A short TREATISE OF BAPTISM. Wherein is declared that only Christ's Disciples or believers are to be baptised.  
And that the baptising of Infants hath no footing in the word of God, but is a mere tradition, received from our forefathers.   

To the Christian Reader.  
CHristian Reader, I am very brief in a matter of great concernment, though I know too well that the opposers of this truth are very large, bringing in in stead of Scripture, their far fetched consequences, though by such consequences as they bring I find that many of the grossest errors that can be are held out: as free will, falling away, and the like, and what makes so many differences of Religion among those that seem to be guided by the word: but their holding of points by consequences; for the word is one and the same and therefore I desire thee and all God's people, to stick to God's naked truth laid down in his word, and not by consequences to overthrow plain Scriptures. Farewell.  
Thomas Kil●●p.   
John 4.1. 
jesus made and baptised more Disciples than john.  
BY Disciples is meant all in whom the work of grace is wrought, as appears Act. 1.13, 14, 15. and 2.41, 47. and 6.1. compared together. By Baptism is meant the baptism of water, john 3.22, 23. Baptism is a Greek word, and most properly signifies dipping in English: and therefore the parties baptised are said to be baptised not at but in Jordan, Mark 1.5, 9, 10. and in Aenon, john 3.23. Act. 8.38, 39 Math. 3.16.  
Then note, 
 That the baptising or dipping in water belongs to Christ's Disciples, and none else. The Text tells us that Jesus (meaning his Disciples by his commission) made and baptised more Disciples (not more children) than john. john baptised many, and Christ baptised more. But all that john baptised were Disciples, and all that Jesus baptised were also disciples. They were disciplized by the teaching & then baptising, according to Christ's commission, Matth. 28.19.20. Mark 16.16. which is all one commission: they must first be disciplized by teaching, (for so the word in Matth. signifies) and then be baptised: or first believe, and then be baptised, Mark 16.16. want of faith doth hinder baptism in God's account, but nothing else, Acts 8.36, 37. the Eunuch believing with all his heart, was admitted to baptism, otherwise he could not: and they that had the Holy Ghost given to them, whereby they manifested repentance unto life: could not rightly have baptism denied them, otherwise they might, Act. 10.45, 46, 47. and 11, 15. And this is every where the tenure of the Scripture, as in Mat. 3. all over, Mark 1.4, 5. Luke 3.3, 7, 8, 9, 10, 11, 12, 13, 14. in all which places, we may plainly see two things; john's preaching, and the people's practice: the heads of his teaching were that they should repent, and be baptised for the remission of sin. In the people's practice we may see, first, they came out of all the Regions (where he had taught) to Jordan; secondly, they confessed their sins; thirdly, they were inquisitive about the mind of God, Luke 3.9, 10, 11, 12, 13, 14. fourthly, they were baptised of john in Jordan. The like preaching did Peter preach, Act. 2.38. saying, repent and be baptised every one of you, for the remission of sin. The Apostle would have every one to be baptised, but first he would have them every one to repent. And the same practice was practised by God's people there: for they that gladly received the word were baptised, ver. 41. the like preaching was preached by Philip. And the like practice was practised by those that were converted by him. For when they believed Philip preashing to them the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised both men and women, Acts 8.12. The like preaching was preached by Paul; and the like practice was practised by the Jailer and his household, Act. 16.31, 32, 33, 34. in which see three things. First, Paul spoke the word of the Lord to him and all his: secondly, he and all his believed on God: thirdly, he and all his were baptised straightway. The like preaching he preached to Crispus, and other Corinthians, Act. 18.8. and the like was practised by them, for they hearing, believed, and were baptised. The same was preached to Lydia's and hers; and the same was practised by them, Acts 16.13, 14, 15. the same might be seen by the Eunuch, & by Cornelius and his friends, and consequently by all God's people.  

Observe also 3. arguments.  
First, Christ gave his Disciples commission concerning baptism, to baptise believers, Mark 16.16. and this reacheth to the end of the world, Matth. 28.19, 20. therefore not to baptise them, or they not to be baptised, is to disregard his commission, and to baptise others (especially so known) is to go beyond his commission.  
Secondly, want of faith, or of the new birth, is the only bar to baptism, therefore they that enjoy these things may also enjoy baptism, but none else, Acts 8.36, 37. and 10.45, 46, 47.  
Thirdly, the Scripture holdeth out no other baptism in any place, but of such as have faith, or repentance wrought in them, therefore they being not baptised, God's word is taken from them, and to baptise others is to add to it, the danger of which see Revel. 22.18, 19   

Application.  
This informs us of a great mistake about baptism, even among God's people themselves. Some are for it, as it is in the public assemblies, with all the appurtenances, being so taught. 2. Some find the signing of the party with the cross to be man's invention, and if that were left, they think it were right. 3. Some find sureties no where spoken of in Scripture, and if that were remedied, they think it complete baptism, not minding perhaps the blasphemous speeches, which is worse than any of them: as that the child thus baptised is regenerate and borne anew: and that Jesus Christ hath sanctified the river Jordan, and all other waters to the washing away of sins, which is horrible blasphemy, attributing that to water which is peculiar to the blood of Christ, 1 john 1.7. Also in regard of the subject, there is great mistake. Some think being so taught, that the children of all professed Protestants are to be baptised. Some think the children of believers: others think only the children of such believers as are members of some particular Church are to be baptised, and none else: whereas if they would but search the Scriptures, and embrace this truth, all these newfound and scripturclesse baptisms would fall to the ground at once.  
Secondly, they that baptise children, or any that cannot manifest faith, are guilty of the profanation of God's ordinance. 'tis not their descent from godly parents will serve turn, as appears Luke 3.8, 9 though the jews had high thoughts of themselves in this respect, john 8.44. and the Gentiles were ●●●…ly swayed that way, as 1 Tim. 1.4. the which opinion is sharply reproved by john, by Christ, and by Paul in those Scriptures.  
Thirdly, hence we learn that they that are fit subjects of baptism, I mean they whose hearts the Lord hath touched with his fear, and yet keep off from baptism, are guilty of the neglect or contempt of God's ordinance: the danger of which see an example of in the Pharisees and Lawyers, for when the Publicans justified God and were baptised with the baptism of john, they rejected the counsel of God against themselves, and were not baptised of him, Luke 7.29, 30.  
Fourthly, this may teach God's people to beware of judging and censuring the professors of this truth, as if they were too nice or too precise, for this discovers in them (though God's people) the remainders of the old man, for naturally we are all given to speak evil of the things we know not, or have not formerly been brought up in: the open profane people speak ill of Puritans (as they call them) because they run not with them in the same excess of riot, 1 Pet. 4.3. and those called Puritans speak evil of Brownists (so called) for they out strip them, and they speak evil of us, we going one step higher, to wit, in point of Baptism: thus did Praisgod Barbon of late, his sin being open I may give him open reproof, 1 Tim. 5.20. who in stead of proving the lawfulness or baptising infants, taking on him so to do, in the mean time derides us, and leaves that undone. Much like to peevish jonah, 4.2. who in stead of praying to God fell a quarrelling with God. But my earnest desire is, that I and Mr. Barbon, and all God's people, though differing in judgement, might not differ in affections, but that there may be love and tender affections among us, seeing we are brethren, and that we use no such violent speeches to one another, or to any, sigh we have learned that the wrath of man doth not accomplish the righteousness of God, jam. 1.10. and that the wisdom from above is pure and peaceable, and easy to be entreated, and that the fruits of the Spirit are love, joy, peace, long suffering, gentleness, &c hatred, debate, emulations, wrath &c, are the works of the flesh, Gal. 5 21.22▪  
You deride us in your book about the rise, matter, and manner of baptism, the two last are clearly proved by Scripture already, the rise of it being once lost, is the only thing to clear; of that therefore a few words. Our baptism received in our infancy (being corrupted) is notwithstanding true or false: if true, though corrupted (as you hold) then needs must the other ordinances be true, the Church also true, for nothing (I conceive) is more corrupted (if so much) as baptism, as in the first use; and than it follows that you do ill in leaving true ordinances, and true Church state, and should then return again. Ob. We shift off the corruptions only. Ans. Then should you go to the root, and strike at the greatest corruption first, which is I conceive in the subject. Your only course then would be to let your infants remain unbaptised, and then such as you and others (upon trial) judge to be in covenant, and precious in God's account; you might safely baptise by virtue of your baptism, if yours be true, though corrupted, as you hold it is; & not doing so, you go a wrong way to work to root out corruption. But for my part, I believe Christ will at no rate own the baptising of infants for his baptism, and therefore not true. And then it follows that it being false, is to be renounced as well as the Church state being false, and true baptism as well as true Church state is to be erected; except we turn Familists and Libertines, to let all alone, and live loosely, which opinion is held out, for aught I know, only by such as are given up to their own lusts.  
Ob. But where is your warrant for so doing? I answer, That every Scripture that gives you warrant, or any of your judgement, to erect a Church state, gives us the same warrant to erect baptism, sigh the one cannot be done without the other, for none can put on Christ (that is visibly by outward profession) but such as are baptised into Christ, that is into the way, or profession of Christ, for so is the meaning, Gal. 3.27.  
So that as a certain company of you agreeing in one, may become a body with every one's mutual consent: just so might we or you take up this ordinance too, I mean if it be so that otherwise we cannot partake of it (as once it was) and also know that Christ puts not impossibilities upon us; and we are not where so enjoined, that if we cannot know absolutely a people that hath upheld it ever since John, than not to partake of it, but we are absolutely enjoined to be baptised, Mark 16.16. Which is an impossibility if that must needs be a tye. Again, if Christ had so tied us, than would you be put to a great strait, to prove that baptism that you have partakt of to be so upheld, which thing I believe you cannot possibly do; you must take the Pope's word for it, or else some History or other, which I dare not credit as I do the Bible.  
After this you affirm many things (I think unsound) desiring the Reader to judge of three things especially. First you affirm that all the children lineally descending from the faithful, are in the everlasting covenant of God, and are the children of the promise, and many such expressions; but the word saith, if ye be Christ's, then are ye Abraham's seed, and heirs by promise, Gal. 3.29. and the children of the flesh are not the children of God, but the children of the promise are accounted for the seed; the children of the promise are there put in opposition to the children of the flesh. But to be brief, weigh also these places following, Gal. 3.7, 9, 14. Rom. 9.6, 7, 8. 2 Cor. 1.20. 1 Tim 4.8. Again you say, that the children in the Church at Colosse were baptised is plain, Col. 3.20, 21. I am sure it is plain that those words do not say so. But I think you mean there is a plain consequence, as thus, There were children in that Church, Col. 3.20, 21. but no Church doth consist of unbaptised persons; therefore those children were baptised. I grant this fully, that a Church, cannot consist of unbaptised persons, and that some there had parents living, and were children in this sense, sigh the Apostle there writes to children, but I think the Apostle doth not write to infants, which you drive at, though I think ashamed to express it. For any man endued with reason might gainsay that; and I wonder that you being so exceeding large in the foregoing matter, should so pass this place over as you do. 3. You affirm that Jesus Christ gave plain and express order and command to baptise children, which you will make appear thus; whole nations were to be baptised, but children are a part of nations, therefore to be baptised: by the same ground it appears that you do unbelievers and their children wrong, excluding them, sigh they are a part of nations. But if Christ did plainly command that children should be baptised, as you say he did, Math. 28.19. you need not go so to work to make it appear. A plain command will appear to every one's view that reads it. But I desire you henceforward to father your errors yourself, and not because they should pass say the Scripture plainly says it, for so doing you wrong the Scripture, and double your sin.   
FINIS.   


York.   portrait