THE holy Scriptures doe very fully and clearly hold forth the perpe­tuity and continuation of the estate of the visible or externall Church of Christ in the world, a plant of his own planting not to be rooted out for ever. This having conti­nued from Abraham to Moses, from Moses to our Lord Christ, and from Him to continue till he shall come and deliver it up to his Father, that God may be all in all. The perpetuitie and abidingnesse of 1 Cor. 15. this last period of the Church under the New Te­stament, it was foretold by Prophesie, Esay 9. 7. 59. 21. Dan. 7. witnessed very fully, Luke 1. 33. Acts 5. 29. Heb. 12. 29. and it is confirmed by Promise, in the 16. Math. 18. 28. 20. these promises (as all other) are yea and Amen, stable and true for ever, and so to be accounted by all the Saints.

To all which places that give in witnesse to this we might adde that in the 13. Hebr. 8. Jesus Christ yesterday, and to day, and the same for ever, as in other considerations; so the Head, and Husband of his Church his Spouse, his Body.

Certainly Jesus Christ was never a Widower or Head, without a body, be that farre from any to think, which should be if (at any time) his Church seased to be, or died out of the world.

This estate of Christs visible Church being thus to abide, and abiding and continuing in the world, It hath abode and continued under the defection of Antichrists usurpation; or otherwise it hath abode and continued somwhere else in the world, as from under that defection, for some where remaining, it must be of necessity.

The defection and falling away under Antichrist was very generall and marvelous universall, as ap­peareth by what is written, Rev. 13. 8. 16. And un­lesse the defection had bin so, how should those be the first fruits unto God, that first appeared in the dawne of the day (commonly accounted, and that not untruly, as I judge the Waldenses) if there had bin any that had remained pure and undefiled, as in a Church way. Indeed the Greeks did not alwayes subject to the Roman power, yet were very little short in defection. I suppose according to the mea­sure whereby the Romanist in defection are mea­sured, they will stand or fall together. Truly it will be a piece of speciall service to the godly, and very thankfully accepted, if any could make it appeare, such a continuance of the Church estate elsewhere [Page 3] in the world, then (as aforesaid) it would tend to the settling of things very much: and for my part, I should blesse God for their discovery. If none be foundable to make it appeare, as to have continued elsewhere (as I beleeve they cannot) then it wilbe more then probable, that it hath continued under the defection of Antichrist, according to that of the 2 Thess. 2. 4. for some way, and some where it must continue. And as the Church that great Instituted Ordinance is to continue, and hath continued, so likewise the Ordinance of Baptisme, by which the matter of the Church is differenced.

Now if what is before said concerning the perpe­tuity of the visible Church, shall be found a truth, and so esteemed, then that must needs be found an errour, and so accounted, that supposeth or taketh that for a ground, which is the direct contrary, and flat deniall of this truth, to wit, That the Church hath leased at some time, and bin utterly extin­gu [...]sht, and Christ a Widdower for a good season, till by themselves, or some others it was revived, and so came to live againe: Such as take this for a ground of their practise, they must needs erre, and build up­on the sands.

But the way of new Baptizing, la [...]ely began to be practised by some, supposing themselves, and so o­thers, not to have bin Baptized with the Baptisme of Christ▪ hath no grou [...]d for i [...]s practise, but the se­sa [...]ion of the Church, and Baptisme with it, as not remaining in the world. That they are utterly sea­sed where Antichrist prevail [...]d to exalt himselfe, their practise doth [...]ully declare: and that it is so, [Page 4] they take for granted and indeed; so had they need, for to prove it they cannot; let that be minded, 2 Thess. 2. 4. Math. 16. 18. If it were so, that under the defection, the Ordinance of the Church, and Baptisme ceased; yet that it no where remayneth in the world, may not be thought for the reverence of Gods Word before declared. But till this also be beleeved that the estate of Christs Church and Bap­tisme, by which the matter is differenced, is no where else to be found, remaining in the world: there is no ground for this practise of raising Bap­tisme, by persons Baptizing themselves: But rather there would be a seeking out the Church, where she were to be found, and there receiving the holy Ordinance of Christs Baptisme, as in a right line, and so be added to the Church, and from thence conveying the truth into these parts againe, where Acts 2. 47. Psalm 133. it had ceased. In Sion of old God appointed the blessing, and life for ever, and thither, from the utmost parts of the earth the godly repair'd, as they very well know. But they doe not beleeve such a continuation, it is plain, and how shall they then seek there to light their Candle? they must seek, as they doe, to doe it some other way. To help their belief, or make it greater unbelief, I pray them to studie that place, Heb. 13. 8. and see how they can resolve the case, that Christ should not have bin a Widower, and a Head without a Body: if his visible Church had dyed, and left the world, till they, or other, a little sooner, came and made him one againe, without his ap­pointing, or leave, or consent asked; a very mean opinion, unworthy our Lord, or any of his follow­ers. [Page 7] And whether he will accept of this Spouse they make him, or reject her as a Harlot, may well be questioned; and the rather, seeing they have que­stioned it themselves once and the second time.

But I well know some are so filled with preju­dice, that they have no patience to heare, or so much as to think of this matter of the Church estate re­maining under Antichrists exaltation: I doe pray them setting aside prejudice, they would be pleased to assigne and set forth the error or absurdity, the hurt or dammage that cometh of such an opinion, that the Ordinance of the Church, and Baptisme, have bin in Captivity in Babylon, and there preser­ved by the power of God for a time, &c. and now by the same power brought out and restored to free­dome and purity, God returning to build againe his Acts 15. Tabernacle, bro [...]e down and ruined, but not de­stroyed, as somtime of old the Church and Vessells of the Lord were in Babylon, and from thence re­turned. When it shall please any to set down the Esa. 1▪ 7. 8. 9. -11. error, or hurt, or dammage, I doe promise with Gods leave, to consider of it, and happily it may a [...]ter my belief in this poynt.

But now further Baptisme being lost and fallen out of the world and an Idoll, and likenesse come in the roome of it, the Church being ceased, to whom Christ gave his power; persons not having the Bap­tisme of Jesus Christ, but being unbaptized, all which the opinion and practise of New beginning Bap­tisme supposeth to be most true and certain, and thereupon doe ground their proceedings.

I inferre hereupon, that it is, and ever shall be [Page 4] found unlawful [...], and without warr [...]nt for any per­son, or persons whatsoever, to attempt, or goe about the raising, erecting, or setting up of it againe, unlesse Ma [...]. 3. 3. 17. 11. 13. Ma [...]. 9. 12. the said persons have a speciall and particular war­rant from heaven, and a Commission, as John the Baptist had. The Jewes (though blind could see this, that none but a Christ, a Moses, or Elias, or a Pro­phet from heaven might doe this; so as there being [...]. 1 15 no such to be found to restore, and newly to erect this Ordinance fallen out of the world, for any o­ther to goe about the raising of it (as some please to term it) they shall but raise it from beneath (if not out of the bottomlesse pit) Commission being want­ing in the actors of it, it shal be but only earthly [...]nd from beneath. And it being asked of the [...]e, as the Jo. 3 31. Jewes asked of John his Baptisme, whether it were from heaven, or of men? It must needs be answered of Men, for no Commission can any shew to raise Baptisme thus fallen out of the world; nor to Baptise them­selves, Mark. 21. 25 or others, being themselves unbaptized, no more then Nadab and Abihu could shew [...]or taking other Fire, Levi. 10. or Saul for sacrificing in Samu­el's 1 Sam. 13. 8 absence. If these should be asked as were those that would cast our Devil [...] in Jesus name, without, Commission, Iesus we acknowledge, and [...]aul we know but who are ye? whence came you? who gave you Acts 19. 15. Co [...]mission? they must need remaine silent. Wait­ing is unavoidable in this case, till our Lord come, or send some one from heaven to restore, and newly to begin this lost Ordi [...]ance: for, to doe otherwise, 2 Chron. 26. 18, 19. were [...]o d [...] as King Ʋ [...]zia did, or as did Saul in offe [...]ng sacr [...]fice in Sa [...]el's absence, he conceiving [Page 7] himselfe to be in a great streight, as indeed they are, and may well take themselvs to be, that are of such opinion that Baptisme is lost, and fallen out of the world, and must be by them, as of necessitie, be gone againe and restored.

This their attempt it is marvellous that they have not patience and do not waite, seeing they, or at least some of them, beleeve and expect our Lord Christ personally to appeare againe in the world; happily he may be angry at [...]heir sudden attempt, that they did not waite and t [...]rr [...] his coming, or at least, till he had sent the [...] wit [...] speciall Commission as he did Iohn the Baptist, to prepare his way before him.

Now if any either have, or sha [...]l adventure to be I [...]r 23. 21. so hardy and venturous, as to run no being sent, as of old some Prophets did, and shall set about the do­ing of this, without Commission and speciall war­rant, they shall but produce and bring forth an Idoll or their own begetting which shall be no Ordinance of Iesus Christ at all; error according to their owne ground, having destroyed and made voyd their for­mer Baptisme, a little error shall make voyd this al­so: and they shall still remaine without the true Baptisme of Iesus Christ, as default in the subject made voyde th [...]ir former Baptisme, and made them reject it as an Idoll; default in power, and want of a right Instrument that hath Authority, shall make this to be [...]o [...]d also, and an Idoll likewise, worthy to be rejected: for i [...] a man can receive nothing, Ioh. 3. 27. Iam 1. unlesse it be given him from above, and if every good gift be from above, from the Father of lights; [Page 8] This not having Divine Authority in the Instru­ment, and so is not from above, from Heaven, as Johns Baptisme was, but from beneath of men earth­ly of no value at all; If default in the subject make a nullitie; an Infant of a Beleever, instead of a person of yeares, professing Faith and Repentance, so is their opinion; then in like manner it must needs be, that default in power, and want of a Commissi­on, doth make voyd also: That is, when an unbap­tised person instead of a Baptised, doth act it. The Commission in the 28 Matt. 19. it is most plaine, it is to none but to such as were Baptised, receiving it from Iohn that had Commission to do it, and so as in a right line.

An Unbaptised person, what hath he to doe with it, or the acting of it? he may be sure God never re­quired it at his hands: what warrant hath any Un­baptised Esa. 1. 12. person to Baptise himselfe? he may be sure God never spake one word to him about it; as for Jer. 7. 22. example, there is none in this kinde to be found, not one in all the Scriptures; and truly, for a man to Baptise himselfe, and so to begin Baptisme, (which he must necessarily thinke is not remaining in the world as before) is so singular a course, and so differ­ing from the way and practise of the Saints, that it discovereth it selfe to be erroneous and not of God: The people went to John that had Commission, Paul to Ananias, Cornelius to Peter, the Eunuch to Philip, Disciples to such as were Disciples before Mar. 1. 9. them; yea, our Lord himselfe, the King of the Church, he went to Iohn: If any might take liberty to himselfe, sure he might, but he minded the ful­filling Mar. 3. 19. [Page 9] of righteousnesse, which how these regard it, I leave it to be judged by their practise, who will thus adventure to do as never any did before, name­ly, Baptise themselves, and then others, when as Bap­tised persons are in the world, which they will not repaire unto as our Lord did to Iohn: If they had questioned, as I have heard some, going over the Sea, they may please to minde the example of our Lord, that went over Iordan to Iohn, but it is likely, they question their Baptisme that went before them, whether it were true or no, it not being lineally descended, and indeed so have they cause; In like manner others do, and well may question theirs, as feari [...]g it is but some Idoll of their owne, as before is said.

But all that can be said availeth not to satisfie some, for by no meanes can they see how Baptisme should be Gods Ordinance, under the defection of Antichrist. I answere, it may well be so that they cannot see this, nor yet that to be the Temple of God where Antichrist sitteth. Thes. 2. 2. this is a great difficulty to many, but what then? may it not be a truth, and so indeed in the one and in the other, because many cannot see it: yes certainly, unlesse such as cannot see it, had or might be thought to have infallible knowledge and understanding: Ni­codemus could not see into the truth of the Doctrine John 3. of Regeneration, or the new birth: our Lord tould him of, yet it was a truth; and so is this of Baptisme being Gods Ordinance, in or under the defection of Antichrist, though some do not, and others cannot see it so to be: let such minde that this is a mystery, [Page 10] yea mysteries standing together, the mysterie of the Church, and the mysterie of Iniquitie; these being found standing together, no marvaile if they be not so easily perceived particularly, especially when persons looke so fiercely upon the one, that they al­together loose the sight of the other, and cannot see it, and so say as Nicodemus, how can it be? To be able to distinguish aright of things, standing th [...] together, namely Gods posts from mens, and mens from Gods, is a point of great wisdome, which the Lord give men understanding to doe aright.

Oh but the Baptisme of Infants or Children is such a matter as spoyleth all, and maketh voyd Bap­tisme forthwith, where it is practised, so as ever since this came into use or practise in the world. Baptisme hath there and then ceased so, as to be non of Christ. Indeed, if it doe make it voyd now, it did so at the first, and so it began to cease, and there was a nullity of the Baptisme of many before Christ died, or at least before the Apostles left the world, for ought any are able to manifest to the contrary, I may safely affirme.

But touching the Baptisme of Children or In­fants, if it were an error as some suppose, and would have it; doth it then follow that it is a nullitie, and so voyd, because an error is in it? if it were so, then is their Baptisme, their Church, and all their acti­ons, nullities and voyd, having error attending them, as they will confesse and must doe, unlesse they will pleade perfection in their courses, which I trust they will not doe: so as now the question wi [...]l not bee concerning error, but concerning the nature and [Page 11] degree of error which conduceth to make voyd a matter, and so this of Baptisme, and with reference to the quality and degree of error; it is evident, that as great error attends their new Baptisme, as the Baptisme of Infants, or theirs in infancie: let the matter of the estate of defection be added to it; So as here is no ground to goe upon, but that which leadeth into an endlesse Labyrinth: and indeed, this some of them have come to see and to confesse, and so have rejected their second Baptisme also, and taken up a third, which in time no doubt, when their heate is over, and they have more seriously considered of it, they will see it to be as faulty as their first or second, and that it is to be rejected also.

But if an error doe not make a nullitie, as it is most sure it doth not, no though the error should be great, then may the Baptisme in and under the defe­ction, be and remaine Gods Ordinance, notwith­standing all the error or errors that attend it, or are in it: And indeed so it doth, so as there is no need of this new way never heard of in the word of God, namely of a persons Baptising of himselfe, and so others afterward, or others before he himselfe being Unbaptised, when as they sayd, persons were before partakers of the true Baptisme of Iesus Christ, notwithstanding there were some errors attending the administring of it to them; for all that the pre­misses will beare, or can be gathered in this matter concerning the subject, is but at the most, that per­sons should keepe back their Infants or Children from the Ordinance, least they happily should pro­phane [Page 12] the same by overtimely using and partaking of it, and so tarrying till nature had given some ripe­nesse in speech and utterance, and art by Industry in way of Education had done its part also, before sea­ven yeares they might become capable subjects, ac­cording to these mens ground, confessing Faith, and professing Repentance, when they have never a whit more grace then the [...] had the first day they came into the world, and in this way as I am infor­med, some in the Nether-lands are fully pleased and contented; a very empty businesse.

But now very lately some are mightily taken, as having found out a new defect in the Baptisme, under the defection, which maketh such a nullitie of Bap­tisme, in their conceit, that it is none at all, and it is concerning the manner of Baptizing, wherein they have espyed such default, as it maketh an absolute nullity of all persons Baptisme, but such as have bin so Baptized, according to their new discovery; and so partly as before, in regard of the subject, and partly in regard of so great default in the manner: They not only conclude, as is before sayd, a nullity of their present Baptisme, And so, but addresse them­selves to be Baptized a third time, after the true way and manner they have found out, which they ac­count a precious truth. The particular of their opinion and practise is to Dip, and that persons are to be Dipped, all and every part to be under the Water; for if all the whole person be not under the Water, then they hold they are not Baptized with the Baptisme of Christ. As for Sprinkling, or pour­ing Water on the Face, it is nothing at all as they [Page 13] account, and so measuring themselves by these new thoughts, as unbaptized, they addresse themselves to take it up after the manner of Dipping: but truly they want a Dipper that hath Authority from hea­ven, as had John, whom they please to call a Dipper, of whom it is sayd, that it might be manifested his Bap­tisme was from heaven. A man can receive nothing, that is, lawfull authority or power to Baptize, un­lesse it be given from heaven, which I desire they John 3. 17. would be pleased to mind, and they will easily see their third Baptisme is from the Earth, and not from heaven, as Iohns was. And if this case be further considered, it will appeare at the most to be but a defect in the manner, and a coming short in the quantity of the Element. It is a wonderfull thing that a nullity should thereof follow forthwith; of which more may be seen in the same case before. Againe, that the substance of an Ordinance of so high a nature and great concernment, should be founded in the Criticknesse of a word, and in the quantity of an Element, is no lesse marveilous to say no more. Oh but Baptisme is a Buriall, as it is writ­ten, Colo 2. 12. We are Buried with him in Baptisme, &c. and we are raised up also to newnesse of life. This Buriall and resurrection, only Dipping can import and hold forth. Whereunto I say it is very true, that Baptisme is a Buriall, and holdeth forth our Buriall and rising with Christ. And so it is in regard of the person that is Baptized by Sprinckling, or powring Water on the Face, as they are pleased to say, they are under the water, and Buried. I desire they would shew how else they were Baptized unto Moses in the Cloud, [Page 14] and in the Sea, when not so much as an hair of their 1 Cor. 10. heads was wet. But while they force Baptisme to hold forth Buriall, &c. they lose that which it hold­eth forth equally with Buriall and Resurrection, namely the sprinckling of the Conscience of per­sons [...]sa [...] 52 15. Heb. 10. 2 [...]. Ezek 36 25 Heb. 12. 24. Act. 23. 16. Heb. 10. 22. 1 Cor 6. 11. Rev 1. 5. in the blood of Christ; and the laver of Rege­neration, or washing in the blood of Christ that bles­sed Fountaine, imparted and held forth by Bap­tisme, as well as Buriall and Resurrection, which is wholly lost in this way of inforcing, only Dipping to hold forth Buriall, &c. For all doe, or may know, that a thing Dipped in Water, is not therfore wa­shed or made clean; neither is washing alwayes in­tended in the Dipping of a thing in Water. Indeed washing, to make cleane, is by the way of Dipping many times, that by putting the thing into Water, and rubbing of it, or the like, it might be cleansed, which I conceive it was the way of their washing in those times, and Countries, where Baptisme was first begun; as it is the manner now in many cases, especially where there is much Water, and much filth in the thing washed.

And that it is or may be a laudable way especially in the hot Countries, to dip a part rather then the whole, I will not gaine-say, but that washing (inti­mating washing in the blood of CHRIST) is the maine thing held forth in Baptisme, I suppose it can­not be denyed, and that a little water sufficeth to hold forth aswell as a great deale, and that to one part (as the face, as the usuall manner now is) as to the whole: So as he that is washed [...]eeds not but to be washed in one part, and is cleane all, according as [Page 15] our Lord tould Peter (who it seemeth was of the Joh. 13 9. minde these are of) who would have his hands and his head, even as these will have the whole, over head and eares, as men use to say, dipped, but not therefore washed as before.

And furthermore to resolve and determine how this totall dipping can stand with modesty and sham­fastnesse, is a hard matter to be made apparant. If out of modesty persons shall use a linnen garment or the like, it will be very considerable, whether this is not to be modest above what is written: If that shall be resolved, sure those vestments must needs be very holy vestments that shall be Baptised into the death and Resurrection of Iesus Christ: I suppose they may equallize the Surplice, if not excel it: being the fruit of voluntary Religion, both of them.

The Romanists some of them, and some of the poore ignorant Welch do use dipping, I thinke these will not say they learned this new truth of them, neither do I thinke they will hold their Baptisme ever the truer for their dipping: I hope when they have further considered this matter, they may abate of the fiercenes of their opinion: so as to thinke that Baptisme under or in the defection may be Gods Ordinance, so as there shall be no need of this new dipping.

But in asmuch as this is a very new way, and the full growth of it, and settling is not yet known, if it be to themselves, yet not to me and others: I will forbeare to say further to it.

And here let me declare how wonderfull strange [Page 16] the thoughts of men seem to me in the minding of the things of Gods Ordaining, that if it happen that mens devises are added to them, or set by them, they conceive them to cease and lose their being: when as the things of God are more strong and durable, then so easily to fade and vanish: It is most certaine that every plant not planted by God, shall be plucked up, Ma. 15. Act. 5 1 Sam 5. 4. but what is of God cannot so easily be destroyed: Dagon may fall before the Arke, and be broken to peeces, but the Arke be unshaken, though among the Philistines, and from thence brought forth againe without any alteration of the nature of it, and th [...] Vessells in like manner brought out of Babell, with­out change of their relation, which thing, if per­sons E [...]. 1. 8. would minde, they would expect the ruins of Babell, and all mens Inventions, rather then to ad­mit of any such conceit of the ruine of Gods waies, [...] the devices of Satan, as if he were stronger then God.

But woting well, that many have a vaine this way, to pull up the Wheate with the Tares, and to Ma 13. 29. Ezek. 43. 8. destroy Gods posts together with mens, because mens posts are set neere unto them, and unlesse they doe thus they thinke they do nothing at all, never minding any severing or distinguishing: I will leave the further prosecuting of this last trade at the present, and say something of the fore part, where there is two things considerable as generall grounds, in the minding whereof, sundry particu­lars will fall in. The first is the Covenant of Al­mighty God to Abraham and to his seed after him, in their generations. Gen. 17. 7. It is an everlasting [Page 17] Covenant, as in the nature of it, so in the extent, being made to a thousand generations, continuing Psal. 105. 8 to the time of Grace, being in force after the suffer­ings of our Lord, as apeareth by that of the Apo­stle; Yee are the Children of the Prophets, and of the Co­venant, and againe, the Covenant is made to you and to Acts 3. 25. 2. 39. your Children, yea it did extend to the Gentiles, they were a part of the seed unto whom this everlasting Covenant was made, as we shall further shew here­after. This Covenant of Almighty God as it is e­verlasting, and hath the same extent for ever, as ever it had; so it is a distinct thing from either of the Testaments, old or new; for let it be minded, there is but two Testaments, an old one by Moses, a new Heb. 8. 6, 7, 8. one by our Lord Jesus Christ, so the Scripture is cleare, Hebrews 8. one confirmed by the blood of Goates, &c. and the other in or by the blood of the Sonne of God: Now the Covenant to Abraham and his seed is neither of these two; the old it is not, nor any part of it, it was made 430 yeares be­fore, and noe whit disanulled, swallowed up or made voyd by the Testament of Moses, as expressely the Apostle doth witnesse, 3 Gala. 17. the new it can­not be, in asmuch as it is, as before is shewed, 430. yeares older then the old, and to make it a part of the new as some do, is to subvert the order of God himselfe, for so the new Testament by CHRIST the Sonne, should be indeed the old, and the old by Mo­ses, 430 yeares after, should be the new: alike mi­stake it is, to make it a part of the old, or the old it selfe, as some doe, and so to count it legall and car­nall and the like, when as indeed it is most gracious and hath nothing but free grace in it, and in all the [Page 18] parts of it, and indeed but for digression from the matter in hand, I would say something further about this matter, because I know some will count this a new thing, but let them minde, that though a Covenant and Testament have a common and gene­rall acceptance in the Scripture phrase, yet in strict­nesse of speaking they are distinct and divers, and not the same.

A Testament can be confirmed noe otherwise but by death or blood, so the Apostle, and so were He. 9. 6. both the Testaments old and new; but a Covenant is otherwise ratified, and a person may make divers Covenants, but he can make but one Testament, in asmuch as he can die but once. Almighty GOD made one free gracious and everlasting Covenant with Abraham and his seed, and two Testaments as we said before, one by Moses which waxed old, and one new by his Sonne Iesus Christ our Lord: and though this may seeme new, let any in sobernesse shew the error that attends it.

Now to returne to our matter, This Covenant with Abraham and his seed being a distinct thing from either of the testaments, and being everlasting, and not made voyd by either of the Testaments, the seed of the faithfull must needs be interessed in it so long as it doth last and continue, but as before it is everlasting, and so in the extent of it, so as the belie­ving Gentiles and their seed are interessed in it and made Abrahams seed, they according as the Apostle declares in the 3 Ephe. 6. are made fellow heires and of the same body, and partakers of his promise or Covenant in Christ through the Gospell: The pro­mise or Covenant in the 17 Gen. 7. The Gentiles [Page 19] they be a part of the seed to whom the promise was made. Rom. 4. 16. which was made sure and good when the partition wall was broken down, and there was neither Jew nor Greeke, &c. but all one in Christ. Abraham being made according to the Gal. 3. 28. promise of God, a Father not of one only, but of ma­ny Nations; that so in him and in his seed, all the Na­tions of the Earth might be blessed, he being made a Fa­ther Rom. 4. to them all (not only to the Circumcision, but to the uncircumcision) according to the extent of the promise, and everlasting Covenant of Almighty God unto him, in the fulfilling whereof the promise was made sure and good to all the seed. Romans 4. 16. 17.

Indeed the Jewes as branches of the Stock of A­braham, were broken off (yet not all) and the Gentiles grafted thereon, Rom. 11. 17. which was according to that foretold by Christ, the Kingdome should be taken from them, and given to a people that would bring forth the fruite thereof, namely the Gentiles Matt. 21. 43. And so those other sheepe brought in, that were not of that Fold. Iohn 10. that there might b [...] one Shepherd and one Sheepe-fold, and not two: the promise it being to seed and not to seeds; that is, to Iewes and Gentiles united together in one in Christ. Gala. 3. 16. from all which, and much more that might be said, I take it to be most evident, That the Covenant to Abraham was everlasting, and to continue for ever: that it did extend it selfe to the Gentiles as it did to the Iewes: to the Natiōs of the Gentiles that beleeve, as to the Nation of the Jewes: to the seed of these and their posteritie now, as to them and their posteritie of old. That they; to wit, [Page 20] Children of the faithfull, are of the Church of God, and within the Covenant to Abraham, and so by just consequence have a right to such Ordinances as are the seale of that Covenant, as of old, namely to be Circumcised with Circumcision made without hands, and to be buried with Christ by Baptisme: so Colo. 2. 11. as it must needs be a great wrong and violence to the Covenant of Almighty God, and injury to Abraham the Father of the Faithfull, to exclude such as God hath not only necessarily included, but exprest in that his everlasting Covenant, namely the Lineall seed of the Faithfull: to forbid such to come to Christ, as sometime some Disciples did, finding fault Ma. 19. 13, 14. with them that bring them, as did those, whom Christ blamed, must needs be a changing the everla­sting Covenant, and a bringing in a new Gospell never learned of Iesus Christ.

Minding that former to be very cleare, that the Covenant is everlasting, the same, of the same ex­tent, the lineall seed of the faithfull within it: I now proceed to the consideration of the second thing, which is, That the estate of Christs Church, hath bin, and is stable and firm, abiding to perpetui­ty: some change in form and administration, but not in matter and relation. Proofe of this I shall spare, having done it before, to which I referre the Reader. Now all doe confesse, that Infants or Chil­dren before they came to yeares of understanding, were formerly a part of the Church, and true and lawfull Members, from Abraham to Moses, from Moses to Christ, what should let them to be a part of the Church yet still, and true and lawfull Members, seeing the Church or Kingdome is the same, accord­ing [Page 21] to that of our Lord before declared, Math. 21. 43. And seeing the Gentiles they are fellow heires, (and but fellow heires) and of the very same Body or Church Ephes. 3. 6. how can it be imagined on the part of any soberly minding the truth, that Chil­dren or Infants of the Faithfull, should be now ex­cluded, touching which GOD hath never spoken one word, but the contrary. Sure there is something in the distribution which the Apostle maketh of the Church, Husbands and Wives, Masters and Ser­vants, Parents and Children, yea Children to be e­ducated and brought up in the feare of God. What Ephe. 6. 1 Cor. 11. had he to doe with them, if without, as these account? And beside, can any imagine that when the Jewes shalbe grafted in againe into their own Olive tree, Rom. 11. that then their seed shalbe excluded, and left out, as not any more capable of that grace and favour; sure this were greatly to lessen their com­fort, and much to diminish of the grace of Almigh­ty God.

Oh but (say some) what of all this? if it were so, there is no example in the new Testament for it?

Answer, no more there is no example for a per­sons Baptizing of himselfe, or to Baptize others, be­ing himselfe unbaptized: let any shew the latter; I shall undertake when he hath done, to doe the for­mer. But there is precept, or warrant for the latter may some say, namely, that in Rom. 10. 6. 7. Say not who shall ascend into heaven, &c. Surely they are neare driven, that have no other proof but such for their practise: Nadab and Abihu, and Saul might have made use of that proof to their purpose, and so might those many Proselytes, who from farre Countries [Page 22] came to Hierusalem, and were added to the Church, they might, if they had bin as wise as these, have stayed at home, and Circumcised themselves, and so served God: for in like manner they were not to say, Who shall ascend into heaven, the Word it being nigh unto them. But they knew otherwise, and so may these, that are to repaire to the Church, where she is to be found; yea though they should goe as farre as the Eunuch went, to Hierusalem, or as the Queen of Sheba, that came from the utmost parts of the earth; Mat. 12. 43. yea, our Lord might have spared the la [...]our of full­filling of righteousnesse, in going over Jordan to John; he might have stayed at home, and Baptized him­selfe, the Word being nigh unto him. But it may be they have some other proofe that I doe not know of: indeed so have they need, or else they are in a poore case.

But a great matter it is with some, that Abraham had two Sonnes, one borne after the flesh of Agar the Bond-woman, and one borne after the Promise, by Sarah a Free-woman. This the Apostle saith is an Allegory, Gal. 4. In way of al [...]usion to these two, the Apostle saith that Hierusalem, that now is, is in Bondage, as was Hagar and her Sonne, but Hierusalem that is above is free, the Mother of us all: hence high Notions attend the minds of some, and upon this Allegorie not well understood, I suppose they build very strongly, for the rejecting of Children from the Covenant, and putting of them from Baptisme, the seale or signe of it; unto which matter I answere, and say indeed Abraham had two Sonnes of two Wo­men, Hagar and Sarah, and these were Types of two states of people, and did point unto the time of [Page 23] grace, when the truth and substance of this was ful­filled, when Christ came unto his own, and they re­ceived him not, but to such as did, he gave power to be­come Jo. 1. 11. the Sonnes of God, so many as did beleeve in his name; those that did not, as the greatest number did not, they became bound, as Hagar and her Sonne, and so was the present state of Hierusalem, but the Gentiles beleeving (Children of the promise) with a remnant of the Jewes, were made free by the Sonne through beleeving, and were the Hierusalem that was from above, the Mother of us all: The Hebrewes or Iewes were cast out for unbelief, as the Bond-woman and her Sonne were for mocking, and so were in the same state, and yet still are, that Ismael and all his posteritie were: But such as did imbrace the Sonne, and believe, whether Iewes or Gentiles, were made free by the Sonne that maketh men free indeed. Jo. 8. 36. And thus that Al [...]egory is made good, and that Type fulfilled, and we Gentiles are as Isaac, Children of Gal. 4. 31. the promise.

Oh no say some, Children of the promise are true (they meane lively) beleevers, and Children of the flesh are Infants: this is a marvellous understand­ing indeed, Isaack lineally descending from Abra­ham, being an Infant, was the Sonne of promise, and so were his Lineall seed to a thousand generations, that did proceed from him Lineally; of which Li­neall seed, some were in time, lively beleevers, and some carnall and voyd of the Spirit; yet all the ho­ly seed of promise.

I (may some say) it is true, under that Covenant it was so. I answere, the Covenant is still the same, though the Testaments differ, which no way alters [Page 24] the case. I but (say some) it is sayd, If we be Christs, then are we Abrahams seed &c. I answere, it is so Gala. 3. 29. sayd of the Gentiles in opposition to the Iewes: the Gentiles beleeving are Christs as before, and heires ac­cording to promise, and the promise is to the Pa­rents and their seed, as to Isaack and his seed. Then Ismael might challenge right, might some say, Is­maell I say was noe child of promise, and though hee were Abrahams Lineall seed, hee was cast out, and so were the Jewes that rejected Jesus Christ, and so shall it fare with the Gentiles when they will noe longer owne Iesus Christ, they then shall be rejected also, and the Jewes when they shall come to beleeve Rom. 11. shall be grafted in againe into their own stock and Olive tree. Rom. 11. A very high mystery which the Apostle would not have men ignorant (to wit us Gentiles) of it, that we might feare and not be high-minded: but alas, some will be ignorant of it, whether the Apostle will or noe, and be high-min­ded also, and boast against the branches as carnall: and for lively beleevers, such as these men meane; indeed truly, and I conceive not unproperly, they may be called the seed of God, and his Sonnes being Jo. 2. 2. chap. 5. 1. Rom. 4. borne of him: and if Abraham be honoured by Al­mighty God to be called their Father, also he being a Father to all that beleeve; he of old, yea alwaies had such among his seed, but knowne only to God, that only knoweth the heart and knoweth his own. As for these what ever they talke, they cannot as of certaine infallibility, shew us one of Abrahams Children according to this their sense, but they must vaile the matter to charity, and if they would please to extend their charity but a little further, [Page 25] they without any error or absurdity, may take in Chil­dren also.

There are sundry other Scriptures controverted about this matter and reasons, pro and con, which for brevity sake I will forbeare, and shall only here intimate, how uncom­fortable a Doctrine this is, of denying the lineall seed of the faithfull to be of the Church, and within the Covenant of Almighty God, as of old, for from thence it must needs follow, that Parents doe beget, beare, and bring forth Children to the Divell: sure he is much beholding to them for increasing his Kingdome, but what sad thoughts may hereupon attend them, I leave it to them to consider that are of such beliefe, and propound to them, whether they could not thinke it were as good to burne, as to marry, or at least to be baren, as to be fruitfull and beare Chil­dren, and do such service to the Divell in the Augmenting his number. But it may be, they will thinke themselves, that their children have no originall sinne, and so resolve the case just as some doe.

Indeed it seemeth, that such like sad and perplexed th [...]ughts or reasonings some of the Church of Corinth hap­pily had, whereof they desired to have resolution from the Apostle, who telleth them, that if one person, either Hus­band or Wife be a Beleever, then were their Children ho­ly 1 Cor. 1. [...] or separate, otherwise they were uncleane or common: This is a very considerable matter; some knowne thing sure the Apostle alludeth unto, that he speaketh thus: we may take knowledge, that of old the Nation and Church of the Iewes was holy and separate, and all Nations and people else, were common and uncleane: The substance of which matter standing good, causeth the Apostle to in­ferre by way of a reason here, else were your Children common or uncleane, but now are they holy or separate. This reason hath little force, or can give small satisfaction to the Corinthia [...]s, [Page 26] unlesse some known thing were minded, or understood of them. This now is like to be something which the Scrip­ture had held forth, which must be this, that persons not of the Church, nor within the Covenant, were common and uncleane. To omit the many places that might be produ­ced out of the Law, wherein there is much strength, which apeareth by the Apostles alleaging the Law in a like case; 1 Cor. 9. 13. That in the 10 ^th. of the Acts will informe us concerning this very fully, where by a vision Peter was taught, not to call any common or uncleane, namely the Gentiles that did be­leeve in him: we may see what was counted common or un­cleane: in a vision the creatures of all kindes are shewed Acts. 10. him, and he is bidden to eate, he replieth, he never eate things common or uncleane: that which Peter was taught by this, followeth, not to count the Gentiles beleeving, as common and uncleane, and this appeareth by his under­standing of it. ver. 28. So the other beleevers accounted in like manner, thou wentest in to men uncircumcised, and hadst fellowship with them, which they accounted com­mon chap. 11. 3 and uncleane, so was the common sense, as is evi­dent, the Iewes meddle not with the Samaritans; Yee know (saith hee) it is an unlawfull thing for a Jew to keepe compa­ny, &c. but God hath shewed, that I should not account Iohn. 4. 9. any common or uncleane, that is, for his kindred or Nati­on, hee meaneth, so hee feare God and beleeve, otherwise the Scripture teacheth, that the beleever hath no part with the Infidell, but must come out and touch no uncleane thing and be separate: Thus is the Apostles sense and 1 Cor 6. 15 17. meaning found out, a common and knowne thing: noe person whatsoever fearing God, and beleeving, are to be counted common or uncleane; and as not they, so not their seed or children; yea if but one of them be such, which is a further extending of the grace and favour to them, for in­couragment, with comfort to continue together, their [Page 27] Children being not uncleane or common, but the children of God, holy and separate, which is the second thing we are to minde, who according to the Scripture account and the reckoning of them, to whom the Scripture did be­belong, were esteemed holy and separate of old in the Law, Deu. 7. 6. 14. 2. 21. 29. 9. we may plainly see, and touch­ing children in the 9 Esra 2. it is sayd, the holy seed, so in Dan. 8. 24 12. 7. the Apostle Peter alleadgeth an exhorta­tion of the Law to this purpose, and applieth it: Be yee holy, for I the Lord your God am holy, 1 Pet. 1. 16. according to the substance of the truth known and held forth as before, wee are to minde the Apostle here, now are your Children holy or separate, and so there is great satisfaction to the beleeving party, that however their children are the children of God and [...]oly, whereas but only for them, they were but com­mon and uncleane: yet now in regard of them, and their being in the Covenant, and of the Church, their Children are accounted as Children both unto God as of old, and holy: as it was sayd of Israel, the Sons which thou hast borne unto me. Thus is this latter sense found out and discove­red, and the meaning of the Apostle manifested, in way of Eze. 16. 20. the right of Children to the Covenant, Church estate and Ordinances (which they are capable of) holy things be­longing to holy persons, such are Children, according to the account of the Apostle.

But the opponents of the right of Children to the Cove­nant, Church, Estate, and Ordinances, tell us, and would have us to beleeve them, that by common or uncleane, is meant, Bastardy, or illegitimacie, and so they would have the sense thus, else were your Children Bastards or illegi­timate, but no [...] they are holy, that is, true borne or legiti­mate. Truly this is a wonderfull understanding, and that which holds forth no light at all, according to the Scrip­tures, to satisfie the Corinthians, with the Apostles reason, [Page 28] if one be a beleever, then your Children are true borne, and not Bastards: I say noe more to it, but that sure it is a Ba­stardly sense and understanding of the Apostles reason, and that which will make a many Bastards in the world, and they will hardly exempt themselves from the number according to their own ground. But they tell us further, that the sanctitie of the unbeleever to the beleever, is to his lawfull use, which is the same (say they) with the holy­nesse of the Children: To which I answere, it is an easy thing to say so, but a great deale harder to prove it: The Scripture teacheth, that to the pure all things, namely lawfull Tit. 1, 15: things are pure, and so the wife to the Husband, and the Husband to the wife in Gods Ordinance; but the holynesse of the Children is an other thing, according to the reason of the Apostle before set forth, which I desire may be min­ded, and I shall need say nothing further: and truly this point of outward or visible holynesse or unholynesse of commonnesse, and being uncleane, is a point of great con­cernment, which for want of right and due consideration great mistakes doe attend persons, but I may not inlarge to speake of it here.

But yet still the matter remaineth to be declared, that per­sons so much stick at, and that is an example or precept for this practise of Baptizing Children, which before I speake unto: I shall desire first that they would minde what hath bin sayd before seriously and without prejudice. Secondly I desire they would give such measure as they require to re­ceive, namely, an example or precept for an Unbaptized person to Baptise himselfe or others. Thirdly, I would pray them to consider, whether they doe not thinke the Apostle would have spoken more particularly concerning the rejecting of Children, and keeping them off from the Church, the custome being so ancient, that Parents with their Children came in together; an example of refusing [Page 29] them lyeth rather on their part to shew. Lasty, I will in­deavour to shew them some precepts and examples: And first for examples: It is evident, Children were Baptized aswell as men of yeares, unto Moses in the Cloud, and in the Sea. 1 Cor. 10. 2. this is a cleare example, and there is more in it then some are ware of.

Secondly, there is cleare examples of Baptizing hous­holds, the Jaylors and Lydia, and the houshold of Stephanus by Paul himselfe, 1 Cor. 1. 16. and as these, so questionlesse other housholds, as well as those three. It is a rare thing to think there should be no Children. If Children with their Parents were not, as of old, to enter the Covenant, Church-state, and Ordinance of Initiation, Baptisme now as Circumcision of old, surely the Apostle would not have spoken so generally, and especially considering the Pro­selytes alway of old brought in their Children with them, as a part of the whole: Yea I affirme it is a full example in force for a president to after times, that Families may, and ought to be Baptized; yea whole Families, for Paul Bapti­zed the houshold of Stephanus; and there is no example of putting by Children at all. And I further adde, that if a houshold, or housholds should be tendered to Baptisme, wherein there were Children or Infants, if Pauls example, and the other should be alledged for pattern: I suppose they had need have an example at the least, if not a Pre­cept to refuse the doing of it, unlesse they would wil [...]fully shew they are not the followers of him, as he was of Christ, 1 Co. 1 [...]. 1. M [...]. 1 [...]. [...]0. that would have Children to come unto him, and not to be forbidden, there being no coming to him here, but in his Church, especially when he hath sayd that of such are his Kingdome.

Thirdly, the Children of the Church of Coloss were Bap­tized as is plaine, the whole Church were buried with Christ in Baptisme, as the whole Church of old were Cir­cumcised; [Page 30] and as of old, they were Baptized unto Moses, as before. Now a part of the Church were Children, Co­los. 3. 20, 21.

But further, there is the plaine order and command of Jesus Christ for the Baptizing of Children, which I make appeare thus, Abraham was to be made according to Gods Covenant unto him, a Father of many Nations, and so were his seed to be: the Jews for a time, were the only people: but the time came, the Kingdome was to be taken from them, and given to a Nation, the Gentiles, that should bring forth the fruit of it. Many Nations are to be Abrahams, and to have him for their Father. Now all these Nations, according to the expresse command of Christ, in the 28. Math. [...]9. are to be Baptized, and who dare gainsay him? Now however, it is possible, though nothing likely, there R [...]. 4 18. should be three Families, and no Children in them; yet that there should be Nations and no Children, is altogether impossible. But the Nation, and all Nations that imbrace Christ, are to be Baptized, according to Christs command, and so Children as a party, even as of old, they were a part of the Nation of the Jewes, and Circumcised, yea and Bap­tized unto Moses as before. The Nations that are made Abrahams seed; the Nations that are saved; the Kingdomes which shall become the Kingdomes of our Lord, must needs receive Christs badge, and be Baptized according to Rev. 21. 24. his will and pleasure, one part of those being Children, not come to understanding. And upon what ground I know not, that any should curtaile the Nations, which according to Gods promise, Abraham was to be a Father of, by cutting off one part, to wit Children, when it is so manifest a thing. Children were one part of the Iewish Nation, and equally interessed in the Covenant, and in Abraham for a Father also, aswell as persons of yeares. And that Nation when it shall be born againe in one day; shalbe compleat, and shall [Page 31] not be a part by leaving their Children behind them. This learning the Scripture doth fully and very plentifully teach; yet some will conclude, as an inconveniencie fol­lowing thereon, that if it were so, then there must needs be Nationall Churches, which followeth no more neces­sarily from it, then tythes followeth from the Law, alledg­ed about the maintenance of the Ministerie, [...] Cor. 9. 14. The Institution of Christ in the one and other carryeth the force, and is to be regarded.

But it may be sayd, and is by some, that in the 28 Mat. 19. our Lord requireth, that they be first taught, and then Baptized, which Children cannot be; hereunto I say that this (first) is their owne qu [...] in, and an addition not to be suffered: Nations are to be made Christs Disciples by Bap­tisme, teaching is necessary before and after, concerning the knowledge of God in Iesus Christ, if persons of yeares are first to be taught the knowledge of CHRIST, and then Baptised, it doth not follow at all, concerning Children in the least, which are alwaies included in their Parents; as the proselytes of old were to be taught the knowledge of the God of Israel, before they were received to Circum­cision the Ordinance of Initiation, but not so their Chil­dren: indeed it were most unreasonable to require it of them, or to refuse them because of it, when nature by time hath not done its part, yet if any will inforce this so as b [...] wringing the nose to cause blood, let them teach children of 10 daies old if they please, for to refuse them Baptisme, they may not, for no conditionall If, may be put in their case, as there was none in Circumcision of old. If any shall say, thus we learne Christ of Moses, I answere and say, it is very lawfull for us so to do, for he wrought of him: and surely it is a very froward & obscure way of reasoning, to set the Children, in way of oposition to the Parents in the case of beleeving, & of interest in the Covenāt of Almighty [Page 32] God, which the holy Scripture never doth, nor teacheth us to doe, no not by one instance or example: in the Scrip­ture, Nation is opposed and set in opposition to Nation; Iewes against Greeks, and other Gentiles, Families, against Families; and Beleevers against Infidells; but not Parents against Children, according as these men doe.

Thus both example and precept is shewed in the case of Baptisme of Children, which if neither could have bin shewed, a just consequence is a reall demonstration of the will and pleasure of God, as in other cases, so in this of Baptisme, and that may be gathered (and is fully) in the former part of this Discourse, both negatively and affir­matively deduced: I leave the further consideration of it, and the whole matter to be considered of by those that love the truth; whom the God of truth lead into all truth for his Sonnes sake, Amen.