The Storming of ANTICHRIST, In his two last and strongest GARRISONS; Of Compulsion of CONSCIENCE, and Infant's BAPTISM.  
Wherein is set down a way and manner for Church constitution; together with marks to know right constituted Churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. Arguments is opened; with an answer to 26. Objections brought for the same. Also 12. Arguments against the baptising of infants; with an answer to 26. Objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, Counsels; the mischiefs, uncertainties, novelties, and absudities that do attend the same. Wherein is answered the most valid arguments brought by St. Martial, in his Sermon preached in the Abbey Church at Westminster, for the defence hereof. With an answer to Mr. Blake his Arguments, in his Book called Birth-priviledge; and to the arguments of divers others. As also a Catechism, wherein is clearly opened the doctrine of Baptism, together with a resolution of divers questions and cases of conscience, about Baptism.  
Written by Ch. Blackwood, out of his earnest desire he hath to a thorough Reformation, having formerly seen the mischiefs of half Reformations.  
Matth. 13.30. Let both grow together until the Harvest.  
Heb. 10.22. Let us draw near, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.  
Quod si quando obstructi sint veritatis canales vel turbidi fluant, hoc est Episcopi & pastors corrupt doceant, recurrendum tunc sit ad primam originem & traditionem Apostolicam in sacris Scripturis traditam ut inde surgat actus nostri ratio. Cypr. Epist add Pomp. cont. Epist. Steph. Episc. Romani.  
Printed Anno 1644. Being one of those years, wherein ANTICHRIST threatened the storming of the CHURCHES.   

Faults escaped.  
REader, I shall desire thee to correct these faults which hinder the sense, and so oft as the sense is interrupted, to have recourse hereto; the Author being for the most part absent, could not oversee the Press, so that many faults have escaped, full sore against the Author's mind.  
In the I. Part.  
FOr officers and read offerers and, pag. 5. successive for succession, pag. 6. terminis convertabiles for termini convertibiles, pag. 8. fitter read sifted, p. 12. exceeding r. proceeding, p. 17. excommunication r. excommunicatum, ibid., can approve r. cannot approve, p. 19 for do it r. do it, but quaere hereof p. 23. guilded r. guided, p. 24. just solemn r. most solemn, p. 25. worshipping r. worship, p, 27. almost r. utmost, ibid. worship a glorious, r. promote a glorious, p. 33. most whereof r. some whereof, ibid.  
In the II. Part.  
ARe gathered read being gathered, pag. 4. thirdly to belong to Christ etc. it was a Marginal note, and should have come in the answer next thereto in the third place, p. 5. from Judaea r. for, p. 6. preach r. reach, p. 6. the Greek word only signifies read, r. so the Greek word, etc. for Christ r. Cyrus, p. 8. for imitation r. initiation, p. 9 that in a state r. that were in a state, p. 12. verbo ecclesiae baptismo r. vero ecclesiae baptismo in the margin, p. 13. for they are r. for there are, p. 14. others in infants r. others in future, p. 16. baptise destroys r. baptism destroys, p, 17. imitation r. initiation, p, 18. and sealed r. or sealed, p. 19 5. in the course r. 4. in the course, p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. Cothians, r. Corinthians, p. 26. the Canons r. these Canons, p. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 28. married r. unmarried, p. 29. Collegio r. Collegae, p. 30. were the r. were then, p. 36. suchnesse r. suchnesse of condition, p. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39 mark seal r. mark set, p. 41. blood of marriage, r. bond of marriage, p. 44. Esa. 16.17. r. Esa. 60, 17. p. 45. blot out the 2 answer to object. the 15. p. 47. which was a mistake through haste. Our partakers r. once partakers, p. 52. over commanded, r. once commanded, ibid. for allege r. some allege, p. 53. express receiving r. express reviving, p. 54. the promises r. the premises, p. 56. I know most that, r. I know many that, p. 57 line 26. circumcision of circumcision r. covenant of circumcision, p. 61. such a worship r. Mass, p. 62. With some mis-spellings and mis-accenting here and there, which I desire the favourable Reader to correct.   

THE PREFACE To the READER.  
LE●st that proverb should be turned upon me, Prov. 26.17. He that meddleth with strife belonging not to him, is like one that taketh a Dog by the ear: The Reader may understand, that I entered not upon this controversy without a sufficient call, the which was this: There being a Sermon preached at Cranbrooke in Kent, by Mr. Francis Cornewell, against Paedobaptism, therein was by him asserted, that it was an Antichristian Innovation, a humane Tradition, and that it had neither precept, nor example, nor yet true deduction from the Word; or words to the like effect. Divers of the Ministers thereabouts; (Some whereof were present, and heard him) being much offended hereat (my self mean time being silent on both sides) agreed together, that we should in our private studies examine the question, & at our next meeting, which was within a fortnight, bring our collections according as we found it; according to which agreement, I studying the question at large, found that it was a humane Tradition, and that it contained more evil in it then ever I could have imagined; according to our agreement, I brought in my arguments against infant's baptism, nothing being brought in the defence thereof; the Ministers being hindered through forgetfulness, and interruption of business as they said. The Collections being then and there read, a Reverend brother stood up in the name of the rest, who spoke to this Effect. That they sought for truth rather than for victory; and therefore he desired that the arguments might be left with one of them, that so they might be examined; whereunto all the rest of the Ministers, then and there present, did accord; the arguments having lain five weeks, and seeing no answer of any kind given to them, I sent for them home, and with some additions transcribed them for the Press.  
I am conscious of mine own inability herein, especially in this learned age, but partly knowing that it is the Lords manner of working, to choose the foolish things of the world, to confound the wise, and the weak things of the world to confound the mighty, and things that are not, to bring to nought things that are, that all the glory may be his, 1 Cor. 27, 28. and partly being convinced of the uprightness of the cause I maintain, being thereunto led by a clear light, though not favoured by times, nor accompanied with any temporal ends that I know of: I have adventured for the satisfaction of doubting consciences, to publish these my thoughts; what I have cited out of Antiquity, I have done it in sincerity as in the sight of my conscience. If in any thing else there be a mistake, let the reader consider in what untrodden paths our way lies.  
I was not so incogitant as not to forethink, that the Cross of Christ was like to attend the confession of this tenant, for I well foresaw it, but the evidence of truth shining clear unto me, the Lord taught me not to consult with flesh and blood: I know it will be no little guilt at the day of Christ for the gaining earthly goods, and escaping temporal hazards, to wink at light for fear of convincement, nor will then a Scholastic frivolous distinction, nor a Logical fallacye, stop the mouth of that Conscience from barking, which now thereby is lain to sleep.  
There are divers things alleged against this tenant, or tenants;  
1 Antiquity; To which I answer, infant's baptism is ancient, but nothing near so ancient as the world is borne in hand, the name of it is not in the world in the Apostles time nor many years after.  
Was not Episcopacy, giving the Lord's supper to infants, ancient; putting away wives was ancient, but from the beginning it was not so, those things which have not been in force from the beginning, cannot be in force by succession of time.  
2 The fewness of those that defend this: I answer, its true: But,  
1 Truth hath often been locked up in the breast of few, who in competition of voices could not make their party good. In the first Nicene Counsel, Athanasius almost alone did oppose the Arguments of the Arrians, Mort. de council. author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine, did upbraid the orthodox, that Athanasius with four or five more troubled the peace of all the world, to whom Liberius Bishop of Rome, said; The word of faith is not diminished by my aloneness: Theodoret lib. 2. hist. Eccle. cap. 16. whereby we may see the uncertainty of stablishing Religion by plurality of votes.  
2. T●ere are but few that will examine things, when times and preferment stand thwart; few there were that stood against Nebuchadnezars Decree: Where losses are on the one hand, and sufferings on the other few will examine in such cases, not one of many will reason the matter with his own conscience, and of those that do reason, not one of many will suffer conscience to speak out, and of those that do suffer conscience to speak what it can, not one of many, but he stifles conscience with a distinction.  
The testimony of a few that are not blinded with temporal ends, but swim painfully against the stream, is not to be slighted.  
3 Might not the same things seven years ago have been alleged against the Prelacy, Common prayer Book, few opposed these; It's an hard thing to get an open heart to receive truths, when Magistrates are opposite, and the receiving hereof, shall expose ourselves and families to want and misery.  
3 The universality of those that defend infant baptism, both churches and learned men; Though many of them have defended it, as Luther, Calvin, etc. Yet there have been many that have opposed it, who have not wanted learning to defend their cause. For churches I shall hereafter show how they have erred. I will now give one instance, viz: Their mistake in the matter of the church, for so many hundred years, taking mixed multitudes for the matter thereof, when the Scripture makes Saints in profession the matter thereof. Baptism being appointed of Christ, for differencing the matter of the church from all other societies, surely a right baptism failing, in respect of the subject, a right matter must needs fail; these two errors like Hypocrates Twins, were borne at the same time, and will die together.  
Now that the Saints are the matter of the church, peruse these places: 1 Cor. 1.2. To the church which is at Corinthus, Sanctified in Christ jesus and called to be Saints, 1 Cor. 14.33. God is not the God of confusion but of order, as in all the churches of the Saints. We see, All the churches consisted of Saints, Gal. 1.22. I was unknown to the churches of judea, which were in Christ, 1 Thes. 2.14. You became followers of the churches of God, which in judea are in Christ jesus, 1 Thes. 1.1. Paul and Silvanus, unto the church of the Tessalonians, which is in God the Father and in the Lord jesus Christ. We see what persons were churches, even such as were deemed to be in Christ and in God. 1 Cor. 10.17. We being many are one bread, and one body; Now how can carnal and civil men make one bread and one body with the Saints.  
Apoc. 1.20, 12. The Seven churches of Asia are called seven golden candlesticks, which shows what kind of matter the churches ought to consist of.  
In a word to this objction of Churches, I will only oppose the calve worship in Israel, that continued 200. years backed with authority, and the many idolatries and corruptions, that were universally upon every visible church in Antichrists Apostasy. And for learned men, I oppose the learned Fathers for the first 300. years, or near upon, not regarding the ●●thority of following times herein.  
The fourth thing objected, is that there are so many godly men among ●s, that have suffered so much in the days of the Prelacy, for standing out against them; and these are contrary minded, both those in the Synod, and others out of it.  
Ans. 1. The examples of the holiest men, are not rules for worship or conscience, further than they follow the Scriptures; chrysostom saith, there is more heed to be given to the Scriptures, then to the voice of Angels.  
2 Godly men through slavish fears of poverty, disgrace, etc. may be slow in receiving convinceable truths.  
3 One thing that may hinder godly men from receiving truths, may be the diminution of their own repute, when they have formerly taught many glorious truths, and now they must come to be ashamed of their setting their posts against God's posts. Pezelius in his book of the Sacrament (if my memory fail me not, I having not the book by) saith; That wh●n none from Frankford Mart, brought calvin's Institutions to Luther, and after asked him what he thought of it? He answered, Profecto non inepte hic Author dixit. Yet would he not recant what he had said, lest the truth of all his doctrine should be called in question; but secretly as I have heard, communicated his mistakes to Melancton.  
4 Many godly men (especially those of the Synod) have had little time to study this controversy, being overburthened in their daily conferences, and weekly preach, and the controversy was but newly begun to be inquired into, in the beginning of their sitting.  
5 These godly men, nor any other godly men in the world, that I ever heard of, suffered any thing for the defence of this point. But many have suffered for protesting against it, and those of God's dear children. And this I am persuaded, were times now, or should they be hereafter, against Infant's baptism, there is hardly that person to be found, that would lose a Living, much less his life, for the defence hereof. And yet I doubt not, but many persons who hold the same, in defence of a plain and clear truth, would not spare to sacrifice livings, credit, life, and all for Jesus Christ. For when a person is put upon losing some dear enjoyment, and suffering some great hardship, a man will not go a jot further than he hath clear light, nay in point of danger the flesh seeks to wind out itself all that it can; So that if there be not a plain command from God, a man will not suffer.  
5 It's objected we know not what we would have, neither do the Reformers know what we desire?  
Answ. The desires of all I know not, but my own desires, and the desires of divers of God's Saints, I shall propose, in all humility to be considered of; which may be considered under these particulars.  
1 We desire pure worship; that we may have wherewith to answer the conscience, when it questions who hath required these things a● your hands? Esa. 1. We know how hot the jealousy of God is in case of strange fire, as we see in the case of Nadab and Abihu, Levit. 10.1.  
2 We desire that it may be enquired into, whether the division of Assemblies, which was in use in the time of the first Nicene Council (and how long before I cannot tell, probably thought to have continued from the Apostles time) wherein congregations were divided into three sorts. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearers, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons catechised, or fitted for membership. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers and Communicants; be not suitable to the Scriptures, and a practice seriously to be thought of in these times of Reformation,  
That this was the manner of dividing Congregations, we see, council. Nicen. can. 14. de catechumenis la●sis. council. Ancyran. canon 6. de his qui timore ritus Gentilium peregeruat. See the same more fully, canon 4 de his qui Gentilitatis ritus aliquid peregerunt. In which Canons, Assemblies were divided into Hearers, Catechumeni, and Communicants.  
1 Hearers; and the necessity of the times (did it not agree with the Word and the ancient Council, as it doth clearly) require one rank of persons to be only hearers, what are the whole rabble of ignorants, drunkards, swarers, worldlings, fit to be, save hearers? & these are far the greater number; nor will a little stupifactive divinity, in taking them and theirs to baptism, and keeping them off from the supper, promote them to a higher rank.  
2 Catechumeni; These were persons of whom there was some good hope that they would embrace Christianity in the tru●h and power, who thereupon were instructed in the principles of christian Religion, before they were baptised. Cypr. l. de bapt. haeret. saith, If any of the catech●meni shall be slain for the confession of the name of Christ, before he be baptised; it hurts him not that he was not dipped in water, because such an one is baptised with the most glorious and principal baptism of blood, of which Christ said, I have another baptism. Hence there was an Officer in the ancient church, who was called a Catechist, whose Office was to prepare persons for the receiving of baptism and the supper, and for other duties. Such an one was Origen at Alexandria, Eus. l. 6. c. 12. who seeing the burden to be too great for himself alone, took in one Heraclus to be a fellow helper with him, and this Office was according to Gal. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let him that is catechised, make him that catechiseth partake in all his goods.  
3 Offerers or Communicants, who being once taken in by baptism, remained in full communion, till they were cut off by death or censures.  
The third thing we desire, is purity in constitution of Religion.  
1 We desire not a reformation of the old, which seemeth to be false for these two reasons.  
1 Because of the universal defection of Antichrist, whereby all Ordinances, Officers, and Constitutions of Jesus Christ were put out of place, and new ones come in their stead: In stead of Pastors, Elders, Teachers, Deacons, etc. there hath come in Diocesan Bishops, Priests, Archdeacon's, Deans, prebend's, Churchwardens, Sidemen: Instead of preaching and prayer; Matins and Evensong and Liturgies, of I know not how many sorts.  
2 B●cause the matter of the Church hath been so erroneous, that suppose the power of all Ordinances and Keys in a time ot universal defection, should resolve itself radically into the Church? Yet there being not any Church right for matter, which is part of the Essence; this power could not resolve itself radically into a Church: And therefore if it be any where on earth (as doubtless it is) t must needs be in believers, who joining themselves together in Assemblies, may stir up and take again that power which was committed to the Churches, and after cheated away by Antichrist.  
If Idolatry, will-worship, false matter, can un-church Churches, then doubtless all the Churches so overshadowed by an Antichristian veil, have ceased to be Churches, and if neither Idolaters, will-worship, nor false matter, singularly, nor collectively, do unchurch Churches; then the Churches under the Papacy, may perhaps be found to continue true Churches to this day, who have had a successive, though not of preached doctrines, yet of persons, such as they were; which succession hath been like a ship which the longer it went to Sea, the fuller it was of leaks. Yet if any please they may query further of the two last branches.  
2 We desire a setting up of constitutions according to the Scripture; or in plain terms, to have a Church described by such notes that cannot be applied to any other society in the world, the taking away of one of which, destroys the essence of the Church. That so God's people may know how to recollect themselves by these signs, as Captains in war use by military signs; to recollect their routed and scattered forces. Only we must consider by way of premise, that which Zwinglius long ago observed, that there are but two sorts of Churches mentioned in Scrip ure.  
1 Catholic, comprehending all the elect or body of Christ, borne or unborn, which were purchased with Christ's blood; Eph. 5.25. Many men dream of a Catholic visible Church: Jews and Gentiles are taken into one body, Ephes. 2.14. But not in respect of ministerial dispensation, but of mystical union. The Fathers were wont to call the Church Catholic, in opposition to Heretics; and in opposition to the Churches formerly closed up in Judaea, but not dreaming of any such united visible body here upon earth, also in respect that all believers had one and the same faith. If all the Churches in a Nation make one body Nationall, and all bodies Nationall make one body Catholic, then must there be a suitable soul to animate this body; but this cannot be Christ nor his spirit, therefore must it be Antichrist; who hath overshadowed the whole world, under the cloud of a visible catholic Church.  
2 Particular church or churches; which is no other than a company of Saints in profession, explicitly or implicitly consenting together, to worship God in the Word, Sacraments, and Prayer, and all other duties of Religion.  
Now whereas there is mention made of churches in some particular men's houses, as in the houses of Philemon, Aquila, and others; I suppose the churches in those houses were no distinct kind of churches, from those that were named in Towns and Cities; but they were so called, because the brethren did meet to worship God in these principal men's houses, and because its like there were divers believers in those houses. When the Apostles came to this or that City, we must not think that multitudes were converted at once, but now one and then one; so that often the constituted churches were so small, that they could well meet together in one place, in one private house.  
Now whereas some others have laboured to find a Presbyterial church, in no place in all the New Testament, are the Elders or Presbytery clearly so called; though many have laboured with all their power, herein to find it.  
Much less is there any shadow of a parochial church, but it hath been brought in by Antichrist of late days: Instead of a Parhagiall church consisting of Saints, Antichrist hath brought in a Parochial church, consisting of a multitude, meaning the cohabiting multitude.  
These things being thus premised, we will set down these signs of a Church, as they do in order of nature present themselves; These are six, the three former necessary to the being; the three latter, to the well-being of a church.  
The first is a right matter, viz. visible Saints, as was proved before; 1 Cor. 14 33. Matter towards the production of being, is in order, though not in time before form; therefore it is essentially requisity to a well constituted church, that there be a right matter: We will not here dispute, whether churches failing in the matter, cease to be churches? But this is enough, that we know God requires such a matter; henceforth such matter must the churches have to be right, as the Apostolical churches had; but they had Saints for the matter of their churches, therefore so must we have. Believe it, we are beholding for the recovery of this truth, to our brethren (nicknamed Independants;) which is as precious a truth about church order, as ever was recovered from the spoils of Antichrist; for if the matter of churches be wrong, let the wisest and holiest do what they can, they shall never bring things into a comfortable order.  
2 The second Essential requisite to a constis uted church is agreement, consent, or covenant, call it what you please, the foundations of all societies are and have been established herein, nor can this nor any other society be accidentally shuffled together as Cards in a pack, or Lo●s in a Lot box, therefore sanctified reason requires, that a particular or visible church (for these are terminis convertabiles) be established by some kind of covenant or agreement, which to me seemeth sufficient, if it came under no other precept but the precept of order, yet have we examples, both of the 3000. added to the Church at Jerusalem, Acts 2.41, 47. and the Apostle Acts 9 6. Paul assaying to join to the church; who could not be admitted, till Barnabas gave testimony of him, for those places which some allege for this covenant, from Deut. 26.17, 18. and 29.10, 11, 12. jer. 50.4. etc. They were peculiar to the church of the Jews, and were used in point of Reformation, not of Constitution, and belonged only to the church of the Jews, which did, totâ specie, differ from Evangelicall churches, as having both Ordinances and Officers different, they having Priests, we Ministers, They bodily Sacrifices of beasts, We spiritual, They having the presence of God confined to one place especially, We having it where two or three are gathered in Christ's Name; Their service for the most part ceremonial, till time of Reformation, Ours Moral and perpetual; Their  eaten by all the family, confined to a certain day, with many other differences.  
Yet when I speak thus of this covenant, it's far from me to think that it doth give being to the Church: It's one thing to give being to a thing, per se, or by itself, and its another thing to concur to the being of a thing; meat and drink doth not give being to the life of man, though without it he could not live, for if he had not rest, and Physic and air, and Stomach, and digestive power, he could not live, though he had never so good meat and drink: So this covenant, or agreement, doth not give being to the church, for a company of Arrians, Socinians, Papists, etc. may have a visible Sanctity, and enter thus into covenant, yet will not we call them a church, but a Synagove of Satan, because they want a right dispensation of doctrine, and Sacraments. This is such a necessary sign, that one Church cannot be severed from another without it; son why are you of this Church rather than of that? Because there was such an agreement betwixt the Elders and members of this Church, which was not betwixt the Elders and members of another.  
The third sign is, a right dispensation of the word and Sacraments. That whereby the Apostolical Churches were known from other societies, is a sign of a true Church of Christ; but they were known by this,  
See this note, first in constitution of Churches, Acts 2.42. they continue● in the Apostles doctrine and fellowship, and breaking of bread, and in prayers, Matth. 28.19. Christ sending forth the Apostles to convert and constitute Churches, bids them only teach and baptise them; as if he should say, word and Sacraments are essential to his Church.  
2 In reformation, when josiah would reform the Church of the jews, he declares the doctrine of the law unto them, 2 Kings 23.1, 2, 3.2 Chron. 34.30, 31. when Ezra was to restore the Church after the captivity, he lays this foundation for restoring of it; he expounds the law to the people, a practice well to be thought of in these times, fit for many congregations in this Kingdom, who are not fit to partake of any thing else save the word: shortly after Ezra restored the worship of the Passeover according to the prescript of Moses, Ezra 6.19.  
Apoc. 11.1. There was in the reformation of the Churches, a reed to measure t●e Temilo and the worshippers therein, this was no other but the word of God; and Paul 1 Cor. 11. reforming the Church of Corinth, teaches them the doctrine of the Sacrament of the Supper, as he had received it from Christ. verse 23.  
There are besides these three essential signs, three others; which though not essential primarily, yet so necessary that I cannot see how a Church can subsist without them.  
1 Profession, when any man would join to a Church, let him show his right to the holy things of God by profession; So the Eunuch Acts 8.38. 1 Pet. 3.17. be ready to give an answer to every one that asks you a reason of the hope in you, if to ev●ry one, then much more to those persons with whom you desire to remain in Church-communion, Rom. 10.10. with the heart man believes unto righteousness, and with the tongue confession is made to salvation. john looked for this confession or profession before he would baptise them, Mat. 3.6. they were baptised of john in jordan confessing their sins, the Ephesians Acts 19.19. many that believed came and confessed, and showed their deeds. As faith makes us members of the Catholic, so the profession hereof concur●es to make us members of the visible Church, now whether this profession be before the Elders, for the Eunuch only professed before Philip; so the Elders may relate what professions have been made, which I think expedient in respect of women's bashfulness, and the weakness of expressions in some, though otherwise godly; or whether it be done before the whole Church is not much material, christians must not only look to lawfulness, but to expedien●ie in respect of the times and places where we live, 1 Cor. 6.12. and for christians let them not be ashamed to profess their faith, and confess their sins in this way, seeing Christ calls himself the High Priest of their profession, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confession, Heb. 3.1. also cap 4.14. Seeing we have a great High Priest that is entered ●nto t●e heavens, Jesus the Son of God; let us hold fast our prof●ssi n or confession: what profession? truly that which we have ever held from the hour of our baptism.  
2 Ministry; the church of Colosse had Epaphras, and some think besides Ar●hi●●as; the chu c● of Philippi Epaphroditus; all the seven churches had their several Angels, the Holy Ghost makes them overseers over the flock, Acts 20 28. (For the calling of the Ministry, see Acts 6 2 4. Heb. 13.7) Paul calls it a distinct Office, 1 Tim. 3.1. If a man desire the Office of an overseer or Bishop (for they are both one in the Greek) he desireth a good work. Also, vers. 2, 3, 4, 5, 6. he sets down sundry qualifications of an overseer; So doth he, Titus 1.6, 7, 8. I will not derogate from Prophecy, but that some wise and sober minded men may now and then prophesy, tha● in case of need the churches may have continual supply; but let men elevate prophesy as high as they please, and degrade ministry as low as they please, yet I fear me I shall prophesy too truly, in saying, the downfall of ministry will be a speedy presage of the ruin of the churches.  
Object. But if the Ministry be a note of the church, then when the ministry dies, the c urch should die.  
Answ. We must distinguish betwixt a Minister and the ministry, the Ministers may die hundreds one after another, and yet the ministry remain by the supply of others. It's good to walk in a mean, betwixt Presbiteriall and popular ingrossement, and I hope upon trial, it will be found to accord with the word.  
Nor is that lightly to be passed over, that sending of Ministers is the highest foregoing requisites of faith and prayer; the inseparable adjuncts of all true members of churches, so far as man can judge. Rom. 10.14.15. How shall they hear without a Preacher? And how shall they preach, except they be sent? A● it is written, How beautiful are the feet of them that preach the Gospel of Peace? No sending of Preachers, no preaching; no preaching, no hearing; no hearing, no believing; no believing, no prayer; no prayer, no salvation. By which gradation it appears, it is exceeding necessary to salvation to have a sent Ministry; and in vain is reformation, where not only matter, but also persons for ministry, is wanting.  
Q●●st, What is requisite to right sending?  
Answ. 1. Something from God. As first, gifts of learning, memory, knowledge of the Scriptures, ability to divide the word, and to preach seasonable truths. Christ ascending to receive and to give gifts to, and for the Ministry, Psal. 68.28. compared with Ephes. 4.8. We cannot think him a Minister that wants these, this is absolutely necessary. 2 If it may be, also let him be a man of a gracious spirit; for though it were granted that a wicked man might convert and build up, yet can there not be like blessing expected from those who preach out of other men's ●ee●lings, as from those who preach out of their own experience.  
2 Something from men.  
As first, Election of the people, Acts 14.23. And when they had ordaine● them Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not signify every church as it is translated but according to the church; which is an ordinary Graecisme and Latinisme. Th● Orator saith, Faciam secundum te, I will do it according to thy mind, so they ordained them elder according to the Church, that is, according to the mind & wil● of the Church; the force of church Election lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Grammatical construction, can agree with no other than Paul an● Barnabas, vers. 22. and was only their act but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Ordination, that the Elders of the churches do examine him, to know hi● parts and fitness, and finding him fit, do allow and ordain him, Acts 14.23 If they know his fitness without examination, then may examining be omitted Timothy being ordained, 2 Tim. 1.6. was warned not to partake in ordaining a unworthy man, 1 Timoth. 5.22. Lay hands suddenly no man, neither be partakers of other men's sins.  
The third sign is discipline or government. If the commonwealth, nay if family, cannot subsist without government, how then can the church of God subsist without it? Godly men have many unmortified relics in them, which mus● be kerbed.  
The fourth thing we desire, is Liberty of conscience; That we behaving ou● selves peaceably in the commonwealth, and yielding due obedience to the Civil Magistrate (To whom we acknowledge ourselves subject in our good and bodies, not only for fear of their wrath, but for conscience towards God Rom. 13.5 1 Pet. 2.13.14.) may have liberty to worship the Lord according to that light revealed unto us, against which we cannot go, without manifest ruin● of our own souls, and with which we cannot practise, without the apparent hazard of our persons and families, unless protected, permitted, or connived at b● the Magistrate. Herein we shall desire all christian spirits, who have any credit with the State, and have themselves felt the weight of an oppressed conscience to mediate for us; (as we are men, as we are Christians, as we have been fellow-sufferers, and fellow-helpers, to break off the common yoke) tha● we may enjoy Liberty to worship our GOD according to our light, whic● if not granted, the blood of us and ours, must needs cry aloud in the ear of God; But if granted, we shall have cause daily to bless out GOD fo● such a mercy, in inclining the hearts of our Rulers to break off former yokes and our common affections shall be more endeared towards them, to assist them to the utmost of our estates and lives, if need shall require, with our daily prayers poured up to heaven for them.  
6 We desire that neither the headin●sse and tumultuousness of some men's carriages, nor the exasperating speeches of some printed pamphlets, whom Satan doubtless hath stirred up thereto, may be charged upon peaceable and sober minded men who do no less mourn for those passionate disputes and distempers, than the men that seem to be blemished by them.  
6 The sixth and last thing objected is, these things be truth concerning infants baptism, etc. How falls it out that these things were no sooner discovered?  
Ans. People through ignorance may live long in error, Neh. 8 11. God commanded by M●s●s, the children of Israel to dwell in booths, in the feast of the 7th. month, yet had the people lived in the omission of this duty, from the days of Io●hua, to the days of Nehemia, vers. 17. which was about 7. or 8●0. years. 2 It ●s God's privilege to open mysteries, when and to whom he pleases, Mat. 13.11. Whether in opening mysteries of godliness, or in discovering the mystery of iniquity. 3 The same things might have been objected in the days of Luther and Calvi, and may now be objected against the Hierarchy ceremonies, etc. 4 The tumultuous carriage of the Anabaptists in Germany (as Sleydan and other contrary minded Historians write, if it be lawful to believe a History from the mouth and ●en of an enemy) might keep many good men from searching into these things. ● The great hazard and apparent ruin which those preachers and professors who first protested against infant's baptism must incur, doubtless hath caused that men ●ave no sooner fitted this question, the fear and foresight hereof, made my spirit to stand nor a little averse, till God overpowred my heart by his spirit, and by a clear light, as I suppose. 6 The stream of learned men in these latter times. ●he fare greater part defending it, though the learned men extant for the first 300 ●eares, or very near upon, were for the Generality otherwise minded, so fare as I can see, upon a strict search of antiquity herein.  
Reader, I fear I hav● been tedious in this long Preface, wherein I have enlarged myself far beyond my expectation, the Porch being something too big for a House so little, but the scope of my study being edification, not the pleasing of fancy, I hope thou wilt ●eare with me; construe these notions in good part which conscience principally moved we to make public. The Lord in mercy dispel those mists of darkness that are upon our minds, and fill our hearts with such sincere intentions, that we may desire always to ●ook at his eye in the things which we do. Where the bent of my reasons are against the arguments of Mr. M. I shall desire thee to compare them together, retaining still a reverend esteem of the person against whose arguments I writ, whose gifts and grace in ●ther things, I desire to reverence and acknowledge, and I hope thou wilt do the same. Lord in mercy lead us into all truth, and bring us into his everlasting Kingdom, where all difference of judgement shall be taken away. mean time I rest.  
Thine in all Christian duty, C. B.   

The storming of ANTICHRIST In his two last and strongest GARRISONS, of Compulsion of CONSCIENCE, And Infant's BABPTISME. The First Part.  
Question.  
WHether it be lawful for any person whatsoever to compel the conscience?  
Answer. It is not.  
1 Because the Apostle himself though he had many revelations from God, acknowledge●h he had no dominion over the Corinthians, 2 Cor. 1.24. ●f such an Apostle disclaim it, upon what pretence can any Magistrate, or Presbyter in the world require it? now is it not a dominion, when in case of scruple of compliance with public practice, or practising according to the light the Lord gives us, we shall be forced from the one to the other, 1 Pe●. 5. not as Lords over God's heritage. Now he lords it, that imposes laws upon the conscience.  
2 Persecution for conscience is unlawful, because of the near relation God's people are to God They are God's anointed, Psal. 105.15. Touch not mine anointed; much less, fine, banish, imprison. And whe● Paul would have brought the brethren bound to Jerusalem, for professing the saith of Christ, and renouncing Judaisme, it's called no less than persecution, Acts 9.2, 3, 4. Matth. 18.6. whosoever shall offend one of these little ones which believe in me, it were better for him, that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea: what guilt then lies on the souls of those that offend many such, and that for small matters, as difference of judgement?  
3 Because there may be difference of belief in smaller matters, and yet both do it unto God, Rom. 14.2. One believeth that he may eat all things; another who is weak eateth herbs, that is, he believed it was not lawful for him to eat something, and yet he that did eat, did eat to the Lord, and he that did not eat to the Lord, he did not eat, both did it conscientiously to God, now it is so far from deserving persecution to do things to God, that it deserves praise.  
4 It is a note of the false church to persecute, and of the true Church to be persecuted. Mat. 10.16 A sheep will be a sheep, though you handle it never so roughly, but Wolves will persecute, and persons are more or less wolvish, as they more or less persecute, Gal. 4.29. As he that was born after the flesh, persecuted him th●t is borne after the Spirit; So it is now, 2 Tim. 3 12. Whosoever will live Godly in Christ Jesus shall suffer Persecution.  
5 Because it is not in the power of a man, to believe what he would; A man trying all thigns according to 1 Thes. 5. cannot believe what he would, but according as the strength of Arguments present themselves to his understanding, therefore it is not just that he should be punished, for believing what he cannot see grouds to believe, there being no volun●arinesse therein. It is not just he should be punished, as in some cases its plain when a man foregoes some enjoyments, and exposes himself to sufferings. When a man sees crosses on the one hand, and temporal ends on the other, doubtless he would believe, so that he might enjoy the one, and escape the other, could he have light so to do; Especially, when the persecutor saith, believe this or you shall die, Burn.  
6 Christ forbids pulling up Tares, lest they pull up good Wheat: But they must both grow together in the world, Mat. 13.30. which cannot be meant of Hypocrites, unless the field were the church, but the field, is the world as Christ expounds it, verse 38. where he also expounds what he means, both by Tares and Wheat, the Tares are the children of the wicked one, and these must grow in the field of the world, till the harvest; That is, till the end of the World, as Christ expounds it, God intended many of these should be brought home in future time, therefore they should not be banished from their seats and dwellings, but let alone, if God at any time would give them repentance. By Tares are meant persons, not doctrines, as verse 38. and for persons Christ uses a general word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those weeds that spring up with the corn, to show that all prsons opposite to true worshippers ought to be permitted in the field of the World: But for as much as God hath appointed the civil sword to take away wicked men; as thiefs, murderers, etc. And that the children of the Kingdom are the visible Church of Christ, Mat. 8.12, 21.43 erefore the Tares are Idolaters, Will-worshippers which are to remain in the field of the world.  
7 Persecution for religion makes us uncapable of amending what is amiss, or seeing our own errors, yea by this ground the R●formers themselves tha● sit abou● Refo mation would be made uncapable of reforming any thing amiss in the churches, wer● there such magistrates as formerly, ●o put the laws yet standing in execution, yet do the be●t see but in part, and many glorious truths have been lately revealed, a●d more may we expect, if the compulsions of conscience, which is in most places of the Christian world, hinder not.  
8 It is against all equity for it is unequal, for to bid me to see with other men's eyes, they have read other books, heard other conferences and reasons than I have, yet I must see with their eyes.  
9 Because there is a possibility of error in those that think they s●e most, yea, even Paul said of himself, and his collegus; We know only in part, and prophesy in part, 1 Cor. 13.9.12. How oft have the most glorious Fathers of the church erred, not one of them that ever I heard of, but have erred, the sure General Counsels, though many good things concluded, yet I suppose in many things, have erred; Have not Parliaments sometimes erred doing and undoing, did not those godly Martyrs, who laid down their lives for some truths, remain in other things erroneous, and left the ceremonies the stumbling block of the godly, for so many years. Now there being a possibility of error, how know you, but you in persecuting and compelling may persecute and compel a man who retains the truth, yourself mean time retaining the error.  
10 Because the Scriptures of the New Testament (for what can be alleged from the old testament, we shall hereafter answer God willing) never mention any compulsion, but the embracement of Christian religion, is required form persons willingly; When Christ sent out the 70. Luk. 10.6, 10.11. They were to wish peace if they were received well, if not, they were only to shake off the dust off their feet, and not to go to any violence So Mark ●6. 15.16. preach the Gospel to every creature, whosoever believeth and is baptised, shall be saved, they were to do no more but only propound truths, and so perswde, Act. 2.41. They that gladly received the word were baptised, here was nothing but willinesse. The Corinthians, 2 Cor. 8 5. gave their owo s●lues to the Lord, and to us by the will of God, there was no compulsion. And so Mat. 11.12. From the days of ●ohn the Baptist, until now, the Kingdom ●f Heaven suffereth violence, and the violent take it by force, there was no violence offered to persons to embrace it, for persons did willingly embrace it of themselves, 1 Cor. 14.25. The unbeliever that comes into the Church's assembly having the secrets of his heart discovered he fa●ls down to worship that God, that they preached; and report when he was gone, that God was in them of a truth. And therefore to force Papists and profane multitudes, whether they will or no, to join in one worship, one word, Baptism, Supper, and Identity of communion, is not according to the word; but though it carry the specious show of a glorious uniformity, yet doth it beget nothing but a politic hypocritical faith, which changes according to the vicissitude of Armies in time of war, and the multitude of Princes, States, and humane Laws, in times of Peace.  
11 Compulsion is unlawful, because it produceth many mischiefs; As first, it exposes Protestant's to compulsion, in Popish countries. I have heard ●t related, that when sundry Protestants in France complained against persecution, the Pap●sts made this answer; that we do no otherwise then your own Doctor Calvin allows.  
2 It is a great mischief to your posterity, yea to the posterity of the whole Kingdom; for though yourself were so full resolved, that you should never stand need nor see more light, yet how know you but your son, or daughter or father or mother, may see more light than yourself do, and would you willingly lose the society of so many friends by banishment, imprisonment, d●a●h? when it may be you have none of your kindred so conscientious as they; for indeed conscientious persons only, or mostly suffer in point of compulsion, other men by Scholastick-distinctions, and fleshly devices, being able to turn themselves any way.  
3 It hardens Papists in their inquisitory practices, for they reason thus; the Protestants as well as we do all agree in this point, as well as in the doctrine of the Trinity, Resurrection, etc. therefore that wherein all agree, is undoubted. And so long as they go in these inquisitory ways, there is little likelihood that the Gospel should once take footing in Spain, or Italy, etc.  

S●● M. S. Ans. to A. S p. 24. Bloody Tenent of pers●. for cons. p 6  4 It causes many hypocrites, and time-s●rvers, or else cause State-insurrections, as in Holland, Scotland.  
5 It takes away possibility from coming to the light of any new truth.  
12 Compulsion is unlawful in Religion, from universal practice, both of Nations and Churches, till the t me of Antichrist; the Sichemites suffer●p jacob and his sons to dwell among them, though of a different Religion, Gen. 4.7. When the Israelites were in captivity, yet did they enjoy their consciences. The Romans bore with the Jews in their Religion, t●ough a tributary Na●ion; yea among the Jews there were divers Sects, as Pharisees, Saduc●s, Herodians. There were divers errors in the Churches of Corinth, Galatia, seven Churches of Asia, yet are none blamed for not forcing, but for not Excommunicating the Heretical; for the first 300. years after Christ, though we find the sword of Excommunication drawn out too rashly, yet did we never hear that they compelled one another's consciences, and as the prevailing party of Presbyters invested Emperors with this power, we find the Apostasy to have come in. How oft by these means have the most glorious lights of the church been exiled from public preaching, as Athanasius, Chrisostome & others. Purchas speaks of the Mahomitans in Cayro, and Egypt, that there are four several religions, different from each others in Spiritual or Ecclesiastical Ceremonies, and concerning also civil and cannon Law, all founded on the Mahomitan scripture, by four learned men, diversely construing the general rules, to such particulars, as seemed to them fit for their followers, who disagreeing in opinion, agree in affection, and converse together without hatred, or upbraiding each other, Purch. Pilg. part 1. lib. 3. p. 275. Let Christians learn from these. Many flourishing states at this day permit it, as Poland, the States of Holland, etc. With no small benefit to the public peace.  
13 Compulsion is unlawful, because in case of Heresy, Apostasy, or corruption in manners, we find in Scriptures of the New Testament, no further punishment than exceeding to rejection or excommunication, Tit. 3.10. A man that is an Heretic after the first or second admonition, reject. When Hymeneus and Alexander made Shipwreck of their faith, Paul delivered them to Satan, 1 Tim 1.20. There was no Compulsion by any civil Magistrate. So the incestuous person, there was no further proceeding against him, than the delivering of him to Satan. 1 Cor. 5. Mat. 18. If he will not hear the church, Let him be an Heathen or a Publican; There was no writ granted of Excommunication, capiendi, to carry him to prison without Bail or Mainprize, that he should have no power to make a will, or to deprive him of such burial, as other men had.  
14 Compulsion in religion doth enforce persons, not only to do things with a doubting conscience, and so is sinful, Rom. 14.23. but makes men sin against their consciences, which is abominable; or else to suffer a ruin of their states and persons, which is uncharitable. In compelling persons against conscience, you compel them against that which they deem to be the eternal truth of God.  
If you say the magistrate hath no intent to compel me to sin, nor to extort a confession contrary to my conscience; I answer, But he hath this end, that if I profess not, what he thinks truth, or laws enacted require, he intends to punish me with imprisonment, banishment, etc. which is uncharitable in him: And what if for fear of the Magistrates force, rather than the fear of hell, I profess a false principle, though I shall be duly punished for denying Christ, yet shall not he be free who compelled me thereto.  
15 It brings no small hazard and trouble to the civil Magistrate; hazard in exposing him to persecute the truths of God, a burden that hath lain heavy upon the consciences of Magistrates for many years past, that when some few in a Convocation have concluded some points Superstitious, or Erroneous, the Magistrates, Judges, Justices have been the— to put these cruelties in execution, and they with trembling consciences have helped forward the exilement and misery of many a Saint of God. The Scripture requiring weak brethren so be so far borne with, as we see, Rom. 14 3.4, 5. That if their outward deportment be fair, honest, and humble, it would trouble the acutest Magistrate, to prove them obstinate; must it not be very hazardous for the magistrate to meddle with such godly p●rsons though in an error?  
And for the trouble it will be endless, there being such strong arguments against any uniform practice whatsoever, and the persons not members in a way commanded by the State, will the Magistrate be ever free from trouble with such persons? Besides it will be a great trouble to him, to study in such intricate cases, when it is fit for him to employ his coercive or constraining power, and when it is not fit: and if the same point which he now persecutes, shall after appear to him to be truth, what a sting will this be to his conscience, when as all this trouble and hazard shall be taken away, if persons may be left to worship God together, according to the light they have, they behaving themselves soberly, and peaceably in the Commonwealth.  
16 If that religion may be forced upon the consciences of others, by the Major part of a Synod or Convocation Vote, we may be liable to change our religion oft in our lives time; as four times in a matter of 20. years in H. 8. Ed. 6. Q. M. Q. E. & so in Q. E. K. I. K. C. and the present Synod; which if we do, than we wound our consciences, and declare plainly that we have no true fear of God in us, in that his fear is taught by the commandments of men, Esay; 29.13. and if we do not, we are every time liable to persecution, to the enforcement of selling lands, leaving Offices, kindred, and callings, & betaking ourselves to wild woods, strange countries, and this may be the condition of sundry persons, who think themselves straitened in their Government, unless they may rule in other men's consciences, so various and unstable are all things under the sun.  
17 None are like to suffer by compulsion of conscience, but conscientious men, see a sad instance, Dan. 3. as soon as the act of Compulsion was proclaimed by the Herald, v. 4. 5. to you it is cammanded, O people Nations and languages, that as soon as you hear the sound of the Cornet, Flute, Sackbut, &c, ye fall down & worship the golden image, and whoso falleth not down shall the same hour be cast into a burning fiery furnace. Vers. 7. Therefore all that time, when all the people heard the sound of the Cornet, Flute Harp, all the people, Nations, and languages, fell down and worshipped the golden image, that Nabuchadnezzar had set up; now Shadrach, Mesh●ch, and Abednego, being conscientious men, they were only catcht in this decree. So will it be in these days, whatsoever be established by those that conquer in these wars, there's not one of many will resist it, whether it be Episcopacy, Presbytery, etc. Only conscientious men will stagger in it, and suffer for what conscience can approve; who suffered in Q Mary's time, against the Mass established by law, but good men? So when the ceremonies, Episcopal Courts, were in force, the godly were ensnared by them.  
18 Compulsion of conscience, overthrows Christian liberty; contrary to Gal. 5.1. stand fast in the liberty wherewith Christ hath made us free: yea it overthrows it in the greatest measure, in that our faith cannot fix freely upon the object, and a sueable confession from our mouths, but we must suffer pillories, loss of liberty etc. We tax this as a brand of Rome, that they take away all Christian liberty, whiles they force us believe as the Church believe, let us not be guilty herein; To have our states enslaved is hard, and that which ingenuous spirits cannot well bear, yet had I rather my person and estate were enslaved, than my conscience.  
19 Compulsion of conscience was never attributed to the Civil Magistrate, 
M S. p. 6  but only by those that were assured they should have the civil Magistrare on their side. In some places they magnify the Magistrates power herein, as in England they were wont to do; but the French Churches go a contrary strain. Jesuits do the same, cry up regal power when it is for them, when it is against them, exempt them there from.  
20 There is a natural freedom in us in civil things, to believe what we think to be truth, and to believe nothing else; yea, and in divine things, no man can hinder me from believing what I think to be truth: And therefore it is absurd to compel us to believe otherwise in a visible profession; and in effect, it is to compel us to believe a ly●: what in civil things would be monstrous, shall it go for currant in divine things?  
Object. But no man can be compelled to faith, yet may he be compelled to outward means; according to that saying, Cogi nemo potest ad fidem, cogi tamen potest ad media.  
Answ. This is in effect, to compel a man to be present at a worship which he loathes. The Papist hereby would compel you to the Mass, as a means of faith; the Lutheran to consubstantation, and if you refused, they might torture you with the most exquisite tortures; But you will limit the axiom ad vera media, to true means: they will say their means of faith are true, and they have as good an opinion of them, as you can have of yours.  
21 This compulsion of conscience, will be a special bar to hinder the Jews conversion, for whensoever they are converted to the faith of Christ, its likely they must be brought home thereto voluntarily, out of the strength they see in the truth, not by compulsion of fines, banishment, imprisonment, etc.  
22 It will much harden Heathens and Mahometans, not to permit christians among them, or at least not to have any great freedom in their countries, because where christians get the upper hand, they compel all persons to embrace their religion; yea this very principle doubtless scares the Papists from letting the Protestants have such freedom in their countries, because if they should prove the stronger party, they would compel them to a religion they so much abhor. Hence in sundry popish countries, they tolerate all or most religions, save Protestanisme,  
23 If persons in Place shall violently force the consciences of their brethren, who knows (the issue of war being so uncertain) whether God in judgement may give them up into the hands of Enemies, (which God forbidden) who may with like unmercifulness force their consciences. Jam. 2.13. He shall have judgement without mercy, who hath showed no mercy.  
24 Great is the tenderness of conscience in good men, Scrupulosi non sunt rigide tractandi, said Antoninus the Casmist. Those that have the power of compulsion now can tell this experimentally, and it is but newly the yoke is off from themselves; well were it if they could remember the violent compulsions of H. Commission, Episcopal courts. Learn of Christ, who Heb. 2.18 in that he himself hath suffered being tempted, is able to secure them that are tempted. Remember Q. Dido's speech; Non ignara mali miseris succurrere disco. It is with a tender conscience, as with th● eye; a small matter will offend it.  
25 Christ saith Matth. 7.12. what you would that men should do to you, do you so to them. Now I appeal to any man's conscience, who hath power of compulsion in his hands, whether if a different judgement had the upper hand, he would not desire to worship God according to his light, and whether he would not think it injustice to be compelled to worship God contrary to his light? Or in case, because his conscience could not close with so gross a practice; himself and his posterity to be ruined, merely because he makes conscience; which doubtless is a work of the spirit, in whomsoever it is. As it is unequal for me to compel you to be of my religion, so is it unequal for you to compel me to be of your Religion, and as unequal for a whole Council to compel either of us to be of their religion: And all Protestants condemn the proceed of the Council of Constance herein, against john Hus, who caused him to be burned for dissenting from them.  
26 Freedom of conscience would join the affections of all sorts of subjects to the Magistrate, because each of them shared in the benefit: So that any thing that should be done against the Magistrate, each man would take it as done against himself; An example of which we see in Holland, wherein men of divers religions, conjoin against the common enemy, yea more unanimously than the forced uniformists of our Country.  
27 The Scripture no where makes the Magistrate judge of our faith, therefore he hath no power to compel our conscience: Whiles we tax the Romish French Churches (if I may so call them) for making General Counsels the judge of the faith; and the Spanish and Italian Romish Churches for making the Pope judge of the faith: Take we heed we dash not upon as great a rock, in making the Magistrate judge thereof: Who hereby will have ground either to make all men's principles submit to his, whether they be true or false; or else to expose the refusers to what penalty and hardship as he shall think meet. And so there will be a continual uncertainty in the enjoyment of any comfort any man hath, for as soon as the Magistrate changes his principles we must change, or else live in continual hazard of persecution. The conscience of man next under God and his word, is to judge what faith is true and what false. Rom. 14.5.22, 23:  
28 In compulsion of conscience not only persons guilty, but guiltless suffer without any fault committed by them, when an husband is heretical (or at least so deemed) if he do not comply against his conscience which is abominable, than not only himself suffers from the Magistrate, but his wife who perhaps is of the Magistrates Religion, yea, his little ones, some whereof perhaps suck the breasts.  
29 This is against Christian Liberty, whereby all things may be proved; all things are to be proved, and out of them all that which the prover deems good to be held, 1 Thes 5.21. But this cannot be where the conscience is compelled. By this compulsion, a person is kept proving things, or exposed to ruin if the conscience shall find any thing to be good, and be willing to hold it.  
29 Compulsion of conscience makes differences to rise to a great height, which if mwn were left to their own light, what is not of God would far more easily fall: But when Churches and states shall fall to determine these, and to impose them upon others when there is light for neither, this doth not abate out increase the flame.  
Objections ag inst compulsion of Conscience answered.  
1. Object. The Kings of Judah compelled persons to such a worship; also they took away idolatries, superstitions, and why should not Kings and States have the s●me power in these days, and in case they cannot be otherwise removed, why should not the persons peccant be punished with banishment, imprisonment, death, according as the Civil Magistrate sees fit.  
Answ. 1. This compulsion, was only for those that lived under the Jewish worship, or born of Jewish Parents, it was not for strangers, they were not compelled thereto.  
2 That which we find them compelled so principally, was to obey in entering in a national Covenant to worship the Lord God of Israel, which all the Jews acknowledged it to be their duty to do, and this was done as well by the vulgus the body of the nation, as by the civil Magistrate, 2 Chron 16.12, 13, 14, 15.  
3 Suppose the Kings of Judah alone had done this, yet were not their actions moral to oblige other Kings to do so, no more than the office of Kings was moral, but we see that office was not moral, for all the time before the Greeks and Romans seized the Jews Country. They were only a free State, when Zerubbabol, Neheviah, and divers others were Governors, which they would not have been, had the Office of Kings been moral. And if the office and power of the Kings of Judah be moral, why do we not allow the same power to other Kings? No more are many of their actions moral to oblige other nations.  

See th●s Q fully discussed by M. S. against A. S. p 52, 53, 5●, 55.  4 The Kings of Judah never imprisoned nor used any violence against any Schismatics, nor did the State after them when it was governed by a State, though Pharisees, Herodians, etc. and many other Sects, lived among them. Why may not the Prelates as well allege the order of the Priesthood, for their Metropolicall Episcopacy?  
6 Either this power was conferred on the Kings of Judah as a Law moral, or politic; If moral, where is that command set down, that Magistrates indefinitely shall compel the consciences of others within their territories, to the practice of one worship, and that to be the Magistrates own worship of which himself is of? For to be sure he will not compel to any other. 2 Where can the Magistrate be assured of the morality of such compulsions, wanting extraordinary Prophets which the Kings of Judah had? For without plain and undoubted grounds, the Magistrate cannot proceed to go in such ways, which tends to the ruin of many a dear child of God, and their posterity. Or else it's a politic and judicial law, which no more obligeth Kings of other nations, than that law mentioned Deut. 23 ●● to vers. 18, which enjoineth the slaying the inhabitants of an indolatrous City, and burning the spoil, and the city also without rebuilding.  
6 Imagine all Magistrates had such power now as the kings of judah had (which I suppose will never be granted, their Governments being absolute, and in their original determined by a message of God, as we see in samuel's anointing Saul, and after wards David; whereas the Governments of other Nations are , and determined by men) yet had not the Kings of judah power to compel any one's conscience in point of belief, or religion, or to punish them in case they dissented in belief, therefore no magistrates have power herein; the Magistrates of Judah had power to punish ennormious vices, as Blasphemy, De. 24.13, 14. But Moses had a direct Commission from God, before he would put the blasphemer to death. So Idolatry, Sabath breaking, Nehem. 13 and also to punish all sins contrary to the public peace, but not to commpell belief.  
Object. 2. Magistrates are to be a terror to evil workers, Rom. 13. But heresy is an evil work.  
Answ. Evil works are of three sorts.  
1 Those that are committed against the light of nature and reason, as the setting up of Mahomet, or any other God besides him that is the creator of heaven and earth; Atheism, when any man shall boldly affirm there is no God, Polutheisme, when men affirm many gods, Blasphemy, Murder, Adultery, False witness, Perjury, Theft, Disobedience to parents, Sedition, Sodomy, Buggery, Drunkenness, tumults against the public peace, etc. These and such like, the Magistrate, whether heathen or christian, is to be a terror unto.  
2 Against the light of Nations; there is no nation in the world, but in it the magistrate will punish those that speak against the God they profess, and against that which they think his Scripture; So if any one rail against Christ, or deny the Scriptures to be his Word, or affirm the Epistles to be only Letters written to particular churches, and no rule for us, and so unsettle our faith; This I take may be punished by the Magistrate, because all or most Nations in the world do it.  
3. A third sort of evil works, are those that are committed against the light of faith, as denial of Christ, walking contrary to a man's own principles, presenting ourselves at false worship, pride, covetousness, unbelief, impenitency, rotten communication, heresy, schism; these I suppose, and many such, which are no less evil works, than the other, the Magistrate cannot be a terror unto, but they must be left to the respective Churches, of which the persons offending are members. The Apostle calls the Magistrate a terror to evil works, but not to all evil works, and if he be a terror to all evil works d●ne against light of faith, what need we contend for any government by Ecclesiastical discipline, being the Magistrate hath power in his own hand to punish, therefore evil workers against the light of faith, may be permitted in the world, though not in the Churches.  
Object. 3. If men be permitted to preach, and disperse erroneous doctrines, the number of heretics may be so increased, that they may in time extirpate the truth.  
Answ. What is alleged herein, but the Romanist may make the same use for extirpating the Protestant Religion, yea any persons Heretical that have the Magistrate on their side, may allege the same.  
2 Though such Doctrines are erroneous in your conscience, yet are you not sure that such are erroneous in themselves, because you are not sure your dictates are infallible.  
3 If you were infallibly sure you had the truth, and the doctrines you suppose, erroneous, yet all errors being not of the same size, such persons may be borne withal, whose errors trench not upon the foundation.  
4 Either Heretics are in the church, or in the world, if they be in the church, the church hath power to censure them before they be too rank, Tit. 3.10. if in the world, what have churchcs or Elders to do with them? 1 Cor. 5.12. what have I do to judge them that are without? and for the civil Magistrate, first how can he be guilded with a spirit of infallibility, that such a thing is an heresy, and much more that he hath infallible grounds for the violence or compulsion he exerciseth towards such persons that he may do it in faith; 2 the civil Magistrate is absolutely forbidden all such violence and rooting up, Mat. 13.30. Let both grow together, until the harvest; but in what field is it? vers. 38. Truly in the field of the World, and that by this Command, of let both grow together, is meant. Heretics, Schismatics; appears because, if the Magistrate be busy about plucking up these, he will be in danger of plucking up the good wheat, that is, many a child of God, who is thus stigmatised, and who thinks in conscience he is bound to do that which he doth.  
5 If Heresy and Truth may have a like permission, Truth will get the victory in the understandings of many, yea most.  
Object. But we see the contrary in popish countries.  
Ans. But the cause is not because truth and error are left to fight in men's understanding, but because men by inquisitions suppress the truth from passage, in some places, where truth and error have been alike permitted; truth hath eaten out error, witness Amsterdam, not long since most Papists, now almost all Protestants.  
Object. But would you have all sorts of Sects, and Schisms tolerated in Christian churches, as jews, Papists, or all sorts of Protestants differing in Judgement as Lutherans, Arminians, etc. This would tend to confusion both in Church and state.  
Answ. For the Jews they are tolerable, for else how should they ever be taken into us Gentiles; it is not prisons and fines will bring them in, but a victory of Evangelicall truths in their understanding; for all sorts of protestants they may be tolerated, because no side dare affirm, that there adversaries tenants are destructive unto their souls that hold them.  
And for Papists, though they are least to be borne of all others, because of the uncertainty of their keeping faith with heretics, as they call us, and because they may be absolved of securements, that can arise from the just solemn oaths, and because of their cruelty against the Protestants in divers countries where they get the upper hand, and because they are professed Idolaters, yet may they be borne with (as I suppose, with submission to better judgements) in Protestant governments in point of religion.  
1 Because we have no command to root out any for conscience, and less than a command will not serve, nor have we any example in the New testament for the same.  
2 Violent compulsions of them, will rather exasperate them against the Protestant religion, then win them to a liking thereof.  
3 In the violent compulsion of Papists, nothing but mischief ariseth either to the party compelled, who against his conscience complies to the protestant religion, for the saving his estate, and so it is made twofold more the child of hell; or else if he do not comply, but suffers, his innocent children are punished herein.  
4 It would be a good pattern to Papists in popish countries, to bear with protestants, and to remove inquisitions.  
But yet with these two cautions may they be borne.  
1 If the number be so many that they are like to overtop the Protestants, or to come near them in number, than the Magistrare giving them leave to sell their estates, may command some of them out of the Kingdom, because the safety of the people, is the highest law, and this is according to that principle; Every being preserves itself.  
2 For the remaining party, to take such securement of them in point of Arms, that they may be sure never to make any head.  
In all this I meddle not with delinquent Papists, who answering respectively, for their acts of hostility against the state, the number of Papists will be much fewer, and may the more easily be borne if the state see fit.  
5 Object. Why may we not cut off Heretics by death, or Punish them by banishment, imprisont, being they go about to destroy other men's souls.  
Answer.  
1 Because you have no command for it, nor no example, and less than a plain command will not serve herein; Why do you not cut off persons infected with the Pox, Leprosy, Pestilence, being they hazard other men's lives? And why do Princes let them live in their commonweal, being they are so destructive to mankind; the reason is at hand, because they have no command to do it, and the persons may recover in time to come; so it is here, the Magistrate hath no command to cut off the Heretic, and also he may recover in time to come.  
Object. But the similitude holds not, because there is no voluntariness in him that is infected with a bodily disease.  
Answ. No more is there any voluntariness in the Heretics in the seducing of others, for he thinks that to be truth whereto he persuades the other.  
2 It's nor possible for the Elect to be seduced so far as to be taken off from their foundation, Christ; Mat. 24. But it's possible for Heretics to to come off from the foundation of their Heresy, therefore they are to be let alone.  
3 Few, of the controversies among us, if any will, amount to heresy, if we count heresy to be election of a faith by ourselves, they can at most be called schism; and therefore the persons that hold the tenants, cannot come under the forsaid penallties of Banishment, impisonment, etc.  
4 It much concurs to murder, that there be a murderous intention, but Heretics have no murderous but a saving intention in drawing others to their way. He that should go about to destroy other men's souls, with an intention to destroy them, might be cut off as a murderer. But he that doth it accidentally against his will is to have a city of refuge from temporal death, as he under the Law had, that slew a man against his will, which Law was no other than the Law of Nations.  
Objection. 6.  
But if there should be any such toleration, we should have a wonderful confusion; parents would go one way, children another; husbands one way, wives another; master one way, servant another; which would be great confusion in Church and State.  
Answer.  
1 The confusion will not be such as is imagined; when every man and woman have joined themselves, with such as are of their own judgement.  
2 I answer with the saying of one, viz. Whether is it not a greater confusion both before God and men, for a hundred men and women of ten several religions or opinions, to assemble together every Sunday in a Parish, for fear of imprisonment or fines, or else that the same hundred being permitted freely to meet in a peaceable manner at ten several places, according to their different opinions, worshipping God according to their light.  
3 This is no other confusion than is in an Army, wherein many that were together in a tumultuous manner, repair to their several Companies and Colours; or City societies, 
See Mr. goodwin's Sermon on Acts 5.38 39  wherein sundry persons in one and the same House, belong to several Companies, one to the Drapers, another to the Mercers.  
4 Whether is worse? A glorious seeming uniformity in a state of self-condemnation? or a seeming confusion with a conscientious satisfaction?  
Objection.  
But these persons were good Protestants, before this licentiousness of conscience was granted.  
Answer.  
1 Had they been so before, they would have been so still, and are so still. 2 If they embraced the truth before, it was by accident; as a rusty hand of a clock, may by accident tell what a clock it is, though it stand still and move not. 3 It appears by their change that many of those things they had, they had them only by an implicit faith, not from an examination of the ground.  
2 If they were good before, when in an ungrounded uniformity, they complied to the common practice without principles, or upon unsatisfying principles; they are sure better Protestants now when they dare not do things without grounds.  
Objection.  
But should the Magistrate permit this liberty of conscience, he should partake with other men in their sins; as the Papists, Arminians, Brownists, &c,  
Answer.  
1 No man partakes, in not restraining any sin when it it is beyond the compass of his calling; now the punishing for heresy, is beyond the compass of a Magistrates calling. Tit. 2.10. 1 Tim. 1 21, we find a Heretic after the first or second admonition rejected, or almost excommunicated, as Hymeneus and Alexander were.  
2 Whether is not the Magistrate more in danger of partaking in sin, by compelling persons to do things with doubting consciences, yea against their consciences? And if they do not, to be ruined they and their guiltless children in their estates. 
Rom 14. ●. 22.  Or to partake in sin, by leaving men to walk according to that which they think to be the truth; Let every man judge?  
Objection.  
But if such men be suffered to preach such doctrines, the number of Heretics will be so great, that they will endanger the Orthodox; as weeds choke the corn.  
Answer.  
1 There will be no such danger, if there be no persecution for conscience; and a Law made for repealing the laws already made for compulsion.  
2 Such freedom being granted, it's likelier that truth will get ground of error, than error get ground of truth.  
3 It is a thing to be questioned, whether those that are still in credit with the Magistrate be the Orthodox, and those that are in discredit be the Heretics? We must imagine that those that make this objection, are those that are still in credit with the Magistrate.  
Objection.  
We would willingly suffer the truth to be preached, but those that we prosecute they teach erroneous doctrines, which hazard the souls of men.  
Answer.  
1 The guilt hereof lies upon the conscience of the Teachers, and not upon the Magistrate, Matt. 5.19. Whosoever shall teach men so, he shall be least in the Kingdom of heaven. Heb. 13 7  
2 Those that so teach, think they teach truth, and do but discharge their consciences in so teaching, for should they teach otherwise then what they believe, they should sin.  
3 Though the truth be but one, yet whether is the truth so in the breast of him that hath the power of prosecution, that he can infallibly say his tenants are absolute truths; ●nd what are different herefrom are erroneous doctrines, hazarding the souls of men. We see the contrary, Acts 4.19. Joh. 16.2. Whosoever killeth you, will think he doth good service.  
4 By this pretence, many men serviceable to the Church of God, are and have been cut off: See J●r. 29.26. Hereby Jeroboam, 2 Reg. 17.21. ● ave Isra●l from following the L●rd.  
5 This is the plea tha● all manner of persons in any place or state use, for the suppressing of any persons contrary minded; as Lutherans, Papists, etc. Therefore it cannot be an infallible rule, which is so frequently false, and which hath occasioned so much blood of many Saints.  
6 We must make distinction betwixt erroneous doctrines; some teach upon the foundation, and are more dangerous; as some points of Popery, Socinianism, etc. Some only are varieties of judgement about smaller matters, as the Presbyterian, Independent, Anabaptist, whose difference is principally about order, holding Christ for a foundation; Against these, doubtless there can be no exception why they may not be permitted.  
Objection.  
For tender consciences that are truly godly, we would willingly suffer them, but these men differ from the practice established by Law, out of pride and stubbornness.  
Answer.  
1 Because God is the searcher of hearts; we ought to think the difference of such men's judgements, is out of conscience, not out of stubbornness, till the contrary do evidently appear.  
2 For the offences of visible pride and stubbornness, when they shall grow to that height that they trouble the public peace, the Magistrate may doubtless punish such, in what sect soever.  
Objection.  
But we would willingly permit you your own conscience, but we are loath to permit you, first to worship God in assemblies; secondly, to communicate what you believe, unto others: For the Apostle saith, hast thou faith? Have it to thyself before God, Rom. 14.  
Answer.  
To the former; first, did not God require assembly-worship, and that the Saints should join themselves in bodies, we could be content to enjoy our own consciences; but God requires the same, 1 Cor. 14, 33.  
Objection.  
But hereby you get away our good hearers, which divers of our Ministers have been the means of conversion.  
Answer.  
1 First for the crown of your Ministers it shall not be the less, in that they have converted them. 2 For yourselves, you may have the benefit of their prayers, and examples, as formerly. 3 Whether had you rather have them pure in conscience in departing from you according to their principles, or to abide with you with wounded consciences?  
To the second branch I answer, of communicating what we believe unto others, though in point of meats and days, we may have faith to ourselves, Rom. 14.22. To believe in our hearts what is lawful to eat, and observe what not, yet doth not this hinder, but we must communicate to others what we think to be truth.  
1 Because Christ hath so commanded, Matth. 10.27. What I tell you in darkness, that speak you in light; and what ye hear in the ear, that preach you upon the house top.  
Obj. But if I do so they will kill me, to which Christ saith, fear not them that kill the body, etc.  
2. Because the Apostles so practised when a whole Council had silenced them, Acts 4, 17.20. We cannot but speak the things we have seen and heard. 1 Joh. 1.2. It's related of Socrates, that he would not forbear the declaring of one God, though he were sure to die for it. How much more should Christians declare the truths of God?  
3 The persons that do declare those tenants they think to be truths, they are either Ministers or people; if Ministers, then there's a woe unto them if they do not declare what they think tru●h. 1 Cor 9 ●6, Woe unto me if I preach not the Gospel. Acts 5 20, Go into the Temple and speak all the words of this life. Else may there be guilt of the blood of souls, Acts 20 26, 27. If people, they are bound to strengthen others, themselves being converted. Luk. 22 32. So did the woman of Samaria, Joh. 4.29. come see a man that told me all that ever I did, is not this the Christ? Though the Samaritans generally were of another belief before, as appears v. 39.41  
Objection.  
But is it not lawful to reduce seduced persons to the truth?  
Answer.  
Yes, but not by carnal weapons of clubs, fines, banishment, 2 Cor. 10.4. the weapons of our warfare are not carnal, but mighty through God, to the casting down of strong holds and imaginations, and every thing that exalts itself against the knowledge of God; among which is Heresy for one, and bringing into captivity every thought to the obedience of Christ. 2 Violence never made any man cordially to close with any Religion, though it hath forced the outward man.  
Objection.  
Though men be forced to embrace a religion against their wills, yet after they come to approve it, and will not come to another.  
Answer.  
The accidental good that fell out, cannot make lawful the evil upon which they ventured. 2 Such men as do thus comply against conscience, they are usually made twofold more the children of hell then formerly, though there may be a different issue in some.  
Objection.  
Many ignorant souls hereby will be in danger of being seduced by Popish Priests, and other Sectary Teachers.  
Ans. 1. Better sometimes a mischief, than always an inconvenience.  
2 These ignorant persons thus wrought on by tampering, would in such variety of judgements, try all sides, especially when there were freedom herein to reason and debate.  
3 Hereby many weak ones among the Papists were in likelihood to be gained from them; yea far more than the Protestants would in likelihood lose.  
4 Gods ways are always the safest, and that which most concerns his own glory.  
Objection.  
Esay 49.23. King's shall be thy thy nursing Fathers, and Queens thy nursing Mothers, therefore Kings and Princes may employ their compulsory power, for the nourishing of the church.  
Answer.  
We deny the consequence;  
For 1. The scope of the place is; that God's people being in Captivity, thought God had forgotten and forsaken them, Vers. 14 God tells them, he had not, nor could not, vers. 15. He had graven them upon the palms of his hands, and their walls were always before him, vers. 16. and told them that their bvilders make haste, and their destroyers should departed far from them, vers. 17. and though vers. 19 their desolations were great, and their land desert yet shortly the inhabitants should be so many, 
The Lord tells them of the two causes hereof. ● efficient verse 22.  that the land should be too straight for them, verse. 20. hence the people of Israel fall to wonder, that their number should so multiply, vers. 21. inquires how it should be; to which the Lord answers, vers. 22. I will lift up my hand to the Nations: q: d: it shall be my work, there shall sundry of the Gentiles shall come into them as proselytes, and not only themselves, but they shall also bring their children in their arms, and upon their shoulders with them.  
2 The second or inferior means of this enlargement shall be this, 
2 Instrumental v 2●.  Kings shall be thy nursing Fathers, and Queens thy nursing Mothers, verse 23. as Cyrus, Darius, Queen Hester, Artaxerxes, etc. for that he speaks of deliverance out of Babylon, appears in the two next verses, shall the prey be taken from the strong, or the lawful captive delivered, etc.  
2 Suppose it were a prophecy of Kings and Queens under the Gospel, yet may Kings and Queens be nursing Fathers and nursing Mothers, by countenancing and contributing towards religion, and the maintenance and professors thereof, by improving all their credit and state towards the good of God's people, and so the prophecy is fulfilled in what it holds forth without Princes using any coercive power in the behalf thereof.  
3 The very similitude of a nursing Father, and nursing mother, holds not forth to us violence or compulsion, but kindness and love, such as the loving nurse useth towards the tender babes; little did the holy ghost using such a similitude of love and kindness, think that men would pervert it to violence and constraint.  
4 compulsory power of princes and states, is so far from nourishing of the churches, that it hath destroyed many, both in body and soul; in body, whiles much Christian blood ●ath been shed, whiles each man hath with his blood defended his own tenants; and in soul, whiles many have complied for fear of the Magistrate to do things, not only with doubting consciences which is damnable, Rom 14.23. He that doubteth is damned if he eat; but even against conscience, which is much more damnable. This compulsory power may worship a glorious uniformity, and make pompous and Populous assemblies, but all this while many a one goes on with a griping unsatisfied conscience, whose light is one ways, and their practice forced to be another; or else they must ruin themselves wives and children. Princes by this compulsion, may be nursing Fathers, to the Parochial ministers, by increasing of their maintenance, but whether they Will be stepfathers hereby, to tender consciences, I leave it to inquiry.  
Objection.  
Let every soul be subj ct to the Highest powers, Rom. 13.1.  
Answer.  
The apostle means in civil things, not spiritual.  
For 1. Had the Apostle meant spiritual things, or matters of conscience, than Nero, and the Magistrates that then lived, might have compelled the Christians to have worshipped the Sun, and in case of refusal might have punished them.  
2 Then had the Apostles sinned in refusing to be subject to the Magistrate herein. When they said, we ought to obey God rather than men.  
Frivoulou is that distinction, which is made betwixt Magistrate, Christian, and not Christian.  
For 1. What power any Magistrate receives from God, as a Magistrate, every Magistrate receives the same.  
2 The Scripture doth not make one rule for the Magistrates that lived in Paul's time, who were Heathens, and another rule for the Magistrates that lived in Constantine's time, most whereof were Christians, but one and the same rule is set down towards all Magistrates, qua tales; and this distinction hath been made politicly, by Divines, at first; who had the same Magistrates on their side, and seconded by others, who either had the same codition, or through a passive understanding did embrace former tenant without Examination.  
Objection.  
Apoc. 17.16 It's said the ten Horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire; and these ten Horns are ten King●. Therefore Kings have power to compel in Religion.  
Answer.  
1 From allegorical places there can no firm argument be deduced.  
2 By Kings here is meant not the persons of Kings, but the power of Kings, for Chap. 18 9 the Kings of the earth who have committed fornication with this whose bewail her, and lament her, when they see the smoke of her burning, Saying, verse 10. Alas, alas; That great city Babylon, that mighty city, now they would not have bewailed her, had they themselves burned her flesh with fire.  
3 Suppose it were granted that the Kings and States of the earth had power to punish Idolatry, which is properly a worshipping of Similitudes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore they have power to compel the consciences of persons to an Uniformity, to do things with doubting consciences, yea against their consciences, how doth this follow.  
4 The adequate object of the power of the ten Horns, whether Kings or States, is only the whore of Babylon, whom they burn with fire, not extending itself further then to her, how then can it reach all Idolaters, much less, persons that are not Idolaters, who at most are deemed only Schismatical to differ from their brethren?  
5 There are many crimes committed by this Whore of Babylon, against the civil laws of these ten Kings or States, for which the temporal sword of these Kings, or states, might justly punish her; as her persecution and murder of the Martyrs of Jesus, and being drunken with her blood, Apoc. 17.6. cap. 18.24. In her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth: Therefore Kings and States might justly punish her, for breaking their civil laws, yet doth it not follow, that those that have not broken such civil laws, should be her Example.  
6 There is no demonstration can be made that this compulsion of the whore, by eating her flesh, and burning her with fire was done by penal Laws, but only by force of arms, as appears probably, Chap. 18.6, 7, 8. The people of God in Rome, vers. 4 6. conjoining with the Protestant army without, therefore no inference of compulsion for conscience by penal laws can be drawn from hence.  
Objection.  
Freedom of conscience is contrary to Uniformity.  
Answer.  
We see the mischief of a forced uniformity in the Episcopal case, when it was endeavoured to bring three Kingdoms to an uniform practice.  
2 God prefers the peace of his servants consciences before the specious show of a glorious uniformity.  
Objection.  
But the things we impose upon you, and compel you to, are not things unlawful but indifferent.  
Answer.  
1 That which is indifferent in your conscience, is unlawful in mine, and therefore you cannot impose it.  
2 If it be an indifferent thing, you take away my Christian liberty, in making it necessary; against which your invasion, the Apostle calls me to stand fast in my liberty, Gal. 5.1.  
3 It is my own, not another man's conscience must be judge, what is indifferent to me.  
From what hath been laid down, it● very considerable, to inquire whether it be not lawful for the Magistrates to grant liberty of conscience to all men And without all controversy, Christian brethrens, who differ in judgement in smaller matters, as the Presbyterian, Independent, and Annabaptist (though falsely so called) may each of them in point of conscience enjoy his own way, to worship God under one and the same State, in one and the same Kingdom, according that which each of them thinketh to be the truth.  
Objection.  
Ezra. 7.26. Whosoever will not do the Law of thy God, and the law of the King, Let judgement be executed speedily upon him; whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment: therefore its lawful for the civil Magistrate, by all these ways to compel men in Religion.  
Answer.  
1 This was an edict of an heathen Emperor made out of fear of wrath vers 23. not by command from God.  
2 He gives Ezra power to set Magistrates to compel them to do the Law of God, but he gives him not power to punish, in case of misbeleef, of which the question in hand is.  
3 I do the Law of God in walking according to my light, and therefore cannot come under any of these penalties; either my conscience must be the judge, that I do the Law of God, or the civil Magistrate, if my conscience must be the judge, that tells me that I do it: If the civil Magistrate must be judge, then doth this lay a snare for all protestants in popish countries; those Magistrates hereby will have power to destroy all Protestants dissenting from them, with death, banishment, imprisonment, confiscation.  
4 There is no such power affixed upon Magistrates in the New Testament.  
5 There is no ground to prove that Artaxerxes was infallibly inspired from God to give this strict Decree to Ezra, neither did Ezra nor any judge deputed by him, put the same in execution, and no less than a grounded inspiration from God, will prove that it was obligatory, at any time, in foro conscientia, much less to us.  
6 Compulsion of persons different in judgement to any uniform practice is not the law of God, for the contrary appears, Rom. 14.3, 4, 5.6 13. 1 Cor. 8.11, 12. Therefore no man for want of this uniform practice can be punished by banishment, death, etc.  
7 This Decree of A●●axerx●s was not moral, but only judicial, respecting that former opposition which was made against the Jews, by Tatna●, Shether, Bosnai, and their companions, Chap. 5.6. and lest any others should attempt the like accusations, its likely the king gave this severe decree.  
8 If we might reason from this king, that all other princes, or states, might establish the like, it would invest them with the most absolute tyranny that ever was in the Christian world, not over our estates only, but which is worse, over our consciences.  
Objection.  
Luke 14.23. It's said go out into the high ways, and hedges, and compel them to come in, that my house may be filled; therefore it's lawful to compel persons in religion.  
Answer.  
1 This parable is the same with Mat. 22.1. Where the King of heaven inviting the Jews to a Marriage with his son, and they refusing, the King sends his servants to necessitate the Gentiles to come in; the word is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies, to necessitate, which was not any violent compulsion, but only to show them the need and necessity there was of the Gentiles, parts to come in being they were blind and lame, that is, void of true knowledge of God, and not able to move towards grace or heaven, which was manifested, and declared, Acts 13.46, 47, 48.  

Reasons why the Magistrates necessitating or Compulsion, cannot here be meant.  
1 BEcause the servants that were sent forth the invite to Jews to the Marriage Supper, or the precious benefit in Christ, were not Magistrates, but Patriarches, Prophets, Apostles, who had not any power of Compulsion in their hand.  
2 Because had these servants had any power of compoulsion in their hands, they would not have taken a repulse of the jews, but have forced them whether they would or not, to have come in.  
3 There is a two fold compulsion;  
1 Violent by force of arms and civil sword.  
2 Voluntary, as when the reason of man is forced to side, where he sees strength of argument; It was this latter compulsion or necessitation, that these servants had and not the former, in their ministerial dispensations, they were to show them what a great necessity lay on them, to come to Christ and his benefits. But what is this to the Magistrates compulsion.  
Objection.  
Dan. 6.26. Darius makes a decree that in every dominion of his kingdom, men fear and tremble before the God of Daniel, therefore compulsion in religion is lawful.  
Answer.  
This Decree only reaches to the acknowledgement of the true God, which only cuts off those that deny him, as Mahumitanes, Idolaters, etc.  
2 He did (pro imperio) as an absolute price command this, not that he had any command from God for the doing of it.  
3 The hindrance why conscientious persons cannot comply to the laws established, by the Magistrate, or State, is the fear of offending God, if they should so do, and therefore they need not be compelled to that which thy have already.  
4 Either my conscience, or the Magistrate must be judge what is the true fear God; if my conscience, it will witness, that I fear him, because, neither for the gaining temporal goods, nor escaping temporll hazards dare I sin against him; but if the Magistrate must be judge, then in other Kingdoms and States the Magistrate must be judge also, and so the French King may compel to worship of Images of Christ; the Spanish King may compel to Mass; as well as other States may compel to be present at infant's baptism, or Common Prayer-book, when persons are contrary minded.   

Means to liberty of Conscience; which are of two sorts.  
1 ON the Magistrate's part, who hath power to grant it.  
2 On the people's part, who do desire it.   

Means on the Magistrate's part, are these.  
1 That he listen not to those, who out of particular interests may render us odious, comparing many tender consciences, who cannot comply with public practices with the Anabaptists of Germany; as if we maintained freewill, falling from grace, denied original sin; nor to those who shall insinuate, that the Magistrate cannot without guilt and breach of covenant, bear with such men, when there will an undoubted guilt come upon him, by punishing so many of the Saints of God, merely for doing things conscientiously to God. Also that he listen not to them when the shall impute the evil success in the Kingdom, and retarding of business unto these men's divisions in opinion: no guilt comes upon a man for not reforming things which are out of the reach of his power. Let the Magistrate judge, whether the doing things out of conscience, or the compelling men to do things with a doubting conscience, or against conscience, or in case of refusal, to fine, banishment, etc. be the more likely cause to procure these prolong of our miseries.  
2 That he permit free congregations of visible Saints; but if instead hereof such shall be persecuted and driven away, as in the days of the Bishops; surely it must be bitterness in the end, when God shall make inquisition for their blood. Luther said well, Heretics are to be burnt with the fire of Charttie.  
3 That the Magistrate look upon this sort of men, stigmatised by the names of Independents, Anabaptists, as confiding persons, and as irreconcilable enemies to Popery, Prelacy, tyranny, as any others. It's observed that the French Kings are wont to place more confidence in the Protestants in France, then in the Papists there, as being further removed from the Spanish faction; And why may not Magistrates do as much here to these men, who are as far, if not farther removed from Popery, Prelacy, as any persons whatsoever?  
4 That the Magistrate look on these men, as those that have lent their hand, their purse, yea many of them their lives, to break off the common yoke.   

Means to Liberty of Conscience on the people's part, who do desire it.  
1 THat you come with humble petitions as Queen Hester, Hest. 7.3, 4. Le● our estates, lib●rties, and Country be continued to us, seeing many of our Enemies tell us of nothing but ruin and violence, which we can hardly believe can proceed from such men we have to deal w● hall.  
2 Beware in Pamphlets and o●therwise, of giving hard speeches either to your worthy 〈◊〉 noble S●●t●●men, whose indefatigable pains will be famous to all postbridge. 2 P●t. 2.10 It's said of some wicked hypocrites, they were not afraid to sp●●k evill of dignities, nor to the Assembly. A●ong whom we mu●●●eeds, upon knowledge affirm, there are divers learned and godly men: Provoking words raise up the spirits even of good men, and it is not so easy to lay them again.  
3 Show yourselves further helpful in the cause, though yourselves should never have any benefit, reserving only so much as in a moderate way may fit you for banishment, which if the Magistrate never consider, God will. Remember that however things go, yet will there be in the prevailing of this party, a great step to reformation; and God will have fare more glory than in the prevailing of the Popish and Prelatical party. Let it be the joy of our hearts that God may have glory, though we have confusion.  
4 Beware of headiness● and unadvised opinions, flowing from many out of wantonness and curiosity, rather than a desire of edifying; which carriage hath but too much alienated the Magistrates, from those that are truly tender and innocent herein, by preaching and printing irrational and undigested principles.  
5 Be much in prayer and fasting, that God would turn the Magistrates hearts to you; as when Haman had got a decree, the Jews lay in sackcloth, and there was great weeping and wailing. Hest. 4.2, 3. So let the rumour of Ordinances and Decrees (whether true or false I know not) coming out against us, cause us by mourning, and fasting, and weeping, and wailing, to give the Lord no rest, till he look down from heaven upon us, and turn our condition by the means of some faithful Mordecai, speaking good for us, or otherwise, as he in his wisdom and providence sees fit.  
6 For those that are in favour with the Magistrate, whether Ministers or others, to interpose themselves for their brethren; as Queen Hester and Nehemiah did, not contenting themselves with their own liberty, if they were sure to have it; for who knows whether God have raised them up to such a time, who if they do not bestir themselves, deliverance may come from another place, and they and their houses be destroyed.  
REader, I shall desire thee seriously to ponder what hath been laid down; it makes my heart to bleed to see all Christendom the Cockpit of the world, to the great scandal of Christ and Christianity among Mahumitans and Infidels: It is a matter (if possible) to be bewailed with tears of blood, that no Nation or people in the world, so persecute one another, as these that are called Christians do: What rule they have from Christ herein is to me unknown; sure his gentle and sweet carriage ●aught us or otherwise▪ who when the Disciples would have called for fire from heave● to consume the Samaritans, he reproved them for their headiness, Luke 9 54 The root of all these fiery distempers in Chr●ste●dome (as I conjecture) is no other than the doctrine of compulsion of conscience, which ha●h been groundlessly affixed upon the Magistrate by those that w●re su●e they should ●ave the Magistrate on their side. And though persons dec●●ed more Heterodoxe then either the Independent, or ●at●paedobap●st, or the nicknamed Anabaptist, may challenge the liberty of their consciences by divine right; yet may these in a special manner challenge it, as d ff●ring from the Presbyterial judgement in smaller matters; as the strong and the weak did in point of days and meats, Rom 14. Many of all the three sorts being dear servants of God, whose spirits a●●●o● to be grieve● by uncharitable walking, see Rom. 14.15, 10. 1 Cor. 8.12, 13. much less the spirit of God in them.   
FINIS.   

The Storming of ANTICHRIST In his two last and strongest GARRISONS, of Compulsion of CONSCIENCE, And Infant's BAPTISM. The Second Part.  
Question.  
WHether it be lawful to Baptise infants?  
Answer.  
It's unlawful for these arguments.  
The Baptism of Christ is dipping.  
The Baptism of infants is not dipping, therefore the Baptism of infants is not the Baptism of Christ.  
I prove the proposition that the Baptism of Christ is dipping, three ways;  
1. From the Greek Lexicon, the Author hereof could not be suspected, 
Scap. in Verbo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as being an utter enemy to the Tenent; as calling the Anabaptists a diabolical Sect, and himself a Calvinist, as appears By his Dedication of his Book to the Magistrates of Berne. He gives the prime signification to be to Drowned, Dip, or Plunge, and Sometimes to Wash, as he citys Mark. 7. Luke 11. which are all the authorities he brings; for the word to signify to wash, he brings no authority out of any Greek Author, for to prove it to signify so much as to wash: But he never gives it the least title of signification, as if in any Author Sacred or Profane, it did signify to Sprinkle.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though in one Heathen Author's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for ad, yet in Scripture it is used for into, Mat 28.19. 1. Cor. 8.13. Specially after the Word Baptism, 1 Cor. 1.13. Mar. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. From the difference twixt Baptising and Sprinkling, in Scripture. We see what Sprinkling is, Heb. 9.13, 19 The ashes of an Heifer sprinkling the , So verse 19 he took the blood of Goats, and Hyssop and sprinkled both the Book & all the people, The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now Baptising in Scripture is Dipping, Luke 16 24 (a) Send Lazarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may not Sprinkle, but dip the tip of his finger in water; john 3.23. john was Baptising in Aenon near to Salem, because there were many waters, or much water ther●; which would have been needless, had Sprinkling been the manner of Baptising, Math. 3.6. They were Baptised of john in jordan: Mar. 1.8. I Baptise you with water, So it is in the Greek, which he could not have said had he not applied the subject to the water. But especially, Mark 1.9. They were Baptised of john into Jordan, which signifies the word to mean to Dip, not to Sprinkle, and it shows there was an application of the person to the water, not of the water to the person; as it is in Sprinkling. So vers. 10. Straightway coming out of the water. Acts. 8.38.39. Philip and the Eunuch (b) they went both of them into the water, and he Baptised him. So much appears in the phrase, buried with him by Baptism, Rom. 6.4. Col. 2.12. For it shows there must be a dipping in it, or else there can be no burial.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th● preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to but into as appears by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascenderunt & discenderunt, and these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from but out of the water, ●●ct. 8. ●8, ●i.  3. That Baptism signifies no other thing then Dipping, appears from the proportion and lively resemblance twixt dipping into the water and rising up again; Dipping signifieth death, and Burial with Christ, and rising up above the water, Resurrection with Christ, Rom. 6.3.4. Know ye not that so many of us as were Baptised into jesus Christ, were Baptised into his Death, therefore we are buried with him by Baptism unto death, that like as Christ was raised from the dead, so we also should walk in newness of life, Col. 2.12. Buried with him in Baptism, wherein you are also risen with him. So Pareus on the sixth verse of the six of the Romans, saith the ancient right in the Apostolical Church was this, the persons baptised were dipped all over in a River, with some tarriance under the water, than they risen up again; dipping showed Crucifying and Death, because it was not without terror; Tarrying under the water's burial, and coming up out of the water resurrection with Christ.  
Object. Mar. 7.8. The pharisees held the Baptism of pots and cups; here Baptism signifies washing.  
Answer. 1. It signifies such a washing as is by dipping, for usually when we wash pots and cups we do not sprinkle them but dip them.  
2. In washing pots and cups we wash them all over, which is not only dipping but total dipping.  
3. Whereas verse 4. the word beds is used, they held the washing of brazen vessels, and beds for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only signifies a bed, and never a table, I suppose they wash them by dipping them some way or other in water, but sure they never sprinkled them, they dipped them because they were legally polluted.  
Object. The word Baptise signifieth to sprinkle, 1 Cor. 10.2. They were Baptised unto Moses in the cloud and Sea, and yet there was no water, for they went through the sea, on dry land: Therefore, that Baptism, was the sprinkling of rain from From heaven as appears, by comparing Psal. 76.17.18. The clouds poured out water, the voice of thy Thunder was in the Heaven, the lightnings lightened the World, etc. With Exod. 14.21, 22.  
Answ. 1. Then the Holy Ghost would not have used the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is never used in Scripture for the sprinkling, but the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always used in Scripture for sprinkling. So the Apostle would have said, you were Rantized, or sprinkled to Moses in the cloud, and in the sea, and not said, Baptised to Moses.  
2. At that time when the Israelies were Baptised to Moses in the cloud and s●a, Exod. 14. 2●.22. There were none of those things mentioned, Psal. 77.17. Neither the clouds pouring forth water, nor the voice of Thunder and Lightning, but Exod. 9.17.18. compared with vers. 23.24. There is mention made of all these, where there was a very grievous rain, together with such Thunder and lightning, that the fire ran along upon the ground. Therefore that place of Psal. 77.17. must have respect to this seventh Plague of Egypt, and not to the story of Exod. 14. When they went thorough the sea, therefore Paul's words (Baptism to Moses) cannot signify to sprinkle, but must needs signify a Metaphorical Baptism.  
3. There's mention of the clouds going before them, and standing behind them, but never of the going of it over their heads, much less of the raining of the cloud, upon them, there is not one word of Rain or Thunder in all that chapter.  

The Second Arguments against Baptising Infants.  
1. Ministers who are Christ's commissioners, aught to cleave close to their commission.  
But to make Disciples before Baptising, is the Minister's Commission.  
Therefore Ministers who are Christ's commissioners ought to cleave close hereto.  
The major is undoubted, all persons and States confine their commissioners to their commisson.  
The minor (viz.) that first to make Disciples, and after to Baptise is their commission appears, Mat. 28.  
There are sundry exceptions from this place.  
As first, the order of the words is not moral, but that, though make disciples be here put before baptising, yet Mar. 1.4. baptising is put before preaching; JOHN did baptise in the wilderness, and preach the baptism of repentance unto remission of sins.  
Answ. Preaching verse 3. is put before baptising, the voice of one crying in the wilderness, prepare ye the way of the Lord. 2. This place is rather to be referred to Christ's commission, than Christ's commission to this, and the Geneva notes on the place do so refer this verse.  
Now that the order of the words is moral appears;  
1. Because it reaches to all nations, and to the end of the world.  
2. Because the same order is observed, Mark. 16.16.  
3. It is Christ's last commission; now in commissions there is a punctual command not only what shallbe done, but also the manner of doing.  
4. It's absurd to think a man can be baptised before he be preached unto, for so he shall be baptised into he knows not what  
2. Exception. john Baptist did baptise before this commission was given, John 1.26. and so did Christ's disciples; John 4.2. therefore this was not the commission, but an enlargement thereof.  
Ans. We only find the practice before we find not any commission for the practice, 
We are not to take notice of what unwritten word. Christ spoke, which we know not of, but of what he hath left us in ●●citing.  and in that practice we find only believers and repentants baptised, not infants. 2. It's like Christ gave them a commission by word of mouth for what they did, but this is the church's commission by writing, to the end of the world.  
3. If this were the enlargement of their commission, show us where the commission itself is, the Word is silent concerning any such thing: Either this is our commission from Christ, or else we have nothing but bare example; yea we know nothing about the form of baptism, to baptise in the name of the Father, Son, and Ho●y Ghost, but from this place.  
3. Exception. There is difference betwixt a church gathering and a church gathered, though Faith was to go before Baptism then in the gathering of churches, people coming then out of Heathenism; yet is not so required now churches are gathered.  
Answ. Then there must be either an exception from the commission, or a limitation of it; that this my commission shall last till churches be gathered, and no longer. 3. Or a dispensation with it, as if Christ should say, I gave you a commission to make Disciples, and Baptism, but now I dispense with it. Or, 4. an institution besides it, as if Christ would say, I gave you such a commission formerly, but now here is a new institution; the churches being gathered, the old is out of date. But Christ says no such thing.  
2. Christ intends no difference twixt churches gathering and gathered, for the commission reaches to the world's end, lo I am present with you to the end of the world.  
3. The Apostle cuts off all such difFerence, Gal. 3.27. As many as were baptised into CHRIST, that is into the name, doctrine, and profession of Christ, had put on CHRIST, which both excludes infants, and shows there was no difference twixt churches gathering and gathered.  
4. Give an example of any one baptised in a gathered church without faith? The Scripture is silent herein.  
5. Our Saviour names faith as an universal preceding, requisite for all that are baptised. Mark. 16.16. Preach the Gospel to every creature whosoever believeth, etc. cutting of all distinctions of churches gathering and gathered.  
6. When Chr●st was 40. days on earth after his resurrection, and spoke of things concerning God's Kingdom, Acts. 1.3. strange he should not speah one tittle hereof; strange Christ should set down such a general rule, and speak of no exception, and yet mean one.  
4. Exception. The commission is, make disciples all nations, baptising them; but infants are capable of being made disciples: 
Mr. M. pa 4. 39 But infant's belong to Christ, therefore they may be disciples.  For first to belong to Christ and to be a disciple of Christ is all one: Mat. 10.42 compared with Mar. 9.41. Secondly, Acts 15 10. All they upon whose necks the false teachers would have put the yoke of circumcision, are called disciples, but they would have put this yoke upon infants as well as others, therefore infants are disciples. Thirdly, to belong to Christ, and to be a disciple are not all one, for the ore may be in present the other in possibility. It's true in grown and converted disciples, not in infants.  
Answ. To the former, infants belong to Christ not in respect of visible constitution but in respect of mystical union; and not all, but only elect infants, 2. Christ speaks not of infants, but of disciples grown up: Mat. 10.42. Mar. 9.41. and these he makes all one with belonging to Christ, though he call them little ones; it's because they are little in their own apprehension.  
For that Acts 15.10. the false teachers did not go about to put a yoke upon the neck of infants, but only on the brethren; as appears vers. 1. Certain mean came down from judea, taught the Brethren, and said, except Ye (not infants) be circumcised after the manner of Moses, you cannot be saved. 2. Though infants might be sensible of pain yet could they not be sensible of a yoke, only the disciples were sensible of this; and therefore they only are meant.  
Now that infants are not disciples, first because a disciple in English is a scholar, now what can infants learn?  

〈◊〉. 57 ●●ar● an●●.  Austin saith, Infants to know divine things that have not yet known humane things, if in words we would show, I fear we may seem to offer injury to our senses, when by speaking we persuade it.  
Those that go about to make infants scholars or disciples, they do not only lose their pains, but expose themselves to laughter.  
2. The very commission shows what kind of disciples Christ meant in these words; teaching them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to observe all things that I have commanded them, but this cannot infants do; therefore infants must needs be excluded from being any of the disciples here meant.  
5. Exception, Christ saith, baptise all nations; but children are part of the nation, therefore they may be baptised.  
Answ. In the proposition there is a fallacy of division whereby one conjoined proposition is divided into two pieces. As a certain Atheist that would prove out of Scripture there was no God, for which he alleged the 14. Psal. vers. 1. where it is said, there is no God: but he left out the foregoing words, the fool hath said in his heart. So here Christ saith, baptise all nations; but he conjoins with it, make disciples all nations: 
Mr M. pag. 14.  which the objector here left out.  
6. Exception. Is, this of Mat. 28.9. is only an enlargement of their commission; that whereas before they were to go to the lost sheep of the house of Israel, now they were to go into all the world. Mat. 10.1.  
Answ. This going to the lost Sheep of the house of Israel, was only to preach, and to confirm their doctrine with miracles; as healing the sick, cleansing Lepers, raising the dead, etc. there was not a tittle about baptising; as appears Mat. 10.1. to 16. Mar. 3.15, 16, 7. Luk. 9.1 2, 3, 4. and the 70. had, the same commission, Luk. 10.1, 2, 3. besides Christ gives a commission here that hath not miracles annexed as that had; but is to remain to the end of the world.  
2. These commissions differ in respect of persons and place, that commission was only from Judea, this was for all nations; that was to preach to Judea, this to preach to all nations, and to baptise those that should believe the things spoken to be true.  
3. If this were an enlargement of Christ's former commission in that (make disciples all nations baptising them) is put in, yet are Ministers and christians tied to observe the enlargement of the commission, in the very manner and form, as well as any former commission; because Christ saith, Teaching them to observe all things that I have commanded them.  
4. Here is a full commission with all its causes; As first efficient, All power is given me, etc. Secondly the form and immediate call; Go ye therefore. Thirdly the matter, teaching the nations and baptising the disciples. Fourthly, the end expressed by the effect, that they may keep all things commanded. 5. The effect, and behold I am with you to the world's end; and upon no other condition.  
3. The Baptism of Christ is the Baptism of actual repentance.  
The Baptism of Infants is not the Baptism of actual repentance.  
Therefore the Baptism of infants is not the Baptism of Christ.  
The proposition appears, that the Baptism of Chirist is the Baptism of actual repentance, Acts 2.38. Repent and be Baptised every one of you, as if he should say, first repent, then be baptised, Matth 3.6. john was Baptising in jordan those that confessed their sins, but when he saw the Pharisees and Saducees come to his Baptism, he said, O generation of vipers, who hath forewarned you to fly from the wrath to come, and would not Baptism them, as appears, Luke 7.30. Now for the assumption, the Baptism of infants is not Baptism of actual repentance. There is no shame, sorrow, hatred of sin in them. Besides, these that baptise Infants for repentance in time to come, they make two Baptisms, one of the repentance of Infants for time to come, and the other of the repentance of grown persons, contrary to the Scriptures that saith, there's one Baptism, Ephes. 4 5.  
4. The Baptism of Christ requires faith as an inseparable condition or qualification to the right receiving of it, without which it ought not to be administered.  
But the Baptism of infants doth not require faith as an inseparable condition or qualification.  
Therefore the Baptism of Infants is not the Baptism of Christ.  
The proposition appears, 1. From Scripture, which tells us that Christ's Baptsme requires faith as an inseparable condition, Mar. 16.16. Go preach the Gospel to every creature, whosoever believeth and is Baptised shall be saved; as if he should say, among creatures where the Gospel is preached none are to be Baptised but he that believeth, for where believers are commanded to be Baptised, unbelievers are forbid, under an Affirmative command, the negative is included, Acts 8.37. Here is water what doth hinder me from being Baptised. Philip answers if thou believest it is lawful, for the Greek word only signifies, as if he should say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptised.  if thou ●ost not believe, it is not lawful neither for thee nor me, for me to Baptism thee, Acts. 8.12. When the Samaritans believed Philip, preaching the things of God, and the name of jesus Christ they were Baptised both men and women. When were they baptised, when they believed, not till then.  
Object. But it's said Simon was Baptised, and yet he was an unbeliever.  
Answ. It is said expressly that Simon believed also, with whose profession Philip was satisfied, for neither Officers nor church can look into men's hearts, whether they profess in truth; but charity teacheth us to judge, they speak in truth, especially if the profession of life condemns not the profesion of word, could we look into the heart none were to have this Seal or Sign save justified persons.  
The assumption is, the Baptism of infants doth not require faith as an inseparable condition appears, in that it is maintained by some, that the faith of the Godfathers, by others the faith of the whole church, others the parents faith, others the faith of Abraham will serve the turn, though they have no faith of their own; yea most maintain that they may be Baptised though they have no faith.  
Object. But Infants have faith, for jeremy was Sanctified from the womb, jer. 1.5.  
Answ. 1. The Hebrew word signifies to separate as well as to Sanctify, so it's the same with Gal. 1.15. Paul saith, God that separated me from my mother's womb, so Esay 13.3. Christ and his Soldiers are called Gods Sanctified one's.  
Object But 'tis said of john Baptist, Luke 1.15. He shall be filled with the holy Ghost, from his mother's womb.  
Answ. I answer with Augustine, neither do I countenance that which is done in john; nor thence do I fasten a rule what should be thought of infants: 
Mirabili●●.  yea I do wonderfully or miraculously publish ●hat in him, because I find it not in others, Aug. Epist. 57  
2. Had we any extraordinary testimony by an Angel, that this or that infant were filled with the holy Ghost from the womb; then should we incline the more to baptise them.  
Thirdly, all that can be deduced hence is, that there is power in God to give the holy Ghost to an infant in a miraculous way: yet doth it not appear that john was filled with the holy Ghost by believing. That he was filled with the holy Ghost from the womb is certain, because the word sets it down; but for the manner how this was done is uncertain, because the word sets it not down. We may as well reason, that because Enoch and Eliah were translated into heaven, other men are so to.  
3. Object. We cannot except any from having faith, therefore we baptise all.  
Answ. First, we except against all from having faith in their infancy, because they have not so much as understanding; now faith is as well an act of the understanding as of the will.  
2. In dispensation of this ordinance, we must have ground of accepting persons as fit subjects, before we can dispense it, Acts 8.38. which cannot in an ordinary way be affirmed of infants.  
3. It appears that all infants wants faith; For the proof whereof, 
Downs on justification.  I will give sundry reasons published long ago, by a Divine not interested in this cause, who ex professo took upon him to handle this question.  
1 They have no knowledge of good nor evil, Deut. 1.39. Cannot discern betwixt the right hand and left, Jon. 4.11. How then can they understand those things that are above the pitch of nature?  
2 The dislike that infants have at baptism, testified by their crying and other motion of body; had they actual faith, they would endure all with much patience: but if in doing so they go against their knowledge, the Sacrament is so far from benefitting of them, that by their reluctation they contract a further guilt.  
3 If they have faith, why are they not after the imitation by baptism, forthwith admitted to the Lords Supper? As they were from Augustine's time, to the times of L●dovious Pitts and Lotharius, a matter of 600 years, nay why are they not rather admitted then those of riper years? for infant's ●ave not so much as evil thoughts in them.  
4 Because not so much as any one of them among so many millions as hav● been in the world, when he cometh to riper years, giveth any testimony of his faith till he be further taught and instructed: If a child born of christian parents, and entered into a visible Church by baptism, shall yet while he is in his tender years fall into the hands of Turks, as many thousand have done; the whole band of Janissaries (as some say) consists of no other: doth he not readily receive that religion which is first instilled into him without dreaming of the Christian faith? Which yet how it should be, having from his first infancy been seasoned and sanctified in the Christian faith, cannot easily be conceived or imagined.  
5 Do all that have received faith in infancy, lose it again when they come to be of more years? It seemeth so, if they received it; for otherwise, why are they put to their catechism and taught the Elements of faith again? But this were a strange course. For how should they lose it, unless perhaps God secretly steal that from them, which in time passed he gave them; which to say, is very derogatory to the bounty of God; who never withdraws favour once given, until man by abusing of it have deserved to lose it. Not losing it therefore, and yet learning it when they come to years of capacity; it is a plain argument they never received it in their infancy.  
6 All habits, whether acquired by custom or infused from above, make a man more apt and prone unto their proper actions. For example, whosoever is possessed of the virtues of Justice, Temperance, Liberality, Fortitude, will readily do justly, temperately, liberally, valiantly; it being the nature of habits to make easy their actions: Are now the children of Christians when they come first to be instructed, are more capable of Christian Relgion, or more inclineable to holy actions, than the children of Infidels? experience tells they are not, but are as wax indifferently flexible any way, It's absurd therefore and void of reason to place in infants the habit of faith, which yet inclines them no more to the acts of faith, than those that are without it.  

●om. 10. ●.  7. Faith comes by hearing, but infants hear not, neither by the ear nor by any other way proportionable thereto, or if they do, they understand not what they hear, for did they understand, I presume they would hearken more attentively unto what is said, than we see they do.  
Wherefore not hearing neither do they believe. If you say they believe by an inward hearing, then is that faith wrought either by ordinary or extraordinary means, not by extraordinary means, for it is done every day and hour; by ordinary therefore. If so, then have we a double manner of working faith and both of them ordinary, the one by inward hearing in infants only, the other by inward and outward also in those that are adult, which is a mere novelty in the church of God, haec ille.  
To conclude the point, August. contra Donatisas l 4. c. 24. saith, Baptised infants cannot as yet believe with the heart unto righteousness, and confess with the mouth unto Salvation.  
Also Chemnic. Dear. Conc. Trid. pars, 2. exam. Can. 13. p. 89. saith, I truly that love simplicity, do not understad, nor can unfold after what manner that infants that are baptised do believe.  
Object. But though infants have not actual faith yet they have Seminal faith.  
Answ. This is a vain distinction, For 1. There is but one faith, Epes. 4. consisting in taking and relying on Christ if we understand justifying faith, and one profession of faith, which metonimically is called faith, and goeth currant for saith in all Ecclesiastical Dispensations, when the profession of life condemns not the profession of words.  

1 Pet. 23. Borne again of immortal seed.  2. There can be no such thing as Seminal faith in infants, because the first feed of faith is illumination, of which infants are not capable, because void of understanding.  
This word (Seminal) doth merely delude men by the Metaphorical acception, to make men think there is a phisickall growth of faith, as in seeds of vegitive bodies when they are sown, when the growth is Metaphysical, and only in reasonable souls who are fit subjects thereof.  
Object. But if infants have not faith how can they please God and how are they saved. Heb. 11 6. Without Faith its impossible to please God John 3.17. He that believeth not is condemned already.  
Answ. First, the Scripture hath not revealed unto us any thing clearly, concerning the salvation or damnation of infants. 2 Forasmuch, as there is no name under heaven whereby persons can be saved but by Christ; Acts 4.12, And forasmuch as infants are guilty of original sin, Rom. 5.14. Death reigned from Adam to Moses, and consequently sin over them that had not sinned, after the similitude of Adam's transgression; that is to say by actual sin. It is then most likely, that infants as well as others, are saved by the presentment of the satisfaction of Christ to God's justice for original sin: Rom. 5.18. By the righteousness of one, the free gift came upon all, etc. This satisfaction its true is but one, but there is a twofold way of applying it; first, through believing, in those that are capable of believing, and so the objected Scriptures and others of the like kind mean it; and it's most absurd to refer the preaching of the Gospel to infants, and to think them capable of believing, that are not capable of knowledge.  
3 Without believing, is this satisfaction applied for dying infants (by virtue of Election and the free grace of God) to the justice of God. Rom. 11.7. Elcteion hath obtained it, that is the free grace of God, vers. 5. Rom. 5.18 If we ask how baptised infants dying after baptism are saved, you must needs have recourse to this way; especially it being concluded on both sides, that baptism doth neither confer grace, nor wash away original sin.  
Arg. 5. The children of wrath are not to be sealed with the seal of grace; Baptism is a seal of grace;  
Therefore infants are not to be sealed with the seal of grace.  
The proposition is undoubted; because every man as he comes into the world, is by nature the child of wrath: As every nature pertaketh of the nature of which it is begot, so doth man; Ephes 2.3 Were by nature the children of wrath, even as others: Psal. 51 5.  
Obj. But if infants as well as others, be children of wrath by nature, than they dying in their infancy must needs be damned.  
Answ. No; natural defilement with original sin doth not simply damn, it shows there is something in us that deserves damnation, but it doth not appear from Scripture grounds, that any person was damned for it alone. David's infant, though it died the seventh day (a day before circumcision) is probably thought by divines to have gone to heaven; 2 Sam. 12.13. I shall go to him, but he shall not return to me: And if men may judge (though secret things belong to God) why may not we think infants in general so dying, their innocency being the same in respect of actual sin, to be saved through the presentment of the satisfaction of Christ's death to God's justice, as was said before.  
2 As men have a charitable opinion concerning those infants that died uncircumcised in the Wilderness for 40. year's space, and of those infants that died before the institution of Circumcision, and of the children of Christians in the Primitive Church that died before their parent, or parents, were christianized: So must we have the same charitable opinion concerning other infants: yea those that hold Baptism of infants, hold their infants dying after Baptism to be saved, and yet they confess Baptism doth not take away original sin.  
Object. 2. Among the infants that are children of wrath, there are many thousand are Elect, therefore they may be Babtized.  
Answ. 1. The church cannot judge of secret things, nor knows nothing of their Election. 2. The Scripture revealing every man to be a a child of wrath by nature, looks upon them under that notion till there be some profession or appearance of the contrary, reserving still a charitable judgement for those that die in their infancy, and the rather because Christ saith of such is the kingdom of heaven.  
Object. 3. Whereres its objected of the Jews infants, they they were children of wrath by nature, and yet they were sealed with circumcision a seal of grace, and therefore the infants of Christians may be so Sealed.  
Answ. Circumcision was no seal of grace to the nation of the jews, for persons that in a state of rejection, as Ishmael and Esau had it, yea all that were bought with a jews money, what it was to Abraham alone, we shall dispute of it further hereafter. Circumcision was an obligation to keep Moses Law, see, Rom. 2.24. Gal. 5.3, 6, 13. Act. 15.5. And it was to be given to the whole body of the Jewish nation, whether they had grace or not, it was not material, this was enough to inright infants to circumcision, that they were descended of Jewish Parents.  
Argument. 6. Acts 8.10.12. There is mention made of a whole Cities baptising, or at least of a great part of it, who after they believed Philip, preaching the things concerning the kingdom of God, and the name of jesus, Christ, were baptised both men, and women: There is no mention made of believers, and their seed, but only of men and women; Surely, among so many believers there were many children, which had they been baptised the Scriptures would not have been more silent of their Baptism then of their parents, especially seeing children are named with their Parents when there is occasion, Acts 21. ucas. 5. They all brought us on our way with wives and children till we were out of the City. Should an Heathen (in time when jewish worship was required) have came to a Priest, and told him that he believed in the God of Israel, and desired to be joined to the Jewish church, the Priest would tell him if you join to us you must have the foreskin of your flesh cut off, and the foreskin of all your Males, this Proselyte might reply, this circumcision is painful, where do you find it written, the Priest would instantly turn to the 17. of Genesis, and show him where it is written: In like manner, 
So among those 30 ●. souls there is not so much as 〈◊〉 in infant spoken o● but only sa●h as gladly rece●ved the Wo●d, Act 2.41  An Heathen comes to a Minister and tells him that he believes in Jesus Christ, and desires to join to a Christian church, the Minister tells him if you join to us you must be baptised, you and your children, now should the Heathen reply, where do you find it written, do not you think the Minister would be greatly puzzled to prove it, and would he not be ashamed to fetch his Covenant from Moses, and his sign or seal from Jesus Christ.  
So that I conclude, if the Samaritans men and women, had children or infants why had they not brought them.  
Argument 7. Acts 19.2, 3, 4, 5. Baptism of persons that want faith in one of the persons of the Trinity is insufficient.  
Infants at baptism wants faith, not only in one, but in every person of the Trinity, therefore there baptism is insufficient.  
For the assumption, we have proved before that infants want faith at their baptism.  
For the propositon it appears, Acts 19.2, 3, 4 When certain that were not well instucted in christianity had Baptised some Disciples, but had not baptised them into the name of the holy Ghost, and its probable by Paul's speech, verse 4. that they were not baptised, so much as into the Name of Jesus Christ, but only into the name of one God, hence their baptism being defective in believing in some of the persons of the Trinity, they counted their baptism not to be sufficient and so had a right baptism, in the Name of the Lord Jesus, neither was this a needless scruple of Conscience in them, for Paul did approve it, vers 6. By laying his hands on them; How much more than is baptism of infants insufficient, that do not believe in any person of the Trinity. Neither let any man say this was a relation of Paul, concerning john's hearers in the time of john's ministry, so that this word (They) must have reference unto those hearers, and not a relation of Paul concerning an act done by john, it plainly appears, because the Apostle goes on in a continued History, concerning the Twelve, to verse 8. for they that Paul laid his hands on and received the holy Ghost, and spoke with tongues, verse 6. must needs be meant, verse 4.5.  
And whereas those that maintain that Paul vers. 4.5.6. relates concerning john and his hearers. Contend that imposition of hands, and believing in Christ are all one, the contrary appears, Act. 16.17, 10, 47.  
Argument 8. The same condition and qualifications are required in persons baptiseable in our days, as were required in times of the Apostles.  
But to have put on Christ to be baptised into Christ's death, to have the heart sprinkled from an evil conscience, to be buried and risen again with Christ, to have the answer of a good conscience, were th● conditions then required.  
Therefore such conditions and qualifications are required in our days.  
The proposition appears, because the essentials of the church of Christ are the same in all ages; and it's no where said, these conditions shall be essential requisites to the planting of churches, but after churches be planted; members shall come in, in the faith of their master or parent.  
For the Assumption it appears, Rom. 6.3, 4. Know you not that so many of us as were baptised into jesus Christ (that is the name, doctrine, and profession of Christ, the badge of Christianity, Christian worship, Christian religion) were baptised into his death. The Apostle speaks of their being dead and buried with Christ, as of a thing that was in being at their baptism, when they were baptised into the name and doctrine of Christ.  
Obj. But this was meant only of those that were brought out of a state of Gentilism, but this doth not hinder but the infants of such were baptised, though they were not deemed to have grace.  
Answ. The Apostle cuts of all such allegations by these words; Know ye not that so many of you as were baptised into jesus Christ (that is the name and profession of Christ) were baptised into his death, and buried with him by baptism.  
So Gal. 3.26, 27. The Apostle had said vers. 26. The Galatians were all the children of God by faith in Christ jesus: he proves it from their baptism, vers. 27. For as many as were baptised into jesus Christ, that is his name and doctrine, have put on Christ. That is, all those that were baptised in Galatia, into the name, doctrine and profession of Christ; had put on Christ before baptism, so fare as man could judge; else any man might have excepted against the Apostles reason, and said this proves not the point: for they are others, that is to say infants, that are baptised into Christ, and have not put on Christ.  
So Coloss. 2.11, 12. The Colossians were not baptised to believe in time to come, but because it was supposed, They had the circumcision made without hands, by the spirit Christ: vers. 11. death burial and resurrection with Christ: vers. 12. Also faith of the operation of God. Now how could this be said of infants? So Heb. 10.22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Divines interpret this washing of our bodies, of the washing in baptism. And Estius upon the place, saith its the common exposition as well of the Greeks as of the Latins, to understand it of the Sacrament of Baptism, which must needs be meant, because he names the body; for if he would not have named something that he had not named before, he would not have called it body but soul, and have said, having your soul washed with pure water; but he had spoke before of the soul in these words, having our hearts sprinkled from an evil conscience; therefore he must needs speak of such a washing as respects the body as it is a body, which can be no other than the water of baptism. Which things being so, we see what kind of persons are baptised; Those that had their hearts sprinkled from an evil conscience, and had faith to draw nearer in assurance to God. So 1 Pet 2 21. The like figure whereunto Baptism doth now save us, not the putting away of the filth o● the flesh, but the answer of a good conscience towards God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Greek the interrogation of a good conscience, when the conscience is so purged that God hath nothing against it to condemn it, it can interrogate God what he hath against it? Which shows in Peter's time who were the subjects of baptism; Even such as were deemed to have purged consciences. Hence Tertullian in his book of repentance faith, that washing of baptism is the seal of faith, which faith is begun and commended from the faith repentance; for we are not therefore washed that we may cease to sin, but because we have ceased, because we are now washed in heart. So that we see what qualifications were in the Apostles time, and afterwards to a right receiving of baptism; and are to continue as a rule for all churches.  
Argum. 9 That tenant which brings mischiefs to the churches, and the contrary practice, benefits; the practising of the one is unlawful, and the contrary practice required.  
But the baptism of infants brings mischiefs to the churches, and the delaying baptism till persons believe brings benefit.  
Therefore the practising of infant's baptism is unlawful, and the contrary practice required.  
The proposition is undoubted, the assumption hath two branches; 

1 That infant's baptism brings mischiefs.  
2 That the delaying baptism till persons believe brings benefits.    
I will show the mischiefs which infants baptism brings,  
1 It fills the Church with rotten members; Such persons in following times growing up prove often wicked, and many of them only civil men, we know not how to get them out of Communion; and so the matter of the churches come to be so corrupted, that they are made uncapable of reformation; for when the matter of Churches is rotten, what hope is there that the churches will come into a pure state? Better did the Nicene Council, that divided their Congregations into Hearers, Catechumeni or persons catechised, and Communicant. The mixed multitude were hearers hopeful persons that had good desires were Chatechumini, and those that were deemed believers, were Communicants; a practice much to be thought of in these times of reformation.  
2 It confounds the world and the church together, which Christ hath severed, Joh. 15.19 Joh. 17.9.14.15. Infant's baptism especially serving to christianize the profane world, who if mwn enlightened would speak what they think, they must needs say they are not Christians, no not one tenth part in too too many Congregations.  
3 It causes reproach to christianity, when many persons that have been christianized only by their infant's baptism, prove so unholy, which Heathens look on as part of you; yea though they be kept off from communion with you in the Lord's Supper, yet will it be hard to keep off such from the Supper: their ignorance must be very gross, and their scandals very soul that keeps them off, but more hard to keep them off if they lead civil lives and be rich, especially if they understand some catechistical points, though any christian man may see they are strangers from any life of grace.  
4 Wicked persons rest in the baptism they had in their infancy without seeking after knowledge or grace; whereas were they held a while up●n hope of acceptation into communion of churches, they might be furthered to seek knowledge, and restrain from gross enormities; whereas now supposing themselves Christians by their baptism they received in infancy, they care not to do either.  
5 It's a Nest-egge and ground work for traditions; if we fall upon traditionary teachers, 
Bell ●●. d verb ● d●● 5. Mort A●ol part 2. l 1. c 39 Obj-Ame● Antony's Synod ●e ●●●ver. 〈…〉 apo p 2●2  presently they hit us in the teeth with infant's baptism. B●llarmine saith, the Lutherans cannot prove the baptism of infants against the Anabaptists by the Scripture, the Catholics are not wont. So the Remonstrants in their Assemblies as a very ancient rite, which can scarcely be left off without great scandal and offence.  
6. It fills the conscience with scruples, some question whether they were ever baptised, some question how could I make a covenant by myself, much less by others, being an infant. Some think there is no word at all for what is herein done, but it's only a laudable Apostolical tradition, some think it a Sign of faith in present, others in infants. But that which causeth most scruple is, about the formalis ratio, the formal cause that inrights a man to this infant Baptism. Some think the faith of the parents, or of those that offer them, doth inright them hereto; Others think that the faith of their Grandfather, great-grandfather to many generations, if none be nearer, that were godly of the race, the faith of Noah shall serve; 
Aug. Ser. 1 ●. de ver. apostol.  Others think the faith of the whole Church. Others think that children's Seminal faith makes them capable hereof, the nature whereof who can understand, seeing all faith requires an act of the understanding which infants have not; Some think Abraham's faith doth it; Some think there is an inward covenant which was made to Abraham, whereby whatsoever God is to a godly man, he is the same to all the seed. Nay say others; seeing many of the godlies seed are wicked, this is impossible but th●re is a certain outward Covenant, formerly in circumcision, now in baptism whereby infants do partake, talk with ten men, and you shall see them divided into five parts about the formal cause that entitles an infant to baptism. It's a speech of Erasmus, things are bad where there is need of so many remedies.  
Infants Baptism destroys two of the principal marks of a particular church, whereby the members of it are known from all other society's i● the world, so that hereby they are made no marks at all, as 1. Profession. 2. Baptism.  
1. Profession, That which makes us members of the Catholic, I mean Christ's body, (for the catholic visible church I explod as a monster, that hath neither Ordinances nor officers, unless w●e take catholic into opposition to the church closed up in judea) I say that which makes us members of the catholic, the profession hereof makes us members of a particular Church, faith doth the one, the profession of faith doth the other, Acts 8.37, 38. Acts 19.18. and this profession is required in New England before any person is admitted as a member. Now infant's baptism utterly destroys this note, being they are members already  
2. Infant's baptism destroys baptism from being a mark of a Church. He that would truly define, and describe it by such properties as are so essential to the thing, as that being there, they make it to be that it is, and being absent, it ceaseth to be any more the same. And further, that it be common to no more but that thing; Now infants baptism is no distinguishable sign or mark of a member of a church, because it is common to more persons than such as by Church right are members of Churches, even to many, that assoon as they grow up become persecutors of believing members of the same church of which the persecutors themselves are reputed members. Most Divines make Baptism a sign of a church, but how it can be so in such a subject I see not.  
8. It makes the Preachers assertions of Baptism and the people's practicals to jar one with another.  
Melancton saith dipping signifies the old man with sin to be appointed to death; and coming up out of the water, 
Loc. come de bap.  signifies that we being now washed do expect a new and eternal life.  
Zanchy. They that are dipped, 
Zanch in Ephes. loc. de ba●  are received into the faith and flock of Christ, and Order of them that are to be renewed by the spirit, forgiveness of all sins being given unto them.  

●n Roma●●s, c 6.5.  Martyr saith, Baptism is a sign of regeneration into Christ, into his death and resurrection, which succeeded circumcision; consisting of the washing of water in the word, whereby in the name of the Father, Son, and Holy Ghost, remission of sins and pouring out of the Spirit is offered, and by a Sacrament we are planted in Christ and his visible Church, and right to the Kingdom of heaven is sealed unto us, and we likewise profess that we will hereafter die ●o sin, and live to Christ.  

〈◊〉 l. cap. ●5.  Polanus saith, Baptism is a Sacrament in which they to whom the Cov●nant of grace belongs, according to the command of Christ, are washed with water in the name of the Father Son and Holy Ghost, that is, that it may be signified and sealed unto them that are baptised, that they are taken into the communion of the covenant of grace, planted in Christ and his mystical body, justified of God for the blood of Christ poured out for us, and ● generated by the spirit of Christ; and likewise, we are bound to worship him in faith and a good conscience, and to call upon this God the Father, Son, etc.  

●oc. 47. ●g 6●7.  Bucan saith, Baptism is a seal of the righteousness of saith, that is, of our incorporation with Christ, of remission of sins, of giving the Holy Ghost and regeneration, whereby we are sealed unto Christ, incorporated and buried with Christ, and die unto sin by the power of the death of Christ, and rise to newness of life: Or it is a mutual obligation of God, testifying that he receives the person baptised into favour: and of the person baptised, giving his faith to God that he will worship him rightly.  

●g. 612. ●p. 81 of baptism.  Greenham saith, Baptism is a pledge of our washing in Christ's blood, Acts 2.39. of our justification, Gal. 27. of our engrafting into Christ's body, Ephes. 4.16. of our dying to sin, Rom. 6.3. of our resurrection, 1 Cor. 15.29. of our unity of spirit with our brethren.  

●ontr. 12. ●est. 1.  Willet Synepsis saith, we define Baptism a sign or seal of regeneration, whereby we are assured, that as verily by saith in the blood of Christ, we are cleansed from sins, as our bodies are washed with water in the name of the Father: And a little after he saith; It is the proper act of faith to regenerate us, not of Baptism; the use and end whereof is to strengthen and increase our faith.  

●oc. come. ●g. 614.  Mu●culus saith, Baptism is a Sacrament of regeneration, purgation, or if you will of washing imitation, sanctification, and incorporation, whereby we repenting and professing faith and Christ's religion, that being washed from our sins, we may walk in newness of life; are incorporated and sealed to Christ and his church.  

●. 2.  Trelcatius saith, the primary end of Baptism, is to signify seal and show Sacramentally the forgiveness of sins, benefit of regeneration, and union with Christ.  
I might heap up many assertions of Divines like these alleged, but these are enough to show how the practicals jar with these assertions laid down, and how unsound divers of them are, if affirmed of infants.  
9 Infants Baptism produces many absurdities;  
1 It puts an infant in a state of grace and remission of sins, 
M.F.C. i● his Book of K jesus p. 5, 6, 7, 8  before calling.  
2 It makes them visible members of Christ's church before calling, contrary to 1 Cor. 1.2.  
3 It upholds a national church as Circumcision did, the national church is but one candlestick, the particular churches are seven candlesticks, Apoc. 1. 20,  
4 It intayles grace to generation, not to regeneration; contrary to Joh. 3.5, 6.  
5 It goes quite contrary to Christ's order, who first bids make disciples, and then baptise after, haec ille.  
6 Hereby the carnal seed is taken, and acknowledged to be the spiritual seed of Abram.  
7 Whereas the Scripture requires only persons to be baptised who gladly receive the word, Acts 2.41. and desire baptism, Acts 8.36. by this infant baptism all are compelled, they and their children to be made Christians whether they will or no.  
8 Christ did never ordain the Sacrament of Baptism any way to concur towards grace, but as it works in, by and upon the understanding (for if we go any other way, we must say the Sacrament of Baptism confers faith) then is it an absurdity to dispense it where there is no understanding to conceive the history or mystery thereof.  
10 Infants Baptism is a foundation for the Arminians to maintain, 
Ane Sy●alia de persever. ●anctor. cap. 11.  falling from grace; If infants be baptised because they are in covenant with God, than it seems they after proving wicked are fallen away: This Argument was urged by the Remonstrants, which Doctor Ames was forced to slight, because he could not answer.  
11 Many by infant's Baptism are received into communion of Baptism, who are excluded from the communion in the Lord's Supper, whereas the communion in both is one and the same; which I prove by four reasons.  
1 One and the same thing is signified and sealed both in Baptism and the Supper; that is to say, our partaking in the death and resurrection of Christ, therefore the communion is the same.  
2 The same preparations that are required for a right receiving the Lords Supper, are required for a right receiving of Baptism; and the qualifications which doth exclude from the one, doth also exclude from the other. For example, faith and repentance qualifies for the Supper, so for Baptism; nay there are plainer places to prove the necessity of these requisites in Baptism, then in the supper: Ex Gr.  
For repentance a preparation to Baptism, we see Acts 2.37.38.41. Repent and be baptised, and they that gladly received the Word were baptised, Math. 3 6. They were baptised of john in jordan, confessing their sins; hence Baptism is called the baptism of Repentance, Luk. 3.3. Because it was administered only to penitent persons. See Mark. 4. Acts 13.24, Luk 3.3. How john preached the baptism of repentance, so faith is another preceding requisite to baptism, we see Mark. 16.16. Whosoever believeth and is baptised. Acts 8.12. When the Samaritans believed Philip, they were baptised. Acts 8.37. If thou believest it is lawful. Acts 10.47. Can any one forbidden water that these should not be baptised that have received the Holy Ghost as well as we.  
Now for preceding requisites to the Supper, we see 1 Cor, 11.27.29. He that eateth and drinketh unworthily, etc. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers; these are 1. repentance, for which we can hardly bring a plain place the most is, 1 Cor. 11.28. Let a man examine himself.  
So for faith we have it to be a preparation only by deduction, Matth. 26.28. The cup is said to be the Blood of the new Testament shed for the rem ssion of sins: but this being apprehended no otherwise then by faith, faith must be a precedent requisite to right receiving: This is the sum of the four Evangelists concerning this matter; saving that Luke adds these words, Luk. 22.19. This is my body which is given for you: which requires faith to believe this promise. For the sixth of john, the best Divines upon undoubted grounds confess Christ speaks not a word of the Supper. Another deduction I only remember is from 1 Cor. 10.16. Where bread and wine or rather the Cup of blessing, are called the Communion of the Body and Blood of Christ, that is, by faith coming betwixt; for by faith only, we have union and communion with Christ.  
To conclude, seeing the Scripture doth require the same requisites to precede Baptism that it doth to precedr the Supper, as plainly yea fare more plainly; requisites for Baptism being set forth by plain commands, practices and examples, and requisites for the Supper, drawn only by plain and clear deduction; I conclude, that without the foregoing requisites of faith and repentance, so fare as the Church or Elders are able to judge, no man ought to be received into communion in Baptism, no more than he ought to be received into communion in the Supper; for want of the said requisites of faith and repentance.  
3 There is but one excommunication, therefore there is but one communion, as we see Math: 18. If he h●ar not the Church, let him be as a Heathen and a Publican, and consequently he is cast out of communion in baptism, as well as in the Supper for a person cast out is to be as an Heathen or publican, neither of which were baptised: And so was the incestuous person cast out, for that which is called a less excommunication, confuting in an abstention of vicious men from the Supper, and yet holding them in commnunion in other privileges, hath so fare as I see, little ground in Scripiure. That place 2 Thes. 3.14. commonly alleged for it proves nothing. If any man obey not our w●rd by this Epistle, note that man and have no company with him that he may be ashamed, yet count him not as an enemy, but admonish him as a brother. The word in Greek for note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to mark or sign with a mark notorious, which was no other but that excommunication practised on the incestuous person, as appears by these reasons.  
1 Because there is the same beginning of excommunication here, that is set down 1 Cor. 5.4. as appears in the 6. verse of this chapter, which must be conjoined with this 14. verse, We command you brethren in the name of our Lord jesus Christ, that you withdraw yourselves from every brother that walketh disorderly.  
2. By the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set a brand upon a Subject.  
3. By his bidding them withdraw their company from such, for fear of infection, not only vers. 6. but also verse 14.  
4. There is the end of excommunication set down, that is, That he may be ashamed, both of his wickedness and come to repentance, and of that public brand wherewith he is stigmatised.  
Now whereas vers. 15. it's said count him not as an Enemy, that is, after the censure is thus past upon the sinner, count him not as an enemy that is as a persecutor, or one that is an adversary of the faith, but admonish him as a brother, that is, Though he cease to be a brother, being cut off, yet do not you lay aside your brotherly affection towards him, but still admonish him as if he were a brother in communion with you, for admonition is a duty we own to excommunicate persons, and yet we may withdraw familiar society from them, as we do from Heathens and Publicans.  
5. In the course of Scripture, those that partook of Baptism did also partake of the supper, 1 Cor. 12.13. the Apostle speaks of all believers, that by one spirit are we all baptised into one body, whether we be jews or Gentiles, bond or free, and have been all made to drink into one spirit; where we see three things. 1. That only those, that in the judgement of charity have the Spirit, are and aught to be baptised, 2. All such that were so judged of were Baptised. 3. The same all partook of the Lords Supper, being all made to drink into one Spirit, which divines expound to be no other than drinking in the Lord's Supper, which by a Synecdoche is put for whole communicating.  
I will now prove the second branch of the assumption, that is this, the delaying baptism till persons believe, brings benefits, As;  
1. Hereby the matters of the Churches will be right, whiles none but Saints in profession shall be admitted members, and without a right matter there will never be comfortable Reformation.  
2. Persons being delayed will be careful to get knowledge, that so they may partake of Church Privileges, and without which they cannot partake of them, and also to address their lives according to the Rule of Christianity, seeing a want of either would keep them off from being church Members, but now most persons being, once baptised in their infancy, are careless to get either knowledge or Holiness, but rest in their baptism.  
Object. But what if a person should die in the time when he is delayed?  
Answ. When he hath a will to receive the Odinance of Baptism, but cannot, being kept off by the Church or Elders, his faith will save him in this case, when there is neither carelessness nor contempt on his part.  
Ambrose doubts not of the salvation of the Emperor Valentiniar, though he were not baptised.  
3. Ministers and Christians would have a more perfect understanding of the Doctrine of Baptism, which being administered to infants seems to be under a cloud.  

What Baptism is.  For Example, Baptism is a sign or seal of our Death, Burial, and Resurrection with Christ, Rom. 6.3, 4. And that we are planted into the likeness of his Death, and Resurrection, having sin dead in us respect of the reign and dying in respect of the relics verse. 5. and we rising again to newness of life. Also it's a sign of our faith. Mar. 16. of our fellowship with Christ, 1 Cor. 12.13. of the holy Ghost, Acts 10.47. Of our putting on of Christ, Gal. 3.27. of a heart sprinkled from an evil conscience, Heb. 10.22. Of the answer of a good conscience, 1. Pet. 3.21. When we read these things in the Scriptures, we must needs question, how can these things be in the baptism of infants, many of which prove very wicked, and some will be ready to think they once had this grace in baptism, but are now fallen from it, but if these things be affirmed of grown persons who understand what they do, and profess what they understand, there will be no difficulty in conceiving what the Scripture means seeing every church of Christ, or the Elders of it, judgeth such persons to profess in sincerity.  
4. Deferring of baptism would come nearer the purity of ancient times, as appears not only in the Acts of the Apostles, Act. 8.37, 10, 47.16.35. and there is never an instance of c●ilden, so the 3000. and Lydia.  
So the counsel of Laodicea, it behoves them that come to baptism, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc La●● cor 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Constant. Can 7.  learn the faith, and to give account of it to the Bishop or Elders, the which very cannon its like, upon some abuse, or neglect, reestablished in the counsel of Trullo word word for word, cann●on. 78.  
So in the counsel of Constantinople which was called in the reign of Theodosiu●, canon the 7. the words are, So we Catechise them and make them for to come for a certain time into the Church, and to hear the Scriptures, and then we baptise them.  
5. Deferring Baptism would take off scruples from godly Ministers, who scruple the giving the Lords Supper to ungodly civil p●rsons, and not without cause, being; 1. They bear false witness to them, asserting the body of Chirist to be given for them; 2. Give them a knife wherewith they know they will cut their own throats, now if these should profess the faith in words and not deny it in deeds before they wer● baptised, by virtue of the same profession, they might be admitted to the supper, without any more ado, and continue therein, till they either died or were cut of by censure, without which, what soever the Discipline be its more than probable their consciences will still scruple, whiles under the mask of infant's baptism all sorts of civil and wicked men creep in, to partake of the Supper in sundry congregations, where are thousands of communicants, the Minister or elder cannot with comfort admit one quarter to the supper  
Argument 10. That tenant which was first taken up in the Churches, upon unfound and erroneous principles is unlawful.  
But so was infant's baptism, therefore its unlawful; I prove the assumption, in that it was brought in upon these grounds or such like.  
1. That baptism did wash away original sin, so Orig. in c. 6. ad Roma. saith the church received a tradition from the Apostles, to give baptism to infants, for they to whom the secrets of Divine mysteries were committed, knew that they were in all the natural filth of sin, which ought to be abolished by water, and the spirit.  
Hence the counsel of Carthage. Can. 111. Ordained children to be baptised, for the washing away of original sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  that that infants contracted by the old generation, may be purged by regeneration, by which the counsel means baptism.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. l 2 c●p 1. ●e sacrament  So the Counsel of Trullo, that was called together under the Emperor justinian, which Counsel ordained, though they could not fit sureties for infants be found, and though in regard of age they could not answer for themselves, yet ought they to be baptised, without any offence, lest this kind of doubting should deprive them of the Sanctification of so great a Purification.  
2. That Baptism did confer grace, hence every man was afraid his child should die without baptism, lest it should die without grace, hence the Papists teach, that the Sacraments, as Physical causes effectually, a lively and immediately produce and make the grace of Justification, in the heart of man. For this end the Priest accordinig to the prescript of the Reformed Mass-book is bound to pray, tha● the nature of water may receive the power of Sanctification, that God would make the water fruitful by the secret mixture of his Godhead, that Sanctification being conceived, a certain new creature may arise out of the unspotted womb of that Divine fountain, that it may be the water of life, that it may remain effectual to purge our minds.  
That the holy Ghost would descend into the fullness of that fountain, that he would make all the substance of the waters fruitful, to make Regeneration, so in the Sc●tch Service Book, which in the beginning of these stirs was thrust upon them, there are these words, in the administration of Baptism, commanded by the Presbyter, to be used as oft as the water was emptied out of the Font, and new water put in, the Presbyter was to use this Petition, Sanctify this fountain of Baptism, Oh thou which art the the Sanctifier of all things. Which in effect was, that the Presbyter should pray for some material creature. And this is according to the Popish axiom that the Sacraments confer grace, without the faith of the receiver; Nor was our Common prayer book much removed from this Tenet, as appears in the Catechism. Who gave you that name?  
Answer. My Godfathers and Godmothers in my Baptism, wherein I was made a member of Christ the child of God, and an inheritor of Heaven; And in the Rubric before the Catechism. Children being baptised have all things necessary for their Salvation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and be undoubtedly saved, which could not upon any ground be said, if the Authors did not imagine that Baptism did confer grace; and it further appears, in the Thanksgiving after public baptism, when the Minister saith, We yield thee hearty thanks that it hath pleased thee to regenerate this infant with thy holy Spirit.  
3. The third was the absolute necessity of baptism to Salvation, so the counsel of Carthage Cannon. 111. when the Lord saith, unless a man be Regenerate of Water and of the Spirit, he shall not enter into the Kingdom of God. What Catholic doubts, that he partakes of the Devil that is not coheir of Christ, where we see the Counsel judge infants dying without baptism to be damned, and that they gave it infants upon a supposed absolute necessity to Salvation.  
So the Counsel of Laodicea Canon 48, it behoves them that are Baptised after Baptism to receive the heavenly oil, and to partakers of the Kigdome of Christ, so the Minister in the Rubric before private Baptism, is enjoined to baptise the infant using the form of words if he have not time to pray with it; yea, if have not so much time as to s●y the Lords Prayer. From which appares infants Baptism did arise from an opinion of the absolute necessity of Baptism to salvation, and danger of damnation if the Infant wanted the same.  
4. For the increasement of christendom, Some christians out of worldly wisdom and a weariness to suffer, I doubt not about the times of Austin or a little before brought it into the Church, but only as a tradition.  
Argument, 12. From the universal practice, not only in the times of the Apostles but in following times, wherein we find persons only Baptised after they believed.  
For the Apostles times we see, Acts. 2.38. Repent and be Baptised, Matth. 28.19. Make disciples all Nations Baptising them, Mat. 16.16. Whosoever believeth and is Baptised shall be saved, john 3.5. Except a man be borne again of water and of the Spirit, he shall not enter into the Kingdom of God, Acts. 18.12. When the Samaritans believed Philip they were Baptised, Acts 8 37. If thou believest its lawful, Acts 10.47. Can any man forbidden water, that these should not be Baptised, that have received the Holy Ghost as well as we; Lydia, Act. 16. The Jailer v. 34. The Cothians, Act. 18.8. Act. 19.5. Rom. 6, 3, 4, 5. Gal 3.37. Col. 2.12. Heb. 10.22. 1 Pet. 3.21. This book of the Acts of the Apostles sets down the History and practice of the churches in the best and purest times.  
Object. But we cannot tell out of Antiquity when infant's baptism came in, therefore it was Apostolical.  
Answ. We can prove out of Antiquity, when it was not in the church, even in justin Martyrs days, who is the ancientest father Extant, that I know of, who was not Spurious. Yet is it never mentioned, in his genuine works, though he oft speak of Baptism indeed in the suppositious book which is called, Quaestions & Responsiones ad Orthadoxos, it is once mentioned in these words. If infants dying, have neither praise nor blame by their works, what difference in the Resurrection betwixt them that have been Baptised of some, and have done nothing, and those that are not Baptised, and likewise have done nothing, to which the answer given is, The Baptised obtains the go d things that come by Baptism, the others not, moreover, they are worthy of the good things that come by Baptism, by their faith th●t offers them to baptism.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For answer, the whole book, though it go under Ju●tins name, is forged as appears by the 16. and 17. questions, also 139. 14●. Where he hath th●●e words, subsistences, Persons, Trinity Unity, which S●ulptotus in Ana●● justini, cap. 11. Saith, he was ignorant of, in his former writings, and the Church of God was necessitated long after to use these words, moreover Sculptetus adds these words. I think no man will doubt that this treatise hath crept into the number of Justins' writings, for qu●st. 112. The angel that spoke to Jacob and Moses, is said to be a created angel, but in the disputation with Tripho the Jew, which is confessed to be his own, that angel is said to be the Son of God, again in the 82. and 86. questions, Origen is cited for the exposition of certain Hebrew names, when he lived a matter of 80. years after Justine. So question 127. the Manichees are cited, who sprung not up till 130. years after Justine, so quest. 75. that the souls are kept in places worthy of them, till the day of the resurrection how doth it argee with those things which the true Justine write●, in his Oration to the Greeks, viz. The soul being fred from evils goes to him that made it: there are other reasons to be seen in Sculpt●tus against this book.  
2. In this p●int of infant's baptism this place of justine is contrary to that which the true Istine writes, in his Second apology for the christians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  to the Emeperour Antoninus; where he saith, whosoever are persuaded and believe those things to be true which are delivered and spoken of us, and receive that they can so live,— they are brought of us where there is water— and are washed in the Name of the Father, and Lord of all things, and our Saviour jesus christ, and the Holy Spirit. pag. 73. Editio Commelini; This book by all men's confession was his own, for which he suffered death, also pag 76. He saith moreover, We after this w●shing do bring the believer now joined to us to the brethren, as they are called, where they are gathered together to Common Prayers, and supplications both for themselves, and the party Baptised, or enlightened, and for all others, and mark it in this Apology, he sets down the practice of the Church, both for word prayer and Administration of the Sacraments, and that ex Professo. This is all that I can find upon a diligent search for Baptising infants in justine Ma●. so tha● it was not in the world in his time, and but once named in one book, which most falf●ly is attributed to him, and the contrary practice we see in the true writings of Iustin●, and this that I have spoken, I challenge any man to gainsaiy if he can.  
And therefore, I wonder how Mr. M. can use such a confident assertion as he doth, when he saith, this privilege of baptising of such infants, 
Mr. M. pag. 3.  the christian church hath been in possession of for the space of 1500. years and upwards, and for the confirmation hereof, he brings a quota●● out of this spurious Book falsely attributed to justine Martyr, quest. 56. the vanity of which Book I have sufficiently proved. We shall desire him or any other to prove if he can, that in any place of justine Martyrs genuine Works, there is so much as the name of Infant's Baptism, much less the thing. I suppose he may as soon find a Dolphin in the woods, as find any such thing. Yea, we shall desire him or any other if they can, to prove insults baptism out of justone Martyr, Ireniaeus, Origen, Clemens Alexandrirus, or Tertullian, which are the father's next to the Apostles. (For the following Fathers, we do not regard their authority in this point, as being fare off from the Apostles times.) I suppose it will trouble any man to find so much as the name, much less the thing Save that Origen calls it a tradition, in Rom. 6. his words are. The church received a tradition from the Apostles, to give baptism to infants, for they to whom the secrets of divine mysteries were committed, knew that there were in all the natural filth of sin, which ought to be abolished by water & the spirit, whether this tradition of infant's baptism washing away the natural filth of sin, be to be conjoined in equality of power with those traditions the Apostle mentions, 2 Thes. 2.13. I appeal to Mr. M. 
Mr M pag. 4  his own conscience. Besides, why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated, Ordinances; 1 Cor. 11.2. should be here translated, Traditions, I see not; the word being in every tittle the same, it ought to have been translated Ordinances here, as well as there: Such ordinances of the Word, as the Apostle in his preaching as well as his writing had set them in, of these he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hold these ordinances with all your power, these kind of reasonings do not edify, but make way for the Popish delusions of written and unwritten word. And whereas M. M. adds, pag. 4. that Origen calls it a tradition received from the Apostles; I answer, many things are falsely attributed to the Apostles; as the Apostles Creed, and that Book called Canon's Apostolorum, neither of which Luke mentions in the Acts of the Apostles, no more than he doth this tradition of baptising infants. isidore as Gratian citys him Dist. 16. saith, the canons were made by heretics, and put out under the Apostles name. And indeed there are many things in them quite contrary to the Apostle doctrine. O sia●d●r saith l. 3. c. 3. It's certain these canons were not composed by Christ's Apostles. Therefore we must not lay any great weight upon origen's calling infant's baptism a tradition received from the Apostles.  
So CLEMENS ALEXANDRINUS, We being dipped are enlightened, we being enlightened are adopted for sons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●c. Peda●o● l●b 1. ●ap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  we being adopted are made perfect, being perfect we are made immortal. And then he adds, this work (meaning Baptism) is called diversty; viz. 1. a washing whereby we wipe away our sins; 2. Grace whereby the punishments due to our sins are forgiven. 3. Enlightening, whereby we behold that holy and wholesome light.  
Further, ibid. pag. 95. Moreover these bonds (speaking of ignorance and sin) are most spec●tily forgiven by man's faith, but by God's grace, that is to say, when sins are forgiven by one Paeomian medicine, that is to say, the baptism of the word, therefore we wash away all our sins, and forthwith we are no more wicked, for this is one grace of illumination ●r Baptism, that there are not the same manners that were before we were washed.  
Also pag. 96. ibid. he saith, We repenting of our sins, and renouncing their diminutions, being purged from our dregs by baptism also, have recourse to that eternal light, as children to their father: By which it appears in Clemens his time, repentance went before baptism.  
So Basil. count. Eunomin. lib. 3. Qui enim gratia divinus efficitur, etc. For he that is made godly by grace, is changeable by nature, sometimes by negligence falling from goodness; but that doth plainly resist the tradition of wholesome baptism, for baptism is the seal of faith, but faith is the confession of the Deity; for first he ought to believe, and after to be sealed with baptism. Pag. 24. Also Fol. 107 Baptism therefore is the forgiveness of the debt of prisoners, the death of sin, the regeneration of the soul. How can this be affirmed of infants? And speaking of persons of wicked men, he saith Pag. 15. I will roll in mire after the manner of hogs, I will walk deceitfully, swear, lie, and then when I am full with evils, I will cease and receive baptism: Which shows at what time persons were wont to be baptised, not in their infancy, but when they were men.  
For Mr. M. 
●. M. ●●g. 44.  his place out of Irenaeus adversus haereses, lib. 2. there is not in that place the least tittle concerning any kind of Baptism, neither of infants or any other, as I can declare upon a diligent search, the place makes more against him then for him.  
Tertull. de Baptismo adversus Quintill, Editio de la Cerda, vol. 2. p. 153. There is nothing so hardens the minds of men, as the simplicity of God's works; that a man without pomp and cost let down in the water, and betwixt a few words dipped, riseth again etc. Observe he speaks of a man, not of an infant. La Cerda on these words (in aqua demissus) observes, that in time past baptism was celebrated by dipping, though he after adds, baptism was conferred on sick persons by sprinkling.  
Ibid. cap. 13. Lex tingnendi (to use his own word) the Law of dipping is imposed, and the form prescribed, go ye teach all nations dipping them in the Name of the Father, Son, and holy Ghost; to this law is that definition compared, unless a man be born again of the water and of the spirit, he shall not enter into the Kingdom of heaven, he hath bound faith to the necessity of baptism, therefore all believers from thence were baptised, and then Paul when he believed was baptised. Where observe, first dipping was set down by a Law. 2 He binds faith to the necessity of baptism. 3 He saith, therefore all believers from thence were baptised, mentioning none else.  
But most fully he saith, cap. 18. For every persons condition, disposition, and age, the delay of baptism is more profitable, especially about little ones, for what need is there that Sureties should be hazarded, who by their mortality may fail of their promises, and be deceived with the going forward of an evil towardliness— Let them come whiles they are young, whiles wherein they come they are taught, let them become christians when they know Christ. Also, a little after he saith, shall it be done more warily in secular things, that to whom earthly substance is not committed divine should be committed; they shall know to beg salvation, that thou mayest seem to give it to him that asks it. In the same chapter he saith further, For no less cause unmarried persons are to be delayed, in whom the tentation is prepared, etc. If any one understand the right baptism, he will rather fear the obtaining then the delaying.  
1 Where observe he saith, for every persons condition disposition and age, the delay of baptism is more profitable, much more for infants.  
2 He saith, let them become christians when they know Christ, this cannot infants do.  
3 He saith we will not commit earthly substance to little ones, and shall we commit divine?  
4 It must be given to them that ask it, therefore not infants.  
5 He would have married folks delayed, because of the strength of tentation in them.  
6 He saith if any one understand the weight of baptism, he will rather fear the obtaining then delaying, therefore little did he think it lawful to baptise infants.  
Also in the 20. chapter of the same Book he saith, it behoves them that are about to enter into baptism, to pray with frequent prayers, fastings, kneel and watch, and with the confession of all their sins past; this cannot infants do.  
Chrysostom. ad pop. Antioch. tom. 1. hom. 21. pag. 267. Edif. purif. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before, and now speak, and will not cease to speak, if any one have not corrected the transgresions of his manners and hath not mad● ver●ue easy ●o himself let him not Baptised.  
For CYPRIANS authority whereas Epist. 59 a certain Bishop named Fidus, maintained that infants w●re not to be baptised till the eighth day, there was a Counsel of 66. Bishops that met together condemning Fidus his opinion, yet approving infants Baptism, but two things are to be considered. 1. The weakness of the grounds; 2. The errors that came along with it that no man hath cause to triumph in their authority.  
The grounds of Cyprian and his 66. Bishops were;  
1. T●e son of man came not to destroy souls but to save, therefore so far as lies in us no soul is to be destroyed,  
2. God shows himself a like father to all, to the obtaining of the heavenly grace.  
3. If forgiveness of sins be given to greatest sinners (that most sin against God) when they believe, and none of them are hindered from Baptism and grace, much less ought infants to be hindered, that being newly borne have sinned only by Original sin, and so much the more because not his own but other men's sins are forgiven to him. T●ese were the counsel's Reasons: Cyprianus, & Collegio, 66. Fido fratri de B●ptiz●ndis infantibus, Epist. 59  
Now for the Errors about Baptism they were many: As,  
1. That the Holy Ghost was received by baptism, expounding Joh. 4 He that drinketh of the water that I shall give him, of the water of Baptism: Epistola Caecilio De Sacramento dominus calicis, pag. 147. The signing with the sign of the Cross. lib. 4 apost. 56. ad Thibarianos, So they thought that he who baptised could give the holy Ghost, and if the Priest o● Presbyter could not give the Holy Ghost, than he could not baptise, Epist. 70. ad I●nuarium & Episcopos Nilmidas de Baptizandis haereticis. Yea than they joined Unction with Baptism, that he that was anointed therewith might become one of Gods Anointed. Ibid. And for the Sign of the Cross, several times, more especially in this Epistle, de lapsis, he says, The forehead pure with the sign of God could not bear the sign of the Devil. It would be too long to tell of other gross errors, as that only baptised persons escape eternal punishents. That Original sin is done away by it, and that actual sins sprouting up, Original sin is not after to be imputed, etc. By all which, we may see what heed we may give to Cyprians time when they were such gross errors about Baptism. And yet but in one Epistle do I find mention to be made of infant's baptism, which the forementioned Epistle to Fidus, which may not without some grounds be suspected to be suppositions.  
1. JAMES PAMELIUS that wrote the Annotations upon this Epistle cannot find of what place Fidus was bishop.  
2 The weakness of the  arguments, not likely to come from a Council of 66. Bishops.  
3 There is no mention at what place this Synod of 66. Bishops shuld mee●. But suppose this Epistle were not feigned, among all other corruptious, Infants in CYPRIANS time partook of the Lords Supper; yet will not any allow this. CYPRIAN in his Epistle de lapsis, speaking of the wickedness of those that sacrificed at the heat●e● Altars, that they sacrificed their faith their hope in those deadly fires, aggravates their sin that their infants they carried in their arms or led in their hands, lost that which they had gotten in the beginning of their birth: when the day of judgement comes they will say, we have done nothing, neither did we leaving the Meat and Cup of the Lo●d, hasten willingly to profane defilements; others treachery hath destroyed us, we perceive our parents were our murderers.  
4 It appears it was feigned, because it was so contrary to the doctrine laid down in Tertullian, whom Cyprian as I suppose the learned know, did in his works very much imitate, that he called him his Master; Da mihi Magistrum, was Cyprians speech of Tertu●lian.  
5 It appears from Baronius testimony, that Cyprian was against it. Baron. Annal. Eccles. tom. prim. A. 53. pag. 398. who s●ith. If Cypri●n had been sure that that had been an Apostolical tradition (speaking of infant's baptism) and not contrary to holy Scriptures is by sound and sincere opinion, without doubt he had rested.  
Bernard. serm. 65. super cant. pag. 144 Speaking of some Christians that opposed the popish stream, he faith; They laugh at us be because we baptise infants, because we pray for the dead, because we require the prayers of S●ints. This I add for illustration, not regarding any authority after the first 300. years.  
Answer to the objections brought for infant's Baptism.  
Obj. 1. As the infants of Jews were circumcised, so the infants of Christians are to be baptised.  
Answ. We deny the consequence;  
1 Because there are two Covenants essentially differing, Jer. 5.1 32.33. I will make a new Covenant, not according to the covenant I made with th●m when I brought them up out of the Land of Egypt, therefore their s●a●●s ought to be essentially diver. The first Covenant was carnal typical, as appears Jer. 11.7.8. vers. 6. God bids them hear the words of ●is Covenant and do them. And vers. 7. I earnestly protested unto your Fathers, in the day that I brought them out of the Land of Egypt even unto this day rising early, and protesting saying, obey my voice, yet they obeyed not nor inclined their ear, therefore I will bring upon them all the words of this covenant, which I commanded them to do, but they did them not.  
2 Then the Lords Supper should be given to infants, because they all partook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves, so are they to be kept off from baptism, because they have not faith, repentance, nor the covenanting of a good conscience, 1 Pet. 3.21.  
3 Circumcision was commanded as well to reprobates as to the elect, Gen. 17.10. Every man child among you shall be circumcised; among which were many reprobates. Esau af●er God had said, The elder shall serve the younger, Gen. 25.23, which the Apostle applies to reprobation, Rom. 9.12. was circumcised. So Ishmael, after God had rejected him in respect of spiritual blessings, Gen. 17.20. yet vers. 23. he Was circumcised, and so were all that were born in his house, or bought with money. So that circumcision was to be administered to reprobates as well as godly, but baptism is to be administered only to those that repent and believe.  
4 Baptism and circumcision do much differ. First, as circumcision was to be done the 8. day, Baptism any day. 2 Circumcision was only on the males, this on males and females. Circumcision done by the parents to the children; by the father as Abram, by the mother as Zipporah. Circumcision belonged only to the nation of the Jews, baptism to the believers in all nations. So in signification, circumcision signed a right to Canaan, baptism signs a right to the death and satisfaction of Christ. So in duration, the one was to endure to the end of the Jewish nation, the other to the end of the world. And though circumcision be called an everlasting covenant, yet the Schools distinction is known, aeternum suis and aeternum dei, Exod. 21.6. His master shall boar his ear, and he shall serve him for ever. Exod. 28. 43, It was a statute for ever, that Aron should have his linen breeches on, when they came to minister in the holy place. See Exod. 30.21. Levit. 6.18.22.7.34.36 10.15. Num. 18.11. Exod. 40.15. Their anointing shall be for an everlasting Priesthood. So that ever and everlasting in the Old Testament are taken for length of time, or the continuation of a thing.  
5 Circumcision was a profession of the observation of the Law. Rom. 2.25. Circumcision verily profiteth if thou keep the Law, but if thou be a breaker of the Law, thy circumcision is made uncircumcision. q. d. They being not able to keep the Law, they were no less miserable than the Gentiles. For the Apostles scope is to humble the Jews, who doted upon outward privileges. Gal. 5.3. Every man that is circumcised is a debtor to do the whole Law. Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins, are two contrary things. Gal. 6.13. Neither they themselves who are circumcised keep the Law. q. d. The use of circumcision in the Jewish Church, to bind the keeping of Moses Law, Acts 15.5. The Jewish brethren commanded to circumcise them, and to keep the Law of Moses. So vers. 24, There were some that troubled you, saying that you ought to be circumcised and keep the Law: so that keeping the Law is still joined to circumcision. So that if you ask what circumcision was, it was the profession of the observation of the Law; but baptism signifies forgiveness of sins, death, burial, and resurrection with CHRIST, which is a thing of another kind.  
6 Circumcision differs from baptism, 1 in the matter, cutting in the flesh being the matter hereof, which left a sensible sign in the flesh, which the infant when he was grown up could behold all the days of his life. But dipping in the water is the matter of baptism, which leaves no sensible sign in infants; and therefore in respect of them cannot be a Sacrament.  
2 In respect of form of words, because in circumcision there are no words recited as in baptism, the Minister saith, I baptise thee; therefore persons baptised ought to be capable of reason, that they may understand those words, and form their thoughts unto the death and resurrection of Christ.  
7 It follows not because of the difference in respect of the visible church in the time of the Law, and the usible churches under the times of the Gospel, which differ.  
1 In matter, the matter of the visible church of the Jews, was the whole nation of the Jews good and bad; the matter of the Christian church, are those that profess faith and repentance.  
2 In the form of inrightment, Circumcision in the flesh gave a person inrightment to the visible church of the Jews, but now circumcision of the heart (at least in profession) is required, to make a man a member of the visible church.  
3 In kind of worship, the Jewish worship and Priesthood, and day of worship, and maintenance of Officers, that is tithes are put to an end, therefore there is an end of the visible Church then, and instead thereof in the visible churches now there are Ministers to preach and baptise, there is also a new worship, and a new day of worship, and a new way of maintenance of Officers. Now there being a change of the Ordinances and government of the visible church, it is a folly to argue from circumcision to baptism.  
8 The Sacraments of the new Testament cannot be proved, but by the Scripture of the new Testament; therefore that consequence which is drawn from the old Testament, is absurd.  
Obj. 2. They that are in covenant, they must be sealed with the seal thereof: but infants of believers are in covenant.  
Answ. We deny the proposition, for the covenant in times past belonged to the females of the Jews, yet were they not to be sealed with the seal of the covenant for want of a command, to say they were circumcised in the males is a mistake; for  
1 In nothing save marriage two shall be one flesh, but this was a state of infancy not of marriage. 2 whereas some allege the Jews were called the Circumcision, it is only as other denominations are from the better or greater part as Exod. 9.6. all the cattles of Egypt died, yet vers. 25. there were cattles left.  
2 I answer to the assumption viz. infants of godly parents are in Covenant therefore to be baptised: Then this Covenant is either the Covenant of grace made with the Elect, or some outward Covenant, it is not the Covenant of grace made with the Elect; for  
1 Those that are in the Covenant of grace God made with the Elect cannot fall away from that Covenant, but those that are children of godly men do oft fall out of this Covenant, and prone to be wicked: therefore the Covenant of grace God makes with the Elect cannaot be meant.  
2. The Covenant of grace with the Elect hath sundry branches not compatible unto all the seed of godly men, nor none but the Elect among the which the Church cannot tell who they be, as that their iniquities shall be forgiven then Jer. 31.33.34. Esa. 59.21. that they shall be all taught of God, etc. Therefore it cannot be affirmed that infants of godly parent or parents much less of the infants of a whole Nation that they are in any such Covenant.  
Or else this Covenant is outward, and so the bond on Abram and his seeds part, is circumcision, Gen. 17.10. This is my Covenant which you shall keep betwixt me and you, and thy seed after thee, every man child shall be circumcised so, Acts 7.8. and he gave him the Covenant of Circumcision, and so Abraham begat Isaac.  
Answ. 1. If circumcision be the covenant itself, and so the Covenant be outward, then is the land of Canaan only the counterpart of this covenant, as appears Acts 7. first 8. verses.  
2 Those that allege this, must disclaim circumcision from being the seal of the righteousness by faith, as they allege; for the righteousness by faith is the covenant with the Elect. Also they must cease to fly betwixt two lurking holes, sometimes to say circumcision is a seal of the covenant made with the Elect which is the same in all ages, and when they dispute in another place, they only make it an outward covenant.  
3 Baptism is no outward covenant, and therefore cannot succeed circumcision in any such Identity, but is a sign or seal of an inward covenant, viz. death, burial, and resurrection with Christ. Paul for all he was borne in the jewish covenant, and circumcised the eighth day, yet did not Ananias nor himself think this enough, but he was baptised, Acts 22.16.  
4. There is but one Covenant under the new testament, the laws whereof are writ in the hearts of believers. Heb. 8.6. It's called a better covenant, and vers. 8. a New covenant, in the singular number, not covenants, and those that are in it have their sins forgiven.  
Those that urge circumcision to be a seal of the Covenant of grace, and sometimes urge it to be the covenant itself, they run upon this absurdity, that they make the covenant and the seal to be one and the same thing in number, which is impossible.  
Object. But it's said, Gen. 17.7. I will be thy God, and the God of thy seed. If there were any distinct covenant made with Abraham, it is only the same in respect of spiritual reference which was made with Noah, Gen. 6.18. Chap. 9.10.11, 12.  
Answ. There the new Covenant is promised but not covenanted, which promise before was made to Adam, Noah, Abraham, Gen. 12.3. jer. 31.31. I will make a new covenant with the house of Israel, not according to the covenant I made with their fathers, and vers. 33. This shall be the covenant, I will put my law in their inward parts; He saith not, I have made a covenant, but I will make a new Covenant which was made good at the death of Christ, as the Apostle makes it appear. Heb. 8.9.10 repeating this place of jeremy, so vers. 11.12, 13. 2. Abraham had but three seeds, viz. 1. Christ, Gal. 3.16. Now to Abraham and his seed were the promises made, he saith not, and to seeds, as of many, but as one, and to thy seeds which is Christ.  
2. The carnal Jew, so we Gentile cannot be the seed.  
3. Believer of jew and Gentile we Gentiles come to be the seed only this way Gal. 3.29. If ye be Christ's then (and not till then) are ye Abraham's seed and heirs according to the promise, Gal. 4.28. Now we brethren as Isaac was, are the children of promise; Which was only by isaack's faith looking on the promised Messiah, and so we;  
Now many mistake, besides these three seeds (which are all the seeds the Scripture names) a fourth seed, that is, the seed of believers, unto which they think God will be a God because they are such, which cannot be because many of them prove wicked, and none of them for the present appear to be Godly.  
Object. 4. Baptism succeeded Circumcision, as an initiating sign, Col. 2.12. For the Collossians objected this, if Circumcision be abolished than we Christians have no outward sign at all to confirm unto us Christ's satisfaction, where by the minds of believers may be confirmed and persuaded that they are partakers of the Spiritual benefits in Christ: Now if baptism succeed circumcision as an initiating sign, then as infants were the circumcised, so infants should be now baptised.  
Answ. 1. We deny the consequence, for those in Colosse that were baptised were not infants but grown persons that were circcumcised with the circumcision wade without hands, and had faith tbrough the operation of God.  
2. We deny there was any such scruple in the Colossians, 1. Because had there been any such scruple, the apostle would have given some intimation thereof, or preparation thereto in words preceding, but he speaks not one word tending to any such thing; 2. because he was not come to a period in answer to the circumcision teachers, and did not come to a period, till the end of this 12. verse, therefore could not be upon any other subject in this verse than he was in the former, and so much the word Also proves, and the apposition of buried, circumcised, and risen again, proves it.  
3. Because the Collosians had baptism already being buried and risen again with Christ therein, therefore they could not reasonably object that the circumcision teachers would abolish baptism, nor could they say what shall we do for an initiating sign to confirm our faith, for they had baptism already.  
3. But suppose it were granted that baptism did succeed circumcision as an initiating sign, yet where is there any such thing in the text as this, viz. As Baptism shall succeed in the same latitude of infancy, of so much as Males, much less of Females, which is the supposition endeavoured to be proved from the text, nay the contrary appears, that there were none but grown persons because, they are said to have faith and burial and Resurrection with Christ, which could not in an ordinary way be affimed of infants.  
Suppose all the objectors premises were true yet all that can properly be deduced from it, is this, viz. That circumcision was an initiating sign to the jewish church, and Baptism is an initiating sign to the Christian church, and hereof there would be no great contention.  
4. The true connection of the words with the foregoing, is this; Paul having answered Philosophy teachers verse 9.10. The word, Also, shows he comes to answer teachers who would have brought in circumcision, to whom he answers adversitively, whereas you would bring in circumcision which is made with hands, we have a better Circumcision made without hands, which consists not of cutting off the bodily skin of the flesh, but in putting off the body of the sins of the flesh, by the Circumcision of the Spirit of Christ, and having laid downo the benefit or privilege, vers. 11. He comes further to confirm them in it, by the seal or instrumental sign thereof, which these Collossians had already received, that is to say, by the seal or sign of baptism buried with him in baptism, wherein ye are also risen again, etc.  
Object. 5. If infants may not now be baptised, then are they deprived of some grace Circumcision did confer.  
Answ. No, For 1. Circumcision did not bring any grace to the Jews, but was rather a yoke of a curse, Acts 15.10, 11. Why tempt ye God to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to bear. He speaks of Circumcision not as the false teachers would then have brought it in, but as it was considered simply in itself, in that he calls it a yoke, upon their fathers not able to be borne, who lived before those false teachers were. What this yoke was, we see, Gal 5.3. to be debttors to keep the whole Law, and for failing in one point to be under the curse Gal. 3.10. Deut. 27.26. and the Apostle vers. 11. opposes the grace of the Lord Jesus to this yoke.  
2. It is not a benefit but a misery for children to be baptised, for hereby they are apt to think themselves Christians when they are strangers from Christ.  
Object, 6. Unless infants be baptised they are excluded from the new Covenant but they are not excluded, Mat. 19 14. Of such is the kingdom of God.  
Answ. 1. We deny the consequence, for 1. The females of the jews were saved without Circumcision, So job, Lot, So the Cananitish woman without baptism were in Covenant with Christ; 2. You think your infants not baptised are saved. 3. The Scripture no where sets down baptism as a gate to let in, or a condition without which we cannot partake of God's covenant.  
2. For the Assumption it follows not, because Christ bade suffer those little children, therefore that he would permit all from a particular to an viniversall, these is no consequence, because it once reigned Manna, and once water came out of the Rock, therefore it shall be so always.  
2. From a negative there cannot be drawn an affirmative conclusion, Christ did not baptise any, John 4.2. therefore we ought to baptise infants.  
2 It's probable the kingdom of glory doth in a great part consist of such infants, so dying in infancy through the free grace of God, and presentment of the Satisfaction of Christ's death to the justice of God, for Original sin, yet doth it not follow, they must be baptised: neither do we know which will die in infancy, free from actual sin, or which will live and grow up, and prove wicked therefore we cannot baptise any.  
If it should be concluded Christ laid his hands upon them, and blessed them, therefore we ought so to do the conclusion were probable.  
4. Christ being God, and knowing all things, his divine nature might communicate to the Humanity, that to those infants that were then brought and such like as they were, the kingdom of God did belong, as knowing all things, he knew them to be elect, yet it follows not to other infants that the kingdom of God should belong, the greater part whereof grew up and proved wicked.  
5. Of such is the kingdom of God; there is a two fold suchnesse, 1. Of person; 2. Of condition, no man can say, Christ speaks of suchnesse of person because they are little ones, For the Indians and Mahamitans might come in so: but he speaks of a suchnesse; 1. Because the word is a word of similitude, he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of of such like is the Kingdom of God, that is of such as are like in humility, etc. 2. Because Christ, Mat. 18.4. draws us to humility from the example of little children, 1 Cor. 14.20. In malice be ye children.  
6. Had Christ used to baptise little children, the disciples would not have rebuked them for bringing their children as we see they do, Mat. 19.13.  
Obj. 7. Little children receive the Kingdom of God, Mark 10.15. and Luke calls those little children, infants: Luke 18.15. and both Mark and Luke have this saying, whosoever shall not receive the Kingdom of God as a little child, shall not enter into it, Christ saying, of little child, or children, indefinitely, it may be understood of all children, and so all children may be Baptised.  
Answr. Three things are to be opened.  
1. What Christ means by the Kingdom of God, I take it, Christ means the Kingdom of glory, though we will not much contend whether both Kingdoms be meant by the Kingdom of grace, and the Kingdom of glory, or whether the Kingdom of glory only, yet I rather think the kingdme of glory is here meant, for these reasons.  
1 Because infants are not capable to understand the Laws of Christ, which God declares in the Kingdom of grace, neither are they able to to yield obedience hereto, but they are capable enough to receive the gift of heavenly glory.  
2 Because this Kingdom is a local Kingdom, because here is mention made of coming into it; the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a going into a place; but the Kingdom of grace is not a local place.  
2 What is meant by receiving, whosoever shall not receive, etc. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to receive that which another gives, it's derived a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, which is as much as to take that which another gives. So that whosoever shall not receive, meaneth whosoever shall not take from gift the Kingdom of God.  
3 What is meant by little child or children (for child is put in the singular number, Mar. 10.15. and in the plural number vers. 16.)  
Answ. Little children or infants are to be considered two ways;  
1 Collectively and that two ways.  
1 In an universal collection, for all infants that shall be born, whether they live or die; of these we cannot affirm Christ's words to be truth, that these receive the Kingdom of God, unless we maintain falling from grace that they once had received it, but were after fallen from it, much less can we affirm baptising of them.  
2 In partial or divisine collection, and that in a twofold respect.  
1 For the kind of infants or little children living so, our Saviour's words would not be true. For many of them (yea even the infants of godly parents) grow up and prove wicked, and do not receive the kingdom of God, therefore it cannot be so taken, and we cannot know which will prove good or bad, that we may baptise or not baptise them.  
2 In a partial collection for all infants so dying; in this sense Christ's words would import, that all such go to heaven, and so it would not follow that they should be baptised, because we know not certainly which will die or live, and therefore though the dying infant go to heaven, yet can no Minister baptise it, because he cannot know infallibly that it will die till it be dead: nor hath the Minister any such command so to do.  
2 Singularly, Little children or infants are to be taken singularly, or individually, for some infant or infants which were then brought to Christ, whom Christ as God, knew to be elect; and of these our Saviour speaks, and not indefinitely of all infants, when he saith; whosoever shall not receive the Kingdom of God a little child, shall not enter into it. And that Christ so meaneth, his speech appears, by Mark. 10.14. Luke 18.16. where the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horum, hujusmodi, of these, such like, is the Kingdom of God, Christ pointing at them in respect of their humility and election to grace and glory, 
Reader, there being a mista●e in the foregoing instead of infants, re●de, humility.  not of their infancy, for many infants never receive heaven, and except we receive the Kingdom of glory as that little child or children, we shall never enter into it.  
Yet doth it not follow, that because Christ revealed his father's eternal love and good will to some infants that were brought unto him, and that heaven belonged to them, that therefore it should belong to all infants in general, or to all infants of godly parents, many whereof grow up and prove wicked. But all that probably follows is, that as those infants that were brought to Christ, received heaven of free gift, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive signifies (as was shown before) so all that come to heav●n, must receive heaven in the like manner of free gift, if ever they mean to come hither.  

Mr. M. pag 15.  Obj. 8. Acts 2.38.39. when Peter exhorted his hearers to repent and be baptised, he useth an argument from the benefit that should come to their posterity; For the promise is to you and your children. Or as others frame the argument; As it is to a godly man, so is it to his children, but the promise belongs to a godly man, therefore it belongs also to his children.  
Answ. 1. The word children doth signify in Scripture men, Mark. 10.44. the disciples are called children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children, how hard is it for them that have richeses to enter into God's Kingdom, Joh. 8.39. If ye were Abraham's children, you would do the works of Abram. Yea, the diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is attributed to men, Gal. 4.19. My little children of whom I travel in birth till Christ be form in you.  
2 This place is not a promise, but a proffer of a promise, to persons not actually converted, but in a way of conversion, vers. 37. they cry out what shall we do to be saved? Hence Peter tells them, vers. 38.39. what they should do, and after he had this and testified with many other words, vers. 40. they believed. vers. 41. Hence we cannot allege, as it is to a godly man so is it to his children, because these men were not yet converted persons.  
3 If there were any promise then, it must be either remission of sins, or the gift of the Holy Ghost, which must be made to godly men and their children. Had it been any other promise save remission of sins, it had not been a salve for the sore of a guilty conscience. vers. 38. But this cannot be, because many children of godly persons prove wicked, which if they do, having formerly had a promise of remission of sins, and of the holy Ghost, then, 1. either God falls from his promise, which is blasphemy to say, or 2. the child is fallen from grace, having formerly had the Holy Ghost, but is now wicked.  
4 This promise was no more to these that were pricked at their heart, than it was, to them that were fare off, vers. 39 The promise is to you, and to your children, and to all that were a fare off, whether a far ●ff from you as the Gentiles, or a fare off, from the promise, as men in the natural state, to them that are afar off, as many as the Lord our God shall call.  
The Apostle doth n t as the objector supposeth, use an argument to his hearers to repent and be baptised, from the benefit tha● should come to their posterity, but answers a question which troubled consciences pricked for their ●illing the Lord of life, made, viz. What shall we do to be saved? to whom Peter said, repent, and be baptised in the name of Christ, so re●ission● sins, they farther scrupled, what ground have you for this? to whom Peter propounds the universality of the promise viz.  
It is ●o you, to your children to all that are a fare off, even as many as God shall please in time ffectually to call.  
They further scrupled we have contracted guilt on our children, by wishing Christ's blood to be on them as well as ourselves; to this Peter saith the promise is to you and your children.  
6. There was none in that place was baptised, but they that gladly received the word; as appears, vers. 41. It is not said they and their infants, or children, but only they that gladly received the word.  
Object. 9 The parent's faith is sufficient to receive baptism.  
Answ 1. The just must live by his own faith, Hab. 2.4. The righteousness of the righteous sh●ll be upon him, Ezek. 18.11.  
2. What did Isaac's faith profit Esau, or jehosophats' faith jehoram?  
Object. 10. Baptism and circumcision are essentially the seals of faith, Rom. 4 11. Therefore baptism succeeding in the room of circumcision, ought not to be denied to infants, although it be the baptism of faith, and repentance.  
Answer.  
1. We deny that Circumcision was an universal seal of faith, but was only an individual seal, of the individual faith of Abraham, as appears out of the text.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated seal, signifies a sign in the first place; ●t also signifies a mark seal upon any thing, to know it is as well as a seal, and so the meaning may be, God would have Abraham circumcised as a note of his faith, and a memorial and eternal monument of his fame, that he was the first circumcised person of that nation, yet doth it not hence follow that it was the seal of the righteousness of faith, either to Abraham, or his seed.  
3. Suppose Circumcision were the seal of faith absolutely, and were administered to the Jewish infants, yet was it so done, because it was so commanded of God; in like manner, the baptism of faith and repentance were to be administered to infants, if it were so commanded in the Gospel, but there is no such thing commanded.  
4 Abram received not the seal of the Covenanant before he first believed, now we are the spiritual sons of Abram as believers, not as carnal descending from his loins; therefore we ought first to believe before we receive the seal of the new Covenant.  
5 Should we grant the argument, yet hence none should be baptised but those that were grown persons, and had the righteousness of faith as Abram had at this time when he was circumcised, neither of which are compatible to infants of days: It's absurd to think that baptism should succeed circumcision in respect of infancy, which is not here mentioned in the text, nor now was not the age of Abraham; and yet that it should not succeed it in what is mentioned in the text, that is, in being a seal to the righteousness of faith or grace received in an adult person.  
6 The scope of the place is this, viz. As the Apostle had given a comfort to the believing uncircumcised Gentiles, that by the example of the same righteousness of faith, which was reckoned to Abram in uncircumcision, righteousness should be reckoned to them, vers. 9, 10. So he gives a consolation not the barely circumcised, But to the believing jews who walk in the steps of Abraham's faith, vers. 11.12. That in like manner righteousness should be imputed unto them. But what doth this conduce to the baptising of infants?  

1 Cor. 7.18.  Obj. 11. Holy persons are to be baptised, but infants are holy, ergo.  
Answ. 1. To the proposition I answer;  
1 Holy persons endued with a holiness known to the Church, aught to be baptised, but the Apostle here speaks of an outward holiness, common to the Reprobate as well as the Elect; for such a holiness we see Heb. 9.13. The blood of Bulls sanctifieth to the purifying of the flesh.  
2 To the assumption I answer;  
1 Children in this Text are not holy with an holiness distinct from Idolaters, as appears in the repetition of the word sanctified.  
2 Though they were holy persons, yet are they not to be baptised;  
1 Because there is no command for baptising of them.  
2 Because this holiness must be either inward and inherent, which is unknown to the Church, and so the Church hath nothing to dispense baptism; or else it is outward, and so the Church cannot dispense baptism, because baptism is not a sign of outward holiness, but of the fellowship which the Church judgeth the baptised person to have in the death, burial, and resurrection of the Lord Jesus; Here is a full answer to the argument, and I need not meddle with what holiness is here meant. Yet will I speak a little of it, supposing that my answer given already is sufficient, should I say no more.  
To open which, consider these things;  
1 The occasion of these words. Some Corinthian Believers scrupled, whether they might live with their unbelieving yokefellowes? vers. 1. compared with vers. 12. To this the Apostle saith, Let not the Believer put away the unbeliever.  
2 Of what holiness doth the Apostle speak of?  
Answ. I will show;  
1 Negatively, of what holiness the Apostle did not speak of.  
2 Positively, of what he doth speak of.  
1 Negatively, he speaks not of any covenant holiness which we partake from Abram.  
1 Because it doth not agree with the context; for the question was not, after what way man woman or child become holy? But whether a Believer or an unbeliever might live one with another in marriage? To which the Apostle answers affirmatively, they might live together; and gives a reason vers. 14. For the unbelieving husband is sanctified in the wife. This word For, tells us it is a reason.  
2 If the child be holy with a covenant holiness, then is the wife holy with covenant sanctification; so the wife though a Heathen, belongs to the Covenant of grace.  
3 If there should be any covenant holiness conveyed to Gentiles, it must be by our being Abraham's seed; but this is only by faith, Gal 3.29. If ye be Christ's, then are you Abraham's seed.  
2 Positively: What holiness is here meant.  
Answ. A civil holiness:  
1 Of matrimonial institution, wherein God appointed man and wife to live together, which is called, a Holy State; in opposition to fornicators, 1 Thes. 4.4, 5. Possess his vessel in sanctification, not in the lust of concupiscence.  
And also, because of the holy person who instituted it, and the holy end whereto it was instituted.  
Reasons why this holiness is here meant;  
1 It agrees with the context, he bid them dwell together, vers. 12. Now what more favourable reason can there be to the binding of a Believers conscience, than God's institution.  
2 Because such an holiness must be meant, as could befall an unbeliever, for the unbelieving man or woman is sanctified with his holiness, and yet remains a privative unbeliever, that had not acknowledged the faith in an historical a●sen●, now a covenant holiness could not befall such a person, being every way a stranger from the covenants of promise, but a holiness of matrimonial institution, may well befit such.  
3 Because this holiness hath a proper influence upon the children, to make them in some sense holy, Mal. 2.15. The children of one man and one woman, are called a godly seed; So the Apostle here argues from contraries If your marriage w●re not holy by God's institution, than your children born in the blood of marriage were unholy; but you have no thought of putting them away or leaving them, therefore must you think your own marriage lawful, which make● your children so to be. For the rise of this Corinthian scruple no man can tell the ground of it, therefore in vain do they carry it to the time of Ezra; The Text is silent of the rise of it.  
4 Whereas some Corinthians scrupled living with an Heathen yoke-fellow, the Apostle shows that they might live lawfully together now, which they could not do under the Law, Deut. 7.4. If ●he Jew's had taken wives among the Heathen, they were to put them away. Ezra 10.3. But now under the Gospel it is otherwise, Acts 10.15. A Heathen was now clean to a Christian.  
2 Holiness that may be meant is a holiness of education; when the believer and unbeliever lives together, the children are in a way of being brought up godlily, whereas if they part one from another, the unbeliever will be apt to get some of the children, and then they will not be brought up holily. And so Estius and Gorranus (otherwise) that is to say, if you depart one from another (your children) now born (should be unclean) that is remain in unbelief, following the greater part; which then were unbelievers: (but now) if you remain together (they are holy) that is, they are in a way to become Christians.  
(Again we deny the consequence, for those 1 Cor 7.14. were not holier than those infants brought to Christ, Math. 19.14. yet would not Christ baptise them, for Christ baptised not: Joh. 4.2. and if those that had right to the Kingdom by Christ's own confession were not baptised, much less others.)  
Obj 12. The holiness of Abraham, Isaac, and jacob, redounded to their posterity, Rom. 11.6. If the fi●st fruits be holy, the lump is also holy. Therefore Christians being taken into the same body, the same holiness will befall all their posterity.  
Answ. 1. If it were granted that there were such an holiness' in Chr●stianity, yet should not their infants be baptised, because the females of the Jews were partakers of the same holiness, yet were not circumcised; for want of a command.  
2 It should thence follow, that there should be a Catholic visible Church, into which the Gentiles should be planted.  
3 The Gentiles are not planted into the root but only by faith; therefore not the unbelieving Gentiles, but believers among the Gentiles, are planted into Abraham.  
4 The Apostle therefore speaks only of the Jewish offspring, and not of the Gentiles: And although the Jews are brought into one body, and the middle wall of partition is broken down, Ephes. 2.14. It is to be understood of believing Jew's and Gentiles, united in Christ by mystical union, not by visible Ecclesiastical dispensation.  
5 The root there meant is Christ, and the lump are the multitude of Jews to be called into the faith of Christ in the last times, which multitude shall be all holy, because Rom. 11.26 27. All Israel shall be saved, and the deliverer shall turn away ungodliness from jacob, Esa. 16.17. I will make thy Officers peace, and thine exact●rs righteousness, and vers. 21. Thy people also shall be all righteous.  
Quest. Whether by first fruit and root, are meant Abraham, Isaac, and jacob, and by the lump and branches their posterity? Or whether by first fruit and root are meant Jesus Christ, and by the lump and branches the jews in elect to salvation to be called home.  
Answ. By first fruits are meant Christ, etc.  
1 Because Abram, Isaac and jacob, are never in Scrip ure called by these names of first fruits and root, and their posterity by the name of lump, and seldom by the name of branches: But Christ and his body the Elect, are called by this name, 1 Cor. 15.20. He is become th● f●●st fruits of them that slept. So Christ is called a roo●, Esa. 53 2. Apo●. 5. 5● 22.16. and the Elect are called branches, joh. 15.5. who are said to be rooted in Christ, Colos. 2.7.  
2 The root and branches, the first fruit and lump, must be of the same kind, but Abram and his posterity are not of the same kind; his posterity being many of them wicked: But Christ and his body mystical are of the same kind, having the graces of Christ communicated to them.  
3 The lump and branches meant here, are such as are holy persons; but what holiness can there be in the fleshly seed of Abram, being now in a state of rejection, that they can truly and properly be so called?  
So ORIGEN; As well the first fruit as root is no other but CHRIST: Because every man that is saved, is planted into this root.  
Object. 13. 1 Cor. 10.1 They were all baptised unto MOSES, in the cloud and in the Sea. Now their baptism was a Type of our baptism.  
1 The scope is, that the Corinthians should not rest in outward privileges, seeing divers of the jews had outward privileges, and yet God was to well pleased with them.  
2 To understand the place, look Exod. 14 We shall see this baptism was Metophoricall because it was without water, vers. 21. The Lord caused the sea to go bacl all that night, and made the sea dry land, and vers. 22. The children of Israel went into the midst of the sea upon dry ground: so that the Israelites were Baptised spiritually in the cloud and sea, because for the miracles which they saw in the cloud and sea, they believed, we see there unbelief vers. 11.12. Because there were no graves in Egypt, hast thou taken us to die in the wilderness? and vers. 19 We see the pillar of the cloud stand behind them, and vers. 20. It was a cloud and darkness to them, but gave light to those, and vers. 21.22. Moses stretched out his hand over the sea, and the Lord caused the sea to go bacl all that night and made the sea dry land, and the children of Israel went into the midst of the sea and the same sea swallowed up the Egyptians, vers. 23.24.25.26.27.28. When they saw the cloud, thus over them, and the sea giving them passage, it's said, vers. 31. The people feared the Lord, and believed the Lord and his servant Moses, So that their being baptised is Metophoricall, as Mat. 20. Can ye be baptised with the baptism I am baptised with. They were baptised, that is seeing the cloud over them a sign of God's presence, and the sea thus divided they were Baptised, that is cleansed from their ignorance security impenitency and unbelief.  
2 If baptising unto Moses were a type of our Baptism, and that as all were baptised then, so all should be Baptised now, then Manna the spiritual food they eat, and water out of the rock the spiritual drink they drank, should be types of the Lords Supper, and in the same latitude, and so all persons must be admitted to the Lords Supper, as all Israel were to the eating of Manna, and drinking water, but our godly brethren among the Paedobaptists do generally explode this, therefore the other, the thing typified by the Manna and rock, was not the Sacrament of the Lords Supper, but Christ, they drank of that spiritual rock (Sacramento tenus as Austin speaks) which followed them, and that rock was Christ; it hath been an error as I suppose to make one type to typify another.  
3 Whereas some bring this place to prove thousands of infants were Baptised in the sea; I ask whether the Baptism of Christ, and the Apostles were instituted under the old Testament? If not then in vain is this allege.  
Object. 14. Lydia, and all her family was Baptised, but it is not said her family believe, therefore its lawful for persons to be baptised, although they do not believe.  
Answ. 1. Lydia, and her family were baptised as Christ commanded, else Paul had contemned an ordinance of God.  
2 It's absurd to Baptise any one in the faith of their master or mistress: I ask those that hold infant's baptism, whether they would baptise all the servants of a Turk if he should believe, though the servants did not believe.  
3 Hard Scriptures are to be expounded by easy, Nehe. 8.8. But in the same chapter, the Jailor and all his house believed, and then were baptised, Acts 16 32.34. ●8. 8.  
Object. 15. There are but two kingdoms, families, cities, households, 
Mr. M. page. 9.14.  verse 2. Gods and the devils, if infants be not of God's family, Kingdom household, then are they of the devils, which is uncharitable to think.  
Answ. 1. It's true in respect of election, and reprobation, there are but two Kingdom's families, and to one of these all infants do belong, but election and reprobation being secret things there, no Church can tell whom elect or reprobate, that they may receive one infant and refuse another, and without grounds of receiving they are not to dispense this ordinance, Acts 8.37.10.47.  
2. The objection places all infants in one state, that they are all either of God's kingdom or Satan's kingdom, whereas the Scripture places them of two several kingdoms, as we see in Jacob and Esau, Rom, 9 and the greater number grow up and go the broad way.  
3 But if by kingdom, city, family, household, they mean the visible Church, and then if because infants are not of this, then are they of the devil's kingdom; we deny the consequence, for first many are of this kingdom who are notwithstanding of the devil's kingdom, as Ishmael, Magus, 2. Many are not of this kingdom, who yet notwithstanding are of God's kingdom as job, and jacob, before he was borne, and had done either good or evil, before he was circumcised, nay borne, it was said jacob have I loved, and so he belonged to God's Kingdom of glory, yet was he not of any visible Church, as being uncircumcised.  
Object. 16. As the child is borne free by the father's freedom, 
Mr. M. page 15. and others.  so if God take the father into Covenant, he takes the children in with him, and if he reject the parents the children are cast out with them. As the son of a Priest, or Levite, the son of a state officer, by birth hath right to his father's office, so in this case God takes the father and children into the same Covenant.  
Answ. 1. There can no argument be drawn from symbolical divinity.  
2. No child of a believer is borne in the same privilege of adoption wherein his father is invested as he is a child to such a father, for them all the children, would be so borne, if by covenant, we mean the covenant of grace, no believer is borne in this, being we all are by nature the children of wrath, much less can the children be borne in any such cov nant.  
But if the objector mean it of some outward covenant, that is in●ig●tment to Church privilege, that by the father's inrightment hereto, the child should be inrighted, I answer first they must show some copy that by the father's inrightment in Church privileges, all his children ar● inrighted, for that Acts 3.38. and Gen. 17.7. we have answereed before; believers under the gospel are Abraham's seed, Rom. 9 Gal. 7, 29. Not children of believers of whose being Abraham's seed, the scripture speaks not a word.  
2. If by this outward Covenant, the children by Gods taking the the father into covenant, be inrighted into the church privilege of baptism, then are they in righted into the Church privilege of the Supper being there is, one communion in both, and so by consequent are inrighted, to that which brings judgement to many of them which are wicked.  
3. Baptism is not a sign of any such inrightment but of our fellowship with Christ, in his death burial resurrection.  
4 For these three instances of a child being free by his father's freedom, and the son of a Levite, to be a Levite, and the son of a state officer to succeed in his father's office; they had patents for these, either in divine writ or human ordinances: now let these objectors produce if they can, that there is any patent in scripture, that the children of those believers, whose parents partake in ordinances, shall also partake therein, that the children of him that is baptised shall also be baptised.  
Object. But the children of all them that were circumcised, were also circumcised.  
Answ. 1. All the children were not, only the males; see, Answer. 1. and 2. objection.  
2. That the children of circumcised Iewes, were circumcised; it was because it was commanded of God, Gen. 7. let us see the same command under the gospel, that the children of all them that are baptised shall be baptised, and we will obey it. We see contrary, Acts 2.41. Acts 8.12.  
Object. But Baptism succeeded circumcision, Col. 2.12.  
Answ. We have answered to this before, that it succeeds nor in respect either of subject, or signification: See the full answer to the fourth objection.  
5. It infers an absurdity, vers. 2. that a christan should beget a christian, or else a person inrighted to the seal of christianity; which is in effect the same, whereas he begets him as a man, not as a Christian; and the scripture speaks of all, that they are by nature the children of wrath: Eph. 2.3. Many have defended the traduction of the soul, but no age before this, defended the traduction of christianity.  
Ob. 17. Luk. 19 9 As soon as Zach. professed the faith of Christ, the Covenant of salvation comes to his house, forasmuch as he is a son of Abraham.  
Answ. All that can be gathered from that text is, that salvatian, or Christ who is called salvation, Luke 2.30. comes to Zacheus or any one that is a son of Abraham: but we Gentiles (Its probable Zacheus was one as being a Publican) are Abraham's sons, not by descending from his loins, but by walking in the steps of his faith, Rom. 4.13.  
2 Christ speaks not of an outward covenant holiness, that comes to the house by Zacheus his being a son of Abraham, but of salvatior; which came not to every person in the house, but only to the house; which it did as soon as ●acheus entertained Christ joyfully, though never an one else in the family should receive him.  
Object. 18. Rom. 11.28. The Jews are beloved for the father's sake; therefore we may fare better in outward privileges, for our godly forefather's sake.  
Answ. The Apostle speaks only of the Jews to be called home into state of grace in the last time what is that to us Gentiles?  
2 Suppose there were any such promise made to us Gentiles as may be alleged from Gods showing mercy to thousands we may for our forefather's sake partake in other privileges; as the fatness of the earth, and yet have nothing to do with ordinances: If spiritual mercies be meant to a 1000 generations, its only on this condition; if we love him and keep his commandments, not because we are descended lineally of such as did love him and keep his commandments.  
Object. 19 We read of whole households baptised, as Lydia, the jailor Stephanas, its probable there were some infants. 
Mr. M. pag. 40.   
Answ. 1. For Lydia, there is no mention made of her being married much less of her having children; but rather we may gather the contrary: first, because she was so importunate with the Apostles, persons so generally hated, to come into her house, Acts 16.15. If ye have judged me to be faithful to the Lord, come into my house; and she constrained us: had she had an husband she durst not have brought them in, the magistrates being so incensed at them, that they rend off their clothes, verse 22.  
2 Those that were in Lydias house were capable of consolation, vers. 40. and they went out of the prison and entered into the house of Lydia, and when they had seen the brethren they comforted them, and so departed.  
2 For the jaylours' family its said expressly; That he and all his house believed in God, Acts 16.34. therefore there were no infants.  
3 For Stephanas who was a Corinthian, he was baptised and all his household, 1. Cor. 1.16. But it plainly appears th●re were no infants in his house. 1 Cor. 16.15. I beseech you brethren, you know the house of Stephanas that it is the first fruits of Achaia, and that they have addicted themselves to the ministry of the Saints. The house did give themselves to serve the Saints, therefore there were no infants there.  
2 It is not like they had two several kinds of baptism in Corinth; Now for the manner of baptising the Corinthians, it is set down, Acts 13.8. Many Corinthians hearing, believed, and were baptised. First heard, then believed, than were baptised.  
3 The Scripture still speaks of children, when there is occasion; As Exod. 12, 37. The chilrens of Israel journeyed about 600000. men, besides children. Deut. 1.39. Your little ones which you said should be a prey, and your children that had not done good or evil. So jon. 4.11. Mat. 14.21. They that had eaten were about 5000. besides women and children. Strange then that the Holy Ghost should never once mention children, at the baptising of men and women.  

Mr. M. abide.  For other Baptised households there are none in Scripture; Cornelius his house feared God, but he was not yet instructed in the Messiah as already come, Acts 10.4. much less was he baptised in the name of Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So whereas some allege Narcissus' household, 1 Cor. 16.11. There's no mention of household in Greek, but it may be friends or kindred; and so for Aristobulus household, 1 Cor. 16.10. there is no mention of household in Greek, but the words are the same with that of Narcissus word for word.  
Object. 20. Baptism of infants is not forbid in Scripture, therefore its lawful.  
Answ. 1. That worship is forbid, which is not commanded: And condemned Col. 2.23. Mat. 15.9. In vain do they worship me, teaching for doctrines the commandments of men. Deut. 12.32. Y● shall not add thereto, nor take therefrom. 1 Reg. 12.23. jeroboam is condemned for devising the time and place of worship other then God required. So Esa. 29.13. jer. 7.31. Hos. 13.2.  
2 As in the time of circumcision, they that were not expressed in the command or circumcision were excluded, because they were not expressed; as the children of the Heathen, and the females of the jews: Though it were not where said thou shalt not circumcise a Heathen, or one of thy own females. So infants are excluded, because they are not in Christ's commission Mat. 28.19. Mar. 16.16. Though it be not where said, thou shalt not baptise infants.  
3 The Scripture in so many words doth not condemn prayers for the dead, the baptisms of Bells and Ships, the ceremonies of the Church of England, but where it condemns Will-worship, it condemns these.  
4 They cannot have faith in the death, burial, and resurrection of Christ, therefore they are excluded, Rom. 6.3.  
Obj. 21. But here is no alteration of the worship, 
Virtus at integ●a causa, vitium ex qu●libet defectu.  but only of the subject; for the manner of baptising is the same.  
Answ. The change of the subject makes it Will-worship; because herein we go from the will of that one Lawgiver, who wils that only believers (whose sins in the judgement of charity are forgiven) should be baptised. Acts 22.16. And now why tarriest thou? arise and be baptised, and wash away thy sins, calling on the name of the Lord.  
2 Those that defend infants baptism, would think it Will-worship if any Minister should go and baptise the children of Turks or Indians when their parents were not Christians, and that upon this ground, because they are not fit subjects? The like conclude we from the baptising of infants, as being not fit subjects, as not having faith, not so much as in profession.  
3 It's an essential point in worship, that the subject be right. Pro. 15.8. The prayers of a wicked man for the matter, may be better than the prayers of a child of God. But for want of a right subject, they are abomination.  
Object. 22. To whom the inward grace of Baptism doth belong, 
Mr. M. pag. 41.  to them belongs the outward sign. But infants of believers are made partakers of the inward grace of baptism, of the heavenly and spiritual part, as well as grown men; Ergo, they may and aught to receive the outward sign of baptism.  
Sol. 1. We deny the proposition, for inward grace belonged to the godly jewish women, yet were they not sealed for want of a command.  
2 The inward grace of baptism is remission of sins; which all the Elect only partake of: But no church can tell who are elect, therefore the outward sign doth not belong to them, because many of the Elect cannot make it appear in a visible way, that they have right.  
3 Persons may have an invisible right to ordinances, that have not a visible right; as an Elect person (as the incestuous man was) may be justly excommunicate. The Proposition may be granted to be true in foro coeli, but not in foro Ecclesiae; in the court of heaven, not in the court of Churches; in respect of invisible right, yet not in respect of visible; and yet it will not be true so: For Churches are to dispense Ordinances according to visible right only; and this is but as in courts of men, if any one lay claim to estates or lands, they must first show their right to them by their evidence, before they can have any seal in that Court to authorise them thereto. So is it in this case, Act. 10.47. Can any man forbidden water that these should not be baptised which have received the holy Ghost, q. d. Baptism must be administered upon some visible right.  
2 To the Assumption, viz. That infants are partakers of the inward grace of Baptism, of the heavenly and spiritual part, as well as grown men: I Answer,  
1 If we understand it of all infants that live in Protestant Churches; it's manifestly false, for abundance of them prove wicked.  
2 If we limit it to all infants of believers, it is as false; for if all such be partakers of the inward grace of Baptism, and of the heavenly and spiritual part, than many of them after proving wicked, must needs fall from the inward grace of Baptism, which is putting on of Christ; Gal. 3.27. And the fellowship with Christ in his death and burial, Rom. 6.3, 4. or else, God must fall from his promise, in making them our partakers of the heavenly and spiritual part, and now taking it from them.  
3 If we limit it to some infants of beleivers, that they are partakers of the inward grace of Baptism, of the heavenly and spiritual part, and therefore may and aught to receive the outward sign of Baptism; I answer, no Church is able to put a difference betwixt those some that are partakers of the inward grace, and those that are not; if any man could tell us who they were it were, something, but this is impossible: the right of these persons being invisible, it is absurd to put a visible sign thereto.  
4 These some that are partakers of the inward grace of Baptism, they are only partakers of it in respect of election, but not in respect of actual conversion; according to which, or the profession thereof, the Churches are to dispense Ordinances.  

Mr. M. p. 6.  Obj. 23. There are three great mischiefs go along with denying infants Baptism; as First, they reject the observation of the Lords day.  
Answ. We deny it, and the generality of those that are against infant's Baptism, receive it, observe it with as due observation, as those that accuse them indeed; for the Jewish Sabbath over-commanded by God, it is put to an end, Colos. 2.16. else it stands in force yet; and that being put to an end, we observe the Lords day from the Apostles example, and the mortality of the fourth Commandment, which requires one day in seven.  
2 It is objected, the teachers of this opinion, wherever they prevail, take their Proselytes wholly off from the Ministry of the word.  
Answ. I know the contrary, among many persons that are in Churchway.  
2 It is not these teachers that take off others, so much as the Preachers of infant's Baptism; for these by praying and preaching against things which these you call Anabaptists practise, they cause them to withdraw themselves, unless you would have them to be present at such worship, as they neither love nor can say Amen unto.  
3 If you would in your several Presbyteries, consent to forbear these doubtful disputations, both in your Sermons and prayers, the persons you so accuse would not only be willing to hear you, but account it a mercy to partake of your gifts; which we desire to acknowledge and reverence.  
3 Object. This opinion puts all infants of believers into the same condition wi●h Turks and Indians. Answ. As the infants of Turks and Christians, dying infants are all alike, free from actual sin, being only guilty of original, why may they not partake of the same benefit of free grace? why may we not have charitable thoughts concerning the salvation of Turkish infants? seeing we know nothing of their damnation: and we read not of any one in Scripture damned merely for original sin, the innocency of all infants so dying, is the same in respect of actual sin.  
But for the consequences drawn upon us from hence, we deny: As First, all of them are damned who die in their infancy, being without the Covenant of grace, having no part in Christ; or all of them are saved having no original sin: 
Mr M. Ib●  For their damnation we know nothing of it, for their salvation we charitably hope it, though they come into the world guilty of original sin: for what hinders, but they may be saved through the presentment of the satisfaction of Christ to the justice of God for original guilt, or some other way unknown to us; and whereas for allege against this, 
M M 〈…〉  that hereby we carry salvation by Christ out of the Church. Answ. Where is there any limitation, that the free grace of God shall go no further then visible Churches?  
Obj. 24. There is no express command, 
Mr. M. p. 34. 35.  no example in the New Testament of women's receiving the Lords Supper, no express command for the celebration of a weekly Sabbath.  
Answ. First, that women received the Lord's Supper appears,  
1. From example, Act. 1.14. where the Virgin Mary and other women were gathered together, and these women, together with the rest of the disciples, were altogether in one place, and so Peter preacheth, cap. 2. 1. & v. 42. they continued steadfastly in the Apostles doctrine and fellowship, and breaking of bread, and in prayers, & v. 44. It's expressly said, that all that believed were together. 2. It appears from command, 1 Cor. 11.28. Let a man examine himself, and so let him eat; the Greek word signifies a man and a woman, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word of the common ●ender; as appears, 1 Tim. 2.4.5. there is one Mediator betwixt God ●nd man, and woman, there is the same word used, Gal, 4.28. there is nei●her male nor female, but ye are all one in Christ.  
3 It appears from reason, there is one and the same communion in baptism and in the Supper, now women were baptised, Acts. 8 12. They were baptised both men and women, therefore they also received the Lords Supper.  

Mr. M. Ib d.  2. There is no express command, for the celebration of a weekly Sabbath.  
Answ. 1. If their be no command, there is no observation due, Mat. 28.20. Teaching them to observe all things that I have commanded you; if there be no command, there is no observation due.  
2. But the Sabbath is commanded indeterminately in the fourth commandment, which commands us to observe the day of God's rest. Now, being the first day of the week, is the day of God's rest, we observe it, though not in such a way as the Jews were wont to observe their sabbath, because no command can be brought to affix the rest of the Jewish sabbath on the Christian Lords day, yet in such a way we from the command observe it, that in it we may have communion with God in prayer, and hearing and receiving the Supper, meditation, works of charity, etc.  
We should desire in the bowels of Christ and bond of love, passing by what hard speeches we find in your writings, not to render us odious to our godly and wise Senators, and other friends, by calumneyes and false reports; which we hope are no ways of your inventing, but yet through too much credulity of your receiving, in as much as we find the same in sundry of your printed books.  

Mr. M. ●b. d.  For those other exceptions; as first, that there is no express receiving of the Laws concerning the forbidding degrees of marriage.  
Answ. Yes, there is not only a prohibition of having one's father's wife, 1 Cor. 5.1. But also of having one brother's wife, Mark 6.18. john told Herod, it was not lawful to have his brother Philip's wife, Mat. 14.3. Now these incestuous relations, having no other prohibition than those other mentioned, Levit. 18. The same commandment that forbids the one, doth also forbid the other.  

Mr. M. ●b d.  So when it's alleged, there is no express command against, Polygamy, in the new Testament the contrary appears, Mat. 29.5. They twain shall be one flesh, 1 Cor. 7.39. If her husband be dead, she is at liberty to marry to whom she will, only in the Lord she is free to marry to another, but not till her husband be dead, Rom. 7.3.4. If while her husband liveth, she be married to another man, she shall be called an adultress, 1 Tim. 3.12. The deacon must be the husband of one wife, by which is condemned the taking of more wives at once, not second marriages.  

Mr. M. Ib.  So it's alleged, that there is no command, nor example, that the children of those that are believers should be baptised when they are grown men.  
Answ. It's true, if they be only grown men there is no command nor nor example to baptise them, but if they believe, there is; Mark 16.16. Whosoever believeth and is baptised, etc. also Mat. 28.19. all are to be baptised that are made disciples, if the children of unbelievers are to be baptised when they are grown up, and are believers, then surely the believing children of believers cannot be excluded.  
Object. 23. The denying infant's baptism, is contrary to the practice of all the Churches, and casts an aspersion upon them.  
Answ. 1 I have heard otherwise, that there are Churches in Transilvania, and Holland, that so practise.  
2 We find the History of the Acts of the Apostles, and the first 300. years, well nigh if not altogether clear for us; as hath been showed before.  
3 All the Churches erred for many 100 years, since the times of the Antichristian apostasy, not only in smaller matters, as about Church orderer, but in point of the mass, justification by works, transubstantiation, judge of the faith, etc. In receiving infants to the Lords Supper, for 600. years together, as was shown before, Apoc. 13.3. and all the world wondered after the beast.  
4 They have I supposed erred (I mean the Protestant, consisting of Lutheran and Calvinian Churches) in the particulars since the reformation, which I should be loath to risse but that only the matter comes in competition with God's glory.  
1 In retaining the baptism which they had from the hands of Popish priests, in the time of the deep abomination, which they could never retain without acknowledging the Romish Church, to be a true Church, and their priesthood to be true, and their ministers to be the ministers of Jesus Christ.  
2 They erred, in that the elders of the Churches received all sorts of persons to baptism, upon a supposed covenant holiness, derived from the parents, which were Idolaters in the grossest Idolatry, for many a hundred years.  
3. In that elders, members, and the whole Church (as they are called) did agree that the Church should be divided by parishes, making cohabitation or dwelling together in such a parish, a sufficient inrightment to Church privileges; till the other day almost the independent Churches (though) improperly so called began to espy out this abomination.  
4 They have all erred in a wrong matter, in that they have taken the whole profane world, that lies in wickedness into them, and made wicked men that are strangers from God, hereby to dream of a communion with him and them; till the other day this abomination began to be discovered.  
5 They have erred in the continuation of Episcopacy, for so many 100 years, though in some places, the name is now changed into Superintendency.  
6 I will speak little of the mutual invectives of the Lutherans against the Calvinists, and of these against the Lutherans, even in the public assemblies; yet could I never read of any of the ministers censured for this great violation of charity, nor of the power of compulsion, which hath been given to the civil magistrate over consciences, whereby the weaker party have been compelled to see, with the stronger parties eyes, and to subscribe to their conclusions, the promises whereof they never heard; or else if they refused, than banishment and imprisonment followed, or some such punishment; witness the banishment of Molerus, from Wittemburge, and Zanch●, from Strasburge, and many others.  
5 There is no promise that all the Protestant churches, shall be kept from error, from the time of Luther or Calvin, or that they shall come into a state of perfection all at once, either in point of doctrine or discipline: we tax it as a brand of Room to hold the church cannot err, and we by the same position shall cast ourselves upon a desperate rock, of never amending what is amiss.  
Object. 26. There are many mischiefs go along with it, and therefore we ought to abandon this Doctrine of not baptising infants.  
1 There will be a wide door set open to heathenism, for a great part of the world, will in time become heathens, seeing many that go for Christians partake of nothing in christianity, but their baptism.  
Answ. 1. This will be no damage, but benefit to christianity, in that many that live the lives of heathens under the name of Christians, will be discovered and seem as they are, so the name of God will be kept from blaspheming by these, whose infant baptism saith they are Christians, when they are only artificial christians.  
2 This will overthrow parishes, or Parochial churches.  
Answ. True, and I think it comes nearer the Apostolical institutions, wherein calling out of the world by believing and repenting, did make a person capable of baptism, 
Tho●ndi●e. of the primit●v government of c●u●c●es. pag. 16. 17  and so to become a member of a church; not only the Apostles, but after them Apostolical men went to chief cities and preached there, and those in the city, and in the adjoining parts that came to hear, having their hearts opened became a church; It's plain (saith one) the Apostles, could not bestow their pains on all places: hence, reason required they should labour most to plant the faith in the most populous places, and common sense and the least knowledge of times, will serve to show that from thence it was propagated through the countries that lay to those cities; half the city of Rome were not christians in Cyprians time, which was long after the Apostles.  
For the division of parishes, it is but of late standing, in the depth of Antichrists mists, in which blind times it's very improbable that the multitude of men, and women, were fit matter for a Church; I fear me this parochial constitution, and the large tithes that do accompany it, are one of the greatest objectons, that hinder the passage of this truth.  
3 Though this were truth, yet it's now unseasonable, when there are so many divisions.  
Answ. It is most seasonable now, had it come at any other time, an Episcopal or presbiteriall power might have crushed it, there were never more times of likelihood, then when men are upon such a general enquiry for truth, and each man gives his reasons for his dissent from others practice; truth is never unseasonable: I will conclude this with a saying of A ●brose ad Theodosium Augustum, lib. 5. epist. 29. tom. 3. pag. 109 nihil in sacerdote, etc. There is nothing in a priest or presbyter so dangerous with God, so filthy with men, than not freely to speak what he thinks, seeing that it is written, I spoke of thy testimonies before Kings, and was not confounded,  
4 That such persons as hold this, are going into deeper errors, and that this is but the entrance, and that God gives up such persons, every where to dangerous opinions.  
Answ. This is but one of Satan's old juggle; no disparagement to our accusers, I know most that I have been acquainted with, are as sound in the faith as our accusers; free from Socinianism, familisme, Popery, Arminianism, or any other doctrine, which is unsound, as our accusers that do accuse us; and shall be ready to give a confession of our faith, if we shall be duly called thereunto, wherein we shall confess what we hold in opposition to the fore named errors.  
5 It is against charity, in making schism in the Church.  
Answ. How is it possible ever to recover the souls of men out of this will worship, but by dividing from the common practice. 2. Christ and his disciples were not schismatics in keeping his  two days different from the received practice of the Jewish Church. God commanded, Num. 9.3. That it should be kept in the 14. day of the first month, in the appointed season, and the Jewish teachers and people, put it off to the 16. day, as appears, because the day Christ was crucified on, was the day after his , Mat. 20.19.20 compared with John 18.28. But the day he was crucified on, was the day before the , as appears, john 18.28.19, 14. No more are we Schismatics keeping to the rule though the generality of men practise otherwise.  
3. With Luther I say, potius quam aliquid discedat gloriae dei, oceidat non solem pax, sed etiam Coelum & terra, rather than any thing depart from the glory of God, let not only peace, but heaven and earth fall.   

A brief CATECHISM Concerning BAPTJSME: Drawn from the preceding Disputation.  
Question.  
WHat is the English word of Baptism?  
Answer. Dipping or Washing; by dipping never doth it signify Sprinkling.  
Quest. What is this Sacrament of Baptism or dipping, a sign or seal of?  
Answ. It is a sign of my death and burying, and resurrection with Christ, Rom. 6.3, 4. of my putting on of Christ, Gal. 3.27. and that as by water, I put away the filth of my flesh, So have I the answer of a good conscience, by the death and resurrection of Christ, 1 Pet. 3.21.  
Quest. Whether is Baptism a sign of grace to be wrought in future, or of grace already wrought?  
Answ. Or both.  
1. Of grace already wrought, Heb. 10.22. Let us draw near in full assurance, having our heart sprinkled from an evil conscience, and our bodies washed with pure water, Col. 2.12. Buried with him in baptism, wherein you have risen again.  
2. Of grace to be further wrought, Rom. 6.4. That Christ will give us strength to walk in newness of life.  
Quest. Who are fit subjects for Baptism?  
Answ. Only such as believe, Acts 8.12, 37, 16, 34, 18, 8. Mat. 28.19. and such as repent, Acts 2.38. Mat. 3.6.  
Quest. Why are not infants fit subjects of Baptism?  
Answ. Because they do not believe; nor can give any church any true grounds upon which the Minister can administer the Ordinance, neither are they in Christ's Commission and therefore are excluded.  
Quest. Whether do you think it would be better for persons to have Baptism deferred till they be able to make profession of their faith?  
Answ. Yes, it would be far better, for hereby the churches would have a right matter, that is, Saints in profession; and persons would be careful to get knowledge and holiness, whereas now they are careless of of both.  
Quest. What mischief and hurt comes by infant's Baptism?  
Answ. It brings many mischiefs, besides that it fills the Churches with rotten Members, and confounds the world, and the Church together, it is a groundwork for more traditions, and doth so darken the doctrine of Baptism, that we cannot know the true meaning of it, when we read of Baptism in the Scriptures; yea hereby many are taken into communion in baptism, who are excluded from communion in the supper, whereas the communion in both is one and the same.  
Quest. How do you prove that there is but one Communion in baptism, and in the Supper?  
Answ. Because there is the same thing signified in baptism that there is in the supper, that is to say, our fellowship with Christ in his death and resurrection. So that all that are baptised into one body are all made to drink into one spirit, 1 Cor. 12.13. and the same preparations of faith and repentance that are required for the one, are also required for the other, and he that is cast out of the one is cast out of the other, seeing that by excommunication he becomes like an Heathen or a Publican.  
Quest. But what if an infant or any other in their childhood should die unbaptised, are they not damned?  
Answ. We know nothing out of the Scriptures of their salvation or damnation, and therefore we must not be too inquisitive, yet may such infants so dying be saved, through the presentment of the satisfaction of Christ, 
Rom. 5.18  to the justice of God for original sin, which satisfaction, though it be applied through believing, in those that can believe, yet may it be applied without in those that cannot believe; for else how could any infants be saved?  
Quest. Do you think infants have no faith?  
Answ. Yes, they have not faith, for they have not reason to discern betwixt good and evil, Deut. 1.39. If they had faith, they were presently to be admitted to the supper; Faith is an act of understanding, which comes by hearing, as well as an act of the will.  
Quest. What grounds have you against infant's baptism?  
Answ. Many, but chief Christ's commission, Mat. 28.19. Where the subjects of baptism, are those that are made Disciples, and this commission is to last to the world's end, vers. 20. and reaches to every creature that is to partake of baptism, Mark 16.15, 16.  
Quest. Is it not lawful to baptise persons without they believe?  
Answ. No, Acts 8.37. If thou believest it is lawful, Acts 10.47. and 16.34. and 8.12. and 18.8.  
Quest. But may we not be baptised if we be ABRAHAM'S seed?  
Answ. Yes, but we gentiles are only Abraham's seed by believing, Gal. 3.7. Know ye therefore that they which are of the faith, are the children of Abraham, so Rom. 4.16. Gal. 3.29.  
Quest. But what think you of them that would make the children of believers to be the seed of Abraham?  
Answ. They are mistaken, for the scripture speaks only of three seeds of Abraham; that is Christ, Gal. 3.16. He saith not to seeds as of many, but as of one, and to thy seed, which is Christ. & 2. the carnal Jew. 3. the bel●ever of Jew and Gentile, Gal. 3.28. and they add a fourth seed of Abraham, viz. The seed or children of believers among the Gentiles, about which the scripture is silent.  
Quest. But are not the children of Godly persons visibly in the covenant of grace?  
Answ. No, the covenant of grace is an invisible thing, and we cannot know who are in it, nor have we grounds to judge persons are in it, till we see some profession of holy life, and profession of faith and repentance, which infants cannot make.  
Quest. What is circumcision?  
Answ. It was an obligation to keep the whole Law, Gal. 5.3. Rom. 2.24. and shown unto them that it was their duties to circumcise their hearts, jer. 4.4.  
Quest. Whether was it not also a seal of the righteousness of faith, Rom. 4.11?  
Answ. Yes, to Abraham only, and if Abraham's believing children among the Gentiles should be baptised as he was circumcised, then must it not be till they have the righteousness of faith as Abraham here had, at least they must have it in profession.  
Quest. Whether doth Baptism succeed Circumcision in the same Office?  
Answ. No, Circumcision was to every Male though reprobate; but baptism only to the believer, Mat. 28.19. There being a change of the visible Church and of the Ordinances, this cannot succeed in room thereof, nor hath any dependence thereon.  
Quest. Whether may not infants of believers be baptised by virtue of a covenant holiness?  
Answ. No, for baptism is not a sign or seal of any such outward holiness which may befall reprobates as well as Elect, but it is a sign of death, Burial, and Resurrection, which the believer hath with Christ. 2. There is no command for baptising such, if the Gentiles were so holy, which yet is not proved.  
Quest. Whether is infant's baptism forbidden in Scripture?  
Answ. Yes, where will-worship is forbid, Levit. 10.1. As they that were not in the Circumcision of Circumcision were excluded, because they were not expressed as the males, and females of Heathen; So is it in Christ's Commission about Baptism, they that are not expressed in it, are excluded from it.  
But now to answer to questions or cases of conscience about this point.  
Quest. WHether is it lawful for a person that is convicted of the unlawfulness of Infant's baptism, or doubteth thereof, to be present at it?  
Answ. No, in no wise, for these reasons.  
1 Because the inward man and outward man must not be divided in worship, 1 Cor. 6.20. Glorify God both with body and spirit, which are his. It's gross hypocrisy, when the outward man is at a worship which the heart doth not love.  
2 Because by our presence at such a worship, we strengthen and embolden others at a false worship, wiles they look on us, as those that worship the same kind of worship, 1 Cor. 8.10. If any man see thee which hast knowledge, fit at meat in the Idols temple, shall not the conscience of him which is weak be imbouldened to eat those things which are offered to Idols?  
3 Because the person that is present at such a worship, is not able to make any apology to God, why he or she is present at such a worship in bodily presence, though he or she reserve their hearts to God: As a man's wife that is taken in an adulterous bed with another man, can give no excuse for her presenting her body there, though she say she keep her heart and affection to her husband.  
4 Because in false worship we are not so much as to touch the unclean thing: 2 Cor. 6.17. Come out from among them, and touch not the unclean thing. Now this being an unclean thing in my conscience, I cannot nor must not touch it any way, neither with my affection nor with my bodily presence; but that as soon at any preacher gins to pray for any such thing, I must instantly departed, though it be in his prayer after his Sermon.  
5 Because the Martyrs would not give their bodily presence at any such worship as they disallowed; they might have put an end to their sufferings would they have done so, but they durst not: But one of them being at such a worship, cried out; If there be any of the servants of God here, bear me witness at the day of judgement, that I do not worship at this idolatrous service. Or words to this effect.  
6 It's unlawful for any Christian, either to allow himself in that which he condemns, or to condemn himself in that which he allows: Rom. 14 2. Happy is he that condemneth not himself in that things which he alloweth. But by my presence at such a worship, I condemn myself in that which I allow; my bodily presence allows that which my conscience condemns, and my conscience condemns that which my bodily presence allows.  
7 The end and scope of Christian actions, should be spiritual edification, and not the destruction of any; but herein I do not edify, but cast a stumbling block and an occasion of falling, in my brother's way; condemned Rom. 14.13.  
8 The actions of Christians ought to be done in faith, that what they do, they may have good grounds that it is pleasing unto God; but to be present at such worship, cannot be done in faith, but with a doubting conscience; contrary to Rom. 14.23. Nay which is worse, with a condemning conscience, therefore its unlawful.  
9 In all worship, we must be able to answer that question, Esa. 1. Who hath required these things at your hands? But in this worship we must acknowledge that Antichrist or humane traditions, not any precept nor example of God's word, hath required this: Therefore its unlawful for us to be present at it.  
Quest. Who hath the power of baptising?  
Answ. I will not determine this question now, as requiring a tractate by itself; which I purpose to handle at large in time to come; If God permit.  
Only for present, the persons that lay claim to baptise, they are e●●her ordinary Believers, or Ministers of the Churches.  
For Believers, I will no speak any thing now, only I will cite a saying of T●r●ull. cap. 17. de Baptismo, ad Quintil. edit. la Cerda.  
It remainss to conclude the matter, also to warn concerning the giving and receiving baptism; the Bishop hath pour of giving it, than again the Presbyters and Deacons, but not without the authority o● the Bishop, for the honour of the Churcb; which being safe, the peace is safe, otherwise the right were in the people. For that which is equally received, may be equally given— Therefore also baptism being equally God's tribute, may be ex●rcised of all; But how much more doth the discipline of shamefastness and modesty lie on the people, that they do not take the Bishops Office.— All things are lawful, but all things are not expedient. It's sufficient that thou use it in necessity's of time, place, person, because he shall be guilty of the man that is lost, if he shall forbear to perform what freely he might. This was delivered by him above 1300. years ago.  
Or else the persons that baptise are Ministers; and these are of two sorts.  
First, those that were chosen by the Churches, and were never Ministers before; Of these I will not say any thing.  
Secondly, they are such as are Ministers now, and were so before; Of these men's power I thus reason; Either the power Ministerial that was in the former Church state, is true or false; If true then are we Ministers, and have the same power to administer all Ordinances, as being ordained by a Bishop as well as others; if that power were false, than the subject that must receive this power, must be either wicked men or believers, or else Christ hath no subject on earth to receive it; but Christ hath a subject, and these are not wicked men but believers, and these joining together, have power to choose a Pastor to administer ordinances; if a new ordination for such can be had, it is expedient; but if it cannot be had, than election in the beginning of the recovery out of the Apostasy is sufficient, provided that the person chosen be guifted, and blameless: My reason is, because all Ordinances and Offices, do resolve themselves radically into Believers, in time of a general Apostasy.  
Quest. Whether do you think Baptism administered in infancy, to be a lawful Baptism and sufficient?  
Answ. To me it is not; For I think it to be a profanation of an Ordinance, for these reasons:  
1 Because it is taught by the precepts of men, Esa. 29.13. not by God, Jer. 7.39.  
2 Because it was done in a wrong manner, by sprinkling in stead of dipping.  
3 Because it is done by an Officer, where there was;  
1 A questionable power; the ministers being ordained by Bishops, deemed Antichristian.  
2 A wrong matter, to which it is a question whether Christ have committed any Ordinances, Mat. 18. and therefore cannot be an infallible power in the dispenser.  
4 Because it is done upon a wrong subject, who is not in Christ's Commission, Mat. 28.19. Nor Mar 16.16. Believers and repentants being the subjects therein.  
5 Because all the certainty I can have of such a baptism, is only conjectural, not infallible, whereas the outward sign of Sacrament must be visible and infallible, as the thing signified is; this infant baptism, I take only in trust from others.  
Quest. Whether is it not lawful to baptise in one water as well as another?  
Answ. It appears by the Eunuch's speech, that it's alike lawful to baptise in one water as well as another. See, here is water, what doth hinder me? howbeit we find it in Scripture, administered commonly in rivers, or where there were many waters. Tertul, cap. 4 de Bap. Saith, It is all one whether one be washed in a Pond or in the Sea, in a River or in a Fontaine, in a Lake, or in a Channel; Neither is there any difference betwixt those whom John Dipped in jordan, and those whom Peter Dipped in Tiber; which shows the Ancients accounted all waters alike fit for Baptism.   
FJNJS.   

An answer to Mr. BLAKE his Arguments.  
Objection.  
Believing Gentiles succeed the Jews in the Covenant, the Jews being broken off, the Gentiles are grafted in; by virtue of this insition we are branches of the root Abraham.  
Sol. The objector is overtaken in a gross absurdity, to think there is some universal visible Church begun in Abraham, into which upon the rejection of the Jews, the believers among the Gentiles and their seed are to be received, for besides the invisible Church the body of Christ's mystical, there are only particular Churches under the Gospel, and much more doth he err to think all the members of the Gentile Churches to be taken into the Jewish, and Jews cast out.  
2. He errs in thinking there is some Covenant, into which the Gentiles are grafted in upon the Jews rejection of it, which should belong to the Gentiles and their seed, for there is no other Covenant, with the Gentiles now, but that which was Covenanted before the world was, and agreed betwixt the trinity, Titus 1.2. that eternal life should be by believing in Christ, and this Covenant never belonged to the body of the Jewish nation, but to a remnant therein, see, Rom. 9.6.7.8. so vers. 27.  
3 This insition in the root Abraham in the Jews stead, by a visible constitution is merely imaginary, for Abraham stands as a root two ways; first visibly to the Jews that descended of him, secondly invisibly to the believers among Jews, and Gentiles, see, Rom. 4.11.17. It's by virtue of this latter insition, that not the Gentiles, but the believers among the Gentiles are grafted in.  
2. Object. The grand birth privilege of the jews, was to be an holy nation, but this honour to be an holy nation is given to believing Christians, 1. Pet 2.9. therefore Christians in this birth privilege are equal to the nation of the jews.  
Resp. The very answer, Mr. Blake goes about to refute, but cannot is enough, vers. 2. Peter means it of the invisible Church the body of Christ, who are all holy by an imputative holiness of justification and an inherent holiness of sanctification, so that there is not any equalizing of justified persons with the body of the nation of the jews.  
2. This privilege (vers. 2. to be an holy nation) which belongs to the mystical body of Christ, he would draw it, to all Gentile nations, which profess Christ, among which there are thousands are visible unbelievers, because it was a birth privilege of the jews to be an holy nation, which is a mere Paralogism, indeed believers, or justified persons, whet●er jews, or Gentiles, are all one in Christ, Eph. 2.14. but it follows not, they are all one in any visible constitution, unless we hold some universal visible Church on earth, of which the Scripture is silent.  
Object. 3. The seed of believers must either be looked upon as federally holy Jew's by nature were, or else as sinners of the Gentiles: A third sort cannot be assigned. If under the first, we have that we contend for: If under the second, than the heavy doom of sinners, Gentiles, aliens, is their condition, they are then without Christ, without hope, etc.  
Sol. We look upon them as sinners of the Gentiles, tainted with original sin; and either these persons live and grow up to years, and are capable of believing and so salvable; or else they die in infancy, and are salvable through the presentment of the satisfaction of Christ, to God's justice for original sin; and therefore not without hope, nor without Christ. And I would fain know what way infants dying after baptism, are more salvable than these dying before? Or whether in any other way they are salvable, but by God's free Election, and Christ's satisfaction to God's justice, unless we held (which no Protestants that I know of do) that baptism takes away original sin. Therefore the hope about infants dying unbaptised, is full as much as the hope about infants dying baptised.  
Object. 4. Those that have the substance and thing signified, they must not be denied the sign: But infants have the thing signified, viz. Christ, Ergo, they must not be denied the sign.  
Resp. We deny the minor, that all infants (nay the greater part) have not the thing signified, but grow up and prove wicked; and for those that have the thing signified, let them make it appear to any Church of Christ, and they cannot deny them baptism. Mean time, because the greater part go the broad way, and the Church is to judge only of visible things, give us leave to forbear till we see how those that have right can make it appear.  
This is the sum of Mr. Blake his Arguments; only he breaks out with many aspersions to render us odious, p. 17. as that the Anabaptists of this present age (for so he is pleased to call us that do desire to offer up to God pure worship, and do abominate all such points) sail between two rocks, either to affirm that infants die in their pollution, and perish in their birth-sin, or else to deny this original pollution, or any birth-sin at all: The latter of the two they therefore generally choose, judging it more fair to deny infant's sin, then to affirm their condemnation. So choosing to join hands with Pelagians to deny original sin, they straight fall upon universal grace, freedom of will in things spiritual, the free Election of God they overthrew, leaving it in our power to make choice of Christ, and not Christ to make choice of us.  
These things its like were written to render us odious, though not without some evasion. p. 18. But to forbid rendering evil for evil, but after the example of our Lord, who when he was reviled, reviled not again, when he was persecuted, he threatened not, but committed his cause to him that judgeth righteously. 1 Pet. 2.23. We answer to these aspersions, that we sail not betwixt two rocks, either to deny original sin, or to affirm that infants dying therein perish. For we confess every man by nature to be defiled by original sin, yet do they not die or perish in it, because from the grace of God's Election, and the presentment of the satisfaction of Christ to the justice of God, they are saved from it, which though it be apprehended by faith in those that are capable of believing, yet in those that are not capable of believing as infants are not, it may through God's free grace be presented to God's justice. If we inquire how your infants dying after baptism are saved? You must have recourse to this way of salvation, no other being assigneable.  
As false are the deductions that Mr. B. affirms p. 17. that denying original sin, we straight fall upon universal grace, freedom of will in things spiritual, overthrowing of God's election, for we have constantly maintained the contrary to that we are charged with; only in point of Paedobaptism: We desire not for fear of persecution, to wink against the light the Lord hath let us see. Let him remember what he saith, pag. 30. If a Turk fall upon a Popish State under the notion of Christian, he is a persecutor: If a Popish State fall upon a Reformed nation, he is much more guilty. A foul sin for a people of God in name and title, to persecute his people in truth. To which i'll add, it's more horrid for those that are God's people in truth (as I hope Mr. Blake is one, though I never saw him) to persecute others who are no less Gods people than himself is, and that for difference of judgement. For one godly man may persecute another, as Asa who imprisoned Hanani.  
Arg. 5. A believer can in the behalf of his infant, make good such a title to the inward Covenant, that none can say thou hast no part nor portion in this things, and because it cannot be denied, it is to be presumed. Pag. 29.  
Resp. The proof lies on the believers part, that his infant hath right to the thing signified in baptism, and so to the sign, before any Church can administer Baptism, the sign or seal thereof; because the Church judge not of secret things, it lies upon their part to prove that they have part or portion, not upon the Church's part to prove they have no part or portion, It did not lie upon the Apostles to prove that Magnus had no faith, but upon him to prove that he had, so the Eunuch. Acts 8.37. Acts 10.49.  
These are all the Arguments that are worth examining, which Mr. B. hath, save those common objections I have elsewhere answered. Only some equivocate speeches, that delude the Reader; as p. 28. In nature, children are their parents; in Covenant Gods: Every Christian parent hath a child of God committed to his tuition and care, which is by the Book, unless he mean a child of Gods creating, or maintain falling from grace.  
Obj. 6. Gen. 17. I will be the God of thee and of thy seed, therefore all believers are in Covenant with God, and so they are to be sealed.  
Answ. To all former Answers, see Object. 2. and 3. I'll only add, that it this Covenant with Abram was the Covenant of grace, yet was it made with the children of promise only, which are believers of Jew and Gentile, and not their seed; many whereof are wicked, and preffered only to the carnal seed that were circumcised, and not made nor covenanted with them.   
FINIS.