namely, to prove baptism administered by Antichrist the ordinance of God, though the same be also administered by a false Minister.  
Again it is said, that the Scriptures are the ordinance of God, which he hath ever preserved, and still owns for his ordinance in hand of Antichrist: and so doth God of baptism there also.  
To which I answer and say, that God indeed doth preserve the Scriptures, wherein is contained all Go●● holy ordinances, as they are therein comprehended, and laid forth in their instituted rules, and that in the hands of wicked men, and so in the hands of Antichrist himself. But never in their constituted order and forms out of the hand of Christ his Church and ministry. And though that in many things Antichrist hath corrupted the Scriptures, yet they remain still in themselves the ordinance of God. But for the false expositions, glosses, and doctrines they gather from the Scriptures, with the Church ministry, worship and government they build upon the Scriptures; and so their ordinances which they seem to constitute by them: now these I cannot see to be the ordinances of God any more the one than the other. So that if baptism with Antichrist, as they say, be God's ordinance, then why not upon the same ground the Supper, Church and Ministry, be God's ordinances also, seeing they have the Scriptures as well for the one as for the other? And for baptism, as it is an institution of Christ, and contained in the Scriptures, as a rule for the Lords people to walk by in their obedience to him; only so considered it is an ordinance of God, in whose hand soever the Scriptures are.  
But now for a false Antichristian Church, to constitute and administer the like out of or apart from the Scriptures. Now so considered, it is not the ordinance of God, but men's invention, composed from the Scriptures, as a pattern drawn forth in the likeness or resemblance of God's ordinance, but not the same. For God hath communion with none in his word, but by his Spirit and faith; neither of which hath Antichrist, and therefore though he hath the written Letter of the Scriptures, yet no communion with God in the same, so as to receive his ordinance of him: neither can any man constitute, and so administer an ordinance of God without authority from Christ the Lord and King of his Church; which authority Antichrist hath not, and therefore God's ordinance of Baptism cannot be administered by Antichrist in his false Anchristian Church and State, as some do so affirm.  
But it is said, that there is but only one Baptism, and having once received that, though it be by Antichrist, we need not to receive it any more; for we can have but the same again, and that which we have is the same for substance with Christ's institution, which for the matter, there is Water, and for the form there is the same words used as Christ instituted the same ordinance of Baptism in.  
The answer is, first, that there is but one true baptism, that is a truth, and a man being once baptised by the same, he needs not to be baptised again: this is also true, for I do not approve of rebaptising. But now to conclude from hence, that there cannot be a resemblance of that one true baptism, and yet not the same, this will not follow: there is but one true Church and Ministry of Christ, as the Word of God reveals. But it will not follow therefore, that Antichrist cannot resemble the same, and set up one of his own like unto that, or if that he do, the same must be a true Church and Ministry, because God approves but of one.  
But if Antichrist (as you affirm) may resemble the truth and set up a false Church and Ministry, which is the greater. Upon the same ground do I affirm, that he may, nay, that he must also resemble the true ordinances: by setting up false ordinances, which are the lesser like unto the true, otherwise he could not put off his ware, for none would trade with him in his merchandise.  
Secondly, Antichrist hath not the substance of God's holy ordinance in his baptism, though he use, or rather abuse the words of Christ's institution in his administration, for than he should also have the substance of all other ordinances of God, because he useth the words of the Scripture, wherein they are instituted and contained. it is not the bare letter of Scriptare only, but the true mind of Christ there set down, that bears an ordinance, which none can know, but only he who hath the Spirit of Christ, as Rom. 8.1 Cor. 2. and this hath not Antichrist.  
Thirdly, I deny the water to be the matter, but only the instrument in Baptism; for as fire is the instrument of burning, even so is water of washing; and as the matter of burning is the sewell that is burnt, so the matter of washing is the party washed; for as the matter of the Church is the Saints, and the matter of the Ministry, the Prophets, so the matter of baptism, are the persons upon whom the same is conferred.  
Fourthly, I deny the form of words, with the use of water, in a false Antichristian Church, to be the form of the Lords baptism, instituted by Christ in the new Testament; for then every foolish using of them words with water, must be the true ordinance of God, as many ignorantly do affirm. But for the form of Baptism, that is, authorized person, baptising the true matter into the true and orderly profession of Jesus Christ, as mat. 28.19. 1 Cor. 12, 13. Gal. 3.27. This being thus done by a true power and authority from Christ, is the form of baptism in the administration thereof; but this doth not Antichrist, and therefore his baptism is not God's ordinance.  
The next ground alleged to prove Baptism administered in a false Antichristian Church, to be the true ordinance of God, and so to be retained, is the vessels of God's house in Babylon, that as those vessels remained still the Lords ordinance being in the hands of God's enemies; and so may Baptism, as a vessel of God's house, being in the hand of Antichrist, which is spiritual Babylon.  
I shall answer to this in brief: first, for the vessels of the Lords house, they were God's ordinance, and that whiles they were in Babylon, but not so as they only consisted in their instituted forms, and not in respect of their constituted use: that is, as Belshazzar the King and his Princes made them their drinking cups, as Dan. 5.2, 3. Thus considered with respect to this use and service that the Babylonians applied them unto, they were not the ordinance of God, for God never ordained them for such a use. Though in themselves simply considered they were God's ordinance, ordained by him to holy use. In which consideration Baptism may be said to be God's ordinance in the Church of Antichrist, or where soever the holy Scriptures of God are; only as an instituted Rule in the word of God, for his own people to observe, and obey him, by using it in that way, and to the same end, as God ordained and appointed the same ordinance unto.  
But now for Antichrist to take the Scriptures, and according to his right of authority and spirit, shall from the same compose a form of worship, with ordinances suitable thereunto. Among which Baptism must be one, without which all the rest are nothing worth. Now though that Baptism as a holy institution of Christ, contained in the Scriptures, be the ordinance of God, yet considered in Antichrists constitution, and false administration, it is not the ordinance of God, no more than the Princes of Babylon's drinking in the vessels of the Lords house was his ordinance.  
Again, secondly, God is said in the Scriptures to give or to send the vessels of his house to Babylon; as 2 Chron. 36.17, 18.21. Jer. 27.2, .22. Dan. 1.2. Now let the like be showed, where ever God is said to give or to send his ordinance of baptism unto Antichrist, until then the vessels of God's house remaining his ordinance in Babylon, shall make nothing for them to prove Antichrists sprinkling of water in the face of an Infant, to be God's ordinance of Baptism.  
But here it is said by some, that Antichrist as a thief hath stolen away God's ordinance of Baptism out of his Church, for which he is said not to have repent of his theft; as Rev. 9.21.  
If this should be true, herein they condemn themselves, for whosoever communicates with the thief in the thing stolen, he is as deep in the sin as the thief himself.  
But it will be said, that they having repent of the evil, God hath accepted of that, though they retain their Baptism, as his ordinance.  
How can this be? which way doth their repentance appear? so long as they retain the thing that is stolen; for nature teaches thus much, that so long as any man keeps in possession that which he knows was stolen, he is guiltle of the theft.  
Secondly, How do such know that God hath accepted of their repentance, while they Rill retain the thing stolen, & justify the same; and how can they make it appear by the word of God, that he approves of that Baptism for his ordinance, which they have received at the hand of Antichrist? All which is worth the consideration how these things can be made to appear, that are so commonly taken for granted truths.  
Again, thirdly, Though Antichrist should steal away the Lords baptism out of his Church, yet he could not steal away the power and authority of Christ, for to administer the same upon any other; For though he should bring away Christ's baptism, yet it was but only in his own person; which thing he could not pass from himself upon any other, as an ordinance of God, without the power and authority of Christ.  
And lastly, let us consider a little what may be here meant by theft, together with the help of other Scriptures, and that is men's bringing in their own inventions, and humane traditions, and pressing the same for truth upon the consciences of me●● by which means the truth of God is displanted, and the way of the Lord obscured, and so comes to lose its esteem and authority in the heart of man, as Gal. 1.6, 7. & 4.17. In which sense the false Prophets are said to steal the word of God every one from his neighbour, as Jer. 23.30. that was by setting up their own traditions, and pressing the same for truth upon the people; by which means the commandments of God were made of no effect; as Mat. 7.13. Of which the Lord complains that the fear by which the people feared him, was taught by the precepts of men, as Isa. 29.13. This way Satan in his instruments lies at all advantage, to disable and prevent the Word for taking effect upon the hearts of men; as Mat. 13.19. And this is the theft, that the aforesaid thiefs and robbers had not repent of, and not Antichrists stealing of the Lords Baptism out of his Church.  
But it is thought by some, that the gold and rich attire, by which Antichrist is painted, and the golden cup in the Gentlewoman's hand, are the ordinances of God, as Rev. 17.4.  
As there is little matter in this to any purpose, I shall answer in brief to the same. And first, that this is a comparative speech, with reference to that outward pomp and glorious state, wherein she sits triumphing as a Queen, Rev. 18.7. And withal, the same wisely and cunningly composed by humane policy, under a general form of an outward profession of Religion, yet opposing the truth and power thereof, Cant. 5.7. Under a show of humility, and pretence of zeal, by her forwardness in the executing of her power, against all such that refuse subjection to her holy orders, and to worship God according to that image and form which she hath set up, Col. 2.8.18.20, 21, 22, 23. Rev. 13.15, 16. Thus by her policy she draws forth her form in some resemblance of truth, so far as it suits with reason and humane wisdom; and therefore it is, that the greatest Politicians and artificers are of her side, Rev. 18.23. and so carries out things with a strong hand, against all that shall oppose her, Rev. 13.4. and through her great wisdom, art, and policy, she is exalted, and becomes famous, and in great esteem for the generality of men; as Ezek. 2.8. Rev. 13.3. Rev. 18.18, 19 And therefore such are best accepted of her, that are the strongest for reason, and the most skilfulst artificers, to paint, and to trim her up, and to set her forth in her glory and beauty to the eyes of men. And by this means she as an harlot deceives the simple, and bewitches the Nations, as Pro. 7.16, 17. Nabum 3 4. Gal. 3.1. Rev. 18  
All which is to be understood in a spiritual sense, and in matters of Religion, and then her golden cup, and all her rich attire will appear to be only of the Gentlewoman's own devised painting, and not any of the Lords ordinances, as Jer. 51.7. & Jer 2.33. with Jer. 4.30. & Rev. 18.12, 13.16. So that here the holy Ghost sets forth her state to be Babylon spiritually considered, as Rev. 11.8. and her Ministers are set forth under the name of Merchants, because they buy and sell & trade for her in all the Merchandise of her Religion, wherein all things are set at sale, as much as the souls and bodies of men, Rev. 18.13. that is, the penal laws imposed to the forcing of their consciences, & such as are rich to escape for money or friends, but such as are poor or conscious to abide the punishment, as a Pet. 2.3. the Merchants are styled or called The great men of the earth, ver. 23. that is, great for humane learning, arts, and policy, to keep up her state and trade, and make out the same against all gainsayers, and what they want in skill, they have it in power, and so able to bear down all before them, for they are the great men of the earth, and who is able to make war with the beast. The things they merchandise withal, are all manner of precious stones, and the like, which holds forth the curious art of nature, for the ordering and composing of all those things concurring for the making up of that state and form, in so near a resemblance to truth. All which is without substance, for at length no man will buy their ware, which causeth great lamentation among the Merchants, Rev. 18.11. And so I shall now leave this subject to the wise & godly Readers consideration, to mind well the truth of such a practice, that leave a church as false and Antichristian, and yet approve of that Baptism there administered by a false and an Antichristian power, to be the true ordinance of God.  
I must here conclude with Doctor Hall in his Apology against the Brownists, pag. 17, 18.31. That either such must go forward to baptism, or else turn bacl again from whence they came; for there is no middle way, nor the least light in the word of God to bear out the same, but the contrary.  
You shall not do whatsoever is right in your own eyes, for you are not as yet come to your rest, and to the inheritance which the Lord your God giveth you, Deut. 12.8, 9 Arise and departed, for this is not your rest, because it is polluted, Micah 2.10. I am come a light into the world, that whosoever believeth on me, should not abide in darkness, Joh. 12.46. And now why tarry ye, arise and be baptised, and wash away your (Antichristian) sins, calling on the name of the Lord, Act. 22.16. or submitting to the order and way of Christ. They resisted the counsel of God against themselves, being not baptised of him, Luk. 7.30. Arise therefore and obey the Lord, and think not within yourselves, we are baptised already, and that by Antichrist, for I tell you that you are never able to prove yourselves to be under the Lords holy ordinance of Baptism, by all the light in Scripture, and art in nature, in that way you go, namely, to deny the state as false and Antichristian, and yet retain your baptism there administered by the same power, as the Lords ordinance, and assume a Church to yourselves upon the same baptism. I speak in subjection to better judgement, I think the last Church is as much against the Rules of the new Testament as the former. For certainly, where there is a false state, constituted by a false power, all that stative ordinances essential to the same, and constituted by the same power, must be also of the same nature together with the rest, which is all alike false; therefore if you take hence a corner stone to lay in your foundation, and build you a resting place upon the same, know this, that it will not lie firm, but ever be rolling under you, that you shall not rest long upon it, therefore arise and departed, for this is not your rest, because it is polluted, it will destroy you, even with a sore destruction; look betimes, the higher you build, the greater the fall will be, if it be not right upon the true foundation. I do believe that God will cause his truth to shine forth with power, both to clear the dark clouds of ignorance off the hearts of men, and bear down that which stands in opposition to the same; and if such hath been so hard put to it, in the dark as it were, that they are forced to leave the holy and blessed word of God, and betake themselves to Antichrists power and testimony, to prove them under God's holy ordinance of baptism, though the whole body of the Scripture lies against them, what will such do when more light comes? they will then yield, or else appear to be wilful opposers of the truth. The Lord give them hearts to consider, and to put their cause to the trial of the holy and pure Word of God, and to bring all his people into one unity of faith, and uniform order of truth, that God may have glory, the Gospel honour, the Saints comfort.  
The subject of the former discourse hath been about the right subject of Baptism, and that the word of God hath discovered to be a believer; only in the proving of which truth, there in also disproved two sorts of persons, and they are either believers Infants, or such that received their Baptism of Antichrist, and yet all in their infancy: both which are by the Scriptures disapproved, the one being uncapable, and so without any Rule from God for the same; and the other also unlawful, and so directly against the word of God, which disclaims all communion with the man of sin, in any of his divine ordinances, who receives nothing of the Lord, and therefore all that he can administer unto any, is both of himself, from himself, and for himself, and so not to be justified, nor retained as the Lord's ordinance. And this falling out so, it follows that we are now to seek for the Lords true Baptism, and for a case so difficult, as some would make it, two things in special are to be inquired into; first, how, or where to find it; secondly, how it may be obtained, being found: for the first, if any ordinance of God should be so deceased in its constitution, as that we do not know where it is afoot in God's way in the world, so as to come by it with a good conscience. A people in such a case, being convicted of the truth, and he necessity of their obedience to God in the same, and yet know not the way, or manner how to accomplish their holy desires, in the finding & obtaining the same. They are to go, as of old, to Christ, and his Apostles, as the godly than did; that is, to the holy Scriptures, which are the lively Oracles of God; the Spirit speaking in them unto a believing heart; so they stand in the place of Christ and his Apostles, with the same ability & authority, to furnish a man of faith with all truth; as these Scriptures compared together sufficiently prove, 2 Tim. 3.15 16, 17. 2 Pet. 1.19 20. Rom. 16.25, 26. Job. 5.39. Mat. 22.29. Luk. 24.25.27.44, 45, 46. 1 Cor. 15.3, 4.  
By all which we see, that all things are contained in the Scriptures, unto which the holy Ghost leads men to prove and find all things concerning faith and obedience to God and man, which are the Prophetical mouth of Christ, that all must have recourse unto, that will have any thing to do with him, Act. 3.22, 23. And the Rule by which all must be tried, though an Angel from heaven, and the Apostles themselves, as Gal. 1.8, 9 So that the holy Scripture is the only place where any ordinance of God in the case aforesaid is to be found, they being the fountainhead, containing all the instituted Rules both of Church and ordinances, so that, where or wheresoever any of these are wanting in their constitution, and cannot be found in their outward orderly form, we are to go directly unto its institution, and recover the same again from thence, as Cant. 1.7. Isa. 8.19, 20. Rom. 10.6, 7 8. And thus having found the place or subject, wherein baptism, ever subsists, as an ordinance of God, we are in the next place to know, how such as want it may come orderly by it; for though that God hath joined his word and ordinances together, yet he hath also ordained an orderly way for his people to come to enjoy them, which orderly way I conceive to be only in the Church of God, wherein is the power of Christ to set afoot his ordinances; as when God shall please to take a people to himself, and by the power of his truth unite them to his Son, and so into an orderly body among themselves, now such a people, so constituted, have right unto all such privileges, ordained and appointed by God, for their mutual comfort and well-being, as Rom. 8.17. 1 Cor. 3.21, 22, 23. By virtue of this union they have with their head Christ, the body thus jointly considered, hath the power & authority of Christ within herself, to choose and make use of any one, or more of her members as occasion offers, and authorises his or them to administer baptism upon the whole body, and so upon themselves in the first place, as apart of the same. Such may be truly said to be sent, and authorized by Christ; as of old by Christ in his humane body, even so now by him in his divine and spiritual body; for wheresoever a Church doth rise in her true constitution, there are her ordinances, and also power to administer the same; and where a thing is wanting, there must be of necessity a beginning to reduce that thing again into being. And thus briefly I have showed my judgement, in case baptism should be wanting, where we should find it, and that is in the holy Scriptures of God.  
Secondly, How from thence to be obtained, and that is by Gods calling a people into an holy fellowship with Christ, from whom they have power to assume, as a Church, so the ordinance of Baptism upon themselves. I shall yet further clear up this truth, by showing the manner of the foresaid constitution in the causes of it.  
But before I can do this, I must give answer to two sorts of persons that oppose the aforesaid truth; first, such as stand for a personal succession; secondly, such as will have no Church before Baptism, and so make Baptism the form of the Church.  
As for the first, that hold Baptism by personal succession, they have received a sufficient answer, in proving of that Baptism administered by Antichrist to be none of God's ordinance; only a word or two to such as hold a succession in the defection of Antichrist, as they call it, if they mean by defection, the outward form of worship, and government Ecclesiastical, a I think they do, than all the power and authority that ever hath carried out any administration, or constituted ordinance, hath taken its being thence, and depends upon the same; and if so, than the power and ordainer, and the ordinance so ordained, must be both of one and the same stamp, as I have already proved, if the one be Antichrists, the other must be also Antichristian; and to dream of any approved Church by the word of God, in, or under this defection, and yet a part of the same, is to look for a man in the Moon, and to suppose a Church to consist in such matter that is destructive to the form, and therein to hold a succession of truth, is against the very light of nature, and to keep the Pope upon the throne of Christ, whether he will or no; but to lay the chain of succession of truth this way, namely, through the Popedom of Rome, as all such must do that hold a personal succession, or a Church, and ordinances to consist in the same, from the Apostles until now; what will such do, and where will their succession of truth lie? when the same comes to the woman Pope, of whom the Papists themselves are ashamed; for when we speak of personal succession of truth, as in reference to Church, and Church ordinances, I look upon this in the power and authority that bears the same: and to hold a Church to be true, and the ordinances there administered the true ordinances of God, and to leave this, and set up a way of worship apart from it, and deny communion with it, is in my dark understanding, a mere schism, and the overthrow of all order in Religion; so far as I have learned Christ, men are to stand in their place, and use all means to reform and reclaim or disclaim by the word of truth; and all being done, and of necessity I must by the word of God, leave off communion with them, I think by the same rule, I must disclaim them, and so separate away from them, if they do not repent, and not to leave a true Church, and true ordinances, and go apart and erect another Church, ordinances and worship of ourselves apart from it, in opposition to it, this in my judgement is as fare from any Rule in the Gospel of Christ, as for a man to baptise himself, neither of which do I approve of. Yet a word, by the way, because of such an error that some make, and how far off from any rule or example, for a man to baptise himself, or to baptise others, and himself unbaptised, & so thinking hereby to shut up the ordinance of God in such a straight, that none can come by it, but through the authority of the Popedom of Rome. But for the opening of this cloud that seems so to darken the sky, let the Reader consider who baptised John the Baptist, before he baptised others, and if no man did, then whether he did not baptise others, he himself being unbadtized, & if he was baptised, whether it were not by an unbaptized person; and all Scripture being written for our learning, and this being one, we are taught by this what to do upon the like occasion. And for the continuation of the Church from Christ's words, The gates of hell shall not prevail against it, etc. I confess the same with this distinction; which church is to be considered either with respect to her instituted state, as it lies in the Scripture, in the Rules of the foundation, or in her constitution, or constituted form in her visible order. Against the first hell gates shall never prevail, the foundation stands sure; but against the last it hath often prevailed, for the Church in her outward visible order, hath been often scattered through persecution, and the like, in which sense she is said to be prevailed against, as Dan. 7. Rev. 12. Act. 8.1. Otherwise, where was their Church before it came from under the defection.  
Again, that which once was in such a way of being, and ceaseth for a time, and then comes to the same estate again, is, and may truly be said, to have ever a continuance, as Mat. 22.31, 32. with Luk. ●0. 38. In which sense the Church may truly be said ever to continue; for though she be cast down at one time, yet God will raise her up at another, so that she shall never be so prevailed against, as to be utterly destroyed. And this way, I suppose, Christ may have & enjoy ever as good a wife as any can be preserved for him under the defection of Antichrist. Though some have so wide mouths open against such as ever wished them well; but I leave them to God, to whom they shall give account of all their hard words against the Lord, & those that fear his name, & out of conscience obey him in that way, as some please to call error, in a reproachful manner. But men do in these days somewhat like to the tyrants in the ten persecutions, whose cruelty was such, that they exposed the Christians to be devoured of wild beasts, and God so overpowred the creatures cruelty, that at length they ceased to hurt them: and when those bloody tyrants saw that, they put Beares-skins upon them, thereby to incense and to stir up the nature of those beasts to fall upon them: thus I have heard reported. But whether this be true or not, sure I am, that such men can be little better minded, that labour so to cover the godly with such filth, as they vomit out of their own-selfe-sicke stomaches; but I desire the Lord to pass by all, and to give men more love and patience to bear one with another.  
And to conclude, I fear men put more in baptism then is of right due unto it, that so prefer it above the Church, and all other ordinances besides, for they can assume or erect a Church, take in and cast out members, elect and ordain Officers, and administer the Supper, and all anew, without any looking after succession, any further than the Scriptures; but as for Baptism, they must have that successively from the Apostles, though it comes through the hands of Pope Joan. What is the cause of this, that men can do all from the Word, but only baptism? and that must come by man, yea, and that by the man of sin. But we are to know this, that truth depends not upon Churches, nor any mortal creature, but only upon the immortal God, who by his Word and Spirit reveals the same, when, and to whom he pleases. And for succession of truth, it comes now by the promise of God, & faith of his people, whom he as aforesaid, hath taken out of the world unto himself, in the fellowship of the Gospel: to whom the ordinances of Christ stand only by succession of faith, and not of persons; for the same power and authority the Apostles had in their time for direction in godliness, the Scriptures have now in the hand of Christ, as the head of his Church, which make up but one body, 1 Cor. 12.12.27. Eph. 1.22, 23. Eph. 4.15, 16. So that what the Church and the Apostles together might do then, the same may the head and body, together with the Scriptures do now, the Scriptures having the same authority in the Church now as the Apostles had then, the same Spirit being present now to reveal them, as then to write them. 1 Cor. 5.4, 5. 2 Tim. 3.15, 16.  
The Scriptures remaining in the place of the Apostles for us to have recourse unto, and serve as the mouth of Christ to all believers, 
〈…〉  as the Apostles did before they were written, Mat. 28.20. 2 Pet. 1.19, 20, 21. Rom. 10.6, 7, 8. And as the people of old conferred with the Prophets and Apostles about their great affairs, so have the Lords people now Moses and the Prophets, Christ and his Apostles in their writings, as Luk. 16.29, 30, 31. Which are to us with the Spirit of life in them as effectual, as their personal presence, if not more, as Job. 6.62, 63. 2 Pet. 1.18, 19 Rev. 11.3.5.11. And thus all succession from the beginning came to Christ, and from Christ to the Apostles, and from them to the Scriptures, which are the head-spring of all to us; so that, all succession now is only spiritual, according to faith, and follows not the personal succession of any, but only the word, that gives being to all order and ordinances that is of God.  
And so I come to such as will have no Church before Baptism, and so make Baptism the form of the Church. I shall be brief in this, because the truth of this will appear in the causes constituting the Church.  
This I think we all agree in, that matter and form constitutes a Church, the matter is a company of Saints, or persons professing faith in the righteousness of Jesus Christ, and living accordingly, that is, in holiness of life. The form is that by which these are united and knit up together in one fellowship, and orderly body, and that is the covenant of grace that lies between God and his people, by which God visibly becomes the God of such persons, and they his people above all other. That this is the form of a Church, and not Baptism, I prove thus; that by which God and a people become each others apart from all other people, that is the form of them; but the covenant is that by which God owns a people for his, and they him for their God, therefore the covenant is the form, Jer. 31.33. Heb. 8.10. Act. 2. ●1. Gen. 17.11. Luk. 1.72. Act. 3.25. 
〈…〉   
Secondly, That which at the first was the form of a thing, ever remains the form of the same thing without alteration, but the covenant was the form of the Church at the first, before ever any ordinance was annexed, therefore the same still, the Church remaining the same without alteration in the nature of it.  
Thirdly, That which both gives a being to a thing, and ever keeps the same, that must be the form of the same thing, but the covenant both gave a being to the Church, & ever keeps the same, therefore the covenant is the form.  
Fourthly, That which makes a member to be a member or no member of a Church, that makes a Church to be a Church, or no church, and so that is the form of it, for there is the same reason for the whole, that is for every part, but the covenant is that which makes a member, and so the rest, as Esa. 56.4.6. therefore the covenant is the form.  
Fifthly, That which persons may have, and yet be no church, that cannot be the form of a church, but persons may have baptism, & yet no church, ergo, not the form; the church being the greatest ordinance of God, and the very centre of all ordinances, as Psal. 87.7. with 1 Tim. 3.15. Cannot be form by any particular ordinance, no nor by any less than that which comprehends all the essential parts and properties of a church, which is God's gracious covenant, that gives being to all true churches both first and last.  
But some will say, that the Word speaks of no church before Baptism.  
For answer to this, I must distinguish in Baptism between the truth in the doctrine of Baptism, and the outward administration of the same. In the first sense Baptism is one branch of the covenant, as a truth to be revealed, and by faith to be received, as an essential truth, together with other truths, for the constituting of the church, and no church according to the order of Christ's new Testament, either without it, or before it.  
But for the last, namely, the outward administration of Baptism, that ever follows the Saints joining in fellowship, by mutual faith & agreement in the doctrine, wherein consists the stating of the Church in her conjoining in covenant, which ever goes before the administration of Baptism, and gives power and authority for the same. So that in the first sense, the Church is not before Baptism; but in the last sense, the church is before Baptism. This distinction being observed, I answer in a word thus; we are not to deny a church to be a church until the Word so calls it; for the church in the old testament, and most of the churches in the new Testament, were churches sometime before they were so called. And why may not the same be so here, be a church before Baptism be administered. Again, a church is only so a church before Baptism, as that the end of her union, is for communion, and so an immediate proceeding to the practice of the same truth she agreed upon by a free and mutual consent in her conjunction. That which states a person or persons in covenant, instates them in church-fellowship: but faith and not practise instates a people in covenant, for a people must first agree upon truth in judgement, before they practise the same, therefore faith and not practise, instates a people in church-fellowship; and so a church in covenant and fellowship before baptism be administered. A people are a church by covenant, unto which ordinances are annexed, to confirm and establish the same, as Gen. 17.11. Ezek 16.8, 9 Act. 2.41. as Eph. 4.5. So that here was a church before ordinances, or that ever Baptism was administered either by John the Baptist on the 〈…〉  
Some say from Act 2.41. They were added to the Church after they were baptised.  
To which I answer and say, If it should b● so, that they were after Baptism added to the Church, than they should neither put on Christ by Baptism, not yet be baptised into one body, not to the true profession of the Father, Son, and holy Ghost, etc. directly against these Scriptures, Gal. 3.27. 1 Cor. 12, 13. Mat. 28.19. And for Act. 2.41. the words are these; Then they that gladly received his Word were baptised, and the same day there were added unto them about three thousand souls; which is nothing else but to show how many they were that received the truth, and so by the same were added to them, holding Forth the power and goodness of God, in making his word so fruitful, in bringing in so many by one Sermon to the truth, as Act. 2.47. which is only a repeating over the number of Persons God at that time added to the rest.  
Again, it may be said, that Baptism signifies our regeneration, and new birth. so that a child must be first borne, and brought forth in Baptism, before it can be mad a living Member in Christ's body the Church.  
Baptism indeed is a sign of the new birth, and so holds forth the same as a thing done, and not as a thing to be done, and therefore Baptism requites the appearance of the same, as faith and repentance to go before the administration thereof, which cannot be until a man be borne from above, and such as are spiritual alive, are the only subjects of Baptism. This will be further cleared in the constitution of the Church, which now follows, which constitution is the orderly collection, & conjoining of persons into the new covenant or visible union with Christ their head, and so consequently into an orderly body among themselves; wherein the Saints are the matter, and the covenant the form; from which two concurring, the Church ariseth, and is by them constituted, as Ezek. 16.8. Jer. 31.33. Heb. 8.10. Gal. 3.18.29. Heb. 6.17 Zech. 13.9. with Deut. 26.16. to 19 Deut. 29.12, 13. & Rom. 9.8. with Gall 4.28. By which it appears, that it is the promise, or the covenant of grace, that produceth a Christian, and gives him a being in such an estate of grace, as in Church-fellowship, and so consequently the Church itself; for that which is true in a part, is the same in the whole.  
Now for the constituting causes by which God ordinarily useth to effect this work; are these:  
First, the word of God, which is to fit and prepare the matter for the form.  
Secondly, the confession of faith, which is to declare the fitness of the matter for the form.  
Thirdly, the free and mutual consent and agreement of the particular persons, upon the practice of the same truth believed and confessed, as aforesaid.  
And lastly, the Spirit of Christ, uniting and knitting up their hearts together, in and by the same truth; and of each of these a word.  
First of the Word of God, sitting and preparing of the matter; and this appears in the ministry of John th●● Baptist, who was to go before Christ in the spirit and power of Elias, for to turn the hearts of the fathers to the children, and the disobedient unto the wisdom of the just, and to make ready a people prepared for the Lord, as Luk. 1.17 Compare with this Luk. 3.4, 5, 6. where he is said to prepare the way of the Lord, and to make his paths strait. And now the manner how this is to be done, is to fill up every valley, and to bring down every mountain and hill, and to make the crooked strait, and the rough ways smooth: And so verse 6. by the valleys is to be understood of such as whose hearts were possessed with fear, either of God's displeasure against them for sin; or fear of the dangers, straits, and difficulties, that attends the Gospel of Christ, in the true profession of the same. From both which the hearts of such are to be freed, that are fit to follow Christ, and prepared subjects for his Kingdom, Luk. 14.26. In which sense the Gospel is a preparative means to fill up such valleys, by pouring in the great abundance of God's rich grace, and free love in Christ towards all such as believe, and his all-sufficiency to preserve such as suffer for his Names lake. And for laying low the mountains and hills, that is, to humble and to bring down the proud heart of man, that exalts himself, and cannot submit unto the simplicity of the Gospel, and to that low and mean condition of Christ upon his Cross, as Isa. 2. 11-22 with 2 Cor. 10.4, 5, 6. And for the crooked to be made strait, that is, the crooked and Serpent like nature, ways and evil dispositions of men, these shall be changed, and made conformable to Christ And so for the making of the tough smooth, that is, the hard and rough turbulent spirits of men, that will admit of no rule, order, or peaceable society at all, shall by the word of God be made soft, smooth, and of such a meek temper of spirit, as that all such shall live together in love, innocent and harmless, with unity, peace, and uniformity to Christ in all things, as Isa. 11.6, 7, 8, 9 All which Christ himself often affirmed, that except a man deny himself; he cannot be his disciple. All which change thus upon the hearts of men, is by the power of the Word of God, by which they as matter are sitted and prepared for the form.  
The second constituting cause, is the confession of faith, which declares the fitness of the matter for the form; which confession of faith is produced by the power of the Gospel, shining into the heart of man, and draws away the same after that which is by the Gospel revealed. Which truth is of such a working nature, that will not be kept in, but like unto leaven which so seasons and sweetens the whole man, that as fire at length it breaks forth and discovers itself, or rather such as have it, & not only so, but it brings them together, by which they come now to confer about the same, so that at length they come to be of one and the same mind and judgement in it, and withal convicted of their obedience thereunto. And upon this, here follows a third constituting cause, which is their free & mutual consent and agreement upon the practice of that truth, so by God revealed, and by faith received as his will in their obedience thereunto: which agreement is between God and them in his truth, who by his power subjects them to himself by the same, and where this is in truth. Now comes the cause in the last place, which 〈…〉 and concludes the whole work, and that is the Spirit of grace and power, going forth in their hearts by faith uniting & knitting them up together in one, for the manifestation of their obedience to God, in their practie all subjection to Christ in the said truth, by them received and agreed upon as aforesaid, and this is the Covenant that forms the Church, which ever goes in order before the external administration of any other ordinance, than the matters joining together for orderly practice; for persons must be informed of the truth in judgement, and bound by the same in conscience, and agree upon the practice, before the same can orderly be put into execution; which foresaid union is the holy Ghosts conjoining and uniting the said persons together in one and the same truth, and so consequently into an orderly body among themselves, immediately under Christ their head. Which conjunction is called in Scripture the unity of the Spirit, Eph. 4.3. and the gracious covenant, by which God becomes their God, and they his approved people in such a visible relation, Gen. 17. as Deut. 29.12, 13. with Deut. 26.17, 18. Ezek. 16.8. jer. 31.3. This is called also, joining to the Lord, as jer. 50.5 They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves unto the Lord in a perpetual covenant that shall not be forgotten. And the son of the stranger that joins himself to the Lord, to serve him, and to love his name, and to be his servant, etc. Isa. 56.6. And b● that is joined to the Lord is one Spirit, 1 Cor. 6.17. And of the rest durst no man join himself unto them, Act. 5.13. And when Paul was come to jerusalem, be assayed to join himself to the disciples, Act. 9 26. And the whole body fitly joined together, etc. Eph. 4 16. And a fitly framing of matter together for a house or habitation of God, as Eph. 2.21, 22. All which is the Saints entering covenant with God, which covenant is their form that gives them a being in such a relation or fellowship, Isa. 43.21. 1 Pet. 2.9. And so much in brief of the constitution of a Church, or of the Saints entering into Church-fellowship, and the causes producing the same.  
And now being come into her own land, as of old was signified, Ezek. 36.24, 25. which is, into a visible covenant with God, or union with Christ, and so become his own, she is now to be washed with water in Baptism, as Ezek. 16.8, 9 Mat. 28.19. Eph. 4 5. And thus being in covenant with God by faith in Jesus Christ, in which their state consists and so the agreement made, & the covenant passed between them, now the seal is see to, which is the outward ordinance of Baptism, to confirm the same; which being done, she is then to enter upon her holy communion in all the rest of God's holy ordinances thereunto belonging, for her comfort and well-being.  
And thus I have by God's gracious assistance done with this subject charged upon me, partly by such as fear the Lord in a far Country beyond the Seas; and partly by my own conscience for the truth's sake at home. And good Reader, consider well before you judge, and what I see not, teach thou me, etc. Job 34.31. But let not my unweary Read●● be offended with me, though I speak a word or two more.  
It may be some will ask me, if I condemn all Churches, but only such as I have here described.  
To which I answer, that I condemn no Church, which God approves of in his word: secondly, I condemn no Church at all; for I go not about to show who are false, but what is true, and it is enough for me if such a Church as hath been spoken of be granted to be true, and let all others alone, to stand and fall to their own Master; and in regard of those reproachful clamours, cast upon all without exception, that seem to be of my judgement about Baptism, I shall yet make bold with my Reader, briefly to declare a word of my faith, what I believe and hold to be truth, and desire to practise the same, and so leave all to God, & for the godly Reader to judge, what difference there is between him and me, in the main, that men should be so incensed against me, as to seek my life, as some have done, the Lord in mercy forgive them, and lay it not to their charge. And now for my faith.  
First, I do believe, that there is only one God, who is distinguished in three persons, God the Father, God the Son, and God the holy Ghost; yet but one in nature, or essence, without division, and uncommunicable, who made the world, and all things therein, by the word of his power, and governs them all by his wise providence.  
Secondly, I believe that God made man in his own Image, an upright and a perfect creature, consisting of soul and body: which body God framed of the earth, and breathed a soul into the same. To whom God gave a law, upon his keeping of which depended all his happiness; and upon the contrary attended his misery, which soon took effect; for he breaking that Law, he fell under the curse, and the wrath of God lay upon him & all his posterity. By which fall, Man lost the knowledge of God, & utterly disabled himself of all ability ever to recover the same again.  
Thirdly, I believe God out of the counsel of his own will, did before he made the world, elect and choose some certain number of his foreseen fallen creatures, and appointed them to eternal life in his Son, for the glory of his grace: which number so elected, shall avoidable be saved, and come to glory, and the rest left to themselves, in their sin, to glorify his justice.  
Fourthly, I believe that God in the fullness of his own time, did send his Son, the second person, who in the womb of the Virgin Mary, assumed man's nature, and in the same he suffered death upon the Cross, only as he was man, to satisfy his Father's justice, for the sins of all his elect, and them only; and that he lay three days & three nights in his grave, from whence he arose the third day by the power of his Godhead, for the justification of all for whose sins be died; and that in the same body Christ died, be arose from though dead, and afterwards ascended into heaven, the place of glory, where he was before, and there to remain until he comes at the last day to judge the world in righteousness.  
Fifthly, I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge sive, as a child in the parents begetting of it; and so God by his Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still as long as they live here in the flesh remaining in them, an old man, that original corruption, the flesh that wars against the Spirit, which hinders them in their obedience both to God and man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last.  
Sixthly, I believe the holy Scriptures to be the word of God, and have the only authority to bind the conscience to the obedience of all therein contained, and are the all-sufficient Rule by the Spirit of God, to guide a man in all his obedience both to God and man.  
Seventhly, As for the absence of original sin, and power in the will to receive and refuse grace and salvation being generally offered by the Gospel, and Christ's dying for all persons universally, to take away sin, that stood between them and salvation, and so laid down his life a ransom for all without exception, and for such as have been once in God's love, so as approved of by him in Christ for salvation, and in the covenant of grace, and for such to fall so as to be damned eternally, and all of the like nature, I do believe is a doctrine from beneath, and not from above, and the teachers of it from Satan, and not from God, and to be rejected as such that oppose Christ and his Gospel.  
Eightly, I do believe the resurrection of the dead, that all shall rise and come to judgement, and every one give account of himself to God, and receive according to the things done in their bodies, whether they be good or bad; therefore no conscience ought to be forced in the matters of Religion, because no man can bear out another in his account to God, if in case he should cause him to sin.  
Ninthly, I do believe the King is set upon his throne by God, who hath given him power and authority to reign and rule for God over all his subjects, as supreme head over all persons in his Dominions; in whom is resident all power to punish any that shall offend either against his royal person, crown, or dignity, and that all his Subjects are to obey him out of conscience to God, and all in lawful authority under him; and wherein they rule w●●l, I am bound in conscience actually to obey and assist them to the utmost of my abiliaie, both in my person and state; and wherein they go amiss, that I cannot with a good conscience, actually obey them, as aforesaid, I shall passively submit my body to suffer their pleasure (according to the Word of God) in what they shall inflict upon me without resistance: this is my faith, and the faith of all that I desire to have fellowship with.  
And lastly, I do believe that there is an holy and blessed communion of Saints, that God of his grace calls suck as belong to life by election, unto the fellowship of his Son by the Gospel; of which matter, God by his Word and Spirit joins them together in his covenant of grace, and so constitutes his Church, as I have before shown: And as God hath thus built for himself an holy habitation of such pure matter, and also after ho holy a manner, even so hath he provided a way of preservation and safety for the same; as Isa. 26.1. We have a strong City, salvation will God appoint for walls and bulworks: which City is said to have a wall both great and high, and built upon twelve foundations; great that none shall break through, & high, that none shall overtop or get over, and strong in the foundation, that nothing shall shake it; 
〈…〉 5. 〈…〉 3.  and God hath said, that he will be a wall of fire round about, and the glory in the midst of it, and that he will keep it, and watch over it by night and by day, that nothing shall hurt it; and as God hath built himself a house after his own mind, and is a guard to the same; even so he also is said to beautify the same with salvation, 
〈…〉 3. 〈…〉  and to make the place of his feet glorious and that he will lay all her stones with fair colours, and her foundations with Saphires, and her windows of Aga●s, and her gates of Carbuncles, and all her borders of pleasant stones, and all her children taught of the Lord, and great shall be the peace of her children. Which City and the streets thereof are said to be of pure gold like unto clear glass, 
〈…〉 11  whose light is like to a stone most precious, even as a Jasper stone, clear as Crystal. Of which Christ saith, Thou art all fair my love, and there is no spot in thee: 
〈…〉  and that the King's daughter is all glorious within, and her clothing is of wrought gold.  
And as Christ doth thus signify unto us the nature of his Church, both in respect of her matter, her form, her grace and comely order in him her head; even so he holds forth his love to her, and delight in her, by these and the like sweet expressions of comfort and solace. 
〈…〉  The Lord hath chosen Zion, be hath desired it for his habitation, saying, this is my rest, and here will I dwell for ever. And so faith the Apostle, In Christ all the building fitly framed together, groweth unto an holy temple in the Lord, 
〈…〉 1, 〈…〉.  in whom you are builded together for a habitation of God through the Spirit: and therefore God is said to love the gates of Zion more than all the dwellings of Jacob: and glorious things are spoken of thee, O thou City of God. Which City is said to be Jerusalem which is above, bo is the mother of us all. And so the mountain of the Lords house is said to be established in the top of the mountains, and to be exalted above the hills. 
〈…〉 6.  For whose sake saith the Lord, I will not hold my peace, nor rest, until I cause the righteousness thereof to break forth as brightness, and the salvation thereof as a lamp that burneth And so called by Christ, and holy people, the redeemed of the Lord; a City sought out, and not forsaken. The name of which City from that day shall be, 
〈…〉 12 〈…〉 8.  The Lord is there. And further, called his vine, his plant, his temple, his flock, his pleasant portion, his first borne, his bride, his Queen, his Spouse, his wife, his body, his love, his dove, his only joy, and place of Rest. Consider, Some were persuaded with the things that were spoken, but some believed not, Act. 28.24.   

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