A Brief DISCOURSE ABOUT BAPTISM.  
By THOMAS MOOR, For his Friends.  
LONDON, Printed by Gar: Dawson, for Tho: Brewster and G: Moule at the Sign of the three Bibles under Mildred's Church in the Poultry. 1649.   

TO THE READER.  
CHristian Reader, whoever thou art, that takest so much pains, as to peruse these ensuing lines; I pray thee take not any thing in it, as leading to contention, it being writ to avoid it, and with a desire to move all to union in minding that one Baptism, which is Baptism indeed, and so to a right understanding, estimate, and use of all the mediums, or means of it, by which it is effected; and whereas three of them are of continual, and frequent exercise, in the acting, receipt, and usefulness, and one of them but once done, or acted, and the use after in minding of it; And that being it, about which so much difference is fallen out among Brethren; I having before writ a Treatise something large about it, which hath been in the hands of many friends. In which also I discoursed of the New Testament, whose incomming made the first old, and decayed; The unacquaintedness wherewith, as also of the extent, and virtue, of the Death, and Ransom of Christ, I conceive to be the chief cause of manies miscarriage in conception of the right use of the Ordinance of baptising with water, and there also I gave ground of answer for all the Objections I had met with in books, and for that cause, and because divers have learnedly answered their Arguments, I have forborn in this all such reasoning, and have only applied myself to the Scripture, the Tenor of the Gospel, and Commission given by Jesus Christ, and touched upon the answer, or faulting of nothing, but what mine ears have heard from divers, and in divers places, yea, even from such as I love and reverence, or else of that I have in manuscripts sent to myself by some others of the same outward practice; And in this I have avoided to go in a contentious way; and as in love, and with desire to prevent evil I have writ, so I leave it to be tried by the Scripture; Consider it so, and the Lord give us understanding in all things.  
So prayeth thy Well willer in Jesus Christ, THO. MOOR. Wisbich Sept. 5. Anno 1649.   

Octob. 15. 1649.  
Imprimatur, JOHN DOWNAME.   

Of Baptism commended since the Resurrection of jesus Christ, in the Evangelical and Apostolical Writings, as that which hath great privileges in it; and promises to it.  
TWo things are meet to be considered 

1. What this Baptism is?  
2. What the medium, or by which effected?    
1. What this Baptism is?  
It is a Baptising into Jesus Christ, and so into his Death, that one patrake of his resurrection, through the faith of the operation of God, Rom. 6.3, 4. Gal. 3.27. Col. 2.12.  
And for the clearing of this to be Baptism indeed, and that it may more fully appear what it is, to be baptised into Jesus Christ: four things are considerable, viz. 

1. What Baptising into Jesus Christ signifieth in Scripture language?  
2. What this Baptism comprehendeth in it according to Scripture?  
3. Why, or upon what occasion this name Baptism is put upon this work of God, and how long it hath been so called?  
4. That this gracious work of God, in, and upon a man, is the Baptism indeed, and that which hath the special privileges in, and promises of life to it.    
1. For the first, It appeareth by the Scripture, that Baptising into Jesus Christ signifieth; A bringing into the knowledge, belief, and acknowledgement of Jesus Christ, according to that great name of him set forth in the Gospel; That one may in that belief, and acknowledgement of Jesus to be the Christ, and of that great name of his be humbled in himself, and comforted in, and renewed by Christ, and so washed, or cleansed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God; and so made one in Christ, and conformed to him, and when this is done, a man is baptised indeed; and though God in sending Gospel, and Spirit enlightening, convincing, and bringing to an acknowledgement of Jesus to be the Christ, and make profession of him; may be truly said to have baptised men unto Christ; yet if they have not yielded to the operations of his grace, so as that it come for, be not effected; They may also be truly said not to be baptised into Jesus Christ; as of old, when God gave his Word, Oracle and statutes, with such presence of his Spirit, as he made the scum to come aloft; he is said to have purged them, yet they not yielding up to his will and operations, so as to have the scum cast off, they are said not to be purged, Ezek. 24.13. And this the Apostle would not have us ignorant of, but gives us to learn thus much from our types that were, and are recorded for our instruction: namely, That 1 Cor. 10.1.2. All our Fathers were under the cloud, and all passed through the Sea; and were all baptised unto Moses in the cloud, and in the Sea. Moses was the man that God had appointed to be their Deliverer, Leader, Ruler, Prophet, And he by whom he would deliver the Law, or first Testament to them, and he also to be the Mediator of that Testament. But the people did not at first understand and acknowledge Moses to be such a one; When God first put it in Moses heart to visit his Brethren, and that he slew the Egyptian that wronged an Israelite; Moses supposed, They would have understood this, but they did not understand, but refused him; yet God did afterward send him to them to be a Ruler and Deliverer, Acts 7.23. 25-35. And when he did come with the Lords Message to them, and shown some sign among them; They believed, and bowed their heads, and worshipped, Exod. 3. & 4.31. But when they came under some trial by sore affliction, they altered their minds, and chod Moses and Aaron, as having done them great wrong, Exod 5.20.21. And though by the mighty works of God, they were overcome to keep the Passeover, and follow Moses out of Egypt, and had the cloud going before them; yet it appears they were not brought to a right understanding and acknowledgement of Moses; and that appears not only by their fears, when Pharaoh and the Egyptians pursued them, but by their words, faulting Moses, and declaring what had been their own saying to him in Egypt, Exo. 14.10.11.12. But when Moses from God quieted them, and that God divided the Sea for them, and put his cloud betwixt them and the Egyptians, and had his people safely through the Sea to the shore, and gave them to see the Egyptians drowned in the same sea; Then they feared the Lord, and believed the Lord, and his servant Moses, Exod. 14.31. And so from that time forward Moses was acknowledged a man of God, though only such as yielded up to the mind of God made known by him, were the Israel of God indeed, Exod. 19.4, 8. And this work is since baptising, in use called a baptising unto Moses; and so gives us to understand; That baptising into Christ signifieth; A bringing into such an acknowledgement of him, as at first said. Namely, 

1. To bring in to the understanding, and acknowledgement of Jesus to be the Christ, the Son of God, the Gift of God, the man, the Mediator, That having once died for our sins, and risen for our justification, and offered himself a sacrifice to God; hath obtained redemption, and received spirit to send forth and so is the propitiation for the sins of the whole world; the Saviour of the world; the Prophet and Mediator of the new Testament, Joh. 4.10, 42. and 6.62, 69. 1 Joh. 5.1, 19, 20.  
2. In that understanding and acknowledgement of Jesus Christ to cleave to him, in faith and love, and so to depend on him, and yield to him, for teaching, guidance, comfort, preservation, etc. Joh. 6.68, 69. 1 Pet. 1. ver. 21.  
3. In that understanding of, and adhering to Christ, to be wrought on to more oneness with, and conformity to him, and imitation of him, 2 Cor. 3.3.18. Ephes. 5.1, 2. And so is this baptising, a washing with, or plunging, or putting into Christ, and so into union, and fellowship with Christ, yea, and with the Members of Christ, Rom. 6.3, 4 Gal. 3.27. Col 2.12. with 1 Cor. 12.13. So that in this baptising into Christ, it's plain by Scripture: There is,    
First, An engrafting, or putting into Christ by spiritual evidence, and power, effecting faith in, and love to Jesus Christ, 1 Pet. 1.21. 1 Corinth. 1. verse 30.  
Secondly. A washing with his blood, or in his love commended through the blood of Christ, in which he washeth, and cleanseth from their sins Rev. 1.5. Zach. 13.1. Rom 5.8, 10. Tit. 3.4, 5 And that both in respect of the guilt of sin in conscience, Act. 10 43. Rom. 5.1. 1 Cor. 6.11. as also in respect of the corrupt disposition in nature, Ephes. 5.26 Tit. 3.4, 5, 6.  
Thirdly, A sprinkling with the virtue of his blood, 1 Pet. 1.2. Heb 12 24. and that both in respect of speaking peace, and freeing from the law of sin, and death, Heb. 12 24. Rom. 7.4, 5. and 8.2. as also of sealing to the day of redemption, Ephes. 4.30. And all this is contained in being baptised into Christ. Compare 1 Cor, 10.1, 2. with Rom 6.3.  
2 For the second thing. What this Baptism comprehendeth in it; and it appears by that already said: That it contains in it, An engrafting into Christ, and Union with him, and Conformity to him: And so a Being clothed with him, and under his Government and protection, Rom. 6.3. Gal. 3.27. And so it is evident that it comprehends in it 

1 All that Circumcision did formerly, for testifying the faith, or righteousness of God; for admission into the family of Christ, for instructing to spiritual Circumcision, and spiritual Circumcision itself, with all Sonlike privileges appertaining thereto: And hence the Apostles affirming, beleivers complete in Christ, takes away all that might be objected for want of Circumcision, saying; In whom ye are also circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ, buried with him in Baptism, wherein also you are rison, etc. Col. 2.10, 11, 12. with Phil. 3.3.10.  
2. The whole scope of the Commission given by Jesus Christ to the Apostles for discipling with word and water; for admission into the family of Christ in the name of the Father, and the Son, and the Holy Ghost; instructing in the ways of God, and his presence with them therein, as appears by comparing Mat. 28.19, 20. with Mark 16.15.16. & Luk. 24.45, 46, 47, & Act. 26, 17, 18 22, 23.  
3. The new Birth itself, that is from above of water and the spirit, it being the same mentioned in Baptism, Rom. 6.3, 4. Gal. 3.27. & Col. 2.12, 13, 14. That is set forth, john 3.3.5. Rom. 5.8.10. Tit. 3.4, 5, 6.  
4. It contains in it all that was typed out in the washings, cleansings, and purifyings in the Law, by which men were fitted to come to, and partake of the holy things, as Temple, Altar, Sacrifices, etc. Levit. 15.31. & 22.6. 2 Cor. 30.17.18. So in this baptising or washing, are men made meet to enter the Kingdom, etc. joh. 3.3.5. Col. 3.12.13. & 2.12.14. 1 Cor. 6.10.11.  
5. It contains in it the Sealing, or marking to the day of Redemption. which was typed in that sprinkling, Exod. 12.7.13. Ezek 9.4. Ephes. 4.30.  
6. It contains in it that very work in discovery of emptiness and vanity, reproving vain confidences, leading to selfe-deniall, and dying to earthly and fleshly desires, conteuts &c. all by displaying the excellencies of Christ; So that in yielding up thereto, men are preserved, raised and quickened: And in offence taking thereat, and rebelling ther-against, men perish; and in passing through this work, men come into Christ, and are baptised into him, 1 Cor. 10.1, 2. And such as stumble and rebel, are overthrown, as the Egyptians in the Sea, Pro. 1.22, 23, 24. Ezek. 24.9.13 Joh 3.19, 20, 21. Phil. 3.3.9.10. Rom 6.3 4.  
7. It hath in it that hope that will (as Noah's Ark) carry above all waters in temptations and troubles, 1 Pet. 3.22. Mar. 16.16.    
In a word, to be baptised into Christ, is to be made in him, and partaker of the benefit of his death and resurrection, and conformed to him, so as one be indeed dead to sin, self, world, and alive to God through Jesus Christ; And so Baptism, is indeed that  work of Grace in a Beleiver, comprehending all that aforesaid.  
3 For the third thing. Why, or upon what occasion, this name Baptism is put upon this work of God, and how long it hath been so called.  
And this appears in Scripture to be from an outward ordinance given by God for baptising with water in the name of the Lord Jesus Christ, as a testimony of the truth of the Gospel preached, and an instruction to submission to Christ, confessing of him, and waiting for spiritual baptising into Christ from him: And since that ordinance given, the work of grace in the heart hath been so called. In the beginning, the work of God in the heart was called Faith, or a seeing the promises afar off, & being persuaded, and embracing them, and confessing themselves strangers, Heb. 11.1, 2.6.13. And these withal under their tuition, and joined with them in profession, were called sons of God, Gen. 6 2.4 And those that were upright, or through amongst them, were called righteous, or just, Heb. 11.2 4. 2 Pet. 2.7. but not Israel. But after Jacob had with weeping, and supplication prevailed with God, and was by him called Israel, and a people come forth of him, or by proseliting brought in to him, Hos. 12.4. Gen 32.28. Then all of that Family were called Israel, Israelites, and the house of Israel; Though they were also still called the sons of God, them and theirs; yet then, those, and only those that were borne of the promise, were the Israel of God, and Israelites indeed. Rom. 9.6.8. Joh. 1.47. And yet these also called just, and righteous still also; So also, the work of God in the heart, was never called Circumcision till after God had given an ordinance of Circumcision to Abraham, and that it was administered on that Family, to testify the truth of the faith Abraham taught, to admit them into his Family, and to instruct them to attend on God, to circumcise their hearts, to love him, Gen. 17. Deut. 10.16. & 30.2 6. Yet than the people of Israel, they and all theirs, were also called circumcision, Rom. 15.8. Though the work of grace in the heart, to which the ordinance instructed was Circumcision indeed, and from thence so called, Rom. 2.28, 29. So since Jesus Christ hath suffered in the flesh, and overcome death, and carried our nature into heaven, remaining there, the Christ, the great High Priest, Prophet, and King, who will one day come again, and take his great Power and Reign, now making those that believe on him spiritual Priests, etc. Those that believe on him have been called Christians, Acts 11.26. & 26.28. 1 Pet. 4.16. Not but they are also called the Sons of God, and Israel, and God's people still; but now also Christians: And all outwardly baptised in, and professing the name of Christ, are so called; But those that are borne a new of water and the spirit, that believe with the heart unto righteousness, these are the Christians indeed, the children of the promise, the seed of Abraham, the Israel of God indeed, Joh. 3.3.5. Rom. 9.8. Gal. 3.26.29. & 6.16. Even so since the ordinance of baptising with water in the name of the Lord Jesus was in use, the work of Grace in the heart is called Baptism, Rom. 6.3, 4, 5. Col 2.12, 13, 14. Gal. 3.26, 27. Not but that it's still also called Faith, new Birth, Circumcision, etc. but it's also called Baptism.  
4 For the fourth thing. That this gracious work of God in the heart, this inward and spiritual Baptism, though it hath had its denomination from the use of the outwand Baptising; yet is this inward and spiritual work the Baptism indeed, that which profiteth, which hath the privileges in it, and promises to it, as appeareth plainly and plentifully in the Scriptures, 

1 By the Apostles Testimony of Circumcision, which was an ordinance given of God to Abraham when he made the ever lasting Covenant with him, and gave him the Gospel to preach, as Baptism given of Christ to the Apostles, when he commanded them to preach the Gospel to all the world: And the Apostle speaking of such Jews as were circumcised when Circumcision was in force, and profitable to the keepers of the Law, yet he saith, Rom. 2.28, 29. He is not a Jew that is one outwardly; neither is that Circumcision which is outward in the flesh; But he is a Jew which is one inwardly, and Circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of God. And the same may be said of Baptism. For,  
2. Whereas Baptising with water in the name of the Lord Jesus, putteth away the filth of the flesh, or outward slain of Gentilism, as outward Circumcision did put away the reproach of Egypt, Josh. 5.8 9 The Apostle saith plainly of it, 1 Pet. 3.21. Baptism doth also now save us (not the putting away the filth of the flesh, but) the answer of a good conscience toward God, by the resurrection of Jesus Christ. Agreeing with that mentioned, Col. 2.12. which is wrought by the faith of the operation of God.  
3. It appears also, That this spiritual baptism was the end of the Apostles preaching Gospel, and calling on their hearers to be baptised in the name of the Lord Jesus; both in that they counsel to it for the remission of sins, and that they might in believing on Christ receive remission of sins, and also the gift of the Holy Ghost. As likewise in that, saying at one time, Acts 2.38. Repent and be baptised every one of you, in the Name of the Lord Jesus Christ, for the remission of sins. He saith the same at another time in these words, Acts 3.19 Repent ye therefore, and be converted, that your sins may be blotted out, etc.  
4. It yet further appears in that the Apostle writing to the Churches, of whom there is no doubt, or question made, but they were all baptised with water in the Name of the Lord Jesus Christ, and none blamed for want of that; yet the Apostle speaks to them with a caution and distinction, Rom. 6.3. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death, etc. And again, Gal. 3.27. For as many of you as have been baptised into Christ, have put on Christ. Which as it leaves a jealousy of some, so it evidenceth; All that by faith are not become the sons of God, and be not baptised into the death of Jesus Christ, and risen with him through the faith of the operation of God, and have so put on Christ, They have not yet been baptised into Christ, and so have not the baptism, which is the Baptism indeed, and so set out by the Apostle, Rom. 6.3, 4, 5. Gal. 3.26, 27, 29. Col. 2.10.11, 12, 13, 14.  
5. It yet further appears in that as the Apostles have set forth this baptism to be into Christ, and that into the Death of Christ, for participation of the virtue of his Resurrection, and this by the faith of the operation of God, so as a man is become dead with Christ to the world, etc. and risen with Christ, dead to sin, and alive to God; and so one with Christ, and in him, that he is one with the Members of Christ, baptised by one spirit into one body, 1 Cor. 12.13. Even so hath the Apostle plainly affirmed; That as there is one Body, and one Spirit, as we are called in one hope of our calling, one Lord, one Faith, one Baptism; He makes no more kinds of Baptism, then of Faith, yea then of God, and Christ: And thus we see what Baptism is, and that there is but one Baptism, though the things, or mediums, are ways by which it is effected, are many, and in that sense may be called Baptisms, of which I will treat a little now; to show,    
2. What the Mediums, Means, or things used in this Baptism, and by which it is effected: are,  
These appear to be four, 1. The Word. 2, Water. 3. The Holy Spirit. 4. Afflictions.  
1. The word or Gospel, which sets forth Jesus Christ, and him crucified, Gal 3.1. In opening of which, Jesus Christ is lift up, and set forth as the Son of God, and the Son of man that hath died for our sins, and is risen for our justification, and hath received Spirit to send forth, and is the propitiation for our sins, the Saviour of the world, That Whosoever believeth in him may not perish, but have everlasting lise, Joh. 3 14 15, 16 17. In this also is the Name of God, even of the Father, and the Son, and the Holy Ghost displayed, Psal. 138.2. Deut 32.2.3. And this is the prime, or chief Ministerial way of baptising into Christ. As appears plainly in these things,  
First, That the Commission given, Matth. 28.19, 20, where Baptising is given as the medium of Discipling, and there only put in that name; in all other places it is given in these terms, of preaching the Gosp l, Mark. 16.15. and declaring his Name to such an end (as the effecting of that which is Baptism indeed,) Acts 9.15. & 18 17, 18, 22, 23.  
Secondly, When Jesus Christ opened the understanding of his Disciples, to understand the things in the Scripture that concerned himself, Luk 24.27.44.45. which they were to declare Act. 26.27.18, 22, 23. Was not then this, That which they were helped to understand, that Thus it is written, and Thus it behoved Christ to suffer, and to rise from the dead the third day, and so to enter into his glory, Luk. 24, 45, 46.25.26 And that repentance, and remission of sins should be preached in his name among all Nations; and this expressly said to be, that which Christ and his Apostles were witnesses of, Luk. 24.47, 48. And to which witnessing the promise of the Spirit is given, Luke 24.49. and so the same that is in that Commission, Matthew 28. verse 19, 20.  
Thirdly, The Apostles did perform the Commission given them, in so preaching Christ, and repentance, and remission of sins in his name, Acts 2. and 3. and 8. and 10. and 13.38, 46. yea, not only when they baptised with water, but also when they did not that themselves, 1 Cor. 1.14, 17.  
Fourthly, As Jesus Christ set forth in the Gospel, is the Fountain set forth to wash in for sin and uncleanness, Zach. 13.1. And the love of God extended in the gift of him, and through his bleed is pure water, John 3.5.16. Rev. 5. with Ezek. 36.25, 26. And the streams of spirit and grace, proceeding from him is as a river and streams of pure water, Psal. 46 4, 5. Rev. 22.1, 2. even so the Word and Doctrine of the Gospel is compared to water, Deut. 32 1, 2, 3. Isa. 48.1, 2. and 55.1. and by that, men pressed to wash, and cleanse their hearts, and ways, Isa. 1.16, 17. Jer. 4.14. Yea, it being put to the question, Wherewith shall a young man cleanse his way? It's answered, Psal. 119.9, By taking heed thereto, according to thy word; so that the Word, or Gospel, to be one mean of baptising, is clearly held forth in the Scripture, and Commission given by Christ.  
If any object and say, But this hath not been called baptising.  
I answer, It was the same thing for washing and cleansing first, but not so called, till the ordinance of baptising with water was given from Heaven, and so God is nurtering the people to the acknowledgement of Moses, Exod. 14. was never called Baptising them unto Moses; but being the same business in effect, and for such an end, since the ordinance of baptising with water was given, even that work is called baptising, 1 Cor. 10.1, 2. But yet to be plainer.  
Fifthly, The Doctrine of the Gospel, with the teaching thereof is included in that word Baptism, and also called. Baptism in the writings of the Evangelists; so Mark 1.3. John did baptise in the wilderness, and preach the Baptism of repentance for the remission of sins; And Luke 3.2, 3. The Word of God came unto John the Son of Zacharias in the wilderness, and he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. It is plain to such as shut not their eyes of purpose to cavil, That the word of the Lord which came to John; that he received and that he preached, and what that was is laid open both in the prophecy of him, Isa. 49.3, 4, 5, 6, 7, 8 etc. and both Prophecy and explication of that former Prophecy by his father, Luke 1.76, 79. and also in the affirming of his own performance, Math. 3.1, 2. In those days came John the baptist preaching in the wilderness of Judea, and saying, repent ye for the Kingdom of Heaven is at hand. Search the places, and all the Scriptures speaking of this business, and is it not plain, that he declared Christ to be come in the flesh, to be the Lamb of God, that taketh away the sin of the world; and so that the Kingdom of God was nigh; and he (that is John) was not the Christ; but that he the Christ was to come after him in ministration, and on that ground exhorted them to repentance, and to believe on him that should come after him, in whom they should receive forgiveness, etc. And then baptising with water, as a testimony of the truth of his Doctrine, he did after preach, and call for amendment, and fruits meet for repentance, promising; That he that came after him, should baptise with the holy Ghost, and with fire, and purge his floor, etc. Though the Death, Resurrection, Ascension, and Mediation of Christ, he did not so fully set forth, as it is since set forth, nor set forth the person of Christ, who, and which man he was, till Jesus was baptised, and john's own Ministration towards an end, Mat. 3. Mark 1. Luke 3. John 1. and 3. Acts 13.24.25. And this his preaching the Gospel, and baptising with water was called his baptism, and his preaching the baptism of repentance for the remission of sins: And so when our Saviour Christ did question the chief Priests, and Elders of the Jews, whence the baptism of John was? They reasoned with themselves, saying, If we shall say from Heaven, he will say unto us, why did you not then believe him? Mat. 21.25. which believing must needs have reference to his Doctrine: And thus Paul affirming John verily to have baptised with the baptism of repentance, he describes it in both the parts; The Doctrine thus, saying unto the people, that they should believe on him that should come after him, that is, on Christ Jesus, and his baptising with water thus, and when they (that is the people) heard this; they were baptised in the name of the Lord Jesus, Acts 19.4, 5. And so it is said of Apollo's that was mighty in the Scriptures, Acts 18.25. This man was instructed in the way of the Lord, & being fervent in Spirit, he spoke, and taught diligently the things of the Lord, knowing only the Baptism of John; and surely that he spoke and taught, was that which he knew, even the Baptism of John; and Aquilla and Prescilla, expounding to him the way of God more perfectly, doth evince, that they shown him the way of the Lord, as it is more fully revealed since the ascenstion of Christ by his Spirit, in the Doctrine of the Gospel, than it was in the baptism, or preaching-Gospel before by John; so that it all the way appeareth, that since the ordinance of baptising with water was given from heaven, the name of baptism was put on the preaching the Doctrine of the Gospel. Yea surely however the word baptising, is oft used for baptising with elementary water in the name of the Lord Jesus Christ, yet its hard for any to show, and prove, that the word Baptism in any place doth not include also baptising or instructing with the word, which is likewise a spiritual water; Was not their coming to his Baptism, a coming to hear, and be instructed by him, as well as to be baptised with elementary water? Math. 3.7. And was not their being baptised with the Baptism of John, a being instructed by him, as well as being baptised with elementary water, how else came that fruit of it, that in hearing Christ they justified God? Luke 7.29. But to proceed a little farther;  
Sixthly, One end and efficacy of Baptism, yea the end is affirmed to be wrought by the Word, or Doctrine of the Gospel, (as the instrument, and medium) displaying the name of the Lord; and so our Saviour said to his Disciples, John 15.3. Ye are clean through the word that I have spoken to you; And so the Apostle saith to believers, 1 Cor. 6.11. Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the spirit of our God. And is not the setting forth Christ in Gospel preaching affirmed to be for such ends, Acts 3.26. and 14.15. and 17.30, 31. and 26.17, 18, 22, 23. So that its clear; That the Word or Gospel is one medium of baptising, and by which Baptism into Christ is effected, and included in the name of Baptism, and so called as other mediums, or means are; yea to say no more, but as the truth is the plain and full preaching the Gospel, setting forth Christ and him crucified, is the chief, the most necessary, profitable, and constantly useful of all outward means for baptising into Christ, and so into his death etc. as appears by the plain evidence of Scriptures: By this faith, Rom. 10 14.17. By this the Spirit received, Gal. 3.1, 2, 3, 5. In this the power of God extended, Rom. 1.16. and through this, the Baptism is by Spirit effected, 1 Cor. 6.11. Acts 26.18. And the receipt of this testimony hath present blessing, and future hope, 1 Thess. 2.13. 2 Thess 1.10. Yea Paul, that blessed God, and counted it great grace that he preached Gospel to many, yet thanks God that he baptised few with water, 1 Cor. 1.14. But I shall for bear to say farther of this medium.  
2. Water (elementary water) to be applied, by being dipped, or plunged in, or washed with, as a testimony of the truth of the Gospel, taught in the name of the Lord Jesus Christ, which also is, the name of the Father, and the Son, and the holy Ghost; That it is to be in, or rather into that name is evident by the Commission given by Christ, Mat. 28.19. and the practice of John Baptist the forerunner, Acts 19.4, 5. and the Apostles, and followers of Christ, Acts 3.38. and 10.48. and the end which is for baptising into Christ, Rom. 6.3. That it was with elementary water is evident, Mat. 3.11, 16. Mar. 1.8. Luke 3.16. Joh. 1.31, 3. and 3.22, 23. Act. 8 36.39. and 10.47, 48.  
That it be by dipping in, or washing with, is evident by the Word, and all the places cited. But how often to be dipped, or washed, whether the whole body, or what part, and how much, or in what manner? there is no plain and express type, either by command or example, and the word baptise signifies washing, as well as dipping, and is so used in evangelical writings, though also there be another word rantizing used for rensing; besides, that at which it aimeth, and to which it instructeth, even the main business is called washing, Rev. 1.5. and sprinkling, Heb. 12.24. 1 Pet. 1.2. A baptising into Christ, into his death, so as one be risen with him, and have put him on through the faith of the operation of God, Rom. 6.3, 4 5. Coll. 2.11, 12, 13, 14. Gall. 3.26, 27. Now precisely to limit an outwaard business to a certain measure, where the spirit hath left freedom to necessity, safety, and conveniency is to straighten the ways of the Lord, more than himself hath done, which is much to be reproved with that in Job 4.17.  
But this, that one be baptised with water, by being put in, or under water by dipping in it, or washing with it, as a Testimony of the truth of the Gospel's report, and so in the name of the Father, Son, and Holy Ghost: This is an ordinance of the Gospel; A Medium of baptising into Christ. And being professedly done in the name of the Lord, it is verily outward Baptism, and an ordinance of the Lord, whether it were done by a Minister of the Gospel, or any attendant of such; Yea, and though it be very evil and sinful in him that administereth it unholily, and mixeth men's Traditions with it; and evil also in such as accept and approve thereof; Yet if the baptising be as is said, the Baptism is Baptism still, and the evils of men, and not the Lords Baptism to be repent of: As may also be seen in that former and first outward Ordinance given for testifying the truth of the Gospel, and admitting into the Family of Abraham even Circumcision, that did precede Baptism.  
I suppose it will be confessed by all, to be a wrong, and an exceeding evil end, that jacob's Sons had in persuading the Shechemites to Circumcision, etc. Gen. 34.13.17, etc. Yet when good old Jacob cursed their cruelty, and murder, in killing them, he faulted not the Circumcision of them, but intimately acknowledged it, in that he saith, They digged down a wall, or houghed the Ox; Which implies, that had they not been slain, they had been one People with them, and a defence, and help, Gen. 49.5, 6. And if there could have been an error in respect of the persons acting; then surely it might have been in the Shechemites' circumcising themselves, Gen. 34.24. Or in Zipporah circumcising her child in her Husband's presence, Exod. 4.25. Yet was that true Circumcision.  
And for distemper of mind, dissembling in word, and blasphemy, while one is exhorting to, acting, or using any Ordinance of God, it is grossly evil, I am sure, and to be reproved and repent; Yet the dissembling of jacob's Sons Gen. 34.13. etc. nor the blasphemy of Zipporah, did not make null Circumcision then used, Exod. 4.25, 26.  
And for time; whereas Circumcision of the home-born should have been on the eight day after birth; yet by occasion being neglected by some, near thirty eight years; Yet was their Circumcision then approved of God himself, Josh. 5.5.9.  
And indeed if any corruption of manners in Administrators could make null such an Ordinance of God, done outwardly, or professedly for, or according to his command; Then Circumcision, used by them that worshipped Baal, had been nullified: When the House of Israel was so gone a whoring in that Idolatry, that it was death for a man to be known that he would not bow the knee to Baal; Yet the Circumcision of men in that time is neither faulted, nor they prohibited, but invited to come to the Passeover, and for their Purification according to the Law, care was taken, and want in that bewailed, and healing sought; But for their Circumcision forepassed, it is not faulted at all, 2 Chron. 30.6.20.  
And surely had error in such things made a nullity of the Ordinance of Baptism, that when professedly done in his name, yet such errors, of men baptising, should make it no Baptism; Then would our Soviour have set his choice Ministers to that work, but he set his Disciples to it, and so did the Apostles their Attendants: Nor is there any prescriptions what manner of persons, for Gifts, Office, Grace, or Demeanour they must be that baptise others in the name of the Lord Jesus with water. Nor although we read in the writings of the Apostles of divers false Teachers, and divers evil Livers, and have there reproved both false Doctrine and evil life; Yet is not the outward Baptism of any of them any where faulted, much less affirmed to be null: And could the Testimony of Scripture, or the Ordinance of Baptism be made null in itself by being in the hands of Idolaters, or by the addition of their inventions therewith (as they are made void and ineffectual to such Idolaters, Mat. 15.1.9. Rom. 2.) Then could not the outward Court of the Temple be left in the hands of the Gentiles, nor the man of sin sit in the Temple of God, as is affirmed, Rev. 11.2. 2 Thes. 2.4. Nor could such as are in Babylon, and have fellowship therewith, be called God's people, if they had not forehad his Baptism: If the Baptism had been Antichrists, and the Whores, than it might have been said, Ye Antichristians and Babylonians, separate from your fellows, and become my People; But the Baptism being the Lords, it is said, Come out of her my People, Rev. 18.4. So that in professing Jesus to be the Christ, as a witness of the truth of that profession: to baptise any that refuse it not with water, in the name of the Father, Son, and Holy Ghost, is outward Baptism indeed, and a medium of baptising into Christ: And such as have been so baptised with water in that name, are outwardly baptised indeed, and so engaged unto Christ, that they might be baptised into Christ, by being farther baptised with the word, the Holy Spirit and affliction.  
3. The Holy Spirit, in, and with his light and operation coming from the Father and the Son, in, and with the means used, is the principal medium of baptising into Christ; And so John taught, that jesus Christ should Baptise with the Holy Ghost, Mat. 3.11. Mark 1.8. Luke 3.16. Joh. 1.33. And Jesus Christ promised the same, Acts 1.5. And in that Acts 1.4.5. Our Saviour gives us to understand what baptising with the Holy Ghost is. In the fourth verse he bids them wait for the promise of the Father, which they had heard of him, which is express in the same council, Luke 24.49. And the encouragement and ground of hope he gave them is vers. 5. in these two. First, that john truly baptised with water, he had his Commission from Heaven; preached truth, which he testified by baptising with water, and then told them that jesus Christ should baptise with the Holy Ghost. And secondly, Christ himself had promised to send forth spirit to them, and endue them with Power from on high; and this he assures them they shall receive, saying, Ye shall be baptised with the Holy Ghost. In which two verses compared with Luke 24.45. to 49 & John 7.38, 39 appeareth,  
First, that there is a Baptising with the Holy Ghost, that is the work, and belongs to the Office of Jesus Christ, glorified with God's right hand, Mark 1.7, 8.  
Secondly, that Jesus Christ his sending forth Spirit into the hearts of Beleivers, enduing them with power from on High, operating in, and teaching, and leading them, is Baptising them with the Holy Ghost, John 7.38, 39 Acts 1.4, 5.  
Thirdly, that though this promise of the Spirit, in performance whereof is baptising with the Holy Ghost, was first and primely to the Apostles, and first witnesses of the Resurrection of Christ; Yet it was also made to all that through Grace believe on him, and to their Ministration, yea, not only in, and through the promise made to them, but expressly to all Believers to be fulfilled after the Ascension of Christ: So that baptising with the Holy Ghost, and communication of the Holy Spirit, to Enlighten, Teach, Comfort, etc. is still abiding in the Church of God, as appears in Prophecy, Isa. 44.4.8. Joel 2.28. etc. Covenant, Isa, 59.20, 21. Promise, John 7.38, 39 And in the Commission, Mat. 28.19, 20. And the ground rendered of exhortation to be baptised, Acts 2.38, 39  
Fourthly, that this Baptising with the Holy Ghost, contains in it two things.  
1. Jesus Christ his sending of the Holy Ghost into the heart of Believers.  
2. His baptising Believers with, in, or by the holy Ghost, Acts 1.4, 5. Luke 24.49.  
1. Jesus Christ his sending the Holy Ghost into the hearts of Believers, to dwell, and keep a residence therein, Isa. 59.20, 21. Ezek. 36.27, 28. John 7.37, 38, 39  
First, To mind them of the say of Christ in those things which he by himself, or his Servants had fore-taught them, opening their understandings to conceive the things of him, and so teach them, Luke 24.45, 46. John 14 26. Isa. 54.13.14.  
Secondly, To bear farther witness, and give in more evident testimony of Jesus Christ what he hath done, what he is, and will do, so firming them in confidence in him, and with courage to bear witness of him, John 15.26. 2 Tim. 1.12.  
Thirdly, To write his mind, and law in their inward parts, inclining their heart in faith and love  to his mind, and so leading them, Heb. 8.8 10. 2 Cor. 3.3, 17, 18. Rom. 8.14.  
Fourthly, To be an Advocate within them, to teach them how to pray to God, and how to speak to men, Joh. 14.16, 17. Rom. 8.26. Zach. 12.10. Mat. 10 19, 20. Mark 13.11. Luke 12.11, 12.  
2. Jesus Christ his baptising them within, or by the holy Ghost, by his divine light, and power in his minding them of, and witnessing in them the things of Christ, effecting in them a new and Christ like Spirit, or disposition, Ezek. 36.26. 1 Cor. 2.16. He washeth, purgeth, and cleanseth them with pure water of the love of God, commended through the blood of Jesus, Rom. 5.1, 8, 10. Heb. 9.14. Rev. 1.5. Heb. 10.22.  
First, Bringing them into the hearty acknowledgement of Jesus to be the Christ, and their Lord, Saviour, Propitiation, Life, Wisdom, Righteousness, etc. and the All, and in All to them, 1 Cor. 1.30. Coll. 3, 10, 11. as before page 3.  
Secondly, Uniting them so to Christ in the belief of his Death and Resurrection; that they begin to partake of the benefit thereof, being through faith, dead with him, and raised with him, so as they are thereby, and therein in some measure conformed to him, dead to sin, self, and world, and alive to God, loving, and living to things above, Rom. 6. Coll. 2.12. to 3.1, 2.  
3. Filling them with the love of God he sheds abroad in their hearts, Rom 5.5. and with the virtues of Christ, and some useful gifts, with spiritual strength that they might walk out in the same, 1 Cor. 1.12. Ephes. 4. 4-16. 1 Pet. 2.9. and in some more abundant filling, some are led to work miracles, and some to speak with other tongues, which as they are for unbelievers, that never believed Jesus to be the Christ to convince them, 1 Cor. 14, 22. so they are rather the fruits of some abundant baptising, then simply the baptising itself; but this forementioned is the baptism wrought by the Spirit, Col. 1.12.  
4. Afflictions and Sufferings for the name of Christ, are a medium of Baptising into Christ, which afflictions and sufferings are called, The Fiery Trial; that is, to prove, and try the Faith, Love, and Patience of the Believer, 1 Pet. 4.12, 13, 14. & 1.6, 7. To melt, subdue, purge, and cleanse the Believers, job 33. 15-30. Isa. 27.7, 8, 9 And to make them partakers of God's Holiness, and the quiet fruit of his Righteousness, Heb. 12. 7-14. And as he hath chosen them through the Furnace of assliction, Isa. 48 10. So hath he appointed them through manifold Afflictions to enter into his Kingdom, Acts 14.22. As jesus first suffered, and then entered into his Glory, Luke 24.26. That we may this way also be conformed to him, in the fellowship of his death, and experiment, the virtue of his Resurrection, Phil. 3.7, 8, 9, 10. And thus as Christ called his own Trials by suffering a Baptism, with which he was to be baptised, Mat. 20.22. Luke 12.50. And with which even his are in some sort to be baptised: Even so, though wicked men as instruments, do afflict and persecute the Believers; yet because of his ordering and sanctifying hand, in trying, purging, and doing good therewith, he is said to baptise his even with fire, Mat. 3.11. Luke 3.16. And so affliction a medium of baptising.  
Now of these four Mediums, Word, Water, Spirit, and Affliction, there are but two put on the Ministration of the Church, or servants of Christ; namely, that of the Word, which they are sent to teach, open, Apply, Mark 16.15. 1 Cor. 1.17. 2 Tim. 4.2. And that with water in his Name, john 1.33. Mat. 28.19. As for that with Spirit, it is his own work, john 1.33. And that of Afflictions, is his ordering, and sanctifying the evil works of wicked men to beleivers good, Rom. 8.28.  
And as all these tend, and work together for effecting, and accomplishing one Baptism, which is into Christ, there being no other baptism of any kind approved but this one, that is into Christ: Yet the several Mediums, as they are Mediums of baptising into Christ, are in that sense called Baptisms: And though but two of these, that with Word, and that with Water, are to be used, or minstred by the Church, or servants of Christ; yet the Doctrine of them all belong to the Church and servants of Christ to teach what they be, and what be the Ground, End, and Uses of them, and how to be accepted and received.  
And the Ground and Foundation of this Doctrine, and teaching thereof, is the same that is the foundation of Repentance from dead works, and of faith toward God, Heb. 5.12. to Ch. 6.1, 2, 3. And as this Foundation is Jesus Christ; So the Doctrine of it, or (as some call it) the Doctrinal Foundation is, That as through the disobedince and fall of the first Adam, all fell in him, and became under sin and death in him, and were convicted, and sentenced to death in the conviction, and sentence that passed upon him, Gen. 3.6.11, 17, 19 Rom. 5.12, 18. And this, though without the knowledge or motion of the Individuals or particular persons that were to proceed from Adam, yet so verily, virtually and indeed, that all that came forth from him by propagation, do then, and in that birth, and therethrough partake of sin, and misery, and in their own persons bear the Image of the first Adam, as he was in his fall, Gen. 5.3. Rom. 5.17, 19 job. 4.1, to 4. Psal. 51.5. Rom. 9.8. Eph. 2.1, 2.  
Even so, by, and through the obedience, and righteousness of the second man, or last Adam; the Lord Jesus Christ, who as the public man, in the room of all men, by the will, and appointment of the Father, and in oneness of will with him therein; hath by the grace of God tasted death for every man, and so hath died for out sins, in which the truth of the sentence, Gen. 2● 17. is fulfilled, and that curse denounced, suffered, Deut. 27.26. Gal. 3.10, 13. and by the power of God hath overcome death, and is risen for our justification, 2 Tim. 1.10. Rom. 4.25. 1 Cor 15, 3, 4. and hath through the eternal spirit by which he risen offered up his own spotless, and righteous body, yea, himself a sacrifice to God in the Heavens, and so hath obtained an eternal Redemption, Heb. 8.3. & 9 12, 14. And is exalted at the right hand of God, and filled with the Holy Spirit in the man, to send forth to men, Psal. 68.18. And ever liveth being the Mediator between God and men, 1 Tim. 2.5. Thus in Jesus Christ, as the public man, a new Creation is made; and he hath so died for all men, and made the Atonement for them, that by interpretation, according to God's acceptance of it in him, as in the public man, all have died, and are risen, and Peace, and Righteousness, and Life, completed for them, though in respect of their particular persons, they know it not, nor partake of it, nor can partake, unless by regeneration they be made in Christ, in whom it is, Rom. 5.18. 2 Cor. 5.14, to 17. 1 john 2.2. & 5.10, 11, 12. john 3.26. Yet it is so verily, virtually, and indeed in him for all men and unto all men, that whosoever of them in the appearance of this grace, come in believing into him, shall verily, and indeed, in his own person, receive and partake of this Peace, Righteousness, and Life in Christ, and shall bear his Image, john 1.12, 13. & 3.14, 15, 16, 17, 18. Acts 10.43. Rom. 3.22.24, 25, 26. & 5.1.5,— 11— 19 And this, with the love of God here-through testified to men, as it's held forth in the Gospel now, not only as it was in the promise at first, as a thing to be done in its season, evidenced by testimonies of his goodness, and though not so fully opened, yet virtual to all Believers, Gen. 3.15. Heb. 11.6. No, nor yet alone added to this, the fuller pointing him out to come, and the everlasting Covenant confirmed in him, Gen. 12. & 15. & 17. And so the setting him forth in Types, Sacrifices, and Prophecies, of which Circumcision was a witness; yet so, as but one Nation partooke of those privileges, Psal. 147.19, 20. And the Ordinances given them, made a partition wall between that Nation and other Nations, in respect of nighness to partake of the privileges: But now is Jesus Christ set forth as he hath already come in the flesh, and hath done and completed all that  concerning him; and so slain the enmity, made peace for all Nations, and made them nigh by his blood, and in the Gospel came and preached peace: In which Gospel, the Lord Jesus, with the things in him concerning our peace, are more fully set open, than ever before the ascension of Jesus Christ in our nature, and more abundance of grace, and spirit promised to all that believe on him, and this to be declared without difference to all Nations, Mat. 28 19 Mark 16.15. And this that Jesus Christ hath done by his Death, Resurrcteion, and Ransome-giving, and Mediation-making for all men, is rendered in the Gospel as the ground and reason of all his Lordship over all, Rom. 14.7, 8.9. Acts 2.36. And also as the ground, reason, and proof of the Resurrection of all men, 1 Cor. 15. to the end. And also as the ground, reason, and proof, that God will at the last day judge all men by Jesus Christ, and cause all to confess him Lord, Acts 17.31. Phil. 2 10, 11. And this given as the reason why God hath made him a Prince, and a Saviour, and filled him with spirit to give repentance, and remission of sins, and to rule all, John 5.27. Isa. 53. to the end. Phil. 2.7. to 11. Acts 5.30, 31. And indeed this is the foundation of repentance, and that whereby all are admonished to repent, Luke 24.46, 47 Acts 17.30, 31. And the foundation of Faith, and that which men are callssd on to believe, and therethrough to believe on him, Acts 13.38.48. & 16.31. And all this appears plainly to be meant, Heb. 6.1, 2. if it be considered with Chap. 5.12. and other places of Scripture, as Acts 4.11, 12. 1 Cor. 3.11. And so likewise that the very same word of the beginning of Christ, is the foundation of the Doctrine of Baptisms, or of teaching Baptisms, or the Foundation, Ends, and Uses of the Mediums of Baptising, and so Baptism itself; the Doctrine, and End of all being one, and tending to one Baptism, and so, 

1. As the knowledge, and belief of the death, resurrection, and ransom, giving of Christ, to have been for all men, is the ground why the Apostles did preach remission of sins to all in his name, and beseech them to repent, and be reconciled: etc. Luke 24.46, 47. 2 Cor. 5, 14 15, 19.20. Act. 13. 32-37 38, 48. So likewise it was the ground of their baptising with the word, and so discipling by the Word all such as were hearing, and did not turn away from the tender of the Gospel, 2 Cor. 3.14. Acts 16.31.32.  
2. The same knowledge of the redemption wrought by Christ for all men, and his lordship over them, and having spirit to send forth to them, was the ground of their baptising with water in his name, and so discipling those that refused not the Gospel when brought to them, Acts 2.41. and 16.14.31, 32.  
3. The same knowledge, and belief concerning Jesus Christ, was the ground of their acquainting men with the baptising, with the holy Ghost, and directing men to look up to, and wait on Christ for that, and to yield to the Spirit, as in the means he should be vouchsafed to them, Mat. 3.11. Acts 2.39. Mat. 28.20. John 14.16, 26. and 16, 7-16.  
4. And on the same ground did they exhort to receive correction from the hand of God, and to be willing to bear the Cross of Christ, directing them to look to Christ, and consider his sufferings, in patience to possess their souls, and wait on him for profitable use, and issue, assuring them, they shall so receive it from him, Heb. 12. 2-12. 1 Pet. 1. 5-7, and 2.21.    
And thus did they teach all these as Mediums of baptising tending to one Baptism, even into Christ.  
But they never taught these means, or mediums of baptising, to be either the foundation on which men were to be built, or to ground their hopes; nor yet to be the end in respect of attainments, as if life were had, and the true baptism effected where ever these mediums are. For they always set forth Jesus Christ to have died for our sins, and risen for our justification; to be the foundation, and thereupon built, and bottomed their exhortations to repentance, faith, love, and use of the ordinances of Christ, and accepting of, and yielding to the mediums of baptising, as is seen in the places forequoted, and throughout their writings.  
And they have put the mediums of baptising in their right place, as Posts and Gates to be waited at, and ways to be walked in, to meet with God, according to that, Exod. 20.24. Prov. 8.34, 35. Isa. 64.5. Mat. 18.20. and 28, 20. Heb. 10.25.  
But union in, and with Jesus Christ and conformity to him, have they set forth, as the true effect, and completing of Baptism, and that in which life is had, Rom. 6. 3-6. 1 Cor. 1.30. John 15.1. John 5. 10-12. and without which life is not enjoyed, nor Baptism indeed received and enjoyed, what mediums soever pass on a man.  

1. A man may be baptised with the Word; the Ministers instructing, and he hearing it, and yet not partake of life, unless united with Jesus Christ, The Word that is preached by faith in him, Heb. 4.2.  
2. A man besides his hearing the Word may be baptised with water in the name of the Lord Jesus, and so have the filth of the flesh, in the stain of Gentilism put away, and yet is not purged in conscience by the spiritual application of the blood of Christ, so as there be in him the answer-of a good conscience to God-ward by the Resurrection of Christ, he is yet short of spiritual and eternal salvation, 1 Pet. 3.21.  
3. A man besides his hearing the Gospel, and being outwardly baptised by the Servants of Christ, may also have from Jesus Christ some supernatural illumination, and inspiration, with spiritual force, in reproving, persuading, and moving; so knocking and calling for entrance, with promise of farther favour; yet if the heart be not overcome at his reproofs, and open not at his knockings, to let go other holds, and accept of, and rest on him, the man remains in danger still, Rev. 3.20. Prov. 1.23, 24. Ezek. 24.13. Gen. 6.3. whence that Ephes. 4.30.  
4. A man besides his hearing, and receiving outward Baptism, and partaking of some motions of spirit, so as in some sort he believeth, and maketh profession of Christ, may also come to suffer some things for the name of Christ: and yet if he abide not till Christ be form in him, that he may be perfected by Christ, and his Spirit, all his sufferings may be in vain, Gall. 3.4.   
So as if a man be not overcome by the grace and spirit of Christ, in, and by these mediums to oneness with Christ, and conformity to him in some measure, he is yet short of that which is Baptism indeed, in which happiness, and to which the Promises belong: Truth it is, God may be said truly to have baptised, because he hath done it by his Servants, and these mediums, and made them efficatious in opening their eyes to see, and moving their very heart; but they closing their eyes, and hardening their heart, in not yielding up to the power and operations of his grace, so as to have the scum cast off, and to be closed with, and conformed to Jesus; may yet in respect of the receipt and blessing, be truly said, not to be baptised; as is foreshewn in the first and second pages.  
And thus I have as plainly as I can with so much brevity shown, what the Baptism is, that is so much commended in the Scripture, and what the mediums of baptising are, and of what use, that we may not mistake one for another, nor confound all in one without distinction, and so make a confusion; but that knowing all aright, we may know how, and when we are baptised into Christ, and how far, and not rest short of that But though the knowledge hereof might be useful many ways; yet that for which I have written this, is principally at this time for information, about one of the mediums of baptising, about which it is grievous to consider the differences, and diffentions among brethren; yea, what judging, unbrothering, and separating from one another: and that is about baptising with water in the name of the Lord Jesus; or which is all one, In the name of the Father, and of the Son, and of the Holy Ghost, which is before shown to be an ordinance of Jesus Christ, as a medium of discipling to, and baptising into Christ, and so called Baptism. And now minding what hath already been said of this, and all the other meniums, and so of the one Baptiime effected by them all: I will put to consideration in this.  


1. What this Ordinance of Baptising with water in the Name of the Lord, is?  
2. Upon what ground it is to to be administered?  
3. To what ends it is to be administered?  
4. Who are the subjects of of it, to whom it may be administered?    
1. For the first, What this Ordinance of Baptising with Water, etc. is? It is an Ordinance of Jesus Christ, Annexed to the ministration of the Gospel, as it's now declared since the Death, Resurrection, and Ascension of Jesus Christ, and his sending forth the Holy Ghost, for testifying the truth of the Gospel, and engaging the Disciples to attend to the Gospel and Ordinances thereof, waiting for Christ to baptise them with the Holy Ghost, and so receiving them into the family of Christ, by Baptising them with water, In the Name of the Father, and of the Son, and of the Holy Ghost. And this appears in the Commission given Matth. 28.19. That it is an Ordinance of Jesus Christ is there express, vers. 18 19, That it is annexed unto the ministration of the Gospel, is evident in that the Commission is for Gospel Preaching, vers. 19.20. with Mark. 16.15. and Luk. 24 46.47. That it is annexed to it, as it is now revealed since the Ascension of Jesus Christ, etc. It is evident, in that they were not to go forth with this Commission till they received the Holy Ghost, and were endued with power from on high. Luke 24. 47-49. Acts 1.4.5. That it was for testifying the truth of the Gospel: and engaging the baptised, etc. is evident, In that it is to be in, or into the Name of, etc. and so before John truly baptised with water, Acts 1.5. So circumcision before was a seal of the righteousuesse of faith, which Abrabam had before received; That in Preaching it, he might testify by circumcision, that he might be the Father, etc. Rom. 4.11. That it be done with Water, is also evident in the Commission; For though water be not named, yet it appears to be included, and meant; That Baptism with affliction is not meant, as given in Commission to his Disciples to administer, though afflictions are Metaphorically called water also; But his Disciples are to serve one another in love, and not to by't, and afflict; they are either the providence of God bringing correction as need is, Heb. 12. or the enemies of truth that afflict, and persecute, Mat. 10. And it is the gracious work of Christ himself to order and sanctify them, and make them means of humbling, purging, baptising and conforming to Christ, as is foreshewn parge 12, 13. Also for baptising with the holy Ghost, though that also be pure, spiritual and living water; yet is it not meant in the commission, as given in charge to the Servants of Christ to administer, for that is Christ his own work as is foreshewn page 12, 13. And indeed Baptising with the holy Ghost, and blessing afflictions that they may help to baptise into Christ, is included in the promise (to the Servants of Christ discharging their commission) in those words vers. 20 And lo, I am with you always, even to the end of the world, as is evident, comparing it with Mark 16.16, 17. Luk. 24.45.49 John 14.16, 18. But baptising with the Word, and Gospel which is spiritual water, is meant, as that which is principally given in charge in the commission, as is foresnewn page 6, 7, 8. And yet that water is included is clear; but not alone from John's baptising with water, for that might have been, though in the Baptism given by Christ after his resurrection, no clementary water were used, but only Word, and Spirit; wherein also that might be fulfilled, Mark. 1.7 8. Acts 1.4, 5. So that the allegation of John's baptising with elementary water would be forceless to urge it, meant in this commission, if there were no more to prove it; nor would it make it clear and evident, that baptising with elementary water is meant in the commission, if there were no more to prove it, but adding to the Baptists practice, the example of the Aposties' baptising with elementary water after the ascension of Christ, for so for a time, they did use circumcision also, and why not the ordinance given to the forerunner of Christ for a time, though it had not been for continuance more than circumcision: nor will this help or add to the force of the argument, to allege that, Mar 16.16. For, 

1. That is not the Commission; the Commission is given vers. 15. Go preach the Gospel, etc. Now the beginning of vers. 16. is the Promise, and hope set before the Preachers of the Gospel. viz. That he that believeth (to wit the Gospel) and is baptised shall be saved; so that is promise, not precept.  
2. To baptise with water is no more mentioned in Mark 16.6. then in Mat. 28.19. though encluded.  
3. It is not said, he that is not baptised, shall be damned, as he that beleiveth not.  
4. Simon Magus believed Philip, preaching the Gospel, and was baptised (with water sure) in the name of the Lord Jesus, and yet not saved, Acts 8.13. So that some farther baptising is there meant, so that all hitherto, if there were no more to be added to it, would be too weak to prove baptising with elementary water, to be still in force: Besides, against this might be objected; That.    
All our Fathers were under the cloud, and were all baptised to Moses, in the cloud, and in the Sea, 1 Cor. 10.1.2. Yet, but only those that came out of Egypt with Moses, passed through the Sea; and the following Generations were not carried in their persons back again, to have the Sea again divided, and be lead through; but as they were of them, and one, and the same Church, and kept these wonders in believing remembrance, they were also baptised unto Moses, brought to acknowledge him a man of God, and those God's Laws, that were given by him, and so did there rejoice in God, Psal. 66.6. As in a like business the same is said, Hos. 12.4. Even so, it might be said, that the baptising with water at the beginning, accompanied with those miracles, and visible gifts of the Holy Ghost, did baptise the Nations unto the acknowledgement of Jesus, to be the Christ: But that the after generations, that come to the same faith, and so are of the same Church, are interessed in what was done to them; and, in believing remembrance of those wonders, are baptised unto the acknowledgement of Jesus, to be the Christ, and so rejoice in him, according to that, 1 Cor. 3.22, 23.  
And though this be true, useful, and of force in some respects, yet the truth is, it is of no force to deny the use of elementary water in baptising, to be included in the Commission given by Christ, but rather strengthens the acknowledgement of it; and now to show that water is included, let it be considered,  
1. That the instructing with the Word, the work of the Holy Ghost, in the heart, and the sanctifying afflictions to such gracious helpfulness, was never called baptising, or baptism, till the outward ordinance of baptising with water was first given, and then they are so called: As after the giving the ordinance of Circumcision, the work of grace in the heart, by word, or affliction, was called Circumcision, and not before; So the ordinance of Circumcision, whence that gracious work had such a denomination, was an ordinance to continue, till completed in the death and resurrection of Jesus Christ. And likewise the ordinance of baptising with water, whence the work of grace in the heart, by Word, Spirit, and Afflictions, hath had such a denomination as baptism, is to continue till it be completed in the glorious, and visible appearing of Jesus Christ, and the resurrection of the Saints, when also will be the end of the world, mentioned in the promise, and not before. As for Gods working on the people's hearts, in leading them through the Sea, to bring them to acknowledge Moses to be a man of God, etc. That was no outward ordinance given to the people to use, but Gods own work upon them, and yet not called by the name of baptising, till the ordinance of baptising with water in the name of Christ was in use, which confirms the continuance of that ordinance, till Jesus Christ come again, as is shown, p. 5.6.  
2. Our Saviour would not speak as a Barbarian to his Disciples; for those led by his spirit, would not so speak, 1 Cor. 14.15, to 19 Now baptising with water, was that which they had been acquainted with, and the other not yet so fully understood by them. Now, though there was more in his words, which the Spirit in his coming gave them to understand, John 14.26. Yet that which they did understand, should not be in his words, in giving such a commission to them, is derogatory to our Saviour to imagine, Pro. 8, 6, 7, 8, 9  
And 3. The word baptising is clear, to be after used for baptising with water, when water is not there mentioned; and that not only when baptising is spoke of, as distinct from preaching the Gospel, that is preferred before it, 1 Cor. 1. 1●.17. But also where the distinction is not in such a manner expressed, Acts 2.38.41. & 8.12, 13.16. & 16.15.33. & 18.8. And,  
4. These three former considered, and found true; then the Apostles practise in discharge of their Commission, besides preaching Gospel, baptising with water in the name of the Lord, Acts 8.36. & 10.47. Yea. and John Baptist also, baptising with water, doth with the former proofs, clear it up, and evidence, that elementary water is to be used in this ordinance of baptism, and is included in the Commission, Mat. 28.19. And also in the promise, Mark 16.16. But now how much, or how little water, or in what manner, or how much dipped, or washed, is left in some measure to conveniency, necessity, and safety, in the judgement of the Church, there being no precept, nor plain and evident example for it. True, we find two examples, where water enough was, of going into the water, and coming out of the water; but we find no mention, either that they stripped themselves to go in, or how fare they went in, or how much they were dipped, or washed, being in: Yea, of our Saviour, it is affirmed, he was praying when he came forth, and as he was praying, the Holy Ghost descended on him, Mat. 3.16. Luke 3.21, 22. And it being a custom in those Countries, for many to go barelegged, and to wear Sandals, they might go in to the knee; But neither their going in, nor coming forth, was their baptising; For Jesus when he was baptised, came straightway out of the water, Mat. 3.16. Mark 1.9.10. And as for the Eunuch, Philip, as well as he, went down into the water; And then Philip baptised him, and then they came both out of the water, Acts 8.38 39 But no mention of the stripping of either, or their clothing again, b●● of the Spirit taking away Philip so soon as they came out of the water, whic● implies no such stripping; besides, elsewhere it rather appears, that for others, water was commanded to be fetched, Acts 10.47, 48. So that dipping, or washing with water, is enough, most probable, the head, or face; but I will here for bear the reasons for that, enough is said before of this pag. 8, 9, 10 To show, that in profession of Jesus to be the Christ, to baptise any of Adam's race that refuse it not, with water, professedly in the name of the Father, and of the Son, and of the Holy Ghost, is the performance of the outward ordinance of baptism; and one so baptised, is outwardly, and once baptised indeed: Nor can the addition (by the Baptizer) of some humane inventions, make the ordinance null, as is aforesaid.  
2. For the second thing considerable, viz. Upon what grounds this ordinance of baptising with water, in the name of the Lord, is to be administered: And this appears in the Commission, with the ground thereof, Mat 28.18, 19 And the Tenor of the Gospel, John 3.14, 15, 16, 17. Mark 1.16. with the residue of scripture, to be these, viz. 

1. The certainty given in the Gospel of a peace, reconciliation, and redemption, wrought by Jesus Christ, in his Death, Resurrection, and Sacrifice offered to God for all men, and his good will to have it made known, and tendered to thema ll. This is the ground, both of preaching Gospel to them, 1 Tim. 2. 4-7. And of baptising any of them with water, Acts 18.8. 1 Cor. 2.13. & 15.4. as is already shown in pag. 14, 15, 16. And he that hath not certainty in this, runs at an uncertainty in his ministration, which Paul would not in any thing, 1 Cor. 9.26.  
2. The perscription of such as are to be baptised with water, to be subdued, or brought into, or under the instruction, or tuition of such, as have accepted the Doctrine of the Gospel, and make profession of it, which men of understanding, and at their own dispose be not, nor can be so judged, till they be found willing to hear, and to be instructed in the Doctrine of the Gospel, Mat. 3. John. 4.1, 2. Acts 8. & 18.8. But children, not come to the use of understanding, are so, and so to be accounted, from the gracious providence of God, putting them in the Family, and into the charge, and under the care, and tuition of such, whether by birth, or other providenciall way, Gen. 17.12, 13. Acts 16.15. But of this, more anon.  
3. The command of Jesus Christ in his Commission, given to his Disciples, to go disciple all Nations, baptising them; baptising being both with word, and water; neither to be pressed violently, and where the tender of the Gospel is not rejected, the baptising with word, and water, are of the same extent.    
And so the report of the Gospel, the work of God, in putting under the vition of such as have accepted, and do profess the Gospel, and the command of Christ, to disciple all Nations, baptising them, is the ground, and bottom upon which this baptism is to be administered: As for such as are to be baptised, to confess their sins, and profess their faith, it is good in such as are come to the use of understanding before they be baptised; Yet though it be an encouragement, it is not the ground, and to them that think it so, it is but partial, and fallible; But that set down before, is the Ground, and whole, and constant, and sure to administer one, as will yet more clearly appear anon.  
3. For the third thing considerable, viz. To what ends, this ordinance of baptising with water, is to be administered, and that is,  
1. To be an outward, and sensible Testimony of the truth of the Gospel preached, both in that there in affirmed to be already done, by Christ for men, and also in the hope set forth therein for believers; and so, of the name of the Father, and of the Son, and of the Holy Ghost, set forth thereby. Jesus his giving this ordinance to be administered, is a testimony of his faithful mind, and the truth of the faith, and Gospel given to preach: And so, when John preached the Gospel, baptising, and preaching the baptism of repentance, for the remission of sins, Mark 1.3, 4. He is said to have truly baptised with water. as witnessing verily the truth, Acts 1.5. And so, as all the Scripture, Moses, the Law, and all Types foregoing; so all the ordinances of the Gospel, do testify of Christ, John 5.39, to 44. Rom. 3.21, 1 Cor. 11.26. As Abraham received the sign of Circumcision, as a seal of the righteousness of the faith he had, etc. that he might be the Father: Abraham his receiving the sign, was not simply his being circumcised, for so were all his family; but his receiving that or dinance to administer, as a seal of the righteousness of the faith, it's not said, which all he circumcised, had; nor of the truth of his own believing, but of the righteousness of the faith, that is, the Gospel God preached to him, which he had to preach to his Family, and so to be a sensible testimony, that he might be the Father of all that believe, Gen. 15. & 17. with Rom. 4.11. Even so also, the Apostles received this ordinance, to testify withal to such an end; and so it is given as the Medium of discipling, in the Commission, Mat. 28.19.  
2. To receive into God's Family, or the Family of Christ, or Abraham, and so to engage the baptised, to yield up to, and wait on God, in the acknowledgement of his great name, and observance of all his ordinances, and the things he hath already commanded by Jesus Christ to his Apostles: And so, as Circumcision discipled into Abraham's Family, and bound to the Law, after given by Moses, baptism disciples into the same family of God, and binds to believe, and observe the say, and commands of Christ, forgiven in the Gospel; and this is clear in the Commission, Mat. 28.19. 1 Cor. 1. 13.-15. And in that baptism, is into his name, and no other.  
3. To set, or lay before them, the hope that is set forth in the new Testament, confirmed by the death of Christ, for his baptising them with the Holy Ghost, and so sending forth spirit, to teach, and write his say, and Law in their hearts, Mat. 3.11. Acts 1.4, 5. Luke 24 46, to 49. etc. as pag. 11.12.  
And so, by witnessing the truth of the Gospel, accepting, and engaging them into the Family of God, and setting such hope before them, they may disciple them, that so in believing, they may throughly repent, and lay hold on Christ, and therein receive remission of sins, and spirit, to lead a new life: And thus is this baptism unto repentance, and to be received for the remission of sins, Mat. 3.11. Mark 1.4. Acts 2.38. Neither, as some vainly gloss it, causaliter, that it should cause it; nor declaratively, as if it did verily declare remission of sins received; But as a Medium of coming into Chrrist, that in believing, it may be received: And these are the ends of administration, and not such, as in which this ordinance is made like the Types of the Law, to have a sensible, and visible figure, or resemblance of Christ, in the manner of his death, and resurrection, and conforming us to him, for which no word, that conformity being the work of his Spirit, by word, and afflictions.  
4. For the fourth thing considerable, viz. Who are the subjects capable of this ordinance of being baptised with water in the name of the Lord, and so may have it administered to them: And that is express in the command, and commission given by Jesus Christ to the Apostles, Mat. 28.19. To be all Nations that were not fore-discipled, and refuse not in the tender of the Gospel to them, to be discipled. They had a massage of good news, of Peace, and Salvation, to declare, and tender to men; To all People; To all Nations, every Family; To every man in the whole Creation, Luke 2.10. Acts 13.37.48. Luke 24.45, 46, 47. Mat. 10.11, 12. Luke 10.5, 6. Mark 16.15. And this, that they might be discipled, that is, won in to accept mercy, to repent, and believe, whether they do so accept, or no, John 3.17. & 5.34. Psal. 78.5, to 10. Ezek. 2. to the end. And for declaring this, they adventure their peace, safety, and life, among men, Mat. 10. But if any Country, Family, or, man refused this Gospel, and would none of it, they were not to force it with violence; but to departed, and wait if God at another time would give them repentance, etc. Mat. 10.13, 14. Luke 10.5, 6.10, 11. 2 Tim. 2.24. Mark 5.17, 18. But what Nation, Country, Family, or man soever, did accept the Message, and were willing to be further instructed; those, and all under the tuition of those, being presented by them, are they to go on discipling them, by baptising with word, and water, baptising them with water in the name of the Lord, and farther instructing them with the word, And thus to all Nations now, as John did before to the Jews, Mark 1.3.4. So as they are to go to disciple all Nations in this manner, so proclaiming, and tendering Gospel to them, that none that reject the Gospel, be constrained to be baptised, and farther taught; So likewise, none that refuse not the Gospel, are to be refused, or put by, but to be baptised, and further taught, whether they be such, as in whom it yet appears not; that they have in heart, truly repent, or do believe with the heart, or such, as it appears they do with the heart believe, or such, as have also in their believing, received the Holy Ghost, all, and every of these: So John affirms himself, to baptise indeed those whom he called, Generation of vipers (a name never put on any that did truly repent, and believe) and reproves them of their vain confidence, and boasting, and intimates, as if some of them were chaff, notwithstanding his flooring of them, Mat. 3.6.11, 12. And so of Christ's own Disciples, which were baptised, and all others, called the multitude, John 4.2. & 6.61. And it is expressly said of some of them, That from the beginning they believed not; And after that sore judgement on dissemblers, Acts 5. its said, And of others, durst no man join himself unto them; which intimates strongly, that before they did, Acts 5.11, to 13. Besides, he that weighs what is said to divers Churches, and what the Apostles minds them of, from those that. went through the Sea with Moses, may easily perceive such to have been baptised, 1 Cor. 10.1, to 11. And for those, that in hearing the Gospel, have believed before baptising, some unfeignedly, and some feignedly, they were also baptised, Acts 8.12, 13.36, 37. & 18.8. Yea, even such as in believing the Gospel, did also receive the Holy Ghost, before they were baptised with water in the name of the Lord, they also were so baptised, Acts 10.47, 48. So that no one of these can be set forth to limit the ordinance of baptism to any one, or two sorts of them, it being to be administered to them all, and all the children by gracious providence, put in their tuition, and charge, to bring up for the Lord, being a part of themselves, and presented by them to be baptised: And this appears evidently in the Gospel, and by the commission given, to be the plain, and express command of Jesus Christ, Mat. 28.19, 20.  
1. By the ground of the Commission; namely, That all Power is given to Jesus Christ in Heaven and Earth, vers. 18. And this by virtue of his death, resurrection, and sacrifice offered to God, in which, children are also concerned, Rom. 14.8, 9 Phil. 2.7, to 11. 1 Tim. 2.5, 6.  
2. By the business he set them about, which is to Disciple, or make Disciples, or bring them into the House of God, the Family of Abraham; And so as before they made Disciples, or received into the Family of Abraham, one Nation; and proselited into that Nation of any Nation, and then in Discipling, the Fathers Discipled the Children also by circumcision; even so now in Discipling by baptising the Parents, they are to Disciple the Children now by Baptism, as then by Circumcision that did precede this ordinance of Baptism. As for John's Baptism, That was to floor into the acknowledgement of Christ come in the flesh, but not to bring into the Family of Abraham, for he was to baptise none; but those of that Family before: And Circumcision was in force, until the Resurrection of Jesus Christ; and now Baptism supplieth that also, Col. 2.11, 12. So that as Circumcision was an ordinance of the Gospel as then revealed, so Baptism is now an ordinance of the same Gospel, as now more fully revealed; and as Circumcision was for Discipling, or making of the Family of Abraham then, so Baptism now; and as the work of grace had its name from Circumcision then, so from Baptism now; as is foreshewn; only Baptism now is more free, and of larger extent, Col. 3.10, 11. So that the business of Discipling leads us to understand children now as formerly.  
3. By the command, To Disciple all Nations, baptising them, before the privileges of ordinances belonged but to one Nation; and yet to all that Nation, and so it was called one Nation, etc. Gen. 12.2. and 18.8. and 35.11. and 46, 3. Deut. 4.6, 7, 8. Psal. 147, 19, 20. Yet of these, such as walked in God's statutes were a holy nation, Exod, 19.5, 6. But the whole Nation was circumcised; and all but those by circumcision made of that Nation were strangers to their privileges, Ephes. 2 12. And so neither John Baptist, nor the Disciples of Christ, till the resurrection of Christ, might go to minister to any other Nations, Mat. 10.5. But now being risen, he commands them to go, and make Disciples all Nations; now as the children were a part of that one Nation, so are they of all Nations, and are Discipled in Discipling Nations, or Families, though still such as are prevailed within the heavenly call, and chosen, are the holy Nation, 1 Pet. 2.9.  
4. By the manner of the expressions, and words in the Commission; Go ye therefore and (teach, or) Disciple all Nations, baptising them, etc. He saith not, teach, or make Disciples first, and then baptise, nor so much as Teach, or Disciple, and Baptise; much less saith he, baptise them taught; All these are Additions, and Glosses put by some to the Text, to make it serve their private ends; but the words are plain, in which are two things observable in this business, whoever scoff at it.  
First, That he propounds baptising as the medium, or way of teaching, or discipling,; Go disciple all Nations, baptising them; A like speech in another business, Heb. 12.1, 2. Let us run with patience the Race that is set before us: Looking unto Jesus the Author and finisher of our faith; Now none can first run, and then look, but running in looking; yea, looking is the way of running; for in beholding his glory, that is seen, which allures, draws, saves, and so makes to run, Isa. 45.22. and 55.5. As the Believers shining is by holding forth, the word of life in word and conversation, Phill. 2.15, 16, So here discipling is by baptising, when it's said, disciple baptising.  
Secondly, That when he saith, Go ye Disciple all Nations, baptising them; It being our Saviour that spoke, the Disciples that were spoken too, and the Nations that were spoken of, whom Jesus wils his Disciples, to disciple, baptising them; we are to note, that the word (them) is referred to the Nations : And can be referred to no other supposed persons; as for that is replied by some, that the word them in the Greek is of the Masculine Gender, whereas the word Nations is of the Neuter Gender; and so them cannot be referred to Nations. They may cheat us that know not the Greek Tongue, if we will be weaned from the scope of the words; but they that know the Greek Tongue know; that the word Nations, or Gentiles in the Neuter Gender hath frequently a word of the Masculine, as this word them, coming after it, and to be referred to it; and often so used in the writings of the Apostles, as Rev. 2.26, 27. He that overcommeth, and keepeth my words unto the end, to him will I give power over the Nations, and he shall rule them with a rod of Iron. And here them is, and can be no other but the Nations, so Acts 28.28. The salvation of God is sent unto the Gentiles, and that they will hear it; where (they) can mean no other but the Gentiles, so Acts 13.48. and 26.17, 18. And so its evident, that in the Commission to disciple all Nations, baptising them: That this them is the Nations they are to disciple, and so comprehends as many, as refuse not to be discipled by them; Nations, Families, them, and their children; and thus it fully appears in the Commission; children also are included. And yet that this may appear according to the scope of the Gospel, I will add more.  
5. That this also hath been the way of God from the beginning of the Gospel preaching, to number children with their parents under whose tuition they were, until the children fall to cast off that tuition. And so in the first Ages of the world, those under the tuition of such as professed the name of God, were called, the Sons of God, when it could be neither for their good disposition, nor their good conversation; but only for the name of those under whose tuition they were; and when the tuition was cast off, that name was lost, Gen. 6.1, 2, 3, 4, 5, 6. And in after Ages, when God revealed the Gospel more fully to Abraham, and made his covenant with him, to be tanght in his Family, and gave him an ordinance for admission into that Family, he willed him, to take in the children also by circumcising all his Males from eight days old, and upward, Gen. 17.11, 12, 13. And after this when he ordained the Passover, and brought his people out of Egypt, and directed them about the receiving in any one of the Gentiles to become one Nation with them; He willed, that the children of such a Gentile should be received also by circumcising all his Males, Exod. 12 48, 49. And our saviour gives us to understand it still to be according to the mind of God; that the discipling of the Father, is a discipling of the children; when he saith of Zacheus, Luk. 19.9 This day as salvation come to this house, forasmuch as he also is become a son of Abraham. And like to this Doctrine did Paul preach to the Gaoler, Acts 16.31. Believe in the Lord Jesus, and thou shalt be saved, and thy House. Which can be no less then in their coming into Christ, a bringing the means of salvation to their Families; yea, so far as by baptizng them, they may be admitted, and have interest in the means; all which sounds like the Commission, Mat. 28.19.  
6. That the children of the Jews, or circumcision, were a part of the Jewish-state, yea, Church-state, and fellowship, having interest in the ordinances, and promises to that people; and so by our Saviour it was said, of such are the Kingdom of Heaven, Mat. 19.14. And this Church-state given to the Gentiles, shall not the children of the Gentiles that receive it, be of the same Church state, as the Jewish children were? Mat. 21.43. Acts 28.27, 28. and 13.46.47.  
7. The children of the Jews, while Baptism could not be administered to children because Circumcision was still in force till the Resurrection of Christ, yet they had Imposition of hands, an ordinance that seems to require more in those to whom administered, than outword Baptism doth; yet our Saviour received the little children to this ordinance, and blessed them, and reproved his Disciples for rebuking them that brought them, and counted their being brought their coming; and said, Suffer little children, and forbidden them not to come unto me, for of such is the Kingdom of Heaven, Mat. 19.13.14.  
8. The types that went before, and are set before us for usefulness about Baptism, do comprehend children, and those under the tuition of Believers, 1 Cor. 10.1, 2. 1 Pet. 3.19.  
9 Whole households are affirmed in the writings of the Apostles to have been baptised, Acts 16.15, 33. 1 Cor. 1.16. And no warning given us to except children in understanding thereof; and we were before directed, when a seal of admission was given to a household to understand the children also, Gen. 17.12, 13. Ezod. 12 48  
10. As the Nation, and Church of the Jews, had their children admitted with themselves to an interest, and right in all the ordinances of God, to use as they were sitted by instruction, being at first Circumcised, and also had the promises, and hope of spirit set before them, R●m. 3.2. & 9.4. Acts 2.39. & 3.25. So now it's affirmed, as that which was fore-prophefied, though not so clearly revealed before the ascension of Jesus Christ, That the Gentiles should be follow-heires, and of the some Body, and partakers of his promise in Christ, by the Gospel, Eph. 3.6. suitable to that, Acts 2.39. And if the children of Christians were cut off, the privileges were straightened, which I believe, none understanding Gospel rightly, will affirm.  
11. Yea, to say in a word, children are mentioned in the Apostles writings, as part of the Christian Churches to whom he wrote, Eph. 6.4, Col. 3.21. And Fathers willed to bring them up in the nurture of the Lord; And they affirmed to be thildrens of Abraham, that walk in the steps of the faith of Abraham, Gal. 3.8. And did not Abraham begin to teach his children to keep God's commands, by engaging them thereto by Circumcision; and shall not we begin to teach our children to keep Christ's commands, by engaging them thereto by Baptism.  
So that as the Gentiles come to be fellow-heires with the Jews, and as children have formerly been a part of the Jewish Nation, and Church, and are now a part of the Nations, according to the scope of the Gospel, and the words of the Commission given by Christ, there is an express command for the baptising of them.  
12. But yet, as the Gospel is rightly understood, believed, and in the heart of any, there is yet more to be said for little children; as namely, 

1. That though they be conceived, and borne sinners, yet while they are not come to the use of understanding, so as they have chosen no Idol, nor are yet capable of the means that should bring them to believe, he that is the father of the helpless, hath them in his protection; and he that will not gather where he hath not sown, will not charge them with unbelief, and so, not with their other sins; And so, in a sense of Christ's account, they may be said to believe, Mat. 18.2.6. with 19.13.14. And though beyond our understanding how, yet it's as beleivable, as that there should be an earnest expectation of the creature, Rom. 8.19. But, if God will accept it as so, who are we, to fault him? and if he will account our bringing our children to him, their coming, let us accept of it.  
2. That it flows from the word of grace, in the heart of a believer, and the Law of God, and commands of Christ written therein, to disciple their children, for the faith they have in believing the love of God to them, and the Redemption wrought for them, leads them to take them as the price of blood, put in their hands to bring up for God, as Jacob took his children; And the love that hath sprung up from God's love in them, leads them to love, and accept whom God accepts, and to reckon according to his judgement, and so to receive them by Baptism, into his Family to bring up for him, having his allowance. And thus much about this medium of baptising.    
As for objections against baptising children, I have purposed to avoid contention, and so shall meddle little farther than what is already done: As for the demand of an example of children mentioned to be baptised; they are enclusively mentioned in the word Nations, the word Households, in types mentioned; But it's enough, it is commanded, and was ; and there was reason of small mentioning them; because the writings were at the first calling of the Churches: And it would have broke the Jews in pieces to have seen their Circumcision at first to thrown down, which they yet so esteemed, and even the Apostles saw not the largeness of the extent of their Commission at first, Acts 10. and 11. As for that is said, Children understand it not. It's answered, As much as they did curcumcision; and though they do not understand it when baptised, yet as Christ said to Peter, they may afterward, John 13.7. The pervertings of the Text, abuse of single examples to limit with etc. I will omit, nor will I press any to more speedy baptising their children, then according as by the light they have in the Gospel, they see cause. As for such as believe not the report of the Gospel in the extent of it, I pity them; because I see not how they can go upon any certain grounds to baptise any children at all; seeing they are not certain whether Christ died, and risen for them, or not, but though I see not, I hope some of them do, or else they would not do it.  
But I will proceed no farther in this, believing it already proved, that all of as that were baptised in our infancy in the name of the Father, and of the Sin, and of the Holy Ghost professedly, we have been baptised; and had there been some more errors than were of men's mixtures in the administration thereof; though they were evil, and to be repent, yet they made not the Lord's Baptism null, as is shown pages 9, 10, 11, 16, 17, 18. So that I look at myself, and all so baptised, as engaged in the very acceptance of this Baptism, as in the greatest, and most solemn row: To believe, and yield to the say of Christ, to wait for, and yield to his spirit for conforming to the Doth of Christ, that we might not live to ourselves, but unto Christ. So that other baptising with elementary water we need not; but such a remembrance of God's mercy, and our engagement in that Baptism, that we yield to all the operations of his grace in his say, in afflictions, and motions of his; that the Baptism into oneness with, and conformity to Christ may be more effected in us: But for men that have been baptised in the name of the Lord in their infancy, after they come to believe, to be pressed again to be baptised with water; I cannot but look at, as evil, and sinful; because there is nothing in Christ's Commission for it, no precept, or example for it, nor promise to it in all the Scripture; nor yet have I ever met with any place alleged for a baptising again with water any that were once professedly baptised so in the name of the Lord Jesus before, but only that one place Acts 19 4, 5. Where if that were true as they conceive, and granted, as they would have it, namely, That those twelve were fore-baptized with water to John's Baptism, and then baptised again by Paul in the name of the Lord Jesus. Yet makes it nothing for their purpose; for than it would follow, That those who formerly baptised them, did not themselves understand, what John's Baptism was, though they named it, and baptised unto it; and so they were not before in words, or professedly baptised in the name of the Lord Jesus, or in the Name of the Father, of the Son, and Holy Ghost. And then it was not baptism that is the ordinance of the Lord, and so it Paul did baptise them in the Name of the Lord Jesus; It was because they were not so baptised before at all, as we in our infancy were, and so it makes nothing for baptising again, any that were professedly baptised in that name; But indeed, there is no such saying, as that either Paul baptised those Twelve, or that they were baptised again, the contrary rather appears. For Luke in his story, telling of Paul's journey to Ephesus, And that he found certain Disciples there; In the second verse, tells us of Paul's Question, and their Answer; And in the third verse of Paul's Reply to, or Demand on their Answer, Unto what then were ye baptised, and their return of Answer, unto John's Baptism. And then Luke tess us again of Paul's return of Answer, and instruction therein to them verse 4, and 5. And then of his Action towards them in verse 6 In verse 4 Paul first justifieth john's Baptism, (as our Saviour, Acts 1.5.) John verily baptised with the Baptism of repentance; Then Paul describeth John's Baptism, both in the doctrinal, and practical part thereof, verse 4. Saying, that is, John said unto the people (that is, those John preached too) That they should believe on him that should come after him, that is on Ghrist Jesus; And then in verse 5. he deseribes the practical part of John's Baptism by 1. The Time. 2. The Action. 3. The Manner of it.  
1. For the Time, He stayed not till the people could testify such, and such a work of grace in their hearts; But when the people (that is, John's hearers) heard this (that is) did attend, and were willing to hear john's ‛ Doctrine and be baptised.  
2. That is the Action, Then they were baptised, John baptised them with water: And  
3. For the Manner, It was in the name of the Lord Jesus. So hath Paul shown John's Baptism to be right, And that he did truly baptise with water, as Acts 1.5. And so if Apollo's, or other baptised these twelve with John's Baptism; it was right, and enough for the outward, and they needed no more for that; nor doth Luke say Paul baptised these: But in verse 6. Luke tells us Paul's Action, and God's Blessing on it, he saith not, when Paul had baptised them, But when Paul had laid his hands on them (which is not Baptism, but another ordinance of God, called imposition of hands; In which men praying to God for any, as in confidence, they lift up hearts, and hands to God; so in testimony of that confidence they laid on their hands on the party prayed for, Heb. 6.2.) like the same done by Peter and John, Act. 8 15, 16, 17 and the same blessing there was here; so that all the way here appears no second baptising with water, and however taken, nothing to the purpose of such urgers of it; indeed it is a grief, that there is found so much Antichristianisme, and so many corruptions in Ministers, and ministry, and such additions of men's superstitions, in any Congregation, or Church of professed Christians, to dishonour God, and as should make the Lords people to abhor the Lords Ordinances, yea, this of Baptism; yet surely, This is also a grief to many, that some of the Lords people do not discern to put difference, between the corruptions and superstitions of men; and their posts set up by the posts of the Lord, and the ordinances and posts of the Lord himself, so as for want of discerning, in abhoring men's corruptions, they abhor also the ordinances and posts of the Lord, in which they do verily transgress, 1 Sam. 2.17, 24. Though indeed those evil doers are the cause thereof; And indeed for such as on such occasions have been troubled, about their Baptism received in Infancy, and thought in their Ignorance, and rash Zeal to better it by a renewing; though their practice be not justifiable; yet I rather pity them, then judge them; and desire they may not be led into farther inconveniences, but that they may walk in the faith of the Lord Jesus, and love of their Brethren, according to that name into which they were at first baptised; But for such, as have once been outwarldy and professedly baptised in the name of the Lord Jesus, that is, In the name of the Father, Son, and Holy Ghost, though in their infancy, to renounce that Baptism, as null, as vain, as Antichristian, and Antichrists Baptism, that they may have, and receive another Baptism, and put the Title of the Lords Baptism upon that: This is surely more evil than the former, and much more to be lamented; As may appear in three things; in which, oh that I were mistaken; that is to say, 

1. The evil they intimately and unknowingly they do in this business.  
2. The evil courses they are constrained to take to accomplish this business.  
3. The evil fruits that do follow the accomplishment thereof.    
1. For that they intimately, and unknowingly do, let it be considered; what was professedly done in the Baptism they renounce, as null, and Antichristian; And there will be found, That in that Baptism, they were received into, and engaged unto the acknowledgement (even as now) of,  
First, The Name of the Fater, and of the Son, and of the Holy Ghost, or of Christ, as set forth in the Gospel.  
Secondly, The obligation (or covenant) to be the Lord Christ's, his own, and to own his Lordship.  
Thirdly, The hope of, and waiting in use of his ordinances for his holy Spirit, to enlighten, teach, etc. The Commission and promise of Jesus Christ, Matth. 28.19, 20. Mark. 16.15, 16. being of as large, yea of a larger extent, and as sure as that of God by Moses, Deut. 29.9, 10.15. and 30. with Rom. 10.4.8.10, And the ordinance being the Lords, could not be null in itself by men's failings? Now then, was not the dipping in, or washing with water, man, or child, that made it Baptism; but by virtue of Christ's Commission given, the Doing in that Name; And surely, when this baptism is renounced, they have not another Name of God, another Gospel, in which is truth to declare, and into which to baptise again; Nor have they another Jesus, that is the Christ, and Jesus a Saviour indeed, to engage unto by baptising again. Nor have they another Spirit, That is the Spirit of the Father, and Son, to set in hopefulness for their baptised to wait for; If these things could be done in a second baptism, it might be borne, 2 Cor. 11.3, 4. If not, Then the first that was with water in that name being renounced, what is the second (for a Church order, and such, or such a called Minister to baptise, or such an Age of the man, or such a word of grace in the man, are not of the essence, or being of outward baptism, as is foreshowed;) is it not in the receipt of it, upon the renouncing of the first; A secret Hidden, and intimate denying of,  
First, the name into which they were at first baptised, and so the Gospel and Scripture setting forth that Name, and so leading to set lose from heeding Scripture Testimony.  
Secondly, the obligation, in which men were in that baptism engaged unto Jesus Christ; to own and acknowledge his Lordship, and walk in his way, which when they came to understand, If they renounced not the name Christian, they have also accepted; But now in denying that first Baptism; They deny all that continue that Baptism to be obliged, or engaged by any Covenant, or Vow on their part, to own the Lordship of Jesus Christ, To believe his say, to attend his Word, and Odinances, and to walk in his ways, and so set men lose from their obligation to the Lord, and so far led to deny him, that bought them; And also to deny,  
Thirdly, That hope of the Spirit which was set before them in that Baptism. And that this evil lurketh in the denial of the Lords baptism once received, And that it is a dangerous evil, is evident by the Commission for the ordinance, and all fore-writ about the grounds, ends, and subjects of it. But that any of our brethren, either Baptizers, or Baptised do this evil knowingly, or purposely, (yea surely I think at the first, They would abhor the thoughts of such an evil) I do not charge them with it; But as a sin of ignorance, intimate in the renouncing the first baptism: I desire, they might never come knowingly to do such evil.  
2. For the evil courses they are constrained to take, To bring men to renounce their first Baptism, and take up another, and to justify the same, when opposed by Scripture; Though all of them take not every of these ways, But some one, some another, but I will mention none, but what I have met in their discourses, and writings in my hands.  
First, adding too, or taking from, many say of Scripture, to force in that they have no Scripture for, as in Mat. 28.19. First Teach, & then Baptise, and Baptise them taught, which are not there; Mat. 3. Denying them to be A generation of Vipers in that sense, whom John calls so; others denying John to have baptised them, when he saith he did. But water, and laver mentioned, Joh. 3.5. Tit. 3.4, 5. For elementary water, which appears by our Saviour's exposition to be otherwise. Joh. 3.14.15, 16. And by Paul's, Rom. 5.8, 10. with Tit. 3.5.6, 7. And so denying all our Forefathers, till John's time, from entering the Kingdom.  
Secondly, Pretending their refusal of their first baptism to be; because there is no mention of Children, not come to the use of understanding in either precept, or example, to be baptised, and so the Scripture to be silent in it; whereas they are much mentioned in that, as in the Gospel, That Jesus Christ died, and rose, and gave himself a ransom for them And its already shown, They are included, and as much mentioned, as any others distinct in the commission, and included in the tenor of the Gospel; in which in former times, they were mentioned expressly, and since intimately; So that the Scripture is not silent in it. But as under the Law, for any once outwardly Circumcised, upon their repentance, and faith, to be circumcised again; And so now since the Commission given for any once baptised with water in the name of the Lord, upon their repentance and faith, To be baptised with water again, there is neither Precept for it, Example of it, nor Promise to it, and the Scripture is altogether silent in it; And yet this they do, and stand to maintain.  
Thirdly, Slandering, and defaming such, as at their persuasions, will not renounce their first Baptism, and accept of theirs as maintainers of Antichrist, deniers of the Lords baptism, deniers of believers to be baptised, disobedient to, and breakers of God's Commandments, especially, This of baptism, whereas it appears by that already said, That for the Lord Christ they stand; For his say they plead, and it's before proved, to be the Lords baptism they stand for; nor do they deny believers to be baptised with water, if they were not fore-baptized; and if they were, there is no allowance in Scripture to baptise them with water again, and for their disobedience to God's commands, they count it meet to acknowledge it, and seek for healing through Christ, in all through ignorance, weakness, or violence of temptation, they may be found to be faulty in, but to allow or maintain themselves in disobedience to God's commands, I hope the Lord will preserve them from; But to do as their oponents, cry it out, in private and public; We walk in the ways of Christ, we keep the Commandments of God; They look at, as too pharisaical; And yet sure to tell such as were once baptised in the name of the Lord, That their Baptism was no Baptism; and so to take them off their engagements to be the Lords, and live to him, is to break, and teach men to break God's commands.  
Fourthly, Laying forth evil, and unsound Opinions, or Doctrines to ground this their second Baptism on, as That (speaking of the Ordinance of Baptism to say) to faith exhibited by Baptism is salvation promised, and setting forth what baptism is, to say, it's the application of water upon faith, which needs no confutation, but the mentioning, though I have answered those under whose hands I have it; But I verily believe, few there be, that will reason so grossly, though some have done. But this have I found in those more sober; That they declare their baptising with water, as a foundation business, and so make it a part of the foundation, and those other principles of doctrine, mentioned Heb 6. to be other parcels of the foundation; because it's said, The Foundation of Repentance, etc. Whereas it hath been told them; That the Word, the Foundation of such a thing argues not, that thing to be the Foundation; as to say, The Foundation of an House doth not argue the House to be the Foundation; nor is Baptism there put in, But the Doctrine of Baptisms: And though this hath also been alleged, That Jesus Christ is the Foundation; Yet that hath been answered, That he is the Foundation cmminently, but not only, others may be a part of the Foundation, but he the chief, even the Cornerstone; And for this alleged, Ephes. 2.20. Built upon the Foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Cornerstone; To which this answer given; That by all that went before, and followed after in Ephes. 2.20. These words, The Foundation of the Apostles, and Prophets, implies not at all, That the Prophets, and Apostles are the Foundation any more, than the naming the Foundation of a House implies, that the House is the Foundation. But with that went before, and which follows, It proves;  
First, That Jesus Christ, is the foundation, which was set forth, and laid by them, that were both eye witnesses, and the first witnesses of Jesus Christ his coming in the flesh, and of his Death and Resurrection, etc. Both the prime Apostles, and the Residue that were Prophets, and Evangelists also; For the prophets are here mentioned after Apostles, Acts 10 41. Hebr. 2.3.4. As also, That he is the foundation upon which these Apostles, and Prophets, and all the believers, that were Jew's, were built; And the believers that were Gentiles were built also upon the same foundation with them.  
Secondly, That this Jesus Christ as he is the foundation; so he is also the corner stone, that couples the walls, or buildings together, so as in being built on him, the Apostles, and Prophets, and the Jews that believe; yea, all the Church that went before, and the Gentiles that believe; yea, all that come in to him, and are built on him after, They are by him united together, So as they are one house, household, or Church, Ephes. 2. 14-18. 1 Pet. 2.4, 5.9. with 1 Cor. 12 12 13; And so Christ is affirmed to be both the Foundation, and The cornerstone Isa. 28.16. And this not only primely and emminently, but also only, For  
Thirdly, Other Foundation can no man lay, then that is laid, which is Jesus Christ, 1 Cor. 3.11. Neither is there Salvation in any other; For there is none Name under Heaven given among men, whereby we must be saved, Acts 4.11, 12. To this, though nothing be opposed, yet not yielded; but waved, That it might not weaken another opinion, About the necessity of the outward Ordinance of Baptising with water, which is employed by the reasoning of many, and affirmed by some, To be as necessary as Faith; though our Saviour would not so affirm of that, which without controversy was true Baptism, and more than outward baptism sure. Mark. 16.15.16.  
Fifthly, By Interogations, and Queries, to put men to a mislike of their first Baptism; As, were you so dipped, and plunged in water, when water was thrown on your faces? Did you so coufesse your sins, and confess your faith? Had you such and such holy ends, if not, than your Baptism was no Baptism? And so urge them to renounce it, whereas though such things had been good, and commendable in the Fathers of Families proselited from the Nations, when circumcised, yet not required of all under their tuition, so one may say of Heathens when discipled, such things are commendable in those of understanding when baptised, but not required in all under their tuition; yet notwithstanding there is no precept enjoining any to such or such a plunging, or a particular, and verbal confession of sins; or such a confession and declaration of Faith, and such holy ends to be aimed at in all that are received to be Baptised, so as to put a necessity in such a case, more than God hath, is but man's Doctrine, and yet also an error in the manner, is before shown, not to nats' Baptism, done in his Name.  
Sixthly; By urging, when other means prevail not, to return to Rome, for (say some) your Baptism binds you to be faithful to that Church, into which you were membered, when baptised: whereas this, is not only without, but against Scripture: For, first we were not baptised into the name of a man, or Minister, or any order of men, or any Church, or Church order; But into the name of the Lord Jesus, 1 Cor. 1.12, 13. etc. Secondly, in Baptism we were reduced into the outward Church, or Family of God, that profess his name, and not into a Church Order, or membered into this, or that particular Congregation, no such thing in the Commission: The Eunuch was baptised rightly sure, and yet received into no particular Congregation, or Church Order, Acts 8.38 39 Yea, there were many baptised, and that Churches also, before set in the outward order, as is evident, by comparing Acts 13.14. with 14.1.19.21, 22, 23. That is not the end of Baptism, to member into a particular Congregation, or into an outward Church-order; such a business rather leads to the faulted, 1 Cor. 1.10, 11, 12, 13. & 4.6. No, nor to give the liberty of acknowledging Brotherhood; Ananias rightly called Saul Brother before he was baptised, Acts 9.17, 18.  
Seventhly, by taking advantage; when by these means men are made doubtful of their first Baptism, and incline to think well of that they hold forth; to urge them while they are yet in their passion, to receive their baptism, presently pressing thereto, Acts 22.16. & 2.38, 39 Which was not to such as were in any sort, or at any time baptised in the name of the Lord before: And now, why tarriest thou, were rather words of encouragement, to take away fears, then of pressing to the suddenness simply, Acts 9.11. to 17 18. And surely, for such as had vile thoughts of Jesus, judged him not to be the Christ, but persecuted, and crucified him, and were never fore-baptized in his name: It was meet, on sight of their sin, they should repent, by changing their minds into right thoughts of Christ, and testify the same, by being baptised in his name; and what is this for any so fore-baptized, to be baptised so again? But for men that were fore-baptized with water in the name of the Lord, and have since been enlightened in the knowledge of his grace, and so come to high thoughts of him, as the only he, the Foundation, the Peace, Life, etc. So as they rest on him, and submit to him, would any have them to repent, and change their minds in this, to more base thoughts of Jesus, and to testify it, by renouncing their first Baptism, and taking up another? I hope not; though the evil Spirit may secretly have such an aim, to produce it afterwards. The Lord keep us all from this, and I verily believe, all they in beginnings will say, Amen.  
3. For the evil consequences that follow on the practice of renouncing the first Baptism, and taking up a second; They are such as are more ordinary, and usual, and in a sort, necessary; or such as are occasional, though not so ordinary: The more necessary, and ordinary evils that flow from this practice, are;  
First, by pressing the necessity of, and magnifying the outward ordinance, etc. A baptising rather into Baptism, or the name of Baptism, then into the name of the Lord, though words carry it so; whence many in change of their opinion, and Congregation, are baptised the third time.  
Secondly, A slighting of the Lords ordinance of Baptism fore-administred, and contending against it, and in magnifying their new Baptising, an intimate slighting of the gracious operations of the Holy Ghost in the hearts, and appearing in the lives of Believers, retaining their first baptism, and not accepting theirs; Yea, I have it under the hands of some, that all was Antichristian, and of the world, before their second Baptism received, and so to be disclaimed on receipt thereof.  
Thirdly, A separation from Brotherhood, and Fellowship in the Gospel, and ordinances of Jesus Christ, with those they have had even spiritual fellowship withal, and tastes of his goodness in, Before.  
Fourthly, A judging, despising, and censuring deeply, all those that maintain their first Baptism, and approve not theirs.  
The occasional evils which are not indeed so ordinary, are the springing up, and appearing of that evil, which is foresaid to be intimately, and knowingly done in the renouncing of the first Baptism, and taking up another, as page 33. when in zealous justifying of it, after followeth in some, such a magnifying of that obedience (as they conceive) to the ordinance of Baptism, as they even put that Baptism in the place of Christ, and that obedience in the place of Faith, and so ground, and bottom the justification of themselves, and others and their hope of life on their own works, as their Declarations declare. But, in some others, in a contrary, and more fearful extreme. A slighting of the Gospel which is written, that declareth the name in which at first they were baptised, as a Dead, a kill Letter, yea, as a Fable, in the words whereof, truth is not; but in some mysterious, or misty imagination of an Allegorical sense. And with this ere long, a slighting of the personal body of the man Christ; And so, of his dying for our sins, and rising for our justification, and offering himself a Sacrifice to God for us; and sitting in Heaven to appear before God, and mediate for us, as but a Figure, a Type, a Shadow, and of no farther profitable use to us. And with this, a slighting of all the operations of the Spirit, that testified of him, and effected Faith, Love, Union, Conformity from that appearance of him: All which they count but fleshly, and knowing Christ after the flesh; how near this is to that sin mentioned, Heb. 10.29. the very mentioning it doth declare. And for those, that after knowledge, and warning, persist in this evil, they soon come to deny the very being of the body of the man Christ, and the resurrection of the bodies of men that die. I suppose, all that have any spark of grace remaining, will look at this as a fearful evil; and it might warn to shun that practice, which gives occasion of 〈◊〉.  
But in this I desire none to mistake me, as if I affirmed, such as receive a second Baptism, are necessitated to this, nor yet all such as renounce the first, to accept the second, or that only such do fall into this evil: Not so, far be it from us so to think, or judge: But in observation, this some discern, that for the most part, such as fall into this evil, are of those that were never baptised into the knowledge, and acknowledgement of the Death, Resurrection, and Sacrifice of Jesus Christ, in the extent, and virtue of it for all men, and so were either zealous opposers of it, or if in some sort acknowledging it a truth, yet counting it but a common, and light matter, which yet is the Foundation, as is shown, pag. 18.19. Yet mostly, those of these that fall into this evil, are such as before they fall into it, come to renounce their first baptism, and accept a second, though when they fall into it, they count themselves above all ordinances, and so slight their second also, in respect of themselves, or else such as in their judgement come to be snared with that practice, and to approve it as good; But conceiting Miracles of right to be done by such as Baptise, they wait, and seek, for such like things, till they conceit themselves above ordinances, and then not needing it, both sorts of them still approving such a practice for others; it being the way to set them lose from that name into which they were at first Baptised, that so slighting Scripture, they may believe them.  
And yet still farther I desire to be noted, that there are two sorts of men that maintain this practice of renouncing the first Baptism, and taking up a second. First, such as do not believe Jesus Christ to have died, and given himself a Ransom for all men; or that there is any gracious life in him for them all; But that Christ did this only for a certain company elect in God's hidden Counsel from Eternity, and that shall infallibly believe on him in time, and so oppose the testimony of Scripture, that saith, He gave himself a ransom for all men: These, I know not how they can with a good conscience, walking in their Faith, baptise any, till upon good grounds they be persuaded, that they do in heart believe in Jesus Christ, and so are apted for renouncing their first Baptism, and taking a second, though being brought to believe, they might enjoy the use of their first Baptism, and have no good grounds to renounce it, and take up a second: But it is meeter to reason with them, and inform them about the truth of the Scripture, in the extent and virtue of the Foundation, Acts 18.2.3. than to contend with them about the ordinance of Baptism, in which it is not marvel though they be misled. But there are some, that do profess to believe, and hold forth the extent of the Ransom; Oh that they would seriously, without prejudice, or offence-taking, consider the things written, for it is marvellous to me, and others, that any rightly understanding that business, should deny the Baptising of Children, by God's gracious providence put into the Tuition of such as believe, and profess Jesus to be the Christ; But yet more marvellous that any (I hope there are not many) will say, A horse may as well be baptised as an Infant; surely, they will deny that to be true for a horse, that they will acknowledge to be true for an Infant; that Jesus Christ took their nature, and died for their sins, and risen for their justification; and that such as we treat of, are by gracious providence put under the Tuition of Christians; to be brought up for God, in his fear: And that (as John 13.) They may be instructed after, in this ordinance they now understand not; all, or any of which, I hope none will say of a horse.  
And thus have I shown the cause of fear and grief in such a practice, yet not to cast aspersions on the person of any, but to show the evils that are so incident to such a practice; neither yet to unbrother any because of such a practice, unless such in whom, the last mentioned, occasional evils appear, 1 Cor. 16.22. For it belongs not to me, or others, to judge any, in observance of an outward Ordinance, who, through some appearance in Scripture to their understanding, Do that which they do unto the Lord, Rom. 14 1. to 10 Yet this I wish, that in this business, the Tenor of the Gospel, and the Commission of Christ, be considered; and that in reasoning, they would state the question right, not whether Believers may be baptised, for that none denies, but whether Believers, that were fore-baptized in the name of the Lord, are, after they come to believe, to be baptised with water in the name again; and then, whether children in Believers Tuition, may not he so baptised, and till they can prove the one, and disprove the other by that Gospel, and without taking the foresaid evil ways, cease pressing their practice on others: And such as are not yet entangled, to consider what is said, and not suffer themselves to be snared. If any say, we do, and may run into as many evils, I confess, we are as weak as others, and so I will neither justify myself, nor judge them, but pray for the healing of their follies, and mine: But whatsoever evils through weakness or violence of temptation, I, or others may be overtaken withal; yet this I affirm, that the remembering, minding, and retaining the Lords Baptism we have received, leadeth not to, but preserveth from such evils; For it leadeth us to acknowledge the great Love, and mercy of God, in the gift of his Son, and testified, and tendered to us in the Gospel of his Son, into whose name we were baptised, and so to count ourselves engaged as by vow, and solemn Covenant (which since we came to use of understanding, we have accepted) To be the Lords, to live to him, to believe his say, and wait for his Spirit, and walk in his ways, as is fore-shewn, pag. 23.24. If any say, we plead thus to save ourselves from trouble among men; I answer, what through frailty we may do, we desire to acknowledge, and seek preservation from, or, if overtaken, healing of it; But it will be no comfort, to suffer for that we have no command in the word for, but in our apprehensions, much against it. But although we eat that practice, yet if we hold forth the word of life, in word, and conversation, acknowledging the say, and ordinances of Christ, and our Brethren witnessing against the Idolatry, and evil ways of men, we shall suffer as much as they, yea, and with them, while we acknowledge that truth, which some of them with us do hold, though we urge not a second Baptism, as of old some did Circumcision, to glory in the flesh, and boast of another man's line withal, which, in our judgements, would befall us in that practice: Wherefore I say no more to this, but the Lord make us so mindful of him, in whose name we were baptised, that we may, in believing his say, attending his Ordinances, and accepting to bear his reproach, wait on him for his spirit to baptise us more and more into union, and conformity with Jesus Christ in his Death, that we may experiment more the virtue of his Resurrection; So shall we be more separate from the world, in the Idolatry, Pride, carnal Reasonings, Superstitions, Customs, Fashions, Uncleanness, Covetousness, and Oppressions thereof, and be found more Loving, Tender, and Faithful to one another, and fruitful to the Spirit. And so will our differences be healed, which God of his mercy grant, that we may not by't one another, that so there be not a devouring, nor turning any out of the way; But that we may all grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, Amen.  
Your Loving, though Unworthy Brother, THOMAS MOOR.  
FINIS.