A Necessary TREATISE for this Age OR, A Plain discovery of that great Error of denying Baptism with Water to the Children of Believers.  
In justification of the Arguments of John Turner, for Infant's Baptism, against Robert Admond.  
Together with several other useful particulars on this Subject, the Contents whereof follow in the next Page.  
Briefly, and plainly handled and discussed by THOMAS WALL.  Luke 18. 16. Suffer little Children to come unto me, and forbidden them not, for of such is the Kingdom of God. Acts 2. 39 For the Promise is to you and your children, etc. Acts 16. 15. And when she was Baptised and her household, etc. 
London, Printed for Tho. Wall, and Barn. Frencham, and are to besold by Nath. Crouc●, at the Cross-Keyes in Bishopsgate-street, near Leaden-Hall. 1669.   

The Contents.  

1. A Plain discovery of that great Error of denying Infant's Baptism with water to the Children of Believers.  
2. John Turner's Argument for Infant's Baptism justified.  
3. A desoription of the state of Infants as they come from Adam's loins.  
4. What Christ's spiritual blessing was on the Infants brought to him, the want they had of it, and benefit received by it, and by it they had right to Baptism of water.  
5. That a man's children are his household.  
6. That Believers children were Baptised by the hands of the Apostles.  
7. The word Baptism opened by context of Scripture.  
8. Who are the true Administrators of Baptism.  
9 Where it ought to be done.  
10. On what part of the body it ought to be administered.  
11. That the Anabaptists according to their own judgement are not yet Baptised.  
12. That the Baptism received in Apostate Churches, ought not to be reiterated.    

The Preface to the Reader, concerning the occasion of this Treatise.  
I. T. that worthy Soldier of Jesus Christ, about 12 years ago, delivered his Judgement in a Sermon from 1 Cor. 10. 1▪ 2. verses, Proving from thence the lawfulness of Infant's Baptism; One that heard him, took the sum of the matter delivered in writing, and gave it to R. A. who made some Answer to J. T's. Doctrine, and sent it to him: In answer to which writing of R▪ A. J. T. framed this Argument in the beginning of this Treatise; and to the Argument R. A. made some farther Answer. R. A. showing me the writings of both sides, I having well considered the matter, and discerned much wait in J. T's. Argument, and R. A's. grant to the same: And J. T. being aged, and weakened much in body, by reason of his long (nigh 14 years) imprisonment for the Cause of Christ, and after that a long time of sickness, was not forward to trouble himself with Controversies in his latter days, but to employ himself in more comfortable Meditations: I thought myself bound in duty, having received a Talon of the Lord, and ought not to hid it in the earth, Matth. 25. ●8, 27. the Harvest being so great, and they that are faithful Labourers so few, and the truth of God so much in these our days decayed, I could not forbear, but set the trump of God's Word to my mouth to vindicate this blessed Truth of the Lord, of the Right that the Infants of Believers have to Baptism of water, Isa. 59 19 though the Enemy shall come in like a Flood for the same, but the Lord is the strength of my Life, of whom shall I be afraid, Psal. 27. 1. Considering, if it were possible, to reclaim my friend R. A. from his error, I sent to him the tenor of this ensuing Treatise, which remained with him about a year and half, expecting his approving or disproving of the same: A friend of mine, understanding what I had wrote desired to see it, much desiring me to put it to public view, for some Reasons; First, Because the truth of Infant's Baptism so plainly manifested, is so needful to come abroad. Secondly, Because so many poisoned Books in denying Infants Baptism, are spread abroad. Thirdly, The many thousands of people that are led away in the error of the same; the Captain of this, and other Errors, was one 
Of this Mr. Smith is more spoken in this treatis worth noting.  Smith, who Baptised himself, being once a seeming Member of a true Church in Amsterdam, where Mr. Henry Ainsworth at that time was Teacher, but for Error Mr. Smith was cast out which was as the Star called Wormwood, which fell upon the third part of the Rivers, and upon the Fountains of waters, and many men died of the Waters because they were made bitter, Rev. 8. 10, 11. but the waters of God's truths, being pure water of Life, clear as Crystal, Rev. 22. 1. which make glad the City of God, Psal. 46. 4. but false Shepherds and evil Teachers do foul and muddy the waters of God's Truth with their feet, Ezek. 34. 18, 19 So that bitterness springeth up to trouble the faithful, Heb. 12. 15. With their Tongues they have used deceit, Rom. 3. 13. And lie in wait to deceive, Ephes. 4. 14. What need then hath every Soul to search the Scriptures daily, Acts 17. 11. Believing no man's Opinion of Scripture, unless it be so understood, that the Old and New Testament may agree in one harmony together, and then he or she shall go on in safety, which is the desire of him who is thine in all Christian duty.  
Tho. Wall.   

John Turner's Argument for Infant's Baptism Verbatim, sent to Robert Admands.  
THey that Christ blessed with a spiritual blessing, had right to Baptism of Water.  
Little Children held in Arms, had right to Baptism of Water, because Christ blessed them with a Spiritual blessing.  
R. A's. Answer to J. 't's. Argument.  
And grant is, That the Infants blest by Christ, were blessed with a spiritual blessing, with this denial,  
That those Infants which Christ blessed with a Spiritual Blessing, had no right to Baptism of Water.  
Tho. Wall ' s Reply to R. OF s Answer of J. TO s. Argument.  
Forasmuch as you grant, that those Children held in Arms, and brought to Christ, were blessed with a Spiritual blessing, it is then needful to examine by the golden Reed of Gods written Word, what this spiritual blessing was, the necessity the Children had of it, the benefit they received by it, and that by partaking of it, they had right to Baptism of Water; so I shall begin in order with the first particular; That is,  
What this Spiritual blessing was Christ bestowed on those Infants brought to him.  
The Evangelist Luke is a true expounder what Christ Spiritual was, as it is written, Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, in thy seed shall all the kindreds of the Earth be blessed, unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities, Acts 3. 25, 26. Again, Blessed are they whose iniquities are forgiven, and whose sins are covered, Rom. 4. 7. And again, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly places in Christ, in whom we have Redemption through his blood, the forgiveness of sins according to the Riches of his Grace, Eph. 1. 3, 7. by which it is evident that Christ's spiritual blessing bestowed on those Infants brought to him, was the pardon of their sins, and that Christ had power on earth to forgive sins, Matth. 9 6. As for Temporal blessings, Christ himself was ministered unto of their substance that followed him, Luke 8. 2, 3. and refused to divide temporal inheritances, Luke 12. 13. 14.  
Secondly, The necessity the Children brought to Christ, had of this Blessing; Because it is written, through the offence (or fall) of one, many are dead; By the offence of one, Judgement came upon all men to condemnation, by one m●ns disobedience, many were made sinners, Rom. 5. 15, 18, 19 In Adam all died, 1 Cor. 15. 22. So that by nature we were the children of wrath, Ephes. 2, 1. 3. As it is written, Who can bring a clean thing out of an unclean, no not one, Job 14. 4 So that a Woman was unclean many days because of Childbearing, Levit. 12. both Jews and Gentiles are all under sin, as it is written, There is none Righteous, no not one, Rom. 3. 9, 10, 11, 12. David likewise complaineth, Behold I was shapen in iniquity, and in sin did my mother conceive me, Psal. 51. 8. Likewise the Prophet calleth Israel, transgressors from the womb, Isa. 48. 8. Yea the wicked are estranged from the womb, they go astray assoon as they be born, speaking lies, Psal. 58. 3. therefore I may by the testimony of these Scriptures, conclude, by like equality, that if Levi in the loins of Abraham, before he was born, paid Tithes when Abraham did, Heb. 7. 9, 10. we likewise in the loins of our Father Adam, before we were born, broke God's Law when Adam did, Rom. 5. 12. for Adam was the root of all mankind, Acts 17. 26.  
Therefore it doth appear, That the children brought to Christ were very sinful, and Christ's blessing bestowed on them, was the pardon or remission of sin; and Baptism of water is the sign of remission or forgiveness of sins, what man of any understanding, can deny that those that Christ hath blessed with a spiritual blessing, hath not right to Baptism of water.  
Moreover it was foretold by the Prophet, that Christ should set up his standard to the people, and lift up his hand to the Gentiles, and they shall bring thy sons in their 
* or bosom.  arms and thy daughters should be carried upon their shoulders, Isa. 49. 22. which Scripture was fulfilled by those that came and brought their little ones with them, which the Lord Jesus himself saith were of his Kingdom, Mark 10. 14. and being before proved they were so sinful, they had great necessity of Christ's blessing, in having their sin pardoned, for the children of Believers are the Lords, (Ezek. 16. 20, 21.) as well as their Parents; therefore are called a chosen Generation, and a holy Nation, 1 Pet. 2. 9 If then they are equal with their Parents in acceptance of the pardon of their sin, what reason can be given that they shall not be equal in having the sign of remission of sin even Baptism of water, seeing the Scripture saith, that the promise is to you and your children, Acts 2. 38, 39  
Thirdly, The benefit those children held in Arms, brought to Christ, and all the Children of Believers have of Christ's Spiritual blessing, we have before proved, the blessing, even the pardon of sins which Christ bestowed on little Children: Now it followeth to be manifested, the happy estate the children of Believers have, by God's gift unto them by the benefit of Christ's blessing.  
First, They are accepted with their Parents in holy Covenant with the Lord, as it is written, Ye stand this day all of you before the Lord your God, your Captains of your Tribes, your Elders and your Officers (with) all the men of Israel, your little ones, your wives, and thy stranger that is in thy Camp, from the hewer of thy wood, unto the drawer of thy water, that thou shouldest enter into Covenant with the Lord thy God, and into his Oath which the Lord thy God maketh with thee this day, that he may establish thee to day, for a people to himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy Fathers, to Abraham, to Isaac, and to Jacob; Neither with you only do I make this Covenant, and this Oath, but with him that standeth here with us this day, before the Lord our God, and also with him that is not here with us this day, Deut. 29 10, 11, 12, 13, 14, 15. thus we see the little ones then present, and those not then born, when their Fathers entered Covenant, the children entered Covenant with them, which was no other than the Covenant God made with Abraham here renewed: If children in infancy are with God accepted in holy Covenant, and all their sins at that time were pardoned, Ezek. 16. 5, 6, 7, 8, 9 Rom. 3. 23, 24, 25. and Baptism a sign of sin pardoned, who can deny the children of the Covenant, who have their sins pardoned, the Ordinance of Baptism any more than their Parents, seeing they are equal in the Promise, Acts 2. 38, 39  
Secondly, Again the children of Believers are a part of the glory of Christ's Kingdom, as it is written, And they shall hang upon him all the glory of his Father's house, the Offspring and the Issue, all vessels of small quantity, from the vessels of Cups, even to all the Vessels of Flagons, Isa. 22. 24. and as every Vessel in the Temple of old, figured the bodies of the Saints, both great and small, 2 Chron. 36. 18. Acts 9 15. 1 Thes. 4. 4. Therefore saith the Prophet, both young men and maidens, old men and children, let them praise the name of the Lord, Psal. 148. 12, 13. So that little children in the Temple, cried Hosanna to the son of David, Matth. 21. 15. the benefit of Christ's blessing upon the children of his Kingdom did here appear, and as it was foretold by the Prophet for the comfort of Believers, and their little ones, saying, I will pour my Spirit upon thy seed, and my blessing upon thine Offspring, and they shall spring up (as) among the grass, as Willows by the Watercourses, Isa. 44. 3, 4. which blessing is before proved to be the pardon of sin, and Baptism the sign of remission of sin, Acts 2. 39 who dare be so bold as to deny those little ones who are a part of the glory of Christ's Kingdom, as well as men of years, 2 Cor. 8. 23. Isa. 22. 24. the benefit of that Ordinance without rebellion against the Lord, and hatred to the Infants of Christ's Kingdom?  
R. A's. Objections.  
Now I shall come to examine your Objection. You say it seemeth to you, that those Children blest by Christ, were to receive it in future time, because Matthew sets down that those little children were brought that he should put his hands on them, and pray (to wit) for a blessing on them; yet you confess Christ's Prayers were always heard, yet it doth not follow (say you) that he prayed for the blessing to be immediately bestowed on those Infants, nor that they did partake of it then, before they came to years of understanding (and this you say) you are the rather induced to think, because Isaac and jacob's blessings were not to be enjoyed till future times, Gen. 48. 49. and 27. 27.  
T. W's Answer.  
This you say, is but as you are induced to think, by paralleling the blessing of Christ with Isaac and jacob's, in respect of future time, to be enjoyed; your comparison is not equal, and by it you do diminish the Prerogative of Christ; did not, think you, all blessings of old point to Christ the substance, for the spiritual fulfilling of them, and depended upon no other for the accomplishment? no nor in respect of time in future, for he is over all, God blessed for ever, Amen; for all the Promises of God in him, are yea, and for him Amen; so that whom God doth bless, he or they are blessed, as the Apostle saith, who hath blessed us, Eph. 1. 3. its the present time; even so saith Mark, and he took them up in his arms, put his hands upon them and blessed them, Mark 10. 16. so that blessed are those whose iniquities are forgiven, Rom. 4. 7. Thus it will undoubtedly follow to men that have the least spark of true light, that those whose sins are pardoned, aught to have the sign Administered upon them, even Baptism of water.  
Moreover take notice, was not the blessing of the High Priest of old, Num. 6. 23, 24, 25, 26, 27. then enjoyed of the children of Israel, as figuratively pointing to Christ our High Priest, now spiritually and more fu●ly by him fulfilled and enjoyed in his Church and Kingdom, who hath an unchangeable Priesthood, wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7. 24, 25.  
Again, those that were blest of old by the High Priest, had the name of the Lord put upon them, Numb. 6. 27. and Christ our High Priest came not to destroy the Law, but to fulfil it, Matth. 5. 17. So then, that as those that the High Priest blest of old, had the name of the Lord put upon them, even so those whom our High Priest doth bless with the pardon of sins, aught to have his name put upon them, who is both Lord and Christ, Acts 2. 36. which is now done in the Ordinance of Baptism, in the Name of the Father, and of the Son, and of the Holy Ghost; but Christ our High Priest did bless little Children held in arms with his spiritual blessing, the pardon of sin, therefore ought such little children to have his Name put upon them in the Ordinance of the Baptism of water.  
R. A. Your next Argument is, If those Infants blest by Christ were not Baptised, than it is not likely that they had by that blessing, any right to Baptism of water, because, if they had right to it, Christ would have had them been Baptised.  
But those Infants blest by Christ were not Baptised, for Christ himself Baptised not at all, John 4. 2. and what was done to the Infants, was done by Christ himself, as appears by the Text itself, Mark 10. 13.  
Therefore those Infant's blest by Christ, had not right to Baptism of water.  
T. W. his Answer▪  
The substance of your Argument is, That is the children had right by Christ's blessing to Baptism of water, than would Christ have had them been Baptised.  
If this be a ground of Faith, it should have been proved by the Word of Faith, or a true gathered consequence from the same, but that this your Argument to prove the Children whom Christ blest had no right to Baptism of Water, is neither from the word of truth, nor true gathered consequence from the same, as shall plainly appear.  
We read many Disciples believed in Christ, out of which he chose Apostles, whom be blessed, as it is written, And he lift up his hands and blessed them, Luke 24. 50. yet we find not whether they were Baptised, any more than those Infants which Christ likewise blessed, shall we conclude they were not Baptised, because it is not written that Christ commanded them to be Baptised? consider and lean not to your own understanding, Prov. 3. 5.  
Again, whereas you say Christ himself Baptised not at all. I answer, It belonged not to his Office, for John taught, Christ's Office was to Baptism with the Holy Ghost, and with Fire, Matth. 3. 11. and you are very bold to say, that what was done to those Infants, was done by Christ himself, you by like grounds might say, that what was done to the Disciples whom Christ blessed, Luke 24. 50. was done by Christ himself, and we read he Baptised not at all, so by your grounds, neither the Infants, nor the Apostles whom Christ blessed, were at all Baptised with water, which is dangerous to believe.  
Again, you say it doth not appear that all the Infants of Believers are blessed with Christ's Spiritual blessing, as those Infants were in Mark 10. 13.  
T. W. his Answer.  
It is evident, that as Christ saith by little Children whom he blessed with his spiritual blessing, of such is the Kingdom of God, which is his Church, Col. 1. 13. 1 Thes. 2. 12. Rev. 1. 9 and as the Church or Congregation of old consisted of men, women, and children, Ezra 10. 1. called also a holy Nation, Exod. 19 6. Even so the Church under the Gospel consisteth of men, women, and children, Luke 18. 16. 2 John 1. 4. Ephes. 6. 4. Gal. 4. 28. 1 Cor. 7. 14. being a chosen Generation, a Royal Priesthood, a holy Nation which cannot be without children, then as the Apostle applieth the spiritual blessing of Christ to the whole Church excluding none, but saith Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings; so that as the whole is visibly blessed, and the children with their Parents are in the same, must needs therefore be blessed with them, thus I hope your Arguments are fully answered.  
Moreover though this point be sufficiently proved, yet if possible you may be convinced, and see how you are deceived concerning the estate of the Infants of Believers.  
We read in Jeremiah 11. 16. the Lord called thy name (speaking to his beloved, ver. 15.) a green Olive Tree, fair, and of goodly fruit, and their children are likened to Olive Plants, Psal. 128. and because they rejected Christ and his servants, which were sent with the Gospel to them, they were broken off, because of unbelief, Rom 11. Acts 13. 45, 46. and their children in infancy were broken off with them, though ignorant of their Father's Rebellion; therefore seeing the condition both of Fathers and children was all one, he said unto them, Repent and be Baptised every one of you, in the Name of the Lord Jesus, for the remission of sins, for the Promise is to you and your children; and now can any one believe but that the children, upon the Father's Repentance, are as capable to believe in the belief of their Parents, and so grafted in the true Olive Tree, Christ, with their Parents again, as they were of unbelief and rebellion in their Parent's unbelief and rebellion? So then, upon the Parent's Repentance, who can hinder the children of those Repenting Parents from the Ordinance of Baptism of Water with their Parents, seeing they were cut off with them, and the Ordinance a sign of the pardon of sins.  
From whence may justly be concluded, that if the Infants of Rebellions Jews were cut or broken off in their infancy with their Parents, though ignorant of their Parent's Rebellion.  
Even so both Jews and Gentiles coming to the obedience of the Faith of Christ, though their Children in infancy be ignorant of their Father's obedience, must of necessity be excepted with them.  
And that we may the better understand the scope of the Apostles Doctrine, the Doctrine being, Repent and be Baptised every one of you, for the remission of sins, the reason is, For the promise is to you and your children. Take notice and observe, whether the Precept of Scripture is not to reach so far as the Reasons thereunto doth extend, as may be seen Deut. 7. 1. 4. Ezra 9 2, 11, 12. 2 Chron. 21. 6. Now the Doctrine is, Repent and be Baptised; and the Reason is, For the Promise is to you and your children, so that mention being made of children in the Reason, therefore the Precept of Baptising here spoken, implieth the children also.  
Otherwise how can you prove at the first celebration of the Lords Supper, that women should be partakers thereof, seeing neither there, nor any other where in Christ's Testament, any mention of any Woman by name were present, or partook thereof; as concerning children you require us to show a child by name that was Baptised; yet seeing the Reasons that are annexed to the Precept do necessarily imply women as well as men, and there is no Prohibition to the contrary, and cannot be denied them without great sin, Matth. 26. 20, 26, 27, 28. Luke 22. 14, 19, 20. 1 Cor. 11. 23, 24, 25. Now then consider, how in this Ordinance you will grant that women may partake thereof, though no name of any Woman that did, is expressed, but that children may partake of the Ordinance of Baptism, because there is no mention of any child by name that did, though there is as good reason, and true gathered consequence from the Scripture for the one as the other, in this all men may see you are partial, and wilfully blind.  
Again, the people of your Judgement seem more unreasonable to me in this point, of denying Infants of Believers Baptism, than the Sadduces which denied the resurrection of the body, whom Christ put to silence by consequence from Scripture, without the literal words of Scripture: to say the body shall rise again, as may be seen in Exod. 3. 6. compared with Matth. 22. 31, 32. and as the Text saith, they were put to silence, ver. 34. and the multitude were astonished at his Doctrine. ver. 33. Likewise there is the Doctrine of Baptism, Heb. 6. 2. and any of understanding in Scripture know, that Doctrine is the sense and intendment of Scripture, for the natural man reads only the Letter, as the Eunuch did when he read in Isa. 53. 7. as it is written in Acts 8. 32. the place of Scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before his shearers, so opened he not his mouth: see ver. 33. and ver. 34. the Eunuch answered Philip, and said, I pray thee of whom speaketh the Prophet this, of himself or some other man, ver. 35. Then Philip opened his mouth, and began at the same Scripture, and Preached unto him Jesus; but had the Eunuch been an Anabaptist in Judgement, he would not have believed Philip, to Preach Jesus from that 53, of Isa. when the word Jesus was not expressed by name, and though the Apostles did Baptism Believers and their households, 1 Cor. 1. 16. Acts 16. yet you will not believe that he Baptised Children, though the word Household, are the children, as shall in this Treatise most plainly appear, as in Isa. 53. Jesus was intended in the Text by the word Lamb, so that I hope, not only you (unless you shut your eyes) but others shall see by the Holy Ghosts own exposition, according to his own counsel, comparing spiritual things with spiritual, 1 Cor. 2. 13. knowing this first, that no Prophecy of the Scripture is of any private interpretation, 2 Pet. 1. 20. but a public interpretation is for one Scripture to unfold another, as when Ezra and the people returned out of Captivity, Neh. 8. 8. he read in the Book of the Law distinctly, and gave the sense, and caused them to understand the reading, so that I hope, that if the Scripture do expound the household to be children, seeing the Apostle did Baptism households, you will believe he did Baptism Children, and so repent of your error in denying the same, and leave off deluding the people through your former ignorance.  
Next then to observe, that little children which do partake of Christ's spiritual blessing, have not only right to Baptism of Water, but were also Baptised by the hands of the Apostles.  
Though some will think this Argument cannot be proved, because the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. observe the Lords Covenant of old made with the faithful, and their seed in infancy, and the words of the Covenant was, To be a God unto thee, and to thy seed after thee, Gen. 17. 7. So that Abraham believed God, and it was accounted to him for righteousness, and they that are of Faith, the same are the children of Abraham, Gal. 3. 6, 7. and the children of the Promise are counted for the se●d▪ but Isaac was a child of Promise in Infancy, Gal. 4. 28. even an heir of life, 1 John 2. 25. and had the seal of Faith administered upon him, and I hope none will be so bold to say, it was a lying sign or seal to seal to him that he had not, but of this we shall have occasion to handle anon; but now to prove that a man's children are his household.  
We read, Gen. 45. 11. and 46. 5, 6, 7, 8. that Joseph is said to nourish his Father and his Brethren, and all his Father's household, according to their Families, which is expounded, I will nourish you and your little ones, Gen. 50. 21. and it is likewise said, David dwelled with Achish at Gath, he and his men, every man with his household, 1 Sam. 27. 3. which is expounded to be their Sons and daughters, 1 Sam. 30. 6. If there were no more evidence than these two Witnesses, it might suffice reasonable men, but all men have not faith, and therefore do they muddy the water of God's truth with their feet, Ezek. 34. 18, 19 but there is a pure River of water of life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb, Rev. 22. 1. to confirm the spirits of the faithful from these men's abuse of Scripture.  
We read in Deut. 25. If two brethren dwell together, and one of them die and have no child, the Wife of the dead shall not marry without unto a stranger, her Husband's Brother shall go in unto her, and take her to him to Wife, and perform the duty of an Husband's brother unto her, and it shall be that the first born which she beareth, shall succeed in the name of his brother which is dead, that his name be not put out of Israel, ver. 5, 6. and in the seventh verse, If the man like not to take his Brother's wife, see in ver. 9 than shall his Brother's wife come unto him in the presence of the Elders, and lose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his Brother's house; how plainly doth it appear in this place, that a man's children are his house; Again, the Elders prayed the Lord to make Ruth like Leah and Rachel, which built the house of Israel, Ruth 4. 11. which were their children; and again, the Widow of Zareptha's son was called her house, read 1 Kings 17. 12, 13, 14, 15. verses. Again, a Bishop or Pastor must be one that ruleth well his own house, having his children in subjection, 1 Tim. 3. 4, 5. and again Jacob went down into Egypt, every man and his household, which were their children, Exod. 1. and where persons had no children, see what God saith (promising to give children) he maketh the barren woman to keep house (or dwell in a house) and to be a joyful mother of children, Psal. 113. 9 which is farther confirmed in that sense; and it came to pass because the Midwives feared God, he made them houses, Exod. 1. 21. compared with 1 Sam. 2. 35. and the cause why Sarah gave her Maid Hagar to Abraham, that she might be builded up▪ by her Gen. 16. 2. (or obtain children); thus I hope no Conscience can doubt or scruple, or think the contrary, but that the children is the man's house or household, and the Apostle Baptising Believers and their household or house, did with his own hands Baptism Believers and their children; thus your stumbling block is taken out of the way, if God be pleased to open your eyes to see it.  
R. A's. Objection.  
Because you cannot see the children of the faithful bring forth the fruits of faith, you presume to say they have not faith.  
T. W. his Answer.  
Might not one by your ground say, that a child of 8 day's old cannot have all the faculties of nature in him as a man (though the Holy Ghost saith, a child is born a man, John 16. 21.) in the bud or beginning, as hearing, seeing, smelling, speaking, and the like; yet because the child cannot hear understandingly, and see perceivingly, and smell distinguishingly, and speak plainly as a man of years, shall one conclude he hath not the faculties in him in the bud; but little children Christ saith are of the Kingdom of God. which is the household of Faith, Gal. 6. 10. and can any be of the household of Faith, and want Faith; therefore as the world knoweth not Christ, nor the subjects of his Kingdom, 1 John 3. 1. they must needs be but as the world, to say those have not faith which are of Christ's Kingdom, and with Nicodemus say, how can th●se things be? John 3.  
Again, we read Isaac was Circumcised at eight days old; the Apostle calleth Circumcision a seal of the righteousness of Faith, Rom. 4. 11. and the children of Believers are as capable of Faith at eight days old now in Gospel times, as before the Law; the Prophet speaking of Gospel times, saith, their children shall be as afore-time, Jer. 30. 20. so that as Circumcision was a sign of Faith and holiness, Rom. 4. 11. and 2. 29. Col. 2. 11. Deut. 10. 16. even so is Baptism now, Acts 8. 37, 38. Rom 6. 3, 4.  
The Covenant of the Gospel with Abraham, is the same now in substance, Gal. 3. 8. Gen. 17. 4, 5. Rom. 4. 13, 16, 17. the Covenant with Abraham was, that the Lord would be a God to him, and his seed after him, Gen. 17. 7. as, Blessed is that Nation whose God is the Lord, Psal. 33. 12. this blessedness cometh on none by the Law, Rom. 4. 15. Gal. 3. 10, 11, 12. and that the Lord will be a God to us, and we his people, is the Gospel in the substance, Heb. 8. 10. Rev. 21. 3. 2 Cor. 6. 16. and Christ was a Minister of the Circumcision, to confirm the Promise made to the Fathers, which they believed (Christ was to come) & we believe he is come) Luke 1. 69, 72, 73. Acts 13. 32, 33. being one faith of Gods elect, Gal. 3. 9 Heb. 11. and we believing Gentiles, fellow Heirs, and of the same body with the Believing Jews, therefore I may justly conclude, That which was once commanded of God, and never repealed, ought still to be done.  
But God commanded the sign or seal of faith and holiness to the faithful and their seed, and never yet repealed, therefore ought still to be done.  
But if any object that Circumcision was a seal of the Land of Canaan, the Apostle ought to be believed before them, who saith, It was a Seal of faith; and for farther manifesting of their folly that say, It was a seal of Canaan; for Abraham, and Isaac, and Jacob were Circumcised, and they never passed it according to the promise, nor their Generations, till they came out of Egypt, but dwelled as strangers in it, Heb. 11. 9  
Again, as uncleanness is opposite to holiness, when the fruit of the Land of Canaan was forbidden the children of Israel three years, it should be as uncircumcised unto them, and not to be eaten, and in the fourth year all the fruit thereof shall be holy, Leu. 19 23, 24. thus we see that Circumcision is a sign of holiness.  
Again, we read that God promiseth to Circumcise the hearts of his people to love him, Deut. 30. 6. which is no less than a clean heart, Psal. 51. 10. which is no less than putting off the body of sins by the Circumcision of Christ, Col. 2. 11. and when men do not hear and obey the Lord, they are said to have uncircumcised ears, Jer. 6. 10. Thus we may see plainly, that Circumcision was a sign of holiness, and not of Canaan; and if it had been a sign of the Promise of the Land, what need had they to Circumcise any more when they possessed the land; thus let all men beware of these blind guides, that heed not what they say to maintain their errors.  
R. A. Again you say, If by the everlasting Covenant be meant all the children of Believers are in the covenant of grace, and so to be baptised (you say) it is false, for whosoever is truly in the Covenant of Grace, can never fall finally away from it, Esay 54. 10. Jer. 31. 3. and 9 But (say you) the Children of Believers may and do prove wicked and be reprobates, witness Ishmael, Esau, etc. therefore it appears, all the children of Believers are not in the Covenant of Grace; and so none to be baptised till some declarative sign, to know which are in the Covenant of Grace, which will not be made manifest till they are grown up and able to make profession of Faith, and then we have that we contend for.  
Ans. It is well known, that we believe Election, and I am glad you do not deny Election: but secret things belong to God, and revealed things to us and to our children, Deut. 29. 29. but when the Lord made his Covenant with Abraham and his Seed, he was commanded to administer the Seal of Faith to his children in infancy, whether they would stand or fall, he had no Rule to question: nor you if you were guided by that Spirit that guided him, and if he and the children of Israel should have been of your belief, when Ishmael became a mocker, and Esau a profane person, having both the outward Seal of Faith, they would have circumcised no more, lest they had not Faith; because some do fall away, had they done well think you? but having no such Rule from God, they would not follow their own spirits as you do, like the false Prophets in Israel that had seen nothing, Ezek. 13. 3. But the faithful had learned to obey, which is better than sacrifice, and to hearken than the fat of Rambs, 1 Sam. 15. 22. and that which is highly esteemed among men is abominable in the sight of God, Luk. 16. 15. And how highly esteemed is this error among the people of your Judgement, to deny the outward Seal of the Covenant of God to the Seed of the Faithful without warrant from his Word.  
Moreover, If we should not baptise our Children, because some may fall away and become as Ishmael and Esau, by like grounds you should not baptise elder people, because after they fall away, as Simon Magus, Demas, & the like & so to follow your fantasy rather than Faith, and neglect God's Ordinance, because we cannot enter into God's Seat to know the heart: Let all beware of this, as Solomon saith, There is a way that seemeth right unto man, but the end thereof are the ways of death, Pro. 16. 25.  
Again, If one by carnal reason should follow your steps, to say that the Children of Believers have not Faith, because the fruits of Faith doth not yet appear, they might reason against you, and say, that there is none of your Judgement do yet believe, because it is said, These signs shall follow them that believe; they shall cast out devils and speak with new Tongues. They shall take up Serpents, and if they drink any deadly poison, it shall not hurt them, they shall lay their hands on the sick, and they shall recover, Mark 16. 17, 18. Now consider, because that these signs do not now attend believers, since extraordinary Officers ceased, do none believe therefore? So though the Apostle saith, That Circumcision was the Seal of Faith, and it was no lying sign, shall any say, that Children have or had not Faith, because we cannot see the signs of Faith. Remember what the Wiseman saith. Be not over just.  
Now to conclude this point, consider what God saith of the Children of his People, Even the house of Jacob, and all the remnant of the house of Israel, (which) are born (by me) from the belly, (which are) carried from the womb. Even to old age, etc. Isa. 46. 3, 4. And again, The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name, Esa. 49. 1. And in verse 5. And now, saith the Lord, that form me from the womb to be his servant: And again, I form thee in the belly, I knew thee, and before thou camest forth of the womb, I sanctified thee, Jer. 1. 5. And again, The babe leapt in the womb for joy, Luke 1. 44. Thus the children of God's people are born unto the Lord, as it written; Thou hast taken my sons and my daughters, whom thou hast born unto me: And again, Thou hast slain my children, Ezek. 16. 20, 21. Which children are a holy seed, Ezra 9 2. Isa. 6. 13. Jer. 2. 3. 1 Cor. 7. 14. Mal. 2. 15. Which cannot be without God's Spirit which sanctifieth all that have it, 1 Thes. 4. 7, 8. 2 Cor. 1. 21, 22. Which Spirit is the Spirit of Faith, 2 Cor. 4. 13. Therefore having the Spirit of Faith they are Christ's, Rom. 8. 9 (Or else none of his) now how clear a matter is this, that Infants are the Lords and Christ, and so have his spirit? We shall conclude with the holy Spirit, that the children of the faithful have right to Baptism, as it is written, can any man forbidden water, that these should not be baptised which have received the holy Ghost as well as we, Acts 10. 47. Now let none reason with Nicodemus, How can these things be? John 3. 9 But in sobriey say with Solomon, As thou knowest not (what is the way of the Spirit, nor how the bones (do grow) in the womb of her that is with child: even so thou knowest not the works of God who maketh all, Eccle. 11. 5.  
Object. If any further object and say, that Abraham was commanded to command his children and his household, supposing that a man's servants are his household.  
Answ. Abraham was a Prophet, and at that time the Church of God was under his government, so that as he was a Prophet and Over-see● the Lord knew he would feed the Church of God, as he was a Father, he would teach his Children the nurture and admonition of the Lord, Eph. 6. So that he and all true Pastors that was fit according to the rule, must both rule his own children, having them in subjection with all gravity: for if a man know not how to rule his own house, how shall he take car● of the Church of God? 1 Tim. 3. 4. 5.  
And that a man's servants are not called his house or household, but are distinguished by the holy Ghost called houshold-servants, Acts 10. 7. As a man's goods are called householdstuff, Nehemiah 15. 8. Thus I suppose the Objection is fully answered.  
And now my friend I shall endeavour according to that small understanding I have, to open the signification of the word Baptism, by context of Scripture, (which you build your Faith so much upon) and to show you how you deceive yourselves, in binding, limiting and confining the word to signify only to dip, plung, overwhelm without warrant of the learned in the Tongues or sense of holy Scripture.  
I must acknowledge myself the unfittest of many, to intermeddle with a work of this nature, by reason of my want of skill in the Tongues, as you likewise acknowledge the same, yet you bring many Authors to prove the word Baptise to signify to dip: yet you confess, they say it also signifieth to wash or sprinkle, so that by your own grant, the testimony of the Learned proveth no more for 
* It is error to confine it as you do.  you then against you: and forasmuch as the Learned themselves, are at their wits end concerning the signfication of some words in holy Scripture, as in Job 2. 9 Some say where it is translated Curse, other say Bless also, the word Euriclydon, Act. 27. 14. One saith it signifieth a North-East wind, another a soultery hot wind, but forasmuch as many words in Scripture are left by the learned in the original Term, though in English Letters, as Baptise, Messiah, and many the like. It behoveth you & I, being Englishmen, not wholly to rely upon the learned in Tongues, seeing the Jewish Rabins skilful in Tongues, did not all of them understand the true sense or meaning of the Scripture, nor yet to slight or lightly esteem of the worthy endeavours of the learned in translating the Scriptures, who have dealt so honestly, where they durst not confine the word to one sense or term, they left it to be understood by the people of God as the Spirit of the Lord should direct them.  
The word Messiah, being alleged against a Jew to prove the death of Christ, how the Angel prophesied Messiah should be slain, Dan. 9 26. I (saith the Jew) but Messiah signfieth any one that is anointed Governor; so that when words in Scripture have large or divers significations, we ought carefully and wisely to consider the divers use and meaning of them, to agree in a harmony of holy Scripture. Likewise ●ell an Atheist, that God made the Heavens and the Earth, Gen. 1. 1. He may answer as the Learned in the Tongues say, Aelohim sometimes is used to signify Angels, Psal. 8. 5. with Heb. 2. 7. sometimes to signify magistrates, Psal. 82. 1, 6. therefore he believes not any such God properly as we profess: not having God's Spirit to understand the sense and true intendment thereof.  
Likewise the original word for worship as the Learned do express the same Latria and Latréuo sometimes largely used, and sometimes more strictly; so that word worship generally comprehendeth the performance of all duties required in the first Table of God's Law, Deut. 5. 6. 15. more strictly and properly to worship is to bow down and supplicate to God, Mat. 2. 2.  
Again the original word for Church, Congregation or Assembly given in by the learned Kahal in Hebrew, and in Greek Ecclesia, which word is used for any Assembly, which without the help of God's holy Spirit cannot be rightly divided, as the gathering together in a Market is Ecclesia, where Women as well as Men have equal privilege to speak, yet the word Ecclesia, a gathering in a Church Assembly, where men and women have not equal privilege alike to speak, 1 Cor. 14. 34, 35. Likewise when but two or three are gathered together in Church worship, Mat. 18. 20. they bear the name Ecclesia, and when the Church consisteth of thousands they are but Ecclesia, Acts 4. 4. Acts 7. 38. Exod. 19 1, 3, 5. 6. So when it signifieth the least, we are not to despise the day of small things, Zech. 4. 10. Luk. 12. 32▪  
Likewise the word Saviour sometimes signifieth Christ, sometimes Christ's Minister's, Obadiah, ver. 21. 1 Tim. 4. 16. sometimes civil Magistrates or Deliverers, Neh. 9 27. which divers use is approved by the Scriptures by which we ought to take the more notice of the word Baptise, which as is said before, that the learned give in to signify to dip, wash, water, sprinkle, so that my friend R. A. you are very bold upon you own head, and the men of your Judgement, to bind up the word Baptise to only dip without either the learneds assent or warrant of holy Scripture, therefore both you and all of your Judgement, consider by what hath been said, how many words in Scripture (a few before treated on) that cannot be confined without adding or diminishing from the mind of God (but to be understood by the directions of God's Spirit) Rev. 22. 18. Deut. 4. 2. Pro. 30. 6. and learn the counsel of the Holy Ghost, of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers: study to show thyself approved unto God a workman, that needeth not to be ashamed, rightly dividing the word of truth, 2 Tim. 2. 14, 15.  
So then, forasmuch, as the holy Scriptures hold forth three several Baptisms by the one word Baptism, I shall endeavour by the help of the Lord to lay down some grounds according to the sense of Scripture, how we may rightly divide the Word of Truth to understand the same, comparing spiritual things with spiritual, 1 Cor. 2. 13. and not altogether rely on the learned in Tongues, though in due place and right use are not in the least to be despised, but highly esteemed, for we read the Book is given to one that is learned, Saying, Read this, I pray thee: and he saith, I cannot, for it is sealed. And the Book is delivered to him that is not learned, saying, Read this I pray thee: and he saith, I am not learned, Esay 29. 12. So that great is the mystery of godliness, 1 Tim. 3. 16. So that when the holy Scriptures as so made use of, and interpreted, that no one Scripture jar against another, but agree in one harmony; like as the Levites having Cymbals, and Psalteries, and Harps, and with them an hundred and twenty Priests sounding with Trumpets, they made but one sound to praise the Lord, 2 Chron. 5. 12. 13. so also the true Trumpets of God's holy Truths make but one sound, 1 Thes. 1. 8. Rom 15. 6. to praise the Lord, which none can learn but the redeemed from the earth, Rev. 14. they can tune both old and new Testament, to agree in one harmony of melody and soul comfort, Psal. 81. 2. Rev. 14. 2. Rev. 15. 3. never a Scripture to jar one against another, by which learning our Lord and Master put to silence the learned Rabbins in the Mother Tongue, Mat. 22. 41, 42, to 46. with this learning and wisdom Stephen in disputing, the Studients were not able to resist the wisdom of the Spirit by which he spoke, Acts 6. 9, 10. But the unlearned and unskilful to reconcile the Scriptures to agree in one, as the Apostle saith, They that are unlearned, and unstable, wrist as they do also the other Scriptures, unto their own destruction, 2 Peter 3. 16.  
Now than the whole Scriptures are called the Word of God, 1 Thes. 2. 13. Luk. 8. 11. Yet as it hath many sentences or words, as every word of God is pure, Prov. 30. 5. Yet it is called the word of God because it agreeth in one harmony together, as when a controversy fell out among the Church at Antioch, it was ended in reconciling both Old and New Testaments together, As it is written, to this agreeth the words of the Prophet, Acts 15. 15. And all the Apostles Doctrines agree with the Doctrines of the Prophets, Rev. 21. 12. 14 19 Ephes. 2. 20. Acts 26. 22. Acts 17. 11. Rom. 15. 4.  
Again, the Apostle saith, For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, the Water, and the Blood: and these three agree in one, 1 Joh. 5. 7. 8.  
Even so there are three baptisms, the baptism of the Spirit, Mat. 3. 11. the baptism of suffering, Mark 10. 38, 39 John 18. 11. and the baptism of Water, Acts 10 47. Yet the Apostle saith, there is but one baptism, Ephes. 4. 5. So that there is but one word or term for these three baptisms, and when they be rightly understood the signification of the word baptism will agree in one; so I shall begin with the first in order.  
The signification of the word baptism is opened by the Spirit of God in the administration thereof in the spiritual baptism, to be a pouring forth, as saith the Prophet, Until the spirit be poured on us from on high, Esa. 32. 15. Ezek. 39 29. Joel 2. 28. which was fulfilled in Acts 2. 17. 18. and 10. 45. So that by this one Spirit, the whole Church or body of Christ, consisting of men, women & children are baptised into one body, 1 Cor. 12. 13. Being an holy nation, by the gift and sanctification of that holy Spirit, 1 Peter 2. 9 1 Thes. 4. 8. Rom 15. 16. Heb. 11. 2. And this baptism of the Spirit, is by the Spirit of God called sprinkling, Ezek. 36. 25, 26. Heb. 9 14. 1 Pet. 1. 2. in the manner of Rain, Psal. 77. 17.  
Secondly, There is also the Baptism of suffering, Mark 10. 38, 39 Col. 1, 24. which the Saints or Members of Christ's Body do partake of, Phil. 2. 17. 2 Cor. 1. 5, 6, 7. As for example, one suffers reproaches, Heb. 13. 13. others reproaches and loss of goods, Heb. 33. 34. others banishment, Esa. 51. 14. Rev. 1. 9 others loss of life, Rev. 1●. 11. So every one according to the measure, the Lord is pleased they shall be exercised with, and these degrees of suffering some more, and some less, is the word Baptism signified by, but shall a man say, that he that suffers reproaches, and not loss of goods, is not partaker of Baptism of suffering, or he, or they, that suffer loss of goods and banishment, and not loss of life, is he not partaker of the baptism of suffering, because he doth not partake in the largest sense of the signification of the word baptism in suffering, consider these things.  
And thirdly, There is also the Baptism of Water which being the same word as the two former in signification; and we see the baptism of the Spirit, is administered by pouring or sprinkling and also in Isa. So shall he sprinkle many Nations, Isa. 52. 15. ye we see every one hath not a like measure of the Spirit, Rom. 12. 3. but to every one is given grace according to the measure of the gift of Christ, he gave some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, Eph. 4. And he that received least received one talent, and all the baptism of the Spirit: but shall a man say, because he that received but one Talent, or the least gift of the Spirit, that he is not partaker of the spiritual baptism, because he hath not ten Talents or the largest gift of the Spirit, he would be deceived in his understanding of the true meaning of the word, so as the word in the two former significations is not nor cannot be tied up to one sense according to the Scriptures, nor the testimony of the Learned, but signifieth more or less water in the administration of the baptism of water, being performed in the order of God, therefore it is evil to confine the word in the signification to dipping or greatest measure of the use of water: unless the two other baptisms of the Spirit and suffering could or ought to be confined to the greatest measure of the Spirit and suffering; but the learned in the Tongues, as I conceive, durst not confine the signification of the word Baptism to one sense (as you presumptuously do) but not only to dip, but to wash, to water and sprinkle, and did very faithfully to leave it in the term baptise, to be understood of all God's people, as his holy Spirit should direct them by context of Scripture comparing spiritual things with spiritual, one Scripture unfolding another, by harmony of agreement; and this may be observed for a general rule of Faith, that whatsoever Doctrine, Collection, or Observation for a truth, believed out of holy Scripture by any, If an absurdity will fall upon it, than their supposed truth is but error, as for example, when some denied the Resurrection of the Body, the Apostle Paul overthrew their collection by an absurdity, that justly would fall upon it, in these words, If the dead rise not, then is not Christ risen, then is our preaching vain, and your faith is also vain, & the like 1 Cor. 15. So likewise if according to your understanding of the word Baptise, that it is only to be understood of the greatest measure of washing by dipping, plunging, or overwhelming it, will then upon it, this absurdity follow that he that hath not the greatest measure of the baptism of the Spirit, as the Apostles, Prophets, and Evangelists, hath not the baptism of the Spirit, & then the whole Church are not baptised by one Spirit into o●e Body (for every one had not a like measure, but had diversities of gifts) then there is 
* Contrary to 1 Cor. 3. 1. 1 Pet. 2. 2.  no babes in Christ, but only those that have the greatest measure of knowledge, contrary to the Apostles doctrine, 1 Cor. 12. 4. 7, 8, 9, 10, 11, 12, 13. seeing that it hath the same word for the spiritual baptism as for the water, it must needs have the like sense in signification, and if one may be tied up to the largest sense only, there is like reason for the other, and if not the one than not the other: thus my friend R. A. consider, how you are deceived in your understanding of the true sense of the word Baptise, and observe farther what signification the Spirit of God giveth of the word Baptise, Ananias said unto Paul, Arise, and be baptised, and wash away thy sins, Acts 22. 11. Which washing in sign of cleansing in the ordinance of baptism may be done with water in a Basin, being called a washing, John 13. 5, 8. and a part being taken for the whole, as shall after more fully be proved that baptism of water was so performed on the person, a part taken for the whole, but since extraordinary gifts and officers are ceased, it will in the next place be needful.  
First, To know where Baptism ought to be performed.  
Secondly, Who are the true Administrators thereof.  
Thirdly, On what part of the Body, baptism of water, aught and is most likely by the Scriptures, it was administered upon.  
You bring many Scriptures, to show that persons that were baptised, went down into the water, and they came up out of the water, as Mat. 3. 16. Mark 1. 5. and they baptised in Enon, because there was much water, that thus the Scripture saith, is not denied, but that the persons were dipped these Scriptures speak not, which if it were supposed that they were dipped; which you gather, yet that doth not prove it is not lawful to wash or sprinkle in baptism, according to the foregoing grounds, from the signification of the word Baptise.  
But to come to my first particular, where baptism of Water ought to be performed, it is evident where the word was preached, In those days came John the Baptist, preaching in the Wilderness of Judea. Then went out to him Jerusalem, and all Judea, and all the Region round about Jordan. And were baptised of him in Jordan, etc. Mat. 3. 1, 5, 6. So that it doth appear, where he taught, there he baptised, now where it saith, Jerusalem and all Judea were baptised of him, here a part is taken for the whole, as doth appear in handling the next particular; and so we may understand in the use of water: likewise where the Eunuch was converted there he was baptised, for saith he, here is water, what doth hinder me to be baptised? Acts 10. 36. Likewise when Paul preached the word of the Lord, at midnight to the Jailor, the Text saith, He took them the same hour of the night and washed their stripes, and was baptised, he and all his straightway, so that there is no ground to think, that seeing that the Apostle was so grievously wounded that they should go at midnight, to a Pond or River, up to the middle to baptise the Jailor, and all his, but as I said before, where the word was preached and conversion wrought, that there the ordinance was performed by those immediately which the Lord did send to begin that work.  
Moreover consider, before the Tabernacle of old was reared up or built, Altars were builded at several times by several persons, extraordinarily called thereunto of God, as Noah, Abraham, Jacob, and the like: but when the Tabernacle was builded, and the Altars appointed to be only there and it was a sin for an● of God's People to offer any Sacrifice elsewhere, Levit. 17. 1, 2, 3, 4, 5. so that no Minister or Priest of God then was to perform any Church ordinance elsewhere, while the Tabernacle did continue (unless they had a call immediately from God) so after in the Temple when it was builded, there were all Israel to bring their Sacrifice, there were the Ministers to wait on the Altar.  
So likewise whatsoever was written afore time was written for our learning, Rom. 15. 4. Jesus Christ the same yesterday, and to day, and for ever, That we Be not carried about with divers and strange doctrines, Herald 13. 8, 9 We are then still to observe the order of God, who at first sent extraordinary men to publish his message, and perform his ordinances, as John Baptist and the Apostles before the Church was established in Gospel order, and they performed the ordinance of Baptism, whersoever they preached and persons believed: but when by these wise Master bvilders, the Apostles, the Churches were planted, and the Tabernacle of God was with men, Rev. 22. 3. and 13. 6. and extraordinary Officers ceased, and ordinary Officers chosen by the Churches only remained, [Answerable to the Priests or Ministers of old in the Tabernacle or Temple:] where they were appointed to feed the Church of God, as it is written in Acts 20. 28. so that since extraordinary Officers are ceased, as Apostles and the like, and now none remain but Pastors, Teachers, Elders, Deacons and Relievers: which have no Authority to presume to that Commission, given only to the Apostles, Mat. 28. as go teach all Nations baptising them, but observe the latter words of Christ to them: ver. 20. teaching them (that they had planted in Gospel order) to observe all things whatsoever I command you, accordingly the Apostle Paul gave direction to the Churches▪ saying, As I have received of the Lord that which I delivered unto you, 1 Cor. 11. 1. so we ought to be followers of him as he was of Christ, accordingly he wrote to Titus, to ordain Elders, as (saith he) I have commanded thee, Titus 1. 5. and say to Archippus, take heed to thy ministry which thou hast received in the Lord that thou fulfil it, ● Col. 4. 16. and so God will be with his People to the end of the world, who follow his commands from the hands of the Apostles, but some presumed into their Commission to be Apostles, but being tried were found liars, Rev. 2. 1. and such were False Apostles, deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. And I fear there are two many such false Apostles now a days.  
So that I know no Rule from the written Word of God for any Officer, as Pastor or Teacher to perform either the ordinance of Baptism or the Lord's Supper out of the Stative, Congregative, Corporative Church or Body of Christ where they are chosen to attend.  
Moreover I do not find in the written Word of God that any did perform the ordinance of Baptism of Water, or the Lord's Supper, but either they had an extraordinary call from God, as John Baptist and the Apostles; or Ordinary, called by the Church thereunto by Office; so that seeing extraordinary Officers and Offices are ceased, and only the ordinary remain, I know no Rule from God's Word, that any Officer chosen of the Church can perform any Church Ordinance out of the Stative Assembly or Corporation, any more than a Justice, Constable, or Bosholder have any power by virtue of their Office to perform it out of the limits set them, by those who chose them into Office; so that not only the Authority is given them, but the limits is set them, how far it reacheth, and if they go beyond the bounds set them, (by a greater authority) they break order and are transgressors and none ought to obey them, and they liable to be punished by the King.  
Even so in Christ's Kingdom and City, the Officers thereof are not to go beyond their limits, set them by the King of Kings, and because some presumed to break the order of God, as Corah, Dathan, and Abiram, Numb. 16. and Nadab and Abihu, Levit. 10. and Uzah, 1 Chro. 13. 9 10. and Vzziah, 2 Chro. 26. 18. God's Judgement fell upon them, for presuming to do God's service out of God's order; even so in the days of the Gospel some presumed (as aforesaid) to be Apostles, but were found liars and ministers of Satan, 2 Cor. 11. And though Uzah was a Levite, yet he must not touch any of the holy things, which belonged only to the sons of Aaron's line, Numb. 4. 15. And the Lord smote the men of Bethshemoth (because they looked into the holy things in the Ark) fifty thousand threescore and ten men, Sam. 6. 19 So that let all know that as of old God was the God of Order: he is the same in all Churches of the Saints, 1 Cor. 14. 4. Col. 2. 5. So that the place where Baptism ought to be performed must be in the Stative Assembly or Church of God, in which Assembly the ordinary Officers of Christ's true Church ought only to perform, and those who are not Officers of a true Church, have no Rule from the Word of God, either to baptise or administer the Lords Supper, but if any out of Office presume to do it, is accursed as Corah, Uza and Uzziah, and as I heard some say, some of your Judgement have taught persons must be dipped or damned, If this be so, it is very high judging, Mat. 7. 1. We find it written, He that believeth and is baptised, shall be saved, and he that believeth not, shall be damned, Mark 16. 16. The stress of damnation is for not believing, the Holy Ghost foreseeing that in the greatest heat of persecution, men by reading holy Scriptures may believ: & seeing none have right to baptise, but the Ministers of a true Church, and when the Church cannot of a Soul be fond, and die in that time, who dare say, that Soul shall not be saved as it is written, tell me, O thou, whom my Soul loveth, where thou feedest, and where thou makest thy Flock to rest at noon? For why should I be as one that turneth aside by the Flocks of thy Companions, Cant. 1. 7. Here was no neglect of the Souls desire to give itself up in holy Covenant with Christ and his Church, when it saw the true way of God, Deut. 26. 17, 18, 19 Ruth 1. 16. and 2. 12. 2 Cor. 11. 2. Jer. 50. 5. to put in practice God's holy Ordinances, Mat. 7. 24. James 1, 22, 23. for the neglect of enjoying or performing Gods holy Ordinance is a sin: but it shall not be laid to their charge, if they want the enjoyment of God's Ordinances, when in God's holy Order they cannot have it: but what will belaid to their charge, that shall run headlong upon the Ordinances of Christ with out warrant from his Word?  
Secondly, Next I shall now show on what part of the Body Baptism of Water, aught to be administered, or is most likely by the Scriptures, it was administered upon.  
You have R. A. supposed because they went down into the Water, that therefore they were dipped, do you think one cannot go into the water, unless he be over the head. Consider my friend a man is said to be in the mountain, when he standeth within the limits of it, Mat. 5▪ 1. 2 Pet. 1. 8. Deut. 10. 1. Heb. 12. 20. Christ is said when he was teaching in a Ship, that he sat in the Sea, Mark 4. 1. So that when one is never so little in the water, it answereth to the going into the water, but it is very likely John preaching in the Wilderness where the River was, which by reason of Ebbing and Flowing of the Water (as Enon and Jordan were great Rivers joining to the Sea) might at sides be muddy, and in the Wilderness having nothing conveniently to take up water, they might that were baptised go so far as to take with the hand, clear water to cast upon the face, or forehead; for the dumb beast will go so far into the River to drink, as he may have clear water, much more a man being a reasonable creature, will go so far as to have clear water to cast upon the face or forehead, lest the eyes be filled with dirt being so tender a place, God having appointed every ordinance for the good of his people and not for their hurt: and as I said before how Jerusalem and all Judea, and all the Regions round about Jordan, were baptised of John, when here a part must be taken for the whole: Because The Pharisees and Lawyers rejected the counsel of God against themselves, being baptised of John, Luke 7. 30. and these were inhabitants of Jerusalem, John 1. 19 24. So that here a part is taken for the whole, in like manner we may conclude, the use of water in Baptism on a part of the Body, even the Face or forehead which representeth the whole Person.  
As for example, Hagar was said to flee from the Face of her Mistress, which was from her person, Gen. 16. 6, 8. for farther evidence see these Scriptures, Leu. 19 23. 2 John ver. 12. 3 John 8. 14. Rev. 6. 16. and many such like testimonies there is.  
Likewise, when Israel played the Harlot, she is said to have a whore's forehead, setting forth all her abominations by the forehead. beheld of all, and yet not ashamed, Jer. 3. 3. So the falls Church hath upon her forehead a name written Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth, Rev. 17. 5.  
Moreover the Saints are not ashamed of the profession of the Gospel, Rom. 1. 16. signified as sealed on the forehead, Rev. 7. 3. departing from all iniquity as a seal to God's people, 2 Tim. 2. 29. So that as Baptism of Water is a manifesting of Christ to Israel, John 1. 31. a sign of Remission of Sins by Christ, Acts 2. 38. whereon should it be administered but on that part of the Body, w●ic● rep●●s●nt●th the whole man, even the face or forehead, which place or part of man, the name of Christ is said to be, Rev. 23. 4. whose name is the Word of God, the of Christ, Rev. 19 13. the Covenant of the Gospel, Heb. 8. 10. where then should the sign, seal, or token be administered but to the Covenant, and on that place where the Covenant or Name of Christ is said to be, even on the forehead? Rev. 22. 4.  
Again, Christ's Law or Covenant is also said, to be written in the mind and heart of his people, Heb. 8. 10. and the spiritual Baptism being there, for Christ dwelleth in the heart by faith, Eph. 3. even by the spirit of faith, 2 Cor. 4. 13. then it will necessarily follow, that as the inward baptism of God's spirit, is administered by God himself on that place, even the heart where his Law or Covenant is wrote: the end of the Commandment being love out of a pure heart and of a good conscience, and of faith unfeigned, 1 Tim. 5. so ought the outward baptism of water to be administered, on that place even the forehead, where Christ's name or covenant is recorded, Rev. 22. 4.  
Moreover when the Lord sent the Messenger to destroy the wicked in Jerusalem, those that were to be preserved or saved, were marked on the forehead, Ezek. 9 So likewise in Rev. 7. 3. and as Baptism is a figure of our safety, 1 Pet. 3. 21. and the forehead or face representeth the whole man; why not a part taken for the whole in this Ordinance as well as in the Spiritual Baptism, and the mark of old, and now of the people of God, Ezek. 9 Rev. 7. in the forehead: a part was taken for the whole, as may be seen in the use of water, where Christ washed the Disciples feet, as if the whole body had been washed, John 13. signifying a cleansing of the whole; so Baptism on the face or forehead signifieth the whole body washed in the Blood of Christ, as a cleansing from all sins, for of old in the figures of cleansing or sanctifying, it was chief by sprinkling, a part taken for the whole.  
Again, If you will not grant a part to be taken for the whole, we cannot justify the Scriptures of truth, for it was said, as Ionas was three days and three nights in the Whale's belly, jon. 1. 17. So shall the Son of Man be three days and three nights in the heart of the earth, Matth. 13. 40. But we know he lay but a part for the whole, therefore beware of following your own spirit, and have seen nothing, as the foolish Prophets did in Israel, Prophesying out of their own hearts, Ezek. 13. and your having neither the warrant of the Learned to limit the word to one sense of Dipping, neither the Scripture for your opinion, but take warning by the Counsel of the Holy Ghost, Cursed is he that addeth or diminisheth, which must needs be in denying the sense and meaning of the Word.  
And next, I shall by the help of God show you, that you are not faithful to practise what you seem to contend for in the administration of the Baptism of water, and that in your own Judgement are not yet Baptised, unless you grant a part to serve for the whole.  
When Philip and the Eunuch went down into the water, I suppose you will not deny, but so far as they both went into the water, was no part of Baptism, and when they were both gone so far into the water as was convenient to make use of the water, than Philip Baptised the Eunuch. Now whether Philip and the Eunuch went but to the ankles, or leg, or knees, or waste, before he Baptised the Eunuch, is not mentioned in the Text, the Scripture is silent; but according to your Judgement, that the whole body must be dipped, or else none are Baptised, then sure you must prove that the Eunuch was born up in the arms of Philip quite out of the water, and so dipped all the body under water, or else so far as the Eunuch went he Baptised himself, or else Philip put the rest of the body of the Eunuch that was out of the water in the water, and so Philip Baptised but a part for the whole; and as I am informed by some that have seen the manner of your Administration o● Baptism, that the party that is to be Baptised goeth into he water with the Administrator to the Loins, and the Administrator putteth the other part of his body which is out of the water into the water, and so you Baptism but a part for the whole, yet you plead for dipping the whole body, and yet practise the contrary; supposing there is a m●●h in another's eye, and the beam is in your own, and keep ado with that Scripture, Rom. 6. Buried with Christ in Baptism: and that of 1 Cor. 15. 29. Baptised for dead, or for the dead, answerable to a man's burial that is dead and put in the ground: But if you will practise what you contend for (as I said before) the Administrator must bear up the man that is to be Baptised quite out of the water, and so put him into the water, as a dead man into the Grave; but did you ever know a man that was dead bury himself to the knees or waste, and some other bury the rest of the man's body? to see this would be a Miracle. But a man cannot by any Rule from God's word Baptism himself, neither a part nor whole; but so far as you go into the water, you do Baptism yourselves, and another Baptiseth the rest; thus you must acknowledge a part is by you practised for the whole, or else in your own Judgement you are yet unbaptised, and yet condemn others that believe and practise a part for the whole, on that part of the body that representeth a part for the whole, even the Forehead, or Face: And now I will show you by the testimony of four several writers, who was the beginner of your manner of Baptism by Dipping of himself, though before this time there might be some that held your Judgement, but knew not of any true administrator by succession; but one being more desperately wicked than others, would begin to Baptism himself, and others being deceived by him, follow after; but beware and follow not a multitude to do evil, Exod. 23. 2.  
In the days of King James, or thereabouts, one Mr. Smith, who was of the Church of England, after disliking thereof, and leaving England, in process of time was admitted a Member of a people of our Judgement, then living in Amsterdam, commonly, but falsely called Brownists; and in process of time was cast out of that Church for Errors he held; and not long after he fell to deny his Baptism in infancy, and knew not how to have a better, nor a truer Administrator successively after your way of Dipping; at length he Baptised himself, and then he Baptised one Helvish by name; this you may see in a Book written by one Mr. Jessop, presented to King James: more to ●his purpose I have seen in a book written by Mr. robinson living then at Leyden in Holland; also in another Book written by one Mr. Clifton, who wrote an answer to one of Mr. Smith's Books; and in another Book written by Mr. Henry Ainsworth, Teacher at that time in the Church where Mr. Smith was cast out from, and as I have heard when I lived in London, that one 
* This of Mr. Spilsbury I speak as I was told, the others testimony is public in Print, and such men as were worthy to be believed▪  Mr. Spilsbury should go to Holland to be Baptised of this Smith, so he brought it into England: And if you can prove no better an Administrator, your Ministry will be found to come out of the bottomless pit, as Rome's Ministry did: And that you may know how near kin your Baptism is to Rome's, I shall lay down their manner, as their own Writers say, It is a dipping three times in water, In the Name of the Father, and of the Son, and of the Holy Ghost, in Bellarm. de sac. Bap. 1. 1. c. 25. Bellarm. de Image 1. 2. c. 29.  
Again, consider my friend, suppose a man while he is an unbeliever, in the Wars have a leg or arm shot off, and yet by Chirurgery he is cured, that he is as heartwhole as ever, and may probably live as long as if that had not befallen him, and in process of time comes to be a Believer, shall not this man be Baptised (if he was not Baptised before) because you cannot Baptism all the whole man, having not all his Members, As many members make one body, 1 Cor. 12. and this man with his heart believeth, and with his mouth confession is made to Salvation, Rom. 10. Shall not this man be Baptised think you; and here a part must be taken for the whole, or else it is not lawful to Baptism some Believers contrary to the Scriptures.  
And again, If the Baptism be utterly denied not to be retained which we have received in Apostate Churches, you thereby affirm all the people that are in our known parts of the world, to be unbaptised, and you cannot prove a succession in your way, and so no lawful ministry to Baptism a People, for no unbaptised person may be a Minister to Baptism (but such was Mr. Smith in his own judgement). Neither have any unbaptised people power to elect or ordain a Minister among them; of this can no rule, precedent, or example be showed in the Scripture, but all to the contrary, especially since all extraordinary Officers have ceased; So must all the building of Christ's Church, and work of the Ministry cease, until some second John Baptist, or new Apostles be sent down from Heaven, etc. And they that make a new Ministry (as Jeroboam did, will be found to be the worship of the Devil, and Ministers of Satan, 2 Chron. 11. 15. 2 Cor. 11. false Apostles, deceitful workmen) must also make a new Gospel, and confirm it with new Miracles, as I have heard some say, when they could not prove a succession of Dipping by a trùe Ministry, from the Apostles days, they have thought an unbaptised person might begin the work, to Baptism by Dipping, but for warrant hereof, no one word of God could be brought; as Israel who made them Idols after their own understanding, Hos. 13. 13. When the way of man is not in himself, it is not in man that walketh to direct his steps, Jer. 10. 23. but that we may beware of the Rocks of Popery, and quicksands of Anabaptistry by the light of God's Word, let us consider what is the safest way to take in this distress; when men are at their wit's end, whither should we go, but to the Lord for counsel? Isa. 42. 16, God's gracious Spirit blowing upon the sails of our faith, we shall safely sail through all these difficulties, into a straight way to the sincere practice of the Gospel; for he that hath ascended up on high, hath not left his Church destitute of counsel, in all times and estates whatsoever; and though the Lord, for the judgement of the world, and trial of his servants, and manifestation of his power, bring his servants into Babylon, yet knoweth he how to deliver his servants, without justifying of Antichristian or Babylonian Assemblies, to bring his people forth to Zion, and to rear up the decayed Tabernacles of David, which were fallen down, Amos 9 11. without using one stone of Babel in the work for a corner, or for a foundation: And we being fallen into deep Apostasy in these parts of the world, let us see whether we can find any precedent of such times, and see whether we can fetch any better directions for the retaining of the Ordinance of Baptism, than your way of Anabaptistry, or twice baptising; for it is good for all to observe, that the persons which John Baptist and the Apostles did baptise, were not baptised before, as we were in the state of Apostasy.  
We read, That whatsoever things were written aforetime, were written for our instruction, Rom. 15. 4. And we find written in the time of Hezekiah, that the Kingdom of Israel had a long time remained in Schism and Apostasy, having forsaken the true Temple, and made to themselves new Temples, new Altars, as the History of the Chronicles do declare, 2 Chron 30. neither could by any warning be reclaimed; only such as did return, and left their false worship, and came to the true Temple to worship God, were received and admitted to the Passeover, without either gathering, correcting or repeating the Circumcision they had received in the times of their Apostasy. The like we read in the times of Josiah, in 2 Chron. 30. and in Ezra and Nehemiah, when they had yet longer continued in their Schism and Idolatry; and yet upon their return out of captivity unto the Lord, the Circumcision then received was not repeated again, Ezra 6. 21, 22. yet no doubt, to those men in those times, while they continued in that idolatrous estate, the Circumcision then received, was no true seal of God's Covenant to them, being added to their false Worship, Idolatry and Apostasy: And I think this will be granted of all hands, that God's Covenant is no longer continued with any Church or people, than they remain in his faith and obedience, Rom. 2. 25.  
But some may say, I justify the outward action of Circumcision, as it is done in the false Church; nothing less, but condemn it altogether, as a heinous profanation of God's holy Ordinance; yet when it is purged by sincere repentance of the abuse thereof, it pleased God, in pardoning the faults; and to reserve, and not repeat the outward action; which because it was wrongly done, it cannot be said not to be done at all, for we must put a difference betvveen a thing not rightly done, and a thing not done at all; for the errors and defaults of the Baptism being purged by Repentance, and done away by the mercy of God; the Lord now beholdeth the rest of the action, and the thing which in pretence they seemed to do, as his Ordinance; so that we find this way the way of God, concerning Circumcision received in the false Church, when as those persons that were Circumcised in that state, and after came to the true way of God, they were not Circumcised again; the like may be said of Baptism, seeing Circumcision was the seal of faith, and Baptism now, as is before proved. So by like equality, as the one Seal received in Apostasy and not repeated; so Baptism received in Apostasy, is not to be repeated; and so we have a foundation in God's word to build our faith upon, and not to follow your own spirits.  
Object. But if any say that Circumcision could not be repeated again, and Baptism may, because the foreskin being once cut, could not after be cut again.  
Answ. The Apostle resolveth this doubt, saying, If any man called being Circumcised, let him not become uncircumcised, 1 Cor. 7. 18. which words do import, that there might be a gathering of the flesh again by the Art of Chirurgery, as divers Histories do declare, Joseph. Antiq. Lib. 12. chap. 6.  
And again, what should be more against reason, to think why the outward Baptism delivered in a false Church, should be denied to be retained, seeing Circumcision that was received in a false Church was not denied, when as the Scriptures show that the state of the Romish and false Church in their Apostasy, is like the state of Israel in their Apostasy, as these and like Scriptures do show, Rev. 17. 1. 5▪ with Jer. 3. 8. Hos. 2. 2, 3. 1 Thes. 2. 3.  
Therefore Baptism received in such estate is to be esteemed; Now as Circumcision was in Israel in their defection, but that Circumcision was so esteemed, and such a state and walking was only repent of. Thus if persons will follow the precedent of Scripture, they shall find comfort at last; but for persons to deny this Baptism, and own that true Baptism, for a man to Baptism himself as Smith did, is proved by several testimonies, this will be their reward, as saith the Prophet, Behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, this shall ye have of mine hand, ye shall-lye down in sorrow, Isa. 50. 11.  
Thus according to my weak ability, in unfeigned love to your soul, I have returned you some Answer to your answer to John Turner's Argument for Infant's Baptism, though he himself, if he had pleased while he lived, could have given you a more fuller Answer; But forasmuch as your desire was I should peruse the writing between you, I was willing, for the vindication of the Truth of God in this point, though the unfittest of many; but as many of their great abilities brought rich things for the work of the Tabernacle, yet those of small abilities who brought but Goat's hair, being accepted of God, was not despised; so though my abilities be but small to farther the work of the Lord, I hope it will not altogether be despised of any that are employed in the work of the Lords Tabernacle, the true Church of God, the stay and pillar of truth; thus desiring the Lord to bless these my labours for the comfort of his Elect, and the Lord alone to have the glory, honour and praise, now and for evermore, Amen.  
Reader, I having no thoughts when I first wrote this Treatise, that it should come to public view, but seeing providence hath so disposed thereof, I think good to acquaint thee, if these people which deny Infant's Baptism, have likewise deceived thee, as persuading in word or writing, that it is not lawful to eat blood, and things strangled, which is the Doctrine of Devils, 1 Tim. 4. For thy help against that error, you may have a small Treatise where this book is to be had, proving it lawful, by the Doctrine of Christ and his Apostles, to eat blood and strangled things in these days of the Gospel. Published by the Author of this Book.  
FINIS.