A Small Treatise of BAPTISM, OR, DIPPING. WHEREIN Is Clearly showed that the Lord CHRIST Ordained Dipping for those only that profess Repentance and FAITH. 1. Proved by Scriptures. 2. By Arguments. 3. A Parallel betwixt Circumcision and Dipping. 4. An Answer to some Objections by P. B. Psal. 119. 130. By EDWARD BARBER. Printed in the Year. 1641. The Preface. To all that love the Lord Jesus Christ in sincerity, and his Appearing. Ephe. 6. 24. 1 Gal. 8. 9 Matth. 24. 30. 1 Revel, 7. 1 Cor. 9 18. & 2. 11. 4. BEloved Reader, it may seem strange, that in these times, when such abundance of Knowledge of the Gospel is professed in the World, there should notwithstanding be generally such ignorance, especially in and amongst those that profess themselves Ministers thereof, of that glorious principle, True Baptism or Dipping, Ephe. 4. 5. Instituted by the Lord Jesus Christ, which a● that look for life and Salvation by him aught to be partakers of, it being that only which was received by the Apostles and Primitive Churches, and for a long time unviolably kept and practised by the ministry of the Gospel in the planting of the first Churches, & that the Lord should amongst some others, raise up me, a poor Tradesman, to deulge this glorious Truth, to the world's censuring, but first, inasmuch as the Lord, notwithstanding, my own unworthiness, hath in his Son accepted, and counted worthy to suffer for his Name; It being also by the Providence of God, so much in question at this time, we are therefore emboldened thereunto. 2. The Lords usual dealing, it being to bring mighty things to pass by weak means, as in Josh. 6. 3. 4▪ 5, 20. & 1. 1. where the walls of Jerecho fell down by the blasts of Rams horns: 1 Sam. 16. 11. Amos 7. 14. And Judg. 7. The Lord gave that great deliverance to Gideon, and 300. which he would not do to him with 32000. verse 2. 7. And 1 Cor. 1. 27. 28. Choosing the foolish things of the world, to confound the wise, and weak things to confound the mighty, Jer 49. 20. & 50. 44. And base things, and things despised hath God chosen, yea, and things which are not, to bring to naught things that are. Zach. 4. 10. therefore looking only at the glory of God, and love to the Truth, for which being imprisoned 11. Months, by means whereof, I being taken off my Calling, had the more opportunity to search the Scriptures daily, to see whether those things were so, not as they delivered by Paul, but practised by the Priests and Prelates so our times, for Paul delivered no such things, as by them is practised in many particulars, as is clearly shown in the following discourse. 3. The reports of some, who notwithstanding, they never saw our faces, and so by discourse, try the Spirits, as John adviseth, 1 Joh. 4. 1. yet behind our backs, have reproached us, and so as Saint Judas saith, Speak evil of things they know not, and as Jere. saith, speak a vision of their heart, and not from the mouth of the Lord, Jer. 23. 16. 30, 31. 32. I am against the Prophecies, saith the Lord, that steal my words every one from his neighbour, I am against the Prophets, saith, the Lord, that use their tongues, and say he saith, Behold I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness, yet I sent them not, nor commanded them, therefore they shall not profit this people at all, saith the Lord. 4. Others affirming, there was no plain text of the Dipping of any Woman, by the which they discover much ignorance of, or malice against the Truth, striving to uphold the Traditions of men, in stead of the glorions Institutions of Jesus Christ for the word saith, Acts 8. 12. that when they believed Philip preaching the things concerning the things concerning the Kingdom of God, and the Name of Jesus Christ, they were dipped, both men and Women: and Acts 16. 14. 15. Lydia a seller of purple, with her household, being judged faithful, was Dipped. And Gal. 3. 28. Male and female one in Christ. 5. Considering the great burden this State and Kingdom lately lay under, chief by those that pretended to be the heads of the Church, as hath been manifestly proved by divers that were none of their Clergy, to their eternal fame in that most honourable high Court of Parliament. 6. Others that pretend to come nearer in witnessing against the Prelates, yet durst not Moses-like stand to it, Exod. 23. 32. who desired his own ruin, rather than the destruction of the people. But these seeing the Wolf coming, hide themselves, or fled beyond the Seas, not standing up in the gap to make up the hedge for the house of Israel, so as they might justly be compared to the Foxes of the Deserts, Ezek. 13. 4, 5. so that if the Lord should have sought for one to make up the hedge, and stand in the gap for the Land that it should not be destroyed, they were gone beyond the Seas, or ●id themselves when. If ever the Kingdom stood in need; but herein they discovered themselves to be hirelings, and not true Shepherds, John 10. 12, 13. or as much as in them is, giving Christ the lie, who saith his Desciples shall be brought before Kings and Governors for his sake, whereas the fearful and unbelieving are set in the forefront of wicked ones, Revel. 21. 8. But the true Shepherd layeth down his life for his Flock, and Nehimia, the 6. 11. being in danger, and persuaded by Sanballet to go into the Temdl●, saith, should such a manas I fly; and who is he that being as I am, would go into the Temple to save his life, I will not go in; then he perceived that God had not sent him, and Acts 4. 18, 19 20. The Apostles being command silence by Authority, durst not obey, but answereth, whether it be right in the fight of God, to hearken to you more than unto God, judge ye, for we cannot but speak the things we have seen and heard. And Matthew. 16. 25, 26. Christ saith whosoever will save his life, shall lose it; and he that shall lose his life for my sake, shall find it. This we see fulfilled in these days, for some forsaking the cause of Christ, have lost estates and lives, whereas others who have stood boldly to it, have saved both. And if Meroz with the Inhabitants thereof, was cursed with a bitter Curse, Judges 5. 23. Because they came not forth to the help of the Lord; And Paul thought not good to take Mark with him, because he went not with them to the work, what may we think of those that run from it. And if by the Law a Souldeir that leaves his Colours, is to die the death. What may be thought of those that leaves their Countries, leaving the cause of Christ, thinking thereby to shun the cross: When if ever the Kingdom stood in need of help. But at this time, which is to be noted, the Lord raised up divers Gentlemen, Laymen, as they call them, to stand most boldly to the truth in respect of Church and Commonwealth. And as John saith, Revella. 12. 11. loved not their lives unto the death. And Paul-like, Acts 21. 13. was not only ready to be bound, but to suffer for the Name of Christ. Again, others who pretend to come nearest in that way in separating, yet hold the baptism they there received, though on no ground; for i● they were truly baptised into that Church I conceive with submission to better judgements, they ought to continue, and to separate for corruptions, as is clearly proved by B. Hall, in his Apology against the Brownists, showing that either they must go forward to baptism, or come bacl again to the Bishops and Church. 7. Considering the great wrong done in putting out some Scripture, as in the 14. Acts 23. where Election is left out, by which means people are kept from knowing, muchless enjoying their privilege put chased by the blood of Christ: the causers thereof for so doing lying under the reproof, which the Lord speaks of in the 13. Chapter of Ezekiel. Secondly, some words left untranslated, as in the 28. of Mat. 19 where the word may as well be Dipping, as in Luke the 16. 29. And this is acknowledged by the Clergy in the book of Common Prayer, where the Minister is commanded to dip the child. 8. There being now a year of Jubilee, such an Assembly as that most Honourable high Court of Parliament, whose ears God hath opened to hear what ever by any shall be spoken for God's glory, and the good of this State, Gamaliel-like, Acts 5. 34. 35. weighing, and considering things, lest otherwise they should be found fighters against God, therefore with Ester, 4. 16. desire to venture, if I perish, I perish: conceiving if some should not now speak, the stones of the street might cry; we having lately taken the Oath of Protestation, against Popery, and Popish innovation, enjoined upon all the Kingdom in general. And sprinkling of children being an invention of men, brought in near three hundred years after Christ; therefore in obedience to God, and love to our native Country, we desire to publish what truth the Lord betrusts us withal, hoping that God will effect his pleasure by this weak means, or make it a motive to stir up some of more ability, who will, as in Nehemia's time, search the Register, and those that found not their Genealogy, were as polluted, put from the Priesthood, and as Christ commands, search the Scriptures, John 5. 39 and so return to his institutions. 9 The great cause we have to admire the goodness and love of God to this Nation, in King Edward the sixts days, for the great light that then broke forth; and they employing that talon, they received for God's glory, yet now the light springing forth forth in such abundance, according to the Word of the Lord, Isai. 11. 9 we having received more talents, or a greater measure of knowledge, it cannot be but the Lord requires an answerable obedience, according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. for he that had one talon was not blamed, because he did not employ two, but because he employed not that he had: so likewise, had he that received five been guilty of the same reproof, had he employed but one, Matth. 25. 15. to the 30. looking at the Chameleon-like dispotion of the Ministers of late times, in King Henry the Eights days Papists, in King Edward the Six days Protestants, in Queen Mary's days Papists, in Queen Elizabeth's Protestant's, when the Bishops were in power and authority, submit, fly their Countries, or hid their heads, now that by the Providence of God, they are in disgrace & in part down, oppose them with all their might, whereas the true Ministers of Christ were ever the same, not variable or changing, Eph. 4. 11. 12. 13. 14. which times and estate Government, looking only to God for direction from that great Prophet, the Lord Jesus Christ. Deut. 18. 15. Acts 3. 21. 22. 23. Heb. 1. 1 2 3. Revel. 5. 5. Lastly, It's not unknown, that the faithful servants of God, who have endeavoured most faithfulness, have often gone under reproaches and slanders, as Eliah was counted the troubler of Israel, 1 King, 18. 17. and Acts 17. 6. Paul and Silas was said to turn the world upside down. And Acts 24. 5. Paul was counted a pestilent fellow, a mover of Sedition amongst the Jews, and a Ringleader of the Nazarites, insomuch that they were commanded not to preach in the Name of Christ, Acts 4. 18. but verse the 19, 20, they answered, Whether it be right in the sight of God, to speak to you more than unto God, judge ye, For we cannot but speak the things which we have seen and heard, from whence we may observe the ministers of Christ could never have their mouths stopped by men, no not the magistrate, much less the Prelates. In like manner lately, those that profess and practise the dipping of Jesus Christ, instituted in the Gospel, are called and reproached with the name of Anabaptists, although our practice be no other than what was instituted by Christ himself, withal desiring, if there be any that from the Word of God, can show that we walk in a false way, or error in denying the dipping of infants, that they would do it, for we profess ourselves such as desire the glory of God, and eternal life after death, being confident that our desire or endeavours cannot bring us thither, but only Christ, Heb. 10. 14. Coll. 1. 14. in whom we have Redemption through his blood, and verse 19 & 23. withal walking ●n that only way which leadeth thereunto, by him prescribed in his Word, Joh. 14. 6. & 10. 1. Acts 5. 32. Heb. 5. 9 And being made perfect, he became the Author of of eternal salvation to all that obey him, and Thesal. 2. 1. 7. 8. when the Lord Jesus Christ shallbe revealed from heaven, with his mighty Angels, in flaming fire, rendering vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, desiring therefore that these Scriptures may be well weighed, & considered of all those that fear God, to the end we may be reform, if we err in our judgements by misunderstanding the Scriptures, and so be brought to acknowledge the Truth, which we shall willingly embrace, if not, though we walk in the way called heresy, as Paul did. Acts 24. 14. yet so worship we the God of our Fathers, and at the great day, Every man must give account for himself. Rom. 14. 10. and Matth. 15. 15. Christ saith, Every plant which my heavenly Father hath not planted, shall be rooted up, mean time all is to grow together, though not in the Church, yet in the world, which is the field, expounded by Christ himself. Matth. 13. 38. Again, knowing that God is the same, Mala. 3. 6. Secondly Christ is the same, Heb. 13. 8. having given laws, to which none are to add or diminish. Thirdly his Ministry the same, 1 Cor. 12. 67. 28. Ephe. 4. 11, 12, 13. Therefore as we desire to give to Caesar the things that are Caesar's, so to God the things that are his, Mat. 22. 21. He being the Father of Spirits, and so the only Author of spiritual worship, Jo. 4. 24. Herald 12 9 Fourthly the Promises to Believers the same Jer. 31. 3. Mat. 28. 20. Rom. 8. 29. 30. 1 Pet. 1. 2. Therefore the Administration the same, so long as there remains any of the members of Christ to be gathered on the earth, Rev. 22 18. And if the Q. of Sheba hearing of the fame of Solomon, which when she saw, there was no more spirit left in her, 1 King. 10. 1, 2, 3, 4, 5. how much more are we to admire and rest satisfied to see the fullness of Christ, and the order left in the Gospel. Mat. 12. 42. Luke 11. 31. Col. 1. 19 By Edward Barber, Citizen, and Merchant-Taylor of London; late Prisoner, for denying the sprinkling of Infants, and requiring tithes now under the Gospel to be God's Ordinance. A small Treatise of DIPPING; Wherein is clearly showed, that the Lord Christ ordained Dipping for those only that professed Faith and Repentance; I. Proved by Scriptures, from the Commission of Christ, and practice of the Apostles, and Primitive Churches. II. By arguments, with Answers to some obiectons, Psal. 119. 130. The entrance of thy word giveth light, It giveth understanding unto the simple. III. Also a parallel betwixt Circumcision and Dipping, Matth. 15. 8, 9 iv An Answer to some Objections by D. B. This people draweth nigh me with their mouth, and honoureth me with their lips, but their heart is fare from me; But in vain they do worship me, teaching for Doctrines the Commandments of men. THE Lord Jesus Christ in that great Charter of the Holy Gospel, Matth. 28. 18. 19 20. having received all power in Heaven and Earth, saith, Go, and make Disciples, all Nations, dipping them in the Name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you. And lo I am with you always even to the end of the world. And Mark 16. 15. he saith; Go ye into all the world, and preach the Gospel to every creature, he that shall believe and be dipped, shall be saved: but he that will not believe shall be damned. Likewise Luke the 24. 47. he saith: And thus it behoveth Christ to suffer, and to rise again the third day, and that repentance and remission of sins should be preached in his Name, among all Nations, beginning at jerusalem, now ye are witnesses of these things. Thus it is clear, that the Lord Christ commanded his Apostles, and servants of the Gospel, first of all to teach, and thereby to gather Disciples: And afterward to dip those that were taught and instructed in the mysteries of the Gospel, upon the manifestation of their faith: which practice ought to continue to the end of the world, Matth. 28. 20. Eph. 4. 5. Heb. 13. 8. Secondly, that the Apostles, according to this Commission of Christ did always practise, Acts 2 36, 37, 38. Peter lift up his voice, and said to the jews, Let all the house of Israel know for a certainty, that God hath made this Jesus, whom you have Cruci●●ed, both Lord, and Christ; now when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, men and brethren, what shall we do; Then Peter said unto them, Repent and be dipped, every one of you, in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Spirit, for the promise is to you, and to your Children, and to all that are afar off, even so many as the Lord our God shall call; And with many other words, did he testify and exhort them, saying, save yourselves from this untoward generation, Then they that gladly received his Word, were dipped; And the same day were added unto them about three thousand souls, and they continued in the Apostles Doctrine, and fellowship, and in breaking of bread, and Prayers. Again, Acts 8. 5. 6. 12. 37. 38. Then Philip went down to the City of Samaria, and preached Christ there; and the people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles that he did. And when they believed, Philip preaching the the things concerning the kingdom of God, and the Name of Jesus Christ, they were dipped both men and women; again Philip said to the Eunuch, If thou believest with all thine heart, thou mayest; And he answered, and said, I believe that Jesus Christ is the Son of God, and he commanded the Chariot to stand still, and they went down both into the water, both Philip and the Eunuch, and he dipped him. Again it is evident, Acts 10. 44. to the 48. that those only, that received the holy Spirit by Preaching the Word, were dipped, in these words, while Peter yet spoke these words the holy Spirit fell on all them that heard the Word, and they of the Circumcision, which believed, were astonished as many as came with Peter, because that on the Gentiles also was powered out the gift of the holy Spirit, for they heard them speak with tongues, and magnified God, Then answered Peter, can any man forbidden water, that these should not be dipped, which have received the holy Spirit as well as me, And he commanded them to be dipped in the Name of the Lord. Again, Acts 16. 14. A certain woman named Lydia, a seller of Purple, of the City of Thyatira, which worshipped God, heard us, whose heart the Lord opened, that she attended to the things that were spoken by Paul, And when she was dipped, and her household, she besought us saying, If you have judged me to be faithful to the Lord, come into my house, and abide there, and she constrained us; and verse 30. 31. 32. The Jailor said, Sirs, what must I do to be saved and they said, believe in the Lord Jesus Christ, and thou shalt be saved, and thine household; and they spoke unto him the word of the Lord, and to all that were in his house, And he took them the same hour of the night, and washed their stripes, and was dipped, he and all his straightway, and when he had brought them into his house, he set meat before them, and rejoiced, believing in God, with all his household; and Acts 18. 8. the chief Ruler of the Synagogue, Crispus believed on the Lord, with all his house, and many of the Corinthians hearing, believed and were dipped. Thus it is clear, that the Institutions of Christ, as also the practice of the Apostles, concerning Dipping, was only to administer it upon such, and such only as did manifest faith and Repentance, desiring it, and this is clear in the Apostles words, Heb. 6. 1. 2. where the right order of the principles is laid down; saying, leaving the Principles of the doctrine of Christ, let us go on to perfection, not laying again the foundation of Repentance from dead works, and of Faith towards God, of the Doctrine of Dippings, and of laying on of hands, and of resurrection of the dead, and of eternal Judgements, etc. vers. 4. 5, 6. Thus you see it proved by Scripture; Now it follows to be proved by arguments grounded on Scripture, that the Lord Jesus Christ, who is Lord of all administrations, being the Priest, Prophet and King of his Church, in that great Commission of his, Matth. 28. 19 hath not appointed one Dipping for jews, another for Gentiles one for men, another for women; one for old, another for young; one for the primitive times, another for present and future; one upon manifestation of repentance and faith professed, another upon doing it by Godfathers and Godmothers, much less having right thereunto by the faith of their parents, for Habak. 2. 4. The just shall joh. 3. 36. Rom. 1. 17. 1 joh. 5. 10. Heb. 10. 33. live by his faith: therefore not the faith of others; For as there is one Body, one Spirit, and believers called in one hope of calling, one Lord, one Faith: so also one dipping, which was to be administered only on those that were made Disciples by teaching, and not on those who had it professed by others, which Christ commanded not, Matth. 28. 19 Therefore Infants by express prohibition are excluded, as is clear in the 1 Sam. 15. 19 22 23. following discourse: wherefore from that which hath been spoken, we argue thus: 1. They only are to be dipped that are made Disciples by teaching, Matth. 28. 19 Infant's cannot be made Disciples by teaching, therefore Infants are not to be dipped. 2. Again, Every precept affirmative, containeth under it a negative. To make Disciples and dip them, is the affirmative contained under it, dip not those that are not made Disciple, by teaching. 3. Again, if the command of Christ our Saviour for making disciples by teaching before they are dipped, be Evangelicall and perpetual, as all the Precepts of the Gospel are, than it ought to be performed and observed in the Church of Christ for ever. The Major Position is true, Isai. 9 7. of the increase of his government and peace there shall be no end upon the Throne of David, and upon his Kingdom, to order and establish it with judgement and with justice from henceforth even for ever. The zeal of the Lord of Hosts will perform this. And Mat. 28. 18. 19 20. All power is given to me in heaven and in earth; Go ye therefore and teach all Nations, dipping them in the Name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even to the end of the world. Therefore persons upon the manifestation of Repentance and faith, only are to be dipped. 4. None but those that do express that inward Baptism. Matth. 3. 11. Acts 10. 47. 48. are to be dipped. Infant's cannot express that inward Baptism, therefore infants ought not to be dipped. 5. Whatsoever was written afore time was written for our learning, Rom. 15. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Infants dipping was never written aforetime: Therefore infants dipping is not for our learning. 6. We are commanded to stand in the way, and ask for the old paths, which is the good way, and walk therein, and we shall find rest unto our souls, Jer. 6. 16. The old and good way under the Gospel, is the Institutions of Jesus Christ. This is that Moses that said unto the Deut. 18. 15. Acts 3. 2●, 23. & 7. 37. Children of Israel, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me, him shall ye hear: And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. But the dipping believers is that good old way of Christ, and infants is not: Ergo. Again, the Lord complained, Judg. 5. 6. his people walked in by-paths, that are of their own invention, and not of his appointment. From whence we reason thus: They which walk in a way, or set up an invention which God hath not commanded, walk in a by-path. But the dipping of infant's God hath not commanded: Therefore the dipping of infants is a by-path. Again, if there be conditions required of all those that are dipped, and none are to be dipped before the performance of these conditions; then are not infants to be dipped. The first is true, Acts 2. 38. Then Peter said unto them, Repent and be dipped every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Spirit. And verse the 44. And all that believed were together, and had all things common. And Acts 8. 37. Philip said to the Eunuch, If thou believest with all thine heart, thou mayest. And Luke 3. 7. 8. john faith to the multitude that came forth to be dipped of him: O generation of Vipers! Who hath forewarned you to fly from the wrath to come; bring forth therefore fruit meet for repentance: and begin not to say within yourselves, We have Abraham to our Father: For I say, that God is able of these stones to raise up children to Abraham. Thus that repentance and faith is required before dipping, is clear not only by Scripture, but also acknowledged in the Catechism of the Primer set forth by authority; where it is As Godfathers and Godmothers manifested, though by others; contrary to these Scriptures, Hab. 2. 4. Rom. 1. 17. Heb. 10. 38. The second cannot be denied, seeing infants have not the use of these faculties for the performance of repentance and faith: therefore infants are not to be dipped. This is proved thus: They only are to be dipped in whom repentance and faith is manifested by hearing the Word preached. But in persons of years only is repentance and faith wrought by hearing the Word preached (the reason is) persons of years have ears to hear, and faith cometh by hearing, and hearing by the Word of God, Rom. 10. 17. and Acts 11. 14. who shall tell thee words whereby thou and all thy house shall be saved. And James 2. 17. faith without works is dead yea no faith at all. Therefore persons of years are only to be dipped. Again thus: If the new Testament be as plain and perspicuous as the old; and Christ the Mediator of the new Testament, as faithful as Moses the Mediator of the old Testament. Then the persons to be dipped, and the conditions of dipping, and the time when, are as clea●e and faithfully described in the institutions of dipping, as the persons condition and time of circumcision. But for infants dipping there is no express description of of the persons, condition, time; whereas true dipping, which is that one dipping, Ephes. 4. 5. which is the dipping of repentance for remission of sins, Mark. 1. 4. it is most evidently and faithfully set down for persons, condition and time, viz. Persons confessing their sins, Mat. 3. 6. whereas persons unrepentant are put by, Luke 7. 29. 30. And all the people that heard him justified God, being dipped with the dipping of john; but the Pharisees and Lawyers rejected the counsel of God against themselves being not dipped of him. Persons believing, Acts 8. 12. 13. 36. 38. Persons penitent. Acts 2. 38. Persons that received him, and are made Disciples by teaching, Matth. 28. 19 john 4. 41. 42. Persons borne again, not of corruptible seed nor by the will of man, but of God, john 1. 12. 13. 1 Pet. 1. 23. begotten by the word of truth, james 1. 18. Thus for true dipping there is a certain time appointed, as was for Circumcision, Acts 8. 37. yea commanded, Acts 10. 48. And he commanded them to be dipped in the Name of the Lord. And 22. 16. And now why tarriest thou so long? arise and be dipped, and wash away thy sins, calling on the Name of the Lord: therefore such persons only are to be dipped, who are thus particular described, wherein the new Testament is as clear as the Old; and Christ the Mediator of the new Testament, as faithful as Moses the Mediator of the Old. So it appears what subjects are to be dipped, whereas if otherwise, then is not the New as clear as the Old, nor Christ as faithful as Moses; which to say, is blasphemy. 3. Again, if the Lord doth make his Covenant of the new Testament with those only which know him by faith, which at the hearing of faith preached, do apprehend and apply the promises contained in the Covenant, and not to any by virtue of fleshly generation, though the natural children of Abraham. Than not any by virtue of fleshly generation, are under the Covenant, though the natural children of Abraham. The first is proved, Heb 8. 10. 11. For this is the covenant I will make with the house of Israel: After tho●e days saith the Lord I will put my Laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbour, And every man his brother saying, Know the Lord: for all shall know me from the least to the greatest, Isai. 59 21. john 1. 11. 12. Eph. 1. 13. Rom. 3. 16. 21. 22. Gal. 3. 26. 2. The second is proved, Rom. 2. 28. Matth 3. 9 Joh. 8. 39 Rom. 9 8. For he is not a jew that is one outwardly, neither is that circumcision, that is outward, etc. Therefore none by virtue of fleshly generation, though the natural children of Abraham, are under the covenant. 4. Again, if the covenant which the Lord made with Abraham and his seed under the Gospel, concerning life and salvation through Christ, is meant his spiritual seed, and not his natural, than Abraham's spiritual seed under the Gospel, are under the covenant of life and salvation and not his natural. 1. The first is true, Rom. 4. 11. 12. 13. 16. Gal. 3. 7. 9 22. 23. 29. Know ye therefore that they which are of faith, the same are of the children of Abraham? 2. And the second is proved, Matth 3. 9 Rom. 9 7. 8. Gal. 3. 22. And think not to say within yourselves, we have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham. Therefore the covenant which God made with Abraham and his seed under the Gospel, concerning life and salvation, was with his spiritual seed, not his natural. From hence we reason thus: They only are to be dipped, and received into the Church of God, to whom the covenant doth appertain. But the covenant doth appertain to the spiritual children of Abraham, not the natural. Therefore the spiritual children of Abraham are to be dipped, and his natural are not, till they become spiritual. From whence we reason thus again: If the natural children of Abraham are not to be received into the covenant of the new Testament, by virtue of the covenant made unto Abraham the father of the faithful, and no believing Gentile hath the like promise, title, or privilege to his natural children, as Abraham had to his, than no believing Gentile by virtue of the covenant made to Abraham, hath that privilege of the admittance of his natural children into the covenant of the new Testament by dipping. But the first is true, Luke 3. 8. Rom. 9 6. 8. And 4. 13. 16. Now seeing the promise is of the faith, that is, upon the condition of faith, john 1. 12. Acts 8. 37. Rom. 10. 9 10. Luke 7. 29. 30. Which faith, is a living and working faith, not dead 2. james 17. 18. 21. 22. 23. Without which Condition, none are to be admitted into the Covenant of the Gospel, though the natural children of Abraham, Matth. 3. 7. 8, 9, 10. acts 2. 37. 38. 41. And no believing Gentile, though never so holy, have not that honour, or dignity, as Abraham had, to be the father of the Faithful, yea of all that believe, Gen. 12. Gal. 3. 3. 8. Whether Jew's or Gentiles; But hath this honour, or dignity only to be Christ's, to be the Children of Abraham by faith Gal. 3. 7. 26. So that this Covenant standeth between GOD and man, man●fested by holy Writ is; That as there is but one Lord; one Faith; and one Dipping: Ephes. 4. 5. which is the Dipping of Repentance for the Remission of sins, Mark 1. 4. so there is but one way or entrance into the Covenant under the Gospel, so as the Father, to wit an Infidel, after Conversion is admitted and received a Member into the Church of Christ upon the manifestation of his faith and repentance by Dipping; even so his natural children, those begotten after the Parent's Conversion and admittance into the Church must come in the same way as the Parent did, or else he cannot see the Kingdom of God, john 3. 3. Mark 1. 4. Except he die in Infancy, or a larger mercy be shown of God, then is revealed to us in his Word, Therefore we conclude thus with Deu. 29. 29. secret things belong to the Lord our God, But revealed to us, and to our children for ever, And say with Paul, Rom. 11. 33. Oh the depth of Riches, both of the wisdom and Knowledge of God, how unsearchable are his Judgements, and his ways past finding out. But for his revealed will, Christ saith john 15. 15. That he declared all things which he heard of his Father, but he never declared Dipping of Infants, but forbidden it as is proved from the negative part of the Commission, Therefore he never heard it of his Father. And the Apostle Paul, Acts 20. 27. saith, That he had declared the whole counsel of God; But he never revealed the Dipping of Infants; Therefore the dipping of Infants is none of the counsel of God, And therefore as the Jews were brought by Ceremonies, to know Christ, so let Christians learn to know first, as the Lord saith, Isai. 53. 11. By his knowledge shall my Righteous servant justify many, And Jere. 31. 34. all shall know me, from the least to the greatest, and Philip. 3. 3. we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Quest. 5. But what is the true ordinance, of the dipping of Christ, and wherein doth it differ from children's Dipping, which is the best way to show the truth; and what benefit doth Believers receive by it. Answ. That Dipping whereof we speak, is Dipping, burying, or plunging a Believer in Water, he desiring of this Ordinance of an Apostle, Prophet or Evangelist, To whom Christ by his Church, hath committed the Administration, In the Name of the Father, and of the Son, and of the holy Spirit, Matth. 28. 19 20. in which definition, you may observe these two parts. 1. The matter, and that is a true subject of a Believer, confessing sins, and faith, desiring the ordinance. 2. Water the Element, and so you have the matter, for the true form, which is: First, Christ's power, putting life into the Ordinance, in his own Institution, delivered in these words, to the Apostles, go ye; Thirdly, the right verbal form of words, in the Name of the Father, and of the Son, and of the holy Spirit. Fourthly, consider the ends, the Lord aimeth at, in giving this ordinance of dipping to the Apostles, and so to the Church. First, he will have them all conformable to himself, Rom. 8. 29. Matt. 10. 13. Mark. 1. 9 Luke 3. 21. for before that he went about the work of God, he went to john, to be dipped of him, so before we take on us, to make public profession of Christ, or any part of the Gospel, much more to preach, we must be Dipped; and so put on the right profession of the Gospel, Gall. 〈…〉 as many of you, as have been dipped into Christ, hav● 〈…〉 Christ. Secondly, God doth by this holy ordinance▪ assure, and manifest, that he hath washed us from all our sins, by the blood of Jesus Christ, Acts 22. 16. And doth truly and visably receive us into the Covenant of grace, whereby we are partaker of all the Promises, therein contained, that do concern the planting us in Christ, or forgiveness of sins, and Gal. 3. 26. Hos. 14. 3. Gal. 4. 4. 5. 5. 6. receptation of persons, both that we being fatherless, by nature, God will be a Father to us; for ye are all the Children of God, by faith in jesus Christ. Again, we are lost in Adam, therefore we are washed in the Name of the Son, for he hath redeemed us, that we might receive the Adoption of sons, and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father, who of God is made into us wisdom, righteousness, sanctification, and Redemption. 1 Cor. 1. 30. Thirdly, we are unable, to will, or to do any thing that is good, And therefore we have the holy Spirit to begin all in and perfect all for us, and to work all our works, in us, Isai. 26. 12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works, in us; And Rom. 8. 26. Likewise the Spirit also helpeth our Infirmities, And Col. 1. 29. whereunto I labour, striving according to his working, which worketh in me mightily, And Phil. 2. 13. It is God which worketh in you, both to will and to do all his good pleasure. Fourthly, Hereby the Believer, that was by nature afar off, a Farrenner, and Stranger, is by the blood of Christ made nigh. Ephes. 2. 12. 13. 14. And is by this Ordinance of Dipping, in union with the whole body of God upon earth. 1 Cor. 12. 13. And may challenge a right in the privileges of the Gospel, in any place wheresoever, he cometh into the Communion of the Saints, Acts. 9 26, 27, 28. Fiftly, this is Christ's Livery, by which Christians are known from all other, and the Church from the world. Gal- 3. 27. Sixly, if at any time any should ask us, who requires us to walk in such a holy fellowship, and communion, we are enabled to it by Christ, and so assured of Countenance in it, by the Lord's Supper, for he that saith he is in Christ, and hath fellowship with him, ought himself so to walk, even as he hath walked. John 1. 2. 6. Seventhly, That the person thus dipped, is first visibly sealed, to the day of Redemption, Secondly, he hath truly a right to Communion, as being dipped into that one body, whereof Christ is head, 1 Cor. 12. 13. Thirdly, that he is mortified, Rom. 6. 4. crucified, dead and buried, and risen again with Christ, Gal. 3. 2. 3, 4, 5. Eightly, that the Believer, may in that day role away all the reproach of Egypt, or Antichristianisme, renouncing the mark of the beast in our right hands, by holding, or fight for him, or in our forehead, Revel. 13. 16. by dipping of Infants, that false Constitution of Rome to beget grace, thus it is clear; who is the true subjects of Dipping, And who are not. Now the Lord Jesus came not till the fullness of time, Gal. 4. 5. and when he was come, never undertook any Administration, though he were heir of all things, Heb. 1. 3. but in an orderly way, as hath been showed, nor will he contract marriage with any, though the husband of all his Church and members, Hosea 2. 19 I will betroath them unto me in Righteousness, And in Judgement, and in loving kindness, And in mercy, yet not with any that are so young, and under age, Gal. 4. 1. 2. 3. that they are not sensible of the want of Christ, or any benefit they receive by him, or what contract they make with him; In short, all those holy ends that God aimed at in true dipping, are wholly made void, and of no effect in the dipping of Infants, which the Lord Christ commanded not, Jere. 7. 31. Revel. 22. 18. Matth. 28. 19, 20. nor came into his heart; And cursed is he, that shall add to the Word of the Lord, Deut, 4. 2. & 12. 31. Prov. 30. 6. If any man shall add to these things, God shall add to him the Plagves that are written in this book, and therefore that ●very one would be encouraged to bring out their Talon, and not to hid it in a napkin, to the overthrowing of all the inventions of the man of sin, Psal. 137. 8, 9 Objection 1. NOW follow certain answers to divers objections; As First Matth. 19 13. 14. In which it is clear, children were brought to Christ, therefore he d●pt them, or it was their right, say they. Answ. 1. It doth not follow, that because Christ received, and blessed them, that therefore he dipped them, for he dipped none at all, john. 4. 2. but his Disciples. Secondly, this place is put in, to be read at the sprinkling of children; for the whore hath sweet words, as soft as oil, and with these fair speeches, she maketh the nations yield to her. Pro. 7. 21. but the simple only believeth her, Pro, 9 16. 17. For this place, as all may see; makes nothing at all for sprinkling of children. Thirdly, if they were infants of Eight days old (as Circumcision was Administered) And that their parrents were Jews, they might not be dipped, before nor after the Eighth day, and then their Mother would lie in, and be very unfit to go abroad, much less to carry out their children, If they were not of the Jews, but Gentiles, than had they no right, they knowing not God, And their Children not borne of believing parents. Acts 2. 30. Gen. 17. 9 10. 11. Fourthly, we must not think so meanly of the servants of Christ, or think his Disciples so untaught, that if Christ had instituted the dipping of infants; and so had practised the same, that they would forbid, or keep any away f●om Christ's Ordinance, But rather, of all others, observe all things, as Christ commanded them, to the end of the World, Matth. 28. 20. 5. In both these places, there is not one word spoken of Concerning Dipping in many Chapters before and after, and therefore they came not for Dipping vn●o Christ he never did it to any, having greater works to do; to writ, the more Noble work of preaching; an● working miracles, as he thought good for to confirm his doctrine for the general good, in all places, where he came. The spirit of the Lord is upon me, because he hath Anointed Isay 61. 2. 3. Luk. 4. 18. 19 me to preach the Gospel to the poor, he hath sent me to heal the ; To preach deliverance to the captives, and recovering sight to the blind, to set at liberty them that are bruised, to preach the Acceptable year of the Lord, Acts. 10. 37. 38. 6. If the dipping of infants, be God's Ordinance, Christ was not so faithful, over his House a son as Moses a servant was; For Moses made, and set out all things, according to the pattern, Heb. 8. 5. but if Christ received any pattern for dipping infants, he hath left no rule for it, by precept, or example. And for those that do it from Circumcision, they set the Lord Jesus, and the Apostles to school to Moses, to learn of him in the Law, to teach the Gospel, but we have not so learned Christ, as to think his care, and faithfulness less than Moses; and therefore he had no such command of God, as to institute Dipping of infants, for if he had, he might have said to those that brought them; have they been dipped, and all the rest of your children, at home, look to it; and for time to come, see that you pass not the Eight day, for you know, Circumcision was not to be omitted; Remember how angry God was with that good servant of his, Moses, Exod. 4. 25. but here is not a word for any such end; And therefore, no ordinance of God; for the truth is, there is nothing in these places for dipping believers; which is God's Ordinance, much less for the dipping of infants, which he commanded not; neither came into his heart, jere. 7. 31. Answer. But for Answer to this, Christ would show his mercy to all, both jew, and Gentile, Acts. 13. 48. for there's no difference, Col. 3. 11. But the fame of Christ, being spread abroad, as he was famous in all places; Insomuch, they thought them happy that could but see him, Luke 1. 9 6. and those that could but touch the hem of his garment, were healed of whatsoever disease they had, Matt. 4. 23. Luke 6. 17 18, 19 hence it came to pass, they came thronging in upon Christ, And brought their Children, for it is natural for Parents to desire the good of their Children, as well as their own, Matth. 15. 25, 26. where the Woman of Canaan came to Christ, in the behalf of her daughter; crying, Lord help me. Secondly, Christ by embracing, and blessing them, doth show himself to be Saviour of jew, and Gentile, young, and old; for there is no other Saviour, and so that he receiveth none upon decent; but though he be poor, and have no money, yea, nor money worth, yet he will give them milk, and wine, without money, and without price. Isai. 55. 1. 2. Thirdly, to teach his Disciples, humility, and selfe-deniall, for he that is not a little child, in lowliness, love, humility, and selfe-deniall, he shall not inherit the kingdom of God, Matth. 18. 3. Mark. 10. 13. 14. 15. Objection. But the promise is made to the faithful, and their seed, for Acts, 2. 38, 39 Peter saith, the Promise is made to you and to your children, and to all that are afar off, even so many as the Lord our God shall call. Answ. In these words, is not so much as any show of truth, for Dipping of infants, for the words are part of an Exhortation, of encouraging these Converts, pricked at the heart, vers. 37. for they cried out, what they should do to be saved, the Apostle answers. First, Repent and be dipped, every one of you, for the remission of sins. Then comes with this encouragement, for the promise is made to you, and to your children, And to all that are afar off, even as many as the Lord our God shall call, that is not to you Jews only, but to the Gentiles also, to so many as the Lord our God shall call of them▪ and so it answers to a case of conscience, that they might bring, being sensible of their own unworthiness, in crucifying▪ CHRIST. Secondly this answers; that the promise is made to them; And not only to them present; But to their posterity, yea, and to all that are called, though never so fare off, the Lord calling them, as he hath done you, they may come in by faith, for a part in Chrst, as well as Abraham your Father, or you his children, or the children after you, But what is this to the dipping of Infants: for children, in this place, and many other the like, is not meant, infants of seven, or eight days old, that is pleaded to be dipped, But the lineally descended sons of Abraham, Acts. 13. 26. Rom. 9 27. loins, men and women, of age, full grown, for the Converts did not scruple the dipping of their Infants, they knew not that they should be dipped themselves, until Peter tells them of it; And exhorts them to it; thus you see plainly, this makes nothing for dipping of Infants. Objection 4. But children are holy, and therefore may be Dipped. 1 Cor. 7. 14. Answer. The scope of the former part of the Chapter, is to answer cases of Conscience, put, or sent by some of the members of the Church to the Apostle, being absent from them at Philippi. 1. Whether it was lawful for them to marry, verse, 1. 3. 2. About the lawful use of liberty, in their marriage estate, vers. 3. 4. 5. 3. If they being married, the one being a Heathen, whether they might continue, to dwell together or no, And not as in Esrahs' time▪ put away their wives. Esiah. 10. 3, 4, 5, 6. Where they were to put away their strange wives, that were not of the seed of Israel, and herein is the case of the children being holy, where the Apostle answer●s; 1. Negatively, they may not part, though one be an unbeliever, and that for these reasons. First he, or she that believeth not, is sanctified, as a clean vessel, by the blessing of God, for the lawful use one of another, in that honourable Estate of Marriage. Heb. 13. 4. else were were your children unclean, that is Bastards, but now are they holy, that is, borne in lawful marriage, Deut. 23. 2. That holy Ordinance of God, instituted by him in Paradise for our first parents, in the estate of innocency before the fall, and graced by our Lord Christ, himself, to show that he was by a woman in that estate, Matth. 22. 23. Acts 4. 27. as also by his holy presence, and first miracles that he wrought, John 2. 1. to the 7. but before thou pass, 1 Cor. 7. 14. consider that if the words be truly translated, the unbelieving parent and the child hath all one holiness, or sanctification, and so rendered in the Latin, and would be so in the English, were it not to blind the Reader. Thirdly, Christ is pleased to set out the mystical sweet, and heavenly union and communion betwixt him and his Church by this holy Communion; for this cause should a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh; this is a great misery, but I speak concerning Christ and his Church, Ephes. 5. 31, 32. Fourthly, true holiness floweth from faith in Christ, and not by generation of holy parents, but by regeneration wrought by the Spirit of God, John, 1. 12. 13. and 3. 3. 5. Fifthly, God doth not make promise to any faithful man and woman, and their seed now under the Gospel, Psal. 89. 27. 28 but to the Lord Jesus Christ and his seed, that everlasting father of the faithful; Esay 9 6, 7. and 59 21. Gal. 3. 29. 6. If you say the promise was made to Abraham ●nd his seed, Gen. 17. 9, 10. viz. to his natural seed, than it was to give them the Land of Canaan; but if to the spiritual seed, as it was to Christ, Gal. 3. 16. then the Land of Canaan, was the type, and eternal by Christ, and faith in the new Covenant, is the truth, but you must prove this promise made to a woman; also if it help any thing by this conclusion, so that if but one be a believer of the parents, and that be the woman, it must hold that the children be holy by the promise made to her, and by her faith. Oject. 5. Children are of the Kingdom of God, and therefore have right to all the Ordinances of God, and so to Dipping, Mark 10. 14. Mat. 19 14. Answer. Whereas it is objectected, children be of the Kingdom of God, and have right to all the Ordinances, and so to Dipping. This consequence necessarily follows, that they have right also to the Lords Supper aswell as Dipping, seeing, right to all. The Argument is grounded, because they are of the Kingdom of God, and that Christ saith it; which being true, as they would bear us in hand, that Christ would have them to receive Dipping. We desire that to be shown, where, or when Christ dipped any, or commanded it to be done by any other; at else that they would appoint Godfathers and Godmothers, as they call them, to eat the Supper, as well as to profess repentance, and faith, and desire Dipping for them, to the Law, and to the testimony; if they speak not according to this word, it is because there is no light in them, and Jerem. 23. 30. to the 40. The Lord will bring an everlasting reproach upon the Prophets, which cry, the burden of the Lord, when the Lord hath not sent them, but Prophesy false dreams, and cause his people to err by their lies, and by their lightness, yet he sent them not. Object. 6. But the main Objection, children were circumcised under the Law, therefore under the Gospel they ought to be Dipped. Answer. Is it a sufficient reason, because Abraham, at the, command of God, under the Law, circumcised his males, Gen. 17. 11. and you shall circumcise the flesh of your foreskin and it shall be a token of the covenant betwixt me and you. Therefore we must dip infants under the Gospel, which Christ commanded not, as is before proved, neither came into his heart to imagine, Jerem. 7. 31. Secondly, why might not jeroboam better build an Altar at Betheel, 1 Kings 12. 28. 32. 33. seeing God commanded jacob, Gen. 35. 1, to do it; but Jacob built the Altar, according to the command of God, verse 7. and was approved of God for it; and jeroboam offered upon the Altar, which he had made in Betheel the fifteenth day of the eight month, even in the month which he had devised of his own heart, and had this memorial, that he made Israel to sin. Again, it is alleged that Abraham's children were circumcised, because they were under the covenant so that the word because seems to be the reason that the children were circumcised, because, they were under the covenant, or because they were Abraham's seed which I deny, my reason is; First, if they were circumcised, because they were under the covenant; then only Isaac was to be circumcised, because he only was under the covenant, as is clear, Gen. 17. 19 my covenant will I establish with him for an everlasting covenant. Now Ishmael and the sons of Keturah, were the sons of Abraham, yet were they not under the covenant. Secondly, whereas some seems to give the reason, because they were Abraham's seed, than the pupils, or servants which were borne in the house, or bought for money were not to be circumcised. But the pupils and servants that were borne in the house, or bought with money, were circumcised as well as Abraham's children, borne of his body. Therefore they were not circumcised because they were Abraham's seed. Thirdly, if they were circumcised, because they were under the covenant, than all these children and servants were under the covenant, and so should have had right to the inheritance of the Land of Canaan, as well as Isaac, and so should have kept Circumsion in their posterities for ever; which thing was not done by any but isaack's posterity. But now to give a Reason why Circumcision was administered; was because God commanded it, his command giving a being to all his Ordinances: from whence it is clear; that as Abraham, the father of them that should believe, at the command of God, circumcised himself, and all his males in his house, because it was God's Commandment. Even so the faithful, the children of Abraham ought to dip those, and those only that profess repentance, and faith at the command of Jesus Christ; and that because Christ hath commanded it, Matth. 28. 19, 20. But the first is true, therefore the second. And to speak the truth, infants are not dipped, because the males of Abraham were circumcised, Gen. 17. or because children were brought to Christ, Mat. 19 nor because the promise is made to Believers and their children, 2 Acts. Nor because Children are holy, 1 Corin. 7. 14. Nor because they were all Dipped, unto Moses in the Cloud, and in the Sea, 1 Cor. 10. 2. Or because God, or his Son Christ, who is faithful, as a Son, ever commanded it; or that the Scriptures approved it, or will admit of any such thing, or because they are of the Kingdom of God, Mark. 10. 14. But because it hath been invented by men, and confirmed by the Pope, thereby to bring in all Nations under him; And the better to colour the matter, knowing that Repentance and faith, with desire of the Ordinance, is required, hath appointed Godfathers and Godmothers, as they call them, upon the profession of whose Faith and Repentance, with desire of Dipping, the Infant is sprinkled; Thus have they made the word of God, of none effect, by their traditions, Matth. 15. 6. 9 but in vain, saith God, do they worship me, teaching for Doctrines, the Commandments of men. And if Naboth would not sell, nor change his Vineyard with Ahab, because it was the inheritance of his Fathers, 1 King. 21. 2. 3. how much more ought every believer stand for, and not part with the Institutions of Jesus Christ, the inheritance of our Everlasting Father, the Pr●nce of Peace, Isai. 9 6. Now follows to show the Parallel between Circumcision and Dipping, and wherein the privileges of the faithful are as large as the Jews, insomuch as theirs were Circumcised, and these are not Dipped, also wherein they agree, and differ. 1. It doth not follow, that because Abraham's seed by the Command of God, were to be circumcised, Genes. 17. 10. that therefore the faithfuls natural seed should be dipped at the Comm●nd of Antichrist, for circumcision of the Males, was one of God's Sacred institutions, given to Abraham, by God's special commandment, for that Church for ever, so long as they dwell in the Land of Canaan, And so to continue a Nationall Church, and so is of the Lords own tied hands planting. Acts. 7, 8. Gen. 17. 1. But dipping of Infants was never heard of, in all the institutions of Christ, or preach of the Apostles, nor in the principles of the planting of those Thirteen Churches, in any of those 14. Epist●es, and so you see the first part of your Objection groundless. Secondly, The privileges of the Gospel, are more large to Believers, under the Gospel, then to them under the Law. First, that in Christ, all the Promises are absolute, yea, and in him Amen, 2 Cor. 1. 20. Secondly, that Abraham did not circumcise the Females; But under the Gospel, both are to be dipped, for there is no difference. Col. 3. 11. Thirdly, they had the Gospel but in dark shadows; Heb. 10. 1. but we have the substance, or the body of Christ, Coll. 2. 17. 4▪ Circumcision was a hard and painful Ordinance, and did both hinder work and travel, and by the foreness of it endanger death, Gen. 34. 25. Josh. 5. 8, 9 and therefore is called a yoke that neither we nor our Fathers could bear, Acts 15. 10. but under the Gospel we have a fair, easy and comfortable Ordinance in comparison of that; and therefore happy are we that may wash and be clean, 1 Kings 5. 13. 5. Their Circumcision did enjoin them to ke●p the whole Law in the perfection, or else they must be damned, Gal. 5. 3. but in Dipping we are but to believe the Gospel, and ●o Christ is the end of the Law, for righteousness to every one that believeth, Rom. 10. 14. And if this be not a greater privilege, or benefit, than any of the jews, had by their Circumcision, let all believers judge, Cor. 1. 14. 32, and the spirit of the Prophets are subject to the Prophet's. Sixtly, our privileges, is more, and larger, for that it is now given to all Nations, that was then confined, to the Jews. Matt. 28. 19 20. Acts 10. 24. And m●ny of their Prophets, Kings and Righteous men; desired to see those things that we see, but have not seen them, Matthew 13. 17. For John was the greatest that was bo●ne, be fore him; yet he that is least in the Kingdom of Christ, is greater than he, and so our privileges, more, Matth. 11. 9 10. 11. 12. Objection. 1. But dipping is come in the room of Circumcision, which did type out dipping to us. Answer. That cannot be, for then one type should type out another; But Circumcision did type out the truth, which is the Circumcision of the heart, and the dipping of the Spirit, Rom. 2. 26. 27. 28. 29. both made without hands, Coll. 2. 11. 12. but so never was Circumcision nor Dipping. Objection. 2. But can you show wherein Dipping and Circumcision doth agree and differ; for that dipping of Infants, is gathered out of Circumcision, for because Infants were to be circumcised the eighth day, therefore many do think by the same proportion from the Law to the Gespel, children are to be dipped the eighth day, or before. Answer. It doth not follow, that because Jew's were to obey God, in his Commandment, Gen. 17. 10. that therefore we are to obey the man of sin, Acts. 4. 18. 19 in his traditions, Mark. 7. 13. And therefore till you prove dipping of infants an institution of the New Covenant, as is proved, Circumcision was of the old; you do but beg that by tradition, that you should prove by the Word of God, but can never. Now follows, wherein Circumcision, and Dipping agree, and differ. They agree in these particulars. First Circumcision of infants, was Gods sacred Ordinance, under the old Covenant, Gen. 17. 10. So dipping of Believers, Heb. 8. 8. 9 10. is Gods Ordinance, under the New Covenant, Matt. 28. 19 20. Jere. 31. 33. 2 They were both given to the Church for God's glory, and our good, but to show his right, to command; James, 4. 12. and our duty as well as theirs to obey, Acts 5. 31. 32. Hebr. 5. 9 3. Cicumcision was to put a visible d●fferen●e betwixt the Church and the World, or all Na●ions, Exod. 12. 48. so likewise dipping is to put a difference betwixt the Church and the World, Mark 16. 16. Acts 2. 39, 40, 41. John 15. 18. 19 4. That as many of any Nation as would b●e circumcised, was made a proselyte, and so might eat the Passeover, Exod. 13. 48. So every one of any Nation being taught by the Word, believeth, and is dipped, is made a Disciple, Acts 16. 32. John 4. 1, 2. and may lawfully eat of the Lords Supper, Acts 20. 7. for the Jews did never part the●e two Ordinances, Exod. 12. 48. And therefore if you will dip your children, you may as well give them the Lords Supper; but if they be uncapable of that, because they cannot examine themselves, 1 Cor. 11. 28. nor discern the Lords Body, 1 Cor. 11. 23. no more are they capable of dipping, because they cannot confess faith and sins, Mat. 3. 4. 6. nor desire dipping, Acts 8. 36. 37, 38. Acts 2. ●9, 40. 5. As all that were circumcised had visible right to the Land of Canaan, and all the benefits thereof, Josh. 5. 9 so he that is dipped,0 being a fit subject, hath a visible right to all the privileges of the Gospel, Acts 2. 41, 42, 46, 47. 6. As he that was circumcised, might perish, if he had not the circumcision of the heart and spirit, Rom. 2. 28, 29. so he that is truly dipped with water, if he have not the dipping of the spirit, Matth. 3. 11. may perish, as Simon Magus, and many others, Acts 5. 21, 22. 1 Cor. 7. 19 Gal. 5. 6. and 6. 15. 7. As circumcision did not seal any thing to any of the Jews, but to Abraham, Rom. 4 11. and that faith which he had, being uncircumcised. So dipping is not a seal to any, but a sign to all what God hath wrought in us, and for us; but the true and only seal is the Spirit, Ephes. 1. 13. Cor. 2. 1. 21. both to us, and from us, to God and men, John 3. 33 James 2. 18. 8. As those that were Circumcised, nothing could hinder them from the Land of Canaan, but Rebellion and unbele●fe, nor cast them out of the good Land, when they were in it, Deut 28. 15. Numb. 14. 24. Heb. 2. 3. So nothing can hinder any from Dipping or cast them out of the Vis●ble Church of Christ, but disobedience, and unbelief, Hebr. 4. 2. & 12. 25. 26. 9 As those that were circumcised in the flesh, God of his free mercy g●ving them that which was thereby signified, they did enjoy Canaan, and all those outward privileges; but as the first fruits, they had respect to far better things to be enjoyed hereafter, Hebr. 11. 25. and Abraham sought a City whose maker and builder was God: So they that are dipped have those things, whereof their outward washing is but a sign, and by continuing ●n well doing, Rom. 2. 7, 8. and believing they seek more than we can here fully enjoy, Phil. 1. 23. 10. Finally, if any that were of the seed of Abraham, or a Proselyte, did neglect circumcision, he did grievously sin against God, and as much as in him lies to provoke God to displeasure, Exod. 4. 24, 25, 26. so any that be now of the faith of Abraham, but new borne babes in Christ, it is their great sin to omit dipping if they ●now it, and my have it, Acts 22. 16. for without it they cannot rightly put on the profession of Jesus Christ, Gal. 3. 27. nor meddle with any other the holy things of God in the Church fellowship, Acts 2. 39 Now follows wherein they differ, which I conceive the best way the more plainly to show the nature of them both. First, circumcision was an Ordinance of God, instituted for the old Covenant of Works before and under the Law, G●n. 17. 9 10. Exod. 12. 48. But Dipping is only for the Gospel, and both be●ong to the new Covenant of grace, Mat. 28. 19 Hebr. 8. 11. 2. They that were Circumcised, were bound to keep the whole Law, Gal. 5. 3. and so a heavy bondage, Acts 15 10. but they that are dipped are only to believe, and see all done in Christ, they by faith apprehending it, Luke 8. 50. Rom. 3. 28. Gal. 3. 26. 1 Col. 17. 18. 19 3. Circumcision was an Ordinance belonging only to that one Nation of the Jews, and that within the compass of the Holy Land only, but no further; and therefore neither in Egypt, nor in the Wilderness did they Circumcise, Josh. 5. 8, 9, 10. But Dipping doth belong to all Nations, whosoever are believers, Matth, 28. 19 20. Mark. 16. 15, 16. Acts 8, 36, 37, 38. 4. In Circumcision, the Male only might enjoy it, Gen. 17. 9, 10. But Dipping both Male and Female, for they are all one in Christ Jesus, Gal. 3. 28. Collos. 3. 11. Acts 16. 15, 16. 5. Circumcision did belong to all of Abraham's carnal seed, under the Law, Gen. 17. 13, 14. But Dipping to his Spiritual seed, only under the Gospel, Gallat. 3. 16. 29. 6. As a Male-child of Abraham's seed of eight days old, might be Circumcised, Gen. 17. 11, 12. 13. But now either Male or Female, Coll. 3. 11. of the everlasting Father's seed, Isai. 9 7. a new borne babe in Christ must be dipped, Act. 8. 37. Acts 16. 15. If they can come to any place, or person, to whom God hath committed this Ordinance. 7. Under the old Covenant, they were first to be circumcised, And then to Believe, But under the Gospel, we are first to believe, and then to be dipped, Acts. 2. 38. Heb. 6. 2. they being under the New Covenant. 8. Circumcision did Inrite those persons, that received it, into the visible land of Canaan, Genes. 17. 8, 9, 10. But Dipping doth not give us any outward Inheritance in any Land or Country, But doth manifest to all men, that the Lord hath not only given to those that obey, Hebr. 5. 9 That right in the Kingdom of grace, but also the Kingdom of glory. 9 Those that were circumcised under the old Covenant, did worship for grace, and so all that they did, was to make an Atonement: But we under the New Testament, worship from a principle of grace, which do show forth the glory of God; And this is the true difference betwixt literal and spiritual worship, Psal. 92. 14. Cor. 2. 3. 14. to the 18. And so between circumcision and dipping. 10. Circumcision did always go before preaching the word; bu● dipping doth follow, Matth. 28. 19 20. Acts. 8. 34. to the 37. Acts 2. 37, 38. 11. Circumcision was a seal to Abraham, of his faith he had, Rom. 4 11. but to none of his posterity, But Dipping is not a seal to any of the faithful, now but the Spirit of God, is the seal of life. Ephes. 1. 13. 2. cor. 1. 21. 1 Joh. 3. 24. 12. Circumcision doth differ from Dipping, both in the matter, form, end, and time, of continuance. 1. For the matter, an infant, a Male of Abraham's seed by nature, a prosselite, or bought with money, but the subject matter of Dipping, is a Believer of ripe years, but an infant in grace. 2. For the form, a round cutting of the foreskine of the instrument of generation, very sore, and grievous, Josh. 5. 6. 7. But the form of Dipping, is water or plunging▪ under water, Matth. 3. 13. 14 15, 16. John. 16. 1●. 33. Mark. 19 10. John, 3. 23. which is much easier. 3. In respect of the end of it, Circumcission did but manifest an outward right to temporal inheritance in the land of Canaan; but Dipping doth witness to Believers, that they have a visible right into the Kingdom of heaven, Luke. 12. 32, not only in grace here, but in glory hereafter. Again, in respect of the time, for circumcision was to continue so long as the Jews, continued to be a Nationall Church, and then to end at Christ's death, but Dipping is to continue so long as Christ hath any Church upon earth, Mat. 28. 20. till the Kingdom be delivered up; and God shall be all in all. 1 cor. 15. 28. Lastly, circumcision was a Type of inward dipping, the truth of Regeneration or the circumcision of the heart, and Spirit. Rom. 2. 26. to the 29. coll. 2. 11. 12. And not a Type of outward Dipping. Prov. 30. 6. Add thou not to his words, lest he reprove thee, and thou be found a liar. And Revellat. 22. 22. for I testify unto every man that heareth the words of the Prophecy of this book If any man shall add unto these things, God shall add unto him the Plagues that are written in this book, and Heb. 12. 9 Further more, we have had fathers of our flesh, which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of Spirits, and live? BEloved, since part of this Treatise was in Press, there came to my hand a book, set forth by P. ●. which could I have gotten sooner, I should have answered more fully. But to touch some particulars; and first of Christ's not being a Widower, nor his Church without a head, though I find not this expression, we differ not in the matter or substance, though it be not always visible on the earth, as is clear, Rev. 6. 12. 13. 14. whereupon the opening the eight Seal, heaven departed as a scroll when it is rolled together, and the 11. 7. 12. the witnesses lying dead three days and a half; therefore the Church is not always visible nor the Ministry, but for a time is hid in the Wilderness, where she is nourished for a time, and times and half a time, from the face of the Serpent, Chap. 13. 3. 17. And therefore Christ is no Widower, nor his Church without a head, so long as his Spouse hath a being in heaven or earth. 2. We grant the Ordinance, being lost, none but a C●rist, a Moses, Elias or a Prophet from heaven, can raise it; but believers having Christ, the Word & Spirit have this, Mat. 18, 19, 20 & 11. 11. Luke 7. 28. Rom. 10. 6, 7, 8. for the Scripture is as silent of John's baptising himself, and so others, as for one. After the defection of Antichrist to baptise himself, being worse than the Apostasy of Israel: And this is plain, for the Spirit doth not call them fall'n Israelites, but Sodomites, and Egyptians, that were the worst of all Pagans; and so of all the Gentiles▪ Rev. 11. 2. 8. 3. Israel's Apostasy d●d not raze the foundation of the constitution of the Church of the Jews, for that was of an infant of Abraham's seed, or a Prosselite to be circumcised, Exod. 12. 48. and so long as they did this, their constitution was true in the Land of Canaan, Gen the 17. 10, 11, 12. But it is plain, that Antichrist, as he hath changed all other Ordinances, both in the Church Ministry, Worship and Government, Esai. 24. 5. So hath he destroyed that true Apostolical institution: the matter whereof being believers confessing sins and faith, desiring the Ordinance, Matth. 3. 6. Acts 8. 36, 37. to false matter of carnal infants, not newborn Babes of that everlasting Father, Begotten by that immortal seed, Isai. 6. 9 1 Pet. 2. 23. First being Christ, Gal. 3. 29. and not a fleshly Generation, for that which is borne of the flesh, is flesh, that have not visible Faith neither can they seal unto the Lord. John. 3. 33. as all true believers do, for all true matter for the true church under the Gospel, must know the Lord, Jere. 31. 34. And be all taught of God, Isai. 54. 13. And therefore did the church of Rome or England, Baptise believers, only confessing faith and sins, desiring it, we would never separate from them, much less remove their Baptizme, as false, because it is God's ordinance in itself, but so was never the sprinkling of infants. 2. Whereas you say we are filled with prejudice, that we have not patience to hear, we shall be ready, as we have ever been, to speak, or write: and concerning the vessels of the Lords House, if you perform your promise, I hope you will change your mind; for the Vessels of the Lords House had no relation to the sprinkling of Infants, as hath been formerly answered, for they were his own Ordinance, ●nd need not be new cast, so long as they remained the same, but the sprinkling of Infants was never. And so the Argument to no purpose. But put the case the Babylonians had destroyed the Lords Vessels, and in stead had made them of Brass, Copper, Tin, or Led, whereas they were to be of pure Gold and Silver; had they been then the Lords Vessels, or would his people have used them in his service and worship, or brought them bacl, Ezra 1. 11. or would the Lord have accepted them for his own Vessels. And thus it stands in truth for the Dipping of Christ, destroyed and razed out both for matter and form, as hath been formerly showed, the matter being a believer desiring it, the true form, dipping them into Jesus Christ, in the New Covenant, to be visible heirs, Rom. 8. 17. Gallat. 4. 5. Matth. 28. 20. whereas the other is but a tradition of the Church. As Master Rogers in his Treatise of Baptism, showeth that his conscience was never convinsed by any Word of God. Also confessed by the Jesuits in the 17 controversies. Therefore though in words you deny traditions, yet for the sprinkling Infants you have no better Arguments. 3. Whereas you say the whole Church of ●olosse; and so children being a part thereof, were baptised. To which I answer, could you prove them Saints and faithful brethren in Christ, with experience of their love, 1 Chap. 2. 14. 21, 22. and 2. 11. and 3. 8. wherefore he exhorts the Church to beware least any man spoil them through Philosophy, and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ, they being complete in him, in whom dwelleth the fullness of the Godhead▪ bodily, being circumcised with the Circumcision made without hands, and so buried with Chr●st in baptism, wherein also they were risen with him through the faith of the operation of God, which was by regeneration, and not generation, as Christ saith, John 3. 3. 5. 1 Pet. 2. 3. 1. 3. 21. Rom. 10. 10. and formerly proved, having tasted that the Lord is gracious, to whom coming as unto a living stone, elect and precious; they as living stones, are built up, a Spiritual House, an holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. And whereas he saith, some hold that Christ is to come and Reign at Jerusalem; wherefore he would have had them to stay till then for the Ordinance. To which I answer, if the want of the visibility of the Church proveth Christ a Widower; then the state of the Church of which P. B. is a Member, was unheard of within these two hundred years, and so Christ a Widower, unless he hold the Church of Rome a true Church; which if he do, how dare they separate from her? If not, some of them, being loving friends, holding the same Principle; how dare they raise up a State before Christ comes, as they say, to restore all th●ngs. Lastly, whereas the clothes, or vestments are said to be holy, which they wear when they receive the Ordinance of Dipping, they being dipped into the death of Christ: for answer, he might as well have said, the clothes are holy, preached unto, exhorted to repentance, faith, and other duties that men wear when they are in their Assemblies; but as is the man, so is his strength, and for setting our parts Judg. 8. 21. by God's parts, Ezek. 43. 8. Whether the Dipping believers, which Christ command, or springling Infants, which he commanded not, be it, let every wise man judge; and the Spirit; of the Prophets are subject to the Prophets, 1 Cor. 14. 32. And for the whole household, that he speaks of, did he but consider the Apostles first preaching to them the Word of Faith, and their believing, Acts 16. 31. 32. 34. This Objection is soon taken away, but this hath been sufficiently spoken to before: therefore I shall leave it to God's blessing, and thy censure. FINIS.