A DISCOURSE TENDING TO PROVE THE BAPTISM IN, OR UNDER The Defection of ANTICHRIST to be the Ordinance of Jesus Christ. AS ALSO That the Baptism of Infants or Children is warrantable, and agreeable to the word of GOD. Where the perpetuity of the estate of Christ's Church in the world, and the everlastingness of the Covenant of Almighty GOD to Abraham are set forth as main Grounds, and sundry other particular things are controverted and discussed. By P. B. Stand in the way, ask for the old way which is the good way, walk therein, and you shall find rest to your Souls. Jer. 6. 16. If it be of God, ye cannot destroy it, lest you become fighters against God. Acts 5. 38. Stand fast Brethren, and keep the Ordinances or Traditions you have been taught by word or by Epistle. 2 Thes. 2. 15. LONDON, Printed by R Oulton & G. Dexter, and are to be sold by Benjamine Allen over against the sign of the Angel in Popes-head Ally, 1642. The Epistle to the READER, Courteous READER, IT seemeth to be the work of this present age, to be upon the measuring of the Temple, the Altar, and them that worship Rev. 11. 1. therein; about the measuring of which things, though the truth and true measure be but one, yet the persons measuring, are very various, and much differing, not only concerning the right understanding of the measure, but also concerning the things measured: hence it is that diversity of opinions and practices are found amongst persons concerning matt●●s of Religion and Godliness, amongst which, the matter of this Discourse is not the least, but rather ou● of the greatest differences in outward Religion, so as it, both on the one side and on the other, is as a Foundation to be built upon, in regard of many things, which must needs follow, according as persons shall hold and believe one way or other; and so great a difference and distance doth it lead men into, that it admitteth of no healing, for till men be agreed about the matter of a thing (that being first essential) how should they possibly agree about the thing itself. The things held forth and maintained, to wit, the Baptism under the defection to be the Ordinance of Christ, and the Baptism of the seed of Believers to be Gods will and appointment, as also the things opposed, namely rebaptising, or the new way of Baptism taken up by some, and the refusing, or denying the Baptism of Infants, are in this Discourse argued and discussed, not by way of School learning, but by plain inferences, and such necessary consequences as are not to be denied. The opposite part, in regard of this Discourse, are commonly called, by a Nic-name put upon them, An●baptists, some of which, are my loving friends and acquaintance, whom I would not displease, but rather please, whom I envy not, but love, but the truth is to be loved above all, being most dear and precious. Indeed these seem to have the zeal of GOD, if it were according to right knowledge: they seek after truth, and think they have found it, when they embrace an error, which the further they go on in, the further out of the way, which appeareth in that sum, they miss it only in the point of Baptism, etc. whereas others, (as by an Honourable Person was lately observed) err in points of an higher Nature, as namely in holding , falling from Grace, conditional Election, and denying Original sin, opinions accounted as destructive to the truth by the Godly. Indeed I have had great reasoning within me, whether I should conceal this Discourse, and keep it for private use, or make it public, but minding what great distraction of mind, and unsettledness do attend not a few about this matter, and minding that some of the learned do give in no further concerning Baptism of Infants or Children, then as a Tradition of long and ancient use, whereby many take occasion to strengthen themselves, and to confirm others against the Baptising of Children: I have adventured for the truth's sake, to make this common, hoping it may tend to some satisfaction and stay of men's minds in this matter, and the truth and true ground of things may be the better weighed, and the truth some way furthered, and some persons kept from such wonderful changes and rechanges as are found with them. Unity or oneness of mind among the Godly is an excellent thing, and greatly to be desired, so it be in the truth, but GOD that of his Infinite wisdom causeth good to come out of evil, causeth much profit to attend the variations of his Servants, the truth is the more sought into and discovered, and cometh to shine forth more fully afterward, The Children of the truth come to be approved, 1 Co. 11. 19 so as the matter being so unavoidable, in as much as the Scripture must needs be true, and every part thereof fulfilled. It were much to be desired, that persons would not be so much offended about the differences and variation that are in the matters of Religion and the service of GOD, if they would consider, that great darkness had for a long time attended the world, by the prevailing of the man of sin, so as men coming out into the light, see men like trees as the Proverb is: And again would mind, how great oneness and agreement there is in those that d●ffer, agreeing in the main points of Belief of one GOD, one Lord jesus Christ, touching his Natures and Offices; as also in the Doctrine of justification, Redemption, Sanctification, in the Doctrine of Freegrace, and perseverance therein and many more, too large to be rehearsed here: And then on the otherside would consider, how that the differences among the Godly, are of inferior kind, being only for the most part about outward worship, and the right way of serving GOD, wherein if any do err, he falleth to his own Master, and his error cannot reach an other Ro 14 4. in way of prejudice or hurt, every one being to give an account unto GOD for himself: I say if persons did but mind such like things, it would greatly abate of the prejudice that many have in their minds, touching this matter, and it would take-off the offence of others, which without ca●se they have taken against such as seek after the truth by reason ●● this; for indeed it must needs be a great weakness of mind and want of judgement ●o be so highly displeased, as some are, with variety of judgements among men, in matters of Religion: And however it is most certain, that it is better there should be differences among men, than that gross ignorance should take place, or Papal Tyranny bear sway and rule as it hath done, and yet doth too much in the world, and the same persons that are so offended about differences of opinions, take little or no offence at the same. In reading of this following Discourse I shall desire of thee Courteous Reader, who ever thou be, that thou wouldst not gather any such conclusion, as if I held the Church of Rome a true Church, for indeed I am fare from any such thoughts, holding that State to be the Mother of Fornications, the great where Sodom & Egypt spiritually, according to the account of the Scripture. Now for this Discourse sent forth, if it shall come into the hands of the Learned, I desire they would take no exception at any Tottologie or want of Art they shall find in it, for the Author professeth it not, and did apply himself to weaker capacities, and so went over things the ofter that they might the less mistake or misconstrue his meaning. If it shall come into the hands of those that mind the things as truths, which this Discourse opposeth, I pray them to consider the whole, and one thing with another, before they give judgement; and if it shall please any to make Answer, (whereat I shall be nothing offended) I desire they would please to measure such measure as I have measured to them, whom I trust I have not in the least wronged; And if in Answer they can discover any error, I shall be content to lose, so the truth may gain. If any shall meet with this that are like to Gallio, I only counsel them not to increase their bonds by mocking; Act. 18. 17. and if they will not be warned, let them mock on. If any moderate and indifferent affected shall read this Discourse, and gain any knowledge by it, let them give the praise to God. And so forbearing to trouble thee Courteous Reader, with any thing further, I leave thee to the perusing of it, (and the blessing of God to cause thee to profit) and rest, Thine in the service of Love, P. B. A DISCOURSE TENDING TO PROVE the Baptism, in the defection of Antichrist, to be the Ordinance of JESUS CHRIST. THE holy Scriptures do very fully and clearly hold forth the perpetuity and continuation of the estate of the visible or external Church of Christ in the world, a plant of his own planting not to be rooted out for ever. This having continued from Abraham to Moses, from Moses to our Lord Christ, and from Him to continue till he shall come and deliver it up to his Father, that God may be all in all. The perpetuity and abidingnesse of 1 Cor. 15. this last period of the Church under the New Testament, it was foretold by Prophecy, Esay 9 7. 59 21. Dan. 7. witnessed very fully, Luke 1. 33. Acts 5. 29. Heb. 12. 29. and it is confirmed by Promise, in the 16. Math. 18. 28. 20. these promises (as all other) are yea and Amen, stable and true for ever, and so to be accounted by all the Saints. To all which places that give in witness to this we might add that in the 13. Hebr. 8. Jesus Christ yesterday, and to day, and the same for ever, as in other considerations; so the Head, and Husband of his Church his Spouse, his Body. Certainly Jesus Christ was never a Widower or Head, without a body, be that fare from any to think, which should be if (at any time) his Church seized to be, or died out of the world. This estate of Christ's visible Church being thus to abide, and abiding and continuing in the world, It hath abode and continued under the defection of Antichrists usurpation; or otherwise it hath abode and continued somewhere else in the world, as from under that defection, for some where remaining, it must be of necessity. The defection and falling away under Antichrist was very general and marvellous universal, as appeareth by what is written, Rev. 13. 8. 16. And unless the defection had been so, how should those be the first fruits unto God, that first appeared in the dawn of the day (commonly accounted, and that not untruly, as I judge the Waldenses) if there had been any that had remained pure and undefiled, as in a Church way. Indeed the Greeks did not always subject to the Roman power, yet were very little short in defection. I suppose according to the measure whereby the Romanist in defection are measured, they will stand or fall together. Truly it will be a piece of special service to the godly, and very thankfully accepted, if any could make it appear, such a continuance of the Church estate elsewhere in the world, than (as aforesaid) it would tend to the settling of things very much: and for my part, I should bless God for their discovery. If none be foundable to make it appear, as to have continued elsewhere (as I believe they cannot) than it willbe more then probable, that it hath continued under the defection of Antichrist, according to that of the 2 Thess. 2. 4. for some way, and some where it must continue. And as the Church that great Instituted Ordinance is to continue, and hath continued, so likewise the Ordinance of Baptism, by which the matter of the Church is differenced. Now if what is before said concerning the perpetuity of the visible Church, shall be found a truth, and so esteemed, then that must needs be found an error, and so accounted, that supposeth or taketh that for a ground, which is the direct contrary, and flat denial of this truth, to wit, That the Church hath leased at some time, and been utterly extinguished, and Christ a Widower for a good season, till by themselves, or some others it was revived, and so came to live again: Such as take this for a ground of their practice, they must needs err, and build upon the sands. But the way of new Baptising, la●ely began to be practised by some, supposing themselves, and so others, not to have been Baptised with the Baptism of Christ▪ hath no ground for i●s practise, but the sesa●ion of the Church, and Baptism with it, as not remaining in the world. That they are utterly seized where Antichrist prevailed to exalt himself, their practice doth ●ully declare: and that it is so, they take for granted and indeed; so had they need, for to prove it they cannot; let that be minded, 2 Thess. 2. 4. Math. 16. 18. If it were so, that under the defection, the Ordinance of the Church, and Baptism ceased; yet that it no where remaineth in the world, may not be thought for the reverence of God's Word before declared. But till this also be believed that the estate of Christ's Church and Baptism, by which the matter is differenced, is not where else to be found, remaining in the world: there is no ground for this practice of raising Baptism, by persons Baptising themselves: But rather there would be a seeking out the Church, where she were to be found, and there receiving the holy Ordinance of Christ's Baptism, as in a right line, and so be added to the Church, and from thence conveying the truth into these parts again, where Acts 2. 47. Psalm 133. it had ceased. In Zion of old God appointed the blessing, and life for ever, and thither, from the utmost parts of the earth the godly repaired, as they very well know. But they do not believe such a continuation, it is plain, and how shall they then seek there to light their Candle? they must seek, as they do, to do it some other way. To help their belief, or make it greater unbelief, I pray them to study that place, Heb. 13. 8. and see how they can resolve the case, that Christ should not have been a Widower, and a Head without a Body: if his visible Church had died, and left the world, till they, or other, a little sooner, came and made him one again, without his appointing, or leave, or consent asked; a very mean opinion, unworthy our Lord, or any of his followers. And whether he will accept of this Spouse they make him, or reject her as a Harlot, may well be questioned; and the rather, seeing they have questioned it themselves once and the second time. But I well know some are so filled with prejudice, that they have no patience to hear, or so much as to think of this matter of the Church estate remaining under Antichrists exaltation: I do pray them setting aside prejudice, they would be pleased to assign and set forth the error or absurdity, the hurt or damage that cometh of such an opinion, that the Ordinance of the Church, and Baptism, have been in Captivity in Babylon, and there preserved by the power of God for a time, etc. and now by the same power brought out and restored to freedom and purity, God returning to build again his Acts 15. Tabernacle, bro●e down and ruined, but not destroyed, as sometime of old the Church and Vessels of the Lord were in Babylon, and from thence returned. When it shall please any to set down the Esa. 1▪ 7. 8. 9 11. error, or hurt, or damage, I do promise with God's leave, to consider of it, and happily it may a●ter my belief in this point. But now further Baptism being lost and fallen out of the world and an Idol, and likeness come in the room of it, the Church being ceased, to whom Christ gave his power; persons not having the Baptism of Jesus Christ, but being unbaptised, all which the opinion and practice of New beginning Baptism supposeth to be most true and certain, and thereupon do ground their proceed. I infer hereupon, that it is, and ever shall be found unlawful, and without warrant for any person, or persons whatsoever, to attempt, or go about the raising, erecting, or setting up of it again, unless Ma●. 3. 3. 17. 11. 13. Ma●. 9 12. the said persons have a special and particular warrant from heaven, and a Commission, as John the Baptist had. The Jews (though blind could see this, that none but a Christ, a Moses, or Elias, or a Prophet from heaven might do this; so as there being ●●. 1 15 no such to be found to restore, and newly to erect this Ordinance fallen out of the world, for any other to go about the raising of it (as some please to term it) they shall but raise it from beneath (if not out of the bottomless pit) Commission being wanting in the actors of it, it shall be but only earthly ●nd from beneath. And it being asked of the●e, as the Jo. 3 31. Jews asked of John his Baptism, whether it were from heaven, or of men? It must needs be answered of Men, for no Commission can any show to raise Baptism thus fallen out of the world; nor to Baptism themselves, Mark. 21. 25 or others, being themselves unbaptised, no more than Nadab and Abihu could show ●or taking other Fire, Levi. 10. or Saul for sacrificing in Samuel's 1 Sam. 13. 8 absence. If these should be asked as were those that would cast our Devil● in Jesus name, without, Commission, jesus we acknowledge, and ●aul we know but who are ye? whence came you? who gave you Acts 19 15. Commission? they must need remain silent. Waiting is unavoidable in this case, till our Lord come, or send some one from heaven to restore, and newly to begin this lost Ordinance: for, to do otherwise, 2 Chron. 26. 18, 19 were ●o d●● as King V●zia did, or as did Saul in offering sacr●fice in Sa●●el's absence, he conceiving himself to be in a great straight, as indeed they are, and may well take themselves to be, that are of such opinion that Baptism is lost, and fallen out of the world, and must be by them, as of necessity, be gone again and restored. This their attempt it is marvellous that they have not patience and do not wait, seeing they, or at least some of them, believe and expect our Lord Christ personally to appear again in the world; happily he may be angry at ●heir sudden attempt, that they did not wait and t●rr● his coming, or at least, till he had sent the● wit● special Commission as he did john the Baptist, to prepare his way before him. Now if any either have, or sha●l adventure to be I●r 23. 21. so hardy and venturous, as to run no being sent, as of old some Prophets did, and shall set about the doing of this, without Commission and special warrant, they shall but produce and bring forth an Idol or their own begetting which shall be no Ordinance of jesus Christ at all; error according to their own ground, having destroyed and made void their former Baptism, a little error shall make void this also: and they shall still remain without the true Baptism of jesus Christ, as default in the subject made void th●ir former Baptism, and made them reject it as an Idol; default in power, and want of a right Instrument that hath Authority, shall make this to be ●o●d also, and an Idol likewise, worthy to be rejected: for i● a man can receive nothing, joh. 3. 27. jam 1. unless it be given him from above, and if every good gift be from above, from the Father of lights; This not having Divine Authority in the Instrument, and so is not from above, from Heaven, as John's Baptism was, but from beneath of men earthly of no value at all; If default in the subject make a nullity; an Infant of a Believer, instead of a person of years, professing Faith and Repentance, so is their opinion; then in like manner it must needs be, that default in power, and want of a Commission, doth make void also: That is, when an unbaptised person instead of a Baptised, doth act it. The Commission in the 28 Matt. 19 it is most plain, it is to none but to such as were Baptised, receiving it from john that had Commission to do it, and so as in a right line. An Unbaptised person, what hath he to do with it, or the acting of it? he may be sure God never required it at his hands: what warrant hath any Unbaptised Esa. 1. 12. person to Baptism himself? he may be sure God never spoke one word to him about it; as for Jer. 7. 22. example, there is none in this kind to be found, not one in all the Scriptures; and truly, for a man to Baptism himself, and so to begin Baptism, (which he must necessarily think is not remaining in the world as before) is so singular a course, and so differing from the way and practise of the Saints, that it discovereth itself to be erroneous and not of God: The people went to John that had Commission, Paul to Ananias, Cornelius to Peter, the Eunuch to Philip, Disciples to such as were Disciples before Mar. 1. 9 them; yea, our Lord himself, the King of the Church, he went to john: If any might take liberty to himself, sure he might, but he minded the fulfilling Mar. 3. 19 of righteousness, which how these regard it, I leave it to be judged by their practice, who will thus adventure to do as never any did before, namely, Baptism themselves, and then others, when as Baptised persons are in the world, which they will not repair unto as our Lord did to john: If they had questioned, as I have heard some, going over the Sea, they may please to mind the example of our Lord, that went over jordan to john, but it is likely, they question their Baptism that went before them, whether it were true or no, it not being lineally descended, and indeed so have they cause; In like manner others do, and well may question theirs, as fearing it is but some Idol of their own, as before is said. But all that can be said availeth not to satisfy some, for by no means can they see how Baptism should be God's Ordinance, under the defection of Antichrist. I answer, it may well be so that they cannot see this, nor yet that to be the Temple of God where Antichrist sitteth. Thes. 2. 2. this is a great difficulty to many, but what then? may it not be a truth, and so indeed in the one and in the other, because many cannot see it: yes certainly, unless such as cannot see it, had or might be thought to have infallible knowledge and understanding: Nicodemus could not see into the truth of the Doctrine John 3. of Regeneration, or the new birth: our Lord told him of, yet it was a truth; and so is this of Baptism being God's Ordinance, in or under the defection of Antichrist, though some do not, and others cannot see it so to be: let such mind that this is a mystery, yea mysteries standing together, the mystery of the Church, and the mystery of Iniquity; these being found standing together, no marvel if they be not so easily perceived particularly, especially when persons look so fiercely upon the one, that they altogether lose the sight of the other, and cannot see it, and so say as Nicodemus, how can it be? To be able to distinguish aright of things, standing th●● together, namely God's posts from men's, and men's from Gods, is a point of great wisdom, which the Lord give men understanding to do aright. Oh but the Baptism of Infants or Children is such a matter as spoileth all, and maketh void Baptism forthwith, where it is practised, so as ever since this came into use or practise in the world. Baptism hath there and then ceased so, as to be none of Christ. Indeed, if it do make it void now, it did so at the first, and so it began to cease, and there was a nullity of the Baptism of many before Christ died, or at least before the Apostles left the world, for aught any are able to manifest to the contrary, I may safely affirm. But touching the Baptism of Children or Infants, if it were an error as some suppose, and would have it; doth it then follow that it is a nullity, and so void, because an error is in it? if it were so, then is their Baptism, their Church, and all their actions, nullities and void, having error attending them, as they will confess and must do, unless they will plead perfection in their courses, which I trust they will not do: so as now the question will not be concerning error, but concerning the nature and degree of error which conduceth to make void a matter, and so this of Baptism, and with reference to the quality and degree of error; it is evident, that as great error attends their new Baptism, as the Baptism of Infants, or theirs in infancy: let the matter of the estate of defection be added to it; So as here is no ground to go upon, but that which leadeth into an endless Labyrinth: and indeed, this some of them have come to see and to confess, and so have rejected their second Baptism also, and taken up a third, which in time no doubt, when their heat is over, and they have more seriously considered of it, they will see it to be as faulty as their first or second, and that it is to be rejected also. But if an error do not make a nullity, as it is most sure it doth not, no though the error should be great, then may the Baptism in and under the defection, be and remain God's Ordinance, notwithstanding all the error or errors that attend it, or are in it: And indeed so it doth, so as there is no need of this new way never heard of in the word of God, namely of a persons Baptising of himself, and so others afterward, or others before he himself being Unbaptised, when as they said, persons were before partakers of the true Baptism of jesus Christ, notwithstanding there were some errors attending the administering of it to them; for all that the premises will bear, or can be gathered in this matter concerning the subject, is but at the most, that persons should keep back their Infants or Children from the Ordinance, lest they happily should profane the same by overtimely using and partaking of it, and so tarrying till nature had given some ripeness in speech and utterance, and art by Industry in way of Education had done its part also, before seven years they might become capable subjects, according to these men's ground, confessing Faith, and professing Repentance, when they have never a whit more grace than the● had the first day they came into the world, and in this way as I am informed, some in the Nether-lands are fully pleased and contented; a very empty business. But now very lately some are mightily taken, as having found out a new defect in the Baptism, under the defection, which maketh such a nullity of Baptism, in their conceit, that it is none at all, and it is concerning the manner of Baptising, wherein they have espied such default, as it maketh an absolute nullity of all persons Baptism, but such as have been so Baptised, according to their new discovery; and so partly as before, in regard of the subject, and partly in regard of so great default in the manner: They not only conclude, as is before said, a nullity of their present Baptism, And so, but address themselves to be Baptised a third time, after the true way and manner they have found out, which they account a precious truth. The particular of their opinion and practice is to Dip, and that persons are to be Dipped, all and every part to be under the Water; for if all the whole person be not under the Water, than they hold they are not Baptised with the Baptism of Christ. As for Sprinkling, or pouring Water on the Face, it is nothing at all as they account, and so measuring themselves by these new thoughts, as unbaptised, they address themselves to take it up after the manner of Dipping: but truly they want a Dipper that hath Authority from heaven, as had John, whom they please to call a Dipper, of whom it is said, that it might be manifested his Baptism was from heaven. A man can receive nothing, that is, lawful authority or power to Baptise, unless it be given from heaven, which I desire they John 3. 17. would be pleased to mind, and they will easily see their third Baptism is from the Earth, and not from heaven, as john's was. And if this case be further considered, it will appear at the most to be but a defect in the manner, and a coming short in the quantity of the Element. It is a wonderful thing that a nullity should thereof follow forthwith; of which more may be seen in the same case before. Again, that the substance of an Ordinance of so high a nature and great concernment, should be founded in the Criticknesse of a word, and in the quantity of an Element, is no less marvellous to say no more. Oh but Baptism is a Burial, as it is written, Colo 2. 12. We are Buried with him in Baptism, etc. and we are raised up also to newness of life. This Burial and resurrection, only Dipping can import and hold forth. Whereunto I say it is very true, that Baptism is a Burial, and holdeth forth our Burial and rising with Christ. And so it is in regard of the person that is Baptised by Sprinkling, or pouring Water on the Face, as they are pleased to say, they are under the water, and Buried. I desire they would show how else they were Baptised unto Moses in the Cloud, and in the Sea, when not so much as an hair of their 1 Cor. 10. heads was wet. But while they force Baptism to hold forth Burial, etc. they lose that which it holdeth forth equally with Burial and Resurrection, namely the sprinkling of the Conscience of persons ●sa● 52 15. Heb. 10. 2●. Ezek 36 25 Heb. 12. 24. Act. 23. 16. Heb. 10. 22. 1 Cor 6. 11. Rev 1. 5. in the blood of Christ; and the laver of Regeneration, or washing in the blood of Christ that blessed Fountain, imparted and held forth by Baptism, as well as Burial and Resurrection, which is wholly lost in this way of enforcing, only Dipping to hold forth Burial, etc. For all do, or may know, that a thing Dipped in Water, is not therefore washed or made clean; neither is washing always intended in the Dipping of a thing in Water. Indeed washing, to make clean, is by the way of Dipping many times, that by putting the thing into Water, and rubbing of it, or the like, it might be cleansed, which I conceive it was the way of their washing in those times, and Countries, where Baptism was first begun; as it is the manner now in many cases, especially where there is much Water, and much filth in the thing washed. And that it is or may be a laudable way especially in the hot Countries, to dip a part rather than the whole, I will not gainsay, but that washing (intimating washing in the blood of CHRIST) is the main thing held forth in Baptism, I suppose it cannot be denied, and that a little water sufficeth to hold forth aswell as a great deal, and that to one part (as the face, as the usual manner now is) as to the whole: So as he that is washed ●eeds not but to be washed in one part, and is clean all, according as our Lord told Peter (who it seemeth was of the Joh. 13 9 mind these are of) who would have his hands and his head, even as these will have the whole, over head and ears, as men use to say, dipped, but not therefore washed as before. And furthermore to resolve and determine how this total dipping can stand with modesty and shamefastness, is a hard matter to be made apparent. If out of modesty persons shall use a linen garment or the like, it will be very considerable, whether this is not to be modest above what is written: If that shall be resolved, sure those vestments must needs be very holy vestments that shall be Baptised into the death and Resurrection of jesus Christ: I suppose they may equalise the Surplice, if not excel it: being the fruit of voluntary Religion, both of them. The Romanists some of them, and some of the poor ignorant Welsh do use dipping, I think these will not say they learned this new truth of them, neither do I think they will hold their Baptism ever the truer for their dipping: I hope when they have further considered this matter, they may abate of the fierceness of their opinion: so as to think that Baptism under or in the defection may be God's Ordinance, so as there shall be no need of this new dipping. But in as much as this is a very new way, and the full growth of it, and settling is not yet known, if it be to themselves, yet not to me and others: I will forbear to say further to it. And here let me declare how wonderful strange the thoughts of men seem to me in the minding of the things of Gods Ordaining, that if it happen that men's devises are added to them, or set by them, they conceive them to cease and lose their being: when as the things of God are more strong and durable, then so easily to fade and vanish: It is most certain that every plant not planted by God, shall be plucked up, Ma. 15. Act. 5 1 Sam 5. 4. but what is of God cannot so easily be destroyed: Dagon may fall before the Ark, and be broken to pieces, but the Ark be unshaken, though among the Philistines, and from thence brought forth again without any alteration of the nature of it, and th● Vessels in like manner brought out of Babel, without change of their relation, which thing, if persons E●●. 1. 8. would mind, they would expect the ruins of Babel, and all men's Inventions, rather than to admit of any such conceit of the ruin of God's ways, ●● the devices of Satan, as if he were stronger then God. But woting well, that many have a vain this way, to pull up the Wheat with the Tares, and to Ma 13. 29. Ezek. 43. 8. destroy God's posts together with men's, because men's posts are set near unto them, and unless they do thus they think they do nothing at all, never minding any severing or distinguishing: I will leave the further prosecuting of this last trade at the present, and say something of the fore part, where there is two things considerable as general grounds, in the minding whereof, sundry particulars will fall in. The first is the Covenant of Almighty God to Abraham and to his seed after him, in their generations. Gen. 17. 7. It is an everlasting Covenant, as in the nature of it, so in the extent, being made to a thousand generations, continuing Psal. 105. 8 to the time of Grace, being in force after the sufferings of our Lord, as appeareth by that of the Apostle; Ye are the Children of the Prophets, and of the Covenant, and again, the Covenant is made to you and to Acts 3. 25. 2. 39 your Children, yea it did extend to the Gentiles, they were a part of the seed unto whom this everlasting Covenant was made, as we shall further show hereafter. This Covenant of Almighty God as it is everlasting, and hath the same extent for ever, as ever it had; so it is a distinct thing from either of the Testaments, old or new; for let it be minded, there is but two Testaments, an old one by Moses, a new Heb. 8. 6, 7, 8. one by our Lord Jesus Christ, so the Scripture is clear, Hebrews 8. one confirmed by the blood of Goats, etc. and the other in or by the blood of the Son of God: Now the Covenant to Abraham and his seed is neither of these two; the old it is not, nor any part of it, it was made 430 years before, and no whit disannulled, swallowed up or made void by the Testament of Moses, as expressly the Apostle doth witness, 3 Gala. 17. the new it cannot be, in as much as it is, as before is showed, 430. years older than the old, and to make it a part of the new as some do, is to subvert the order of God himself, for so the new Testament by CHRIST the Son, should be indeed the old, and the old by Moses, 430 years after, should be the new: alike mistake it is, to make it a part of the old, or the old itself, as some do, and so to count it legal and carnal and the like, when as indeed it is most gracious and hath nothing but free grace in it, and in all the parts of it, and indeed but for digression from the matter in hand, I would say something further about this matter, because I know some will count this a new thing, but let them mind, that though a Covenant and Testament have a common and general acceptance in the Scripture phrase, yet in strictness of speaking they are distinct and divers, and not the same. A Testament can be confirmed no otherwise but by death or blood, so the Apostle, and so were Herald 9 6. both the Testaments old and new; but a Covenant is otherwise ratified, and a person may make divers Covenants, but he can make but one Testament, in as much as he can die but once. Almighty GOD made one free gracious and everlasting Covenant with Abraham and his seed, and two Testaments as we said before, one by Moses which waxed old, and one new by his Son jesus Christ our Lord: and though this may seem new, let any in soberness show the error that attends it. Now to return to our matter, This Covenant with Abraham and his seed being a distinct thing from either of the testaments, and being everlasting, and not made void by either of the Testaments, the seed of the faithful must needs be interessed in it so long as it doth last and continue, but as before it is everlasting, and so in the extent of it, so as the believing Gentiles and their seed are interessed in it and made Abraham's seed, they according as the Apostle declares in the 3 Ephe. 6. are made fellow heirs and of the same body, and partakers of his promise or Covenant in Christ through the Gospel: The promise or Covenant in the 17 Gen. 7. The Gentiles they be a part of the seed to whom the promise was made. Rom. 4. 16. which was made sure and good when the partition wall was broken down, and there was neither Jew nor Greek, etc. but all one in Christ. Abraham being made according to the Gal. 3. 28. promise of God, a Father not of one only, but of many Nations; that so in him and in his seed, all the Nations of the Earth might be blessed, he being made a Father Rom. 4. to them all (not only to the Circumcision, but to the uncircumcision) according to the extent of the promise, and everlasting Covenant of Almighty God unto him, in the fulfilling whereof the promise was made sure and good to all the seed. Romans 4. 16. 17. Indeed the Jews as branches of the Stock of Abraham, were broken off (yet not all) and the Gentiles grafted thereon, Rom. 11. 17. which was according to that foretold by Christ, the Kingdom should be taken from them, and given to a people that would bring forth the fruit thereof, namely the Gentiles Matt. 21. 43. And so those other sheep brought in, that were not of that Fold. john 10. that there might b● one Shepherd and one Sheepfold, and not two: the promise it being to seed and not to seeds; that is, to jews and Gentiles united together in one in Christ. Gala. 3. 16. from all which, and much more that might be said, I take it to be most evident, That the Covenant to Abraham was everlasting, and to continue for ever: that it did extend itself to the Gentiles as it did to the jews: to the Nations of the Gentiles that believe, as to the Nation of the Jews: to the seed of these and their posterity now, as to them and their posterity of old. That they; to wit, Children of the faithful, are of the Church of God, and within the Covenant to Abraham, and so by just consequence have a right to such Ordinances as are the seal of that Covenant, as of old, namely to be Circumcised with Circumcision made without hands, and to be buried with Christ by Baptism: so Colo. 2. 11. as it must needs be a great wrong and violence to the Covenant of Almighty God, and injury to Abraham the Father of the Faithful, to exclude such as God hath not only necessarily included, but expressed in that his everlasting Covenant, namely the Lineal seed of the Faithful: to forbid such to come to Christ, as sometime some Disciples did, finding fault Ma. 19 13, 14. with them that bring them, as did those, whom Christ blamed, must needs be a changing the everlasting Covenant, and a bringing in a new Gospel never learned of jesus Christ. Minding that former to be very clear, that the Covenant is everlasting, the same, of the same extent, the lineal seed of the faithful within it: I now proceed to the consideration of the second thing, which is, That the estate of Christ's Church, hath been, and is stable and firm, abiding to perpetuity: some change in form and administration, but not in matter and relation. Proof of this I shall spare, having done it before, to which I refer the Reader. Now all do confess, that Infants or Children before they came to years of understanding, were formerly a part of the Church, and true and lawful Members, from Abraham to Moses, from Moses to Christ, what should let them to be a part of the Church yet still, and true and lawful Members, seeing the Church or Kingdom is the same, according to that of our Lord before declared, Math. 21. 43. And seeing the Gentiles they are fellow heirs, (and but fellow heirs) and of the very same Body or Church Ephes. 3. 6. how can it be imagined on the part of any soberly minding the truth, that Children or Infants of the Faithful, should be now excluded, touching which GOD hath never spoken one word, but the contrary. Sure there is something in the distribution which the Apostle maketh of the Church, Husbands and Wives, Masters and Servants, Parents and Children, yea Children to be educated and brought up in the fear of God. What Ephe. 6. 1 Cor. 11. had he to do with them, if without, as these account? And beside, can any imagine that when the Jew's shallbe grafted in again into their own Olive tree, Rom. 11. that then their seed shallbe excluded, and left out, as not any more capable of that grace and favour; sure this were greatly to lessen their comfort, and much to diminish of the grace of Almighty God. Oh but (say some) what of all this? if it were so, there is no example in the new Testament for it? Answer, no more there is no example for a persons Baptising of himself, or to Baptise others, being himself unbaptised: let any show the latter; I shall undertake when he hath done, to do the former. But there is precept, or warrant for the latter may some say, namely, that in Rom. 10. 6. 7. Say not who shall ascend into heaven, etc. Surely they are near driven, that have no other proof but such for their practice: Nadab and Abihu, and Saul might have made use of that proof to their purpose, and so might those many Proselytes, who from fare Countries came to Jerusalem, and were added to the Church, they might, if they had been as wise as these, have stayed at home, and Circumcised themselves, and so served God: for in like manner they were not to say, Who shall ascend into heaven, the Word it being nigh unto them. But they knew otherwise, and so may these, that are to repair to the Church, where she is to be found; yea though they should go as fare as the Eunuch went, to Jerusalem, or as the Queen of Sheba, that came from the utmost parts of the earth; Mat. 12. 43. yea, our Lord might have spared the la●our of fullfilling of righteousness, in going over Jordan to John; he might have stayed at home, and Baptised himself, the Word being nigh unto him. But it may be they have some other proof that I do not know of: indeed so have they need, or else they are in a poor case. But a great matter it is with some, that Abraham had two Sons, one borne after the flesh of Agar the Bondwoman, and one borne after the Promise, by Sarah a Freewoman. This the Apostle saith is an Allegory, Gal. 4. In way of allusion to these two, the Apostle saith that Jerusalem, that now is, is in Bondage, as was Hagar and her Son, but Jerusalem that is above is free, the Mother of us all: hence high Notions attend the minds of some, and upon this Allegory not well understood, I suppose they build very strongly, for the rejecting of Children from the Covenant, and putting of them from Baptism, the seal or sign of it; unto which matter I answer, and say indeed Abraham had two Sons of two Women, Hagar and Sarah, and these were Types of two states of people, and did point unto the time of grace, when the truth and substance of this was fulfilled, when Christ came unto his own, and they received him not, but to such as did, he gave power to become Jo. 1. 11. the Sons of God, so many as did believe in his name; those that did not, as the greatest number did not, they became bound, as Hagar and her Son, and so was the present state of Jerusalem, but the Gentiles believing (Children of the promise) with a remnant of the Jews, were made free by the Son through believing, and were the Jerusalem that was from above, the Mother of us all: The Hebrews or jews were cast out for unbelief, as the Bondwoman and her Son were for mocking, and so were in the same state, and yet still are, that Ishmael and all his posterity were: But such as did embrace the Son, and believe, whether jews or Gentiles, were made free by the Son that maketh men free indeed. Jo. 8. 36. And thus that Allegory is made good, and that Type fulfilled, and we Gentiles are as Isaac, Children of Gal. 4. 31. the promise. Oh no say some, Children of the promise are true (they mean lively) believers, and Children of the flesh are Infants: this is a marvellous understanding indeed, Isaac lineally descending from Abraham, being an Infant, was the Son of promise, and so were his Lineal seed to a thousand generations, that did proceed from him Lineally; of which Lineal seed, some were in time, lively believers, and some carnal and void of the Spirit; yet all the holy seed of promise. I (may some say) it is true, under that Covenant it was so. I answer, the Covenant is still the same, though the Testaments differ, which no way altars the case. I but (say some) it is said, If we be Christ's, then are we Abraham's seed etc. I answer, it is so Gala. 3. 29. said of the Gentiles in opposition to the jews: the Gentiles believing are Christ's as before, and heirs according to promise, and the promise is to the Parents and their seed, as to Isaac and his seed. Then Ishmael might challenge right, might some say, Ishmael I say was no child of promise, and though he were Abraham's Lineal seed, he was cast out, and so were the Jews that rejected Jesus Christ, and so shall it far with the Gentiles when they will no longer own jesus Christ, they then shall be rejected also, and the Jews when they shall come to believe Rom. 11. shall be grafted in again into their own stock and Olive tree. Rom. 11. A very high mystery which the Apostle would not have men ignorant (to wit us Gentiles) of it, that we might fear and not be highminded: but alas, some will be ignorant of it, whether the Apostle will or Noah, and be highminded also, and boast against the branches as carnal: and for lively believers, such as these men mean; indeed truly, and I conceive not unproperly, they may be called the seed of God, and his Sons being Jo. 2. 2. chap. 5. 1. Rom. 4. borne of him: and if Abraham be honoured by Almighty God to be called their Father, also he being a Father to all that believe; he of old, yea always had such among his seed, but known only to God, that only knoweth the heart and knoweth his own. As for these what ever they talk, they cannot as of certain infallibility, show us one of Abraham's Children according to this their sense, but they must veil the matter to charity, and if they would please to extend their charity but a little further, they without any error or absurdity, may take in Children also. There are sundry other Scriptures controverted about this matter and reasons, pro and con, which for brevity sake I will forbear, and shall only here intimate, how uncomfortable a Doctrine this is, of denying the lineal seed of the faithful to be of the Church, and within the Covenant of Almighty God, as of old, for from thence it must needs follow, that Parents do beget, bear, and bring forth Children to the Devil: sure he is much beholding to them for increasing his Kingdom, but what sad thoughts may hereupon attend them, I leave it to them to consider that are of such belief, and propound to them, whether they could not think it were as good to burn, as to marry, or at least to be barren, as to be fruitful and bear Children, and do such service to the Devil in the Augmenting his number. But it may be, they will think themselves, that their children have no original sin, and so resolve the case just as some do. Indeed it seemeth, that such like sad and perplexed thought or reasonings some of the Church of Corinth happily had, whereof they desired to have resolution from the Apostle, who telleth them, that if one person, either Husband or Wife be a Believer, than were their Children holy 1 Cor. 1. ● or separate, otherwise they were unclean or common: This is a very considerable matter; some known thing sure the Apostle alludeth unto, that he speaketh thus: we may take knowledge, that of old the Nation and Church of the jews was holy and separate, and all Nations and people else, were common and unclean: The substance of which matter standing good, causeth the Apostle to infer by way of a reason here, else were your Children common or unclean, but now are they holy or separate. This reason hath little force, or can give small satisfaction to the Corinthians, unless some known thing were minded, or understood of them. This now is like to be something which the Scripture had held forth, which must be this, that persons not of the Church, nor within the Covenant, were common and unclean. To omit the many places that might be produced out of the Law, wherein there is much strength, which appeareth by the Apostles alleging the Law in a like case; 1 Cor. 9 13. That in the 10th. of the Acts will inform us concerning this very fully, where by a vision Peter was taught, not to call any common or unclean, namely the Gentiles that did believe in him: we may see what was counted common or unclean: in a vision the creatures of all kinds are showed Acts. 10. him, and he is bidden to eat, he replieth, he never eat things common or unclean: that which Peter was taught by this, followeth, not to count the Gentiles believing, as common and unclean, and this appeareth by his understanding of it. ver. 28. So the other believers accounted in like manner, thou goest in to men uncircumcised, and hadst fellowship with them, which they accounted common chap. 11. 3 and unclean, so was the common sense, as is evident, the jews meddle not with the Samaritans; Ye know (saith he) it is an unlawful thing for a Jew to keep company, etc. but God hath showed, that I should not account john. 4. 9 any common or unclean, that is, for his kindred or Nation, he meaneth, so he fear God and believe, otherwise the Scripture teacheth, that the believer hath no part with the Infidel, but must come out and touch no unclean thing and be separate: Thus is the Apostles sense and 1 Cor 6. 15 17. meaning found out, a common and known thing: no person whatsoever fearing God, and believing, are to be counted common or unclean; and as not they, so not their seed or children; yea if but one of them be such, which is a further extending of the grace and favour to them, for encouragement, with comfort to continue together, their Children being not unclean or common, but the children of God, holy and separate, which is the second thing we are to mind, who according to the Scripture account and the reckoning of them, to whom the Scripture did bebelong, were esteemed holy and separate of old in the Law, Deu. 7. 6. 14. 2. 21. 29. 9 we may plainly see, and touching children in the 9 Esra 2. it is said, the holy seed, so in Dan. 8. 24 12. 7. the Apostle Peter allegeth an exhortation of the Law to this purpose, and applieth it: Be ye holy, for I the Lord your God am holy, 1 Pet. 1. 16. according to the substance of the truth known and held forth as before, we are to mind the Apostle here, now are your Children holy or separate, and so there is great satisfaction to the believing party, that however their children are the children of God and ●oly, whereas but only for them, they were but common and unclean: yet now in regard of them, and their being in the Covenant, and of the Church, their Children are accounted as Children both unto God as of old, and holy: as it was said of Israel, the Sons which thou hast borne unto me. Thus is this latter sense found out and discovered, and the meaning of the Apostle manifested, in way of Eze. 16. 20. the right of Children to the Covenant, Church estate and Ordinances (which they are capable of) holy things belonging to holy persons, such are Children, according to the account of the Apostle. But the opponents of the right of Children to the Covenant, Church, Estate, and Ordinances, tell us, and would have us to believe them, that by common or unclean, is meant, Bastardy, or illegitimacie, and so they would have the sense thus, else were your Children Bastards or illegitimate, but no● they are holy, that is, true borne or legitimate. Truly this is a wonderful understanding, and that which holds forth no light at all, according to the Scriptures, to satisfy the Corinthians, with the Apostles reason, if one be a believer, than your Children are true borne, and not Bastards: I say no more to it, but that sure it is a Bastardly sense and understanding of the Apostles reason, and that which will make a many Bastards in the world, and they will hardly exempt themselves from the number according to their own ground. But they tell us further, that the sanctity of the unbeliever to the believer, is to his lawful use, which is the same (say they) with the holiness of the Children: To which I answer, it is an easy thing to say so, but a great deal harder to prove it: The Scripture teacheth, that to the pure all things, namely lawful Tit. 1, 15: things are pure, and so the wife to the Husband, and the Husband to the wife in God's Ordinance; but the holiness of the Children is an other thing, according to the reason of the Apostle before set forth, which I desire may be minded, and I shall need say nothing further: and truly this point of outward or visible holiness or unholynesse of commonness, and being unclean, is a point of great concernment, which for want of right and due consideration great mistakes do attend persons, but I may not enlarge to speak of it here. But yet still the matter remaineth to be declared, that persons so much stick at, and that is an example or precept for this practice of Baptising Children, which before I speak unto: I shall desire first that they would mind what hath been said before seriously and without prejudice. Secondly I desire they would give such measure as they require to receive, namely, an example or precept for an Unbaptized person to Baptism himself or others. Thirdly, I would pray them to consider, whether they do not think the Apostle would have spoken more particularly concerning the rejecting of Children, and keeping them off from the Church, the custom being so ancient, that Parents with their Children came in together; an example of refusing them lieth rather on their part to show. Lasty, I will endeavour to show them some precepts and examples: And first for examples: It is evident, Children were Baptised aswell as men of years, unto Moses in the Cloud, and in the Sea. 1 Cor. 10. 2. this is a clear example, and there is more in it then some are ware of. Secondly, there is clear examples of Baptising households, the Jailers and Lydia, and the household of Stephanus by Paul himself, 1 Cor. 1. 16. and as these, so questionless other households, as well as those three. It is a rare thing to think there should be no Children. If Children with their Parents were not, as of old, to enter the Covenant, Church-state, and Ordinance of Initiation, Baptism now as Circumcision of old, surely the Apostle would not have spoken so generally, and especially considering the Proselytes always of old brought in their Children with them, as a part of the whole: Yea I affirm it is a full example in force for a precedent to after times, that Families may, and aught to be Baptised; yea whole Families, for Paul Baptised the household of Stephanus; and there is no example of putting by Children at all. And I further add, that if a household, or households should be tendered to Baptism, wherein there were Children or Infants, if Paul's example, and the other should be alleged for pattern: I suppose they had need have an example at the least, if not a Precept to refuse the doing of it, unless they would wilfully show they are not the followers of him, as he was of Christ, 1 Co. 1●. 1. M●. 1●. ●0. that would have Children to come unto him, and not to be forbidden, there being no coming to him here, but in his Church, especially when he hath said that of such are his Kingdom. Thirdly, the Children of the Church of Coloss were Baptised as is plain, the whole Church were buried with Christ in Baptism, as the whole Church of old were Circumcised; and as of old, they were Baptised unto Moses, as before. Now a part of the Church were Children, Colos. 3. 20, 21. But further, there is the plain order and command of Jesus Christ for the Baptising of Children, which I make appear thus, Abraham was to be made according to God's Covenant unto him, a Father of many Nations, and so were his seed to be: the Jews for a time, were the only people: but the time came, the Kingdom was to be taken from them, and given to a Nation, the Gentiles, that should bring forth the fruit of it. Many Nations are to be Abraham's, and to have him for their Father. Now all these Nations, according to the express command of Christ, in the 28. Math. ●9. are to be Baptised, and who dare gainsay him? Now however, it is possible, though nothing likely, there R●. 4 18. should be three Families, and no Children in them; yet that there should be Nations and no Children, is altogether impossible. But the Nation, and all Nations that embrace Christ, are to be Baptised, according to Christ's command, and so Children as a party, even as of old, they were a part of the Nation of the Jews, and Circumcised, yea and Baptised unto Moses as before. The Nations that are made Abraham's seed; the Nations that are saved; the Kingdoms which shall become the Kingdoms of our Lord, must needs receive Christ's badge, and be Baptised according to Rev. 21. 24. his will and pleasure, one part of those being Children, not come to understanding. And upon what ground I know not, that any should curtail the Nations, which according to God's promise, Abraham was to be a Father of, by cutting off one part, to wit Children, when it is so manifest a thing. Children were one part of the jewish Nation, and equally interessed in the Covenant, and in Abraham for a Father also, aswell as persons of years. And that Nation when it shall be born again in one day; shallbe complete, and shall not be a part by leaving their Children behind them. This learning the Scripture doth fully and very plentifully teach; yet some will conclude, as an inconveniency following thereon, that if it were so, then there must needs be Nationall Churches, which followeth no more necessarily from it, than tithes followeth from the Law, alleged about the maintenance of the Ministry, ● Cor. 9 14. The Institution of Christ in the one and other carrieth the force, and is to be regarded. But it may be said, and is by some, that in the 28 Mat. 19 our Lord requireth, that they be first taught, and then Baptised, which Children cannot be; hereunto I say that this (first) is their own qu● in, and an addition not to be suffered: Nations are to be made Christ's Disciples by Baptism, teaching is necessary before and after, concerning the knowledge of God in jesus Christ, if persons of years are first to be taught the knowledge of CHRIST, and then Baptised, it doth not follow at all, concerning Children in the least, which are always included in their Parents; as the proselytes of old were to be taught the knowledge of the God of Israel, before they were received to Circumcision the Ordinance of Initiation, but not so their Children: indeed it were most unreasonable to require it of them, or to refuse them because of it, when nature by time hath not done its part, yet if any will enforce this so as b● wring the nose to cause blood, let them teach children of 10 days old if they please, for to refuse them Baptism, they may not, for no conditional If, may be put in their case, as there was none in Circumcision of old. If any shall say, thus we learn Christ of Moses, I answer and say, it is very lawful for us so to do, for he wrought of him: and surely it is a very froward & obscure way of reasoning, to set the Children, in way of opposition to the Parents in the case of believing, & of interest in the Covenant of Almighty God, which the holy Scripture never doth, nor teacheth us to do, no not by one instance or example: in the Scripture, Nation is opposed and set in opposition to Nation; jews against Greeks, and other Gentiles, Families, against Families; and Believers against Infidels; but not Parents against Children, according as these men do. Thus both example and precept is showed in the case of Baptism of Children, which if neither could have been showed, a just consequence is a real demonstration of the will and pleasure of God, as in other cases, so in this of Baptism, and that may be gathered (and is fully) in the former part of this Discourse, both negatively and affirmatively deduced: I leave the further consideration of it, and the whole matter to be considered of by those that love the truth; whom the God of truth lead into all truth for his Son's sake, Amen. FINIS.