The Storming of the Anabaptists Garrisons, Text

The Storming of the Anabaptists Garrisons · Text

p. 5To his Chriſtian friend Mr. Richard Smart, at his houſe in Scalding Alley, at the hand and Pen.

SIR,

IF in the very day of the Apoſtles, when truth was ſo prevalently and powerfully taught, and confirmed with ſo many wonders and Miracles, errours did then ſo abound, that Saint in Iohn in his Epiſtle to the elect Lady, greatly rejoyced to find any walking in the truth; It is now no wonder that in theſe latter and perilous times, ſo many revolt from the ſame and embrace errors, and therefore it is exceeding matter of joy to all the lovers of the truth, to meet with any that continue conſtantly in the ſame; and truly it doth much rejoyce me to find you, againſt ſo many temptations, perſevering in the love of it, which will ever be for your honour here, and reall comfort in life and death.

For your good opinion of me, and of the Book I ſent you, and for your kind acceptance of the ſame, I returne you many thankes, and withall, for your farther ſatisfaction, I doe here in the preſence of the great God that ſhall judge both quick and dead, profeſſe unto you, that I never was in my judgement and opinion an Anabaptiſt, Browniſt, Independent, or any Sectary. And as I have formerly in almoſt all my bookes manifeſted to the world, that I differ'd in nothing from the doctrine of the Proteſtant reformed Churches beyond the Seas, as thoſe of France, Germany, and the Netherlands, in any dominative or Principle point of Religion, ſaving in the doctrine of the Sabbath or Lords day, which in my judgement ought wholly to be employed and kept, both privately and publickly in all duties of piety and charity, and that p. 6with as much care, diligence, and reverence, as ever it was amongſt the Jewes, ſaving I ſay, in this point only, I ſpeake it again in the preſence of God, I never differ'd in any thing concerning faith, or any fundamentall point of doctrine from any of thoſe Churches; nor never approved of any ſeparation from Gods ordinances celebrated in them, or allowed of the leaving of their publick Aſſemblies, and therefore whatſoever either the Anabaptiſts or any of the Sectaries have formerly publiſhed, or doe now ſpeak of me, intimating that I was once one of them, it is a meere calumny and foule reproach: and what I now ſay, I ſhall be able to prove by a cloude of witneſſes, and thoſe of their own party, who have formerly been of my acquaintance and familiarly intimate with me, who are ready, as they have lately told me, to witneſſe for me, that I was ever againſt their ſeverall ſeparations from any of Gods ordinances in our publick Aſſemblies here in England, and that in the worſt times, and therefore the Anabaptiſts and Sectaries do uſe me very injuriouſly to perſwade their followers, or any others, that I was once one of them.

But before I come to declare my opinion concerning the baptiſme of Children of Chriſtian Parents, which is my theame at this time, and to prove that there is very good warrant for it in the word of God▪ I thinke it fit in this place to declare my judgement which you deſired in your Letter I would doe, concerning all Separatiſts, whether Papiſts or Sectaries, which is this, that I am ſo farre from favouring their wayes (eſpecially in theſe times of our ſo happy begun reformation) that I am able by Gods bleſſed aſſiſtance, ever to make it good, that whatſoever either of them (by what names ſoever they are called) hold or beleeve concerning Chriſtian religion more then what is beleeved and embraced in the Proteſtant reformed Churches, that it is either blaſphemous impious, or at leaſt ſuperfluous; ſo that a man may dy either in the ignorance or contempt of it, and yet goe ſafely to heaven. And as for the vanity, impiety, and falſity of all the popiſh tenents I have ſufficiently declared it in many Books and in that my diſcourſe betweene me and Mr. Montayne, called the Church of Englands true Church, and for all the ſeverall opinions of the Sectaries, wherein they differ from the Proteſtant reformed Churches, they are if not as impious, yet as vaine and needleſſe as thoſe of the Papiſts, ſo that a man may as ſafely goe to heaven without the knowledge of them, as either the glorious p. 7Prophets or bleſſed Apoſtles, who knew none of them, and yet were all ſaved: for nothing keeps men out of heaven, but ſinne and the tranſgreſſion of the law of God. Now I deſire any rationall creature to declare unto me, what law of God I or any man tranſgreſſe, and what ſin I commit, if I beleeve and practice no more then the written word of God hath taught me to beleeve and doe, and if I die in the ignorance of Independency, Anabaptiſme, Antinomianiſme, &c. yea, let any of them ſhew me what ſin I commit in rejecting all ſuch opinions as neither Chriſt, not the Prophets, nor the Apoſtles, or any of the pen-men of holy Scripture have taught us. The Scripture hath ſufficiently taught us, that this is life eternall to know the only true God, and whom hee hath ſent Jeſus Chriſt, Iohn the 17. ver. 3. the knowledge of which any may attaine unto without the knowledge of them and their tenents. And Paul diſired to know nothing but Jeſus Chriſt, and him Crucified, and counted all things as dung and droſſe, in compariſon of the excellent knowledge of Jeſus Chriſt the Lord, and left us for the ordering of our lives, to follow the example of Chriſt, in doing and ſuffering, and the rule of the word, Phil. 3. And the Scripture hath abundantly declared, Acts the 2. that the City, of people that receive the Word of God gladly, and continue ſtedfaſtly in the doctrine of the Apoſtles and in breaking of Bread and prayer, are the Diſciples of Jeſus Chriſt, and a true Church, as that of Ieruſalem; yea, a true formed Church, as the Independents themſelves hold, as is manifeſt in their Writings, although at that time, that they ſay it was a true formed Church, it had neither Deacons nor Elders, nor diſtinction of Members nor officers, nor diſcipline or excommunication, but they were all ſed and governed by Paſtors and Teachers in common, as all the Primative Churches we read of were. Now then what ſinne or error is it in me or any at this day, to beleeve that whereſoever amongſt any people, or in any City, the Goſpell is truly and faithfully preached, embraced, and believed by them, whether by particular Miniſters ſet over them ſeverally, which incertaine freemen or bonds, or by Miniſters in Common, and where the Sacraments are duly adminiſtred, and amongſt whom there is the true invocation of God, that that people ſo qualified, is a true Church or Churches, though there be amongſt them neither diſtinction of members or officers, nor that perfection of Diſcipline as is to be wiſhed; I deſire I ſay any man to ſhew me what error p. 8or ſin it is in me to believe that any ſuch peop…e ſo qualified is a true Church: for we have the prime and Mother Church, the Church of Jeruſalem for a patterne of a true Church, and ſo called in the holy Scripture, and ſo eſteemed of by the Independents themſelves, at that time when they only believed, and imbraced the Goſpell and were baptized, and when they continued ſtedfaſtly in the doctrine of the Apoſtles, and in breaking of Bread, and in prayers, although then they had neither diſtinction of Officers or Members and wanted that part of diſcipline of caſting out of corrupt Members, as the Independents themſelves, and Anabaptiſts in their writings have taught us; Now, if the Church of Jeruſalem, I ſay, at that time was a true formed Church, and from the which they ought not to ſ…parate. I can ſee no reaſon that it ſhould be a ſin or errour in me or any other in theſe our dayes, to believe that in what City or Country ſoever the people embrace the Goſpell, and partake in all thoſe, ordinances that made them a true formed Church, though they be forced and ruled with Miniſters in common, ſhould not be a true formed Church or Churches, as that was, or any of the primitive Churches, where they were all fed and governed by Miniſters in common, in their ſeverall bounds and cohabitations, as all the ſtory of the New Teſtament ſufficiently declare. And I would very gladly alſo be informed, what ſinne I commit in not ſeparating from ſuch Aſſemblies, although there ſhould be ſome failings both in Members and Diſcipline; then ſeeing we have neither Precept and Preſident allowed o… for any ſuch ſeparation in any of the Prim…tive and Apoſtolike Churches, nor in the whole word of God, where we read not only of ordinary errors, but of ſuch hereſies as razed the very foundation, and of ſuch maliverſation amongſt them in reſpect of manners, as wee ſhall ſc…rce read of greater in prophane hiſtories; Now if for neither errors in doctrine, diſcipline, or in manners, thoſe glorious Chriſtians made no ſeparation from the publick Aſſemblies of the Saints, I ſee no warrant we have now for leſſe matters, to make rents and Schiſmes from the true Churches of Jeſus Chriſt: neither doe I believe that any of them ſhall ever bee able to make it ſinfull in any Chriſtian now not to ſeparate upon ſuch occaſions: for if ſeparations from the publick Aſſemblies were by the Author to the Hebrews ſo blamed and found fault with as a ſin in them, it is ſinfull now, and no vertue but a grand error; and in this faith will I p. 9live and die, that whoſoever doe make needleſſe ſeparations from the Aſſemblyes of thoſe that are as good Chriſtians, and as true beleevers as themſelves, do that which is highly diſpleaſing unto God, and that which will bring downe his judgements amongſt us, eſpecially When they doe it at ſuch times, as when all thoſe things are taken away as might in any reſpect be accounted ſcandalous or offenſive unto them, and when for ſubſtance there is nothing that they differ from them.

Againe, if I or any Chriſtian ſtedfaſtly believe unto the death, that there were more Aſſemblies or Congregations of Believers in the Church of Jeruſalem then one, becauſe we find it recorded that they met daily in ſeverall houſes to communicate, and that they were all combined together, and ſubordinate to one Presbytery within that Precinct and were to be governed and ruled by them in common, and for ever reject the opinion of Independents, who hold there were no more Chriſtians at firſt and laſt in that Church or City, then did or could ordinarily meet in one place, and that their Officers did nothing, nor could doe nothing in that Church without the conſent of the whole Congregation, and that that particular Congregation was Independent, and from which there might be no appeale. I ſay, if I or any man reject this their opinion, can it hinder me or them from ſalvation? or is it any ſin in me or them ſo to believe? If they ſhall ſay it, they muſt firſt ſhew me what law in ſo beleeving I have tranſgreſſed, without which there is no ſinne.

Againe, if I believe and perſevere in this faith, that it is ſufficient for any that will be made a member of any Chriſtian Church, to repent, believe and be baptized, and reject all thoſe novell opinions of the Independents, concerning their walking ſometime with the Congr…gation, and their making a particular confeſſion of their faith, and bringing in the evidences of their converſion, and their taking of a particular explicit Covenant, and comming in by the conſent of the people; what tranſgreſſion I pray is in this my beliefe? or what law of God do I violate? if I peremptorily to the death perſevere in this my opinion, that faith, repentance and Baptiſme is all that God requires of any for their admiſſion into Church fellowſhip and communion, and if I ſtedfaſtly to the laſt period of my life hold, that all the conditions of the Independents are meere novelties and their own inventions, and that any Chriſtian may die either in the ignorance or p. 10contempt of them without the tranſgreſſion of the law of God?

The ſame may be ſaid of all the Anabaptiſticall opinions, and of all the other erronious doctrines of all the other Sects. Yea, the rejecting of them all is ſo farre from ſin, or depriving men of happineſſe and peace of conſcience here, and eternall felicity hereafter, as it is a great vertue to contend earneſtly againſt them, for the faith once delivered to the Saints, Jud. 3. Yea, which is yet more, it is a great ſinne in any that ſhall embrace any of thoſe doctrines, and approve of thoſe Novelties in Religion; for they are all no better then the traditions of men, which our Saviour Chriſt ſo often warnes his Diſciples to take heed of, Math. 15. Mark 7. telling them that they worſhip him in vain, who ſerve him after the precepts of men; and confirmes that his doctrine not only by his own teſtimony, but out of the holy word of God, Iſa. 29. And ſurely, thoſe that offer God a vaine worſhip, ſinne, and that in an elevated nature, and greatly provoke God by it, which all the Sectaries do, that ſerve him after their own inventions and traditions.

But had it been ſo, that I had indeed been either a Browniſt, or an Anabaptiſt, or any Sectary: or had I at any time been carryed about with every wind of doctrine, or run after every new light as ſome daily do, it had been my ſin ſo to have tranſgreſſed the commandements of God: but it would have been my glory and honour upon better information, and more mature deliberation and judgement to have renounced all thoſe errors, and to have embraced the truth. Yea, it hath bin ever thought praiſe-worthy in any to change either their manners or judgements for the better, and to relinquiſh the by-waies of ſin and error, and to receive the truth in the love of it, which becauſe many have forſaken, it is the juſt judgement of God to give them over to ſtrange deluſions, according to that in the ſe…ond of the Theſſal. 2. and this I conceive is one of the chiefe cauſes of the great wrath of God that is now come upon the world, and the principall occaſion not only of all thoſe miſeries and calamities we are now embroyled with, but of all thoſe monſtrous errors, and blaſphemous opinions that are now ſwarming every where. And therefore I ſay, if I had at any time been formerly miſled, and had renounced error, and embraced the truth, and ſo have changed my opinion for the botter, I had in that done nothing but what God commands, and all ſollid Chriſtians cannot but allow of, and in ſo doing I ſhould have brought glory to God, and procured p. 11peace to my owne ſoule, and been a good example to others of doing the like, and have given an occaſion to all ſuch as truly feare God of praiſing his Name, which all thoſe will do that leave the error of their wayes, and the by-paths of ſin, and turne their feet into Gods commandements.

But I conſtantly affirme, God and my conſcience bearing me witneſſe, that I never was in my judgement one of them, as they falſly calumniate me, not only behind my back but to my face reviling me, and and that in an odious manner in the open ſtreets, calling me an Apoſtate, a perſecutor of the Saints, an enemy of the people of God, and a ſtirrer up of mutiny againſt the faithfull of the earth, all the which charges they themſelves are moſt guilty of. But this is their ordinary language both in private and publick concerning me who never wronged them, except to ſpeak the truth, and in their own language be to hurt them, with which reproches that rabble rout of the Sectaries that were John Lilburnes followers a yeare and a halfe ſince, abuſed me in the next chamber to the Committee of Examinations; and with the which thoſe impetuous women that accompanied his wife to the Parliament with her Petition the laſt yeare, which you heard of, moſt unchriſtianly beſpatter'd me, where they behaved themſelves in ſuch uncivill manner towards the very Parliament men, as the honourable Houſe was forced to order, that they ſhould be kept our of that roome, which before their inſolency, was common not only for all Petitioners, but to all ſuch as were civill, to the great diſhonour of God, and the ſhame of their ſex, and of their holy profeſſion.

And as they do upon any occaſions moſt barbarouſly rayle on me, whereſoever they meet me, though I know them no… by face; ſo they uſe all poſſible mean's they can to diſparage me by rayling and fomenting calumnies againſt me, and that againſt all the laws of God and humanity, vilifying my books, eſpecially the Utter routing of all the Independent Army, hindring by all they might the publiſhing of it pulling down the Titles through Town and Country whereſoever they were ſet up, ſo that in one night and day they deſtroyed and defaced no leſſe then three hundred through the City, and as often as any of them again were paſted up, they pulled them down, to the number of eleven hundred at times; all which their proceedings ſhew the ſinfulneſſ… of their wayes: for whereas it is the duty of all good Chriſtians to contend p. 12for the truth againſt error, and with all their beſt indevour to propagate it, and ſpread it abroad, for ſo we are commanded, Jud. 3. they hinder it what they can, which manifeſtly proclaimes to the world that they fight againſt the truth: for our Saviour ſaith, John the third, That they that doe the truth, come to the light, that their deeds may be ſeen, and they that ſhun the light, it is becauſe their deeds are evill. This I ſay, hath ever beene the method of the truly godly, and of the Saints indeed to publiſh the truth againſt error, and to come to the light and touchſtone the word of God for the diſcovering of errour, and proving and declaring the truth: but theſe men being conſcious to themſelves, that their deeds and doctrines are evill, ſhun the light, and labour by all their abilities to extinguiſh whatſoever glimiring of it ſhould diſcover them, and therefore have conſpired together to hinder the devulging of my Books, eſpecially the utter Routing, and my Poſtſcript, becauſe they doe apparently hold forth the truth, and diſolay and diſcover both the errours of their opinions, and their deceitfull dealings in deluding the poore people, and in with-holding the truth from them in unrighteouſneſſe, which is not only to their eternall diſhonour, but one of the moſt horrid wickedneſſes, that can be perpetrated againſt God and men: for it is an open fighting againſt God, and a hindring of the ſalvation of the people, which was one of thoſe great ſinnes the Jewes were guilty of, 1 Theſſ. 2 16. by which they filled up the meaſure of the wrath of God againſt themſelves to the full, to their own damnation, as the Apoſtle there ſpeakes. And truly the practice of theſe men is not far from that of the Jewes it being a ſinne againſt their owne knowledge: for if they were not convinced that their wayes were erronious, they would come to the light, and they would exhort all men to read my bookes, and to buy them up; yea, they would themſelves lay out their moneys as they promiſed, and ſend them freely abroad through Town and Countrey to breed Independents, for they gloried exceedingly what ſtore of Independents I had bred, and engaged themſelves in the hearing of others, that when my laſt booke was once printed (for they heard it was then in the preſſe) that they would buy fifty pounds worth of them, and publiſh them every where for the increaſing of Independents.

Now then, if their way be the way of God, as they pretend, and if p. 13men by reading of my books, (as they boaſt) be made Independents, why doe they not publiſh them, and procure that they be ſpread abroad? why doe they not bring the people to the light? yea, why do… they every where diſgrace them, and to the uttermoſt of their power hinder the publiſhing of them, both by pulling downe titles in all places, they diſſwading all men from reading of them? Theſe their proceedings doe ſufficient…y declare unto all the world the ſinfulneſſe of their dealings, and that they wilfully withhold the truth from the people in unrighteouſneſſe, and by that means hinder their ſalvation, and keep them ſtill in blindneſſe and error, in as much as in them lyes: for they ſay my Books breed Independents, and they are the only ſaints in their dialect, and yet they will not indure the publiſhing of them for the breeding of ſaints, but let them (as they brag) lye as waſt paper. All theſe their actions do declare, that they are very injurious and malicious men, and that of all men (if the power lay in their hands) they would never grant unto the Presbyterians liberty of Conſcience, nor ſuffer them to enjoy a Tolleration, or an Indulgence for their Religion: for if now in word and deed, they reproch, revile, and maliciouſly abuſe them, and hinder the very publiſhing of their Books: and if now they ſpend their beſt abilities by ſlanders and all indirect meanes (as can ſufficiently be proved by their daily practices) to ſuppreſſe the truth, and light of the everlaſting Goſpell, and preaching of the ſame, and labour to ſet up erronious teachers in all places, and publiſh through the Kingdome, and that at their owne charges all erronious and ſeducing Pamphlets, though diſtructive to the government of Church and State, and to the diſturbance of both, and hinder as much as in them lyes the publiſhing of all ſuch books as may diſcover their errors and juglings to the world, all theſe their indirect dealings abundantly manifeſt, that they are not only perſecutors (which they accuſe their brethren to be though falſly) but that they would never give a Tolleration to the Presbyterians, or ſuffer them to uſe the liberty of their conſciences, whatſoever they now pretend, and howſoever they plead for it amongſt us: for all men may well gather, that if they will not indure our Books to be read by the people in which the truth is maintained, and error confuted, they would never ſuffer the preaching of it publickly.

But in all theſe their practiſes, as in many other, they are like the p. 14Papiſts and Jeſuits, who as the world knowes, hinder the ſpreading of all orthodox Books amongſt the people, and make it death to all ſuch as either divulge them, or have them in their houſes, where they have power in their hands. And where they have not the Inquiſition, there in all diſgracefull manner they diſparage the orthodox Writers, and vilifie their bookes, diſſwading all their party from reading of them, telling them that it is not only a miſ-ſpending of their pretious time, but an animating of Hereticks; yea, a very great ſin, and a tempting God: and by ſuch proceedings as theſe they delude the poore ignorant people, eſpecially the women, devouring Widowes houſes, and leading captive ſilly creatures to their owne deſtruction. And therefore for my part, when I behold the practiſes and dealings of all the Sectaries compare them with thoſe of the Jeſuits and Papiſts, I can diſcerne no difference between them. And truly, they that ſhall reade my utter routing, but with deliberation, will ſoon perceive there is very little difference between them and the Papiſts in divers of their opinions as well as in their practiſes, ſo that a man may without any ſin conclude, that they are a company of Papiſts in a new dreſſe, whatſoever they pretend to the contrary, which will the better appeare if things be duly conſidered: for it is well known, that the holding of any one dominative or principall point in any Religion or Sect, makes one to be called by the name of that Religion or Sect; As for example, if any one hold that men ought to be circumciſed after the manner of Moſes, though in all other points he be a Chriſtian, yet all men call a man this Jew. And ſo if any one hold but any one principall point of popery: as that the Pope is head of the Church, and Peters ſucceſſor, or that the Maſſe is a ſacrifice appointed by Chriſt, though in all other points he be a Proteſtant, yet all men will ſay, he is a Papiſt. So if any amongſt the Papiſts, hold but one opinion of the Proteſtants, though in all other of his tenents he be a right down Papiſt: as for inſtance, if he hold that the Pope is not head of the Church, but is Antichriſt, or if he hold that the Maſſe is an Idoll, or that the word of God is ſufficient without traditions, or that it ought to be had in the vulgar tongue, and to be read by the people, any one of theſe opinions, though in all other things he be of the Papiſts judgements, is enough for ever to take away his life where the Inquiſition dwells, and for ſuch a one to be branded with the name of an Heretick, or a Calviniſt. And ſo it is in all other p. 15Sects, he that holds but any one of the Antinomian opinions, is accounted and called by all men, an Antinomian: And he that holds that Children of Chriſtian Parents ought not to be Baptiſed, though in all other points he be orthod…x, yet he for this will be reputed and called an Anabaptiſt. Now then when the Sectaries hold ſo many of the Papiſts tenents, as that of Free-will, and falling away from grace, and that the word of God cannot be known to be the word of God but by the teſtimony of men, &c. and hinder as much as in them lyes, the publiſhing of all orthodox Books and further the divulging of all erronious Pamphlets for the deceiving of the ignorant people, by theſe their opinions and practices, they proclaime themſelues to be Papiſts, and without any injury done unto them, may ſo be called if their own practice and the practice of all times and Nations may be an authentick rule to goe by, who from the holding of any one principall point of any Religion or Sect, makes them to bee denominated from that Sect, either Papiſts, Presbyterians, Independents, or Anabaptiſts &c.

But now Maſter Smart to the matter in hand, for farther ſatisfaction to you and all men, as I have according to your deſire declared unto you, that I was never any Sectary or Anabaptiſt, and what my opinion and judgement is concerning them; So at this time I will briefly make known my opinion unto you concerning that point of difference, paſſing by the reſt betweene us and the Anabaptiſts, who as you well know, hold the baptizing of Infants borne of Chriſtian Parents unlawfull upon theſe ſuppoſitions, that there is neither Precept nor Preſident for it in all Gods word, and in regard (as they ſay) there is no manifeſtation of faith and repentance in Infants, and in regard alſo that the children of Chriſtian parents (as they affirme) are no more within the Covenant, then the children of Turkes and Infidels, and therefore in all theſe regards they aſſert they have no more right to Baptiſme then Colts and Dogs, &c. In which their aſſertions I differ from them, as in all their other tenents wherein they declare themſelves divers from the doctrine received in all the reformed Proteſtant Churches.

And as for the Baptiſm of Infants born of Chriſtian Parents, I not only believe that they have as much & as good right to it, as the children of the Jewes had to Circumciſion, but that they being once baptized by our Miniſters, ought not to be rebaptized, being better Chriſtians then p. 16any Anabaptiſts, and I not only believe that children of Chriſtian Parents ought to be baptized, but hope to prove that there is both Precept and Preſidents, and moſt excellent grounds for it in the word of God, (notwithſtanding all the cavills of the Anabaptiſts) and that not only under the Miniſtry of John the Baptiſt, and the Apoſtles, and Chriſts ſeventy Diſciples before Chriſts death and Aſcention, but after, and that they are all within the Covenant, as well as the children of the Jewes were. Which if I can by the word of God make good, I am confident that thoſe that will be guided by that rule will be ſatisfied: and for ſuch as will follow their wilde opinions, I ſhall leave them to the righteous Judge.

But before I come to diſpute this queſtion, I will take the liberty to ſay ſomething by way of Preface to the following Diſcourſe, which will give ſome light to the whole buſineſſe. Therefore I ſhall deſire you ſeriouſly to conſider the Covenant that God made with Abraham and his ſeed, and not only with Abraham, but with all ſuch ſtrangers as ſhould embrace the faith and doctrine of Abraham. And to begin with Abraham in the ſeventeenth of Geneſis, God there eſtabliſhed his Covenant with Abraham, and with his ſeed after him in their generations, to be a God unto him and his ſeed after him, ver. 7. and in the ninth ver. he charges Abraham to keep his Covenant, both he and his ſeed after him, and in ver. 10. he declareth what that Covenant is, viz. that every man-child amongſt them ſhould be circumciſed, which the Lord, ver. 11. calls a token of the Covenant, betwixt him and Abraham, which Saint Paul Rom. 4. ver. 11. calls the ſigne of Circumciſion a ſeale of the righteouſneſſe of the faith, which he had being yet uncircumciſed, &c. And in the 12. 13. 15. verſes, God commands that every male child at eight dayes old ſhould be circumciſed, he that is borne in the houſe, or …ought with money of any ſtranger, which was not of his ſeed, and that the ſoule ſhould be cut off that brake that Covenant. And in the eighteenth chapter ſpeaking of him, he ſaith, Shall I hide from Abraham the thing that I now do? for I know that Abraham will command his children, and his houſhold after him, to keepe the way of the Lord &c. God knew well, that Abraham would command his children and family to obſerve his Covenant, and would not leave it to their owne wills whether they will keep it or not.

And in the twelfth of Exodus we ſhall find that God gave the ſame p. 17law to ſtrangers, and thoſe that ſhould become Proſelites, and embrace the Jewiſh Religion, that he gave to Abraham himſelfe, the words are theſe, ver. 48. And when a ſtranger ſhall ſojourne with thee, and will keep the Paſſeover to the Lord, let all his males be circumciſed, and then let him come neere and keep it: and he ſhall be as one that is borne in the land: for no uncircumciſed perſon ſhall …ate thereof. One law ſhall be to him that is homeborne, and unto the ſtranger that ſojourneth amongſt you. By which it is apparantly evident, that the ſame way of admiſſion into the Church, that was uſed for the ingraffing of thoſe that were growne men, …nd converted from the heatheniſh religion, ſhould be uſed to thoſe that were their children, and of their houſhold, and under their command, which leſſon the people of God, had well learned as wee may ſee in Joſhua 24. who for himſelfe and his family promiſed, that he and his houſe would ſerve the Lord, ver. 15. Yea, God made many lawes unto all Parents, and Maſters of Families to looke unto their children, and thoſe that were under them, that they kept the commands of the Lord, and did as he had b…d them, as in the twentieth of Exodus, where hee enjoynes all in authority, that they and their ſonnes and daughters, and men ſervants and maid ſervants, ſhould keepe the commandements of God. And in the fourth of Deut. and in the ſixth Chapter of the ſame book, and in the eleventh chapter, and in many other places, he commands all parents that they ſhould teach their children at their riſing up, and lying downe, and upon all occaſions, the ſtatutes and ordinances of the Lord; And this was practiſed not only by men, and people of inferiour ranke, but by Kings themſelves, as wee may ſee in David, Prov. 4. ver. 3. Who taught Salomon his ſon, when he was tender and young. And Salomon likewiſe carefully inſtructed his ſon and family, as we may ſee through all the Proverbs. And in the 22 chapter ver. 6. he gives this law to all Iſrael, to traine up their children in the way they ſhould walke, ſhewing the benefit of ſuch education for the future, ſaying that when they were old, they would not depart from it. Yea, in many places he commands them, if their children be refractory ſtubborne and diſobedient to good counſell, not to ſpare the rod. Yea, God made a ſpeciall law to all Iſrael, Exod. 34. ver. 23. and Deut. 16. ver. 16. ſaying, Three times in a yeare ſhall all thy males appeare before the Lord thy God, in the place which he ſhall chooſe: in the feaſt of unleavened bread, and in the feaſt of weekes, and in the feast of p. 18Tabernacles, &c. And this law God enjoyned all his people to obſerve for the inſtruction of their children, and bringing them up in the knowledge and worſhip of the true God, ſo carefull was the Lord, that their children ſhould be brought up in the feare of his name, which law of God is ſtill in force to all Chriſtian Parents, as is evident in the ſixth of the Epheſ. ver. the fourth, where they are enjoyn'd to bring them up in the nurture and admonition of the Lord. And that law of God was obſerved in ſucceeding ages to the times of the New Teſtament; Many inſtances of the which are recorded in holy Scripture, I ſhall only at this time produce a few preſidents or examples by which the truth of this doctrine may yet more illuſtriouſly appeare, that in all their ſolemne Feaſts, Faſts, and Covenants, children were joyned with their parents as actors and partakers in them, as well as they, and that by ſpeciall command from God, by all which it will be the more evident, that their children and little ones were as well of the family and Church of God, and in covenant with him as their Parents, and that they had as much right to partake in all theſe publick ordinances and ſolemne aſſemblies, and that by the command of God, as they.

And firſt I ſhall deſire you to looke into the tenth of Exodus, ver. 8 9. 10. 11. where when Moyſes and Aaron were brought before Pharaoh: and he ſaid unto them, goe ſerve the Lord your God: but who are they that ſhall goe? And Moſes ſaid, we will goe with our young, and with our old: with our ſonnes, and with our daughters: for we muſt hold a feaſt unto the Lord. And he ſaid unto them, let the Lord be ſo with you, as I will let you goe, and your little ones. Looke to it, for evill is before you. Not ſo: goe now ye that are men, and ſerve the Lord, for that you did deſire: and they were driven out from Pharaohs preſence. By which place alone it appeareth, that the Lord was as well the God of their little Children, as of their Parents, and that he would be ſerved as well by them in their ſacrifices and ſolemne aſſemblies, as by their Parents, as being all in covenant with him, as their parents and conſecrated to him by covenant as well as they. Neither did Moſes ſtirre without them, as the ſtory declareth. And if we looke into the 29. of Deut. ver. 9. 10. 11. 12. 13. &c. The Lord ſaith there to all the people, Keepe therefore the words of this Covenant, and doe them, that ye may proſper in all that yee doe. Yee ſtand this day all of you before the Lord your God; your Captaines, and your tribes, your Elders, and your officers, with all the p. 19men of Iſrael, your little ones, and your wives, and the ſtranger that is in thy campe, &c. that thou ſhouldeſt enter into a covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day, &c. Here we ſee that the little children were not only in Covenant with the Lord, as well as their parents, but that they by name entred into a covenant with the Lord as well as they. And in the ſecond of the Chronicles and the 20th (to omit many other inſtances) it is related there, that Jehoſhophat feard, and ſet himſelfe to ſeeke the Lord, and proclaimed a faſt through all Judah: and Judah gathered themſelves together to aske helpe of the Lord, even out of all the Cities of Judah, they came to ſeeke the Lord. Now, if we looke but into the thirteenth verſe of the ſame chapter, we ſhall find, who they were out of all Cities, that thus ſought the Lord, where it is related, that all Judah ſtood before the Lord with their little ones, their wives and their children. By all which teſtimonies, and many more that might be produced, it affirmes that the very little children of the Iſraelites, were as well of the family of Abraham, and in covenant with God, and had as good right to all the Ordinances as their Parents, if by the mouth of many Witneſſes this truth may be confirmed. Yea, it was the practice of the Jewes into what Country ſoever they were ſcatter'd, to bring up their children in the knowledge of God, and of the holy Scripture, and that from their childhood, as we may learne by the example of the Grandmother, and mother of Timothy, who knew the holy Scriptures from a child, by their induſtry and godly care. And this was Gods method, that after any had relinquiſhed their Idol gods, and turned to the living God, that God would have them to be Circumciſed, and all their Males in their family under them, after one and the ſame manner, ever uſing the ſame way of admittance of their children that were tender and young, that was uſed for the receiving in of their parents: profeſſing that he would be a God of their ſide, as of them, taking them all in like manner into Covenant with him by the ſame way of admiſſion.

Now God is the ſame God to believing Chriſtian parents and their children, that he was to the Iſraelites and their children, as I hope ſufficiently to prove in the ſequell of this diſcourſe. Neither do I ever read that God changed his method of taking in, and of admitting them into Covenant with him by any new law: and therefore I will not feare to believe, and for ever to conclude, that as the Parents of the believing p. 20Jewes were admitted under the new Covenant, ſo were their children after one and the ſame manner, for they were all equally in covenant with him, as well as their Parents: and therefore when Iohn the Baptiſt and Chriſts Diſciples were ſent unto his people then in covenant with him, and had all of them their Commiſſion to Preach and Baptiſe, as we may ſee in Math. the third, Marke the firſt Luke the third, and Luke the 10. and 11. Iohn the firſt, & Iohn the 3. & 4. and as they preacht Repentance and Faith in the Meſſiah, whom Iohn the Baptiſt declared and ſhewed unto them to be the Lambe of God that tooke away the ſinnes of the world; ſo they were neither of them limited in reſpect of ſex or age, but commanded to Baptiſe all that come to their Miniſtry, without any reſtriction; for they were all his people in covenant with him, as well the children as their parents, and by vertue of that, capable as well as they of that ordinance of Baptiſme: for they were ſent to baptiſe all the Jewes without limitation, as I ſaid before, as well their children and women, as men; neither do we read in all the New Teſtament, that either Iohn or the Apoſtles refuſed to Baptiſe Children or Women, or any, but the Saduces, Phariſees, and Lawyers, Math. 3. & Luke the 7. which wilfully rejected the counſell of God againſt themſelves, which is recorded to their eternall ſhame and ignominy: Now I ſay, I read of none that were exempted from their Baptiſme, but ſuch as rejected the counſell of the Lord, which children could not do, neither did the women, as farre as I have been taught, and therefore I may without any danger from the commiſſion given unto Iohn the Baptist and Chriſts D…ſciples thus argue for proofe of the lawfulneſſe of children in Baptiſme, firſt beginning with Iohn the Baptiſts commiſſion.

He that by his Commiſſion from God, Baptiſed in Ieruſalem, and all Indea, and all the region round about Iordan, and all people that followed his mniſtery, the Sadnces, Phariſees and Lawyers only excepted, Baptiſed both men, women, and children.

But John the Baptiſt by his Commiſſion from God baptiſed Jeruſalem, and all Judea, and all the region round about Iordan, and all the people that followed his ministry the Sadnces, Phariſees & Lawyers only excepted.

Ergo, he Baptiſed both men▪ women, and children.

For the minor of this Argument it is ſufficiently cleered from the concerning the major, which places above quoted, all the doubt is p. 21being proved the concluſion will ever ſtand firme, and therefore for further illuſtration of this truth, I will adde a few words more for the proofe of that, becauſe a great Anabaptiſt not long ſince pretended that this was but a ſuppoſition, or at leaſt an argument by conſequence that children were then Baptized which if it were, it is then but an argument by conſequence likewiſe for the baptiſme of men and women, as well as of children, for there is not any mention made of any man by name, (Chriſt only excepted) or of any women that were baptiſed no more then there is of children, for in the third of Math. and in the third of Luke and in the ſeventh chapter of the ſame booke the text is cleere that all the people, and the multitude were Baptiſed, the Saduces, Phariſees, and Lawyers only excepted. Now when the Scripture is ſo full in this buſineſſe, that all the people that heard him (the above-mentioned only exempted, were baptiſed that women and children were as well baptized as men, by Iohn the Baptiſt; and as for men the Anabaptiſts deny not their baptiſme, and I by the ſame Law and Word, may as well prove the Baptiſme of women and children, as of men: for Ieruſalem ſaith the Scripture, and all Iudea, and all the region round about Jordan & all the people that came unto his miniſtry heard him were baptized. Now Jeruſalem and Judea, and all the regions round about conſiſted of women and children, as well as of men, who were included in the multitude of people, and they were alſo in covenant with God and his people, and were to be brought to the ordinances as well as men, neither is there any mention made, that any were excepted but the Phariſees &c. yea, it is expreſly ſaid all the people were baptiſed therefore what the word of God holds out unto us, that we ought to believe. Neither will that evaſion help the Anabaptiſts, when they ſay▪ that it is called the Baptiſme of repentance▪ and that they were baptiſed confeſſing their ſinnes; which, ſay they, intimates they were growen perſons, which is indeed but a meere cavill: for thoſe expreſſions doe no more exclude children of Chriſtian Parents from Baptiſme, then the preaching of the Prophets, when they ſay, Let the wicked forſake his wayes, and the unrighteous his thoughts Iſa. 55. and turne unto the Lord, doe exclude the children of ſuch from Circumciſion, becauſe Faith and Repentance, and confeſſion of their ſinnes are required firſt in the Parents, p. 22of all that turne from their ſinnes and Idols, to ſerve the living God, before their admittance into the Church.

But ſhould it be granted, that all the men and women that came to Iohns Baptiſme did in their owne perſons, and for themſelves make an orall and audible confeſſion of their ſinnes punctually before they could be baptized, which had been almoſt an impoſſible thing for ſuch multitudes to do, yet it would not follow that their children were excluded from Baptiſme, for they were as well in covenant with God as their Parents, and as well his children as they, and the Scripture ſayes expreſly that Jeruſalem and all Judea and all the region round about Jordan, and all the people were baptiſed, and therefore children are as well included as they: and their Parents did as well include their children as themſelves in their confeſſions, (if they made any publickly) as the Prophets and people of God under the law in their publick confeſſions, as well included all the people, both men women and children as themſelves, and as all the Congregations with the Miniſters and their Parents now daily doe at the baptiſme of any, whether men, women, or children; but I ſpeake this by the way, not that I ſhall ever be of that judgement to believe or thinke, that all that were baptized by John the Baptiſt, or the Apoſtles, did make each of themſelves a publick confeſſion of their faith, before their admittance into the Church, for the Scripture is cleere for the contrary both in the third of Luke, and in the ſecond of the Acts, where it is related, that they only came to John and asked him what they ſhould do? and in the ſecond of the Acts they ſaid unto the Apoſtles, Men and brethren, what ſhall we do? And in both the places it is recorded that they were all at that inſtant of time baptized without making any confeſſion of their ſins ſeverally, which ſuch multitudes of people could not have done without infinite toyle and much time to both Miniſters and people.

But I conceive under reformation, that thoſe expreſſions are ſet downe by the Pen-men of holy writ, to ſhew the difference between the Baptiſme of the people, and Chriſts baptiſme; for the people yeelding and ſubmitting themſelves unto the ceremony of Baptiſme, which was as a hand writing againſt them and intimated unto them, that they were conceived in ſinne, (though they were not as the ſinners of the Gentiles, and out of Covenant) and that they had p. 23need of waſhing and purifying in the blood of the Meſſiah, and that they ſhould daily repent and dy unto ſinne, and riſe to newneſſe of life. I ſay, in this regard by the acceptance and embracing of this ceremony, they declared and acknowledged that they were by nature ſinfull, and had need of clenſing, and were for ever bound all their life long, to mortifie the old man, and put on the new man, upon which conditions Chriſt was not baptiſed and therefore for diſtinction, and making a difference betweene the Baptiſme of the people, and Chriſts baptiſme, and for the grounds above ſpecified as I conceive, it is called the Baptiſme of Repentance, and they are ſaid to confeſſe their ſin; which all people tacitly do when they are baptiſed Chriſt only excepted; for Chriſt was not baptiſed under the notion of a ſinner or beleever, or of one that confeſſed his ſinnes (as ſome ſuppoſe) for he was the Lambe of God that tooke away the ſinnes of the world, and he knew no ſin, he was the holy Child, (which is a ſufficient argument alſo, that all that were baptiſed by John, did not make an orall confeſſion of their ſinne for here is an other exception) and therefore it is manifeſt that Chriſt was not baptiſed under the notion of one that confeſſed his ſinne as the reſt of the people were, but only as he was of the ſeed of Abraham, and borne under the Law, and being in covenant with God (as his Genealogie ſufficiently declares) he had a right unto Baptiſme by vertue of that, and challenged his priviledge, Matth. 3. telling John that it behoved him to fulfill all righteouſneſſe: for he was ſent to Baptiſe all in covenant with God, without any limitation, both men, women, and children, if they refuſed it not and it was his worke, and it had not been righteouſneſſe in Iohn the Baptiſt to refuſe Chriſt or any of the children of the Jewiſh Nation then in covenant with God: and therefore I conceive it is great unrighteouſneſſe in all thoſe, that now refuſe Baptiſme to Children borne of Chriſtian Parents, and ſuch as are in covenant with God: So that were there no other Preſidents of Baptiſme without publick confeſſion but this one example of Chriſts baptiſme, it may appeare that all thoſe that were baptiſed by the Baptiſt, were baptiſed as well by vertue of their Covenant as any confeſſion of ſinne, and that they had right unto it as being then the people in Covenant with God and could not be hindred from it, except they excluded themſelves p. 24as the Phariſees and Lawyers did, and therefore in that it is called the Baptiſme of Repentance, and that the people are ſayd to confeſſe their ſinnes, I conceive it is for the reaſons above ſpecified.

And for my part, I ſhall ever believe not only that all the Children of the believing Jewes had as much right unto Baptiſme, the ſeale of the Covenant of the New Teſtament, as they had unto the promiſes, and the Goſpell it ſelfe, but that they were really baptiſed as well as their Parents, the which Goſpell when they (amongſt them that were obſtinate and reſiſted the Spirit of God, as their fathers had done, Acts the 7.) rejected and regarded not, yea▪ put it from them as we may ſee Acts the 13th ver. 46. Paul and Barnabas turned unto the Gentiles, who embracing the faith, they with their children were made partakers of all and the ſame priviledges the Jewes were, as we ſhall ſee afterward and therefore I verily beleeve that for all ſuch of the Jewes in Iohn the Baptiſts time as embraced the Goſpell, and heard him, that both they and their children were baptized, Matth. 21. ver. 32. and Luke the 7. ver. 29. for any thing that can be alledged to the contrary, for Ieruſalem and all Judea and all the region round about Iordan and all that heard him were baptized ſaith the Scripture, now children as well as their Parents heard John the Baptiſt, who preached through all Iudea, and in Ieruſalem▪ whither all people were bound thrice a yeare to bring up their children to the Feaſts, at which times both Chriſt himſelfe, and all his Apoſtles, in regard of the great concourſes of the people that reſorted thither went up to preach, taking thoſe opportunities of publiſhing the Goſpell, as Chriſt himſelfe declareth Iohn the 18. ver. 20. where he ſaith anſwering to his enemies, I ever taught in the Sinagogue and in the Temple, whither the Iewes alwayes reſort and in ſecret have I ſayd nothing. So Saint Ioh… the Baptiſt taught publickly there alſo, for Herod himſelfe heard him gladly; yea the children themſelves at Ieruſalem were ſo well inſtructed by his and Chriſts miniſtry in the miſtery of the Goſpell, and the knowledge of Chriſt, that they cryed Hoſanna to the higheſt, and gave teſtimony before all men that they were well taught, whoſe witneſſe concerning Chriſt, when his enemies were offended at, Chriſt himſelfe ownes, and approved of, ſo that it is apparant that p. 25their parents brought them according to cōmand, to wait upon the ordinances, and not only ſo, but that they had learned their leſſon as well as their Parents, and durſt make a publick profeſſion of Chriſt, when they were affraid, and Chriſt had taught them▪ that they that confeſſed him before men, thoſe would he confeſſe & own before his Father in heaven; by all which it is evident that their children were as well the children of Abraham & Moſes Diſciples, and in covenant with God as well as their Parents, and by vertue of their Covenant, had bin as well baptized as they: for ſaith the word of God, Ieruſalem and all Iudea, and all the Region round about, and all that heard Iohn were baptiſed, but thoſe children heard him, and confeſſed Chriſt as well as their Parents Ergo. Yea, which is more, the Anabaptiſts do acknowledge, that all ſuch as can make a profeſſion of their faith in Chriſt, have right unto Baptiſme; now it is apparant that the little children in Jeruſalem publickly profeſſed Chriſt, to the great indignation of the Rulers, therefore did not the Scripture ſay, that all that heard him were baptiſed, which children and women did as well as men, yet by their owne confeſſion, and according to their own principles it is abundantly evident, that the Children in Jeruſalem were baptized as well as their Parents, for they cryed Hoſanna when they durſt not; but the Scripture ſayes that Ieruſalem was baptized by the Baptiſt. What a wickedneſſe therefore is it in the Anabaptiſts to exclude the children of the beleeving Jewes, from the Baptiſme of Iohn when the word of God it ſelfe, and all reaſon is ſo cleere for it; ſeeing his commiſſion was without limitation to the whole Nation of the Jewes to baptiſe them, as the people of God in Covenant with him.

But becauſe an Anabaptiſt not long ſince being in conference with me, ſeemed to make nothing of Iohns Baptiſme, and looked only at the Apoſtles Baptiſme; I ſhall now alſo prove that the Apoſtles and Diſciples Baptized both men▪ women and children and that before Chriſts death and Aſcention: for their commiſſion was as large as Iohns▪ who were confined within the limits of Iudea, and Iſrael and commanded not to goe to the Gentiles, but only to the Cities of the Jewes. And it is related of them that they Baptized all that came to their Miniſtry▪ and followed Chriſt, and that they baptized more then Iohn, and this the very enemies of Ioh… and p. 26Chriſt knew very well, as is evident Iohn the 3. ver. 22 23. After theſe things (ſaith the Evangeliſt) came Jeſus and his Diſciples into the land of Iudea, and there he tarried with them and baptized. And Iohn alſo was baptizing in Anon neere to Salim, &c. and they came and were baptized. Here we have this witneſſe▪ that a…l that came unto the miniſtry of Chriſt and John, none exc…uded were baptized. And in the 26. ver. the Jewes ſay there unto Iohn Rabbi he that was with thee beyond Iordan to whom thou bareſt witneſſe behold the ſame baptizeth and all men come to him. And in the fourth chapter, ver. 1. 2. it is recorded there When the Lord knew how the Phariſees had heard that Ieſus made and baptized more Diſciples then Iohn (though Jeſus himſelfe baptized not but his Diſciples) he left Judea. Out of which places this truth is ſufficiently apparant▪ that all that came unto Chriſt and waited upon his miniſtry, and that of John the Baptiſt, and Chriſts Diſciples were all baptized, and that the Diſciples baptized more then John.

And as it is apparant by theſe places, and thoſe teſtimonies that went before that all that waited upon John and Chriſts miniſtry, the Phariſees &c. only excepted, were baptized. So the Scripture in many places relates what great concourſes and multitudes of men, women, and children waited upon Johns and Chriſts miniſtry: for there followed him ſaith the Scripture▪ Math. 4. ver. 25. Great multitudes of people from Gallilee, and from Decapolis, and from Jeruſalem, and from Judea and from beyond Jordan. And in the 12th of Luke, ver. 1. When there were gathered together an innumerable multitudes of people &c. And to paſſe by many places to prove this truth, I ſhall only make uſe of two more as that in Math. the 14th. 13. &c. where it is recorded that the people hearing of Jeſus his departure, they followed him on foot out of the Cities, and it is there ſaid, that when Jeſus ſaw a great multitude, he had compaſſion towards them, and he healed their ſicke, and fed them. Chriſt Preached to them and healed the ſick and refreſhed them▪ he was their Phyſitian for ſoule and body, and the Apoſtles Baptized them. Now in this great multitude there were women and children, as well as men that waited upon Chriſt miniſtry as the 21. verſe proves: for ſaith the Evangeliſt and they that had eaten were about five thouſand men, beſides women and children. And in the 15th of Math. which is the other place, p. 27I ſhall now ſatisfie my ſelfe with, it is related at large, ver. the 30th. that great multitudes came unto him▪ and that Chriſt after the curing of an thoſe that were diſeaſed called his Diſciples unto him and ſayd, I have compaſſion on the multitude, becauſe they continue with me now three dayes and have nothing to eat: and I will not ſend them away faſting, leſt they faint in the way,; And in this great multitude alſo there were women and children, as well as men and growen perſons, for it is ſayd ver. 37. that they did all eat and were filled, and ver. 38. they that did eat, were foure thouſand men beſides women and children; from all the which places of holy Scripture, I ſhall now prove that the Apoſtles alſo as well as John Baptiſt, baptized both men, women, and children.

They that baptized all that came unto Chriſt, and waited upon his miniſtry, amongſt the which there were women and childrn as well as men, yea that baptized more then John they baptized both men, women and children.

But the Apoſtles baptized all that came unto Chriſt, and followed his miniſtry, amongſt the which there were women and children as well as men, yea they baptized more then John the Baptiſt.

Ergo, they baptized both men, women, and children.

For the major and minor of this Syllogiſme, they are ſufficiently cleere from the places above quoted, if by the mouths of many witneſſes any truth may be confirmed; and therefore the concluſion will neceſſary follow: for moſt certaine it is, that thoſe great multitudes that followed Chriſt, and waited upon his miniſtry, conſiſted of women and children, as well as of men, and they were as well in covenant with God as they, and Chriſt had equall compaſſion of the women and children as of the men, and did as ſoone cure the children of thoſe Parents and Rulers that had faith in him; as he did thoſe that did actually believe in him themſelves, as we may ſee in the Noble mans ſonne, and the daughter of the Canaanitiſh woman whoſe Parents believed: and he ever relieved and preſerved as well their children as their parents, as in the places above cited, where it is recorded that the women and children were as well fed by Chriſt, as their Parents, and that hee had as well compaſſion on them, and care towards them, as towards men. And the p. 28places out of St. John, the ſecond and third declare, that Chriſts Diſciples baptized all that came unto Chriſt, and followed him, and the Apoſtles miniſtry, and the fore-mentioned Scriptures evidence alſo, that women and children waited as attentively upon Chriſts miniſtry as the men: for it is ſayd that they had all been attending upon him three dayes without eating: and therefore it muſt neceſſarily follow, that if the Apoſtles baptized all that followed their Maſter, that they baptized women and children, as well as men, which the Anabaptiſts exclude not from their baptiſme.

Now, the holy Scripture being ſo cleere in this point, it is ſufficiently evident▪ that they were all baptized, both men, women and children: for the Apoſtles had their Commiſſion from Chriſt, and were ſent to Baptiſe all the people of God, then in Covenant with him, without any reſtriction or limitation, either of ſex or age, and women and children were as well in covenant with God as men, neither doth the Scripture any where before Chriſts death record any thing to the contrary, or relate any thing of the baptiſme of men more then of women and children, or exclude children more then men or women from Baptiſme: therefore when the Scripture ſayes nothing to the contrary, we are no more to exclude the children of the Iewes from the ordinance of Baptiſme, becauſe they preached Faith and Repentance to thoſe that were of yeares, then the children of the Iewes or Profelites were to be excluded from Circumciſion, becauſe Faith and Repentance were firſt preached to their Parents: for God had declared in his holy Word, and by his practice from the calling of Abraham his friend out of the Land of the Chaldeans, and all ſtrangers under the old Covenant, that the ſame way and manner of admitting the Parents into Covenant with him, and the ſame law of admiſſion was to be uſed in all ſucceeding ages towards their children for their admittance▪ and for the admittance of thoſe that were of their houſhold: and God changeth not to be the Father, and God of the children of beleevers under the Goſpell, as well as he was the God and Father of his people and their ſeed under the old Covenant: neither are the children of Chriſtians, whether Iewes or Gentiles inſeriour to thoſe of the Iewes in any priviledges, as I ſhall by & by make appeare. So that when Chriſt after his Reſurrection, and before his Aſcention, when he inſtructed p. 29his Apoſtles for forty dayes in all things▪ belonging to the Kingdome of heaven and when he ſaid unto them Math▪ 28. 19. Goe and Diſciple or teach all Nations, baptizing them in the Name of the Father, and of the Sonne and of the holy Ghoſt, &c. And when he ſaith, Mark. 16. ver. 16. Hee that believeth and is baptized, ſhall be ſaved, but he that beleeveth not ſhall be damned, &c. By this his Commiſſion, he doth not exclude the children of beleeving Parents, whether Iews or Gentles, and their families from Baptiſme, any more then they ſhould have been excluded from Circumciſion, if Chriſt had ſayd, Goe and teach all Nations, circumciſing them in the Name of the Father and of the Sonne, and of the holy Ghoſt, and he that beleeveth, and is circumciſed, ſhall be ſaved, and he that beleeveth not ſhall be damned. Which expreſſion if the Lord Ieſus had uſed, all the people that ſhould have embraced the doctrine of the Goſpell, would have believed that all the male children that had been borne of their Ioines, and all that had been in their ſeverall families, ought to have been circumciſed: for that was ratified by God for the manner of their admiſſion: neither would any have ſcrupl'd it, as is eaſily to be perceived by the practice of the Iewes, who although the tearms of the Covenant were changed and that in ſted of Circumciſing Baptiſing is put in the place of it, yet many Zelots amongſt the Iewes, exceedingly urged Circumciſion of beleevers children, after the manner of Moſes as neceſſary to ſalvation, untill the Councell at Jeruſalem, Acts 15. decreed againſt it amongſt the Gentiles.

Now, if they had ſuppoſed that the Children of thoſe that were made Chriſtians, had not been ſtill within the Covenant, they would never have been ſo zealous for the Circumciſing of them, after the manner of Moſes, neither doe we ever read that any of the Apoſtles refuſed Baptiſme to the children of Chriſtian Parents, converted from heatheniſme, or thought them not within the Covenant. Yea, the contrary is evident from the counſell of the Apoſtles in the 15th of t…e Acts, where Peter in the 8. and 9. verſes declareth that the be…eeving Gentiles were equall to the beleeving Jewes in all priviledges: his words are theſe God made choyce amongſt us, that the Gentiles by my mouth, ſhould heare the word of the Goſpell and believe. And God which knoweth the hearts, heare them witneſſe, giving them the holy Ghoſt as he did unto us: and put no difference betweene p. 30us and them: purifying their hearts by faith. And in the ſecond chapter of the Acts the ſame Apoſtle ſpeaking unto thoſe that had crucified Chriſt▪ and exhorting them to repent, believe, and be baptized, that they might be ſaved, uſeth this argument unto them for their encouragement to embrace the Goſpell ſaying, that the promiſe is made unto you, and to your children and to all that are a far off even as many as the Lord our God ſhall call. By which we may ſee, that as many of the Gentiles as ſhould believe, to them and to their children the Promiſes as well belonged and all the ſeales and priviledges thereto annexed, as well as they did to the Jewes and their children, as by their Baptiſme is ſufficiently manifeſt: for God ſayd he put no difference between us and them: and therefore whatſoever prviledges the children of the Jewes could challenge, the ſame may the Children of Chriſtian Parents, and they are by the law of God due unto them▪ as well as the promiſes. And Saint Peter writing to all the beleeving Gentiles in their diſperſion for the comforting and ſtrengthning of them in all their perſecutions, ſaith in his firſt Epiſtle. Chap. 2. ver. 9. Yee are a choſen generation▪ a royall Prieſthood, an holy Nation a peculiar people, &c. confirming it from Exod. 19. ver. 5. 6. where the Lord ſayth unto his people; Now therefore if you will obey my voyce indeed, and keep my Covenant, then you ſhall be a peculiar treaſure unto me above all people, for all the earth is mine. And yee ſhall be unto me a kingdome of Prieſts, and an holy nation, &c. by which teſtimony of Peter for the comfort of thoſe diſtreſſed Chriſtian Gentiles that were ſcattered here and there, hee proclaymes them equall in priviledges with the Jewes, and that they and their ſeed were in Covenant with God, as well as they and were as choſen a generation to him as they, and as royall a Prieſthood, and as holy a Nation, and as peculiar a people as they. Now they that are equall by Peters witneſſe to the Jewes, and betweene the which Nations if they beleeved God had made no difference, then their children are equall in priviledges, and no way inferiour to the children of the Jewes and therefore as the parents of beleeving Jewes and Proſelites, and their children and families were admitted after one and the ſame way and manner of admiſſion into the Church of God, ſo ought the children of Chriſtian parents under the Goſpell, and their children ought as well to be baptized as p. 31they. And Saint Paul confirmes the ſame doctrine in many places, as in his Epiſtle to the Rom. chap. 3. ver. 2. Where occaſionally ſpeaking of the priviledges of the Jewes above the Gentiles, in reſpect of their Circumciſion, and being within the Covenant, he ſaith they are very great every way, chiefly, becauſe unto them were committed the Oracles of God. And in the ninth chapter of the ſame Epiſtle, ver. the fourth, hee ſaith unto them, did pertaine the adoption, and the glory and the Covenants, and the giving of the Law, and the ſervice of God, and the promiſes, &c. which were all exceeding great priviledges above the Gentiles then out of covenant. Yet after the Gentiles had received the Goſpell, he equalizeth the beleeving Gentiles with them in all priviledges, for he ſaith in the eleventh chapter of the ſame Epiſtle verſe ſeventeenth, that the beleeving Gentiles were ingraffed in among the beleeving Jewes, and with them did partake of the Root and fatneſſe of the Olive tree. So that by this he declareth that they were equall in priviledges, and were inferiour to them in nothing. Which he further confirmeth in his Epiſtle to the Epheſians, the ſecond chap. ver. 11. ſaying, wherefore, remember, that ye being in times paſt Gentiles in the fleſh, who are called uncircumciſion, by that which is called circumciſion in the fleſh made by hands; that at that time yee were without Chriſt being aliens from the common-wealth of Iſrael and ſtrangers from the covenants of promiſe, having no hope, and without God in the world: but now in Chriſt Ieſus, yee who were ſometimes farre off, are made nigh by the blood of Chriſt: for he is our peace, who hath made both one, and hath broken downe the middle wall of partition between us▪ &c. ſaying ver. 18. that through him wee both have acceſſe by one ſpirit unto the Father, and that we are no more ſtrangers and forraigners, but fellow citizens with the ſaints, and of the houſhold of God, &c. In which words againe with ſaint Peter, he maketh no difference between the Chriſtian Jewes, and Chriſtian Gentiles, ſaying that Chriſt hath made both one, and therefore as the Jewes, and their children had right to the Covenants of promiſe, which were the ſeales of the covenant, ſo now the believing Gentiles and their children had right unto the Covenants of promiſe, and were equall in all priviledges unto them as being made both one: and therefore as the parents of the Jewes and Proſelites and their children were admitted after one and the ſame way by circumciſion into the houſhold of God, ſo ought the Chriſtian Gentiles and their children to be admitted after one and the ſame way into p. 32the Church by Baptiſme: for if they partake not in the ſame priviledges, then there is a great difference betweene them, and they are not made both one, which overthroweth the doctrine of both Peter and Paul, and gives the Spirit of God ſpeaking in them, the lye. Yea, Paul to the Galathians, chapter the ſecond▪ ver. 15. ſaying, We who are Jewes by nature and not ſinners of the Gentiles; ſufficiently declareth that they by being Chriſtians loſt nothing of their pri…iledges, but that they were in covenant ſtill with God, and Timothy was circumciſed by vertue of his mother being a Jeweſſe; and Titus might have bin by the ſame law, if it had been thought convement: Neither was it yet ever ſuppoſed by any well grounded Chriſtian, that any of the converted Jewes loſt any priviledge to themſelves or their children by embracing the Chriſtian Rel…gion and if the Jewes ſhould have loſt that priviledge to their children, that by becomming Chriſtians, they muſt have been out of the covenant, the Goſpell had not been good tydings to them, and they would very hardly have been induced to imbrace the faith; but they knew very well, that they by receiving the Word ſhould better their condition both to themſelves and their children, if either of the parents were beleevers, for in this doctrine they were ſufficiently inſtructed by all the Apoſtles, and Saint Paul 1 Cor. chap. 7. ver. 15. affirmeth, that the unbelieving husband is ſanctified by the beleeving wife, and the unbelieving wife is ſanctified by the believing huſband, elſe were your children uncleane, but now (ſaith he) they are holy; Which is not to be underſtood of Matrimoniall cleanneſſe or legitimation, as the Anabaptiſts groundleſly pretend, but of a faederall and covenant cleanneſſe, which muſt neceſſarily be underſtood of ſome ſpirituall prviledge to the child; for the Apoſtle there doth not ſpeake to the Saints of any earthly priviledges who only inſtructs them about divine and heavenly matters and of the great benefits they enjoy by being Chriſtians above the other men of the world, which is ſufficiently evident by that he ſayth, that by either of the Parents beleeving, their children are holy and cleane, and therefore fit to be conſecrated, and offered unto God, which the children of the unbeleeving Gentiles were not, no more then uncleane beaſts, neither could they be, for they were by Chriſt called dogs, which was in regard they were without the Covenant, not in regard of Matrimony, or their Marriage; for the ſame Apoſtle had taught his Country men, Heb. 13. ſaying, that marriage p. 33was honourable amongſt all men, and the bed undefiled Whether they were Jewes or Gentiles; and their children begotten in wedlocke, were both by the law of God, and Nations, as well legitimate and lawfully begotten, and had right to their fathers inheritances and eſtates as well as Chriſtians children; And if Paul ſhould hauehave taught ſuch doctrine to the people, that all children that had not been born of Chriſtian Parents had been baſtards or had no true right to their fathers inheritance, he would have gained the hatred of the world againſt himſelfe, and taught contrary doctrine to himſelfe, who ſayd that Marriage was honourable amongſt all men, therefore it made not their children illegitimate, which was a diſhonour unto them, yea, he ſhould then have taught againſt all the Prophets, and the whole law of God, which gives to all people a propriety and lawfull right, to that they had lawfully gotten, & forbids all men to covet it, and therefore there was no ſuch pollution in their Marriages, as made their children illegitimate, though they were heathens, or Infidels, as the Anabaptiſts fondly imagine: from all which it muſt neceſſary follow, that by that expreſſion calling their children holy, his ſcope and intent in this was, to ſhew the difference between the children of beleeving parents, or either of them, and unbeleeving parents, and that in reſpect of ſpirituall and heavenly things, proclaiming the children of unbeleeving parents uncleane as without the Covenant, and the children of beleeving parents cleane and holy, as fit to be offered up unto God, as being then within the Covenant, by which expreſſion he doth equalize the beleeving Gentiles, with the beleeving Jewes in all priviledges, for the comfort and joy of all ſuch as were then unequally yoaked, who might otherwiſe have had many ſad thoughts and doubts conce…ning their children, as if they had not been within the covenant: therefore I ſay, the Apoſtle for the conſolation of all ſuch Chriſtians, whether men or women, as were joyned to unbeleevers whether Jewes or Gentiles, hee ſaith unto them, that the beleeving husband ſanctifieth the unbeleeving wife, and the beleeving wife ſanctifieth the unbeleeving husband, ſo that their children are clean and holy; Now that which God calleth holy and cleane, none may call common or uncleane▪ for ſo ſayd the viſion to Saint Peter, Acts the 10. ver. 15. What God hath clenſed, that call not thou common, &c. And Saint Peter by this viſion ſufficiently defended himſelfe againſt thoſe that were of the C…cumciſion, and contended with him, that he went p. 34into men uncircumciſed, and did eat with them, Act. 11. telling them, that the Spirit of God bad him goe with the men that came from Cornelius, nothing doubting, and related unto them farther, that when he ſpake unto Cornelius, and thoſe that were with him, the holy Ghost fell on them, as on the Apoſtles at the beginning: foraſmuch therefore (ſaith he) as God gave them the like gifts, as he did unto us, who believed on the Lord Jeſus Chriſt, what was I that I could withſtand God? when they heard theſe things (ſaith the Scripture) they held their peace and glorified God, &c. And in the 15th chapter, ver. 9. ſaith he, God put no difference betweene us and them, purifying their hearts by faith. And therefore they were within the Covenant as well as the Jewes, and were pure, and their children pure, holy and cleane, according to that of Saint Paul Rom. 11. Who affirmeth if the firſt fruit be holy, the lumpe is alſo holy: and if the root be holy ſo are the branches. Now theſe were the firſt fruits of the Gentiles that Saint Peter was ſent unto, and they were graffed in amongſt the Jewes, and with them did partake of the root and Olive tree. And therefore were as holy as the Jewes, and their children, as holy as their children, as being branches of that holy root, and wi…hin the Covenant as well as they, which doctrine is confirmed in many more places of holy Writ, as in that above cited out of the 1 Cor. 7 ver. 14. where the Apoſtle telleth them, that if either of their Parents be beleevers, their children are cleane and holy. Which manifeſteth cleerely to all men of underſtanding, that the children of Chriſtian parents, are not only within the Covenant, as well as the children of the Jewes, but that they alſo are to be conſecrated unto God, as well as the Jewes children were, as being holy and cleane, which was by the Sacrament or right of Circumciſion amongſt them, and therefore ought to be by Baptiſme amongſt us, the Seale of the Covenant of admiſſion: For the ſame way of admiſſion of the Father into the family and houſhold of God was uſed to their children before the Law, and under the Law, therefore the ſame way of admiſſion of the Parents is to be uſed of admitting their children under the Goſpell, which is by Baptiſme: they being as well in covenant and holy, as well as their Parents; But for farther proofe that children of Chriſtian Parents, are ſtill as well in covenant as the Jewes were, I ſhall deſire you to learne what Saint Paul writeth in his 1. Epiſtle to the Theſſalonians chap. 4. ver. 13. where he ſaith unto them that did overmuch ſorrow for the death of their p. 35Chriſtian friends and Children, I would not have you to be ignorant brethren, concerning them which are aſleepe, that ye ſorrow not, even as others which have no hope, Meaning thoſe that were without, that were not in covenant with God: aſſerting by theſe words, that the Theſſalonian Chriſtians were in a bleſſed condition, as being within the pale of the Church, and in covenant with God: for ſuch as were without the Covenant, were without hope, and without God in the world, as the Apoſtle ſaith, Epheſ. 2. ver. 12. which beleevers and their children are not, and therefore equall in all priviledges with the children of the Jewes, and in Covenant as well as they were, with the which words he greatly comforted the Theſſalonians, and animated them againſt the immoderate ſorrow and griefe for the death of their friends. What a great wickedneſſe is it therefore in the Anabaptiſts to affirme, as they daily doe, that the children of Chriſtians are no more within the Covenant then the children of Turkes and Infidels, which is a meere fighting againſt God, and a giving the Spirit of God the lye, and an overthrowing of the Scripture, which proclaimes them clean and holy, and within the covenant, which might be enough for ever to ſatisfie any ſoberminded Chriſtian, ſhould I not adde a word more to what I have ſpake. But becauſe that it is a received opinion amongſt all the Anabaptiſts, that children of believing parents are no more within the Covenant then Turks or Infidels, and that they have no more right to Baptiſm then catts or doggs: for ſo they have been heard ſpeake, I ſhall adde an argument or two more to the former, for the preſerving of thoſe that are yet in the truth from their wicked errors, and for the confirming of others, and for the convincing of all gain-ſayers, and for the comfort of all Chriſtian parents and their children: that they may all ſee, that they are equall in priviledges with the Jewes and their children and thus I argue.

Thoſe that are undr a better Covenant, and more ſure promiſes by being Chriſtians whether Jewes or Gentiles then they were before by being Jewes, they and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happineſſe, but far above them.

But the Chriſtian Jewes, and beleeving Gentiles are under a better Covenant, and more ſure promiſes by being Chriſtians, then they were before by being Jewes.

p. 36Ergo, They and their children are inferiour to the Jewes and their children in no priviledges belonging to heaven and happineſſe, but farre above them: And therefore if the Jewes and their children were within the Covenant under the old Teſtamen…, and received the ſeale of the Covenant, which was Circumciſion for the admiſſion into their Church, then all the Chriſtians and their children under the Goſpell, ought likewiſe to receive the Seale of the Covenant, which is Baptiſme for their admiſſion.

For the concluſion of this Syllogiſme, and the conſequence from that, they will ſtand undeniable, if the major and minor be proved: and they are ſufficiently evinced by the Apoſile, writing to his Country-men, in his Epiſtle to the Hebrewes, where he labouring to ſet forth their d…gnity now they were Chriſtians, and to ſhew they loſt nothing in any of their priviledges by it, and comparing them together, proves by many arguments through the whole Epiſtle, that they being now Chriſtians were in a much better condition, then when they were Jewes, and therefore that they ſhould not be diſcouraged, or think themſelves in a worſe eſtate then they were befor, and in expreſſe tearmes aſſerts, they were under a better covenant, and more ſure promiſes. His words are theſe, Heb. 7. ver. 20. 21. 22. And in as much as without an oath, he was made a Prieſt (meaning Aaron) (for thoſe Prieſts were made without an oath, but this with an oath ▪mearing Chriſt) by him that ſayd unto him, the Lord ſware, and w…ll not repent, thou art a Prieſt for ever, after the order of Melchiſedech) by ſo much was Jeſus made a ſurety of a better teſtament. And chapter the 8. ver. 6. But now, ſaith the Apoſtle, hath he obtained a more excellent miniſtry, by how much alſo he is a Mediatour of a better Covenant, which was eſtabliſhed upon better promiſes. Here we find the words twice reiterated for the more ſure ratification of this truth. And what Saint Paul writes to them, he writ to all other Chriſtians, as we may ſee in the ſecond Epiſtle of Peter, chapter the third, ver. 15. 16.

Now then, if the beleeving Jewes and their children were all in covenant with God, and had equall right with their parents to the Seale of the covenant which was Circumciſion in their admiſſion to the Church, and if the Chriſtians whether beleeving Jewes or Gentiles are not with their ſeed ſtill within the covenant, and have not right to the Seale of the ſame, which is Baptiſme, in their admiſſion; then they are p. 37inferiour to the Jewes in Priviledges, and under a worſe covenant, and not under a better and more ſure promiſes, which is to give the Spirit of God the lye, and to overthrow indeed the doctrine of the New Teſtament: for the whole Scriptures of the New teſtament, witneſſe that in all reſpects they that embrace the faith are in a farre better condition then the Jewes were, whoſe necks were under ſuch a yoake (by Saint Peters teſtimony Acts the 15th, ver. 10.) as neither they, nor their forefathers could beare: whereas Christs yoake is eaſie, and his burthen light, …f Chriſt himſelfe may be beleeved, Math. 11. ver. 13. and therefore being Chriſtians, they are now in a farre better cond…tion, and under a better covenant, and more ſure promiſes then they wre before, which is yet more evident from the Apoſtle Paul in the ſecond of the Cor. chap. the third, who ſayth, God hath made us able miniſters of the New Teſtament, not of the letter▪ but of the Spirit, for the letter killeth (ſaith he) but the Spirit gives life. And then comparing the Covenants together, the Old and New, though they were both glorious, as he aſſerteth, yet he affirmeth that the covenant of the New Teſtament is farre more glorious, that being the miniſtration of the Spirit, the other the ministration of death, and concludes in the ninth verſe, if the miniſtration of condemnation be glory, much more doth the miniſtration of righteouſneſſe exceed in glory, and in the 18th verſe he ſaith, Wee all (now) with open face beholding, as in a glaſſe the glory of the Lord, are changed into the ſame Image from glory to glory, even as by the Spirit of the Lord. So that if we did but duly conſider the whole ſcope of the Apoſtle in this chapter, and in all his other Epiſtles, we ſhould find that he laboureth to ſet forth the great honour and dignity of Chriſtians above the Jewes, not only in regard of the more cleere manifeſtation of the will of God under the Goſpell, and freeing them from all thoſe burdenſome and painfull, yea, and coſtly ceremonies, but in that they are in many reſpects preferred before them: for whereas before the male children only and the males in families were to receive the Seale of Circumciſion, and that at a limited time: Now by being Chriſtians that difference is taken away, and all the families of Chriſtians both young and old, men, women, and children are to be admitted after one and the ſame way, according to that of Saint Paul, Gal. the 4. ver. 27. 28. 29. For as many of you (ſaith he) as have been baptized into Chriſt, whether young or old, have put on Chriſt, there is neither Iew nor p. 38Greeke, there is neither bond nor free, there is neither male nor female; for yee are all one in Chriſt Ieſus. And if yee be Christs, then are ye Abrahams ſeed, and heires according to the promiſe. Out of which words it is eaſie to gather, not only that the believing Gentiles exceed the Iewes in many reſpects, but that they are ſtill in covenant with God, and Abrahams ſeed, and heires according to promiſe. That is, they have right to all the promiſes, and are in covenant with God, as well as Abrahams children were, and therefore in all the former reſpects, and from the very teſtimony of Saint Paul, it is moſt evidently manifeſt, that Chriſtians and their children are under a better covenant, and more ſure promiſes by being Chriſtians then the Jewes were: but if according to the doctrine of the Anabaptiſts, the children of Chriſtians are not in covenant ſtill with God▪ and are not to be baptiſed, they are inferiour to the Jewes and their children, who were all baptized into Chriſt by Moſes in the cloude, and in the ſeas, as Saint Paul, 1 Cor. 10. ver. 1. 2. 3. aſſerteth, whoſe words are theſe; Brethren, I would not that yee ſhould be ignorant, how that all our fathers were under the cloude, and all paſſed through the Sea, and were all baptized by Moſes (into Chriſt) in the cloude, and in the ſea, &c. Now that children were there as well as men and women (which ſome of the Anabaptiſts lately denyed) it is apparant from the firſt of Exodus, and from the 10th chapeer of the ſame Booke, where it is related, that Moſes told Pharaoh, that they muſt have their child…en as well as their men, to goe to ſacrifice in the Wilderneſſe, and would not depart and leave Egypt, without their children which from many more places may be proued: as in the 14th of Numbers ver. third, where the people ſayd, Wherefore hath the Lord brought us to this land, to fall by the ſword, that our wives and our children ſhould be a prey &c. For which their wicked and rebellious murmuring againſt God, in the 30th verſe, the Lord ſaith unto them, Doubtleſſe ye ſhall not come into the land, concerning which I ſware to make you dwell therein, ſave Caleb the ſonne of Iephunnieth and Ioſhua the ſonne of Nun. But your little ones which yee ſaid ſhould bee a prey, them will I bring in, and they ſhall know the land which yee have deſpiſed, &c. Out of all the which places it ſufficiently appeareth that their little children were in the ſea, and in the cloude, and were baptized by Moſes as well as their men and women, which the Anabaptiſts ſtifly deny Withall, it may here be taken notice of, that Baptiſme or waſhing doth p. 39not alwayes ſignifie a dipping over head and eares; For all our fathers were baptized into Chriſt by Moſes in the Sea, and yet they paſſed through the Sea on dry land, as the ſtory at large declareth, the which alſo might be proved from many other witneſſes of holy Writ, but this I ſpeake only by the way. The maine thing in hand is to prove, that Chriſtians whether Jewes or Gentiles and their children, are in no priviledges inferiour to the Jewes and their children, which was ratified by all the places above quoted and that of Saint Peter, Acts the 15th, where he ſaith, God put no difference betweene the beleeving Iewes, and the beleeving Gentiles, and that of Saint Paul Cor. 1. chap. 7. where hee aſſerteth, that the children borne though of but one of the beleeving Parents, are cleane and holy and out of the places in the 7th and 8th chapters of his Letter to the Hebrewes, where he ſaith, they are under a better Covenant and more ſure promiſes; better therefore every manner of way, which it could not be, if Chriſtians and their children were not ſtill in covenant with God as well as they, and if they had not, they and their children equall right to Baptiſme as the Jewes and their children had to Circumciſion and if they did not indeed exceed them in all priviledges, which to deny, is no better then to deny the Scripture, and give the Spirit of God the lye, for the Scripture ſaith, that Chriſtians and their children are within the Covenant and are both made one, are holy and cleane, and that there is no difference betweene the believing Gentiles and the very Apoſtles, yea that Chriſtians are under a better covenant, and more ſure promiſes, all which truths the Anabaptiſts ſtifly deny, and ſpend all their ſtrength to fight againſt. Now I appeale to any underſtanding Chriſtian, whether it be not great flattery in any man to ſtile the Anabaptiſt a harmleſſe people? If any amongſt us ſhould but rob his neighbour of a Calfe, or a Sheep, or of ſome of his Lambes or ſhould but cauſe his cattell to wander and ſtray to their deſtruction, or ſhould but raze the names of his children and progeny out of his evidences, and aſſert they had no right to their fathers eſtates, or ſay they were unlawfully begotten or were baſtards, or ſhould really indeavour to rob their Parents of their children or ſteale away the affections of their wives from their husbands, or the husbands from their wives and their children, or ſervants from their Parents or Maſters, is p. 48there any man, I ſay, of ſound underſtanding that would thinke ſuch a generation of people, a harmleſſe company of men, much leſſe call them the harmleſſe men, when they doe all the in…ury to people …hat men poſſibly can doe? How therefore can any man call the Anabaptiſts a harmleſſe people, when they not only thruſt the children of Chriſtian parents out of covenant with God, and raze out their names out of the divine records, telling them, that their children are no more in covenant with God then Turkes and Infidels▪ and that they have no more right to Baptiſme then catts and dogs, proclaiming them to the world, an unc…eane and unholy generation▪ labouring to ſeduce the people, and to lead them into damnable errours, and b… that meanes rob the Parents and Maſters of their children and ſervants, and ſteale away the affections of thoſe that are joyned together in moſt relations, and that againſt all the lawes of God and Nations, which is indeed the greateſt robbery and unrighteouſneſſe that can be perpetrated againſt God or men, for it not only robbeth God of his honour and glory by making nothing of his holy Word, but parents likewiſe of their children, and the comforts of their children whom their parents according to the doctrine of the Anabaptiſts cannot looke upon, but as on a company of Infidels, and when they dye, can have no more hope of their eternall happineſſe then of the happineſſe of a heathen, which muſt needs ſad the hearts of all ſuch as beare any reall affection to their children when they cannot behold them, but with ſuch thoughts as that dying without the Covenant they are damn'd.

If when Chriſt came towards Ieruſalem, he wept over it, foreſeeing their miſery, how muſt thoſe Parents that dearly love their children, weepe over them when they dy, of whom they have no hope? Yea, it muſt needs exceedingly ſad the hearts of ſuch Parents, and make them greatly to mourne, and be over-ſorrowfull at the death of any of their children, if they have any tender affections towards them, if they beleeve the principles of the Anabaptiſts, who account children of Chriſtian Parents no better then Infidels and Heathens. But Saint Paul in the firſt of the Theſſaloniaxs and the 4th, hath taught all Chriſtians not to mourne as thoſe without hope, knowing that they and their children are within the Covenant, and therefore all theſe tenents of the Anabaptiſts make p. 41them not only an hurtfull people to all good Chriſtians and their children, but a company of fighters againſt God, and ſuch as muſt one day give a dreadfull account (if they ſpeedily repent not) for all theſe their unchriſtian, and unrighteous proceedings.

But ſay …ſte Anabaptiſts, theſe are arguments by conſequent, which are not binding. But had we only arguments by conſequence they would be ſufficiently binding, being groūded upon the holy Scripture, and divine authority and taken from Preſidents of the like nature: for Chriſt himſelfe hath taught us ſo to argue, who in the 22. of Mathew, to prove one of the greateſt points of the Chriſtian ſaith againſt the falſe teachers of his time, viz. The Reſurrection of the dead, he evidenceth it from this, that Abraham, Iſaac and Iacob were living▪ and therefore by conſequence that there ſhould be a Reſurrection: which the Saduces excepted not then againſt, alledging that it was but an argument by conſequence, and therefore not binding, they poore ignorant ſoules were not ſo learned as our Anabaptiſts.

Saint Paul alſo in the firſt of the Cor. and the 15th chap. proves the Reſurrection of the dead with many arguments by conſequence, as is there to be ſeene at large. Now if arguments by conſequence will ſtand good from both Chriſts and Pauls example and doctrine to prove the fundamentalleſt point of religion, without which all preaching is vaine, and our faith is vaine, as the Apoſtle affirmes, had we no better arguments, they upon the ſame grounds would ever hold good for the confirmation of our faith in any point of religion of leſſe conſequence. But we have not only arguments by conſequence to prove that the children of the beleeving Jewes were Baptized and therefore that the children of beleeving Gentiles ought alſo to be baptized, but expreſſe Scripture, as I proved before from the Commiſſion of Iohn the Baptiſt's and Chriſts Diſciples, before Chriſts death, and from their practice who were ſent to baptiſe the Jewes without diſtinction or limitation, either of age or ſex, and who as the Scripture recordeth▪ Baptized all that came unto their miniſtry▪ they only excepted that rejected the counſell of the Lord againſt themſelves) which neither women nor children, nor none of the people did but the Saduces Phariſees, and Lawyers and their complices, who neither entred into the Kingdome of heaven themſelves, nor would ſuffer others to enter, by their good wills▪ p. 42though the Publicans and harlots beleeved Iohn and were ſaved, Math. …1. ver. 31. 32. and all the other people were baptized, both men, women and children for Ieruſalem and all Iudea, and all the region round about Iordan were baptized by the Baptiſt, and all that waited upon Chriſts miniſtry, and the world that followed him were baptized, for the Diſciples baptized more then Iohn, and all that attended upon their miniſtry, for wee read of none that were exempted but the above-named, amongſt which women and children are not included.

And even after the Aſcenſion of Chriſt, we read that in the City of Samaria Acts the 8th, from the greateſt to the leaſt, both men and women were baptized; and we read that Cornelius his whole Family, and all his friends there with him, were baptized, Acts the 10. ver. 48. and of Lydia and her houſhold Acts the 16. ver. the 15th and the Goaler and all his houſhold ver. 33. and of Stephanus and his houſhold▪ 1 Cor. the 1. ver. 16. who were all baptized; which is more then if they had ſayd, that they baptized all the men and women in thoſe families, for Houſhould includes all, young and old, of all ſects and ages, and therefore all the children as well as growen perſons in the ſeverall families of thoſe that then embraced the Faith were baptized, and made partakers of the Seales of the Covenant, and of the Promiſes according to the old manner of admiſſion under the Old Teſtament as well as the Parents, and maſters of thoſe families. Seeing therefore we have ſuch pregnant proofes out of the holy Scripture, and ſuch a cloude of witneſſes for the confirmation of this truth, that children of chriſtian Parents are as well in covenant as their Parents, and that they were alſo baptized; for their whole houſholds were baptized with them, it muſt needs be a great fighting againſt the truth, and an exceeding wrong to all Chriſtian Parents to exclude their children, not only from the Seales of the Covenant of Grace, but from the Covenant it ſelfe, which the Anabaptiſts moſt impiouſly and injuriouſly do, affirming they are no more now in Covenant, then the children of Turkes and Infidels, nor have no more right to baptiſme then catts or doggs, which if it be not the greateſt unrighteouſneſſe that can be committed. I know not what unrighteouſneſſe is: for if we compare the children of p. 43thoſe that are in covenant with God, with their Parents and the Priviledges that both God in his Word grants unto them, and Chriſt himſelfe did afford unto them, with thoſe that are given to their Parents, we ſhall find no difference between the children and their Parents, but that they are all equall in favour with God, and equall in priviledges, and we ſhall find alſo as many ſignifications of Gods and Chriſts love unto them, and as many wayes to expreſſe it, as to their Parents, and therefore they are as dearly beloved of God, and as well in covenant with him, and have as much right unto the Seale of the Covenant as they, and equall every way in priviledges with them: and for proofe of what I now ſay, I ſhall briefly declare it by ſome inſtances, I will begin with the covenant of God made with Abraham Geneſ. the 17. where God equally ingages himſelfe to the children of Abraham, as to Abraham himſelfe, promiſing that he would be his God, and the God of his ſeed, and enjoynes him to Circumciſe all his children, and thoſe in his family, as well as himſelfe, and makes it a Law for ever with him, and with all ſtrangers, Exod. the 12. ver. 48. that ſhould embrace the doctrine of Abraham to doe the ſame, and commands through all generations, that the male children ſhould as well be circumciſed as their Parents, they being as well in covenant with him as their Parents. And God hath in all Ages as equally preſerved their children from the fury of their enemies as their Parents, and kept their little children from deſtruction and drowning in Pharoahs time, Exod. 1. as well as their Parents, and ſo in all their Perigrinations in the Wilderneſſe. Yea, he deſtroyed their Parents and ſaved their children, calling their children his children, though their Parents were rebellious: Now therefore when God ſheweth equall care and affection to their children, that he did to their Parents, and equalizeth them equally in their Priviledges, what a madneſſe is it in any to make a difference between them?

And Chriſt himſelfe reproves his Diſciples for hindring little children to come unto him▪ and commands them, to ſuffer them to be brought unto him, and gives reaſons why they ſhould be brought unto him, ſaying, that they were of the Church as well as they, and that they belonged unto the Kingdom of heaven as well as they; The words are theſe, Matth. the 19th, ver. 23. 24. 25. Then (ſaith the Evangeliſt) p. 44were there brought unto him little children, that he ſhould put his hands on them and pray: and the Diſciples rebuked them: but Jeſus ſayd, ſuffer little children, and forbid them not to come unto me: for of ſuch is the Kingdome of heaven and he layd his hnads on them. And Saint Marke chap. the 10. ver. 14. ſayth, that Chriſt was much diſpleaſed with his Diſciples becauſe they forbad them, and addes more-over, ver. 16. That he tooke them up in his armes, put his hands upon them, and bleſſed them. Greater ſignifications and teſtimonies of favour, Chriſt ſhewed to none: which is a ſufficient argument to prove that he loved them with equa…l love to their Parents, as being as well in covenant with him as they. And if it be duly weighed and conſidered what Chriſt there ſpeakes concerning them, and what he doth to them, it will be a ſufficient confirmation to us, that they had a right to the Baptiſme of water as well as they had to circumciſion: for he bleſſed them with a ſpirituall bleſſing, and ſhewed as much love to them as to any that came to him: for he tooke them up in his armes and layd his hands upon them, and bleſſed them: Now this was a ſpirituall bleſſing, which argues they were ſprituall perſons; neither were ever any curſt that God bleſſed. Baalam had learned that leſſon, Numb. 23. ver. 19. 20. Yea God told Abraham that he would bleſſe them that bleſt him and curſe thoſe that curſt him therefore thoſe little children that Chriſt bleſt, they were bleſt for ever: and that it was a ſpirituall bleſſing that Chriſt beſtowed upon thoſe little children, it is evident, for they were not brought unto him as ſicke or weak, or lame, or blind, or as laden with any infirmities, but only that he ſhould put his hands on them, & pray for them, which was a ſpirituall favour, and the childrens bread which he beſtowed upon them, laying his hands upon them, and bleſſing them, reproving his Diſciples for hindring them of his prayers, and commanding them for ever after to ſuffer little children to come unto him, ſaying, that of ſuch are the kingdome of heaven, that is, that they were ſpirituall perſons, and that they were as well of the Church as themſelves, and belonged to heaven, and were of the houſhold of God as well as they they being members of the Church, and of the family of Abraham as well as themſelves, yea, Chriſt putting his hands upon them and bleſſed them, which are childrens bread and the peculiar priviledgs of his people. Now, when Chriſt p. 45himſelfe the Mediatour of the New Covenant graces little children with as much favour, as he did any that came unto him, and bleſſeth them with everlaſting bleſſings, and with bleſſings of the higheſt price and ranke, it ſufficiently declares that they had right to bleſſings of inferiour a…ay, and that they had right to the Baptiſme of Water as well as their Parents, as being the children of Abraham, and his people in covenant and holy perſons. And for ought any thing can be ſayd to the contrary, thoſe little children might formerly have been baptized by the Diſciples, as others were, and therefore they being no way infirme, the Diſciples might thinke they had no need to come to their Maſter, and therefore forbad them: but, I ſay, how ever it were, that Chriſt reproves his Diſciples for it, and commands them to ſuffer little children for the future to come to him, and in that he prayes for them, and beſtowed a ſpirituall bleſſing and favour upon them, ſaying, that theirs was the kingdome of heaven, it abundantly proveth to mee that they had a right unto Baptiſme, and being as dearly beloved of Chriſt, as any other of the Nation. Which a great comfort to all Chriſtian Parents and their children, when they conſider Gods and Chriſts love towards them.

But if we conſider other paſſages and duly weigh Chriſts actions, and expreſſions towards little children at other times, and what he ſayes and teſtifies of them▪ the truth will yet more perſpicuouſly appear, viz, that children of Chriſtian parents have a right to Baptiſme, and that the children of the Jewes as well as their Parents were equall in Priviledges, and were as well baptized as they. When our Saviour Chriſt reproved his Diſciples for their diſpute, which of them ſhould be greateſt: it is related Marke the 9. ver. 36. 37. That Chriſt tooke a child, and ſet him in the middeſt of them, and when hee had taken him in his armes he ſayd unto them: Whoſoever ſhall receive one of ſuch children in my Name, receiveth me: and whoſoever ſhall receive me, receiveth not me, but him that ſent me. And ver. 42. he ſayth. Whoſoever ſhall offend one of theſe little ones that beleeve in me, it is better for him that a milſtone were hanged about his necke, and and he were caſt into the ſea. And in the 17th of Matth. it is recorded there, that when there was a diſpute amongſt the Diſciples who is the greateſt in the kingdome of heaven, Chriſt to diſcide this controverſie, p. 46ver. 2. called a little child unto him, and ſet him in the mideſt of them, and ſayd, except yea be converted, and become as little children, ye ſhall not enter into the kingdome of heaven, whoſoever therefore ſhall humble himſelfe as this little child, the ſame is greateſt in the kingdome of heaven. And who ſo ſhall receive one ſuch little child in my name receiveth me, but whoſo ſhall offend one of theſe little ones which beleeve in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea, and ver. 10. ſpeaking unto his Diſciples, he ſaith unto them take heed ye deſpiſe not one of theſe little ones; for I ſay unto you, that in heaven there Angels doe alwayes behold the face of my Father which is in heaven, &c. Theſe words of our bleſſed Saviour concerning little children borne of the Jewiſh Nation, then his people in Covenant with him require a deepe conſideration; and truly if they be rightly weighed▪ they may be an excellent means, if not to put an end to the controverſie between us and the Anabaptiſts, yet of convincing many gainſayers▪ who have meane and low thoughts of little children: for Chriſt in theſe words doth greatly magnifie the dignity of little children, where he proclaimes the ſame bleſſings to ſuch as ſhall in his Fathers name receive them, as he doth to any that ſhall receive his Diſciples or a Prophet: affirming that they that received them, receive himſelfe, and him that ſent him, and they that ſhall offend any one of them, it were better that a milſtone were hanged about his neck, and that he were caſt into the middeſt of the Sea. And he pronounces no greater judgements againſt the greateſt enemies of his Church. Moreover, Chriſt in terminis ſaith, they beleeve in him. If any ſhall aske me how that can be that little children beleeve? I anſwer that Chriſt hath ſayd it who is the author and finiſher of our faith, Heb. 12. the true witneſſe who cannot lye, and who can as well worke faith in little children, who doth whatſoever he will in heaven and earth Pſal, 115. as to put into the heart of good Joſiah when he was young▪ and but eight yeares of age▪ to ſeek after the God of David his father, and to doe that which was right in the ſight of the Lord, 2 Chro. 34. ver. 1. 2. 3. And who found ſome good thing towards the Lord God of Iſrael in the little child a wicked Jeroboam▪ 1 King. the 14. ver. 13. Which good God himſelfe wrought in him. And all reaſon will dictate unto any man, that God can p. 47as well worke faith in little children, as fill John Baptiſt with the holy Ghoſt, even from his mothers wombe, Luk. the 1. ver. 15th. according to that of Chriſt, John the 3. ver. 8. The wind bloweth where it liſteth; the Spirit of God can as well worke his graces in little children, as in growen perſons, who hath ordained ſtrength out of the monthes of babes and ſucklings to ſtill the enemy and avenger, Pſal. 8. ver. 2. and as Chriſt ſayth to perfect his praiſe, Matth. 21. ver. 16. I ſay therfore in regard of the great power of God, and in regard of ſo many Preſidents of his wonderfull working of grace and good in little children, and in regard that Chriſt himſelfe hath ſayd, that the little children of the Jewes did beleeve in him, I doe beleeve that they had faith in Chriſt, and by vertue of that had right unto Baptiſme, as well as their parents.

But which is yet more, Chriſt ſaith not only little Children beleeve in him, but that the offending of the leaſt of them, not only exceedingly diſpleaſeth him, but excludes the deſpiſers of them out of heaven; and for further terror to ſuch as ſhould offend them, he ſayth, that their Angels behold his Fathers face in Heaven, intimating that little children have a guard of Angels, to protect and defend them, and to puniſh their enemies; ſo that whatſoever can make any of the moſt eminent ſervants of God, to be in eſteeme amongſt men, and whatſoever Priviledges they are graced with▪ the ſame things are to be found in the little children of beleeving Parents, and ſuch as are in covenant with God: for they by Chriſts teſtimony, have humility and faith, and a guard of Angels to attend them, as well as men and women, and God is their Father as well as theirs, and Chriſt is their Redeemer as well as theirs, Who ſaith ver. 11. that he came to ſave thoſe as well as they; aſſerting moreover they that received ſuch little children, receive with them Chriſt and God, and they that offend them are accurſed. Now then when little children partake in all the eminenteſt priviledges, which the ancienteſt beleevers are graced with, and are in as high eſteeme in Gods account as they, by all reaſon they are not only capable of Baptiſme, but have a right unto it as well as their Parents, as being in the covenant as well as they. And truly it may not be paſſed over ſlightly, which addeth ſomething yet to the dignity of little children, Jeſus Chriſt ſends his Diſciples to ſchoole to thoſe little children, and p. 48makes them his Diſciples maſters, and from them bids them learne their firſt …eſſon of …u…ility and ſelfe-denyall tell…ng them that unleſſe they become like one of them, they ſhould never enter into the kingdome of heaven; which is as great a dignity as can almoſt bee conferred upon the ſons of men, to be made, the maſters and teachers, to thoſe that were to teach the world: for in ſome reſpects Chriſt equaliſeth thoſe little children with himſelfe, for Matth. the 11th. ver. 28. he ſaith unto all ſuch as would be ſaved Learne of me, for I am meeke and lowly of heart. And here he ſo dignifieth little children, that he ſends his Diſciples to ſchoole to them, which I affirme is as eminent a favour as he ſhewed to any men, when he was up…n eatth: and therefore doubtleſſe thoſe that Chriſt ſo graced in all reſpects are worthy of Baptiſme, and have a right unto it: and all ſuch as deſpiſe little children borne of Chriſtian parents, and count them Infidels highly offend.

Yea there are other paſſages yet not to be paſſed by concerning little children. It is related Math. 21. ver. 14. 15. 16. That the blind and the lame came unto Chriſt in the Temple, and he healed them: And when the chiefe Prieſts and Scribes ſaw the wonderfull things that hee did and the children crying in the Temple, and ſaying Hoſanna to the Sonne of David; they were ſore diſpleaſed and ſayd unto Chriſt, heareſt thou what they ſay? And Jeſus ſayth unto them, yea: have ye not read out of the mouthes of babes and ſucklings, thou haſt perfected praiſe? Here we ſee, that when Chriſts enemies were offended at the acclamation of the children, Chriſt allowed of their witneſſe, and confirmes it by Scripture, teaching all men that they did well, and their duty, and that God was honoured by it, and that in all ages God would be glorified by the very mouthes of babes and ſucklings, who ſhould ſet forth his praiſes as they did: ſo that by the words of Chriſt, it is ſufficiently manifeſt, that they confeſſed him before men, and were not aſhamed of him, and hee had taught his Diſciples and all men, that they that confeſſe him before men, hee would confeſſe them before his Father in heaven, and here hee approved of them, and owned them as his witneſſes, which is alſo as high a dignity as is conferred upon any of Chriſts followers, and therefore I will never doubt to conclude, that thoſe children had right to Baptiſm that Chriſt ſo honours, and that they were baptized p. 49by John and Chriſts Diſciples amongſt the other people, and world that followed Chriſt; for Jeruſalem, and all Iudea, and all the regions round about Iordan were baptized, and Chriſts Diſciples baptized more then Iohn, and children by Chriſts teſtimony beleeved in him, and confeſſed him as well as others, Ergo, they were baptized. And therefore in all theſe regards, I may uſe the ſame words to all the Anabaptiſts that Saint Peter uſed, when the Holy Ghoſt fell on them in Cornelius his houſe. Can any man (ſaith he) forbid water, that theſe ſhould not bee baptized, that have received the holy Ghoſt as well as we▪ Acts 10th, 47. I ſay in all theſe regard▪ I may ſay unto the Anabaptiſts, Who can forbid water, that the children of thoſe that are borne of ſuch parents as are in covenant with God as the Jewes children then were, and Chriſtians children now are ſhould not bee baptized, God having graced them with ſuch eminent ſignifications of his favour, and owning them ſo often to be his children, and having put no difference between the Chriſtian Jewes and their children, and Chriſtian Gentiles and their children; yea, they being now under a better Covenant, and more ſurer promiſes? Surely all thoſe that doe forbid water, that the children of Chriſtian Parents ſhould not be baptized, are ſuch as withſtand God, which Saint Peter durſt not doe, Acts 11. ver. 16. and for my part I never will doe, who by Gods aſſiſtance ſhall live and dye in this faith, that children as well as women and men amongſt the Jewes, had not only right to Baptiſme as well as their Parents, but that they were really Baptized: and that the children of the Chriſtian Gentiles were as well baptized in their ſeverall families as their Parents, and that they ought ſtill to be, till the comming of Chriſt, and in this faith by the grace of God I will live and dye.

This Mr. Smart, to gratifie your deſire. I thought fit to write unto you, whom I truly love in the Lord that you may know not only my opinion concerning this point of controverſie, but have by you my reaſons for the ſame. All that I have now to ſay unto you, is this; The times in which wee live are perilous times, in reſpect of the many dangerous and deſperate opinions that are now abroad deſtructive to the life of godlineſſe, which our Baptiſme tyes unto, and tending to the ruine of Chriſtian Religion, and diſturbing of Church and State if the Lord from heaven by his p. 50mighty power doth not rebuke this ſpirit of errour that is now gone out into the world, yea, it is ſad preſage that great Judgements hang yet over this Land for the preventing of the which, we ought cortinually to be put upon the duties of faſting and prayer, and all watchfulneſſe in them, the meanes that God himſelfe hath appointed for the diverting of his wrath, and to theſe duties we ought to the uttermoſt of our power to joyne a godly life, and a holy converſation, as we have covenanted by our baptiſme, that ſo wee may ſet forth the praiſes of him that hath called us out of darkneſſe into his marvellous light; knowing that the grace of God, that bringeth ſalvation, hath appeared to all men, teaching us, that denying ungodlineſſe and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world, looking for the bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, which that you and I, and all ſuch as feare his Name may doe, and for ever perſevere with all conſtancy in the truth, is the daily prayer of him

Aprill this 27. 1647. That loves you for our Maſters ſake, JOHN BASTVVICK.

Errata.

PAge 6. line 33. for Mountaine, read Mountague. P. 7. l. 32. for which incertaine freemen and bonds, r. within certaine Precincts and bounds. P. 8. li. 16. for forced, r. fed. P. 8. l. 24. for and, r▪ nor. P. 14. l. 24. for a man this, r. this man a. P. 20 l. 27. for in Ieruſalem, r. Ieruſalem. P. 20. line ult. for the concerning, &c. read, the places above quoted all the doubt is concerning the Major which being.

FINIS.

End of the text · John Bastwick, The Storming of the Anabaptists Garrisons (1647)