Infant's Baptism from Heaven, OF Divine Institution.  
BEING A Brief yet Satisfactory Answer to some Objections made by Hercules Collins, in his Book Entitled, Believers Baptism from Heaven, Infant's Baptism from Earth, etc. against certain Truths proved in a Book Entitled, Baptism Anatomised. Propounded in five Queries, by THO. WALL.  
VIZ.  

1. What Water-Baptism is?  
2. What is the end for which it was Instituted?  
3. What giveth Right to it?  
4. Who are the true Administrators of it?  
5. Whether it be Lawful for a Man to Baptism himself?   
WHEREIN The Right that the Infants of Believers have to Water-Baptism is vindicated: The Duty of Believing Parents in that Matter asserted: And that by the contrary Tenet and Practice, they ought themselves to be excluded from the Lords-Supper, is plainly and fully proved.  
And wherein is also proved, That the Covenant which God made with Abraham, Gen. 17. and with Israel, Exod. 19 and Deut. 29. are the Covenant of Grace in Christ, and not part of the Covenant of Works made with Adam before his Fall.  
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TO THE READER.  
Christian Reader,  
THE Faith of our Lord Jesus, called the Precious Faith, the Faith of God's Elect, in them compared to a Building, Jud. v. 20. which Faith always dependeth upon the written Word of God, called therefore the Word of Faith, Rom. 10. Deut. 30. first preached to Adam and after to Abraham, in which Word of Faith Christ is Lord in Zion, a chief Cornerstone, a sure Foundation, on which Foundation all God's Elect build Gold, Silver, precious Stones; when others build Wood, Hay and Stubble: Now they that build Gold, Silver, precious Stones, are such whose Faith is built upon the Foundation or Doctrine of the Apostles and Prophets, Christ the chief Cornerstone, joining their Doctrine in one Harmony together, in every Article of the Christian Faith, to be tried by that Fire, the seven Lamps, the seven Spirits of God before his Throne in his Church, to the Law and to the Testimony, the Gospel made manifest by the Scriptures of the Prophets, which by the Testimony of Christ is confirmed, sending all that heard him, to search the Scriptures of the Prophets to try his Doctrine by; and so did the Apostles, as by the Example of the Bereans, who searched the Scriptures daily, to wit, of the Prophets, to see whether those things were so as the Apostles taught: If Christians would do so now, they should see clearly the Doctrine of Anabaptistry (concerning the State of the Infants of Believers refuted, in this following Discourse, as afore in my Book Baptism Anatomised) is but Wood, Hay and Stubble, and will not endure to be tried in the Fire of God's Word and Spirit, because what they teach out of Christ and the Apostles Writing in the New Testament, is not proved by them to be agreeable to the Doctrine of the Prophets, as in all their Writing doth appear, as in particular now the Eleventh Chapter of H. Collins' Book, where in the Title he boasteth, that it is a sufficient Answer to my Book; yet as concerning all he hath said in the Eleventh Chapter, not one Scripture he bringeth out of the Prophets to confirm the Sense of any word he bringeth out of the Writings of Christ or his Apostles, about the Doctrine of Baptism, to disprove the Right the Infants of Believers have, as I have proved both by the Doctrine of the Prophets, and of Christ and his Apostles, to Remission of Sins, and so to Water-Baptism; and therefore I affirm the Doctrine of Anabaptistry in this Point now controverted, is neither Gold, Silver nor precious Stones built on Christ, the sure Foundation, but Wood, Hay, Stubble; so that till this Man, with the rest of his Brethren, prove what he asserts against the Truth, I have proved in my Book, by one Harmonious Agreement of the Prophets, Christ and his Apostles, and lay aside their present Spirit of Insolence, he must be ranked amongst Boasters, as it is written, Whoso boasteth himself of a False Gift (or Gift of Falsehood) is like Clouds and Wind without Rain, Prov. 25. 14. as Judas hath noted such Teachers, v. 12. they are without Water carried about of Winds, Trees without Fruits, raging Waves of the Sea foaming out their own Shame, wandering Stars, no fixed Guides to poor Souls, speaking Evil of those things (to wit, of Faith) which they know not, but what they know naturally as Brute Beasts, in those things they corrupt themselves; therefore the Apostle Peter hath warned the Churches, that as there were False Prophets among the People of Old, Deut. 13. 1. even so there shall be false Teachers among you, who privily shall bring in damnable Heresies, privily, meaning as Christ hath warned of such pretending to be Sheep; in Sheep's Clothing, in the outside, so covering their false Doctrine with the Name of Christ, to deceive many, who by their privy or secret Doctrine, steal into the Minds of Persons, so as Ravening Wolves destroy Souls. Now seeing we are warned of these Dangers, try the Spirits as afore shown, believe none in what they teach in any Article of Faith, unless they prove their Doctrine as aforesaid, by the Harmonious Agreement of the Doctrine of the Prophets, Christ and the Apostles, which yet the Anabaptists have not done, nor do in any of their Writings against what hath been published by many worthy Servants of Jesus Christ, concerning the Right the Infants of Believers have by the Free Grace of God, in Christ to Remission of Sins, and so a right to Water-Baptism. So shall I conclude with the Council of the Lords Servants to the Churches, Prove all things, hold fast that which is good, abstain from all appearance of Evil, believe not every Spirit, but try the Spirits or Doctrine as afore shown, whether they are of God, because many False Prophets are gone out into the World: From all such the Lord preserve his Chosen, which is and shall be the earnest Prayer of him who is thine in the Lord  
Thomas Wall.   

Infant's Baptism from Heaven, of Divine Institution, etc.  
IN my former Book, Entitled Baptism Anatomised, and now further Confirmed, is showed the Vanity of some Objections made by Hercules Collins, in the Eleventh Chapter of his Book, Entitled Believers Baptism from Heaven, Infant's Baptism from Earth, etc. which said Book he sent me with this Challenge, Come, and stand before the Bar of God's word, and make Answer.  
Having perused his Book, I find it no Christian Answer, but a Compound of unsavoury carping scurrilous Language, and Goliah-like, boasting, as one puffed up in his Fleshly Mind, raging against the Truth, which I have asserted, concerning the Right the Infants of the Israel of God have by Free Grace in Christ, to Remission of Sins, and so to the Visible Sign thereof, Water Baptism to be administered on them.  
And whereas he saith in the Title of his Eleventh Chapter, that it containeth a brief, but sufficient Answer to my Book, Baptism Anatomised; he beginneth after this vaunting manner, I Query, 1. Whether this Man doth not act against the Light of Conscience, Experience and Holy Scripture, when he asserts Indefinitely the Infants of Believers, have by the Free Gift of God in the Covenant of Grace, a Right to Remission of Sins, and so a Right to Baptism?  
To this he maketh this Answer by way of Query, as his only reason to oppose the Truth aforesaid, his words are these, Had Cain, Ishmael, Esau, Absalon, Samuel's Sons of Belial, all Children of Believers, a right to Remission of Sins?  
To which I reply first, he saith I assert Indefinitely, that the Infants of believers have, etc. By by the word indefinitely, he meaneth without limit or bound; this is false, for let him show in what Page, in all my Book I have asserted any thing otherwise but according to God's Revealed Will concerning the absolute Right that Infants of Believers have by the free Grace of God in the Covenant of Grace to remission of Sins, by giving place to God's secret Election, if they (to wit Infants of Believers) continue like Abel, Isaac, Jacob, Timothy, and the like, in the way of Faith and Holiness, they shall be Saved. See p. 32. Baptism Anatomised.  
Secondly, If Hercules Collins his Doctrine be a Truth, that because some of the Infants of Believers prove not to be of the Election by their evil Fruits, when grown up, as appeared in Cain, Ishmael, etc. that therefore we must conclude from thence, that none of the Infants of Believers have a Visible Right by the free Gift of God in the Covenant of Grace, to remission of Sins, and so now in these last days to Water-Baptism, than this will follow, That because some actual Believers, as Simon Magus, Demas and the like, fell away after they had been Baptised with the Visible Sign of remission of Sins, that therefore all the rest of the Believers in the Apostles days had no Right to the Remission of Sins, and so no Right to Water-Baptism.  
But to come nearer to Hercules Collins, the Persons Men and Women of his Society, being in their Way Baptised, and in his Judgement, had right to Remission of Sins, and some of these in time do fall into gross Sin, as to deny even the Ordinance of Baptism, and the Lord's-Supper, as not to be administered at all; as likewise into other gross Sins, Will he conclude that all the rest of his Society because some are become so wicked, have no right to Remission of Sins, and so no right to Baptism? If the former Reason of his be true against Infants of Believers, the latter is true against Elder Persons: And thus this Man at once hath granted by his not giving place to God's Election, that no Persons among themselves have right to Remission of Sins, and so no right to Water-Baptism, for no other reason but because some of them prove Wicked; and therefore he must never Baptism any hereafter, until he can enter into God's secret Decree, to know who only are the Elect that shall never fall totally away after Baptised. And thus the Wicked Man is Snared in the works of his own hands, (Selah) that is, (O mind this well.) This might serve for a sufficient Answer to his whole Book, until he by acknowledging the Truth, which I have asserted, deliver himself out of this Snare that he is fallen into, which he laid for others, that because some Infants, as Elder Persons, visibly in Covenant with the Lord, afterward do fall away, that therefore all the rest have no right to Remission of Sins. But I shall proceed further in laying open more of his Folly: If it prove not a benefit to this Goliah-like Boaster, it may be a Warning to others to beware of the Doctrine of Anabaptistry.  
In which Book he further saith in Pag. 109. Query the Second, Whether there is not good ground given to believe in reading a great part of this Book, from Page 25. to 41. and 168. that he is of Origen's Opinion, the whole World may be saved at last, and then why not the Devils too? For saith he in Page 168. If all Infants Sinned in Adam, when Adam was restored, they were restored in his Loins, and when Born, they were Born in a Gospel Covenant, Page 26. God freely forgave Adam, and his Posterity in him, their Sin.  
Reply, In the 24. Page of Baptism Anatomised, I have showed from Rom. 5. 12. how Sin came into the World, as it is written, wherefore as by one Man Sin entered into the World, and Death by Sin, and so Death passed upon all Men, for that (or in whom) all have Sinned; thus the Apostle proveth, that what I asserted is Truth, that all Infants Sinned in Adam's Loins.  
Secondly, In Page 25. I shown the manner or way God was pleased to restore those two sorts of Sinners, the one Actual, as Adam and Eve, the other Passive, who in Infancy by Original Corruption, derived Sin, and by Imputation charged on them: Therefore because Adam and Eve had actually and willingly Sinned, it was the Pleasure of God, that not only our first Parents, but also all actual Sinners in all Ages should Repent and actually profess Faith in Christ before they were accepted into Covenant with the Lord, and have remission of their Sins. Now, because the Infants of such were only Sinners by Imputation, as aforesaid, through Original Corruption, and not by their own Act, God was pleased, and still is pleased, and that of free Grace, to pass by the sin charged on Infants, when the sin of their Parents was Pardoned; and therefore the Children born in the Covenant of Grace, are by the Lord called his Children, accounted born unto him, Ezek. 16. 8, 20 and 21. And forasmuch as Children are by the Scripture called a Man's Family, Gen. 10. 32. God being pleased that in Christ Families shall be Blessed, therefore the Lord saith, not only before the Law, but in the time of the Law, and also in the latter days, he will be the God of all Families of his Israel, that is, the Israel of God, namely Believers and their Infants, whether Jews or Gentiles; the truth hereof is confirmed by the Apostle in these words, writing not to the whole World, but to true Churches separated from the World; wherefore as by the Offence of one, namely the first Adam, Judgement came upon all Men, for a Child born is called a Man, Gen. 4. 1. Joh. 16. 21. even so by the Righteousness of one, namely Christ, the second Adam, the free Gift came upon all Men unto Justification of Life; for as by one Man's Disobedience many were made Sinners, so by the Obedience of one, many shall be made Righteous: Now, because when Adam and Eve were restored by Grace in Christ, I affirmed as the Apostle doth, that as their Infants were sinners by their Parents sinful Action, so by the Obedience of Christ the second Adam, their Infants were made Righteous, their Infants being their Family; so in Christ as the Gospel promises, Families shall be blessed with the Pardon of sin. Now, because the sinful World was first in one Family, Adam and his Seed, he should beget, and these according to God's Revealed Will, were Redeemed, so are we only to Judge, giving place to God's secret Decree. Hercules Collins crieth out against me, that I hold all the Seed of Adam shall be Saved, notwithstanding all their actual Transgressions, because it was, and still is from the day Adam was Restored, to restore the actual Believers and their Infants, and so to judge of their Estate until any prove themselves as Cain did, not to be of the Election by their wicked Works. These things duly weighed, how gloriously doth this Truth shine through the Scriptures, that God was, and still is in Christ Reconciling the World to himself; by Families, not every individual Family in the World to himself, but some Families out of all Nations, as that Evangelical Song by the Church in the Praise of Christ, saith, Thou hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation; So that hence it was, when the Lord sent Paul to preach the Gospel in the City of the Corinthians, the Lord told him, saying, I have much People in this City, not all the City, but some out of all by Families, forasmuch as the Lord by his Free Grace acknowledgeth himself as aforesaid, to be the God of Families, and promiseth that they shall be his People; so that all such gathered into Churches, the Apostle in his Epistles call them Elect, according to their visible State in Covenant, whereas God only knoweth who are his, according to his secret Decree, which we are not to meddle with, because the Scripture saith, concerning the Church of God, consisting of Men, Women and their little ones, Deut. 29. 29. The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our Children for ever: Therefore according to Gods revealed Will, Children with their Believing Parents, are called a Holy Nation, a Chosen Generation, Exod. 19 5, 6. 1 Pet. 2. 9 until either Parents or Children manifest themselves to be in a Reprobate Estate, as did Cain, Ishmael, Esau, Simon Magus and Demas, who were all visible Members in Covenant for a time called Saints, until they by their Evil Works were hardened in Sin, and so cast out, as was Cain, etc. as Solomon saith, He that, being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without remedy: Thus the Children in God's Covenant, in time are known by their Do, whether their Works are Pure or Right; but H. Collins mixeth God's secret Decree with his revealed Will, making no difference between them, and so seeketh to overthrow the Doctrine of Election, notwithstanding he hath set his Hand to a Narrative, dated Sept. 3. 1689. wherein he then owned the Doctrine of Personal Election and Perseverance, but now he denieth this Doctrine, in that he rejecteth all the Infants of Gods Covenanted People, to have by the Free Gift of God in the Covenant of Grace, a Right to Remission of Sins, and so a Right to Baptism; because when grown up, some prove Wicked, as aforesaid. Therefore I have proved in Baptism Anatomised, Page 28. That as Sin entered into the World by Families, so Christ came to Redeem Fallen Mankind by Families; as by many Examples, first Adam's Family, and likewise Noah and Abraham's; and also Israel's Families, as in Jer. 31. 1. Deut. 29. 10, 11. is showed; and also many Families of the Gentiles as well as Jews, all by Families joined to the Lord in Church-Fellowship in the Apostles days, as witnesseth all their Epistles the word Kindred, by Families or Household, which were Baptised, as is largely proved in Baptism Anatomised, Page 65. etc. And thus the Reader may see, how he falsely accuseth me, to deceive his Reader to be of Origen's Opinion, by what I asserted from Rom. ch. 5. but he makes and confesseth himself to be the Man guilty of that Opinion of Origen, in that he asserteth from Rom. 5. that the whole World may be Saved: His words are these in Page 109. Now we know, saith H. Collins, the whole World is Adam 's Children, than the whole World is in the Covenant of Grace, and if in the Covenant of Grace, for any thing I see, the whole World may be Saved.  
And that H. Collins is of Origen's Opinion, is further confirmed, in that he still denieth the Doctrine of Election, by charging me that I tell a Lie in the Name of the Lord, because I said Cain, Ishmael, Esau, etc. were for a time visibly in Covenant, visibly under the Promise of Pardon of their Sins, and after were cast out of the Covenant of Grace, when grown Wicked as the Scriptures show.  
For what, saith H. Collins, have Believers Infants Remission of Sins sealed unto them; yet no Remission? will Men tell a Lie in the Name of the Lord, to tell us that Baptism is a Sign of Remission of Sin; and yet tell us, that very Person may be Damned? are not these Self-contradictions, and Contradictions of Holy Scripture, which saith, Whom God Justifieth and Pardoneth, them he Glorifieth, Rom. 8. 30.  
Reply. How is this Man benumbed in his Understanding, for that he knoweth not how to divide the Word aright, but goes on making no difference between God's secret Decree, Rom. 8. 30. and his revealed Will, Rom. 9 6. in his written Word, Rom. 10. 17. therefore he telleth not me only, but the Apostles, that they tell a Lie in the name of the Lord, for they according to God's revealed will Baptised some for the Remission of Sins, and after said to some of the same Persons in effect it was no sign of Remission to them, as for Example in the Judgement of the Apostle Peter, Ananias with Saphira his Wife were Believers, and had Remission of Sins, and were baptised, Acts 4. 32. with ch. 5. 1. Yet Peter said to Ananias afterwards, Why hath Satan filled thine heart to lie to the Holy Ghost; and the like may be seen; for that many in the Apostle John's time, who were in the visible Communion of Saints in Churches, and for a time called by the Apostle Saints, having a sign of Remission of Sins, Water-baptism administered on them therefore; by H. Collins his Doctrine, the Apostle John also told a Lie in the name of the Lord, when he said concerning some that were Visible Members, they went out from them because they were not of them, for saith John, if they had been of us, that is, of the Election, for so the Apostles according to Gods revealed will in his written Word, count all the Churches Elect Persons, Ephes. 1. 4, 5, 6. 1 Pet. 1. 2. they would, no doubt, have continued with us, and not have rend themselves from the Body, but they went out that they might be made manifest, they were not all of us; even so, Cain, Ishmael, Esau, etc. were in the Church, and in the Judgement of Man for a time a Holy Seed, as was Demas a holy Person, therefore concerning Demas one while the Apostle wrote in Commendation of Demas to the Colossians, Col. 4. 14. Luke and Demas greet you, and to Philemon, vers. 24. Demas, Lucas my fellow labourers, yet afterwards writes to Timothy, 2 Tim. 4. 10. Demas hath forsaken me, having loved this present World; again, in the Judgement of Philip, Simon Magus was a Saint, a Believer, and had the sign of Remission of his Sins, Water-Baptism administered on him; now did Peter tell a Lie, doth Hercules Collins think to say afterwards, Judging him by his Fruits, that he was in the Gall of Bitterness, and Bond of Iniquity, and had no part nor lot in that matter? surely this Man, Hercules Collins, is utterly unfit to take Charge of Souls, that thus by his Doctrine chargeth the Apostle to be a Liar; Thus, as a blind Leader of the blind, he leadeth the People into by-Paths out of the way of Understanding the Scriptures a Right, for no other end but to maintain Falsehood against the Right Infants of the God of Israel have to Remission of their Sins, and so aright to the visible Seal thereof, Water-Baptism.  
Moreover he saith in P. 110, There are but two ways of being in Covenant, absolutely or conditionally; no Believer dares say all his Infant's Seed are in the Covenant of Grace absolutely, for than they must all be saved; but we see that Abraham had an Ishmael, Isaac an Esau, David an Absolom, Samuel Sons of Belial, so that they cannot be Baptised under this consideration.  
Reply, As no Believer dares say, nor did I ever say his Infant's Seed are in the Covenant of Grace absolutely according to God's Secret Decree, because that is only known to God, so no Man dares say, all visible actual Believers are in the Covenant of Grace absolutely, which God only knoweth therefore Hercules Collins teacheth and granteth that no actual Believers may be Baptised under that consideration, because he dares not say all actual Believers are in the Covenant of Grace absolutely; and thus he hath again put an end to the Administration of Water-Baptism until he knoweth who the Persons be that are absolutely in the Covenant of Grace, and in the mean time, let all consider how this Man dissemblingly owned the Doctrine of Election when he put his hand to the Narrative aforesaid.  
And therefore how contrary to God's revealed Will, doth Hercules Collins take upon him to judge secret things concerning the state of Believers and their Infants, and so censuring all Infants, contrary to what the Scripture saith, namely, that they are the blessed of the Lord, speaking of Believers and their Offspring, or Buds with them, Esa. 65. 23. A Godly Seed, Mal. 2 15. A holy Seed, Ezra 9 2. 1 Cor. 7. 14. Children of the Promise, Gal. 4. 28. Children of the Covenant, Acts 3. 25. Yet this Man presumptuously for want of the Fear of God, saith in his Book Page 82, as if he knew God's secret Council, Those who Baptism Believers, Baptism Christians; but those who Baptism Infants, Baptism Heathens; all Children of Wrath by Nature before, born again, his Proof is, Ephes. 3. 2.  
Reply, The Apostle having showed what the state of Heathens is, Eph. 2. 12. To be without Christ, aliens from the Commonwealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the World; and this is the state H. Collins accounteth Believers Infants to be in, yea, and their own Children to be Heathens in this woeful Estate; yet this Man hath the face so brazened over, as to say, that I, in Page 3, falsely say, if not maliciously, that the Anabaptists deny Infants to be Redeemed with Christ's Blood; if as aforesaid, he saith, They that Baptism Infants Baptism Heathens, than what is the state of a Heathen but to be without God and Christ, out of the visible Promise of the Pardon of Sin, as they account their Children, and not in the Covenant of Grace? how can such Infants be in the visible state of the Redeemed by the Blood of Christ, by H. Collins his Doctrine, let the Spiritual Man judge: Again he saith, in Page 113, that I say they reckon their own Children dying in Infancy, by their own Judgement are lost and perish to all Eternity; see how H. Collins confirmed my words against them. First, in that he saith all Infants Baptised are Heathens, that is, without Christ as afore shown.  
2ly. In Page 87. of his Book he saith, All Infants Baptised are not in the Covenant of Grace. In his Parallel; now let him show since the Fall, whether there is any Salvation promised to any Soul out of the Covenant of Grace; until then, he concludeth all Infants are Damned, because he saith all Infants are Heathens. Again in the same Page he further saith in his Parallel, all Infants of Believers do not receive Remission of Sins: Then I would know of him how Infants can be saved, without their Sins are pardoned: Therefore that word pierced the Heart of H. Collins, that I said from their own Doctrine in my Book Baptism Anatomised, Page 1. That the Anabaptists reckon their own Children dying in Infancy, by their own Judgement, lost, and perish to all Eternity, being out of the visible Covenant of Grace: Which put him upon such straits which way he might take to clear himself of this Just Censure, upon this Cursed Doctrine, concerning the visible State of Infants: The way he hath taken, is by devising a Lie against me, saying, Is not this Man's Doctrine agreeable to the Church of Rome 's, and the Council of Carthage, who decreed, If any asserted Baptism did not take away Original Sin, they should be Anathematised? Now I ask this Man, where and in which Page of my Book I have given the least grant, that Baptism washeth away Sin, any otherwise than being the Sign of Remission? but the contrary I always affirmed, That every Soul that shall be saved, hath his Sins washed away in the Blood of Christ, and that Water-Baptism is but a Sign thereof, see Baptism Anatomised; but my words aforesaid have so wounded him, whether for a savour of Life unto Life, or a savour of Death unto Death to him, God knoweth, which hath forced him to oppose his former words, when he accounted Infants, Heathens, out of the Covenant of Grace: Now to say in opposition pretended to me, but rather to Rome's Doctrine and not mine, concerning the Council of Carthage, saying, Water in Baptism washeth away Original Sin. We, saith he, can tell you a better way of washing away of Original Sin, by the Imputation of Christ's Righteousness to Infants dying in Infancy.  
And thus the Reader may see how this Man hath fought with his own shadow. H. Collins' carnal reason being laid down, he hath granted the Truth I contend for from Rom. ch. 5. that as Sin entered into the World by the Sin of the first Adam, Rom. 5. 12. into Families, even so to all Believers and their Infants, according to Gods revealed Will, their Sin is pardoned in the second Adam Christ by Families, Rom. 5. 18, 19 and so as Christians we are to judge of them jointly redeemed with their Parents, until either Fathers or Mothers, or their Children, when grown up, do prove themselves, by their evil Fruits, to be otherwise than of the Election, as the Apostle observeth in his Exhortation to the Gospel-Churches from the Church in Adam's Family, that so long as they abide in the Belief of the Promise in Christ, (the Seed of the Woman) their Saviour, to wit, if they continue in this Faith, and Charity, and Holiness, with Sobriety, they, both Parents and Children, shall be saved, as did Adam and Eve and their Children Abel and Seth, Noah and his Children Shem and Japhet, Abraham and his Child Isaac, and Isaac and his Child Jacob, and Jacob and his Children; and so many the like in other Families in Scripture, as God promised in his Gospel, Gen. 12. 3. that in Christ Families should be Blessed, not only in former days, but also in the latter days now under the Gospel confirmed by Christ's Blood; At that time, saith the Lord, will I be the God of all the Families of Israel, whether Believing Jews or Gentiles, with their Children; compare Jer. 31. 1. with the former 30. ch. who in Gal. 6. 16. are called the Israel of God. And whereas H. Collins saith I falsely assert, viz. That the English Anabaptists receive their Baptism from one John Smith, they should have showed and proved the contrary, and that they receive their Baptism from him, I shown in a small Treatise long ago on that Subject, Printed 1669. P. 45. in which I also inserted what I heard, that one Mr. Spilsbury should go to Holland to be Baptised of this Smith, and so brought it into England. From which I then inferred, as I do now, if you can prove the Beginning or Receiving your Baptism from no better or lawfuller an Administrator, than for a Man to Baptism himself, or from one that in his own Judgement was not Baptised, nor a Member of a true Church; for him, I say, to begin to Baptism, and then the Party he Baptised to Baptism the Person that Baptised him, I say is not from Heaven, but contrary to all Scripture, and true gathered Consequence from the same in their own Judgement; for as Water Baptism is confessed by the Anabaptists to be a part of God's Worship, see Mr. Keach's Book Gold Refined, P. 147. in these words, Water-Baptism is a part of Instituted Worship and Service of God, so that whatsoever is done in Worship and Service of God, without an express word dropped from Christ or his Apostles, is Will-worship. Therefore by their own Grant, the way they came by their Baptism is Will-worship, and so Idolatrous, until they can prove it lawful for a Man to Baptism himself, or that an unbaptised Person should Baptism another, and then that Person so Baptised, should Baptism him from whom he received his Baptism; but such a Practice is no more lawful, than for Nadab and Abihu to offer Incense with other Fire than the Fire from God's Altar, and so is no better than Rome's Trumpery, that came out of the Smoke of the Bottomless Pit; and also for any to confine the Word Baptism, to signify only to Dip, opposeth the Apostles Doctrine in 1 Cor. 10. 1. but agreeth with the Doctrine and Practice of Rome, as Bellarmine affirmeth the Imag. 1. 2. ch. 29. viz. That every one they Baptism, they Dip three times in Water, in the Name of the Father, and of the Son, and of the Holy Ghost. Now though God's Judgements are not so frequently inflicted on men's Bodies for breach of God's order as of old, yet God gives them over, that presume above what is written, to strong Delusions, to believe a Lie, because they received not the love of the Truth that they might be saved, but had pleasure in Unrighteousness, 2 Thess. 2. 11, 12. And will not the prudent Reader duly weigh these things? And whereas he saith, If I will give some of them a meeting, they will prove they received not their Baptism from John Smith. I answer, the Matter is now public; but when I desired to debate this Point at a private Conference in Hounsditch, it was refused by them; for when I asked Mr. Kiffin, being informed that he had been a Member of the People called the Ancient Separation falsely called Brownists, and had taught among them, and then was for Baptism in Infancy, I say for the reason aforesaid, I asked him in the presence of some Ministers there, and many People, this question, Seeing he had renounced his Baptism received in Infancy, that he would be pleased to prove by the word of God, how he orderly came by a better? The Gentleman very civilly said, Seeing I asked a reason of his Faith, he was bound to give it accordingly; he spoke so long as he pleased, and in the conclusion of his words concerning the Administration of Water-Baptism by whom, came to Matt. 28. Go teach all Nations Baptising them; from which he inferred, that the Apostles did not Baptism as Apostles, but as common-gifted Disciples. I asked him if he had ended his Speech: He said yea. I was going to give my answer, in proving that the Commission in Matt. 28. 20. was given to Men in Office, and to no other; and before I could say almost a word, up started Mr. Keach, being present, and said, They came not to hear me. So that Mr. Kiffin and he, with others, went immediately out of the Room, and refused to hear my Answer. And seeing how I was served, I left the Five Queries in Writing, now in Baptism Anatomised, printed in my Book, with one in the House, desiring that they might be given to Mr. Keach, and so they were. I being gone, soon after I came home, Mr. Keach sent one to me, with a Book Entitled, Gold Refined, and the Messenger said, it was an Answer to the Five Queries; and now having begun this Work, so public in Print, and proved in Baptism Anatomised, P. 90 to 106. that it is contrary to God's Word, for any out of Office to Baptism, it's too late to talk of a Dispute by word of Mouth, especially considering how uncivilly I was served by them before; and the matter is now become public, that all may judge for themselves what is Truth. I shall in the way I have begun, God helping me, maintain the Interest of Christ's Honour, not only in his Holy orderly Performance of his Ordinances, but in the Redemption of the Babes of his Kingdom, who when he came into the World, according to the first Gospel-promise, he was manifested in the Flesh an Infant, born a Saviour for Infants as well as for actual Sinners; and when he appeared in his public Ministry, owned them to be Subjects of his Kingdom, and took them up in his Arms and Blessed them, and they welcomed him into his Kingdom, crying Hosanna to the Son of David; as I have showed more fully in my Book Baptism Anatomised. Subjects they were and still are, and in the last great day, when all shall stand before him, namely, great and small, he will say to them on his right Hand (Sheep and Lambs) Come ye Blessed of my Father, Inherit the Kingdom prepared for you from the Foundation of the World, Matt. 25. 34. In the mean time Infants of God's Covenant have Angels in this Life to attend them, Matt. 18. 10. as Heirs of Salvation, Heb. 1. 14. declared by the Lord Jesus to be with their Believing Parents in the State of the Converted, Humble and Believing, if the Word of the Lord Jesus may be believed before the word of any that say as aforesaid, That Infants are out of God's Covenant, and so Heathens. Again in P. 116. he saith, That I say in the Preface, they ground their Doctrine on Nature, and plead Right to Gospel-Ordinances by the Act of Man. Answer, I have showed in my Book, what Mr. Keach hath asserted in these words, That there is nothing less than Profession of Faith that can give any Soul, Young or Old, Right to Water-Baptism. I have given my answer to it in Query 3. p. 38 to 44. which is too long to insert here, therefore I desire the Reader to read p. 38 to 44. in my Book, seeing H. Collins hath made no answer to it.  
Again, H. Collins saith, I would insinuate Page 3. That in Baptism a Person is wholly Passive, which is by me fully proved in Baptism Anatomised, and not by H. Collins in his Book refuted: For is it not said, John Baptised, Philip Baptised; by whom the whole act in Baptism was done, by the Administrator, proved in my Book aforesaid, Page 3, to 20. and not by him refuted. And whereas he saith, I Nickname them in calling them Anabaptists. Answer, I have showed it is no Nickname: And because they name themselves Baptists, they cannot prove to themselves that Title, whereas, all Christians Names must be called after Christ's Name, Christians, and not after John Baptist's Name, or Paul, or Cephas', as Paul showeth in 1 Cor. 1. 12, 13. unless they were Baptised in John or Paul's Name: Now whereas you say, if John was called John the Baptist because he Baptised, why may not those be so called that follow his Practice, Page 2. Answer, Did not the Apostles Baptism as well as John, yet no Title by it belonged to them? Christ himself was Baptised, yet not called by any, Baptist. And whereas you say, the Calvinists are so called from Calvin, and Lutherans from Luther, yet should not those Names be owned by them, unless they had been Baptised in their Names; so that when you shall disown to be called Baptists, and own your Baptism, in Infancy, and not Re-baptise again, then to call you Anabaptists, is a Nickname. You refer me to Page 64, 65. but say nothing to purpose there, but only you say, we know but one Baptism. Answer, No more do we own but one Baptism in the Name of the Father, and of the Son, and of the Holy Ghost, than all that are Baptised in Christ's Name, whether Fathers, Mothers or Children, ought not to be Baptised again, because they were Baptised in Christ's Name, although in Apostasy, as I have proved in P. 119 to 121. of my Book Baptism Anatomised. Again H. Collins saith, P. 119. That I will have Baptism a pouring of Water on the Face. By way of answer he telleth me, I am to know pouring is the most proper word which could be used for the Holy Spirits proceeding, because it is above with God in Heaven, and we upon Earth below; here he granteth the Signification of the word Baptism, may be understood in its natural Sense, a pouring. 2ly. I answer, the word Baptism in its proper signification, is best explained by the Spirit of God, to which H. Collins agreeth to be a pouring, and therefore we ought so to understand it as it is opened to us by God, as I have showed in my Book, P. 3 to 11. and seeing you grant that you own but one Baptism, P. 116. if there be but one as there is, than the natural signification of the word must be one, arising from one and the same word; then Water out of the Clouds, God himself being the Administrator, Water was poured on the Persons, even than our Fathers, saith the Apostles, were Baptised standing in the Sea, where the Water had been on dry foot; so John when he Baptised, we have showed the Persons Baptised may be said to be in the Water or Sea, when but standing at the brink, where sometime the Water had flowed, P. 7. according to the Pattern shown him from on high, as you grant to be by pouring, even so John Baptising with Water, must agree in one by pouring, as by casting Water on the Persons Head or Face; seeing I have proved in my Book, P. 11. that the Face representeth the whole Person. Now tell me what Example had John otherwise to follow, than the way of pouring, seeing in the Spiritual Baptism, it is granted by you, as you say, I am to know pouring is the most proper word could be used, therefore the meaning of the word Baptism, is poured or pouring; then as there is but one Baptism, which likewise you grant, the manner in the Administration must be one and the same, as all coming down from above on the Person, poured or cast on the Person, either in the Spiritual or Water-Baptism; so John Baptised with Water as they were Baptised with the Spirit, by pouring or casting Water on the noble part, Head or Face. And because I have so fully proved this in my Book, I refer the Reader to it, to read Baptism Anatomised, from P. 3. to 21. and so shall conclude this particular, as Peter in another case did, Whether shall we believe God or Men, concerning the use and signification of the word Baptism, let the Wise Judge.  
Again, whereas H. Collins saith, That I charge B. Keach, P. 80. in my Book, with the whole Assembly of Baptised Believers, as they call themselves, that they were forced to try their Wits for want of literal words, Remember to keep Holy the first day.  
Answ. I disprove not the whole Assemblies Arguments, but have added more in my Book to confirm them, that the first day is now to be kept Holy, and not the Seventh: But I blame all those that will allow one Point as an Article of their Faith, to be proved by true gathered Consequence from the holy Scripture, and not in another; all such prove themselves not upright in Heart, but Partial; for was it not B. Keach that derided us, that we were forced saith he, to try our Wits to prove Infant's Baptism, although by true grounded Reasons from God's Word we have proved it without the help of Man's Natural Wit, which all your Wits cannot disprove: Again, you say, I quarrel because you do not Baptism always on the Lord's day; I tell you affirm that which you Practise not. Answer; I set down in my Book, your own words Page 85. 87. from your Narrative, P. 17. which are these, That although the holy Apostles and others that were Preachers, took their opportunities to preach the Word on the Jewish Sabbath day, and other days of the Week, when they had convenient opportunities afforded them; yet we have, say you, no Example of the Churches then Assembling together to celebrate all the Ordinances of our Lord Jesus peculiar to them; but on the first day of the Week (Reader mark that) which manifest practice of theirs, say you, is evidently as plain a demonstration of its being a day set apart for Religious Worship, by the Will and Command of our Lord Jesus, as if it had been expressed in the plainest words: Wherein you grant, that the Example of the Churches, and the manifest Practice of theirs in the purest of Times, is evidently a plain demonstration that the Lord's day is the time of Worship to administer God's Ordinances, and that it is the Will and Command of our Lord Jesus so to do: Then why blame you me for telling you that you do not administer the Sealing Ordinances on that day only, which Christ hath Ordained? therefore it is your evil in condemning yourself by your Practice, seeing the first Church-meeting was on the Lord's day, Acts 2. when they did Baptism and break Bread, and Paul stayed at Troas several days, Acts 20. 6, 7, until the first day came about, to perform the Ordinances of Worship, even in the Sealing Ordinances and the Example of the Churches, all being commanded to keep that day holy in the practice of God's Ordinances, is therefore not to be neglected: So than you have well said, but practise not the Example of extraordinary Officers by you to be granted, is not the Church's Pattern to Baptism any day; but the Example of the Primitive Churches in the purest of Times, is for all Churches to follow, as they were commanded by the Apostles. Now then, when else but on the first day of the Week, were the Churches to perform God's Ordinances, as the Will and command of our Lord Jesus? 2ly. As you in your Narrative have asserted, and yet you blame me for telling of you, you plead for that you practise not, you say in P. 69. I insist upon the Order of words, Mat. 3. I Baptism to Repentance: In answer you say, see your Book, Pag. 54, 55, 56. Your answer there is if you were only Sprinkled in Infancy you were never yet Baptised, seeing your answer is not to the disproving of what I have laid down: I refer the Reader to my Book, because in in your answer you run away from the Matter, and tell us of such as were Baptised, that Repentance was required of, we grant that such as never were Baptised in the Name of Christ, whether Men or Women, who had actually sinned, of such God requireth actual Repentance, this is granted by me, and proved at large in my Book, Pag. 70, to 72, yet no way hindereth the Infants of such to be Baptised that are Sinners, not by their own act, but by Imputation; and whereas you say, if I were only Sprinkled in Infancy, I was never Baptised; I have refuted this in my Preface, third Leaf, in these words, showing, as in the Lord's Supper, it is not the quantity of Bread and Wine, more or less, but the right apprehension of it, and sincere Affection to the thing signified, so it is not the quantity of Water cast on the passive Subject Baptised with Water, which is but one by the visible Sign of Washing away of Sin in the Blood of Christ, which in the Spiritual Baptism is likewise signified by Sprinkling with the Blood of Christ, namely with the Imputation of the benefit of Christ's Death to Sinners, whether actual or imputative, all visibly in the Covenant of the Gospel. H. Collins further saith, That is a false Argument so largely insisted upon in my Book, Pag. 44. If Persons have a right to Remission of Sins, they have a right to the Sign Baptism; this Argument I have answered fully in Baptism Anatomised, in Pag. 36, 37. yet I find no answer by him to this matter; but it is H. Collins way to object against what I lay down and make no answer to that I have asserted in my Book, that is, Infants are born Sinners, and cannot be Saved but by Christ's pardoning their Sin, and all that have the Testimony from God's Word, that their Sins are pardoned, have a right to the Sign of Remission, Water-Baptism; again, Whereas H. Collins opposeth what I say in Page 43. from Acts 15. 10. that Infants are Disciples. Answer, The Jews which believed were pressing, that the Gentiles should keep the Law of Moses, and be Circumcised, which Law required not only the Father, but also the Male Children to be Circumcised; for of old when a Proselyte Gentile was joined to the Church of Israel, he was to Circumcise all his Males, see Exod. 12. ch. even so in Acts 15. those who were required to be Circumcised by the Jews, was the same the Law required before, namely, the Father and his Male Children, therefore the answer of the Apostle was accordingly, why tempt ye God to put a Yoke upon the Neck of the Disciples, that is, on the Fathers and the Children? so that it is clear, that in Acts 15. here Children with their Parents are called Disciples, which is, Scholars; therefore the Law of God bound the Parents to bring their Children with them to hear the Law before they had understanding, Deut. 31. 11, 12, 13. after they were Circumcised, as we are now commanded to teach our Children after Baptised, proved in my Book. As touching a Woman's partaking of the Lords Supper, you show no other command than is confirmed by Consequence, which I never denied, but the Evil lieth at your door, seeing you allow a Consequence in one thing and not in another, and therefore partial; for although the Woman be included in the Man, and Woman is said to believe, yet she must have actual Faith before she be fitly qualified to take and eat at the Lords Table; yet you cannot see how the Promise of God includeth the Children in Infancy to the Believing Parents, to have the Sign of Remission of their Sins set on them; although this Truth shineth in the Scripture, for God saith, I will be a God to thee and to thy Seed; by reason the Seed in Infancy are Sinners by Imputation, but that it is not in that Sense, I will be a God to thee and to thy Wife, for both are actual Sinners, and both must actually believe, and Blessed is the People whose God is the Lord; not Men and Women only, but their Infants with them, in Scripture called the Lords People, Psal. 33. 12. which Blessing is the Pardon of Sin, for Infants are as well capable of the Pardon of Sin in Infancy, as in Infancy they were of the Sin derived from their Parents charged on them; and this they take no notice of by way of answer. Again H. Collins saith, whereas he tells the World, P. 16, 17. Though the Scripture say they Baptised in Enon because there was much Water, it would not be enough to dip half the Body in: And further saith, I suppose he never was there, but speaketh by an implicit Faith. Answer, I not only gave you in my Book Reasons for what I said from the Scripture, which you answer not, but gave you two Histories, Sandy's and The Travels of the Patriarches: But say you, How will a little Water Figure out the Death, and Burial, and Resurrection of Christ? Answer, As well as a little Skin of the Superfluous Flesh cut off in Circumcision, for Water-Baptism and Circumcision had one and the same Benefit in Christ's Death, signified thereby, as it is written, Col. 2. 11, 22. in whom also ye are Circumcised with the Circumcision made without Hands, in putting off the Body of the Sins of the Flesh by the Circumcision of Christ, buried with him in Baptism; wherein also ye are risen with him, through the Faith of the Operation of God; so to cover the Face which representeth the whole Person with Water, the Person hath the Sign of Christ's Death signified to him for the Condemnation, for Sin by the Law is compared to a Veil over the Face, signifying Death, 2 Cor. ch. 3. until Christ take it away, as was the manner among Men, a Sign of Death was to cover the Face, as the History of the Book of Esther showeth, Then said the King, concerning Hamon, Will he force the Queen also before me in the House? As the word went out of the King's mouth, they covered Hamon 's face. Again H. Collins, P. 14. saith, That I say the Person is not Baptised but the , and these things are not becoming Modesty to discourse of; let that vain Man know, we do not Baptism the  in the name of the Blessed Trinity, but the Person. Answer, The Face representeth the Person, the Forehead being the place God's Name is said to be writ on, Rev 22. 4. signifying the bold Profession of the Gospel, that is, the place whereunto the Seal is to be set, as I have largely showed in Baptism Anatomised, P. 12. which you answer not, and so deceive your Reader, by Objections and carping at words only; for in Sealing God's Covenant with Mankind, it is written, Gen. 9 17. This is the Token of the Covenant which I make between me and you; I do set my Bow in the Cloud; and this Token of God's Covenant is of Grace in Christ, see Gen. 9 11. Isa. 54. 9, 10. Rev. 4. 3. set in the Cloud, not spread all over the Cloud; so in the Seal or Token of God's Covenant of Grace in Christ, with Abraham and his Male Children, in which the Females were included, My Covenant, saith God, shall be in your Flesh for an everlasting Covenant, Gen. 17. 11, 13. not Circumcised all over, but on a part for the whole, as if the whole Man was Circumcised, called the Circumcised Person; so likewise in the Seal, Sign or Token of God's Covenant, for the Remission of Sins by the Blood of Christ, washed away by the Blood of Sprinkling, now signifying in the Ordinance of Water-Baptism administered on the Person, for a Sign not all over, but on one part, the principal part, the Forehead and Face, which (as I have largely proved in Baptism Avatomized) representeth the whole Person, the Forehead and Face, being the place whereby the open and bold Profession of Christ's Name, as aforesaid, or Gospel, the Word of God is held forth, for where should the Seal be set, but to that part of Man, where God's Covenant or Name is said to be set or written? therefore as in all Covenants between Man and Man, the Seal for Confirmation is set or fixed but to one part of the Conditions, and not spread all over, although it confirmeth the whole, Jer. 32. 9 to 14. Thus if this Man would take Council of God's Word, then neither he nor others would lean to their own Understanding to limit the word Baptism in the Administration to their own mistaken Sense; for as it was so it is a Sign and Seal of Mercy in Christ to Sinners, set on one part of the Person, agreeable to all Sealing, a part being sealed to represent the whole: Hereby the Contention about words would cease, as about the Signification of the word Baptism, as this Man and others do, who confine it to one Sense, contrary to the Apostles explaining the word Baptism, 1 Cor. 10. and the agreeing in harmony with the Spiritual Baptism; for as the Person is Passive in the Spiritual Baptism, it being poured on, as proceeding from above, even so John's Baptism was from Heaven, or from above, therefore to be poured on the Person; for as no Person puts the thing to be Sealed to or upon the Seal, but the Seal is set on the thing Sealed, which to understand in your sense of the Word, overthroweth Order, and it sets up yourselves to be only Sealed, and all others you make them Unbaptised, and so that they have no right to partake of the Lord's-Supper, but are deprived of all God's Ordinances in your Sense.  
Now let the Reader judge who is the vain Man, that would not in the administration of Baptism, avoid uncomliness; is it this Man or I? let the Prudent Judge. Again in Page 21. where it is asserted by me, that many of the Three Thousand whom the Apostles Baptised, Acts 2. 39 were Children, seeing the Pardon of sin is by the Apostle Peter applied to Children, H. Collins' answer is, O horrible perverter of the Word of God These Children whom he speaks of were no more as yet Baptised than the Gentiles, which were a far off, Uncalled: Suppose some of their Children were Baptised, it must be Believing Children, not Infants; my Child is my Child though thirty or forty years Old: You cannot think the Apostles would go beyond their Commission, to Baptism any ignorant Infant. Answer, We read it was a part of the work of Christ's Priestly Office in the Redemption of Mankind to have Compassion on the Ignorant, to wit, Infants, whom he blessed with the pardon of their sins, Acts 3. 26. And therefore because Water-Baptism is the sign of Remission of Sins, on that consideration, the Infants of Believers have Right to Water-Baptism. And for maintaining this truth, he crieth out against me, saying, O how Sophistically doth this Man Reason! And a●●n he saith in answering what I have said, Page 140, to 162, of Baptism Anatomised, in vindication of the Covenant which God made with Abraham, Gen. 17. 7. Exod. 19 5, 6. Deut. 29. 10. to 14. to be the Covenant of Grace in Christ, and not the Covenant of Works; he refers me to Mr: Cary's Solemn Call. What an absurd thing is this, to refer me to that which I have already Answered? and instead of Answering me his Malice ●● so great against me, that he says of me, Is he not Felo ' de se? a Self-Destroyer? Yet this I am fully persuaded of, that neither he nor Mr. Cary, nor yet any of his Principle shall be able to destroy or refute by God's Word, the truth which I have Published in the name of the God of Families, concerning the Right to remission of Sins, to the Believers and their Infants, and also the right they have to the Sign thereof, Water-Baptism; notwithstanding he boasteth that his Book is an Answer not only to Mr. Ainsworth's Censure upon a Dialogue of the Anabaptists, and would make the World believe these following words were my Censuring of them, no● 〈◊〉 my Book, Page 113. out of Mr. Ainsw●●●●● Book; his words are these, It was Christ's last Farewell to his beloved Disciples, to lift up his hands and Bless them, Luke 24. 50. And it is the sum of the Gospel, that in Abraham's Seed all Nations shall be Blessed: This Grace Abraham's Infants had; this Grace Christ gave to little Children, and the same he vouchsafes to contin●● unto us and our Children throughout their Generations, preserving us and them from the Curse of Anabaptistry, whereby so many Errors are dispersed, and Souls perverted to Destruction.  
FINIS.   

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GReek and Roman History, Illustrated by Coins and Medals. By O. W.  
Instructions 〈◊〉 Art of Grammar.  
Baptism Anatomised: Being Propounded in Five Queries, viz. 1. What Water-Baptism is. 2. What is the End for which it was Instituted? 3. What giveth Right to it? 4. Who are the true Administrators of it? 5. Whether it be lawful for a Man to Baptism himself?