BAPTISM Without BASIN.  
OR, Plain Scripture-proof AGAINST INFANT-BAPTISM,  
I. By way of Answer to Mr. BAXTER's Arguments, and to the Exercitations of Mr. SIDENHAM, Teacher to a Church a Newcastle, concerning Infant's Baptism: for which that their pretended Consequences are from Concessions not to be granted, and from Scriptures as mistaken, and absolutely wrested, is clearly discovered. With  
II. Several Questions and Answers, positively holding out the mind of Christ in Baptising of Believers only; and that the MAGISTRATES may be induced more and more to encourage the preaching thereof in public.  
III. A DECLARATION written to the Election of grace, who for want of information are of contrary judgement.  
Written by William Kaye, Minister of the Gospel at Stokesley.  And Jesus being baptised, and praying. Luke 3.15. — And the eunuch said, See, here is water; what doth hinder me to be baptised? And Philip said, If thou believest with all thine heart, thou mayest.— And they went both down into the water, both Philip and the eunuch; and he baptised him. Acts 8 36, 37. Read, and then judge: withhold not the truth in unrighteousness. Rom. 1.18. 
London, Printed by Ja. Courel, for Rich. Moon, at the seven stars in Paul's Churchyard, near the great North-door. 1653.   

To all the brethren of the MINISTRY within the Election of Grace, which unfeignedly desire to preach Christ, and baptise in his Name, in Truth and Sincerity; Truth and Peace be multiplied.  
IT's very well known, that though the stumbling-block which some have cast in the way of God's people (occasioned through the falling away of some stars from the heaven, or fellowship of the Churches, is now so gloriously removed, that divers Saints are returned to their first love; and those that like Caleb and Joshua (the faithful Churches, which never backslided) have kept their garments of Gospel-profession adorned with such meekness, truth, and moderation; so that they cannot shut out Christ, as though no Prophet could come out of Nazareth. And now though they may look home, and see some of their own plants so baptised into one body, 1 Cor. 12.14. and kept in such union with Christ the Head, and his Body his Churches, as not to walk a step, without a step of their forerunner going before them, 1 Pet. 2.21. Heb. 9.20. And that their consequences also will not uphold Pedo-baptism, though they should be granted them; being like the Old Covenant on which they are grounded, waxed old, as ready to vanish away: Yet for all this, you know, that all (the Election of grace excepted) must needs ve●i●e the Proverb, Can the leopard change his spots? Jer. 1●. 23. And therefore they are so blind, and cannot see; deaf, and cannot hear; and are so set on the lees of obstinate Resolution, that they Hate to be Reform, until their fleshly confidence which they had in the Service-book (the Treasure of some men's knowledge, and to which they stick) be crucified with an Order to the contrary: Therefore it is to no more purpose to speak to such, then to few a piece of New cloth upon an Old garment.  
It's to you therefore, ye successors of the noble Bereans, that will search the Scriptures, and try the spirit whether it be of God or no, 1 Joh. 4▪ 1 ye that prefer Conscience before Custom, and preach unto the people, Come out of Babylon; it's you that God hath stirred me up to persuade; and Oh that you may be persuaded to lay to heart, and to consider, That in the business of Infant-sprinkling, you do not only contradict your own pretended ●ight: 
Sprinkling is not Baptising.  for Sprinkling is not so much Baptism, as the Picture is the man it representeth, though we should pretend, as we have been taught, that the child should by its G— father's and G— mothers believe all the Articles of the Christian faith. But for you to sprinkle (as some of you pretend) only the children of believers, and yet to sprinkle the children of all your Parishioners, etc. doth declare, that you have not either preached the Gospel within your Parishes, 
Christ truly preached, makes Parishes to be divided.  etc. or that it hath not been powerfully received; for the true preaching of Christ will separate your people to be called out of the world, to be gathered into the fellowship of the Church of Christ. Therefore as there is any love to Christ's name, let us not, I beseech you, withhold (though it were the tenure of all our estates) the truth in unrighteousness, Rom. 1.18. For tell me, I pray, ought we to walk by the Glo-worm-light of Consequences, or sparkles of our own kindling? Isa 50 11 (though the world be confederate, and comply with you) to uphold that darkness, against the known light, or command and example of the Word of God to the contrary? Or shall we exclude Bishop's Government, and Service-Book, and by consequences contend for Infant-Baptism, the greatest obstacle to the reforming, gathering, and planting of Churches within your Parishes, 
Churches to be gathered within Parishes.  that can be? for if we would not content our se●ve● rather with he fleece then the flo●k; if we w●re acquainted with the mysteries of the Kingdom of heaven, we might clearly see, That as Bishop's Government was useful, to hold on a light of Profession to such as were altogether in ●he darkness of Romish Babylon; and as the Presbyterial Wa● is useful to reform Episcopacy, 
Episcopacy, Presbytery, and Independency, compared.  in respect of Government, Traditions, and Ceremonies, as Independency reforms Presbytery in the point of gathering of Church-members; and all of them (as David ●i● for the Temple) make preparations for the most glorious Apostolical Government: so that out of all the materials of Truth therein discovered, ●he golden Candle●●ick of Christian profession may be molde●, to vanish out the smoke out of the Temple. Let us but then abolish Infant-Baptism out of the Church, and the work of Unity, Truth, 
The abolishing of Infant-sprinkling, in the union of all Churches.  and Peace, will be fully completed. For let Presbyterians gather what they can, if they gather in Christ's way, to make none of their Church but such as they baptise, upon the profession of faith, as believers: And if the Independents gather none into their Church, but such as believe, and are then baptised; then they shall all be united, and centred upon one & the same foundation of Christianity, in their observation of the Gospel-Ordinance of Baptism, with baptised Churches (commonly, though unjustly) called Anabaptists: so that as Christ in his wisdom foresees but one way, to baptise all nations; so this is the only way, to make all Churches out of all nations, to be one in the profession of faith and obedience. It's no marvel then, if Antichrist stand so violently for Pedo-baptism; for as all darkness came in with it, so all light shall shine, as this darkness shall vanish away, in the administration of bapti●ing and governing of the Church of believers. And therefore though when darkness began to appear after the times of the Apostles, the brass and copper of Infant-baptism being double gilt over with glistering pretences, passed, like Bishop's government, and other traditions, for currant Coin; yet this being the time when every plant which our heavenly Father hath not planted shall be rooted up, whereby the Saints may be restored to the primitive profession of the Churches in the time of the Apostles; Therefore the double-gilded consequences which are or shall be produced, to make an Infant a baptised disciple, can expect no better entertainment than Toittis' the grey friar found in Scotland, 
Book of Martyrs, p. 1451. Hen. 8.  who endeavoured by consequences to prove that the Paternoster might be said to the Saints: which though he did gloss over, pretending, in that we called aged men father, and that the Saints are in heaven, that therefore we may say, Our Father which art in heaven: and because their names are holy, we might say, Hallowed be their names, etc. But for all his wit, the time of light being come, the Popish Church was upon this absolutely divided, and the Friar was much derided for his pains. The Lord make us seers and followers of his Truth; which, as soon as the Lord was pleased fully to reveal unto me, I was constrained to bear witness of it, as I was formerly acted to bear witness to the Truth in the time of Innovations, when too many were serving at the Altar; by which said power, I was stirred up to declare at the first, I do not say, the first that declared, for Reformation: And now I am also constrained to use this plainness of speaking (think of me as you please) wherein I beseech you to consider, 
See a Book entitled, the church Register.  that Mr. Spering and Mr. Barrow, etc. could not enjoy this liberty to gather Churches, as we may do. This is our day, shall we not see it? or shall we be dead-hearted, sullen, or not willing to go about our Father's business, except we were countenanced or backed out with common approbation? by which we may be thought rather to be driven to our work, then to be that people that shall be willing, in the day of his power, to worship the Lord in the beauty of holiness, 
Seed of Martyrs.  Psal. 110.4. Alas, consider, may not our hearts bleed to see, that that seed which our Martyrs did sow with their blood, which did but then peep out with the head, is now white already unto harvest, and much of it almost lost for gathering into Church-fellowship? We must not now think to feed all the flock with the pap-milk of ordinary principles; nor will Traditions or Consequences, which shall contradict the command and example of Christ and his Apostles, as a strange voice, be possibly heard any longer. As we are therefore heirs apparent to all the light which hath shined, and have been spectators in the time of judgement, of the Lords overturning both of Church and State, because his fore-prophesied time is now fulfilled, 
New heaven, New Earth.  to have a New heaven, or a reformed Church, according to the very example of Christ and his Apostles; and a New Earth, or a people, through opposing the old earth, or world, are reform from Popery, 
See Mr. Brightm. Exposit. on 21 chap. of Revel. in part discovering it.  and affecting civil righteousness; which I am able (though I have not here time) to make fully appear, without Allegorising of the Scripture. Let then all that are Saints, in that the Lord is risen start fair, and see who can first run to the Sepulchre; let us see who will approve themselves 
* Aurum igne probalum, is est, cujus fides, rebus adversis splendet.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tried gold in the fire, that patronise not a partial, but a perfected inward and outward Reformation; that as wax and seal, so our faith & obedience may be found indeed agreeable to the doctrine and example of Christ and his Apostles. The Lord ravish your hearts with the love of this Truth, and remove all prejudice, until you have read, and so may judge, whether I have fully and truly, as far as I have undertaken, answered these two men of parts, whose faces I never saw, and against whom (I bless God) I have not the least prejudice or acrimony nor do desire to put their light under a bushel, as far as it appeareth to be light unto me: but only, as I have been much provoked, desired, and partly challenged, I have used that liberty which Mr. S. hath done with Mr. T. etc. And therefore I desire you my dear friends, to commune with your own hearts, and see, upon examination on both sides, what ground you have for Infant-baptism: And, until the Lord in mercy open your eyes, despise not the counsel of Doctor Gamaliel, to let this alone: for if this be of God. But I have my check; for there is not an If in this business, Christ-like to go about our Father's business, 
No difference with the Churches of Saints, but in Infant-sprinkling.  in submitting to the Gospel-Ordinance of Baptism: for, I hope, as soon as Truth shall be heard to speak, prejudice being removed, and the moderation of gathered Churches, and their full compliance with all the Saints, except in the unwarranted tradition of sprinkling, being made to appear, the Election of grace (and further we cannot expect) will receive satisfaction, to submit to this so much despised Ordinance of the Lord Jesus.  
To conclude therefore, 
Jesus Christ could not in wisdom have excluded children by name, more than in commanding to baptise believers only.  concerning this great matter in controversy, which fills the ears of the whole Country with the report, and is so much scandalised, belied, and opposed, by the profane and ignorant, this I have to hint unto you, That if Jesus Christ himself should come again, and were to reveal himself concerning the baptising of believers only, he could not in wisdom exclude children by nome, they being already excluded by Christ, in commanding to baptise a taught disciple: for without mentioning of the female, in commanding the male to be circumcised, the female was expressly prohibited. For it is, I say, against the wisdom of Christ, to command to baptise those that are caught, and thereby are discipled, and then to say. But baptise not an Infant; seeing in wisdom all men know, that a child cannot be taught or profess the faith of the Gospel. And besides, God hath made man judge of Baptism, not to proceed as he pleaseth, but according to the express Rule and Commission which God hath appointed him. And therefore it is not in man, in favour to the world, and in opposition to the Saints of the most High, to raise Consequences, Allegations, and Reasonings, to interpret and wrest the express commission and command of Christ to the contrary: but Man if he will be faithful to his Commission, without gainsaying, he must baptise none but those that are taught. And therefore it being found, that a child cannot be taught unless man will presumptuously (after due information) break the commandment, he cannot meddle with children, until they be called to the profession of the faith of the Gospel. And yet though the sun of Truth shine never so clearly, though there be no Truth more fully discovered, by express command, and many thousand examples of baptised disciples; 
None but a Saint will receive any truth, but as it is commanded by man, or received by custom.  yet in regard none but the election of Grace can faithfully receive any Truth, but as it is commanded by Authority, or received by Custom or common Approbation, in regard the Election of Grace themselves are like a seeing man in a dark dungeon which cannot see, till the light of seeing be revealed unto them, in taking off their objection or scruples to the contrary; I humbly therefore refer you to the ensuing Treatise, to judge as the Lord shall teach you. And as for the Shining Stars, men of parts etc. that shall abet against the light of Christ, to uphold the tradition of Antichrist the Tail of the Beast (which they will not have discovered) shall draw them, 
The tail of the beast strikes down the stars.  and cast them to the earth: for the seventh Vial being in part poured out Rev. 17.1. the smoke must vanish out of the Temple, Rev. 15. ult. Kick not then against this prick lest ye fight against God in his discoveries; but let us contend for the faith, and submit to the Old truth this step of Christ and Christian profession, that it may not seem strange in our days, which Christ in imitation of himself hath said to all succeeding ages, 
* Matth. 3. expounded, with application to all Christians.  Thus that is, according to the example that I your Lord and Master was baptised; it becometh us; that is, as it was mine, so it is all Christians duty to be baptised to fulfil all righteousness. That grace therefore, that calleth out of Babylon, that takes away the envy of Judah and Jerusalem by which the Saints are baptised into one spirit, be with your spirits now and evermore. Amen. Amen.  
Written by your fellow labourer in the Gospel, Will. Kaye.   

A Word, by the way, to the presumptuous Scandalisers and Persecutors of the gathered Churches, or of all that are called out of Babylon.  
THough the 
* Prov. 29.27.  Proverb be verified, The upright in the way is an abomination to the wicked, for which cause, they hate, scorn, and persecute all that profess Holiness; and though those 
* Acts 9.2, 3, 4, 5.  persecuting spirits are as nigh unto salvation, as some, that are civilly righteous; Yet at This time God hath only stirred me up, to hint thus much unto you, as the Monument of your Remembrance; That if a visible Reformation shall not follow the gentle Correction wherewith England hath been lately summoned, so that all visible evils, 
* Levit. 26.23, 24. Isa. 1.26.  dross and tin, shall not be removed, to the punishment of those that do evil, and for the praise of those that do well; God shall so renew his Controversy against You, for your profaneness, scandalising, and ploughing furrows upon the backs of the Saints, that you shall once more experience, that the same God which punished your Prelatical forefathers, that persecuted the most eminent Christians, and hated to be reform; who led the blind into the ditch, whereby they, with thousand of families (their confederates) smarted for it, 
Dan. 2.34, 35.  Shall also cause a little Stone to he cut out without hands, which shall smite the Image upon his feet, even your great Diana, which shall be broken all to pieces, and the little stone shall become a great mountain. If I should not have told you this, I should have been guilty of the blood of some of you: 
Ezek. 3.17, 18, 19 Ezek. 2.5.  Whether you will hear, or whether you will forbear, yet shall you know, that there hath been a Prophet amongst you. And to as many of you as are of the Election of Grace, 
Rev. 18.4.  God will call, Come out of her, my people, and be ye separate, saith the Lord Almighty. Until this work of saving grace be manifested in you, 
Phil. 1.28.  you are the objects of the Saints pity, and 
* Tim. 2.26, 27.  evidences of their salvation; and such instruments as Satan hath 
* Tim. 2.26, 27.  captivated, by which you are acted to oppose no profession but that which upholdeth the power of Godliness, and is the downfall of Antichrist. In meekness also I desire to instruct you, that you may not kick against this prick of Gospel-information, but be forewarned to flee from the wrath to come; which, Chorazin-like, in slighting the means of Gospel-information, hath been, and may be occasioned.   

An ANSWER TO Mr. BAXTER 's ARGUMENTS in his Book entitled Plain Scripture-proof for Infants Chruch-membership and Baptism.  
FOr the orderly proceeding in the discovery thereof, I shall endeavour to show, 

1. That Mr. baxter's title to his book is impertinent.  
2. His exposition of Christ's commission, is erroneous.  
3. His Arguments, whereby he would prove infant-baptism, are groundless.  
4. And that he hath contradicted himself, in speaking evil of the Ordinance of Baptism.    
1. That the Title of his book, Plain Scripture-proof for Infant-baptism, etc. is impertinent, Mr. Baxter cannot but very well (I suppose) know, that Mr. Rogers, Art. 27. confesseth that the Church of England doth not pretend any plain or express Scripture-proof for Infant-baptism; and that he himself hath produced nothing but consequences, which he hath hammered out upon the Anvil of Logical Arguments; and that he hath left it so mysterious and difficult, that it is not made so plain, that he that runs may read; or that he can tell us, in all the Scripture, in what chapter and verse we may find any thing, plainly or expressly spoken for Infant-baptism: though on the contrary, we have plain Scripture-proof, or the command and example of Christ and his Apostles, for the baptism of believers only. Neither hath Mr. B. for all his distinctions, dispelled the darkness, or opened the difficulty, concerning infants sprinkling, which hath brought in all the smoke into the Temple: And therefore I cannot imagine why Mr. B. should three hundred forty and six times print his Title, Plain Scripture-proof, etc. except he had some design to satisfy the gazing multitude, to sacrifice to his net, as the Athenians were moved, upon the inscription upon the Altar, to prostrate themselves to superstition: And therefore this title, Plain Scripture-proof, etc. proves like blue and yellow flowers, making a greater flourish, than they are any way advantageous to the reaper. For the true discovery thereof, let us see what Divinity may be found in Mr. Baxter's exposition of Christ's commission for Baptism.  Mr. B. chap. 1. pag. 1. Matth. 28. Go ye therefore, and disciple unto me all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost, etc. 
Answ. That, as a Scholar, he hath ingenuously acknowledged the original, Go ye therefore and disciple unto me, that is, Go and teach, I do agree with him; and so I shall, if with the like ingenuity he appear in the interpretation of the words, thus rightly translated unto us.  Mr. B. p. 4. Before I come to argue, I will tell you what is meant by a disciple. A disciple may be taken in the larger sense, as those that are actually believers; and then to the making of a disciple, some things may concur effective, and some things conditionaliter. 
Answ. If Mr. B. had gone the plain way to work, as his title so often proclaimeth, than he would have lightened one candle by another, the first being lightened from the fire of the Altar; I mean, he would have explained the Scripture, or commission of Baptism, by some other Scripture: but failing herein, he hath supplied the want with Logical distinctions, a strange voice which the sheep cannot hear; and therefore, as not acquainted with conditionaliter, and effective, they cannot give the right hand of fellowship to Mr. B's (as being none of Christ's) disciple: and therefore while I had thought to have returned an answer to those distinctions, Mr. B. having reconciled himself, in telling us what disciple he will pitch upon in his next chapter, there you may expect a further discovery.  M. B. chap. 3. p. 3. By Disciple, I mean as in the text, those that are de jure, or incompleatly Disciples. 
Answ. If this be the Disciple you pitch upon, out of the great choice that you afforded us, It's strange that Christ that is most glorious in all his works, and in whom the Saints are complete, should command to baptise an incomplete Disciple; truly, M. B. it were well you had found some other master for him, and not Christ; As if Christ should say, Go and make incomplete Disciples, which indeed is no less than an implicit contradiction, all being complete in Christ, Col. 2.10. And I wonder M. B. should think a Child an incomplete Disciple, if he will walk by his own pretended light, in that p. 132. he saith, that indirectly, and remotely, the discipling of the parent is the discipling of the seed, and yet the seed for all this, though upon his account it be twice discipled, yet it is still incomplete, and will be so for all M. B. can do, though he had his desire that Children should be cofirmed, that is (to speak plain English) Bishopped, p. 120. And therefore M. B's distinction may suit with the Poet's fiction, which by casting of stones created Disciples, which at first were in complete or rude, but afterwards, were more completed: and therefore it would too much savour of partiality, to admit of his Logical distinctions, seeing in stead of expounding, we find the text by M. B. so confounded, and overvailed with blind and impertinent distinctions; for indeed to tell you the naked truth, baptism doth not make a Disciple, or a believer, though believing Disciples so called by grace, aught to be baptised, that is buried, or covered over, or humbled to God in water, in the name of the Father, Son, and holy Ghost: so that to be a Disciple, and baptised, are two distinct things, though both are united, or married together in the same Gospel-Ordinance; and therefore M. B. ought not to imagine, as the blind world conceiteth, that baptism maketh a Disciple or believer, or as they say, a Christian; for to be a believer, and Disciple, is to be a Christian, who as a Christian, he cannot be so adjudged, except he be baptised: And therefore all the course that M. B. taketh, in sprinkling or pouring water upon the face of the Child, will not do the feat. Neither can that which M. B. saith p. 14. be approved of, that the matter of a Disciple in a natural way is nothing, but our being, be granted him, for if by nature, or as we have a natural being, we are Disciples, than the work is done to our hand, and Christ might have saved his Disciples a great deal of labour in commanding them, first to disciple, by teaching; and then to baptise: And if by nature, or our being, we have that miraculous privilege, why are we called by nature the Children of disobedience? so that for any thing I can find, as none of M. B's distinctions are proved by Scripture, he cannot prove that his incomplete disciple, either in matter, or form, is the taught Disciple, that is commanded by Christ to be baptised. And therefore I would not have troubled myself any further, but that I find M. B. so averse against the way of discipling according to the express command of Christ in his text, which he pretendeth to explain unto us, as like the envious man, he denies his own discipling, saying, He was discipled by education, p▪ 133. whereby he puts out both of his own eyes, whereby we might lose one of our eyes, or he might have a sandy foundation, to raise an argument against discipling by teaching: therefore I have this further to tell him, If education made him a Disciple, than baptism did not: and questionless, if he were well educated, he heard the word, and was Timothy like taught the Scriptures of a Child, which through the Spririt of grace are able to make us wise unto salvation: and though a work of grace cannot be discovered, yet all education, and knowledge, and waiting, are little enough; or it is but the means that God hath appointed for discipling, and yet with M. B's leave, whatsoever he thinks, yet we judge in the rule of truth, that to attain to common knowledge of the outward profession of Christ, doth not make a Disciple, except the daystar hath so risen in his heart, and his judgement be so brought unto victory, that he, as is prophesied, Psal. 110.4. be willing as well as able, in the day of power to submit, as called, or desire as the Eunuch did in his own person to be baptised: till this work be wrought, we judge one is not (as before baptism they ought to be) fully discipled: for such a discipling as M. B. speaketh of, unto which he had attained by education, suits with or may shake hands with his incomplete Disciple; And therefore if the Disciples of John, being ignorant of the holy Ghost, were discipled again, and rebaptised, for any thing I can see, the work through disaffection is not so complete, but that Priscilla and Aquila may school great Apollo, and most may learn to be Disciples; seeing the incomplete Disciple, which M. B. speaketh of in his interpretation, or rather prevarication of the commission of Christ, cannot be approved of. And here M. B. giving over his text, I mean, speaking no more of it then of the first words, Go and disciple, he not as I expected proceeding to baptise them, therefore in regard our difference lieth very much concerning the right use of the element of water, which by sprinkling, etc. is not observed; that I may therefore show the mind of Christ, it being my desire to give satisfaction to my Neighbours, etc. where M. B. left off, I shall therefore proceed to interpret the Text, [And baptising them] that is, first disciple by teaching, and baptise them, that is, do not pour or sprinkle a little water in the face of the Child, or partially dip in the head with the heels upwards, for this is not to baptise, nor is the Child the Disciple that is to be baptised, but the Text tells you whom you must baptise; that is, baptise those that are by teaching first discipled, so that their bodies may be buried, or covered over, and humbled upon the acknowledgement of faith and obedience, or upon the pronouncing, I baptise thee in the name of the Father, etc. in the lowest element of water prostrated, Abraham-like, before the presence of his Infinite grace and glory. Thus Christ himself being baptised, and praying, was prostrated with lowest subjection: and therefore it's no marvel M. B. was silent in speaking of baptism, for indeed this contradicting practice in sprinkling or pouring water upon the face of the Child, would not give liberty to make a handsome interpretation, with application to a Child, concerning baptising, or the right use of water in baptism. To leave then the interpretation of which M. B. was silent, let us return to see his Arguments, which from his unwarranted distinctions he endeavours to make his incomplete Disciple to be baptised.  Mr. B. chap. 3. p. 15. I come now to my first Argument, which from my Text is this: 

All that are Christ's disciples, ordinarily aught to be baptised.  
But some Infants are Christ's disciples:  
Therefore some Infants ordinarily aught to be baptised.   
Answ. If Mr. B. had kept to his text, he would not have made this Argument; the minor whereof I deny, that Infants are Christ's disciples, until, as the text saith, they be by teaching made disciples. And yet Mr. Baxter so laboureth to make children disciples, that when the text faileth, he is resolved it seems, by Logical Fallacies, and wrested Scriptures, to try what can be done; and therefore thus further argueth: 

Those on whose necks the false teachers would have laid this yoke, were disciples.  
But some of those were Infants on whose necks they would have laid this yoke:  
Therefore some Infants are disciples.    
Answ. That the fallacy in the minor Proposition may appear, the light that shineth Acts 15.1. compared with verse 10. will fully discover, that false teachers did endeavour to pervert the brethren to be circumcised, Act. 15.10. which said brethren were called disciples, not by Circumcision: And therefore, that false teachers would have had the disciples, which from Baptism were called disciples, to have been circumcised, this proves nothing to make children disciples. If therefore they that pin their faith on Mr. B's sleeve, will not wilfully close their eyes, they may see, that Mr. Baxter, in stead of producing Scripture to prove a child a disciple, it proves to be the brethren which had been baptised, which were called disciples, whom false brethren would have seduced to be circumcised, Act. 15.1, 10. upon which attempt, or the tampering of the false teachers, with the brethren which were disciples, Mr. B. catcheth hold of a shadow, or wrested consequence, to make a child a disciple. As if a Preacher were seduced, as some disciples were, to be circumcised; therefore all that are circumcised must be Preachers, or disciples. And that the fallacy may now clearly be discovered, take this Argument: 

Those that the brethren would have converted, are Jewish Rabbis, and Popish Priests.  
But the Brethren would have Children converted:  
Ergo, some children are Jewish Rabbis and Popish Priests.    
Therefore, my dear friends that know not Logic, and yet have boasted of Mr. Baxter's Arguments, you may see, if you please, that as there is a fallacy a dictu simpliciter, ad dictum secundum quid, in this Argument, whereby children seem to be proved Rabbis, and Popish Priests: so the like fallacy is in Mr. B's Argument, whereby he would, from false teachers attempting to circumcise Christians, which are called disciples, conclude from thence that children may be called disciples. And now, behold the Scriptures fulfilled; He taketh the wise in their own craftiness, Job 5.13. in that those that are of contrary judgement, would not, till of late, grant that none but a disciple should be baptised: and now not being able to prove their children disciples, nay, not so much as an incomplete disciple, must therefore, if they will make conscience to submit to the command of Christ, let their children & themselves stay until they bed iscipled, that so they may be baptised; and so the controversy may be ended, and, according to the intention of Christ, all Christians may be united, in the Gospel-profession of the Ordinance of Baptism.  
And yet Mr. B. to back out or strengthen his Argument, produceth several Reasons, to prove a child a disciple.  
Mr. B. ●. Because children are partakers of God's protection.  
To which I answer, That God, as God of providence, to children and all creatures, making his sun to shine on the evil and on the good, doth not make children and all creatures disciples, whose duties is to learn to know and follow the said God which is so good and merciful, in learning to know God, and following of God, and in not being protected by God, are called disciples, Matth. 16.24.  
2. Mr. B. saith, Children are devoted to learning, therefore they may be disciples.  
Answ. Though children be devoted to learning, and may learn, yet I hope Mr. B. would not have them to commence before their time; nor upon this account, while they are a learning, and the seeds of a disciple sown in them, reap the corn, before it be grown up, and white unto the harvest.  Mr. B. p. 18. If Infants be not Disciples, it is because they are not capable, or because God will not show them mercy: but neither of these can be the cause. 
Answ. To ask the reason of God thus in point of salvation, why haste hast thou made me so? is liable to that reproof, which upon the like account Paul said, What art thou O man, that that thou repliest against God? hath not Christ already told Mr. B. That he that will be his Disciple, must deny himself, take up his Cross and follow him? Mat. 16.14. must not every thing be as God hath determined by his will, and not as the thing is capable? for so a poor man is capable to be rich, and a sick man to be healthful, and yet while poor and sick, they are not said to be rich and healthful: but to answer Mr. B. datur tertium, a Child cannot be a Disciple, because it is an implicit contradiction, as to say a wise fool, for a Disciple is not a Child, nor a Child a Disciple: and besides, that Disciple which is to be baptised, must not be hid or secret, but man must so see and judge of him, as from full satisfaction proceed to baptise him, when by teaching the party is discipled; and therefore God in his wisdom, that giveth every thing its name, doth not approve of calling a Child a Disciple, neither can baptism make a Child or any man a Disciple: how would Mr. B. then make a Child a Disciple, but because by grace as any is taught to profess to follow Christ, and is so discipled as a Disciple, and as a believer, we do baptise them? Thus having answered Mr. B. first Argument, and reasons whereby he would have proved a Child a Disciple, his enterprise failing to prove a Child a Disciple, to make work for Poedobaptisme, he produceth this his second Argument.  Mr. B. 2 Argu. chap. 4. p. 23. My second Argument, and therefore the chief I make use of, is this. 

All that aught to be admitted visible Church-members, ordinarily aught to be baptised.  
But some Infants ought to be admitted visible Church-members:  
Therefore some Infants ordinarily aught to be baptised.   
Answ. Of this second Argument, Mr. B. giveth this superlative encomium, that this is his chief: but believe me, if he could have made his first Argument good, whereby a Child might have been discipled, he then had had commission for what he had said; and therefore he failing to make his incomplete disciple to be baptised, he would now see what he can do to make a consequence from his first Argument, whereof this second is but a shadow: for if Children be not Disciples, they can be no members of the Church visible: but they are not Disciples; for indeed, to be a disciple, a member of a visible Church, differeth no more, then that a man that intendeth to list himself to be a Soldier, and is approved of, only wanteth an opportunity to have his admission or approbation: so a Disciple, as soon as he declares himself, and is willing to yield himself up to serve God with his Saints, is made a visible Church-member: but that this work of wonder did ever appear in Infants, that they were ever heard thus to declare their good affection to the government of Christ's church, I never yet heard; and as soon as I hear them, I will submit to Mr. B's. Arguments, and say, that those Children thus declaring themselves for Christ and his Church, must needs be admitted visible Church-members: but till this appear visibly, I desire Mr. B. would content to forbear to intrude them, since Christ's commission will not give leave for such to be baptised, in his name, that know not Christ, or yet have not named him; and yet Mr. B. to prove his second Argument, forgetting his promise, that he would not meddle with other men's Arguments, hath scraped up all the thredbared impertinent consequences, that any before had pretended, to have blocked up the mouth of the Cannon, or to make the work more tedious to gainsay or oppose him: while therefore I was intending to have lighted a Candle to have discovered, or rather dispelled this great cloud of darkness, Providence so ordered it, that a book, entitled A Christian, sober, and plain Exercitation on two grand practical controversies of this time, Baptism and singing of Psalms, written by C. Sidenham teacher to a Church of Christ in Newcastle, being brought unto me, and I finding upon perusal thereof, that it treated as sufficiently of all Mr. baxter's consequences, and with no less advantage to his cause; and in that Mr. Sidenham with his party, hath as powerful an influence to stop an ear; Therefore I thought that I might bear better testimony to the truth, to, answer Mr. Baxter, in Mr. Sidenhams book: in which way I take no more liberty than he hath done with the right worthy and Apostolical Mr. Tombs. And yet before I proceed, according to my promise, I desire to hint something to Mr. Baxter, upon the fourth particular, which I first mentioned.  
4. That Mr. B. hath contradicted himself in speaking evil of the Ordinance of Baptism, as by his two Arguments will appear, is to be discovered.  Mr. Baxter chap. 12. p. 134. his first Argument. 

That which is a plain breach of the sixth commandment, is no Ordinance of Jesus Christ, but a most heinous sin.  
But the ordinary practice of dipping the head in cold water, is a breach of the sixth commandment.  
Ergo, it is a most heinous sin.   
Answ. It is impossible that an effectually called Child of God, can raise this Argument, without check of conscience or contradiction, he approving of the way of baptism in Brasill, and yet in his Argument contradicts the same practice of Christ, upon the pretence of the cold climate, and custom of the Country. Alas, Alas, this needs no answer: for hereby the Scripture is experienced, their o●n ●ongues shall make them fall, or at least Mr. B. I hope is ashamed, or may be ashamed of this cavilling scandalous Argument, in making a Christians submission to the Ordinance of Christ a heinous sin, and in telling us it is good for nothing but to dispatch men out of the world, and to ripen Churchyards, these be his words. What if he had lived in the time of circumcision? he that can dispense to prevaricate Christ's command in baptism, by pouring a little water, or sprinkling a Child's face with two or three drops of water, certainly, if acted with the same Spirit, he would have thought the ripple of a pin, or a drop or two of blood to be spilt, to have been sufficient to have answered the command in circumcision.  
Mr. Baxter 2 Argument. 

If it be a breach of the seventh commandment, Thou shalt not commit Adultery, ordinarily to baptise naked, than it is an intolerable wickedness, and not God's command.  
But it is a breach of the seventh command to baptise naked:  
Therefore it is an intolerable wickedness, and not God's command.    
Answ. I am ashamed to name Mr. Baxters' lightness in mentioning (upon supposition only) the Maids of Bewdley, though we have no example for being baptised naked, nor any thing against it: and therefore as an indifferent thing, a Saint may as well be baptised naked, as Saints prophesied naked; yet it is well known that Garments with decency are approved of. And will Mr. Baxter argue against an Ordinance, because some probable evil may ensue? why then doth he administer the Lords Supper, seeing probably so administered, many eat and drink their own damnation, not discerning the Lords Body? or why doth he allow of marriage, meat, drink, and apparel, seeing abuse hath been found in them? why doth he therefore upon uncertain conjectures, speak evil of the way of God, in the administration of baptism? may he not be ashamed thus to contradict himself? what is Christ's command to be observed in a hot Country, and not in a cold? when were any killed with any one of the diseases that he hath reckoned? though to some thereof baptism hath been a present remedy.  
In regard therefore Mr. Baxter hath so presumptuously, shamelessly, scandalously, and malignantly spoken evil against the express command of Christ, and that very way which Christ had submitted unto, when he like the Eunuch went down and came out of the water after he was baptised, I can say no more, but without any acrimony declare my Christian judgement as by the fruits doth appear, that so many Scriptures are fulfilled in Mr. Baxters' self-expressions, that herein he hath like the troubled Sea cast not only mire and dirt on the face of the Saints, but hath calumniated the Ordinances of Jesus Christ, so that in these two Arguments the smoke in the Temple hath blinded his eyes: and as he is looked upon by the common people, and cried up in defending this practice of popery, the tail of the beast hath strucken him as a star to the earth, or brought him to a compliance or friendship with the world, where I leave him to God that can raise him, not doubting but if he were further discipled, then by education, he will see that all that he hath spoken against the Ordinance, and renowned Mr. Tombs, as hay and stubble shall suffer burning. However, I leave all men to judge, how unjustly he hath alleged a Child to be a Disciple, and therefore leaving Mr. Baxter, I do friendly betake myself to answer Mr. Sidenham.   

An Answer to Mr. Sidenham 's Book, ENTITLED, A Christian, Sober, and Plain Exercitation, on two grand Practical Controversies of these Times; Infant-Baptism, & Singing of Psalms.  Mr. S. chap. 1. page 1. BEfore I enter into the main Questions handled in this Discourse, first, let this be considered, that there is nothing in all the New Testament against baptising of Infants, no● any hin● from any express word dropping from Christ nor his Apostles, nor any phrase, though never so much strained, doth forbid such an act. 
Answer. If you will understand nothing in Scripture to be expressly against any thing, except it do by name exclude ●t, than Ships, Bells, and unbelieving Gentiles, etc. are not expressly prohibited to be baptised: for this is repugnant to the wisdom of God and man, to express the prohibiting of any thing by name, when the same thing, as not spoken unto in another thing, is excluded: and therefore when Christ bade Thomas put his finger into his side, Peter and John, they not being Thomas which was spoken unto, without naming of them, were expressly by Christ's word prohibited: And so the female, though never named, was expressly prohibited, when the male was commanded to be circumcised. Upon the same account, Infants (though not named) are expressly prohibited to be baptised, or to partake of the Lords Supper, though thereby the Church is made one body, 1 Cor. 10.26. in that none, but those that have faith, and examine themselves, are commanded to receive the Ordinances, Matth. 28.19. Mark 16.16. Acts 8.36, 37. 1 Cor. 11.28. And therefore, as by confession of those that are of contrary judgement, there is express Scripture to keep Children from the Lords supper; so we have express Scripture to keep them from Baptism, until they shall, according to the command of Christ, be discipled, by teaching, and shall profess the faith in the Gospel.  
Mr. S. endeavouring, pag. 2, 3, 4, 5, 6. showing by divers Reasons, why Consequences are to be approved of; to this I answer.  
Answ. We do allow of Consequences, provided they be not (as in case of Baptism) brought in to contradict an express command or example of Christ and his Apostles to the contrary. And yet though Mr. S' Consequences be such as oppose the express command of Christ, as not to deny his Plea, for information, and trial of the Truth, I shall not deny to answer them.  Mr. S. chap. 2. pag. 9 The first great thing in this controversy, is, to consider the nature of this covenant, which is the first foundation of the privilege of believers, and their seed; and as it was first made to Abraham and his seed, both Jews and Gentiles. And if we find the same Covenant reaching Gentile believers and their children, as Abraham and his, we cannot be denied the new external sign and seal of the said Covenant. 
Answ. That the nature of the Covenant should be the foundation-priviledge of beleivers and their seed, though I should, as others have, grant him; yet how justly upon trial I conceive it will appear, that the Covenant which Mr. S. and Mr. B. looketh at, if it be truly according to its nature discovered, they will come short of their expectations: for it appears unto me, that the Covenant only relates to temporal promises, in which it had so large extent, that all the Nation claimed it: yea circumcision was a means whereby every one was made of the Nation, or endenized, Exod. 12.48. so that the Nation claimed it as their distinguishing fleshly character, Gen. 17.11. being their entail to an earthly inheritance: for the discovery whereof, and that we may see the true rise and motive cause of the institution of this covenant whereof circumcision is a sign, which Mr. S. I suppose would have to be the foundation of the privilege of believers; thus it appeareth, Gen. 15.1. that God telling Abraham upon his complaint of being childless, and ask God what he would give him, God said, he would multiply his seed as the Stars of Heaven for number, ver. 5. which Abraham believing, it was imputed unto him for righteousness, ver. 6. upon which same day God made a Covenant with Abraham, ver. 18. so that Gen. 17.12. God relates again the same covenant with Abraham, that his seed, & all that should relate to Abraham, should possess the land of Egypt, & to the great river Euphrates, & therefore as a sign & token of this temporal Covenant, God ordained circumcision as his token thereof betwixt God and his people, Gen. 17.11. and however Mr. S. and Mr. B. etc. have wrested the Scripu●e, as I shall by and by show, in making this temporal Covenant a Covenant of grace, and as relating unto the admission into the Church, yet I hope fully and clearly to prove the contrary: for as though the Lord would undeceive and satisfy the Jews, why he took away the first old Covenant, on which Mr. S. and Mr. B. etc. like the Jews do too much dote, he declareth himself, Heb. 8.7. saying, that if the first Covenant had been good, that is, if it had related to the good of their souls, than there had been found no place for the second, ver. 7. So that the covenant which was taken away, was the covenant of temporal promises, as the contents to Heb. 8. calls it, whereof circumcision was the sign, Gen. 17.11. for the cause that God allegeth, why he took away the old Covenant, is fully and plainly declared, Exod. 6.1, 2, 3, 4, 5, 6, 7, 8. by which it doth appear, that that Covenant of which circumcision was a token, was abolished in all intents and purposes: and the new Covenant, not made according to the old Covenant, is only established, Heb. 8.9, 10. and therefore the old Covenant which is abolished, upon which Mr. S. would build a foundation, is fallen to the ground: and how then shall his doctrine for which he hath no foundation, to make the seed of believers Church-members by virtue of the Covenant of which circumcision was a token, be able to stand, seeing it is so absolutely condemned and taken away. M. S' and M. B's consequence for circumcision cannot be admitted of, that Children upon that pretence should have baptism, of which Mr. S. is much mistaken, in that he calleth baptism the new external sign, and seal of the Covenant, he having no Scripture to prove what he saith, neither can he prove that baptism is a seal at all; neither is there any such thing in the covenant, to be signed or sealed, he as conceiteth: Yet,  Mr. Sidenham p. 10. Saith, First and chief we affirm, this (meaning circumcision) was the same in substance with the Covenant administered under the Gospel, since Christ's coming in the flesh and spirit. Secondly, It was founded on pure grace. 
Answ. First then, and chief, I answer, that here is a confounding of things that differ, circumcision being called a Covenant, but figuratively, Gen. 17.10. It being in its own Nature the token of the Covenant, Gen. 17.11. so that Mr. Sidenham saying, that circumcision is the same in substance with the Covenant in the Gospel, is partly mistaken, as also in comparing circumcision with baptism; he being not able to find any proof in Scripture, that baptism is either Covenant, or Seal. Secondly, And that circumcision is not the same in substance with the Covenant under the Gospel, Heb. 8 expressly declareth, that when the Covenant whereof circumcision is a token, and the new Covenant, are compared, that the new Covenant is established upon better promises, Heb 8.6. than a temporal inheritance. And yet Mr. Sidenham would have the best of promises in circumcision, as in the next place doth appear, in that he saith, that circumcision was founded on pure grace, and that it was a pure Covenant of grace, Gal. 3.16, 17, 18, 19, 29.  
Answ. That it may truly and clearly appear, First, that the Scriptures he produceth, witness against him; And secondly, that he hath not rightly applied them, let us observe,  
1. That that which he allegeth Gal. 3.16. that the promises were not made to Abraham's seeds, as of many, but as of one, to thy feed, which is Christ: though we take this for Christ mystical, as Mr. Sidenham would have it, yet here is nothing relating to circumcision, in which, if we mind, it is said, the promises were made not to the seeds, which was of Hagar and strangers, as well as of Isaac, which promise had respect to circumcision: therefore those promises being excluded, which had respect to the seeds of many, there is nothing of circumcision spoken in the 16. ver. but of the promise which relates to Gen. 22.16, 17, 18. and that ver. 17. speaketh nothing of circumcision: there are three things mentioned in the said verse, Covenant, Law, and Promise, the first two whereof, the Covenant, and Law, are only named, as that they could not, or cannot disannul the Promise, which is made, as I have proved before, unto Abraham, Gen. 22.16, 17, 18. and unto Abraham's seed, which are the children of God, by grace and faith, called to walk in the steps of Abraham, Rom. 4.11, 12. as I shall presently more fully declare: therefore in that God made a gracious promise to Abraham, because Abraham did believe in God when he should have sacrificed his son Isaac, therefore this promise hath respect to Gen. 22.18. for you see this is not called a Covenant, but a promise, which was made to Abraham, ver. 16, 17. and therefore that all that is spoken by the Apostle, ver. 18. as is above mentioned, as the verses are alleged by Mr. Sidenham, Gal. 3.16, 17, 18, 19 doth not hold forth any thing to make Mr. Sidenhams pretence, that circumcision is founded on pure grace, or to be a Covenant of pure grace, is fully discovered: And therefore,  
2. That in the next place, I may make it appear, that Mr. S. hath not rightly apprehended these Scriptures, in calling circumcision from thence a Covenant of pure grace; This I say, To be founded on pure grace, or that God of his pure grace or good will was pleased to look on Abraham so as to give him a temporal promise, or a seed according to the flesh, is not to be denied; yet this makes not the gift to be pure grace: as if God in his pure grace give the wicked meat, drink and clothing, doth not prove that their meat, drink, and clothing is pure grace. Therefore however circumcision, the sign of temporal mercies, was given on God's part of his pure grace, it makes not the Covenant to be pure grace, which, as I said, in the contents of the 8. chap. to the Hebrews, is called a Covenant of temporal promises: for all spiritual promises which were made to Abraham, were not by virtue of circumcision, but in that, as the Apostle saith, Gal. 3.8. God foreseeing that he would justify the Heathen through faith, preached the Gospel unto Abraham, saying, In thee shall all Nations be blessed: which words are expressly mentioned, Gen 22.18. and cannot be found Gen. 17. circumcision relating to Nations that should come of Abraham's seed, in which temporal promise the Gentiles had no Interest, but as they submitted to the Jews; Therefore it's clear enough, or the Sun cannot shine more clearly, then that the seed of Abraham, being believers, or walking in the steps of Abraham, Gal. 3.7, 9 Rom. 4.12. circumcision the token of a temporal covenant, did not hold forth this spiritual mercy, which God upon Abraham's sacrificing of his Son, promised Abraham, even to bless all Nations in him, as hath been at large discovered. And therefore that which Mr. Sidenham saith, that the Apostle useth the same expression in Heb. 8.10. where he speaketh of the new Covenant, which was, as Mr. Sidenham pretendeth, used Gen. 17. I will be thy God, and the God of thy seed; In this he may see how partially he is blasted to favour his own imagination. For first, God doth not only say, as in Gen. 17. I will be a God unto thee, and thy seed after thee, but in the new Covenant he saith not only, that He will be a God unto them, and they shall be a people unto him: but to show that this new covenant is upon better promises, God showeth that he will work a work of grace, even to write his Laws in their hearts, etc. this God never promised in circumcision: and that God in circumcision did only (it relating to all the world) promise no more, then to be a God in providence unto them, or to make good his promise or covenant to give them the promised Land, read Levit. 26.44, 45. 2 King. 13.22, 23. and there you shall fully be informed: and therefore you may see, that circumcision is no covenant of pure grace, or equivalent with that new covenant under the Gospel, Heb. 8. which is said to be established upon better promises, ver. 7. which could not be, if Mr. Sidenham might have liberty to exalt it above measure, and plead a false title, or uphold that which by Christ and his Church hath been totally taken away, Heb. 8. Act. 15. And further, I must tell Mr. Sidenham, which it may be may seem to him strange, that God having made man judge of baptism, whereby man must look at what is visibly revealed, and not contradict his commission upon the uncertain consequences of secret pretences, therefore the old covenant, as altogether made void and impertinent, is not only waved, but also the gracious new covenant which is in force, except it should be revealed or manifested, so that through discipling and profession of faith, we could judge of it, (secret things belonging unto God) were no ground or consequence of baptism, nor to proceed upon the promise, Act. 2.38. until that time that they should be called.  Mr. S. chap. 3. p. 16. The next thing which must have its place of consideration, is that question of Abraham's seed, with whom the promise was made: and on this bangs all the main weight on both sides. And if we make Infant believers to be in Covenant, as Abraham 's seed, the controversy will be at an end. There is a carnal and a spiritual seed, under the New Testament, as our opposites must acknowledge. 
Answ. The first great thing (as Mr. S. is pleased to call it) the nature of the Covenant, his foundation being thrown down, I cannot see how the door of hope, in this third chapter, can have a hinge to hang upon: neither can your opposites, in your sense, acknowledge your distinction, if by spiritual seed you understand the children of believers, before they be, by being called, and made actual believers, made Abraham's seed, in walking in the steps of Abraham, Rom. 4.12, 16. Therefore as the promise was made to Abraham, both the seed and the promise must be distinguished. As Abraham had a natural seed, it was either that which he had of Hagar, called the seed according to the flesh; or of Sarah, called the seed according to the promise, because God gave it by promise: both which seeds spoken of, Gal. 4.23. are both of them to be accounted the seed according to the Law, Rom. 4.16. and so the promise made unto them upon this account, was the Covenant of which Circumcision was a sign; that is to say, temporal promises, Gen. 17. as I have before fully proved.  
2. But Abraham hath also a seed of faith, Rom. 4.16. that is, all believers, both of the Circumcision, and of the Gentiles, Rom. 4.12. which as they walk in the steps of Abraham, are the seed of Abraham; he is their father, Rom. 4.12, 16. Gal. 3.6, 7, 8, 9 compared with Psal. 22.23, 30. And therefore if in this sense Mr. S. understand a spiritual seed, which the Scripture calleth a seed of faith, Rom. 4.16. I shall grant him: but if he imagine that the seed of faith came by Circumcision, or that it is, as he saith, Infant-believers, than I deny it: for I do affirm, that the seed of faith came by the promise and oath which God made to Abraham, upon the attempting of sacrificing of his son Isaac, whereby Abraham to be father to the seed of faith, both those that are circumcised, and of the Gentiles, was then promised, Gen. 22.16, 17, 18. compared with Gal. 3.6, 7, 8, 9 Heb. 6.13, 14. So that Mr. S. and I do not so much differ about Abraham's seed in a spiritual relation, which properly called, is Abraham's seed by faith, Rom. 4.16. as we differ, that he would make a spiritual seed by Circumcision, and in Infants, which till they be believers, are not so called: so that Infant-believers as considered to be Infants, were not in covenant, as M.S. pretendeth, further than in that covenant whereof circumcision was a sign, whereby only the Infants of Jews, or such as were made Jews by circumcision, had as Abraham's seed the temporal promises, made good unto them, of Canaan, etc. so that here again Mr. S. stumbles upon circumcision: neither had I said this, but that Mr. S. will not let us be quiet. But, which is worse, with reflection upon circumcision, and to get a consequence to maintain the dotage of popery, etc. whereby they hold Children damned if they be not baptised; Mr. S. thus far further advanceth his cause with hay and stubble, saying, p. 21. there is a secret distinction and vein of election, carried through the administration, which takes hold of some, and not of others; as if the election or promise were made, it should not be effectual, without that administration: but blessed be God, he hath not produced any Scripture, to sow this piece of old cloth on the new garment of the Gospel: of which I thought to have made a farther discovery, but that circumcision being again brought upon the stage, I am called to answer in that.  Mr. Sidenham p. 14. Saith, Let us come to circumcision the seal of the covenant. 
Answ. That the vail of flesh, which through circumcision hangs over M. S' eyes, may be removed, that he may look above circumcision, the Scripture may inform him that circumcision is not a seal of the covenant, but it is only a Token of the Covenant, Gen. 17.11. and though it is called a seal of the righteousness of Abraham, Gen. 15.6. compared with Rom. 4.11. yet this makes not circumcision a seal of the covenant; and if it were, it could not seal more than is in the covenant, that is, temporal mercies: and as it was the seal of Abraham's righteousness, which he had before circumcision, and not given by circumcision, Rom. 4.10. with whom the covenant was first made. To this I answer, that circumcision as a seal relating to Abraham, holds forth God's approbation of Abraham: as signs and miracles did confirm the approbation of the faith of the Apostles, Mark 16.17. and the conversion of the people is the seal or approbation of the Ministry, 1 Cor. 9.2. that therefore every ones faith must be so confirmed, God not beginning an administration, or not making an original covenant with them, but doing for Abraham's sake, or choosing these Apostles to be chosen witnesses, is neither consonant to Scripture, or reason: so that the Scripture in the old Testament never speaks more, than that circumcision is a sign of the covenant made in the flesh, Gen. 17.11. and as it relates with respect of a particular application to Abraham, it was the seal of his righteousness, which, as I proved before, was not by means of circumcision: and though we do disclaim Abraham to be our Father by circumcision, in that thereby he was but a Father of some Nations, all being Jews, or made Jews by circumcision, Exod. 12.48. Gen. 17.15. yet we do own Abraham as to the example of faith, as Mr. Sidenham rightly states it, to be our Father, from the Oath and Promise God made to Abraham, Gen. 22.16, 17, 18. compared with Gal. 3.6, 7, 8, 9 Rom. 4.12, 16.  
Now that Abraham was a believer before, Gen. 17. so that God did bless Abraham, and that circumcision did seal his Faith he had though not as the Apostle saith by circumcision, Rom. 4.11. I do grant: but that God gave Abraham in circumcision, more than Abraham begged of God, Gen. 15.3, 48. or that God did give Abraham more than an inheritance of which circumcision was a token, Gen. 17.4, 11. this I defend: and that therefore circumcision was not an administration to make Church-members, I desire (this being so much mistaken) to produce these reasons to the contrary.  
1. Because they did not circumcise in the Temple, or by a Priest, but a woman, Exod. 4.25. and others did circumcise, Josh. 5.3.  
2. A stranger by circumcision, was not said to be of the Church, but as one of the Nation, Exod. 12.48, and if any refused to be circumcised, they were not to be excommunicated out of the Church, but to be cut off out of the Nation, Gen. 17.14. and that the Church is not the Nation, Reason the seventh proves.  
3. The Female was not circumcised, and yet Hanna and other Women were of the Church: and if in the Man the Woman might be admitted into the Church, why might not the Woman in the Man be baptised, and receive the Lords Supper? since they would have baptism to succeed circumcision,  
4. Because God said, that the Covenant of which circumcision was a sign, Gen. 17.11. was a covenant in the flesh, Gen. 17.13. and God did never promise more than a temporal inheritance in that covenant, Gen. 15.3.18. compared with Gen. 17.3, 4, 5, 8.  
5. In the case of Dinah marrying with Sichem, all that was desired of him, was this, that they should be one people, if Sichem, etc. would be circumcised: which was done without any change of religion, Gen. 34.22, 24. and though it might be supposed (as we do with our children) they would endeavour to learn them, and make them submit to their Religion; yet all this endeavouring, like the pains that we take in the nurture and admonition of our Children, did not admit or make them visible Church-members, but only made preparation for their admission: as the next reason will fully clear it.  
6. Because to the Jews God said, Gather my Saints together unto me, those that have made a covenant with me, by sacifice. Psal. 50.5. and Zeph. 3.9. it's prophesied both of Jews and Christians, that they should serve God with one consent; Therefore Children not sacrificing, whereby there might be a visible appearance of Faith and Repentance, and they not being willing or knowing to serve God with one consent, could not be of the visible gathered Church, or they were not visible Church-members: for to make a visible Church member, there must be something appearing in the party that is to be admitted, so as to give his consent: but in a Child we have or see nothing, that represents the face of a Church-member.  
7. Children by circumcision were not made Church-members, because after they had been circumcised, they were presented unto the Lord in the Temple: and our Saviour did no more for them, when they were brought unto him, then bless them, by praying for them, Mat. 19  
8. God was said to have a Church in the Wilderness, Act. 7.38. and yet for forty years together they were not circumcised: and therefore circumcision made not a Church, if baptism, as Mr. Sidenham saith, doth not make one; for so he saith, pag. 166. Baptism doth not form a Church.  
9 Because the Gentiles had a Church, as Mr. Baxter hath notably proved by Job, etc. and Abraham was of the Church before, and yet the Gentiles were never circumcised, and Abraham had not been circumcised, but that God made circumcision a sign of the covenant, which was to give him a seed by Sarah, and to make him a Father, and Sarah a Mother of divers Nations, Gen. 17.6, 16. for as all Nations whether Jews or Gentiles, are blessed in Abraham, this was not by circumcision, but by oath and promise made to Abraham, Gen. 22. ●6, 17, 18. as the Apostle, Gal. 3.9. compared with Heb. 6.13, 14. fully declareth: and therefore we do not look at circumcision, that it did admit unto the Church, or that baptism should succeed it, circumcision relating to temporal promises.  
10. Because these words in the covenant whereof circumcision is a sign, I will be thy God, and o thy seed after thee, were only spoken of God, that he might manifest himself to be a God in providence, to make his temporal promise good to Abraham, and such strangers that should sojourn with him: God excepting against none in circumcision, as he doth in point of salvation: and therefore God expressly declared his meaning, that in respect of the covenant whereof circumcision was a sign, he was their God to make good his promise to give them the Land of Canaan, Levit. 26.44, 45. and in that he condemned and took away this circumcision, making a new covenant, not according to the old covenant, declares that the old covenant had no spiritual promises, Heb. 8.6, 7, 8, 9  
11. That Mr. Sidenham and Mr. Baxter making circumcision to bring Children into the Church, is but from their own wrested consequences, for there is no such Scripture that saith, Circumcision makes a Child a member of the Church, neither is there any Scripture that can prove circumcision a covenant of pure grace, or that baptism doth succeed it, upon which they ground their conclusion or consequence.  
12. If baptism should succeed circumcision, than it could not be said, that baptism is the like figure of Noah's Ark, 1 Pet. 1.21. in which there was no Children, nor did any enter into it, but such as believed the word preached unto them.  
13. They were debtors to the Law, not by covenant or contract (the Law being made four hundred and forty years after circumcision, Gal. 3.17.) and therefore they were debtors to the Law by consequence, as a thing that followed, and was after imposed upon the people; so that they were not circumcised upon that account.  
14. They were twice circumcised. The first time, in token they should inherit the promised Land. And the second time, as being come to possess it, Joshua 5.2. therefore circumcision did not make them Church-members.  
The great thing then which Mr. Sidenham pag. 9 speaketh of in this controversy, the nature of the covenant being fully and plainly discovered, it's too apparent that he hath been too much discipled by the Jewish rabbiss, in making the Covenant by their traditions and doctrine, greater than ever God intended it, whereby the promise and oath God made to Abraham, whereby he is the Father of the faithful, hath been over-looked; Therefore Mr. Sidenham failing to make good his hinge and main weight, in thinking to make all promises to Abraham as Father to the faithful, to be held out in circumcision, and that it was a seal of the covenant, and baptism a seal of the new covenant, in all which his errors and mistakes have been plainly discovered: yet I would not have Mr. Sidenham or any of his judgement, to think, that I have denied him that which may be some have, or he hath expected to have granted him (as I should readily have done, if it had been God's truth) in relation to the covenant whereof circumcision was the sign: as though, if Mr. Sidenhams and Mr. Baxters' consequences were granted him, he could thereby prove his infant-baptism; for this I say, that though he were certain that a Child were in the new covenant of the Gospel, yet no visible fruit of holiness, of profession, of faith, conversation, and willing desire of baptism being made to appear, secret things belonging unto God, and we being commanded as any shall be discipled to baptise them; it's not in Mr. Sidenham, etc. to gainsay Christ's will and power, to make the admission into the Church, according as he fancieth by any pretended pretences, consequences, or precedents, or to admit a Child, or ignorant person, not being by Christ tolerated, seeing according to his own pretended light, he did not regulate circumcision to a former administration, neither is there any Scripture to prove that baptism succeedeth circumcision, but both by command and example the Scripture doth prove the contrary; therefore in the simplicity of the Gospel, except Mr. S. will flee from Scripture, and justify the falling away from the faith, so that in this point of Infant-baptism, he should comply with the tradition of Popery, he hath hitherto produced nothing to uphold his controversy in this great thing, foundation and hinge, which I have answered. To proceed then.  Mr. S. p. 22. Infants, if believers, were never cast out of the visible Church of Christ, of which they were once in. 
Answ. According to that maxim, Omnis privatio implicat habitum, you know that every dispossession implieth a possession: Infants cannot therefore be cast out of the Church, before he can prove them admitted: and if Mr. S. or any man living can tell us by what visible administration, Children were admitted visible Church-members before the time of Abraham, or in the Gentiles Church, or by what Scripture they are said to be admitted members by cirumcision; I shall admire him and them, and acknowledge their discovery, desiring him till than not to conclude, that we do cast them out, or deny them any thing, that can be conscientiously granted them.  
Mr. S. chap. 4. p. 30. In that Mr. Sidenham doth make a twofold distinction, of being in covenant, in relation to the election of grace: and secondly, to be in covenant, in fancy visibilis ecclesiae;  
Answ. To this I answer, first, that only the elect are in covenant of saving faith, which is called as he saith, by Divines, intentionally in covenant, as God intending only to save them. I agree: only this may be observed, 1. That the election of Grace is not by the Covenant whereof Circumcision is a sign. 2. That if upon this account, that is, Predestination, we should look on children, than children of believers, as well as believers, Papists, Turks, and Infidels, may be in the Election, even before they be called; and yet this will give no liberty to children, until their secret election be made visibly appearing, through a gracious call, Act. 2.38.  
2. In that Mr. S. tells us that there is a being in Covenant in fancy visibilis Ecclesiae, in the face of a visible Church; I confess, that a visible Church should have a race, so that they may see, hear, and speak with one another, to yield up themselves to serve God with one consent, Zeph. 3.9. but how he will make Infants in swadling-clouts such visible members, I know not. For want of such a face of the Church, Mr. S. I suppose excludes Infants from the Lords Supper, though he confesseth that thereby the Church is made one body, pag. 169. and so doth the Apostle, 1 Cor. 10.17.  
And I do absolutely deny that ever there was any such Covenant, by virtue of which God said a child should be counted a member of the visible Church. Therefore Mr. S' Scriptures to prove that by Covenant children were brought into the Church, are to be examined.  
1. As to that place, Rom. 9.4. which Mr. S. produceth;  
I answer, that it only holds forth the several privileges belonging to the Jews, but doth not hint so much as one word, that by Circumcision children were brought in fancy visibilis Ecclesiae, or made members of the visible Church.  
2. To that place, Deut. 29.10, 12, 13, 14.  
I answer, It is not at all proved that Circumcision did at all relate to Religion, but that God said that he would make them a people, as he promised, Gen. 17.6, 16. to make Abraham a father of many nations, and so Sarah should be a mother of many nations, as I have proved before of which Covenant Circumcision was the sign.  
3. To that place, Joh. 15.2. and Job. 1.11. I cannot see the least conjecture of a Covenant.  
4. To the last place, Psal. 50.5. Gather my saints together, that is, make a visible Church; This I acknowledge: but that any children were gathered, the next words tell him who they be that God would have gathered, even such as have made a covenant with sacrifice: not such as are of the covenant whereof circumcision is but a sign, but such as have made a covenant with me (saith God) in sacrifice: so that we find no shadow of proof in the places produced by M. S. that children are of the visible Church. To another relation.  
Mr. S. chap. 5. page 35. endeavours to open that place, Acts 2.39. For the promise is made unto you and your children, etc.  
Answ. In the pretended opening of which Scripture, Mr. S. indeed hath so over-veyled the same, and shut it up in Logical Distinctions, Critical Questions, and Wrested Applications, that I may say of this Scripture, as the parents said of their son, It so clearly shineth, that it is able to answer for itself. These be the words: Repent and be baptised every one of you, in the name of the Lord Jesus Christ: for the promise is made unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Now the promise here, which Mr. S. omitted, as the antecedent to be related, was to receive the holy Ghost, by such as did repent and were baptised, and who are here said to repent, to be baptised, & to receive the holy Ghost: but such of them, and of their children, and them that are afar off, and of their children, with this restriction, even to as many, and no more, than the Lord our God shall call. So that here is a plain restriction, and application to whom this promise is made, even to as many as the Lord our God shall call. And therefore no heart could desire a more full and plain expression of the mind of God. And therefore Mr. S. hath not opened, but shut up, or turned the stream of those gracious expressions of Scripture. And yet upon conclusion, after a great deal of discourse, this chapter consisting of almost a sheet of paper, he concludes, that however this Scripture holds forth the promise of believers of the Gospel, both Jews and Gentiles, and their children: which is true, if the last words, wherein all the main business depends, be applied, whereby we may see to whom this promise is made, even to as many as the Lord our God shall call.  
Mr. S. chap. 6. pag. 45. having hitherto endeavoured to plead his own cause, by the strongest Arguments which by consequence he could produce, now endeavouring to throw down our foundation in this sixth chapter, he tells us, that our great plea from Mat. 3.8, 9 is made vain.  
These be Mr. S' words:  
That we may still take off the Objections, let us view that place so much stood on, Matth. 3.8, 9 When John saw many of the Pharisees and Sadduces come to his Baptism, he saith, O generation of vipers, who hath forewarned you to flee from the wrath to come? Bring forth fruits meet for repentance. And think not to say that you have Abraham to your father: for I say that God is able of these stones to raise up children unto Abraham. From this text they gather, The pretence of being Abraham's children could not give them a right to Baptism. And if John denied Abraham's seed upon that account, much more would he the adopted children.  
That this is no such ominous place against Infant-baptism, consider who they were he spoke unto, the Pharisees and Sadduces, men of age, and degenerate from Abraham's faith, persons that lived in their own works and righteousness: therefore he calls them a generation of vipers, which was not as they were Abraham's children, but as they walked not in Abraham's steps, and were quite degenerate.  
Answ. To which I answer, that the plea is not vain (as Mr. S. in the contents of his chapter pretendeth) that is by us made from Matth. 3.8, 9 though to obscure the light that therein shineth, or for Mr. S. to light his candle, or gloss, or interpretation, to darken the sun-light of express Scripture, is labour in vain, in that,  
1. I say, that Matth. 3.8, 9 in the general, is directly against Infant-baptism, in that none but such as have faith and repentance must think to be baptised, is as clear a place as can be desired or pleaded for.  
2. That the pretence or consequence from Circumcision, from this of Mat. 3.8, 9 Think not to say you have Abraham to your father, is also condemned, it appears that John did not judge them to have any benefit or privilege as being Abraham's seed according to the Law, Rom. 4.16. whereby Abraham was their father by circumcision, Gen. 17.5, 16. And therefore John apprehending the Pharisees and Sadduces (as Mr. S. etc. do) to style themselves, through this pretended privilege from Abraham, without looking home for faith and repentance, which every child of Abraham should have, which calls Abraham father by faith, as only they that believe aught to do, Gal. 3.7. therefore, to undeceive the Pharisees and Sadduces, and to unbottom them, and to throw down their sandy foundation, that John in the simplicity of the Gospel might be downright with them, (though it's true, that Mr. S. saith, that he did not call them a generation of vipers, as they were Abraham's seed, yet) that they might not through fleshly confidence make their plea, or rest upon this account, that they might be baptised, being but Abraham's seed according to Law, and not by faith, he tells them (to undeceive them) saying, Think not to say that you have Abraham to your father, as that you should think upon this account, that I should baptise you; therefore John, without as much as taking notice (which he would have done, if there had been cause) of any legal privilege they had by Abraham to plead for Baptism, only exhorts them to faith and repentance, by which they are the children of Abraham by faith, Rom. 4.12, 16. Gal. 3.7. which John makes the ground of his admittance unto Baptism: unto which Gospel-ordinance, none but a taught disciple, by the express and plain words of Christ, aught to be admitted. And therefore our plea, that the pretence of being Abraham's children by Law, or Circumcision, could not give a right to Baptism, as hath been before often proved, is very warrantable: so that John did not desire to dispossess them, or question them as the Legal seed, or children of Abraham; but only let them know, that they ought not to have so much as a thought to get Baptism, though they should think to say, We have Abraham to our father: which in other respects, it was both lawful for them to think, profess, and affirm, that they were Abraham's children according to the Law, but yet not to plead it as a consequence for Baptism, much less for their children's. And, but that I strive not to take advantage upon every occasion, it's an easy thing to prove by the words of Christ, in that he did approve of the Pharisees to sit in Moses chair, and of their doctrine; and ●n that they (as the word Pharisee signifieth) did expound the Scripture; and that the Sadduces were strict living men, that gave much to the poor, though they (admitting of nothing but the letter of the Scripture) denied the resurrection: yet, as Authors testify, they were the best of the Jewish Church, and did uphold circumcision, though, as many that pretend to the Church, they stood for traditions, and had their failings, and, through unbelief in Christ, were a generation of vipers: yet that they were quite cut off, and degenerated from Abraham's seed by the Law, he cannot prove, as may appear by Christ, Joh. 8.37, 39 And therefore John not approving of them upon this account, as being Abraham's seed according to the Law, makes it clear, that John did object both against them for their evil lives, and for pretending that they should have Baptism, from the pretence that Abraham is their father according to the Law, as before said. Therefore we stand to our plea, that Matth. 3.8, 9 is not only against Infant's baptism in the general, but also against the very consequence which (from Circumcision, whereby Abraham is a father according to the Law) is pretended, to uphold the same. And therefore children were not baptised by John, as though, as Mr. S. saith, p. 47. they were neglected by John, as though he could not have got time to attend to baptise them; but, John did not baptise them, because they were not Abraham's seed according to the faith, Rom. 4.12, 16. Gal. 3.7, 9 that is, they were not actually believers, otherwise John would not have been guilty of such partiality and injustice; for John refused none but such, and all such whatsoever, as in whom there was not the appearance of the fruits of faith and repentance, Acts 15.1, 2, 3, 4. And seeing, by Mr. S. children were not baptised by John, and yet all Judea and Jerusalem, and all the regions round about Jordane, came to John's Baptism, Mat. 3.5. I hope he may be persuaded that country and households may be baptised, and yet children, ignorant, and profane, according to Christ's command, may justly be debarred of the said Gospel-Ordinance.  
Mr. S. ch. 7. p. 49. 1 Cor. 7.14. Else were your children unclean, but now are they holy.  
Answ. All that are of Mr. S' judgement, are so partial, and do so apparently contradict themselves in the application of holiness, as pretending it relates unto children's Baptism; in that, as they pretend to bring children into the Church, in that they say they are holy; so on the contrary, they excommunicate them out of the Church, from being partakers or members of the Body or Church in the Lord's Supper, because they want saith and holiness, which is required in all communicants. Therefore I care the less to trouble myself or others in further answering this wrangling consequence: for they themselves show sufficiently, that it is not relative holiness, as being appropriated to God, as the vessels in the temple, 1 Sam. 21.5. but, it is the holiness of conversation; which we nor they cannot see in a child; the ground, with faith, of admission into an Ordinance: which rule as they walk by in admission unto the Supper; so, by the same rule they ought to walk, in the admission into the Ordinance of Baptism. And therefore Mr. T. is not (as Mr. S. saith) too critical, to inquire whether children holy inherently, imputatively, or invisibly: for unless there be a manifestation of holiness, as the fruit of the inward grace, we see not a disciple: and therefore man being judge of Baptism, cannot, by the rule or commission of Christ, judge a child to be baptised. And therefore as Friar Toi●is consequence, That because Angels were holy, we may pray, Hallowed be thy name: so Mr. S. pretending children are holy, ergo we may baptise them, is equally to be condemned.  
Mr. S. chap. 8 & 9 In which he endeavours, from the cutting off the Jews, and engraffing in of the Gentiles, to relate to a visible Church-membership, in answering Mr. Tombs eight Arguments to the contrary.  
To which I answer, That, without any partiality, I cannot see but that Mr. T's eight arguments are so unanswered by Mr. S. that it were to eclipse Mr. T's light, and to take upon me an unnecessary task, to answer Mr. S. Mr. Tombs' eight Arguments shining more glorious, through the opposition made against them. That I may therefore only hint something that may further discover the mystery of cutting off and graffing in, etc. I conceive it cannot be understood of visible Church-membership, which is but a consequence and effect of Preaching; but hereby God hath declared, in a more general way, his total withdrawing away of his presence, as denying the Jews, and affording of the Gentiles the means of salvation. So that we may understand root and branch, as root and rush or branch is explained, Isai. 9.14. And therefore as Paul, Acts 13.46. saith, It was necessary that the word of God should first have been spoken unto you: but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles; thus, there was a cutting off, and engraffing in; rejecting the Jews, and affording of the Gentiles of the means of salvation.  
To proceed, Mr. S. chap. 10. pag. 88 showeth the harmony of Matth. 19 with Mark 10. and Luke 18. concerning the bringing of Infants to Christ, and his acts towards them.  
Answ. Not to occasion discord to such a harmony, the ground of Mr. Philipus consequence, which I though (thought many are not of that opinion) the strongest consequence that is pretended for Infant-baptism; therefore that Mr. S. etc. may see, that we do desire to declare, that we are so acted with the Spirit of Christ and his Apostles, to follow his steps, 1 Pet. 2.21. who is our forerunner, Heb. 9.20. in every thing; whereby the reign of Christ, in raising men up in the spirit of the Apostles and Prophets, Rev. 20. may be made visible: that we may profess to imitate Christ, (Miracles excepted) in all things, in that Christ in all things: was the great servant of God in obeying, Isai. 42.1. Therefore, I humbly conceive, they are not to be judged, that are made willing to imitate Christ, as in praying for a blessing for meat and drink, and to bless the elements of bread and wine in the Lord's Supper, if they also shall in imitation of Christ bless children, by praying for them: yet in this we have not the least ground at all for the Gospel-ordinance of baptism; though herein our Hannab-like love and care of children, to seek God for them, and that they may be brought up in the nurture and admonition of the Lord, is discovered.  
Mr. S. chap. 11. pag. 103. wherein the method of God in the Old Testament, of a administering Ordinances in families, and baptising households, in the New Testament, how far it contributes to Infant's baptism.  
Answ. Though I acknowledge, as Mr. S. hath declared, that Abraham and his house was circumcised, and might allege that Abraham had no children in his house, Ishmael being thirteen years old, and Isaac as yet unborn, when Abraham was circumcised; yet this needeth not to be alleged, for Mr. S. cannot prove that Abraham was brought into the Church, he being in the Church before: and Israel his son, if he were called to offer, or bring his offering unto the altar, was also a visible member of the Church, Psal. 50.5. And besides, Circumcision being but the sign of a temporal covenant, Gen. 17.8, 11. as I have before fully proved, therefore I see no ground, from Abraham's household being circumcised, to be a precedent or method (as you call it) for bringing of children which cannot profess; seeing, upon profession, Christ hath ordained all to be called to the Ordinance of Baptism. And that, which puts all out of doubt, the Scripture it sel● clearly removes this scruple or supposition, in that when whole households were baptised, as in Acts 10. Cornelius and all his house feared God: and of the Jailer and his household that was baptised, it is said, that he and all his house heard the word of God: Acts 16.32. was baptised, ver. 33. believing in God with all his house, vers. 34. And when Paul baptised the household of Stephanus, 1 Cor. 1.16. it's said in the same Epistle, chap. 16. vers. 15. that the household of Stephanus addicted themselves to the ministry of the Saints: so that there is a constant method to the contrary. If there then had been a child in Lydia's house, she going to hear, not knowing of Baptism (a thousand families not having little children, as either not being married, barren, or ancient) I conceive the like would have been mentioned. And therefore I do not say, as Mr. S. saith, chap. 6. pag 47 that children were neglected: for if it had been the will of God, the Apostles would have readily baptised them, and would not have neglected their duty; nor would the holy Ghost so fully have declared the exclusion of children; or nominated, that all in the house believed, etc. when households were baptised.  
Mr. S. chap. 12. pag. 109. in which Circumcision and Baptism are compared.  
To which I answer: Mr. S. having pleased himself to roll over the same stone, (I may say, a stone of offence) in tumbling it back again, we being fully troubled with it, chap. 1.2, 3. So that Mr. S. I suppose, will not find it useful for his building: therefore I much admire, that he would compare Baptism and Circumcision, and yet make them both look so like themselves, as that, pag. 114. the one (he saith) cutting away sin, as with a knife; and the other washing it away with water. In which words of Mr. S. there appeareth so much smoke in the temple, in this blind Popish doctrine, as that I need not further confute it. And yet it is so precious in his eyes, as that the darkness of Uncharitableness hath so far possessed his spirit, (as I am constrained to say) that he further hath judged his brethren, saying, That if they did with more sobriety weigh such considerations, they would not with such foolish contempt write and speak of Infant baptism.  
To which words of Mr. S. in soberness, plainness, and in the simplicity of the Gospel, I say unto him, Brother, first take out the moat out of your own eyes, which makes you imagine you see your brethren want sobriety and wisdom, in that they cannot with you see that knife and water that cutteth off and washeth away sin. Who is most inconsiderate, I pray you? It is the blood of Christ, and not that of Circumcision, which is the fountain; and not of water, that is set up for sin and for uncleanness, Z●ch. 13.1. Did not Popery hold forth this doctrine, in teaching that Original sin is washed away in Baptism? Certainly upon second thoughts, I hope Mr. S. will not condemn his despised brethren of foolish contempt, it upon this account, as Popery hath corrupted and perverted the Ordinance, they deny your doctrine concerning Baptism and Circumcision, being thus by you made enemies to the cross of Christ: and therefore there neither wants wisdom nor sobriety in those, that upon this account do zealously oppose the ascribing of Justification to Circumcision and Infant's baptism; seeing Circumcision did never cut off sin, and that Infant baptism is repugnant to the command of Christ in the Scripture. And though I am tired, to meet again with Circumcision, which was so silenced by the first General Assembly, Acts 15. as methinks it should not be received by us that succeed them;  
To answer further: That Circumcision, as Mr. S. pretendeth, hath no correspondency with Baptism, we may observe,  
1. That Baptism is upon profession and prayer: but Circumcision without any prayer or profession was instituted.  
2. Baptism hath relation to the Church called out of the world: but Circumcision was only the token of an entail of inheritage, in which the world were gathered, or made a nation, Exod. 12.48.  
3. Baptism brought in both men and women into the Church: but Circumcision had no relation to the female. And therefore I know not in what Baptism and Circumcision may justly be compared.  
Mr. S. chap. 13. pag. 116. tells us, that Col. 2.11, 12. is a famous place holding forth correspondency betwixt Circumcision and Baptism.  
To which I answer. You see Circumcision hath got upon the stage again, to plead its correspondency betwixt it and Baptism, from Col. 2.11, 12. from which you cannot expect any great applaudet, first, in that M. S. confesseth that some Divines are of contrary judgement. And if all be not, they may see cause of better information, if they consider, that it is circumcision made without hands which precedeth, vers. 11. which Baptism cannot succeed, v. 12. And therefore this place which Mr. S. produceth, cannot be famous, except thereby, that Mr. S. produceth a place, whereby he is cast with his own witness. But I hasten.  
Mr. S. chap. 14. pag. 122. In which is a clear explication of Matth. 28.19. with Mark 16.15, 16. wherein their Arguments from the first institution are opened and confuted.  
Answ. Mr. Baxter's Arguments, and explanation of the commission of Christ, Go and disciple unto me, and baptise, is I hope so fully answered, that all the mists, scruples, wrangling, and criticisms, whereby Mr. S. hath endeavoured to over-veil the commission of Christ, are there so answered, that it will further appear, that Mr. S. is either under delusion, or doth prevaricate the command of Christ, in that he would have the express and most plain words of Christ, Go teach and baptise, to mean sprinkle an untaught disciple: An implicit contradiction to the Gospel-Ordinance, as in Mr. S. next chapter will more appear.  
Mr. S. chap. ●5. pag. 130. In which the signification, or what it is to be baptised, is discovered.  
Answ. That you may see what Mr. S. hath done in this business, and how little his Humane authority, which pag. 131. li. 1. he saith, are the best guides in this case: It cannot be denied, but that after Mr. S produced Scapula, Pasor, and Grotius, to show their judgement of Baptism, out of his ingenuity he confesseth (which is all which we desire to be granted) that those Authors, in the strictest sense, acknowledge, and do interpret baptism for immersion, that is, to be covered all over, or, as the Scripture saith, to be buried in baptism, Rom. 6.4. Now behold how Truth prevaileth! when Mr. S. set himself, and all his learning, to find some scruple or doubt against the known received practice of Christ and his Apostles in baptism, to try the test, and to see how it may be judged by man; his own witnesses, Budeus, Scapula, and Grotius, confess, that in the strictest sense, baptising is to be understood as we would have it. Yet notwithstanding, Mr. S. doth with this Ordinance, as the Heathens (as Josephus tells us) did with Christ, in that they would not acknowledge him to be God, because the Synod and common people had not seen him before his resurrection. For, to deny the right use of water in baptism, Mr. S. flees to the Oracle of the Athenians. O● wonderful! how gropes he, or stumbleth for light on the noonday! or how hardly would he admit of Baptism? In that he saith the Athenians baptised pots or cups; what then? do you think them so slovenly, that they would only sprinkle their pots and cups, which are usually put into, or washed all over in the water? Alas, Mr. S. alas, this running under the figtree for shelter, discovers Eve's nakedness. Truly, these critical fancies, and wrested allegations, will not hold water. You are deceived, if you think to blind a seeing eye from beholding the right use of the element of water; into which Christ descended, was buried, and for this cause they chose Jordano, for that there was much water there, to be the place for baptism. And therefore though at the beginning of the Chapter, p. 130. and in the last lines but two, you have promised to clear up the mist; yet indeed you have done nothing less. But it's no matter; the sun of Truth can shine thorough your darkness, which cannot comprehend it. And that which makes me humbled, is this, that I see you do much endeavour to put a veil upon the Word; so that p. 134. you say, Let us view (your veil being cast over) the Scriptures which they bring for maintaining of this signification, that is, to be covered over in baptism, Matth. 3.13. Act. 8.36, 37, 38. What think you, Mr. S. have not those Scriptures satisfied you against sprinkling, or pouring water on the face of a child? Not to trouble you how much Mr. S. strives to evade with his distinction, ab & ex, that Christ came not out of the water: as though Philip was not baptised as Christ, whom he confesseth to have come out of the water. Oh lamentable cavilling! what would he do? would he with his ab or ex deny the gonig into the water? or what would Mr. S. mean, saying, p. 135. that Philip was as much in the water as the Eunuch? what, was Philip buried in the water as much as the eunuch? Lord make us truly humbled. How gladly would man uphold his sandy foundation! or how loath is a lofty spirit to become humbled! Cannot a man baptise, or put another man into the water, but he must go as much into the water as the party that he baptizeth? How Mr. S. should be able to answer to the third place, where it is said, John was baptising in Enon, near Salim, because there was much water there, in regard his sprinkling ceremony speaks his contradiction, I shall not spend time to no purpose, to answer more than I have said, to what he can allege against the baptising because of much water; seeing that as Reason Janus-like hath two faces, some men have a face to object against any thing.  
Mr. S. pag. 138. The last pretence commonly urged for this dipping, is from the analogy it hath with Christ's burial: Rom. 6.4. Col. 2.12. Buried with him in baptism. Hence they say it is most clear, we must be dipped under water, else it will not represent a burial. In this they put all their confidence.  
Answ. Our confidence is in God and his Truth; and therefore we shall be ready to answer, if you can, more seriously than before, object any thing from Scripture to prove the contrary practice: And therefore let us hear what Mr. S. hath to say, pag. 138. in these words:  
Plunging the whole body in water, doth not represent burial: for the custom of the Jews was, to cut out a place like a cave, or den, out of a rock, to lay their dead bodies: and, as it is observed by a man of great learning and diligence, Thus when we sleep in our houses we may be said to be buried, having something over our heads.  
Answ. In that Mr. S. hath acknowledged, that to be covered over head, represents burial; or to be buried in baptism, is to have the water covering us; in this he hath, whether he intended or no, justified our proceeding, and condemned his own sprinkling business or ceremony. To what Mr. S. saith further in this particular.  Mr. S. pag. 139. relates, Secondly, the manner of burying in Europe, is not by plunging the body in a pit of dust, but by casting dirt or dung on the person: so that the pouring out water on the face of an infant, as a passive subject, seems more to answer the similitude of burying, than the casting into the water, wherein there is some motion of the party himself, contributing to his baptism. 
Answ. In that Christ went into the water, and prayed in the water; and that in imitation of Christ it is said, Act. 22.16. be baptised— calling upon the Name of the Lord; the mystery of a burial is held forth, not so much from passive deadness, as in being separated and covered in the water, whereby deadness in that act is declared. And this Mr. S. pag. 138. that to be covered, is employed in burial, and that this covering in water is not by sprinkling: for in stead of covering the child, to represent a burial, Mr. S. takes another course, or the Goodwives, by his permission; for they take off the cloth, and make the child's face, that before was covered, to be uncovered, that he may sprinkle a drop or two, or pour a little water on the face. Now hereby that he should represent a burial, when he seems only to rantize the face; it's known that the child is so far from being covered, or hid from the people, or separated, that the Goodwives hold it up in their arms, to be rantized in the face of the Congregation. Which methinks Mr. S. should not fancy to represent a burial: for in this he is as much mistaken, as he is by the book, in that he tells us, pag. 141. that the Jailor was baptised in prison: for Acts 16.30. the Jailor brought out Paul out of prison, and after Paul had preached to the Jailor, and to all his house, than the Jailor was baptised: and that this was not in prison, as Mr. S. dreamt, it is said after he was baptised: he brought them into his house, vers. 34. But this mistake is not so great, as that Mr. S. hath thus far suffered his passion to be predominant, as to say, pag. 142. that if there be any absolute need of dipping, it is to cool the heat of these men's spirits, who deny baptism to be true, because they have not been plunged.  
Answ. Oh strange! if this vox populi should come from Christ, what's that he tells of cooling the heat of spirits? Alas, Physician, cool yourself. But I hope he hath his check, as I am troubled for his levity: for that fire of zeal that is in the Saints, to own the due administration of the Ordinance in Baptism, is such a fire of zeal, that Mr. S. is not able to quench it. And if there could be an outward remedy for hot spirits, it were a mercy that the sparkles of Mr. S' youthfulness were so far quenched, that it might not be his recreation to contradict the mind of Christ in the right use of the element of water in baptism; which we do not, as Mr. S. saith, ascribe to plunging, but to be covered over, or buried with Christ in baptism.  
Mr. S. chap. 16. pag. 148. endeavouring, that the washing of the body, Heb. 10.22. was not meant by baptism; and his summoning up his former principles, as he calleth them, chap. 17. p. 154. and his business in troubling himself about the administration of baptism, chap. 18. being things that are not either granted, or denied, prejudicial to the cause, no more necessary than his recapitulation of his former principles, which doth spend time, and make him tedious to the Reader, as what he hath alleged in Christ's being baptised by John, chap. 19 pag. 162. with his conceited Question, Whether Christ did preach before he did baptise: All these Chapters being but strife of words, and doubtful disputations, I not striving for mastery, but only, as engaged, endeavouring to undeceive the deluded people, in holding forth the Truth; I seeing no edification for me to follow the flying shadows of needless conjectures, altogether as unedifying as endless genealogies: Therefore only to the last Chapter, wherein Mr. S. holdeth forth, pag. 166. That Baptism doth not form a Church;  
I answer, That though Baptism doth no more form a Church, than it formeth a believer, no Church hath been found or acknowledged, which hath not been baptised. Therefore, though through the falling away from the Faith, Christians can experience, that the work of grace, in giving a seal to the Ministry, and thereupon there hath been a yielding up of one another to serve God with one consent, whereby a Church hath been gathered, before these members (as in the Churches of all Independents) they have been baptised: yet if the said Independent Churches should in mercy have their eyes opened (as some can experience) to see and submit to the mind of Christ in the Order of the Gospel, whereby the first that is in baptism be last discovered, then in this extraordinary work of grace, the work of grace upon full trial being approved of, that the said Church be found to be gathered Saints, and the seal of the Ministry, than the said Church, as a household of faithful, without breaking their relation of Pastor and Flock, they may be baptised. For we must not build upon another man's foundation; Christ himself owning the man that cast out devils, though he followed not the Apostles: And though the Spouses sister want two breasts, yet was she owned for their sister, Cant. 8.8. So that whatsoever work of God is wrought, it is to be acknowledged; provided that the Pastor of the said Church be baptised by such a Pastor of a Church that is under the practice of Baptism.  
Thus much in answer to Mr. S' book, as it relates unto Baptism.  
To conclude, I shall only make answer to that which Mr. S. first objected against the doctrine of Baptism, and concerning the denying of singing of Psalms, in his Epistle Dedicatory.  Mr. S. Epist. Dedic. I have treated upon these two subjects, [viz. denying of Infant-baptism, and singing of Psalms] which eat men's affections, and creep at the heart like a gangrene, insensibly: An Opinion that hath been always ominous, and of a wonderful strange influence, accompanied with the most dangerous retinue of Errors, since the first Embryo of it was brought forth; whether by the judgement of God, or from its natural and secret connexion with other principles of darkness, I will not determine; only God hath showed some black characters upon it, in every nation where it hath prevailed: though we cannot but say, Many Saints are innocently under the power of it. 
To which, I return this answer:  
That Hypocrites drawn out of the element of the world, receiving the new wine of the doctrine of the kingdom of heaven, into the old bottles of their hearts, Hymenius-like, have made shipwreck of their profession, makes not the Opinion always ominous: nor doth the abuse of drink condemn the lawful enjoyment of the creature. For, if you had but tasted, you might have experienced, that the doctrine of baptising of believers doth, like all other Truths, Joh. 17.17. so sanctify, and work, through Christ, such a spiritual union with Christ and all his Saints, that indeed a blind and profane soul cannot live in the element of it. And therefore, if any such appear, that have owned it, they either forsake the Church, or they are cut off by the Church, as withered branches: however, the evil complained of (if ever it be visible) though a Gangrene, may be cured with the knife of Excommunication.  
Yet on the contrary, such inevitable evils attend Infant-Baptism, that it is the very heartblood and pulse of the soul of Antichrist, and the only partition-wall, which hinders the communion of Saints, and the greatest let to the gathering and uniting of all Saints, into Truth and Church-fellowship, that can be: So that as long as it is in practice, the smoke shall not fully vanish out of the Temple. And therefore such black characters do point it out, it being built upon the foundation of wrested consequences, implicit faith, blind charity, and pretended antiquity, that Antichrist himself, and all the profane sons of the world, plead their own birthright-priviledge in it, and rest under the cover or shelter of it: Though I must with Mr. Sidenham conclude, that many Saints do acknowledge it, and as owned by the world do decry it. And therefore it is to be hoped, that, as the Saints shall be more fully informed, Saintlike, they will renounce it, and will submit, Christ like, unto the Ordinance of Baptism.  
The second thing in controversy, is the denying of singing of Psalms; of which Mr. S. saith thus:  I hope when men's Hearts come in tune, their Voices will likewise. The former denies more fundamental principles, as the Covenant in its extent and subjects, the freeness of grace, the riches of it working in the New Testament, and contracts the Gospel, leaving more grace visible in the Legal and Old Testament-dispensation, then in the New. 
Answ. As concerning sing of Psalms, Hymns, and Spiritual Songs, though I hope to make these to appear to be distinct, which Mr. S. conceiveth to be individually united; yet, as to the point in controversy about Singing, this I have to say, That as Christ shall more and more reign, he shall rouse up and gather his Saints to be baptised into one body, 1 Cor. 12.14. and united into, and acted with the Spirit of Christ and his Apostles, that their hearts will be in tune: That as Independent Churches cast off Infant-sprinkling, so Churches of Christ under baptism will return (as some of them for the present are) unto singing. And yet I find, that those that are not under the present practice, dare not deny their title to the Ordinance of Singing. But that denying Infant-baptism is worse, or that there is any evil at all, but a submission to the Ordinance and Commission of Christ, in denying of Infant baptism; I must needs therefore further say, That to pretend baptism of Infants to be helpful to exalt free grace, is absolutely to deny the grace of God to be free, which is conveyed without the Ordinance of baptism. And that the child of a reprobate may be as soon under the Covenant of Freegrace, as the child of a believer: And that no man can judge who are under the Covenant of Free grace, and who are not. And therefore we do not baptise upon this account, but as we see grace, faith, and consent visibly appearing. And therefore their pretended light, that will baptise the children of believers only, as from free grace pretended, is most full of darkness. And if free grace had been a ground of baptism, man could not have been the judge. And that God doth require man to do nothing ignorantly, or doubting: and therefore hath expressly commanded (though hypocrites may falsely pretend to submit unto the Rule; and in admitting them upon that account, man is no offender) who we shall baptise, even every one that is discipled by teaching. And therefore we leaving to act upon the pretence of the Covenant of Freegrace, we do not deny children any outward warrantable privilege, that was granted them before Abraham's days, in his days, or ever was done by Christ or his Apostles, in presenting them to God, in praying for a blessing for them, and to bring them up in the nurture and admonition of the Lord; that as soon as ever this secret will of God, in his free grace, shall be revealed, They may, according to the command and example of Christ and all his Churches, pass the Gospel-Ordinance of Baptism.   

QUESTIONS and ANSWERS concerning the baptising of Believers only, the manner of the administration of the Ordinance, with the reasons that may induce the Magistrate to encourage the preaching thereof in Public.  
Question 1. WHether is Baptism a Gospel-Ordinance?  
Answer. In that 
‖ Mat. 28.19.  Christ himself is the author of it, and did after his 
† Mat. 28.7, 16.  resurrection from the dead immediately command it, and that all the Saints upon their profession of saith were accordingly baptised: Therefore Baptism doth appear to be a Gospel-Ordinance.  
Quest. 2. Whether may baptism be called a Seal?  
Answ. In that man is judge of baptism, and that it is against the wisdom and truth of God to seal to a blank, or 
* Rom. 7.4, 5.  uncertain condition; therefore baptism is no Seal, though commonly so called.  
Quest. 3. What do you call Baptism, if it be not a Seal?  
Answ. Baptism is a 
‖ Heb. 6.1, 2.  principle of the foundation of the doctrine of Christ, a Gospel-Ordinance, the 
† 1 Pet. 3.21.  answer of a good conscience towards God and man, and a 
† 1 Pet. 3.21.  figure of salvation.  
Quest. 4. What is the end for which baptism was ordained?  
Answ. In that Christ commanded to 
* Mar. 16.15.  preach the Gospel to every creature, and yet only to baptise such as are 
‖ Mat. 28.19.  discipled, or are taught the word of God, or believed; it doth therefore clearly appear, that God in Christ did ordain Baptism, to this end, that Christ might 
* 2 Cor. 6.16.  separate the election of grace, by 
‖ Mat. 28.19.  calling them out of the world, into the 
† Acts 9.19, 27.  fellowship of the Church, and to unite all so called, in the profession of saith, in their baptism, and 
* Act 9.39.  breaking of bread, in which they communicate.  
Quest. 5. How can you prove, that by these words of Christ, Go and preach the Gospel to every creature, Go and make disciples, and baptise them, He that believeth and is baptised, shall be saved, is so to be interpreted, 
* Acts 2.41. compared with 46, 47.  that none but those that believe are to be baptised?  
Answ. Because the Apostles and Church of Christ did thus understand them, as by their doctrine and practice doth appear.  
Quest. 6. Where have the Apostles taught, that none but those that hear and believe, should be baptised?  
Answ. In that the Apostles have taught, that those that are baptised, aught to 
* Acts 2.38.  repent, be 
‖ Act. 2.39. Rev. 18.4.  called out of the world, have the 
† 1 Pet. 3.21.  answer of a good conscience towards God and man; and have declared that 
* Act. 8.37.  unfaithfulness hinders baptism: therefore by their doctrine it doth appear, that none but such as hear and believe, should be baptised.  
Quest. 7. And did the Apostles only baptise believers?  
Answ. Yes verily, they only baptised visible professors; as, when they 
‖ Act. 8.12.  believed Philip, preaching the things concerning the kingdom of God, and the Lord Jesus, they were baptised, both men and women: and when 
† Act. 10 2, 44, 48.  households were baptised, the Scripture doth declare, that they all 
† Act. 10 2, 44, 48.  feared God, received the 
† Act. 10 2, 44, 48.  holy Ghost, 
* 1 Cor. 1.16 with chap. 16.15.  gave themselves to the ministry of the Word of God, 
† Act. 26 32, 34.  heard the word of God, 
† Act. 26 32, 34.  rejoiced in God, and 
† Act. 26 32, 34.  believed.  
Qu. 8. If this be so, than neither children nor unbelievers ought be baptised.  
Answ. It's true indeed: for as in Circumcision, when the male was only named, the female was excluded; so when Christ only ordained that those that hear and believe should be baptised, unbelievers, and children, must needs be excluded.  
Quest. 9 How comes it then to pass, that this doctrine of baptism hath not been before revealed?  
Answ. Though the doctrine of baptism hath been always professed, yet it hath not been generally received, for these reasons. 1. Because there was 
‖ 2 Thess. 2.1, 2, 3.  a falling away from the faith, whereby all the Ordinances of Christ were perverted and corrupted, by the 
† Rev. 15.8.  smoke which was to continue till the Lamb's soldiers should procure the free course of the Gospel. 2. The tail of the beast is to strike down the 
* Rev. 12.4.  third part of the stars, even learned men, etc. (not under the powerful means of information) which shall walk under the sparkles of their own Consequences. 3. Because that though Antichrist, before these times, hath been revealed, as opposing the person and merits of Christ, yet the Ordinances are but beginning to be cleared; in discovery whereof, the Church gins to be restored to the purity of the primitive time of Christ and his Apostles. 4. In such a case as this, where things are admitted, as Infant-baptism, being the religion men were brought up in (though godly) yet it is not questioned, till men be put upon it, or otherwise by God extraordinarily called: for which cause, Infant-baptism hath not been much questioned.  
Quest. 10. What will become of all the world, the unbelievers and children, if they be not baptised?  
Answ. Christ must be preached to all the 
‖ Mark 16.15. Gal. 6.6  world, to every Parish, even to capable children, and unbelievers, etc. And as they shall have an ear to hear, and be 
† Rev. 18.4  called out of Babylon, they ought to be baptised, and receive the 
* Act. 2.42.  Lords supper, with the gathered Churches of believers.  
Quest. 11. How shall we be able to judge believers?  
Answ. By the 
‖ Joh. 15.8. Mat. 5.16.  fruits of their profession, or holy conversation; and in that they are willing to be united unto, and 
† 1 Joh. 3.14.  love the Saints, and submit unto the 
* Mat. 18.17. Act. 2.41.  government of Christ under the Gospel.  
Quest. 12. But may not unbelievers, like Simon Magus, come to be baptised?  
Answ. Yes. a garden may have weeds, and 
‖ Mat. 13.  tares may be sown with the good seed; yet, as the Church is to 
† 1 Cor. 6.2, 3, 4.  judge of her members, to receive them into communion; so hath the Church power to exclude them also out of her communion.  
Quest. What is the way of the administration of baptism?  
Answ. The Christian disciple that is to be baptised, must, 
* Luk. 3.21. Mat. 3.15.  Christ-like, upon the profession of faith and obedience, descend to be 
‖ Rom. 6.4.  covered or buried in water, 
† Act. 12.16 comp. with Luk. 3.21.  calling upon the Name of the Lord, being baptised in the Name of the Father, Son, and holy Ghost: which being done, those Christians which are baptised, are (as brethren) to be received by the 
* Act. 9 26  Church, by the 
‖ Gal. 3.9.  right hand of fellowship.  
Quest. 14. But may not sprinkling of water suffice in baptism?  
Answ. No: there can be no baptism in sprinkling or partial dipping: for in sprinkling, the right use of water is as much perverted, as when 
† 1 Sam. 15.15.  Saul spared part of the sheep, though he intended them for God's service. And besides, in the 
* Rom. 6.4.  burying of the whole body in water, the mystery of being buried with Christ unto his death; and the raising out of the water, to be conformable to the resurrection of Christ, is not only revealed, but in the baptised, humbling of themselves, prostrated Abraham like before God in the lowest element, there is a submission to the acknowledgement of the profession of Christ in the Gospel; which cannot be done or demonstrated in sprinkling, which neither sense, reason, Scripture, nor any Author, profane or divine, can judge to be baptism.  
Quest. 15. Whether is it not then a sin to baptise Infants?  
Answ. That we may judge no man but by visible appearance, it's without controversy, that they which baptise the children of all the Parish, or other men's Parishes without exception, sin against the light of their own pretended consequences.  
Quest. 16. But may not God accept of the good meaning and intention of man, though the rule or command be not altogether observed?  
Answ. In the sprinkling of an Infant, there is nothing at all, either in the taught disciple, that aught to be baptised, or of the use of water in baptism. And therefore intent or imagine what we please, the Ordinance is so totally perverted, that after information, I do not know how the Lord can be said to 
‖ Acts 17.30.  wink at such ignorance.  
Quest. 17. Whether is the child damned, if it die unbaptised?  
Answ. It is not in man to judge, that any child that dieth is either saved or damned: 
† Deut. 29.29.  secret things belong unto God, and if in God's election it be saved, want of baptism cannot hinder, nor the pretended enjoyment thereof alter the decree of God's Predestination.  
Quest. 18. But may not consequences be admitted, to prove Infant's baptism?  
Answ. In such a case as this of Baptism, where there is (as Quest. 5, 6, 7. hath been proved) an express command and example to the contrary, Consequences cannot be admitted of, lest we should 
* Rom. 9.20  reason against God, and resist his commandment.  
Quest. 19 Wherein do we resist or reason against the command of Christ in Infant-sprinkling?  
Answ. In baptising of an Infant, when we are commanded to baptise a taught disciple, 1. We bring the wisdom of Christ in question, as though he should forget to except against a child by name, having in the taught disciple already excepted against both the ignorant and infants; as in wisdom God, in only commanding the male to be circumcised, the female, though not otherwise excepted against, was expressly excluded.  
Again, when Christ saith, Baptise a taught disciple; for us by consequence to interpret this command to belong to sucking children, is to make Christ guilty of an implicit contradiction, or to deny, confound, gainsay, or confute himself, as to say, A wise fool: Therefore no Consequences, whereby we would uphold Infant-sprinkling, ought, in contradiction to Christ's command, be at all pretended; but as Christians, in this Ordinance of baptism, we must have the faith of Abraham, or believe according to the example of Abraham, to submit to Christ's express 
* Mat. 28.19. Mark 16.15. Mat. 3.15.  command, as hath been declared, without any reasoning to the contrary.  
Quest. 20. Why do men then usually, for the most part, rage against the baptising of believers only, seeing it is according to the express command and example of Christ and his Apostles?  
Answ. Because the election of grace (before, through powerful information, they have the means of seeing) oppose the Truth of which they are ignorant. 2. The world, which is the multitude of unbelievers, neither will nor can acknowledge to receive any 
* Joh. 17.  truth which doth sanctify, but as it is commanded by Law, or acknowledged by custom. 3. The baptism of believers only, is such a strict way or profession of godliness, that the generality do rage against it, so that the Papists and most licentious cannot endure to profess it.  
Quest. 21. But may not the Magistrate stint or limit the public Preachers to observe an Uniformity, and suppress this doctrine of Baptism, as being against the tradition and present practice of the Church of England?  
Answ. All formerly-received Doctrinal Truths and Traditions of the Churches, ought not as a Foundation (which is Christ in his Word) be so peremptorily and forcibly enjoined, as that the authority and truth thereof may not be questioned, or, upon a true and full discovery thereof, be altered or reform; seeing, to limit and force public Uniformity, so that none may buy or sell without that mark, was and is the design of Antichrist, whereby he tyrannised over the Saints, and their most glorious lights were put under a bushel: Therefore all private and public Preachers, etc. are to be 
* 2 Thes. 3.14. 2 Cor. 10.14.  limited only to the Word of God, and not otherwise. And therefore, if the Lord shall be pleased to reveal himself to any public Teacher, more and more to pull off the veil from off the Word, and to bless his endeavours in calling the Election of grace out of Babylon; this work of grace, as it shall appear in any Parish, is to be owned and encouraged: provided, that the Word be not so wrested, or pretended to be interpreted, as may deny the Fundamental Truth, which Christ after his resurrection did immediately command to be preached to all Nations, that is to say, to teach and baptise them, in the Name of the Father, Son, and holy Ghost, and to observe all things whatsoever he hath commanded, with belief of his 
* Mat. 2●. 19, 20.  presence to this way, and faithfulness to make good all other his promises, the inheritance and privileges of all faithful Christians.  
Quest. 22. But may it stand with the honour of the Magistrate, to countenance the professors of this doctrine?  
Answ. In that, for divers years, we have experienced, that the Lord is 
* Isai. 1.26.  fulfilling of his prophecy, to send Magistrates to take away the dross and tin, and to restore the 
* Dan. 7.25  dominion of the Saints, in the enjoyment of their Laws and Languages, which were taken from them by the fourth Beast, or last Monarchy: 
Rev. 17.1, 14.  and that they are the Lamb's soldiers that shall pour out the seventh Vial; that as former Monarches brought in smoke or darkness into the Temple, so Gospel-Magistrates, by their approbation of public shining lights, shall be glorious instruments to restore again the light into the Temple, or public Meeting-place for God's Worship. And in that the Magistrates have also, according to their duty, so far opposed visibly appearing 
* 1 Tim. 1.9.  unsound doctrine, having put their hand to God's Plough, in cutting down the Episcopal tree, and in abolishing the Service book; it must needs be then their honour, crown, and glory, so to finish the good work begun, so that Parochial sprinkling, the root of the Episcopal tree, having its life and moisture in the old Service-book, which is abolished, may not in this great light of the Gospel be replanted, or so suffered to take root again, so as to shoot out more wild olive-branches, or sons of opposition, under which the most ignorant and Popish party are still nourished; or so to favour it, as not to suffer the Gospel-Ordinance to grow beside it.  
Quest. 23. But is it consisting with the peace of this Nation, (so many opposing, and being disaffected to this doctrine) for the Magistrate to tolerate it in public?  
Answ. As no Ordinances (the fruits of faith) are to be forced; so there is little appearance of God in them, or they are not at all considerable, that being not forced to this doctrine, become the troubled sea, to be offended with such Saints that receive this Gospel-Truth that is preached unto them, and that the peace by any such shall be disturbed or broken; the Lord, which hath so promised his presence, & hath so blessed these and other Saints in procuring the peace of this Nation, that the Saints of Gathered Churches are ready to sacrifice their lives to maintain the peace of the Nation, under the present Government. And therefore the Magistrate may expect, in the promised presence of Christ to this Way really submitted unto, the blessing of God unto themselves, and the establishing of the Peace and Righteousness of the Nation.   

A Declaration to the Election of Grace, who, for want of information, are either ignorant of, or enemies unto the Gospel-Ordinance of Baptising of BELIEVERS only.  
Dear beloved in the Lord,  
WHen the falling away from the faith (which was foretold by the 
* ● Thes. 2.  Apostle) was fulfilled, the man of sin as it is said, or popish Antichrist, did not only sit in the temple of God opposing himself above all that is called God or is worshipped; but as foretold he brought the smoke of ignorance & strong delusions into the Temple: and though he pretends infallibility, yet Satan like, that abode not in the truth, he cannot receiv the love of the truth. And therefore the Masterpiece, or great design of the man of sin, was and yet is to endeavour by lying wonders & all deceivableness, to corrupt all the Ordinances or commands of Christ and his Apostles. 
The Pope or Antichrist did corrupt all the Ordinances, but especially Baptism.  And therefore though Antichrist had a great design against fasting, which he hath perverted and corrupted in respect of set days, and ordering a white meal, or to eat and drink when they fast; as prayer by him is also corrupted and perverted in the Popish use of ungodly forms, pictures, and invocation of Saints and Angels singing with an unknown voice; as he hath also made the Lords day of no effect by sporting and playing, and the observation of holy days: and though he hath blasphemed the doctrine, and deprived the people of the cup of the Lord, in the Ordinance of the Lords Supper, and hath totally perverted the gathering and government of the Churches of Christ, as far as his persecuting power extendeth; yet in all these he hath no such malicious design, as in the perverting of the Gospel-Ordinance of baptising of believers only. And yet behold the power of God, how by weak and contemptible means the Son of God is manifest, that he might destroy the works of the Devil, in that, though Infants sprinkling past the muster of a notable outward reformation, and was almost endenized into the profession of some Saints, and that great Champions threw down the Gauntlet of Arguments, to fight with the Weapons of consequences & traditions to defend the same; yet behold, the Lord makes the flock, or common people, to see the truth when almost all public teachers were overvailed, and could not burst thorough the cloud of delusion: until at last the Lord saw his time to trouble & thereby make the discovery of his light unto the public Ministry by calling some of them to trim up their lamps, that they may shine in the discovery of the mind of Christ in baptising of beleivers only. Do not then question, why not before now you are called to witness your profession: the Kingdom of Heaven is not got by observation. What are we, that we should withstand God, or hate to be reform? Arise, why sleep ye? the light shineth, the Bridegroom calleth: search the Scriptures, and try whether it be of God or no. Do not overlook Christ in the Manger: the Star shines, let us with the wise men worship and present ourselves unto him, unto whom it doth direct us. What is the Egypt. Reed of humane Tradition, or obstinate resolution, that you should rely upon? or do you fear to be put out of the Synagogue? Is not the Rigteous as bold as a Lion? Great indeed is Diana of the Ephesians, great is the power of the Prince of darkness: but greater is the truth of God, and his light, which is able to dispel the darkness both of Pope and people. Did not the truth always when it was revealed, and think you it shall not now as well as ever (if God intent mercy to England, etc.) marvailously prevail? Did not the Doctrine of Baptism cause the Pharisees and people, yea the whole election of grace, to follow John into the Wilderness? And did not those that were bewitched with Simons Sorceries, when they believed Philip concerning the Kingdom of Heaven, and the Lord Jesus, become baptised, both men and women? Shall not then, if Christ be fully preached indeed, overturn, overturn your parochial legal, worldly union, and gather the election of grace out of every parish, to be members of the church of Christ your Saviour? You know, or may come to experience the truth thereof, that his people shall be willing in the day of his power: his sheep shall hear his voice; but that strange voice of baptising Infants, never spoken of in the Scripture, shall they not hear. Come, let us reason the case: can Pedobaptism be a plant that our Heavenly Father hath planted, that spreads forth its luxurious branches, and makes a shadow for the world to rest themselves under, in the Cradle of security? 
Baptised disciples falsely slandered.  Close not your eyes, nor shut your ears against the revelation of truth, though common fame would affright you, as some did the Israelites, to obstruct their marching into Canaan, telling them, that there were great Zamzummims there: and therefore if you will believe them, they will tell you what monstrous people the Anabaptists are: if you look that way, you shall lose yourselves in the midst of darkness and delusions; they will draw you away from all Scriptures and Ordinances: but try before you trust, and search into their profession, and you shall see the contrary, that there was ever any way of God, but it was ever evil spoken of. Did they not say of John the baptist, that he had a Devil? 
The way of God ever evil spoken of.  Did not the world cast spots of reproaches in our Master's face, who was without sin, or any spot or wrinkle? If they do these things to the green Tree, what will they do to the dry? Were not the old professors, shortly after the times of the Apostles, in that they called one another Brother and Sister, accused of incest and fornication? and when they were forced to forsake the world and went into caves, did not the Troubled Sea, the Sons of Belial, cast mire and dirt into their faces, saying, That they laid lurking there to rob and spoil those that passed by? 
Just. Mart. Apol.  so that Justin Martyr was forced to make an Apology for their justification. And thus Luther and Martin Bucer, etc. were slandered with them by reproaches: and yet they were no more troubled, 
Ex Guibert Genebrard.  than Luther was with the Pope's Bull, of which he said, O Bulla vere Bullarum filia! Be not then discouraged, you know this is an evidence of their condemnation, but of your salvation. It's enough to give an account of faith, and that in the name of God, to assure you, that there is nothing to be owned but Christ and his Commandments; whereby he is our Saviour, and hath made himself an example for us to imitate him in all things, (Miracles excepted.) But alas all the pretences and consequences that the most learned can produce cannot make the delusion of sprinkling children to be baptism: God that never lied, did never require an action to be done against sense and reason; nor can representations or intentions alter an express command to the contrary. Were it enough, think you if any of you bid should your servant give a cup of water to a thirsty soul; were it enough for that servant to put his hand into the cup, and sprinkle the man in the face with two or three drops of water? were this to obey his Master's command? I trow not: and yet no more is done in sprinkling of children, in answering the Command of Christ in Baptism. And though this might be reform, and that you might say with the Eunuch, Lo here is water, what letteth that the Child may not be baptised? To this, the same answer must be returned, that Philip made to the Eunuch. If the Child can believe with all its heart, it may: but let the Child alone, though it may be pretended to be the Child of a believer, We know, or may know, that believers themselves, 
Rebaptization, Acts 19.1, 2, 3, 4 In the case of ignorance of the fundamental truth, or of the commission for Baptism.  which were really and fully baptised, because they were at that time ignorant of the holy Ghost were upon that account (all the fundamentals being not revealed without which baptism cannot be warrantable) rebaptised: when we were sprinkled, great darkness, in comparison of the light of Gospel-reformation that now shineth, was then as a cloud overveiling the Word. What hole can cavil find to seek evasion, unless we say we are not believers? Is it not then the duty of Disciples to imitate their Lord and Master, who in submitting to this glorious Gospel-Ordinance made himself our example, in which he was said to fulfil all righteousness? This is the way to humble a soul to give satisfaction of the profession of Faith, and the testimony of a good conscience; to this the presence of Christ, our peace light, and life, and protection is promised. 
Tindal's wick●d Mommon, fol. 25.  That you intent no evil, is easily to be believed: But as tindal the blessed Martyr said, That though Peter of a good mind or intention would persuade Christ not to have suffered yet Christ for all that called him Satan. It's one thing to have a good intention, and another to do of knowledge. God (saith he) hath made a testament between him and us, wherein is contained both what he would have us to do and what he would have us to ask of him: see therefore thou do nothing to please God withal, but what he commandeth. And that they might be good and Godly men, and Martyrs, that were never more than sprinkled, 
Ten Martyrs in Eng. Hen. 8. anno 1553.  it may be granted; but than it was the time that the smoke was in the Temple. Martyrs have suffered for the profession of the baptising of believers only, but never any Martyrs have suffered in the defence of Infant pretended baptism. If we would look on humane example, It not for us to say as those obstinate unbelievers that the Maryr Stephen reproved, who said, As our Fathers did, so will we do. Can there be any more precious in our eyes then to be led by the example of Christ and his Apostles? If you be not of the election of grace, if you would you ought not to be baptised. And if God have elected us, and we live under the means, our hearts and judgements shall be changed, we shall be the people that shall be made willing in the day of Christ's power, whether you will or no. Cease then, poor souls, be humble and patiented, and wait till you see that God will do with you: shoot not your bolt to wound your Saviour, through the sides of his despised Members: Be ye the Disciples of Doctor Gamaliel, until Christ make you his. It was the Pharisees and Lawyers that rejected the counsel of God against themselves, and would not be baptised, Luk. 7.30. but the election of grace must needs submit. As they are under the means of information, they have a promise to be effectually called: they cannot close their eyes, 
All the election of grace, as they shall be under the means, shall profess Baptism.  as the means of seeing is revealed unto them: and if they have light already, and yet see not in something that is newly discovered, than they are like a man in a dark Dungeon that seethe as soon as the window or interpretation of the Scripture is opened unto them. But no light, no means can make a blind man see, whom God will not call, though the heavenly Lamp were never so resplendent: And though a natural man shine as a Star in the Church, yet shall the tail of the Beast cast him down from the new Heaven or the Church, into his proper place or earthly Element: he cannot finish his course, he cannot (like his tempter) abide in the truth; he cannot receive the love of the truth that he might be saved. But on the contrary, 
Joh. 4.44. 2 Thess. 2.10.  all the election of grace, they cannot (though with Paul they have commission to persecute the Saints, nay though they have renounced the truth as divers 
* Archbish. C. Io. Bayaham Lawyer.  Martyrs did) rest till at length they return to their first love, and to the profession of the Gospel from whence they are fallen. Let us then content ourselves (if our Master be pleased to call but a few to serve him) if we be in the number of that few that are called. Let the election then wait on the means, and see what God will do or dispose of them, and not trouble themselves like Zobedee's Mother, to desire that for her Children, that cannot be granted her.  
To conclude therefore, either to stop the mouths of opposers, or to open the heart, (as the Lord is pleased) if at this time you will hear his voice, that hath commanded to baptise believers; if reason may be heard, or true information may not be despised, you may see in the confession or practices of contrary judgements, as much as may raze down the foundation of Infant pretended baptism, 
Artic. 27. Church of England.  in that it is acknowledged, that there is no express terms in the Scripture for Pedobaptism; and that by experience it may be sufficiently evidenced in our hearts and consciences, as is made visible, that such inevitable evils follow Infants sprinkling, as that it brings all the World into the Church, which should be called out of the World, and is the only obstacle or cause of the division of all gathered Churches, they differing nothing, but in Infant sprinkling, in which the Church of Rome, or rather the World forced into order, is in present practice; and from which, all the Churches of Christ ought to be totally separated, or effectually called out of Babylon: the very consequences by which Infants-sprinkling, a mere delusion and prevarication to the command of Christ, as men's inventions, being altogether groundless and unwarrantable, and though proved, are of no force or validity, to contradict the express command or example of Christ and his Apostles to the contrary.  
Let then all real, zealous, sincere, converted Christians hear Christ's voice, who hath commanded to teach and baptise all Nations; and let them with all their old fellow-servants, desire to imitate Christ their Master, who was baptised to make himself an example to fulfil all righteousness. And let us not think that his arm is shortened, that he cannot help; or that he is not faithful, who in this Gospel-Ordinance hath promised his presence, in which all the Saints have found, and ever unto the end of the World shall most surely find their only protection, comfort, peace, and glory.  
FINIS.