ERRATA.  
The Author's distance from the Press hath occasioned some Mistakes, which the kind Reader is desired to Correct.  
TItle Page, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag 5. l. 1. r. Practices. p. 17. l. 11. r. God for end. p. 21. l. 7. r. is strong enough. p. 27. l. 7. r. contended. p. 40. l. 3. deal 6. p. 58. l. 27. for have, r. heart. p. 61. in Marg. for Wyer, r. Wyvel. p 62. l. 20. for alone, r. along. p. 63. l. 5. for to, r. by. p. 86. l. 7. deal in. p. 87. l. 2. deal by. p. 91. Marg. for Halak. r. Habak. p. 94. l. 7. r. it is an. p. 95. l. 8. r. An Earnest. and l. 20. r. Give and forgive. p. 96. l. 17. for Active, r. alive. p. 101. l. 28. r. invisible Grace. p. 109. l. 22. 23. r. of, and deal and. p. 118. l. 23. for Omne Corpus, r. cum E Corpo●●. p. 122. l. 18. for Diviners, r. Divi were. p. 129. l. 15. for Fumus, r. Funus. and l. 18. r. mansueti. p. 130. l. 11. for fides, r. fide.   

ΠΑΙΔΟΒΑ'ΠΤΙΣΜΟΣ ' ΟΡΘΟΒΑ'ΠΤΙΣΜΟΣ: OR, THE BAPTISM OF INFANTS Vindicated by Scriptures and Reasons. Humbly offered in Order to a Composure of Differences at this Juncture of Time.  
By Nath. Taylor, M. A.  
Mark 10.13. And they brought young Children to him, that he should touch them; and his Disciples rebuked those that brought them.  
14. But when Jesus saw it, he was much displeased, and said unto them, suffer the little Children to come unto me, and forbidden them not, for of such is the Kingdom of God.  
15. Verily I say unto you, whosoever shall not receive the Kingdom of God as a Little Child, he shall not enter therein.  
16. And he took them up in his Arms, put his Hands upon them, and Blessed them.  
London, Printed for Richard Butler next door to the Lamb and Three Bowls in Barbican, 1683.   

To my Dissenting Brethren, the Anabaptists in England, A perfect understanding in all things.  
THE Grand concern of Christianity, and the danger the Protestant Religion is apprehended to be in, by all its Professors, may call for our serious Considerations, how imprudently we expose ourselves to our Enemies by our causeless Divisions; and how justly God (provoked by the Separations and Contentions among ourselves) may permit a Wolf to devour us scattered Sheep, of which Mischief I would gladly hope yourselves grow more sensible than formerly some of that Party (and they of no small note) having declared by Word, Writing, 
* Grantham's Friendly Epistle to the Bish. of the Church of England. Gal. 5.15 Rom. 16.17.  and in Print their inclinations to a Compliance with our Church. An Union much to be desired, and by these Pages sincerely endeavoured for the sole ends of God's Glory, and the good of the Souls whose unhappiness or Folly I know not which most to lament.  
Your unhappiness in separating from that Church, the Purity of whose Doctrine yourselves do not deny, unless chief in that one Article about Infant Baptism; and that hath not been thought cause enough to separate from us, by several, who with yourselves opposed Infant Baptism, but wrote against you for your Separation from our Church on that account, 
2 Tim. 3.  thereby hindering yourselves from the Advantages of a joint Communion, and exposing yourselves to those Judgements Sacred Writ denounceth against such as cause Divisions.  
Nor yet your Folly (if you please to excuse the word) appear less upon an impartial enquiry what occasion, your dividing about Infant Baptism. It seems to be either about the Subject to be Baptised, or the Mode of Baptising; for the Essence or Form of Baptism I may affirm is Practised by us more consonantly to the Commission of our Saviour given to his Apostles, In the Name of the Father, Son, and Holy Ghost, 
Mat. 28.19.  than by you, who give a Liberty (in your Printed Articles) to Baptise In the Name of Christ alone: The Error of which I have endeavoured to manifest.  
And as for the Subject of Baptism, the great mistake between us about it, seems to arise from your not considering of, and distinguishing between the state of Christ's Church when gathering (in Christ's and his Apostles days) and of it now gathered. For though the Apostles could not admit as Members of Christ's Church, either the Jews, who Crucified our Saviour, or the Heathen, who had not heard of Christ, without a preceding Repentance and Profession of Faith by those Adult Persons to whom they Preached: It being necessary they should give a Testimony of their Conversion to Christ, and believe on Christ, before they were Baptised into Christ, or owned as Members of his Church.) Yet upon their Conversion, their Children also were received to Baptism, according to the will of God under the Law, the extent of the Covenant of Grace and other Arguments urged in this Tract.  
And accordingly our Church (when Heathens or Jews are Converted, or when Parents professing Christianity, bring up their Children unbaptised) doth prescribe an Instructing of them, and a requiring from them a Confession of Faith, before they be Baptised. But they being Baptised, our Church (for the same Reason's God's Church of the Jews and Christians ever did) doth receive the Posterity or Seed of such Converts to Church-membership and Baptism. So that by Christian Moderation ye may see your Error in Separating from a Church Baptising Believers as well as you pretend to do.  
As to the Mode of Baptising, I not a little admire Men of such Reason, as some of you are, should so place the whole of Baptism (a it were) in an external Mode and Circumstance of its Administration, and that no where expressed in Scripture. As to cry up your Dipping for the sole way of Baptising, esteeming ours no Baptism, because not so performed. Nor can I see what cause ye can modestly plead you have to Separate from our Church, which allows of Dipping or Sprinkling, as being both the import of the word Baptise, as will in due time be manifested.  
These things considered, be pleased to take notice how uncharitably ye deal with us, in denying us to be Members of Christ's Church, or in a visible way of Salvation, so as ye cannot hope we shall be saved, in the way we are in, thereby exposing us in your present thoughts to Satan's Kingdom here, and his Infernal Regions hereafter, from which, that the good Lord would deliver you and us, is my hearty Prayer. And I hope your impartial and considerate perusal of what is here offered, will more influence your Charity towards us, whose Churches Prayers in her last Fast, Decemb. 22. 1680. were for all our Unions here, and Glory hereafter.  
And I assure you, nothing is in these Pages written with the least design of Controversy, or with the least prejudice against any of your Persons: But seriously to state the Controversy, 
Ephes. 4.1. to 7.  and propose the Truth, with an earnest desire that we who all own the same God of Peace, to be Members of the same Christ, 
2 Cor. 13.11. Gal. 5.22. Heb. 12.14. 1 Cor. 3.4.  the Prince of Peace, to be acted by the same Spirit of Peace, to walk by the same Gospel of Peace, and to enjoy the same Heaven hereafter, where we shall be at Peace together, may, if possible, be United here, that our Divisions may no longer rend the Church of Christ, to the great hindrance of the Conversion of both Jew and Gentile, and the apparent exposing our Church and State to Ruin and Confusion by the Fury of our Adversaries. But that our unanimous Prayers may Deprecate apprehended Judgements, and prevail for our continued enjoyment of Gospel Mercies. And may these Pages be in any respect serviceable to these Ends, so God have the Glory, and his Church the Advantage, I have my end, who am  
Thy Faithful Friend.   

The PREFACE TO THE Paidobaptist,  
AMongst the many Parties our Church and Nation abounds with, the Anabaptists are not the least considerable, who not only deny Infant Baptism, but proceed so far, as to Separate from our Communion on that unwarrantable ground; nor contented with that, they (as if acted by Infallibility) confine the Church of Christ to their own People, denying our Ministers to be either Members or Ministers of Christ, and declaring ourselves and our People to be in no visible way to Salvation, which sad expression being daily whispered into the Ears of the People committed to my Care, did not a little disturb several of them, who thus were almost seduced from our Church. And to add to my trouble, one of the chiefest of their Teachers gave me frequent Challenges to a Public Disputation, which I declining (as not yet seeing any good to have been the issue of such Disputes) he and my Neighbours supposed my refusing to dispute, to preceded from my sense of the weakress of the cause, or from my inclination to their Opinion.  
These and such like things (Christian Reader) occasioned my endeavour to discharge my Fidelity to my People's Souls, and my own Conscience, by Publishly Preaching on Infant Baptism, enquiring into its Necessity, as to Salvation and Church-membership, in order to the satisfying my People's troubled minds. And then enquiring into the Form, Subject, and Mode of Baptism, to Vindicate the Doctrine and Practice of our Church, and to clear myself of those Aspersions I met with; which being completed, I endeavoured to solve all those Objections I have yet met with from their Mouths or Writings.  
Which Sermons God was pleased to make so successful, as to satisfy my Auditors, so that hitherto they have created me no more trouble. And that Person who had so often Challenged me to Dispute the Point, having a little private Discourse with me, assured me he would no more trouble me or my People, which Promise he hath hitherto kept, and hath declared his desires, and (as he said) the inclination of the most Eminent of their Party, to a Compliance with our Church, to promote which, I know there have been some endeavours.  
Let then your Candour, I humbly beg, excuse me, if when God hath been pleased to make my Endeavours Instrumental to the keeping my People and others from straying from us, if not to reduce some from them to our Church. And if after I have been sometimes requested to expose my Thoughts, I now at length (finding their inclinableness declared by word and writing, to a closure with us) humbly offer them, such as they are (after my submitting them to my Diocesan's Judgement) to the Service of God's Church, in promoting his Glory, and Peace, and Union in our days.  
And may my sincerity in this design obtain your Pardon for what may be amiss in this Tract, humbly devoted to the Service of every of your Souls, by one who daily Prays for, and by all endeavours labours to promote the good of our Church and State, it shall ever Oblige  
Yours in the Service of God and Souls.   

Baptism OF INFANTS VINDICATED.  
Matth. 28.19. Go ye therefore, Teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
20. Teaching them to observe all things whatsoever I have Commanded you.  
OUR Saviour Christ, who was the Messiah promised to the Jews, and also a Saviour Prophesied to the Gentiles; being, when manifested in the Flesh, to gather a Church to himself of both Jews and Gentiles, did while he was on Earth Commissionate his Apostles to Teach, or Disciple all Nations, by acquainting them with the Rudments of his Gospel. And then Ordered the Reception of them as Members of his Visible Church (as by Circumcision under the Law) so by Baptism under the Gospel, 
Gen. 17.10.  which in the words premised is directed to.  
1. As to its Form, In the Name of the Father, Son, and Holy Ghost.  
2. As to its Subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All Nations.  
3. As to its manner of Performance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising them.  
Before I come to the Consideration of the parts of the Text, I shall premise this Grand Enquiry, with its Solution.  
Enq. How far Baptism is necessary as to Salvation, and Church-membership: which I shall Consider, 1. Negatively. 2. Positively.  
1. 
Prop. 1.  I shall assert, that this Baptism of Water is not absolutely necessary to Salvation, so as that it is impossible for a Person to be saved who is not Baptised: which Proposition I shall thus prove.  
1. 
Gen. 17.10, 14.  Because the Children of Israel under the Law (to whom Circumcision was as strictly enjoined, as Baptism is, or can be to us) were Forty Years without its Practice; they being not Circumcised all the time of their sojourning in the Wilderness, lest their soreness thereby occasioned, might hinder them in their Travel towards Canaan, 
Josh. 5.2, 3, 4, 5.  yet doubtless we dare not entertain thoughts that they who died in the Wilderness uncircumcised were all Damned.  
2. Salvation in no place of Scripture is annexed to Baptism, but to the Covenant, whose Tenor is not, Be Baptised, and thou shalt be Saved, but Believe, and thou shalt be Saved: Not was Christ given, that all who were Baptised, might have Eternal Life, 
John ●. 16. Mark 16.16.  but that all who Believe on him. As for that place Objected against us, and Pleaded by the Anabaptists, Mark 16.16. it must either, if strictly taken, include Infants as Believers, and so as subjects capable of Baptism; or else exclude them as Unbelievers, and render them as Persons liable to Damnation, according to their own Argumentation; which if they evade by saying, they who are capable of believing, do believe, and are Baptised shall be saved. 
Order for Baptism of Riper Years.  I oppose to this the Practice of our Church, which requires actual Profession of Faith of all Persons who are capable of doing it, and have been brought up unbaptised. And again, this Text when it respects Damnation, doth not mention Baptism, it saith not, He who is not Baptised shall be Damned; but he that believeth not. Salvation is annexed to Faith, and Damnation is the Punishment of Unbelief. Baptism therefore is not absolutely necessary to Salvation, nor its want absolutely exposing Souls to Damnation.  
3. This would be to tie God to means, and to make it in Man's Power to Save or Damn whom he pleased: For if it be impossible any should be saved without Baptism, then would it follow that it is Baptism more than God's free Grace that saves, 
Ephes. 2.8.  and that it is in the Power of the Minister by Baptism to save whom he please, and by denying it, to damn whom he will Yea then, this Ordinance will be supposed to confer Grace, Ex Opere Operate, which Assertion detracts from God's Glory, disagrees with Truth, and is injurious to Souls, who may be hereby brought to rely rather on a Creatures Baptism than their Creaton Mercy for Salvation.  
4. Then all Children, and those who die unbaptised must be supposed not to appertain to Christ, nor to be saved by him, which to believe of all Infants is dreadful, whom I cannot implead of sin in not being Baptised, being not capable of desiring it. And though I cannot but think the Parent highly to Offend in slighting the Ordinance where it is to be obtained, yet cannot I suppose it to be by God imputed as a sin to the Child so dying, for which he will damn it, which is the Genuine, though Dismal Consequence of that Position, That Baptism is absolutely necessary to Salvation.  
5. The Baptism contended for is but an outward sign of that inward Grace which Entitles the Soul to Heaven, 
John 3.5.  and to which Glory is annexed; the sign then cannot be so Essential, as that they who have received the things signified, and inward Grace, without Baptism should still be excluded Heaven because they are not Baptised: 
Acts 10.47.  Which is as much as to assert, that though a Soul should partake of all Christ's Benefits to be bestowed on a Worthy Communicant, yet unless he actually Eat the Bread, and Drink the Wine, which are the External Elements in the Lord's Supper, and Representatives of those inward Benefits, yet he could not be saved. A Thesis deservedly to be exploded, 
Rubric 3. after Comm. 〈…〉  as nullifying Christ's Merits to Idolise External things: And our Church is clear against it.  
6. By this Assertion it would follow, that many Thousands of Christians shall be Damned, who duly, and perhaps, more circumspectly walk in Obedience to God than we, in, and amongst the Turks and Pagans, who probably by Reason of their Persecuted Condition, or the non-settlement of a Church and Ordinances amongst them, are, and so die unbaptised. But how sad this would be to a Christians Eat. I leave every one to judge.  
7. When ever Baptism is taken as so necessary to Salvation in Scripture, it hath respect to the Internal thing signified by it, so St. 
John 3.9.  John hath chief respect to the Baptism of the Spirit, whereby the Soul is Regenerated and reduced to a state of Grace (nor can the Baptism we contend about be there meant, this being not Instituted till after our Saviour's Resurrection, which was some Years after these words were spoken by our Saviour.) And this Baptism of the Spirit is other where called A Baptism by Fire, 
Mat. 3.11.  denoting the cleansing and purifying Nature of the Graces of the Holy Ghost, which purifies the Regenerated Soul from its Corruption, and burns up its drossy Lusts. In comparison of which Baptism St. John accounts his of Water (the Subject of our present Controversy) so mean as only to have a Relation to it, as Precedaneous, not as Competitour. Again, 
Ephes. 1.26, 27.  St. Paul joins the Word of God with this Baptism, in order to the Purifying Christ's Church; that acting on the Soul, and this terminating on the Body. And St. Peter's Assertion is clear, 
1 Pet. 3.21.  that it is not the Water Purifying the Flesh, but the Answer of a good Conscience towards God that saveth us: And indeed the Trope of using the sign for the thing signified, is not unusual in Scripture.  
8. The Alwise God hath determined the Controversy, in that He in divers places of his revealed Will, Asserts, 
Gal. 6.15 1 Cor. 7.19.  that neither Circumcision nor Uncircumcision avail any thing, but a New Creature. It is not the being an unbaptized Person that will expose any one to Condemnation; for there is not one Woe denounced against any as such: Nor is there one Promise in all the Divine Writ Infallibly annexing Salvation to Baptism: 
2 Thes. 1.8, 9 John 3.16.  All Threats of Misery are to those who believe not, and Obey not the Gospel of Christ. And all Promises of Eternal Mercies are to those who by Faith close with Christ, and live the life of Christians. So that I dare not say, all who are Baptised shall be saved, and all who are not Baptised shall be damned. But I dare affirm, that whosoever remain, and dyeth in unbelief shall be damned though he be Baptised. And whoever believes truly on Christ, and lives answerably to that Faith, though for some Persecution, or other Causes he cannot be Baptised, he shall be saved.  
Whence will appear, That Baptism is not absolutely Necessary to Salvation, so as that one cannot be saved without it.  
As I have hitherto endeavoured to remove the great Censure of the Anabaptists of our being in no visible salvable way (because not Baptised after their Mode) by giving my Reasons why Baptism is not so absolutely Necessary to Salvation. So I proceed to prove,  
That Baptism of Water is not absolutely Necessary to Church-membership, 
Prop. 2.  so as that they cannot be Members of Christ's Church unless Baptised: Which will appear thus.  
1. 
Wills against Danvers, p. 49.  There was ever a Church before Baptism or Circumcision were Administered: They being both External signs to be acted on visible Professors and Church-members in the Church of Christ, there is necessarily presupposed an existence of a Church, containing Members to be Circumcised or Baptised, and Persons to perform these Offices. So that these signs are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse of a Church, or the Essential Constituents of its visibility. Noah, Seth, and those Holy Patriarches before the Flood, who Lived some hundreds of Years before the Institution of Circumcision, 
Gen. 17.24.  were doubtless Members of God's Church. And Abraham also doubtless before he was Circumcised, which was in the 99th. Year of his Age, and about the 2107 Year of the World, was a True Believer, and a Member of the True Church. And if it be alleged, they were Members of the Invisible Church, we may grant them a Membership in the Visible, from that known Axiom, Omne majus in se continet minus. Their being of the Invisible Church being greater than their being Members of the Visible Church: Yea, it is apparent the Promises were made to Abraham above Twenty Years before Circumcision was Instituted, which Promise he believed, 
Gen. 15.4, 5, 6, 7. Rom. 4.11.  and received Circumcision as a Seal of his Faith, whence undeniably follows that Circumcision was not absolutely Necessary to the Visibility of God's Church among the Jews.  
2. Neither Circumcision nor Baptism are absolutely Necessary to the Being of a Church, because a Visible Church may be without them, and yet be a Church Visible, as in the Instance of the Israelites, whom we proved to be forty Years together Uncircumcised in the Wilderness, and yet were they all that time the Visible Church God had on the Earth.  
3. If Persons be not Church-members before Circumcision or Baptism, and be so after, it will infer an Operation from the Ordinance not allowable, for then these being Circumcised or Baptised would entitle the Heathens to be Members of the Church of God and Christ.  
4. The Jews did first Proselyte or Teach the Nations the Rudiments of their Law before they Circumcised them, and so owned them to be received amongst them. So that they were Proselytes and Members as such, of their Church before they were Publicly declared and owned to be so by Circumcision. According to which, our Saviour Adviseth his Disciples in the Text, 
Mat. 28.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Going to Disciple all Nations, Instruct them in the Principles of my Religion; and then being Disciples, Baptise them: So that there is a Discipleship and Visible Church-membership pre-existent to Baptism. And indeed the premising the word Disciple implies none to be capable of Baptism who are not Disciples of Christ, and Members of his Church, which also in due time Infants will be proved to be.  
5. If Baptism be absolutely Necessary to Church-membership, that none belong to Christ's Visible Church but who are Baptised, what shall we think of that innumerable number of Professing Christians dispersed over the Face of the whole Earth, and scattered amongst Heathen People, whose Princes and Governors will not permit this or any other Christian Ordinance to be Practised among them: Shall we unchurch these, or count them as Heathens? What will then become of that Article of our Faith, The Belief of an Holy Catholic Church? Do not the Anabaptists herein imitate others, who while they believe a Catholic Church, confine it to their own Synagogues, not considering the Catholic Church of Christ comprehensive of all Christian Professors through the whole World, nor weighing the sad Consequents of denying Persons to be Visibly of this Church of Christ, making them thereby Visible Members of Satan's Kingdom, and exposing those Persons in their Thoughts to Eternal Ruins, which Thoughts are too severe to entertain of those who Profess the same God and Christ, but are not Baptised because probably the Ordinances are not permitted in the Territories wherein they Reside.  
6. If Baptism give a Visible Form to Church-membership, 
Wills against Danvers. p. 50, 51, 52.  then must it be often repeated, even as often as any Person is Excommunicated, or else Baptism is nullified, for it being the Christian Practice of the Apostles and their Successors even to our Ages, 
1 Cor. 5.4, 5.  to exclude their Assemblies, and Excommunicate Persons, which was termed a giving such over to Satan who were guilty of scandalous Offences, 
2 Thes. 3.6. Mat. 18.17.  till by their Humiliation they had Evidenced their Repentance, and so were received again into their Assemblies. If that Excommunication can Exclude the Person from being a Member of the Church (as it ever did) than it nullifies Baptism, or else Baptism is not Essential to the Form of Visible Church-membership, because it would then follow, that the Person even Excommunicated, is still a Member of the Visible Church, which is a contradictory Solecism, or else that his Baptism is nulled, and then must Rationally be repeated at his Reception into the Church again; and so as often as any being guilty of a Crime, is for it Excommunicated, and afterwards received into the Church again, so often must he be rebaptized, 
Ephes. 4.5.  which is opposite to the Scriptures Assertion of but One Baptism.  
Thus have I endeavoured to prove Baptism contended for, to be not so absolutely Necessary to Salvation or Church-membership, as that none can be saved, or be of Christ's Church unless they be Baptised, to remove the unchristian Censures the Anabaptists have of us. But  
Lest on the other side I should detract from the Ordinance and its due worth by rendering its use needless.  
I proceed to prove that the Practice of Baptism is very Necessary as an Ordinance of Christ in any Church of his where it may be had, 
Prop. 3.  and that the slighters and contemners of it are really Culpable. Which I prove thus.  
1. Christ hath Commanded its Performance in his Churches under the Gospel to the end of the World: 
Mat. 28.19.  And all his Ordinances and Commands ought by us to be Observed.  
2. Christ himself was subject to it, 
Mat. 3.16. Acts 10.47.  and therefore none can pretend to be above it, though they have already received the Holy Ghost.  
3. The Apostles Practised it. 
Mat. 3.1.  St. John from hence was called the Baptist. And whenever the Gospel was Preached to the Gentiles and unconverted Jews, 
Acts 10.48. Acts 2.38, 41. Acts 16.31, 32. Acts 16.15. 1 Cor. 1.16.  and received by them. The General way whereby the Apostles owned the Converts was Baptism; and we find not only single Persons, but whole Families Baptised.  
4. It is a Seal of the Covenant of Grace which when made to & received by Abraham, he also received Circumcision as a Seal of it. And Baptism succeeding Circumcision denotes probably our greater Privileges by Christ than the Jews had before Christ, 
Rom. 4.11.  who was of the one Sex, and derived our Nature from the other by this Sacrament admitting both Sexes to equal Privileges, that of Circumcision only belonging to the Males. And Baptism may as significantly be a Seal of the Covenant of Grace, as Circumcision, 
Acts 2.38. Gal. 3.27. Rom. 6.3, 4, etc.  the Person Baptised being said to put on Christ, which Phrase implies his being Invested with a Right to the Privileges of Christians, and the Benefits of Christ. And thus it is of great Use.  
5. Many of the Converts to Christianity have soon after their being Baptised, received the Holy Ghost, 
Acts 8.16, 17.  to whose Baptism this seems precedaneous and preparatory. And God's usual way of working in an Established Church and Ordinances, Baptism being a Public Sign manifesting the Persons Baptised to be Publicly owned as Members of Christ, and Children of God, to which this Spirit of Adoption is promised. 
Gal. 4.4, 6, 7.   
6. This serves as a distinguishing Mark in a settled Church to know Professors of Christianity from Jews, Turks, and Heathens, so that all who would manifest themselves to be of Christ's Church, should desire to partake of, and submit to this Ordinance of Baptism. And all Christian Parents ought to desire it for their Children, since none beneath Heaven can be above God's Ordinances. Christ, though without sin, and the Converts who had received the Holy Ghost, we have premised to have submitted to Baptism, 
Rom. 6.  the wilful Refusal and Contempt of which where in an Established Church it may be had, is a Contempt of Christ and his Precepts, and as much as lieth in us, a depriving of ourselves or Children of the Benefits of the Covenant of Grace, and a reducing us into a state of Heathenism, or at best an unwillingness to be owned as Christians.  
7. It serves as an Oath and Obligation on Souls to be, and continue Christ's Faithful Soldier and Servant to our Lives end. Our Life is often in Scripture called a warfare, wherein we are engaged to fight against the World, Flesh, and Devil, to engage us against whom, the Lord of Hosts, the chief General of the Field, and Christ the Captain of our Salvation, List all their Soldiers, the Members of the Church Militant here on Earth, to Fight under their Banner, till they have their Writs of Ease by Death, and have their Quarters removed from the Church-Militant on Earth to the Church Triumphant in Heaven: Into which Militia this Ordinance is the Public way of our Admission, and is as it were our Matriculation, or taking the Oath of Allegiance to our God, 
Col. 2.6, 7.  thereby discriminating us from Rebels and Traitors, and engaging our Fidelity to our Lives end.  
8. The uncircumcised Child was to be cut off from Israel, which Punishment respects either its Exclusion from the Church of Christ, 
Gen. 17.14.  and so its cutting off from the Israel of God: Or else a punishing of the Child by Death, and so taking it away from among the People. Or, Lastly, it signifies an Eternal Excluding it from Heaven, and a cutting it off for ever from God's People and their Portion. Now, though probably the Punishment in the Text on the Uncircumcised Child may not denote its being thereby Miserable to Eternity, for what it could not help: Yet to engage the Parents care to observe the Covenant and Gods Ordinances in having the Child Circumcised, it might be punished both the other ways, which could not but be a great trouble to the Parent, whose remissness or neglect of the Ordinance might cause himself in his Child to be Punished, either with his Child's Death, or if it Lived, by its being esteemed not of the Church of God, but to be looked on as an Heathen. And so under the Gospel, although the Child shall not probably for the want of Baptism (it being guilty of no contempt of it) suffer Eternally; 
Walkers Modest Plea. p. 147.  yet may the Parent justly fear to be severely Punished for slighting and contemning the Sacred Ordinances of God and Christ, commanded to be Observed.  
Thus are the Inquiries premised considered, and the Necessity of Baptism stated.  
I proceed more closely to adhere to the Exposition of the Parts of the Text. 
1. Part of Text. 1. Form.  Wherein we Observed,  
1. The Form or Essence of Baptism. Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. And I esteem this the Form or Essence of Baptism, because though there be a subject capable of Baptism, and Water be used to Baptise, yet is the Baptism Null unless in the Name of the Trinity, according to Christ's Commission in the Text, which is never Repealed in any part of the New Testament.  
As for the Baptising Persons into the Name of Christ mentioned sometimes, 
Acts 2.38. Acts 8.16.  that doth not derogate from Christ's Commission in the Text, those places not relating to the manner of Administering the Ordinance, but to the end of Baptism, for the Jews, who were pricked in their hearts for the Crucifying of Christ (whom St. Peter had proved to be the Messiah) and enquired what they should do to be saved. The Apostle Exhorts them to believe on a Crucified Saviour, and to be Baptised in, 
Acts 4.12. Acts 10.48.  or into his Name, as a Token of their owning him as their Messiah and Saviour, without whom no Salvation was attainable. And those other places mentioning the Baptising in the Name of the Lord, or in the Name of Christ, have the like respect, denoting the Converted Jews and Gentiles, being by Baptism received into the Name or Religion of Christ. And they do not in the least infringe our Saviour's Commission of Baptising in the Name of the Father, Son, and Holy Ghost. And therefore the Anabaptists seem to be blame-worthy, 
Article 11. 1660 given to our present King  who in their Printed Principles give Order indifferently to Baptise in the Name of the Trinity, or in the Name of Christ alone, which Practice is directly contrary to this Precept of our Saviour, by which the Person to be Baptised was Baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name, Profession, and Service of the Sacred Trinity. The Acknowledgement of the ever Blessed Trinity, and the Grounds of the Souls hope of enjoying all the Promises and Benefits of Christ's Death, Regeneration and Grace being thereby Ratified and Scaled to the Soul, 
Epl. es. 5.1.  who is also thus engaged to act as a Child of God, 
1 Cor. 6.18, 19, 20. Rom. 6.11.  a Member of Christ, and a Temple of the Holy Ghost.  
The Form or Essence of Baptism being Proved, 
2. Part of Text. Subject  we come to consider the Subject of Baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all Nations; which in Scripture is spoken either,  
1. Exclusively as to the Jews, and Inclusively only of the Gentiles, who were through Christ to be received into the Church of God, 
Ephes. 2.2, 12, 13, 19  and be made Members of Christ, were admitted to partake of the Benefits of a state of Grace through Christ, and by him also were made Heirs of Glory. So that through Christ they were admitted to equal Privileges with the Jews, 
Acts 2.3, 7, 9 Acts 10.34, 35, 49.  which thing, though it caused an astonishment to the Jews, yet was in Remarkable Evidences verified; so that now all the ends of the Earth have seen the Salvation of God, who is become God of the Gentile as well as Jew, 
Rom. 3.29.  and without Respect of Persons hath Respect to all those, whether Jews or Gentiles, who truly serve him.  
2. Inclusively of the Jews also, for that Christ who was so long before his manifestation Promised as a Messiah and Saviour to the lost sheep of the House of Israel, 
Mar. 10.5, 6.  would not, when manifested, exclude them, but being to Collect a Church to himself, 
Mark 16 16. Acts 26.17, 18. Acts 13.46, 47. Acts 28.28.  he did Personally, and by his Apostles first promulgate the Gospel to the Jews, and they rejecting it, he Commissioned his Apostles to go to the Gentiles as well as Jews, who discharging their Office, prevailed with great Numbers of both to accept of Christ; to show the equality of Christ's proceed, and the freeness of God's Mercy to both Jew and Gentile, that of both all and every one who will believe on him should be saved by him.  
And in this Inclusive sense, as comprehending both Jew and Gentile, even all Nations, these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are to be taken, and accordingly (both Jew and Gentile being to be Discipled to Christ) our ever Blessed Saviour seems to adapt his Commission suitably to the Practice of the Jews in their gathering of their Church; for whereas they observed three things therein, so our Saviour in the Text by three words seems to observe this Method in gathering his Gospel-Church. For,  
1. The Jews did first Proselyte the Heathen, by acquainting them with the Rudiments of their Law, and thereby inducing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come over from Heathenism to the Jews Religion, and to embrace that. So Christ Commands his Disciples, that they going to Constitute a Church out of all Nations, should first endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Disciple them by Preaching to both Jews and Gentiles the verity of Christ manifested in the Flesh, the Reality of his Death and Resurrection, the Rationality of all those things which the Scriptures relate to be done or suffered by Christ, 
Acts 2.37. Acts 16.31. Isai 53.  and the Necessity of all Persons adhering to this Crucified Christ as their Saviour; how that the sufferings of Christ were foretell concerning the Messiah to the Jews, and the Gentiles Sacrifices might re-mind them of their Thoughts, sin could not be expiated but by Death; and thus the Occasion of stumbling at, or deriding of the Gospel of Christ being removed from Jew and Gentile, 
Rom. 1.16. 1 Cor. 1.23, 24. Mat. 18.11.  the Apostles urged a closure with Christ by the free and full Mercies tendered through him to all returning sinners, and the Grand Privileges of such a state of Grace, together with the exceeding weight of Glory reserved in Heaven for Christ's People. 
2 Cor. 6.1.  And thus preunited with many (through God's coworking) to become Christ's Disciples.  
2. As the Jews did by Gods Command Circumcise, so the Disciples did by Christ's Order Baptise the Proselyte or Convert, and so received him as one of the Church. 
Gen. 17.12, 13.  And as the Jews did not only Circumcise the Aged Proselyte, but all his Children, so Christ Commands the Discipled Persons to be Baptised; nor did he only admit as his Disciples the Aged and Adult Persons, 
Mark 10 13. Mat. 19.15. Luk. 18.15.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little Children and Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come unto him, or become his Proselytes, as the very import of the words denote, which Proselytism or Discipleship, renders them capable of Baptism, 
Acts 2.38.  as will in due time be more fully proved. And indeed the Apostles having Discipled or Converted the Master or Parent of a Family, we frequently find them Baptising the whole Family, 
Acts 16.15, 31.  in which several Families it may as Reasonably be presumed there were some Children, as it can be confidently denied.  
And as for the change of the mode of Admission of Proselytes under the Law, and of Converts under the Gospel into the Church of God and Christ, 
Euxtorf. cap. 2. de Sin. Jadai. Godwin. Awiq. of Proselytes Dr. Hammond's Query of Infant Bap. Mr. Wal ker's Plea, p. 9  from Circumcision to Baptism, it may probably appear rather a Sacramental Confirmation of an Ancient Custom, than an Innovation of a New Rite: For if Learned Authors may be Credited, or their Citations believed, the Practice of Baptising Proselytes was used by the Jews, who thereby as by one means received them into their Church; yea, as to Females it was the chief, if not only way of their Admission. Which washing or Baptisin of the Proselyte Scripture seems to give us some Reason to think the Jews expected to be by the Messiah made Sacramental, 
Wills against Danvers, p. 7. John 1.25, 28.  else what may their Enquiry of St. John mean? when they asked him why he Baptised if he was not the Messiah that should come? Rather scrupling his Authority to Baptise, than in the least Questioning the Lawfulness of the Ordinance: Which Enquiry certainly sounds as much as a Tacite acknowledgement of their Practising it, though not as a Sacrament till the Messiah had confirmed it.  
3. The Jews having Circumcised their Proselytes, brought them up in the knowledge of the Law. And our Saviour having Ordered his Disciples to Disciple all Nations, Baptising them, doth afterward command their Teaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teaching them to Observe all things which he had Commanded, 
Mat. 18.20.  to Edify them in the Holy Faith, in which Work he promised himself their co-worker to the World's end.  
The Jews did first Teach, and then Circumcise their Proselytes, but they first Circumcised, and then Taught the Children of those Proselytes: And so all Nations are first Taught to bring them to a state of Discipleship before Baptism: But the Children of such Converts and Disciples are first Baptised, and then Taught, and that on good Warrant, which I endeavour to prove thus.   

Arguments for Infant Baptism.  

ARGUMENT I.  
IF our Christian Privileges be as great as the Jews were, than our Children are rightly Baptised. But our Christian Privileges are as great as the Jews were, therefore our Children are rightly Baptised.  
In this Hypothetical Argument the Minor is to be proved; and I shall endeavour to manifest that our Christian Privileges are as great as the Jews were, which being proved, I shall prove the consequence thence following, that our Christian Privileges being as great as the Jews were, our Children are rightly Baptised.  
1. Our Christian Privileges are as great as the Jews were, as will thus appear.  
1. The same Covenant of Grace made through Christ with the Jews is also made with the Gentiles, 
Acts 2.39. Ephes. 2.13, 19 Gen. 17.10.  whereby God promiseth himself to be the God of his People, and of their Seed: It is called a Covenant of Grace, to the full extent of which, Gentiles as well as Jews are now through Christ admitted.  
2. Else our Condition is worse since Christ than the Jews state was before Christ, nor is Christ then a Mediator of a better Covenant, as he is said to be in Scripture. 
Heb. 8.6.   
3. Scripture Witnesseth the Gentiles being received to the same and equal Privileges with the Jews, 
Rom. 11. Rom. 3.29. Ephes. 2.13, 19  and that now both are Coheirs through Christ of the Promises.  
4. Else could we scarce persuade a Jew to become a Christian, who might well Plead against his Conversion, the Privation of those Privileges he was Invested with by the Law, whereby his Child as well as himself was within the Covenant with God, and admitted by God to the Seal of the Covenant, while he remains a Jew. But if by his espousing Christianity he must part with this Privilege, and exclude his Child the Covenant, and cannot admit it to Baptism, the Seal of it, now under the Gospel, few Jews would become Christians.  
Then surely they are to blame who suppose Christian's Privileges since Christ are not as great as the Jews were before Christ. Which being granted, Baptism of our Children must follow. Therefore,  
2. If our Christian Privileges being as great as the Jews were, our Children are rightly Baptised, as will appear by these Reasons.  
1. The Children of the Jewish Proselytes were with their Proselyted Parents Circumcised, to which Baptism succeeding in the Church, the Children of Disciples and Professors of Christianity ought to be Baptised, as will be farther manifested from my next Argument drawn from Circumcision.  
2. None were Excluded the Covenant of Grace among the Jews, or amongst Christians, or are uncapable of its Seal, Circumcision or Baptism, 
Rom. 11.20, 21.  but actual Unbelievers; of which Crime Children of Jews or Christians could not, nor can be impleaded.  
3. The Believing Jews and their Children kept their Privileges after their Conversion to Christianity that they enjoyed before: 
Acts 2.39. Rom. 11. at large.  And therefore their Children might as well be Baptised after their Parents became Christians, as they might have been Circumcised before, or else their Privileges by Conversion were infringed, and their case worse than before, because,  
1. Their Children were before their Conversion to Christianity, within the Covenant, and had Right to, and were admitted to the Seal of it, but now by the Parents espousing Christianity, the Child would be debarred the Seal, which implies its Exclusion from the Covenant.  
2. They and their Children were esteemed the People of God before their Conversion to Christ; but since, though the Parents were received as Converted Christians, yet the Children would but be accounted as Heathens till they became Men, or were able to give an Account of their Faith, and so be Baptised.  
3. This would leave the Converted Jew but small grounds for the hopes of his children's Salvation, if they died Young; because they would not be looked on as Members of Christ's Church, 
Ephes. 2.12.  within the Covenant of God, or to have Right to its Promises.  
4. The same Promises made to the Jews are also made to the Gentiles, which Promises include their Seed or Children as well as themselves. 
Acts 2.39.  The Promise was to the Jews who were near, and to their Seed, and to the Gentiles who were afar off, and to as many as the Lord our God should call, and to their Seed, which Promise gives our Children Right to Baptism as well as it did the Jewish Children to Circumcision.  
5. The Children of the Jews as well as the Aged, in Order to their Public Reception into the Church of God, were Circumcised; therefore the Children of the Gentiles Converted together with the Jews to Christianity may justly have Baptism, it being the Sacrament of Admission into Christ's Church under the Gospel, as Circumcision was under the Law. And that the former is true, to wit, that the Children with the Parent were under the Law Circumcised, the Scripture is so plain, that none will deny it; and that our Children then may be, yea, aught to be Baptised, must be granted from a Concession of our Privileges being as great as the Jews.  
But this will still be clearer in my next Argument.   

ARGUMENT II. Those who were Circumcised under the Law may be Baptised under the Gospel. But Children were Circumcised under the Law, therefore Children may be Baptised under the Gospel.  
THis Argument is Categorical, whose Conclusion cannot be denied if the Premises be granted, I shall therefore prove each Proposition.  
The Minor Proposition, 
Maour preved.  That Children were Circumcised under the Law is so undoubtedly true, relying on the express Precepts and Practice of God and his People, 
Gen. 17.10, 11, 12.  that I suppose it will not be denied.  
And the truth of the Major Proposition I shall endeavour to demonstrate these two ways: 

1. By Arguments for it.  
2. Solving Objections against it.    
1. I shall prove by Arguments, That those who were Circumcised under the Law may be Baptised under the Gospel.  
1. Baptism succeeded Circumcision, and as that was the Sacrament of Admission into the Church under the Law, so is this under the Gospel, 
Col. 2.11, 12.  having this Privilege above the other, that it may be Administered to either Male or Female, 
Mat. 28.29.  and may be performed to all Nations, Gentile as well as Jew.  
2. Our Children are now as capable of being Baptised as the Children of the Jews were then of being Circumcised at Eight days old: Ours understand the ends of Baptism as much as theirs did the ends of Circumcision; and ours are as capable of Testifying their Conversion to Christianity, as the Proselyted Jews Children were to Evidence their being Proselyted; nor can any Objection be framed against our children's Capability of Baptism, but it is equally Valid against their children's being capable of Circumcision.  
3. The Precept of God for the receiving Parent and Child into Covenant, 
Gen. 17. Acts 2.39.  stands unrepealed to this day, nor can the least jota be produced to forbid Children of Professing Christian's Baptism, or that Christ, who was the Messiah and Saviour of both Jew and Gentile (and had admitted the Children of the Jews all along to the Ancient Seal of Circumcision as a Diagnostic of their being his People) would, or did exclude them in his Gospel Dispensation from Baptism. But many Reasons may be offered why their Baptising is not expressly Commanded, which I shall propose in due time. At present let us consider since there is no restraint or countermand of the Ancient Jewish Practice of receiving Children to Circumcision. And since Baptism is an Ordinance succeeding it, it seems to me apparent, that they who were Circumcised may be Baptised.  
4. Christ is proposed as a Mediator of a better Covenant, not of a worse, 
Heb. 8.6.  founded on better, not on less Promises; enlarging, not infringing his People's Privileges, continuing still God, a God in Covenant with his People and their Seed, and then doubtless this great Privilege is not Repealed, but Children, the Seed of his People, may Lawfully be Baptised, as being still within the Covenant of Grace, whereof Baptism under his Gospel-dispensation is a Seal: Else our Children have no greater Privilege by being Born of Christians, than the Children of Turks and Pagans, Jews and Infidels enjoy.  
5. Express Scripture avers the Inclusion of Believers Seed with themselves in the Covenant. Nor can the word Calling, 
Acts 2.37, 38, 39  in the place Cited, be restrained to the word Seed, as if they only were in Covenant with God (of the Seed of the Righteous) whom God called and Converted, which would be no other Privilege than the Heathens may enjoy, who when Converted are admitted into Covenant. But the word, I presume, may well be referred to the present Believer, who is called and his Seed, and of Gods owning all Believers, whom in future Ages he should call, and their Seeds. So that if the Children of us, as well as the Jews be in Covenant with God, and Baptism now, as well as Circumcision then, be a Seal of the Covenant, to be Administered to all in the Covenant, then certainly it must follow that Children of the Jews, as in Covenant with God, being admitted to its Seal, Circumcision, the Children of Christians being equally in Covenant, may and aught to be admitted to its Seal, which now is Baptism.  
Thus is the Major Proposition proved, and those who were Circumcifed under the Law, manifested to have a Right to Baptism under the Gospel. I proceed,  
2. To Receive and Answer the Objections I have met with against this Argument.  
Object. 1. They Object, The Covenant then made, was a Carnal Covenant, but this through Christ is a Spiritual Covenant, and therefore though Infants may be capable of one, yet not of the other, till Regenerated and become Believers.  
Answ. 1. The Covenant then made was a Covenant of Grace, permanent to the World's end, 
Gen. 17.10, 13.  made through Christ the Promised Seed, and is the same Covenant we are now admitted to, nor shall it ever be Repealed while Christ hath a People on Earth. Which thus appears.  
1. It was made with Abraham, who in Scripture is often called the Father of the Faithful, 
Rom. 4.11.  and it was made with him as a Believer: Therefore it was a Covenant of Grace.  
2. It was made through Christ, 
Gen. 17.7.  in whom all the Families of the Earth should be Blessed, who was that Promised Seed, to proceed from Abraham.  
3. It is often called an Everlasting Covenant, and therefore this Covenant of Grace hath been often in succeeding Ages urged to God by his People to re-mind him of his Promises made to Abraham. And God also in divers Ages hath declared himself to his People by the Title of the God of Abraham.  
4. The Tenor of that Covenant is the same with ours now, 
Gal. 3. latter end. Heb. 11.  that God will be a God of his People and their Seed, and that they who believe on him, shall be accepted by him.  
5. Scripture Attests Circumcision to have been to Abraham a Seal of the Righteousness of Faith, 
Rom. 4.1.  which implies that Covenant made with Abraham to have been a Covenant of Grace.  
Object. 2. But they Object again, That the Seed here in the Covenant, and that had Right to Circumcision, the Seal of it, was a Spiritual Seed, and therefore Believers ought only to be Baptised. To which I Answer,  
Answ. 1. The Seed in the Covenant denoted not only the Spiritual Seed, but all the Natural Seed of Abraham, all proceeding from his Loins, 
Gen. 17.23, 13, 14.  Ishmael as well as Isaac was Circumcised, and every Male Child Born of all the Strangers that were Proselyted to the Jewish Religion.  
2. The Natural Seed as Men belonged to the Visible Church of God, and so were in a Capacity to receive that Seal and Mark distinguishing them from the Gentiles and Heathens, which was only an Ordinance belonging to a Visible Church, of which Men might Judge.  
3. The Uncircumcised were denied many Common Privileges; yea, it was a Scandal for the Jews to Associate with them, or to join in Affinity with them, which Privileges could not be granted only to the Spiritual Seed, 
Gen. 34.14.  because it would be much injurious to Humane Society, nor indeed could their Spiritual state, or their being the Spiritual Seed of Abraham come under Man's Cognizance.  
4. This would erect Men as Judges of our Hearts and Spirituality, which cannot be discerned by any Mortal Eye, 
Jer. 17.9, 10. 2 Tim. 2.19.  but is only known to that Immortal God, who tryeth the Heart, whence proceeds that distinction of an Invisible Church, consisting of true Believers only, whom God alone knows, and of a Visible Church, containing all Christian Professors, whose Members are discernible by Men.  
5. If Baptism or Circumcision be only applicable to the Spiritual Seed of Abraham, true Believers, the Ordinances would soon be null as to their Administration, because we know not then whom to Baptise, not dare we say, this Man, or Child, is a true Believer, and one of the Spiritual Seed of Abraham, and the other is not; and probably may thus admit those to the Ordinances who are Hypocrites, while we reject those who are true Believers. 
Cen. 17.22. Acts 8.13, 18, 23.  There have been Persons Baptised and Circumcised, who yet doubtless were not of the Spiritual Seed of Abraham, witness the instances of Ishmael and Simon Magus.  
6. The Children the Anabaptists refuse, may be the Spiritual Seed of Abraham for aught they or we know. Jeremiah and St. John were Sanctified from the Womb, and known by God to be his before they were Born, and so before they could be under Man's Cognizance. And who dare say, that the Children they refuse are not partakers of the Holy Ghost, or by God accounted as Believers? What would be the Result of such Expressions? Should those die in their Infancy, who dare say they are Damned? Nay, the Anabaptists grant them a Capability of Salvation, and say, all Children dying Children shall be saved; and then surely they esteem them the Spiritual Seed of Abraham: And if so (the Children not Acting any thing to render them uncapable) they might by their own Arguings be Subjects fit to be Baptised.   

ARGUMENT III. Those who are within the Covenant of Grace may be Baptised. But Children are within the Covenant of Grace. Therefore they may be Baptised.  
THE Major of this Argument is verified, in that Baptism is now the Seal of the Covenant between God and his People, as Circumcision was under the Law; and therefore those who are thus in Covenant with God, 
Col. 2.11, 12.  may be admitted to the Participation of its Seal as those were.  
The Minor, That Children are within the Covenant of Grace, is thus undeniably confirmed.  
1. God's Grace is Universal, appertaining to Children as well as Adult Persons; Christ died for them as well as Men and Women, and they partake of his Benefits as well as the other, and shall be saved hereafter as well as grown Persons.  
2. Children were ever in the Covenant with God, and never rejected or cast out by Christ, nor that Covenant Repealed, and we have already proved the Covenant including Children as well as Parents to be a Covenant of Grace, and so everlasting: Therefore Children are still in the Covenant of Grace.  
3. They never Excluded themselves, 
Rom. 11.20.  because not actual Unbelievers, and none but such were rejected, therefore they are still in the Covenant.  
4. They have the Promises of the Covenant belonging to them, 
Acts 2.37, 38, 39  and renewed to them with their Converted Parents, which would not be unless Christ still comprehended them as well as their Parents within the Covenant.  
5. They are termed Holy, though Born but of one Believing Parent. And this Holiness cannot be understood of Legitimacy or Lawfulness of Birth (as I have met with the Anabaptists Glozing) as if the Child by being Born of one Believing Parent, 
1 Cor. 7.14.  was thereby no Bastard: For this would have been no Obligation on the Unbelieving Husband or Wife to Cohabit with the Believer, it being a Privilege common to all Unbelievers as well as them to have the Children Born in Lawful Wedlock to be esteemed Lawful. But this Holiness in the Text must be understood of a foederal or Covenant Holiness, whereby the Children would be by God esteemed as Holy, and in Covenant with him: They being as Children not yet capable of acting Holiness.  
6. If Children were in Covenant before Christ, and are rejected since Christ, then would follow,  
1. That we lose and gain not Privileges by the Incarnation and Death of our ever Blessed Saviour, 
Heb. 8.6. Ephes. 2.12, 13.  it being no better, but a worse state which excludes Thousands, even all Children, though of Believing Parents, the Covenant of Grace, which did include them.  
2. Then is there no difference between the Children of Believers and the Children of Turks and Infidels, who when at Are, and are Converted, may be esteemed Christians, and be Baptised, and outs cannot be Baptised according to their Assertion before.  
3. Then cannot we propose an encouraging Motive to a Jew to become a Christian, whereby his Child, as yet within the Covenant, would be excluded.  
4. Then can we have no good Visible grounds for the hopes of our children's Salvation. If they be out of the Covenant of Grace, they are debarred of the Benefits of Christ, which I suppose will seem harsh to any considerate Christian. Nor can I see how the Anabaptists can think all Children shall be saved, unless they be within the Covenant of Grace; and if they so think, I humbly suppose they cannot deny Baptism to them, which is the Seal of the Covenant.   

ARGUMENT IU. Those who have Right to the Blessings of the Covenant, have Right to Baptism. But Children have Right to the Blessings of the Covenant, Therefore they have Right to Baptism.  
Major. THAT Proposition of their having Right to Baptism, who have Right to the Blessings of the Covenant, relieth on these Reasons,  
1. Circumcision was, and Baptism is accounted as a Seal of the Covenant of Grace, confirming to the receiver of it Gods Reception of his Soul into a state of Grace and Favour, and a ratifying the Promises through Christ made, that if the Soul walked answerably to the Covenant of being God's Servant, 
Rom. 4.11.  God would make good his part, in being his God.  
2. The Blessings of the Covenant are greater than an Admission to the External Seal of it, and therefore to whom God grants the greater, them he certainly esteens fit to receive the less. If Christ be pleased to make over the Blessings of the Covenant of Grace to Infants, than it is his pleasure they should not be denied an Admission to the Seal of that Covenant, whereby in the Eye of Man they may even in their Minority be received and owned as Members of him; and they when they come to Age may be satisfied of their Reception into that Covenant wherein God engaged to be their God, and they engaged to be his People.  
3. The Seal properly belongs to them who have Right to the Covenant and its Blessings, else would it be set to a Blank. They who are not in the Covenant, not have any Right to its Blessings, can have no Plea for their Admission to its Seal: But they who have both the former, cannot surely be denied in Justice this latter.  
4. Children are capable of having Mercies assured to them, though they understand not the act of Assurance, or what is Assured to them. We often in Civil concerns Entail Estates on Children, and make Provision for Infants even unborn, and why shall we in Spirituals debar them of Blessings, which in God's esteem they are capable of.  
Minor. The other Proposition, That Children have Right to the Blessings of the Covenant, will not, I suppose, be denied, because,  
1. 
Acts 2.39.  The Promises of the Covenant are made to them.  
2. Christ assures us they are his Disciples, Heirs of the Kingdom of Heaven, and shall be saved; nay, he often proposeth, in order to our Salvation, the imitation of them in many things, 
Mat. 19.14.  and doubtless, if others shall be beloved of God and saved, because like Children, God will save, and doth love these whom those are like. If I promise my Favour to one, because he is like my Friend, it Argueth me to have a greater Love for my Friend, which makes me Love what is like him.  
3. If they have no Right to the Blessings of the Covenant, then have they no Interest in Christ's Death, nor Right to Salvation, which is a sad consideration; and if these latter be granted, the former will follow.  
4. The Anabaptists are forced to grant them within the Covenant of Grace, and to have Right to its Blessings, and to be Heirs of Heaven, else they foresee their Doctrine would be exploded with hiffing. And certainly, if they have Right to these Blessings of the Covenant of Grace, they have a just Right to Baptism, the Seal of this Covenant, whose Blessing they are.  
5. The Concession of our Adversaries proves their having Right to all the Privileges of the Covenant, in that they believe all Children dying so, though unbaptised, shall be saved; and then let them Answer why they may not be Baptised. Surely there is not more required to fit one for Baptism than for Salvation, if Faith and Repentance be, as they plead, necessary in order to Baptism, they are surely much more necessary to Salvation; and Children having what in God's esteem fits them for the greater, have surely what qualifies them for the less.   

ARGUMENT V Those who are Capable of being engaged in Covenant with God, are Capable of Baptism. But Children are Capable of being engaged in Covenant with God. Therefore Children are Capable of Baptism.  
Major. IN this Argument the Major seems undeniable, and certainly they will grant, that those who are capable of being engaged in Covenant with God, are capable of Baptism: Because by Baptism a Covenant is made between God and the Soul, whereby the Person Baptised Covenants to be Gods Faithful and Constant Soldier and Servant. And God Promiseth or Covenants to be the God of that Soul and of its Seed, according to the Tenor of the Covenant of Grace. And,  
That Children are capable of being engaged in Covenant with God, 
Minor proved.  will be easily granted from the consideration of these Reasons.  
1. That Children are in the Power of the Parent to dispose of, as to Temporals and Spirituals.  
1. As to Temporals, what is more usual than to take a Lease for our own and children's Use, 
Deut. 6.7. Ephes. 6.1, 4.  to ensure an Estate to ourselves and Children, and to engage our Children. to perform Covenants, or pay Debts, who are thereby, by the Law of God and Man engaged to perform the Covenants to their Power and Ability, if Lawful and Honest, or else to lose the Benefits that might accrue to them by Observance of that Covenant.  
2. As to Spirituals, Parents are Obliged to take the greatest care imaginable of their children's Souls, 
Ephes. 6.1, 4.  for their Education in the Fear of God, who also hath commanded the Parents to engage their Children in Covenant with him, and to bring them up in his Service.  
2. God esteems Children capable of engaging in Covenant with him, 
Deur. 29 11, 12, 14. Rom. 10.5. to 10. Deut. 30.11, 12, 13, 14  and giveth command for all the Little Ones to stand before him to be entered into Covenant with him, who were as capable of being engaged in God's esteem, and were as much engaged as those Captains, Men, and Women, that stood with them, and were not engaged in Covenant, as was once impertinently urged to me by our Adversaries, from a Critical Observance of the Particle Thou; as if one alone in the stead of all others had been engaged: To which Criticism I returned (besides the premised Argument of children's being equally capable of being engaged as all the others, who being present were not engaged, and that the engagement of one in stead of all did no more infringe the capability of Children than it did that of those Captains, Men, Women, who were by, and not engaged) that I thought the Particle Thou, might reasonably refer to every individual Captain, Man, Woman, and Little One, who I suppose to have been particularly concerned, and the Commandments were instanced in, which concern all, yet are given in the same second Person singular. Nor was this Covenant any other than a Covenant of Grace, the same Covenant now remaining as to its substance, only freed from the encumbring Ceremonies, and altered as to its External Administration of its Ministry, Sacrifices, Baptism, etc. as hath been proved, and the Marginal Citations compared, will manifest.  
3. 
2 Chron 20.13. Joel 2.16. Deut. 31.11, 12, 13.  The Jews Children were formerly concerned in the Duties of the Covenant, as in Fasting, Prayer, and God accepted of them as capable of entering into Covenant, of Hearing, Learning, Doing his Will; surely than we may esteem so.  
4. Our Children are as capable now as the Children of the Jews were then; nor can an Objection be against ours, but it is equally valid against theirs; and if God accepted theirs, we have the same Covenant, and God of Mercy, and so the same Reason to believe he will receive ours; and then why should we esteem them uncapable of being engaged in Covenant with God by Baptism?   

ARGUMENT VI Those who are Members of Christ's Church ought to be Baptised. But Children are Members of Christ's Church. Therefore Children ought to be Baptised.  
THIS Argument hath no small force in it, as will appear by considering each Proposition distinctly.  
Major. Those who are Members of Christ's Church ought to be Baptised, as appears,  
1. Because this is the usual way of Solemn Admission into Christ's Church, 
Acts 2.37, 38,  and the Apostles usually Practised thus, Administering Baptism upon their receiving any into the Church of Christ.  
2. If Baptism be not Administered at the Admission of Persons into Christ's Church, then must it be done after, or not at all: The last is not true, Christ's Ordinance ought not to be neglected; and there is no Instance or Precept in Scripture what time after a Persons Conversion, and becoming a Church-Member, it should be done: Therefore it must be done as the Apostles Practised it at the Receiving any into the Church of Christ.  
3. Our Adversaries, the Anabaptists, acknowledge none Members of a Visible Church of Christ but those who are Baptised, and Baptise (as they call it) those whom they receive as Church-members, at their first Admission, whence directly follows from their own Practice, that those who are Church-members ought to be Baptised.  
4. Christ's Church is to be Purified with the washing of Water by the Word: 
Ephes. 5.26.  If then Children are of his Church, they ought to be Baptised.  
Minor. And that Children are Members of Christ's Church appears (as to their Membership of his Invisible Church, from our Adversaries granting them Eternal Life, and all Privileges belonging to such Members) and that they are also Members of Christ's Visible Church, will appear thus:  
1. The Children of the Jews were with their Parents Church-members under the Law, 
Baxter's Infant Church-Memb. p. 26. Deut. 31.11, 12.  which Law is not yet Repealed by Christ.  
2. The Children of the Converted Jews lost not their Privileges, but still remained Church-members, for Christ did not infringe, but rather enlarge the Privileges of his People. And St. Peter seems to use this as a great motive to induce the Jews to close with Christ, 
Acts 2.37, 38, 39  that though they had Crucified the Lord of Life, their Promised and Expected Messiah, yet they Repenting and being Baptised, might be saved, and might find Mercy for themselves and their Seed also; for the Covenant and Promise is still to You and to your Seed.  
3. The Gentiles are through Christ admitted to equal Privileges with the Jews; 
Rom. 11.11, 15, 25. Eaxter, p. 20.  the Children of Parents who did not believe, were Excluded, therefore the Children of Parents believing, were received.  
4. The Jews shall with their Children be recalled into a state of Church-membership at their Conversion, 
Rom. 11.25, 26, 27.  therefore doubtless the Children of Believing and Converted Gentiles are Church-members.  
5. Children are either Members of the Visible Church of Christ, or else are visibly of Satan's Kingdom. There is no Medium between these two, all appertain either to Christ or Satan. Now, let them and us consider how dismal a Doctrine theirs is, which makes all the Children of the World of the Visible Kingdom of Satan, and so denies us any good grounds for the hope of their Salvation. And how strangely their Thoughts are linked together in granting Children all the Privileges of Church-members, as Pardon of sin, and Eternal Life, and so esteem them of Christ's Invisible Church, and yet Excommunicate them out of his Visible Church; 
Art. 11. of their Principles. Grantam's Works, l. 2. p. 67. c. 5.  and to countenance this, they calumniate Scripture, and say, the Old Testament-way of bringing of Children into the Church is cast out; and that Children are not mentioned as received in the New Testament, about which the Author Cited spends some leaves, which Calumny may easily be wiped off, and his leaves blown away, as to the force of their Arguments against us; for it can never be proved that Children are in any place by Christ rejected and excluded the Covenant, Discipleship, and Church-membership; and it is fully proved, and must be granted they were in the Covenant, were Disciples and Church-members before Christ. But if by the Old Testament-way of bringing in Children into the Church being cast out They mean not to infringe the Privilege of Children, the Subject of this Argument, but to show the way of their Admission into the Church to be altered, 
Grantam's Christians Primitive, etc. l. 2. p. 2. cap. 2. sect. 2. p. 6. to 17.  we grant it, it being formerly done by Circumcision, and now by Baptism. As for the several Leaves premised, the sum of all of them is to prove that in the Churches at Rome, Corinth, Galatia, etc. to which the Apostles wrote, there was no mention of Children: Therefore he gathers Children not to be Church-members, and to have no Right to Baptism. The force of which Arguing may be rendered invalid two ways,  
1. By showing Reasons why children's Baptism and Church-membership are not mentioned in the New Testament, which I shall do in due time.  
2. By distinguishing between the Church then and now. Then it was in Gathering, and now Gathered: Then only the Heads of Families, Masters, Parents, and other Adult Converts are written to, and taken Notice of to be Baptised, 
Acts 16.15, 31. 1 Cor. 1.18. 2 Tim. 4 19 Rom. 16.11, 15. 1 Cor. 16 19 1 Thes. 4.15.  and to be accounted Church-members; but yet we find whole Families Baptised, and several Saints greeted with the Church of God in such an House, which may as reasonably inser the Children and Servants of such Families to have been Baptised, and to have been reckoned Church-members, and we may as reasonably believe there were Children in some of their Houses and Families who were Baptised, as they can confidently deny it. So that I see not what force those many words in several Leaves have against our esteeming Infants Church-members; and if that be granted, we have proved the Rationality of their being Baptised.   

ARGUMENT VII. They who are Disciples of Christ may be Baptised. But Children are Disciples of Christ. Therefore Children may be Baptised.  
IF that Proposition of children's being Christ's Disciples be made good, none will surely deny them Baptism. Yet lest such Opposers may occur, I shall prove both Propositions. And,  
Major. That those who are Disciples of Christ may be Baptised, is thus proved.  
1. This was the way of Discipling or Collecting Persons out of Heathenism or Judaisme to Christ. A distinguishing Mark between Christ's Disciples and Heathens or Jews. Therefore Disciples of Christ may be Baptised.  
2. Express Texts of Scripture commanding it, especially the subject of this present Discourse, 
Mat. 28.19.  the words of our Saviour's Institution of Baptism being, Go Disciple all Nations, Baptising them.  
3. The Apostles Practice was suitable, who Baptised all the Converts as soon as they were Converted, 
Acts 16.15, 31.  and so became Disciples. And by this triple cord may our Minor. Adversaries be drawn to see Baptism duly applicable to those who are Disciples, which Children will appear to be, thus.  
Children are Disciples of Christ.  
1. God and Christ owns them as such. 
Acts 15.1, 2, 10.  The Yoke that the Jews would have laid upon the new Converted Gentiles was Circumcision, which pertained to Children who were to be Circumcised the Eighth Day, and yet is laid too upon the Disciples Necks. Nor was it an easy Yoke, but might admit of what the Texts express about it, that it was a Yoke which neither they nor their Fathers were able to bear. Moses was called by his Wife, 
Exod. 4.25. Gen. 34.24, 25.  A Bloody Husband, because of it. And the Shechemites found it an intolerable Yoke, in that they were slain, when Circumcised, before they were whole.  
2. They are Disciples, in that though Man cannot Teach them, yet God can, and may, yea, he hath given us some instances of his Teaching several from the Womb: It is not in the Power of the most Eloquent Preacher by the strongest Arguments, or most inviting Motives, to Disciple a Soul to Christ without God's coworking; who, 
2 Cor. 6.1.  who, as he is pleased ordinarily to work by means, yet can, and hath wrought without means, having reserved this Heart-work to himself. And he can, and hath Taught several Children, as Jeremiah and St. John may instance; 
Jer. 1.5. Luke 1.15. Isa. 54.13. John 6.45. Acts 10.47.  yea, he hath promised to Teach them. And how dare we forbidden Water to Baptise those who may have received the Holy Ghost as well as we? Nay, probably may be more Disciples of Christ than ourselves. What would this be but a setting ourselves in God's stead, and determining who are his Disciples, and consequently who shall be saved?  
3. 
Luke 18.16, 17. Mat. 19.13. Luke 9.47.  Christ commands the Receiving them in his Name, and owns them as Heirs of the Kingdom of Heaven, and assures us, that they who receive them, receive him, which surely declares their Discipleship. And how know we but we may refuse and reject a Christ in them by refusing of them.  
4. They are capable of being Subjects in Earthly Kingdoms, and Members of Christ's Church & Kingdom, are owned by God as his Servants, and then we may own them as Disciples. And methinks the Anabaptists, who grant to them their enjoying of those Blessings Christ hath Promised to his Disciples, may well account of them as Disciples, and if that be granted, certainly it is very Reasonable to admit them to Baptism.   

ARGUMENT VIII. To whom Christ grants imposition of Hands, to them be longs Baptism. But to Children Christ grants imposition of Hands. Therefore to them be longs Baptism.  
THIS Argument may admit of some Explanation, my Design being here to introduce Scripture, and Christ's Example. It was between Christ and his Apostles, as between Superior and Inferior Ministers in the Church, Christ exercised the chiefest, they the other Offices in the Church and Ministry. Christ Baptised none himself, the Apostles Baptised, 
John 4.2.  and he Confirmed, or laid Hands on the Baptised. So that if Christ grant imposition of Hands to Children, it in the Order of Ordinances presupposeth their Baptism, or cap city for Baptism; because,  
1. 
Heb. 6.2.  In the Order of Ordinances imposition of Hands, or Confirmation succeeds Baptism.  
2. It is a Confirmation by a Superior of the Truth of that Doctrine into which the Person was Baptised by an Inferior Minister, and also a Testifying of the receiving the Baptised Person into Christ's Church.  
3. The very Anabaptists Practise imposition of Hands after Baptism, as likewise did the Apostles, and all Christian Churches do, so that from the Practice of themselves I presume they will grant those to have a Right to Baptism that are capable of being admitted to the other Ordinance of Laying on of Hands.  
Therefore I shall prove my Minor.  
That Christ granted imposition of Hands to Children, which appears,  
1. From the express Texts declaring the Subject on whom Christ laid Hands, which was not Adult Persons, 
Mat. 19.13, 14, 15. Mark 10.13, 16.  Men and Women, but by the Testimony of two Evangelists, little Children: They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and denotes little, little Children; and indeed the Gesture of Christ towards them declares as much, in that be took them up in his Arms; nor is the Action of the People inconsiderable in this matter, who brought them to Christ, both which imply they were Little Ones, who could not come alone, else need they not to have been brought; nor stand alone, else Christ might have laid his Hands on them standing, without taking them up into his Arms.  
2. The Ordinance itself declares it, it was imposition of Hands; Christ laid his hands on them, and Blessed them, saith the Text, which  
1. 
Heb. 6.2.  Is in the very words the Holy Ghost expresseth that Ordinance of Christ's Church, Confirmation, both in the Original Text and our Transiation, 
Mar. 19.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying on of Hands. And Christ laid his hands on them.  
2. That this imposition of Hands was an Ordinance and no common Laying on of Hands, may easily be gathered, because here is no mention of the children's being ill, or labouring under any Malady, to be Cured by Christ's touch, which might move Christ to lay Hands on them, in order to their Cure.  
3. Christ did not at any time lay hands on, Pray, and Bless for the healing any Malady, as he did at this time.  
4. It refers to a Spiritual good by our Saviour's Reason given why he laid hands on them, Theirs, or of such is the Kingdom of Heaven. They belong to my Church here, and shall partake with me of my Glory hereafter.  
Besides this Argument, these Texts admit of many more for Infant Baptism, so that our Church hath Prudently chosen it as one Reason for its Practice, wherein is,  
1. A double Precept tending to it, 1. Affirmatively, Suffer little Children to come unto me. 2. Negatively, Forbidden them not. By both which our Saviour shows the earnestness of his desires, Children should come, and his unwillingness they should be hindered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from coming to him, or becoming (as the very words import) Proselytes of him.  
2. It was to a visible Mercy; Christ could have bestowed on them Internal Favours, nor could his Disciples have hindered them from receiving them, or from being Members of Christ's Invisible Church, but because they obstructed their coming to Christ to accept of a Visible Mercy, and of an outward Privilege belonging to Christ's Visible Church, he is displeased.  
3. The Displeasure of Christ against his Disciples for this fault is Emphatically expressed, 
Mark 10.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was very Angry with them, so as severely to chide them for it, as the Public Reproof they had declares. Let us take heed we incur not the like, by keeping from him those whom he bids to be be admitted to him.  
4. The expression of Christ concerning the Children whom he Blessed, declaring [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of those very Infants or Children, and of their Species is the Kingdom of Heaven, a● it includes the present state of Grace, and the future state of Glory.  
5. Their coming to Christ is their becoming his Disciples or Proselytes, Suffer them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be Proselytes to Me, or let them be received as my Disciples. And how can Children be brought to Christ, or come to be his Proselytes and Disciples under a Gospel Oeconomy, unless by Baptism, as the Jews were formerly under the Law by Circumcision.  
This Text rightly considered might silence all Opposers, and gain their consent to our Practice.   

ARGUMENT IX. If the Faith of the Parents entitles the Children to the Covenant, it entitles them to Baptism. But the Faith of the Parents entitles the Children to the Covenant. Therefore the Faith of the Parents entitles the Children to Baptism.  
IN this Argument, the Grand Enquiry is, the Benefits resulting to the Children of Believing Parents, from their Parents Believing. And it being manifested that the Parents Faith entitles the Children to the Covenant, we have Proved the Consequence, That they being in Covenant, aught to be Baptised.  
And that the Faith of the Parent doth entitle Children to the Covenant and its Blessings and Privileges, I thus Prove,  
1. Scriptures seem clear in it, when St. Peter had Converted the Jews, 
Acts 2.37, 38, 39  he proposeth to them, a Believing on Christ, and adds the Covenant then to be to them and to their Seed. And that place already urged manifests the Child, 
1 Cor. 7.14.  though but of one Believing Parent, to be in Covenant with God, and so esteemed Holy.  
2. If Children of Believers had no Right to the Blessings of the Covenant, in vain are our Prayers for them; but we believe and know that our Prayers are helpful and serviceable to them, and obtain Blessings for them.  
3. The Faith of Parents amongst the Jews entitled their Children to the Covenant, 
Rom. 11.26. Deut. 29.10, 11. Gen. 17.10.  the Belief of the Proselyte rendered all his Children capable of Circumcision; and the like Promises and Privileges are granted to and enjoyed by Christians.  
4. We find the Jailor instructed to Believe, 
Acts 16.33.  and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very same hour, not only him, but all with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forthwith were Baptised.  
5. Else there is no difference observed between our Children and those of Turks and Infidels, 
Ephes. 2.12, 13.  but ours would be equally with theirs without Christ, which is a Mystery unknown to the Jews, and a thing not to be credited by us since Christ.  
6. Lydia and the Jailor, 
Acts 16.15, 31, 33. Gen. 17.7.  etc. being instructed, we may suppose believed the Doctrine made known, yet on their Believing, their whole Families were Baptised, agreeable to what hath been premised concerning Abraham and others, who believing among the Jews, were Circumcised and all their Families. So that I humbly suppose we may genuinely infer from these Reasons, that Children by Right of the Faith of their Believing Parents are received into Covenant by God, and have been, and aught to be received to the Seal of that Covenant by Man.   

ARGUMENT X. Those who are Capable of the Kingdom of Heaven are Capable of Baptism. But Children are Capable of the Kingdom of Heaven. Therefore Children are Capable of Baptism.  
Major. THE Major Proposition of this Argument, Proving their capability of Baptism who are capable of the Kingdom of Heaven, relieth on these grounds.  
1. The greater includes the less: But it is a greater thing to be fit Subjects for Heaven, than to be fit for Baptism. Many are Baptised, who shall not be saved, but all who shall be saved, are fit for and capable of Baptism.  
2. The Requisites for Baptism are far more necessary to Salvation, 
Heb. 11.6. Rev. 21. last. Mark 16.16.  as Faith, Repentance; and if Children in Gods esteem be such, who are capable of enjoying Heaven as well as Believers, then sure we may account them Subjects fit for Baptism.  
3. The Kingdom of Glory, of which they shall be partakers hereafter, implieth and presupposeth their being in a state of Grace, and of the Church of Christ here, 
Ephes. 5.26.  and if of Christ's Church, they may be Baptised.  
4. It seems unreasonable and unchristian to deny an external sign to those to whom Christ hath granted the internal Grace, and declares he will receive to eternal Glory.  
So that Reasonably it may be granted, those who are capable of the Kingdom of Heaven, are capable of Baptism.  
Minor. And that Children are capable of the Kingdom of Heaven, appears,  
1. From our Saviour's express words, 
Mat. 19.15. Mark 10. Luke 18.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of these very Children, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of such like Children also is the Kingdom of Heaven.  
2. From the Consert of the Anabaptists, who grant Salvation to all Children, and therefore are the more to blame to deny them Baptism.   

ARGUMENT XI. All who are Believers ought to be Baptised. But Children are Believers. Therefore Children ought to be Baptised.  
Major. THE Major Proposition will scarce be denied by our Adversaries, who Plead so much for Faith before Baptism. I shall therefore adhere to the Proof of the Minor.  
Minor. That Children are Believers. Which I thus Prove.  
1. All to whom Christ will impute unbelief, 
Mark 16. 1●.  shall be damned, but according to their own Arguings, all Children shall be saved: Whence follows, that Christ and they esteem them not as Unbelievers.  
2. Christ expressly calls them Believers. He took a little Child [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and set him in the midst of the Company, 
Mat. 18.5, 6. Mark 9.36.  and said, whosoever shall offend one of these little Ones that Believe on me, it were better that a Millstone were hanged about his Neck, and that he should be sent into the depth of the Sea. Here is a little Child, or, as the word properly signifies, a very little Child, and yet a Believer on Christ. Let us then take heed of offending such by denying them Baptism, as if they were Unbelievers, because we know not but that very Child we refuse as an Unbeliever, may be in Gods esteem a Believer. For,  
3. God hath Chosen, Called, Sanctified some from the Womb, 
Jer. 1.4, 5.  and so may he have done those Infants we refuse to Baptise, for aught appears to us to the contrary.  
4. 
Luke 1.15. Rom. 5.1. John 3.16. Acts 2.39. Heb. 11.6. Bev. 21.8.  God grants to them what he Promiseth to Believers. He accepts of them into Favour, imputes to them the Benefits of Christ's Death, is the God of them, and will receive them to Heaven and Happiness, which he would not do it he esteemed them as Unbelievers, since without Faith he hath declared none can please God, or shall be saved.  
5. Though they have not Actual Faith demonstrable to Man, yet they may have the Seed of Faith and its habit wrought on them by God, since they are in his esteem accounted as Faithful, and have the Privileges of Believers.  
6. They are in Covenant with God, as we have already Proved, which Covenant is betwixt God and Believers; and if we esteem them not as such, we grant them no Privilege as Children above the Turks and Pagans.  
7. If only true Believers be subjects of Baptism, then is there no subject on whom the Minister can confer Baptism discernible to Men, because we know not who are true Believers, and may Baptise Hypocrites, while we pass by true Believers. And it seems to be an Usurping of God's Prerogative of Judging our Brother, in censuring some to be Unbelievers, and rejecting them from Baptism, whose Souls may be equally Precious to God with those we admit.  
8. If the Judgement of Charity be admitted, and these aught to be Baptised, on whose Profession of Faith we have Reason in Charity to think Believers. Then surely it is very Rational to Baptise Infants, whom in Gods and Christ's esteem we have Proved to be Believers, to whom they will not impute the sin of Unbelief, on whom they are pleased to bestow the Mercies promised to Believers, and who can neither play the Hypocrite with God, 
Wills against Danvers, p. 34. 58.  nor dissemble with us; whereas Adult Persons, whose Hearts we cannot search, may make a Profession of the Faith of Christ for some finister ends, and self-respects, to affect a singularity, and to obtain others Charity, and yet they may be Hypocritical before God.  
Thus have I endeavoured to Prove Infants Believers, and then according to the very Anabaptists own Plea they ought to be Baptised. And here we may lament their Folly, who Dissent from us, when as in Christian Moderation Believers are Baptised by us as well as them. And they having no just cause of Separation, are indeed the more culpable.   

ARGUMENT XII. They who are capable of the Ends of Baptism, may be Baptised. But Children are capable of the Ends of Baptism, Therefore they may be Baptised.  
THE Major seems directly to prove Baptism; for if the Minor be true, That Children are capable of the Ends of Baptism, nothing seems to hinder their being Baptised. And therefore I shall chief aim to Prove Children capable of the Ends of Baptism, which are these,  
1. Towards God, the Ends of Baptism are,  
1. To be as a Covenant between God and the Soul. And Children may be admitted into Covenant, their Youngness doth not hinder their enjoying any Mercy from God, nor deprive them of being devoted to God.  
2. As a Seal to Ratify the Promises of the Covenant, which may be applied to Infants. We are careful to Ensure our Estates to our Children in this World; and though they be Young, yet are they not thereby deprived of their Birthright, or rendered incapable of having an Estate made sure to, or entailed upon them. And yet some are unwilling that God should Ensure and Seal to them the Benefits of Christ by the Seal of the Covenant of Baptism.  
3. It is a sign of God and Christ's receiving Children as their Disciples and Servants, 
Deu. 6.6. Ephes. 6.1, 4.  to which state Children are capable of being admitted, and whom God hath engaged the Parents so to Devote.  
4. It is a distinguishing note between Christians and Heathens; but the Infancy of our Children doth not so incapacitate them, as we should look on them but as Heathens.  
5. It is an entering of the Soul into Covenant with God, to continue his Faithful Soldier and Servant to his Life's end. And thus they are capable of being engaged, seeing it is the great Duty of Christianity to perform it, containing nothing more than what Religion calls for. A ceasing from sin, and doing well.  
6. They are as capable of all the Ends of Baptism, as the Children of the Jews were capable of the Ends of Circumcision. And then these may as reasonably be Baptised, as they were Circumcised.  
2. The Ends of Baptism, relating to Man, are,  
1. That Parents might devote their Children to God's Service by this Baptismal Engagement, which they are capable of, in that they are in the Power of the Parent to dispose of and Educate (as God hath commanded) in his Fear.  
2. That the Baptised might enjoy the Benefits of the Covenant of Grace through Christ, of all which Benefits, even of Heaven its self, Children are capable.  
3. That the Baptised might be amongst Men owned and reputed as Christians and Members of Christ's Church; and this also Children are capable of, whom it seems hard to account as Heathens, when they are the Children of Christians.   

ARGUMENT XIII. Whom the Church of Christ hath ever received to Baptism, may still be Baptised. But the Church of Christ hath ever received Children to Baptism. Therefore Children may be Baptised.  
AS for the Church of God among the Jews, it is evident that they received Children to Circumcision, to which Baptism succeeds. Nor hath the Church of Christ since its Institution ever denied Children Baptism, as will appear,  
1. In that for many hundreds of Years the Question was not moved, 
Walkers Modest Plea, p. 219. to 254. Walkers Doct. of Baptism, p. 118.  nor the Point doubted of as to its Lawfulness. And indeed there was little Reason for such a doubt, considering that Children were Circumcised under the Law, and so admitted into Covenant, who were equally uncapable of that, as our Children are now of Baptism; nor was that Covenant Repealed, of Children any where excluded it, or our Privileges by Christ infringed, but rather enlarged.  
2. 
Harmony of Confession.  The Reformed Churches, who have espoused Christ's Doctrine most purely, have unanimously Practised it, as their several Confessions attest: And in our Nation, in our Saxon King Ina's time, 
Walkers Doctrine of Baptism. p. 126.  about 692 Year of Christ, a Child was to be Baptised within Thirty days, under pain of the Forfeiture of Thirty shillings.  
3. In the series of Scriptures, History, and the Practice of the Church, what concerneth the Baptising of Believers, and Sinners Confessing their sins, hath respect to those Adult Persons Converted from Judaisme or Gentilism when the Church was first Constituting: And in all Ages those who were brought up unbaptised through their Parents or others Negligence, or contempt of the Ordinance, 
Order for Baptism of those of Riper Years.  or are Converted to Christianity, have given account of their Faith, and still do in the Practice of our Church, before they are Baptised. But after a Church is Constituted, and Persons Converted, those thus in a Constituted Church had their Children ever esteemed capable of being admitted to Baptism.  
4. The deferring of Baptism amongst the Ancients was not from their Questioning the Lawfulness of Infant Baptism, 
Walkers Modest Plea, in Preface.  but from several Opinions they had about the Efficacy of Baptism, as to the Pardon of Sins by it, and the danger of sinning after it. So that these Opinions, whereof some might be erroneous, cannot take away what was justly and Lawfully Practised by God's People before Christ, 
Walker's Modest Plea, p. 219. to 254.  and even from the 
* Philpot the Martyr. Fox Acts v. 3. 607, 608, 609 at large.  Apostles time since Christ. Therefore not only from Scripture and Reason, but from good Antiquity Children are Lawfully Baptised.  
This Argument drawn from Antiquity and the Practice of the Church of Christ for so many Centuries, so universally by all true Christian Churches, by Reformed as well as Popish. Though it hath not so great force with the Vulgar, who are incapable of the Rational deduction of its Lawfulness from this Practice, yet to the Judicious Christian it prevails much, the Practice being no ways opposite to, but agreeing with Scripture, easily deduced from it, the receiving of the Practice by the Apostles implies its Practice in Christians, and from Him and Them hath it been received and retained in the Church to our days, and will be while Christ hath a Church upon Earth.   

ARGUMENT XIV. That Doctrine which introduceth many unchristian Consequences is erroneous. But the Doctrine of the Antipedobaptists introduceth many unchristian Consequences. Therefore the Doctrine of the Antipedobaptists is erroneous.  
Major. THE Major Proposition must be undeniably true. For that Doctrine that introduceth many or any unchristian Consequences must needs err from the Rule of Christianity.  
Minor. The Doctrine of the Antipedobaptists, whereby they deny Baptism to Infants, introduceth many unchristian Consequences, as appears.  
1. It opposeth the whole current of Scripture, nullifies many Scripture Promises and Privileges, and destroys the Covenant of Grace, as the premised Pages manifest.  
2. It reduceth the World into Gentilism or Heathemsm again, and makes Christ's Church always gathering, never gathered; always instituting, and never established.  
3. It excludes Children the Covenant of Grace and its Seals, denies their Fellowship or Membership with Christ and his Church, they owning no visible Church of Christ on Earth but their own Synagogues, and esteem all us who are not of their way, as Persons who are not visible Members of Christ; whence we may easily guests their Charity and hopes of our Salvation.  
4. It introduceth genuinely a despair of Salvation of our Children; for we cannot have any good grounds for the hopes of Salvation of those whom we think not to belong to the Covenant of Grace, so as to be uncapable of its Seal, out of the Church, so as to be unfit for Baptism; out of the way to Salvation, so as to be no Disciples of Christ, nor Believers, which implies our esteeming them as Unbelievers, whose end is eternal Misery. And though they will not say so of our Children, yet I am sure some of their Teachers have said so of themselves, that we are no visible Members of Christ's Church, nor are in a visible way to Salvation.  
5. This Doctrine is injurious to Christ, and renders him a kind of Impostor, who hereby is made not a Mediator of a better Covenant than that with the Jews before him. And while he Promiseth to admit the Gentiles to equal Privileges through him, to what the Jews had before him, makes both the Jews and our Privileges less by the excluding the Children of us, and of all Converted Jews, the Covenant, and debarring them the Seal of it, Baptism, when as the Jews before their Conversion had their Children reckoned in the Covenant, and received to its Seal, Circumcision.  
6. It equals the Children of Christians with the Children of Turks and Heathens; and then sure this Doctrine must be Erroneous.  
The Form and Subject of Baptism being hitherto considered, and the Christianity and Rationality of Infant Baptism declared, together with the Anabaptists corruption in respect of the Form, and the absurd Consequences of their Doctrine as to the subject of Baptism being detected, I proceed to consider  
The Mode of Baptising laid down by our Saviour, 
Third Part of Text.  and expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising them; whence the Anabaptists Plead solely for dipping, and account that no Baptism which is not so performed. And our Church admits indifferently of either dipping or sprinkling. I shall therefore show,  
1. The Indifferency and Lawfulness of each Mode in Baptism.  
2. The unreasonableness of that Absolute necessity of that dipping the Anabaptists have espoused.  
3. The Reasonableness of performing it by sprinkling.  
1. The Act of dipping or sprinkling may indifferently be used in Baptism without nullifying the Ordinance: As appears thus,  
1. It is as an indifferent thing left to the Prudence of the Church of Christ, whether to dip or sprinkle, neither of them being commanded, nor either absolutely forbidden by the Precept Baptising.  
2. It cannot nullify Baptism, being but an external Ceremonial part and mode of performing it, the Form or Essence of Baptism remaining in the Baptising of a fit Person in the Name of the Sacred Trinity. Therefore our Dissenting Brethren are to blame to make our Baptism to be essentially corrupted, and not to be accounted Baptism, because not performed by dipping. Nor is their Folly less deplorable, in Separating from that Church where Baptism is perfectly and rightly administered as to the Essence of it, on the account of a bare external mode of Administration.  
3. The word by which the manner of Administration of this Ordinance is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally admits of both significations, dipping and sprinkling, 
Walker's Doctrine of Baptising, p. 6. to 64.  as is granted by the best Critics, and is obvious to the Observant Eye of any Intelligent Reader of Sacred Writ, in too many places to be cited, as the Marginal citation at large proves. Either Act then may be intended by Christ in the Word, and be Practised by Christ's People in the Church.  
4. 
Num. 19.18. Exod. 12.7. Heb. 9.13. Heb. 10.22. Rom. 6.3, 4. Col. 2.11.  The Sacramental Washings under the Law were by both dipping and sprinkling, which might Typify the Indifferency of either in our Baptising.  
5. Both answer what is signified by Baptism. A Washing or Purifying from sins, filth, and an evil Conscience; and a Burying with Christ in Baptism; which place, though Objected against us, hath little or no force in it against our Practice. For,  
1. Earth is poured on the dead Body in its Burial, and it is not put under the Earth. Therefore this rather Pleads for our Practice of puring Water on the Baptised Person, than for its being dipped or plunged under Water.  
2. If it be urged that the Person Buried is under the Earth, therefore the Baptised Person, in conformity to his being Buried with Christ by Baptism, should be under the Water. I Answer, that the Interred Corpse is but under part of the Earth, and the Baptised Person by our Adversaries can plead no more than being under part of the Water wherein he was Baptised; and the Child or Person Baptised by us is under part of Water, also being under that Water which is sprinkled or thrown upon it.  
3. The Allusion respects more the Spiritual Ends of Baptism than a Litteral sense, and implies the Baptised aught to die to Sin, and live to Righteousness; not must a literal sense be strictly understood, for then in conformity to our Saviour's Burial, the Person might reasonably Quaery, whether he ought not to be part of three days under Water, 
Rom. 6.  as Christ was in the Grave, which would gain few Proselytes. And as to the Spiritual ends of Baptism, which St. Paul seems to tell us is the meaning of the place.  
6. Each Action of dipping or sprinkling is equally Obliging: Nor is a Person more engaged to Observe them who is dipped, than he who is sprinkled; as in the Lord's Supper, a Morsel of Bread, and a small quantity of Wine received is equally Obliging of the Communicant as an whole Loaf, or a full draught, unless we make the inward Grace, or outward Obligation of the Sacraments depend upon the Mode of an outward Administration, which is unreasonable, and unchristian. Therefore either dipping or sprinkling may be indifferently used.  
To require Dipping as so absolutely necessary in Baptism, 
Dipping not absolutely necessary.  that the Ordinance is null unless so performed (as the Anabaptist pleads) is an unreasonable Error. Because,  
1. There is not one place of Scripture which in express words commands dipping. And here they are much to blame, who while they cry out against us for want of Scripture-proof for Infant Baptism (whereof this Treatise hath endeavoured to manifest us not destitute.) Adhere to the Practice of this Mode of Baptising by dipping, without the least command in Scripture, and yet with so great Zeal or Prejudice, as to declare us unbaptised Persons, because not dipped; when as our Saviour's Precept, and the Apostles Practice was to Baptise, which word admits of both significations, nor is it mentioned by which they did it.  
2. This is to Idolise a Ceremony, and make that the whole of Baptism, which is but an outward circumstance of the Act, not determined by Christ, but left indifferently to his Church to be used, nor were obliging to the Soul, nor more representing the ends of Baptism to the Soul than sprinkling.  
3. This Act cannot be used in the performance of Baptism in all parts of the habitable World, there being many places where so much Water cannot be gotten for many Miles together, as will suffice for the dipping of Persons over Head and Ears; as in hot Countries and Mountainous Places: Nor is it consistent with Christian prudence to suppose Christ would limit such an Ordinance to such an Administration as could not be in all places at all times performed. Nor indeed doth he, for by his Commanding only to Baptise, he limits the act to neither Dipping nor Sprinkling but the word admitting of both, he leaves it to the prudence of his people to use which was most convenient, who might probably in all habitable Towns get so much water as might suffice to Sprinkle, though perhaps not so much as might serve to dip Persons in Baptism.  
4. Dipping or plunging the body over Head and Ears, 
Baxter's Infant Church-member. Walkers Doctrine of Bapt. cap. 10. p. 179.  seems to be an indecent action while either it is performed naked, or in transparent Garments too suequently, an act through the pravity of our Hearts too apt to create such thoughts, as become not the Sacredness of the Ordinance, whence some had made it a Breach of the Seventh Commandment.  
5. Nor is it a little injurious to the body, exposing it by reason of the cold temperature of the Climate, to not a few distempers in our Nation. But, as one observes, the Adversary is so Carnally Prudent, 
Wills against Danvers.  as not to Practise their Baptising till warm Wether. But how consonant to Christ's Rule, let all judge who know it was the Practice of the Apostles usually to Baptise Converts immediately upon their Conversion; 
Mr. Walker's Doctrine of Bapt. cap. 8. p. 61.  and if that should happen in Winter, in Frost and Snow amongst us in our Cold Region, and the Convert be plunged over Head and Ears in cold Water, who can suppose it consistent with the Persons Health? Nay, must we not reasonably think it may endanger his Health and Life too, unless God work a Miracle in his Preservation, 
Baxtess Infant Church-member.  whence some have made it a breach of the Sixth Commandment. Now, since Christ hath Commanded no such Circumstance which is so indecent, and may prove so injurious to our Bodies, they are very blame-worthy to use it, and the Church of Christ may prudently omit it.  
6. 
Wills against Danvers, p. 260.  Plunging or dipping the Person Baptised over Head and Ears renders him uncapable of understanding what is done and said for some time, stupifies or amazeth the Person, and hinders his knowing either the Person Administering, or the Sacrament Administered, as Experience may attest. Now, certainly Christ would have his Ordinances performed by an external Administration, wherein the Subject might be in the nearest capacity of understanding the ends and actions of it; and would not limit it to such a Mode that is so injurious to the internal and external senses of the Person under its Administration.  
7. We cannot reasonably think that the Apostles did dip all they Baptised, because it was a thing of great Labour, if not impossible for one Man to plunge in one day Three Thousand Persons, as we find St. Peter Baptised. 
Acts 2.41.  So that I cannot apprehend what Reasons can be offered to show the absolute necessity of Dipping in Baptising, and I know I may say they have no Scripture Precept for it. Therefore I presume to conclude. That Dipping is not absolutely necessary in the Administration of Baptism, but it may be rightly performed, though not by dipping.  
There remains that I show the Lawfulness and Resonableness of Baptising by sprinkling: 
3. Sprinkling Lawful.  Which I shall thus do.  
1. Sprinkling is equally with Dipping signified by the word in which our Saviour expressed the manner of the Administration of this Ordinance, 
Wills against Danvers, p. 254. Walkers Doctrine of Bapt. c. 4. p. 16. Dan. 4.3.  Baptise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Yea, and more congruous with its genuine signification than dipping. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a derivative, can admit of no larger signification than its Primitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we find in the History of Nabuchadnezzar, when like a Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 70 renders it; He was wet with the Dew of Heaven, as our English Translates it: Nor can we think he was prunged over Head, or dipped in the Rain or Dew, but rather it seems more Rational to think that the Dew did besprinkle him.  
2. This Represents the Ends of Baptism as well as dipping. 
Acts 2.5, 6, 7.  The pouring out of the Holy Ghost was by effusion on, not by the immersion of the Subject. The Blood of Christ is applied to us by the expression of sprinkling; 
Heb. 9.13. Heb. 12.24. Heb. 10.22. Walkers Doct. of Baptism, c. 9 Exod. 12  and the end of being Buried with Christ, hath already been proved, answered in our being sprinkled.  
3. Texts of Analogy confirm its Rationality, wherein the Type under the Law, and the thing Typified under the Gospel by Baptism, are declared by sprinkling.  
4. There is no Virtue or Efficacy to be placed in the Element more largely Administered, to confer Grace, or oblige us: But sprinkling as well as dipping being a submission to the Element, equally Lawful by Christ's Command, it is equally officacious and significant.  
5. Sprinkling renders the Sacrament capable of being Administered at all times, in all places, without that indecency and danger dipping, as I have proved, is guilty of.  
6. The Church of Christ was never confined to that Mode of dipping, 
Walkers Doct. of Baptism, c. 10. p. 74. to 158  but had several ways of Baptising, dipping or sprinkling. Whereby may appear the freedom of the Church of Christ in the indifferent use of dipping or sprinkling, and the Practice of our Church may be seen agreeable with other Christian Churches. So that the Anabaptists extremely err in accounting us as unbaptised, and in nullifying our Ordinance of Baptism, because not Administered by dipping, which is not so absolutely necessary in the Administration of it, but that sprinkling may be Lawfully used, as I have endeavoured to prove.  
Obj. 1 But they Object, first, That our Saviour is said, when he went to be Baptised, to go to Jordan, and after Baptism, to go up out of the Water, which implies his being dipped in the Water. To which I Answer,  
Answ. 1. Christ's going to Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jordan, 
Mat. 3.13.  declares not his going into the River, but as it is Translated, to the River.  
2. His ascent after Baptism is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the Water, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from the Water, which doth not at all infer his being in the Water: But since the Rivers are in Valleys, a Person going to the River, may well be said (as Christ is said) to go down to the River. And that other trite place Objected against us concerning Philip and the Eunuch, 
Acts 8.38.  which is Translated, they both went down into the Water is expressed thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they both went down to the Water; the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying ad, to, as well as into, and so it respects rather the Mountainous place they went down to the Waterside from, than their going into the Water. And so Christ's ascent (after Baptism) up out of the Water being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than his going up from the Waterside.  
3. Though we grant Christ and the Eunuch did go into the Water, yet cannot it thence be inferred that they were Baptised by dipping, whereof there is not one Syllable in the Text, nor any other place of Sacred Writ, nor any thing to favour such an Opinion. And to deduce such a Consequence from the Text, Christ and the Eunuch went into the Water at their Baptising, therefore they were dipped or plunged over Head and Ears, as it is groundless, so is a far more remote and disingenuous Consequence than our most remote Conclusions for Infant Baptism.  
Obj. 2 But they Object again, that St. John Baptised in Enon near Salim, 
John 3.23.  and the Reason is given, because there was much Water there.  
To which I Answer,  
Answ. 1. St. John's determining a place for Baptism was respecting the Commodiousness for the new Converts, who might come thither, as to a place appointed for that purpose.  
2. There being much Water there, made it a fit place for the Baptising the Numerous Company of Converts resorting thither to be Baptised.  
3. This doth not infer their being dipped and plunged in their being Baptised there; 
Wilson's Christian Dictionary on Enon. Heylin's Cosmog. in loc.  for Enon in its signification denotes but a little Fountain, and being near the River Jordan, it is said to have much Water by reason of the scarcity of that Element in that Country, part of Jordan its self being usually dry in Summer time, and Jordan its self, that Famous River, was not Navigably deep. And the Water by Enon is by others accounted as a little Ford, over which one might stride or leap; or however not containing so much Water as might fit it to dip or plunge over Head and Ears so many as were in those days Baptised.  
4. The expression of much Water being thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying many Waters, denoting the confluence of those two Springs or Waters, Jordan and Jailer, causing rather some Stream, rather than so much as might suffice to dip or plunge Persons in; for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify there was much Water. And had it been so expressed, according as our Translation renders it, yet a little Stream may be esteemed much Water in that hot and dry Country, whose Famous River Jordan was not Navigable, and therefore itself almost incapable of serving to the dipping of so many as were Baptised.  
5. Supposing it to be a place of much Water, and that it was fit for Persons to be dipped or plunged in it, yet there being no mention at all of such a dipping or plunging, but only that St. John Baptised there, it can give no colour to the Anabaptists for their dipping whom they Baptise. Nor can it be deduced from thence, the force of their Objection lying in there being there much Water, only denotes the fitness of the place to Baptise the many Converts in, and gives an equal Latitude for Baptising them by pouring water on them at the River side, as it doth for dipping them in the River, for which Practice the Anabaptists are wholly destitute of Scripture Precept or Precedent, and are therefore blame-worthy to Separate from our Church without Cause, Baptism being rightly Administered by us according to that due form, on that fit Subject, and after that Lawful manner Christ appointed.  
Thus have I performed the design of the Text, and discovered the Necessity, Form, Subject, and Manner of Baptism. It remains Lastly, that I Answer those Inquiries made by the Anabaptists, as Objections against things pertaining to our Practice. As,  
Enq. 1 If Infant Baptism was Lawful, Christ or his Apostles would have Commanded and Practised it: And if Lawful, why is it not mentioned in Scripture? To this I Answer,  
Answ. 1. Christ is expressly said to have Baptised none, 
John 4.2. John 3.22.  nor must that in John 3. oppose this, so as to render it untrue; for Christ did Baptise as he Ordered his Apostles to do it, and did it by them, but in his own Person himself Baptised none; yet did Christ grant to Children what was greater than Baptism, the Holy Ghost and Eternal Life, and admits them to the Ordinance of Laying on of Hands, which presupposeth their being Baptised, as hath been largely proved.  
2. The Consequence is invalid, a non dicto ad non factum, 
John 21.25.  for St. John acquaints us many things were done by Christ and his Apostles that are not written, and so might this be Practised, though not expressed.  
3. As great Essential matters to the Church of Christ are not expressed either by way of Precept or Practice in Scriptures. The whole Scriptures afford not one Instance of a Woman's Receiving the Lords Supper, or of the Apostles themselves being Baptised, or of any Children of Believers or Converts being at any Age Baptised, but it solely relates the Baptism of Heathens when Converted to Christ, or of Jews embracing Christ as their Messiah. But yet we believe on good grounds that Women ought and may partake of the Lords Supper, and that the Apostles of Christ were Baptised, and that Baptism is as necessary to be Practised by, and upon the Posterity, Seed, and Children of Believers and Professing Christians, as it was upon the new Converted Jew or Gentile, though these and other things as material be not mentioned in Scripture.  
4. The Anabaptists, who put this Enquiry to us, as if nothing aught to be done but what is the express Precept of, or Precedent in Scripture, do themselves Practise Baptising by Dipping, without any Scripture Precept or Example.  
5. 
Gen. 17.  It was largely Commanded in the Old Testament, that the Children of God's People should be, and they were also admitted unto the Seal of the Covenant, Circumcision; and Christ abundantly manifests our Privileges to be as great as theirs, 
Ephes. 2.13, 19 Heb. 8.6.  whence, as we have proved at large, directly follows our children's Right to Baptism.  
6. There needed no new Command for it, Christ being a Saviour to Jew as well as Gentile, and admitting both to equal Privileges, would not, did not abrogate any of the Jews Privileges they enjoyed before his coming; nor did Christ speak one Syllable against their children's Baptism, but only gave Precepts for the Collecting a Church of both Jew and Gentile by Believing in him, and being Baptised into the Faith of him: And the Covenant between God and the Jews through their Messiah to come, being un-repealed by him when come, still gives the Children of the Converted Jews and Gentiles (they having equal Privileges) right to Baptism, which is warrantably Practised, nor can it be unlawful, it being against no Law, and so not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
7. 
1 Joh. 3.4. Mat. 19.13, 14, 15.  All the Spiritual and Eternal Mercies the Covenant of Grace contains, and Baptism Seals, are expressly Promised and applied in the Scriptures of the New Testament to Children.  
8. It is more than probable that Children were Baptised, in that we Read of several whole Families Baptised by the Apostles, and that only on the account of the Parents or Masters Professing the Faith. Abraham Believed, and he and all his, 
Gen. 17. Acts 16.15, 31, 34. 1 Cor. 1.16.  Ishmael and Isaac, etc. were Circumcised: The Jailor, Lydia, Stephanas, etc. Believed, and presently they and their whole Families and Households are Baptised; whence we have Infant Baptism tacitly employed in Scripture.  
9 And Lastly, Scripture is silent as to a Precept for Infant Baptism under the New Testament Dispensation, because it was the Practice of Jews to Baptise their Proselytes, both Parents and Children (as we have proved) though not Sacramentally till Christ's Commission for it: So there needed not a New Command to promote an Old Practice, continued from Abraham's time to Christ, and no ways by him or his Apostles spoken against; only there needed a Precept and Commission from Christ to make those Baptismal washings to be a Sacrament of his Gospel Church, 
Mat. 28.19, 20.  which was done by our Saviour in the words of the Subject of this Discourse, as appears in that it was not a Precept to Administer Baptism (save only as to the Gentiles) because it was Practised upon Christ and by St. 
Mat. 3.17. John 1.25, 26. John 4.1, 2.  John on several others before this Commission was given, though by this Precept and Commission it became first a Sacrament to both Jew and Centile. And these Reasons may suffice why Infant Baptism is not expressly Commanded in Scripture. And this small Treatise will prove the great Reason's Scripture gives us to receive them to the Sacrament of Baptism, nor doth Scripture afford any tittle against it. Therefore surely it may be Lawfully Practised.  
Enq. 2 If Children be received to Baptism, why are they not also received to the Lords Supper? I Answer,  
Answ. 1. The Children of the Jews were admitted to Circumcision, but not to the Passeover.  
2. Children, though capable of having Baptism Administered to them, yet are not capable of Manducation, or eating Bread.  
3. Baptism precedes the Lord's Supper, as Regeneration doth our growth in Grace; and in a Natural state, a Child is first Born before he can be Nourished externally in order to his Growth.  
4. Though Children are capable of Baptism and the Sealing the Blessings of the Covenant of Grace to them thereby, yet are they not capable of performing the Duties requisite to be Acted by any Communicant, as self-examination, and discerning the Lords Body.  
Enq. 3 If Infants are capable of being engaged in Covenant with God by Baptism, what need have they of Godfathers and Godmothers?  
Answ. 1. I Answer, The Jews had at the Circumcision of their Children several Persons by, 
Godwin. Antiq. lib. 6. Buxtorf. Jud. Syn. c. 2. p. 82. Gen. 17. Isa. 8.25. Luke 1.58. Platina in vita Hygini, Isaackson, Chr. An. 153.  as Witnesses to Testify the Child's Circumcision, and thereby its Reception as a Member of God's Church, and to remind the Child Circumcised when it came at Age, of what a Covenant it was concerned in between God and its Soul.  
2. We find this Practice Recorded in Scripture as Witnesses, at the first Institution of Circumcision, and afterwards continued even to the Circumcision of St. John.  
3. The rise of Godfathers and Godmothers in the Christian Church was taken from the Practice of the Jews before Christ, and was of an early Institution. Especially Eyginus, Bishop of Rome, about 153 Years after Christ, who considering the frequent Persecutions attending the Church of Christ, whereby the Christian Parents often were taken away, and the Children brought up in Heathen Idolatry, or Jewish Superstition did Prudently order in the Church Persons to be engaged at Baptism with the Parents to take care of the Child's Education, that if the Natural Parents died, or were taken away by Persecution; or else if they Apostatised from the Faith, or were Ignorant, and could not; or wicked, and would not bring up the Child in the Principles and Practice of the true Religion, these might endeavour their being so Educated, that Christianity might be propagated, and Children brought up in the fear of God.  
4. Nor is this contrary to God's pleasure, 
Ephes. 6.1. Deut. 29.10, 11. Deut. 6.6 Gen. 18.19. Josh. 24.15.  who Commands and Commends the Parents and Friends engaging their Children in Covenant with him; yea, their Saves and Servant were to be engaged by them to be God Servants. And we find Godly Parents and Masters Practising this Duty in their Families in their several Ages.  
5. Children are in the Power of their Parents or Guardians to engage in Civil Contracts, and to be Invested with any Privilege or Estate. Therefore our Church's Prudence is Commendable in taking care that with the Child Baptised there should be Persons who should stand in the behalf of the Child engaged to God and the Church of Christ.  
1. As Witnesses to take notice of the Child's Reception into the Church as a Member of it, and to Witness to the Child (the tenor of that Covenant it was engaged in) when it grows up, and that thereby it stands obliged to be a true Christian. And also to satisfy the Child that it hath been Baptised, and may proceed to other Ordinances.  
2. As Sureties to engage as much as in them lies, to see the Child brought up Virtuously, to lead a Godly and a Christian Life in Principle and Practice.  
3. As Godfathers and Godmothers to engage themselves as it were to God, and for his sake and cause, to endeavour his Religion may be promoted in the Pious Education of those Children, that the succeeding Age as well as the present may serve him.  
6. Sureties. Godfathers and Godmothers are now as necessary as ever, for though through God's goodness we are not under Persecution for the Cause of Christ, yet the sad Schisms and Divisions amongst us in Principles and the lamentable Debauchery and Profanenets in Practice of Professing Christians plead it necessary to retain this Commendable Order of our Church; and they call aloud on all who stand thus engaged to God and the Church for any Child or Persons Education, that they speedily and diligently labour after a discharge of their Duties in a diligent endeavour that those they are engaged for may be reclaimed from Impiety to Holiness, and reduced from Error and Heresy to the true Faith. For the neglect of those who are thus engaged renders the Order (though it be in itself so good) to be accounted as a mere Ceremony, and as a burdensome Circumstance, rather to be laid aside than continued. But were the Persons engaged for Children thus, Conscientious in the discharge of that great Trust they have undertaken, the great good that would thence flow to the Church of Christ, would make even its Enemies to be in Love with this Order and Constitution.  
Enq. 4 Are Infants Obliged to perform that Covenant wherein they were by Baptism engaged, since it was not their act, but the act of other Persons in their behalf, to which they gave no Consent.  
Answ. I Answer. Yes, They are obliged to perform it, and that for these Reasons.  
1. Nothing was then engaged but what is Christian and Reasonable to be done. 
1 Pet. 5.8. Tit. 2.11. 1 Pet. 2.11. 1 John 5 4.  If we would be Happy, we must be Holy, which is the sum of that Covenant then entered; for Holiness will engage our Mortifying the Flesh, Crucifying the World, and Renouncing the Devil and all his Works: So that these Duties of our Baptismal Vow are Commanded by God in Scripture, as well as their observance is engaged by us in Baptism.  
2. Every one hath care of his own Soul, and therefore what was in our Childhood engaged for 〈…〉 and every of us, when we come to Years of 〈…〉 standing, and retain the Christian Religion, 
2 Tim. 2.19. Tit. 2.14.  are obliged to perform; and we oguht to endeavour it, if we expect Salvation, nothing being promised but what our Religion obligeth to, A ceasing from sin, and a living the Life of Godliness. And here, how may the desires of all Christians be for the Christian Practice of that Solemn Ordinance of Confirmation of Persons of Ripe Years. That they being instructed in the Vow of Baptism engaged in their Childhood, may Publicly in the Congregation own that Religion they were Baptised into, and be Solemnly in their own Persons engaged to the performance of it. This certainly would much disengage the engaged Godfathers and Mothers, and much Oblige the Catecheumen to abstain from all sin, and to perform all Duties, when as every Person in the Congregation is a several Witness of his Solemn Engagement, it will shame him out of Sin, nor will he dare wilfully to act contrary to the Gospel-Rules. But  
3. A Child is frequently obliged in Civil Contracts to perform what the Parent or Guardian engaged for it; as in a Bond, Lease, or the like, or else he is liable to the Law, and debarred from receiving any Profit or Advantage by any such Contract made for him. So in Spirituals, The Child is doubtless engaged by the Covenant made in his Name and behalf in Baptism, to be Holy, or else he will be deprived of the Benefits of this Covenant, which is Eternal Happiness, and be exposed to the Law and Curse of God; for as the Commands of God obliging the Parents to engage their Children in Covenant with God, are not impertinent. So, since the Duties they were then engaged in are but what God by Precept to the Children when at Age expects from them: Their non-performance of that Covenant, incurs God's Anger, and Forfeits Heaven and Happiness.  
〈◊〉 If they Labour not to perform the Duties of 〈◊〉 Covenant, which is their Reasonable Service. their Parents and Friends Care for the engaging them in Covenant with God, and their devoting of them to God, and their Labour in Educating them in true Christianity, will Witness against them, aggravate their Sin, and add to their Torment.  
FINIS.