THE Reason Why Not Infant Sprinkling, BUT BELIEVERS BAPTISM, Ought to be approved, Is because the Lord Jesus Christ his Forerunner, and Apostles preached it, and practised it; As hereby will further appear By Scripture Authority In about Forty TEXTS, With Notes on every TEXT.  
To which is added,  

How Infant Sprinkling came in Fashion.  
The Evil Tendencies of Infant Sprinkling.  
Answers to Objections.   
Differences betw. Believ. Baptism and Inf. Sprink. With several other things.  
By a Believer Baptised.  
He that believeth and is baptised, shall be saved,  Mark 16.16. 
The Eunuch said to Philip, I believe that Jesus Christ is the Son of God.— And they went down both into the Water, both Philip and the Eunuch, and Philip baptised him,  Act. 8.36, 37, 38. 
London, Printed 1694.   

My Friend,  
IF you are sincerely inquisitive about the Worship of God, and desire the Reasons Why Believers Baptism ought to be approved, and Infant Sprinkling rejected; then be pleased to consider this small Treatise, which as my Understanding I commend to you, and that in sincerity and love to our Lord Jesus Christ his Gospel, and your Information.  
Wherein you may observe that the method taken to discover right Baptism by, is the clearest from deceit that could be; because every Text about Baptism, is taken in order, as Recorded in Holy Scripture, that thereby it may fairly and clearly appear to you as well as to me, That 'tis indeed Believers baptism that is the Gospel Ordinance requi●ed by Jesus Christ, and that it is not Infant Sprinkling: Besides, if you, as I have been, are rightly in love with your own Salvation, and consequently the Lord Jesus Christ, than you will find an aptness in your Soul to be obedient to the Ordinances of Christ, as parts of the Will of God. According to the Apostles saying, We are his Workmanship created in Christ Jesus to good Works, Eph. 2.10. and all from a principle of Love to God Christ, his Gospel and goodness, and the delight of them begotten in the Soul of the Regenerate.  
This Soul considering redeeming Love, desires it may glorify God, according to John 15, 8. Herein is my Father glorified, that ye bear much fruit, so shall ye be my Disciples. John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me: And again; If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Father's Commandments and abide in his Love, John 15.10. And therefore it is that many in our Age that have an effectual work of Grace upon their Souls, have had also some Workings about Obedience to this great Gospel Ordinance of Believers Baptism: Tho' some of them (by Master save thyself, Mat. 16.22.) have been baffled off, and their Light put out, and those Motions stifled, whereby they have turned their back upon it.  
But the Lord preserves this Light in some, and hath so in me; and therefore I submits to the prescribed Rule God hath given, tho' thereby. I converse among a poor & despised People, according to the Apostle's observation of the Corinthian Saints, 1 Cor. 1.26.  
To follow a Religion, because it is in Fashion, is not my Rule.  
I have four sorts of People to deal with, and they require four sorts of considerations to convince them, and therefore I give variety.  
1. The Ignorant World that do not like believers baptism, because it is commonly spoken evil of.  
2. The superstitious World that don't like it, because it condemns part of their splendid way of worship  
3. The Professor that dissents from that ignorance and superstition, and zealously pursues a Reformed, yet a political way.  
4. The Converted that admires the Love that worked about the Salvation of the Sinner, and yet is somewhat blind about baptism, etc.  
But those among whom I expect the Doctrine of believers baptism should be effectual, are all those that the Crucified Risen Jesus 's Lo I am with you, shall give it success to.  
The Sinner that's fallen in Love with the Lord Jesus, taketh him at his Word, and in that hear of first Love, dare do any thing for God, Luke 7.47. This Soul is just touched with a Coal of holy Fire from the Altar, and is all in a flame, and takes the Glory of the World for Stubble. And as by Revelation from the Father, Mat. 11, 27. Mat. 1.17. It Believes that the mighty Jesus is the Son of God, so it Believes that this Sovereign Will aught to be obeyed. And accordingly with the Fortitude that contemned Nebuchadnezars Golden Image in the Face of a Fiery Furnaco, Dan. 3. Resolves to be Baptised or Dipped, Saying, I must by baptism engage in my Lord's Service, to fight the good fight of Faith, and lay hold on Eternal life, thro' good report and evil report, for what am I, that I should pretend to a better way of obedience than my Saviour hath appointed.  
Your Christian Friend C. D. London, 1693.  
Yet for those of my Christian Brethren that ●re resolved upon their way of Infant Sprinkling, 〈◊〉 in peace leave them to the Lord & to their thought and way, and keep the Scripture Reason ●f Believers Baptism, for as many as shall ●ave the grace to receive it. And so as I began ●n Love to our Lord Jesus Christ, I desire to end ●n love with all that love our Lord Jesus Christ.   

CHAP. I. Matth. 3.1, 2, 5, 6.  
1. In those Days came John the Baptist preaching in the Wilderness of Judea.  
2. And saying, Repent ye, for the Kingdom of Heaven is at Hand.  
5. Then went out to him Jerusalem and all Judea, and all the Region round about Jordan.  
6. And were baptised of him in Jordan, confessing their Sins.  
I Note, That as soon as this first Evangelist Matthew had by direction of the Spirit of God, given a Relation of the Birth and preservation of our Lord Jesus Christ; he presently tells us of John the Baptist preaching and baptising, thereby signifying, That Faith in Christ hath the preference, and that Obedience and Profession of Faith by baptism comes next in order.  
Again, The Persons to be baptised were such as confessed their Sins; but not Infants carried thither, and senseless of Sin.  
Ag●in, They were baptised or dipped in a River, which they went to of their own Will, but not sprinkled with a little Water out of a b●son, or such like brought to them, or they carried to it whether they would or no.  
Again, Repentance was first preached, and then upon Signs of Repentance the people were afterwards baptised.  
So that the Subjects of, and manner of baptism, neither were Infants nor Sprinkling.   

CHAP. II. Matth. 3.7, 8.  
7. But when he (John) saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O Generation of Vipers, who hath warned you to fly from the wrath to come?  
8. Bring forth therefore Fruits meet for Repentance.  
I Note, That those Persons that gave not Signs of Repentance were rejected from baptism; or thus, No Persons were admitted to baptism but upon Signs of Repentance; which John saw was wanting in some persons, and those he rejected as not intended in his Commission. And therefore Infants are not intended.  
Again, The Infants of believing Gentiles cannot be concerned in baptism, because not so much as the Infants of the Jews or Israelites were; for John required Signs of Repentance, before admittance to baptism, because only the true believers are the New Testament Israelites, and not Infants: They are not all Israel that are of Israel, Rom. 9.6. Rom. 2.28 29.  
Again, If some will make the Infants of believing Parents Church-members by baptism, or by Sprinkling, because they reckon them in the Covenant, why will they not continue them Church-members when they are grown up? as If their growing up to Maturity, were a growing out of the Covenant. And indeed, these in the Text being a generation of Vipers, show that believers Children are not in the Covenant, so much more than others as to be baptised, for John hear sets that Covenant aside from giving right to baptism.   

CHAP. III. Mat. 3.9.  
And think not to say within yourselves, we have Abraham to our Father: For I say unto you, that God is able of these Stones to raise up Children unto Abraham.  
I note, That Parents being believers, do not entitle their Children to baptism: For God hath neither so confined himself by promise or the ordinary dispensation of his Grace, as Experience teacheth. Tho' he had promised many things to Abraham and his Seed by natural Generation, yet none could by that Generation claim a peculiar privilege in Gospel things: For instance, this of baptism is now denied them, they being without Repentance, an effect of another Generation. A being born again, born of God; And if ye be Christ's, then are ye Abraham's Seed, and Heirs according to promise, Gal. 3.29. And you hath he quickened, who were dead in Trespasses and Sins, Eph. 2.1. And therefore let none reckon themselves better than others, because they were born of believing or professing Parents, For we are all by Nature the Children of Wrath, as well as others, Eph. 2.3.  
Again, If our right to this Ordinance (as some would have it) be founded in our believing Parents, Rom. 4.4. how is it that an awakened Soul that hath been sprinkled in its Infancy, sees itself in an utter lost condition by nature? having no right to the Covenant of promise, or the signs of it by any natural inherent Qualification, or birth-priviledge: And when by Faith it comes to have a view of the Lord Jesus, than it sees that all religious visible privileges are enjoyed in the way of believing in him.   

CHAP. IU. Mat. 3.11.  I indeed Baptise you with Water unto Repentance. But he that cometh after me, is mightion than I, whose shoes I am not worthy to bear; he shall Baptise you with the Holy Ghost and with Fire. 
I Note, That Repentance is such an essential qualification for Baptism, that God in gathering his Gospel Church, Commissionates his prophet John to preach it, to prepare fit Members for that Visible Church, and that also upon signs of Repentance, to admit them by Baptism. And that without those Signs, Baptism should not be administered; whereby it appears that God hath made Repentance as the root or Tree, and Baptism as the Branch, and so Gospel Baptism cannot actually have a being without signs of Repentance; God hath ordained that Gospel Baptism, should be the Fruit on the Signs of Repentance. If you rake away the cause, the effect ceases, and accordingly John Baptised none but them in whom he found the cause.  
Again, John foreseeing the coming of the Lord Jesus, and considering the manner of Baptising to be over-whelming in Water, takes occasion from thence, to foretell of the abundance of the Holy Ghost, that the Saints should be endued with; & so it was fulfilled, Acts 2.2, 3, 4. And suddenly there came a sound from Heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, etc.   

CHAP. V Mat. 3.13, 14, 15.  
13. Then cometh jesus from Galilee to Jordan unto John, to be Baptised of him.  
14. But John forbade him, saying, I have need to be Baptised of thee, and comest thou to me?  
15 And jesus answering, said unto him, suffer it to be so now, for thus it becometh us to fulfil all Righteousness; then he suffered him.  
I Note, That baptism is of divine Institution, for the son of God himself submitted to it as to Righteousness, that he might fulfil all the will of God; notwithstanding, that the Prophet john the Adminstrator, thought that the dignity and innocency of the Person of Christ was above that Administration: yet Jesus saw his duty, as man standing in the room of the sinner, to give for him a perfect Obedience to divine Justice, and therefore submitted to Baptism or Dipping, leaving an Example for our imitation, Mat. 28.19. Acts 2.38. Acts 10.48.  
Again, It was first Jesus●s choice to be baptised, and not john the Administrators to baptise him; and so in the choice, Jesus was Active and john Passive: but Infants are altogether passive, and not at all active for sprinkling, but rather by crying, show their dislike.  
Again, Jesus to fulfil his Father's righteous Will of baptising, came where was much water, though it was many miles to it; but if a few drops would have done, then that might have been had where he was, and john might have come to him.   

CHAP. VI Matth. 3.16, 17.  
16. And Jesus when he was baptised, went up straightway out of the Water, and lo the Heavens were opened unto him, and he saw the spirit of God descending like a Dove, and lighting upon him.  
17. And lo a voice from heaven, saying, This is my beloved Son in whom I am well pleased.  
I Note, That the Lord Jesus in his baptism, had not water brought to him, neither did he withdraw to a Rivulet nor stand by the Riverside, nor did a little water suffice, nor did he it in private; but he went down so far, and deep into the River, that the Text is express, When he was baptised, he went up strait way out of the water. Mark, he went up out of the water, is the curious penning of the matter by the Holy Ghost, to show the considerable depth our Lord went into the water to be dipped, that it may appear much water is necessary for the right Administration of baptism. This was his solemn Entrance into his public Ministry.  
Again, God the Father, the Creator of all things, the high and lofty one that inhabiteth Eternity, gives his Testimony to this his own ordinance of baptism, or dipping, by the Holy Ghost's glorious and miraculous appearing from Heaven in a visible descent, and the Father approving his Son's submiting to his righteous Will.  
Never was any Church-Ordinance ushered in with more Glory than the Ordinance of believers baptism.   

CHAP. VII. Mat. 21.25, 26, 27.  
25. The Baptism of John, whence was it, from Heaven or of Men? And they reasoned among themselves, saying, if we shall say from Heaven, he will say unto us, why did ye not then believe him?  
26. But if we shall say of Men, We fear the People, for all hold John a Prophet.  
27. And they answered Jesus, and said, we cannot tell.  
I Note, That some Men (though in the days of Christ) disowned the Doctrine of baptism upon Repentance, and John the first Preacher and Administrator of it: Because there was, as they thought, a peculiar saving Privilege, unalterably annexed to the Children of Abraham, though when grown up were impenitent. Joh. 8.33. but it was but a pharasaical thought.  
Many that are not in love with Christ discover it, by not being in love with his Ordinance, for his sake: And some again are willing their own Invention may serve for his Ordinance.  
And it appears, John 2.23. that this baptism of John was in much Water, and therefore he abode and preached in a place near much Water; but if a little Water would have done, than he might have Travelled, and Preached and Sprinkled in the Hill Country, all over the Land; but to baptise or Dip, he must be where is much Water, and therefore abode at Enon, a place by the River jordan, because there was much Water there.  
Behold our Jesus indisputation showeth, that Diping after repentance is from heaven, but Sprinkling before signs of Repentance is of Man's invention.   

CHAP. VIII. Matth. 28.19.20.  
19 Go ye therefore, and teach all Nations, baptiking them in the name of the Father, and of the Son, and of the Holy Ghost.  
20. Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you always, even unto the end of the World. Amen.  
I Note, That here is the Commission of Believers Baptism, given by our Lord jesus Christ, King of Saints, and Lawgiver to his Church: And that the Ministers of his Gospel are to preach first, & upon the success of their Ministry, baptise only those who believe the Gospel.  
Therefore unless Infants hear the Word preached, and become thereby convinced of sin, and the excellency of a Saviour, they are not within the reach of the commission for baptism; but that Infants do not do: and therefore they that sprinkle or baptise before preaching, set up their own folly against the wisdom of God, by doing the last first, just contrary to the Commission.  
Moreover, to baptise either Infants or Men, or Women before they believe, is to make all seem Church and no World, or rather continue all World and make no visible Church: but our Saviour will have a Church out of the World. And therefore he saith to his Church, joh. 15.19. I have chosen you out of the world, therefore the world hates you; and accordingly believers are appointed to be baptised, to distinguish them from the World. (See more pag. 15.)  
Again, This promise of Christ's presence with his people, is upon condition of observing the method of baptising after preaching, for preserving his visible Church from mixing with Unbelievers.   

CHAP. IX. Mark 1.4, 5.  
4. John did baptise in the wilderness, and preach the Baptism of Repentance for the remission of sins.  
5. And there went out to him all the land of Judea, and they of Jerusalem, and were all baptised of him in the River of jordan, confessing their sins.  
I Note, that this Evangelist also relates that baptism was administered not at a river but in a riv●●, by dipping of persons that went out, not carried out, and upon confession of sins, which Infants cannot do.  
Again, Tho the Pharisees that thought they knew the Law did not receive Baptism, yet God found a people that did upon confession of sins; and therefore let not us that are sincere for Christ and his Gospel, be afraid of the reproach of some Ecclesiastical Persons, but value the love of God, for the text saith, Whosoever shall be ashamed of me and of my words in this adulitrous and sinful Generation, etc. Mark 8.38. Matth. 10.32.  
Again, I wonder how the Infant Sprinkling Ministers dare say, In the Name of the Father, and of the Son, and of the holy Ghost, I baptise thee, etc. When they do but Rantize or Sprinkle, and not Baptise or Dip.  
If they will sprinkle in some body's name and not in their own, it is then (to my understanding) more proper and safe for them to say, In the Name of the Fathers. Popes, and religious Men, I sprinkle thee (according to the declared Will of the Milevetan Council in this case, It is our Will that, etc. and of the 5th. Council of Carthage, An. 416. We will that, etc. (but this is not God's Will) and then they'll put no fallacy upon God's Ordinance of baptism, nor speak untruth in the name of the Trinity.  
And let me here speak directly to some Christians that are for Infant Sprinkling; what though you believe personal Election, is there therefore a necessity that you must sprinkle your Infants, believing that that election runs only in your Line by natural Generation? Tho it may be you can say as a great many can, That truly I do not know whether there be another christian of my Generation or no; for they all by their Lives discover Ignorance and Unbelief of the Lord jesus, or at most make but a Laodiccan profession: and then my brethren, what encouragement have you to reckon that Election will run to your Generation after you, and that your Infants should be sprinkled.  
Moreover, personal election is a secret residing only in God; then how can you personally apply Election before their personal believing?  
Furthermore, election gives no right to baptism until the elect person be taught or called, according to the commission of preaching & baptising.  
God's order of working about the salvation of a sinner, is, God elects and his Ministers calls; and the spirit going with the Word regenerates, and upon that comes a bending to obedience and profession. Or thus,  
God elects, and Man preaches, and then God regenerates, and Man baptiseth. God works first.  
First, Is the decree of salvation. 2dly. The publishing of it. 3dly. The change made in the soul. 4thly. The sign thereof, and a profession which by the will of God ought to be done by dipping, (see p. 27.) as a lively Emblem of cleansing in the merits of Christ, the River of Water of Life.  
As God in order of time, hath placed Election before Sanctification, so he hath placed teaching before baptising.   

CHAP. X. Mark 1.9, 10, 11.  
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptised of John in Jordan.  
10. And strait way coming up out of the Water, he saw the Heavens opened, and the Spirit like a Dove descending upon him.  
11. And there came a Voice from Heaven saying, thou art my beloved Son in whom I am well pleased.  
I Note, That the Evangelist Mark as well as Matthew, is employed by the Holy Spirit of God, to let us know, That our Lord Jesus Christ at Man's Estate, submitted to dipping, notwithstanding the Dignity of his Person, being God manifest in the Flesh, Immanuel, God with us: behold, this mighty person bears a Testimony too, and puts a glory upon baptising or dipping of visible Saints, by being himself baptised in the River Jordan at Thirty years of Age, Luke 3.23.  
If God hath appointed Dipping, why should Man pretend to sprinkle? as if Man was wiser than his Maker, or had a Sovereignty over God's Worship; I think none but Papists claims that Prerogative, though others practise it.  
But sensible Christian, do thou choose believers Dipping, and reject Infant Sprinkling. For the Lord Jesus chose to be so baptised, and He hath dignity and sovereignty to command thy Obedience, and this sort of Obedience, even believers baptism in much water.   

CHAP. XI. Mark 11.30.  
30. The Baptism of john, was it from Heaven or of Men? Answer me.  
I Note, That also the Evangelist Mark mindeth that our Saviour himself put the Question for us, that profess believers baptism, Was it from Heaven or of Men? This Question being close to the point, puzzled the great Men of that Day that opposed Dipping, so that they seemed to stand as it were speechless, therefore our Saviour closes upon them again, saying, Answer me: Answer the Question. And then they set their carnal Reason to work to find out some sophistical Answer, and preserve their Reputation among the People; and the Learnedest Answer that they could find, was a subtle one, We cannot tell. See their Policy in the Text: And they reasoned with themselves (not with the Scriptures) if we shall say from Heaven, he will say, Why then did ye not believe him? If we shall say of Men, they feared the People, (would be in a rage for pretending to Divinity, and yet deny Dipping a Heavenly Institution) for all men counted that John was a Prophet indeed, and they answered and said unto Jesus, We cannot tell, etc. Mark 11.31, 32, 33. And thus our Lord Jesus shows That Dipping after signs of Repentance, is an undeniable Doctrine.  
God will accept nothing in his Worship but what he hath appointed, and that's sufficient to constrain me to submit to the great Gospel Ordinance of believers baptism, though many cannot tell.   

CHAP. XII. Mark 16.15, 16.  
15. And he said unto them, go ye unto all the World, and preach the Gospel to every Creature.  
16. He that believeth and is baptised, shall be saved, but he that believeth not, shall be damned.  
I Note, That this Promise, he that believeth & is baptised, shall be saved, seems to carry a great force in being baptised, as well as in Believing. But unquestionably it carries, that believing is essential to saving, and it is to go before baptising, and not baptising before believing; for that is just contrary to the Text, Man's Will for God's, Heb. 11.6. John 4.23.  
Believing and baptising you see are joined in the Text, and therefore what God hath joined together, let no man put asunder.  
And were it indeed that Infants were dipped, which is the right Mode of baptising, it would not further their salvation, they not belitving. God having reserved the way of their salvation as a secret peculiar to himself, even by the unsearchable Riches of Christ: Then how can Infants have any thing to do with Baptism; for Baptism here in the Commission is not annexed to a natural birth, but to Preaching & believing.  
Again, To secure dipping from supposed danger, all the World in the Text signifieth cold Countries as well as hot, and the Promise Lo, I am with you, preserves, yea I never heard of any believer that had hurt in Baptising.  
Again, Here's a Commission for believers baptism; but where is any Commission for Infant Sprinkling? And they that act in the King's Name without's Commission, are invaders of the King's prerogative Royal, and instead of obeying, they set themselves in the Throne.   

CHAP. XIII. Luke 3.2, 3.  
2.— The word of God came unto John, etc.  
3. And he came into all the Country about Jordan, preaching the baptism of Repentance, for the remission of Sins.  
I Note, That the Evangelist Luke also bears a Testimony to believers baptism upon signs of repentance, and not to Infants, nor sprinkling, for they can give no signs, nor can a little water serve; for in the text it was done in a River.  
Consider God's ●anger with Israel, for (among other things) changing his Altar of Earth, Stone, or chittim wood, into an Altar of Brick, Isa. 65.2, 3. but Infant sprinklers say, Why is not Sprinkling as good as Dipping, seeing it will as well represent the thing signified by Baptism? But that's their mistake, and God can tell best, Why not? and 'tis best for us to obey and Dip, when God saith Dip.  
So Naaman the Assyrian thought, that God's choice and order was too precise, and that therefore another place was better, as now of Infant sprinkling, some think 'tis better than believers baptism. Said Naaman, Are not Abana and Pharpar Rivers of Damascus, better than all the Waters of I●rael: May I no● wash in them, and be clean: So he ●●rned and went away in a rage, but his servants advised him to obey, 2 Kings 5.12.  
No repenting, no baptising. If the Question be put, Tho is to be baptised? Why the answer is, He that repenteth. For the Gospel is to be preached only to such as are capable of believing and repenting, and consequently of being baptised there upon.  
Again, john preached in all the Country near the River, because of much water.   

CHAP. XIV. Luke 3.7, 8.  
7. Then said he to the Multitude that came forth to be baptised of him, O generations of Vipers who hath warned you to fly from the wrath to come.  
8. Bring forth therefore Fruits worthy of Repentance, and begin not to say within yourselves, we have Abraham to our Father; for I (John) say unto you, that God is able of these stones to raise up Children unto Abraham.  
I Note, That being the natural Children of believing Parents, though grown persons, doth not entitle them to this holy Ordinance; for God is able by his Spirit in the Call of the Gospel, to raise up Children unto Abraham; and as he was counted the Father of the Faithful, so his Children of the promise must be believers; for of the Race of the Gentiles (as we in England are) we cannot be the seed of Abraham, but as we are believers and faithful; and so Abraham becomes our Father, and then comes in our claim to the promise to Abraham and to his Children: And accordingly hear john the Baptist rejects natural generation, and calls for regeneration Fruit, etc. for 'tis not Abraham to our Father, but believing that gives right to baptism.  
Moreover, every days experience teacheth us, that though multitudes of Infants are sprinkled, yet but few, very few of them, when at maturity, show signs of Faith and Repentance.  
And on the other hand, experience every day teacheth us, that very many of them that have Repentance, or an effectual work of grace upon their souls, are those that cannot plead the privilege of having believing Parents; then pray what peculiar right to baptism hath the children of believing Parents more than others?  
Besides, if the now believer that was sprinkled in his Infancy, have swaying reasons to believe, that neither of his Parents were believers (and such there are;) then by what rule did his Parents sprinkle, or as he calls it baptise him? And by Virtue of what promise doth the believer reckon his Infant Baptism effectual or valid to him, seeing his Parents were Unbelievers? For the promise was made as he reckoneth, only to the Children of believing Parents. Pray then doth not the unbelief of his Parents make his baptism void for want of a ground to found his baptism on? Yes.  
Abraham was not Father of our English Nation: And therefore think not to say within yourselves, we have Abraham to our Father.  
As we came to Christ (not by the Will of the flesh, nor of the will of man, but of the will of God) so cometh more, be their Parents believers or unbelievers. Or thus,  
Our children cannot be the children of Abraham till they believe as he did.  
Again, formerly as well as now, a generation of Vipers too often comes of believing Parents, then how are they in the covenant more than others.  
As 'tis not election but sanctification, that actually qualifies men for heaven, so 'tis not Election but Believing, that actually qualifies for baptism. The Elect are chosen to be sanctified as well as to be saved, and accordingly are called by the Gospel to believe, and then be baptised, and that as a sign of their Faith; and all this is before they are actually saved.   

CHAP. XV. Luke 3.12, 13.  
12. Then came also Publicans to (John to) be baptised, and said to him Master what shall we do?  
13. And he said unto them, exact no more than that which is appointed you.  
I note, That the Publicans according to the saying of Jesus, are apt to receive the Gospel, than some Professors are.  
The Publicans and Harlots go into the Kingdom of God before you, Mat. 21.31. And the Publicans Justified God, being baptised with the Baptism of john, Luke 7.29.  
A submitting to the Call of the Gospel, and diligence to learn the Duties of it, are signs of Faith and Repentance, and qualifies persons for Baptism, What shall we do? What shall I do, Acts. 16.30. is always the question of the Repenting, Believing Sinner, that is fallen in Love with Jesus, (under the sense of the need of saving from his sins,) And conceiving that Jesus hath something for him to do, he is willing to show that Love, by doing something commanded by Jesus, even to be baptised, (If any thing ●s to be done by the Creature, than Infants are excluded.)  
Again, Thus we read of many sorts of Persons, Pharisees, Sadduces, all the People, yea Jesus himself, but yet not a Word of Infants, the point in hand.  
Again, John doth not mind whether they were the seed of believing Parents or no, but requires Repentance as a sign of faith, to qualify for baptism.   

CHAP. XVI. Luke 3.21, 22, 23.  
21. Now when all the People were baptised, it came to pass, that jesus also being baptised, and praying, the Heaven was opened.  
22 And the Holy Ghost descended in a bodily shape, like a Dove, upon him, and a voice came from Heaven, which said, Thou art my beloved Son, in thee I am well pleased.  
23. And Jesus himself began to be about thirty years of Age, etc.  
I note, That three Evangelists, witnesseth that baptism was administered on people, by dipping them in a River, and not on Infants by pouring or sprinkling a little water on them.  
Again, Tho Jesus was Circumcised in his Infancy, yet to be baptised he must be at maturity. Tarry till he be just entering upon his Religious public work, though he be about thirty years of Age first.  
The Father hath given his testimony to dipping at maturity, by instituting it, and beholding his Son's obedience, & by a voice from Heaven, saying, This is my beloved Son in whom I am well pleased  
The Son hath given his Testimony to it, by owning it his Father's will, and practising it, and giving his Apostles Commission for it.  
The Holy Ghost hath given his Testimony to it, by descending in a bodily shape at its Administration.  
Let Infant Sprinklers show such Testimonies.  
Then what glory in the parts of Worship is there that exceeds this glory of the Testimony of these three Infinite Persons, in the one eternal Being?   

CHAP. XVII. Luke 7.29, 30.  
29. And all the people that heard him, and the Publicans justified God, being baptised with the Baptism of Jo●n.  
30. But the Pharisees and Lawyers rejected the Counsel of God against themselves, being not baptised of him.  
I note, The great difference between two sorts of People, the common people, and the superstitious. The common people, the poor embrace the Doctrine of the Gospel, though the worldly wise and superstitious reject it.  
The Publicans justified God, that is, the Collectors of the Taxes, which the Jews paid the Romans, who were infamous for their Exactions, were convinced of their Sins by John's Ministry, and acknowledged the Righteousness, Goodness, and Mercy of God. Being baptised with the Baptism of John, they believed his Baptism was from Heaven, and submitted unto it as a divine Institution, confessing their Sins.  
But the Pharisees and Lawyers, the Rabbis of the Age, rejected the Counsel of God against themselves, continued impenitent, not bringing forth Fruits meet for Repentance; and refused submission to the wisdom of God in his gracious dispensation, being not baptised of John.  
Again, It is the indispensable Duty of Believers to be baptised, because 'tis not only enjoined, but there's not any Text that leaveth them to the liberty of leaving it undone.   

CHAP. XVIII. Luke 20.4.  The Baptism of John, was it from heaven or of men? 
I note, That also the Evangelist Luke minds, that our Lord Jesus defended John's Baptism as a Doctrine, by divine Authority.  
And that Baptising is Dipping, is also manifest by the literal, proper, and natural signification of the Greek word Baptizo, which all our Lexicons and Learned Men, yea Critics in the Tongues, with one consent, do say, That Baptise is Dip, yea, such a Dipping as is used in Bucks, where  are washed, to wash the whole body, to dip over head and ears. The English and French keep the Greek word Baptism untranslated (which I reckon either a fault in the Translators, or a way left whereby the people's ignorance about Baptism was continued.) But the Dutch translate plainly in their own Language, Doopen to Dip.  
And that the word Baptizo doth signify to dip or plunge under water. Consider these Scriptures for the present, Mat. 3.16. John 3.22, 23 Acts 8.38. Rom. 6.4. And these Authors following, Stephanus, Scapula, Budaeus, Casaubon, Zanchius, Spanhemius, Taylor and Hammond. For which consult Legh's Critica Sacra, Taylor's Ductor Dubicantium, and Hammonds Annotat. upon the New Testament.  
Again, To baptise before Repentance, is just contrary to John's Practice; for he baptised no Infants, and rejected persons that gave no signs of Repentance, Mat. 3.7, 8.   

CHAP. XIX. John 1. 28.31.  
28.— Jordan, where John was baptising.  
31.— That he (Jesus) should be made manifest to Israel, Therefore am I come baptising with Water.  
I Note, That this fourth Evangelist John, also beareth Record to the first Institution of believers baptism which John the Baptist administered in the River Jordan.  
Again, John's baptism was by Divine Authority; he called people by his Ministry to Faith in Christ, and expected good Works as the fruit of that Faith: And here began to be laid the Foundation of the New Testament Church gathered out of the World, by the Gospel call of Faith, Repentance, and baptism; these People he divides, he gathers the good and throws the bad away; admits the Repenting, the coming Sinner, and Rejects the rest; not an Infant baptised, nor a grown person Sprinkled in this Heavenly baptism.  
The Old Testament Church was National, consisting of the Natural seed of Abraham, Servants bought with Money and Proselyter, who were circumcised, to distinguish them from others, by express command from God: but the New Testament Church is congregational, consisting of a separate People, gathered by the call of the Gossip el out of the World, and are reputed the Spiritual Seed of Abr●ham, by believing as he did, G●l 3.6, 7. Even as Abraham, believed God, and it ●as accounted to him for Righteousness. Know ye therefore, that they which are of Faith, the same are the children of Abraham.   

CHAP. XX. John 3.22, 23.  
22. After these things came Jesus and his Disciples into the Land of Judea, and there he tarried with them, and baptised.  
23. And John also was baptising in Enon near to Salim, because there was much Water there.  
I note, That our Lord and Saviour own● John's Baptism, by practising the same, and as john his Forerunner had prepared the way, by preaching Repentance and Baptism, but not an Infant concerned therein.  
So Christ admitted none to his baptism, but such as made an actual profession of faith.  
Again, Tho the re●son why Jesus and his Disciples and john also baptised in Enon, was because there was much Water there, a fit place for baptising; yet some men nowadays by their practice, reckon themselves wiser than john, or the Disciples and jesus also; and they choose a place where is a little Water, a spoonful serves their turn, and this is just contrary to the Text of being a● Enon, because there was much water there.  
The truth is, Infant Sprinkling is contrary t● Baptism in all the parts of it.  
Surely, 'tis clear, that this Text proves, there is something in much Water ('tis material to Baptismal Obedience) and that a little is no● 〈…〉 handful is not so proper as a River fo●●●ptis●  
If by plausible pretences one Error be admitted into the Church, than all Errors may follow.   

CHAP. XXI. John 4.1, 2.  
1. When therefore the Lord knew how the Pharisees had heard that Jesus made, and Baptised mor● Disciples than John.  
2. Tho Jesus himself baptised not, but his Disciples.  
I note, That the baptised were Disciples, Christ's Scholars, before that he baptised them. And though he baptised more Disciples than John, yet he baptised no Infants, for the Text faith, they were Disciples, persons that had learned some of Christ's Doctrines.  
Again, Baptised more Disciples, proves, that Infant Sprinkling is only a Humane Invention, a Counterfeit devised, to politically make all that are born in a Nation Church-members, or visible Christians before they have Faith or Repentance, of which sort the Antichristian Church is full. Which secures their Priestly Grandeur, etc. Yet those whom Christ and his Disciples baptised, were not Infants but Disciples, besides Sprinkle they did none.  
Moreover, If Infant Sprinkling, had been an appointment or Ordinance of Jesus Christ, there would have been some Command or Example in Scripture to warrant the same. But where the Scripture hath no Tongue to speak, we should have no Ear to hear, that we be not guilty of Will-worship.  
And should any conclude that some of these baptised Disciples were Parents, yet, we find no mention of the Baptism of their little Children, for the Lord Jesus knew that they had no right to Baptism though their Parents were believers.   

CHAP. XXII. Acts 2.28, 39, 41.  
28 Then Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ, for the rem ssion of sins, and ye shall receive the gift of the Holy Ghost.  
39 For the Promise is unto you, and to your Children, and to all that are afar off, even a● many as the Lord our God shall call.  
41 Then th●y that gladly received the Word, were Baptised, and the same day were added to them about Three Thousand Souls.  
I Note, That upon the Jews being by Peter's Preaching convicted of sin, and crying out, What shall we do, ver. 27. Peter answers, and commands Baptism even as he Commands Repentance, Repent & be baptised, & the Reason given why they should now repent and be baptised, is because now they are according to promise, called by the Gospel to believe, Repent and be baptised; but not called to be Sprinkled first, and repent afterwards.  
Again, When People repent before they are baptised, they are then in the way or order, that the Wisdom of God hath assigned; but Baptising or Sprinkling before believing and repenting, contradicts the order appointed by God.  
Again, This Duty, Repent and be baptis d, is not only enjoined them, but after Generations, Joel 2.32.— the Remnant whom the Lord shall call. Every one's Children that shall be called, be called by the Gospel in all the World; so full and free are the tenders of the Gospel, for the promise is to many, even as many as are called, Rev. 7.9. I saw a great number, which no Man could number, of all Nations, etc.  
Again, Of all these that the Promise was made to and to their Children. None were baptised but those that gladly received the Word: But it doth not appear, that any Infants did or could be capable of receiving the Word, and therefore they could not be the fit subjects for baptism.  
Again, Tho three thousand believers were added, yet there was not one believing Parent that had an Infant either baptised, or so much as sprinkled, for they that were Baptised, were only those that gladly received the Word. For in the Text, is not a word of little ones; Baptism is only for those that gladly receive the Word.  
Again, The Primitive way of admitting Church Members, was upon a profession of Faith, a Believing: Whereupon having that sign of a Change, a Regeneration, the Ministers then obedientially baptise them, as directed by Christ in their Commission, they being by baptism visibly added; But they were not sprinkled first, and never believe after, as a great many are.  
Why shouldst thou think, that the same God and Father that worked about thy salvation before thou though●●st of thyself, and hath by his grace effectually called thee, should not also have a design of saving grace upon some Unbelievers Children, as well as upon thine? nay, it may be, it is upon theirs and (if any be rejected) not upon thine; for it was not for any Worthiness in thee, that thou wast called; and therefore, what's in thee, that thy Children should be more than others, when others are of the same lump with thyself? And thy Corruptions too much work up, notwithstanding grace hath been at work upon thee, that still 'tis a miracle that thou art saved; Nay, thou wouldst never be saved, if grace did not eve●● d●● abound, and mercies, great and manifold mercies follow thee every where, and all thy life long; so that 'tis by grace ye are saved, and the s me grace in the Text is free to, as many as the Lord our God shall call. And when called, then are they accordingly proper Subjects for baptism.  
Let men make the Covenant as firm as they please, or as now a days make what alterations they will, and put who they will into it, yet that gives Infants no right to Baptism, until signs of Regeneration; for all things in God's Worship must have a Warrant from God's Word, Leu. 10.1.2. chap. 9.24, chap. 16.12. And baptism is always in Scripture annexed to signs of Regeneration.  
He that doth not blind himself, may see by experience, that neither the Children of Believers nor Unbelievers give signs of being in the Covenant, until they are grown to Years of understanding, and the most never do it at all; how then according to your own reckoning should they have right to baptism? And though you sprinkle them upon a supposition, that they are in the Covenant, yet you will not admit them to the Lords Table upon that supposition, until they show signs of Regeneration, then why sprinkle them? Is their growing to be Men, a growing out of their Privilege? ●ut indeed they were never in that.   

CHAP. XXIII. Acts 8.12.  But when they (of Samaria) believing Philip's Preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were Baptised both Men and Women. 
I Note, That believing in Jesus Christ, hath a Spiritual tendency to obedience & Believers baptism, though in our degenerated Age, many Converts motions thereto are stifled by seeming Truths.  
Again, How express the Text is, both Men and Women were baptised; but yet not a word of Infants, for they indeed were never baptised nor intended for it; because they were incapable of believing, or answering the Call of the Gospel.  
When the Men and Women believed, they then were baptised, and this is completely according to the Commission of teaching and baptising, Mat. 20. Mark 16. And indeed baptism in the best kind could not be an Ordinance of God, but by virtue of his Royal Commission.  
I have read that a Learned Doctor of the Church of England, saith thus. I have seen what my Learned and worthy Friend, Dr. H. Mr. B. and others says in defence of Infant's Baptism, and must confess, I do not a little wonder, that Men of so great Parts, should say so much to so little purpose, for I have not seen any thing like an Argument for it, Dr. Bar. to Mr. T.  
Believing and Baptism are joined together, Mark 16.16. He that believeth and is baptised shall be saved. What God hath jo●red together let no Man put asunder, for th●●e is no dissolving the Native Un●o●, though disunion of living together, hath been suffered because hardness of ●●●rt, Matt. 19.18.   

CHAP. XXIV. Acts 8.36, 37, 38, 39  
Philip by the Spirit preached to an Ethiopian Eunuch as he was riding in his Chariot.  
36. And as they went on their way, they came unto a certain Water, and the Eunuch said, see here is Water, what doth hinder me to be baptised?  
37. And Philip said, if thou believest with all thy heart, thou mayst; and he answered and said, I believe that Jesus Christ is the Son of God.  
38. And he commended the Chariot to stand still, and they went down both into the water, both Philip and the Eunuch, and he baptised him.  
39 And when they were come up out of the Water, the spirit of the ●od caught away Philip.  
I Note, That they went down both into the Water, and they came up out of the Water, which plainly proves, that standing by the water was not enough, though much Water; then how should standing by a Basin of water be enough, or taking a handful be enough? but both must go into the Water: And the Text, to be sure, to fasten the going down into the Water upon our minds, doubles the expression, and names the persons particularly by Name, both Philip and the Eunuch went down into the Water. But why doth the Holy Ghost make this repetition, but to show that much Water is essential to baptising, dipping must be essential to dipping, and is not a Circumstance, Dipping and Baptising being all one, Baptise is Greekish and Dip is English.  
At my writing on this Text, I being in company with one of the Dissenting Ministers in in London, that practiseth Infant Sprinkling, I put one Question to him, viz. Whether much water was not needful for the right performing of Baptism? And after a little pro and con, he said, I will grant you that it was the Primitive Practice in baptising to dip; for 'tis foolery (said he) for any man to deny it; and he also acknowledged, that the Greek word baptiso had our Translators put it into English, must have been dip. Tho he contradictingly said, That dipping was but a Circumstance, and might therefore at discretion be astered to Sprinkling, that carrying the same signification in it as dipping doth: but I answered, That Dipping was not a Circumstance, but essential to baptism.  
It's irrational, nay, it's making a thing to destroy its self, to say, That Dipping is not essential to Dipping.  
And who is the Man that may at his discretion alter God's Ordinance? Man must neither add to, take from, nor change the Institutions of Christ, without Infallibility.  
It is one of the boldest presumptions Man can aspire unto, to innovate in the Worship of God; nothing can be more affronting to his Sovereign Authority, Wisdom and Puri●y, then for ●oor creatu●es to mix their own contrivances with his most ●ure Appointments, Deut. 12, 32. Ch. 18.20. Jer. 26.2. Prov. 30.6. Leu. 10.1, 2.  
Again, 'Tis not another but thou thyself that ●elievest, that is to be baptised; yea, every o●● is to act for himself, an other man's doing will not excuse thee.   

CHAP. XXV. Acts ●●. 18.  
Ananias put his hands on Saul, and spoke:  
18. And there immediately fell from his eyes as if it had been scales, and he received sight forthwith, and arose and was baptised.  
I note, That here is a miraculous Conversion of Saul, or Paul, by many illustrious circumstances, all closed up as it were with a seal, Baptism, as if his Conversion would not have been complete without Baptism; so sacred and of great import is Baptism to follow conversion; Baptism is the great demonstrative Expression of a Change in the Soul.  
Again, Paul arose (that is as much as to say) went some whither to be baptised, where was much water; for else a little, if that would have done, might have been brought to him, as it is now a days to children; but to be dipped, he must arise, Joh. 14.13. Mic. 2.10. and go to some place where is much water. Jer. 13.4. 2 Sam. 17.22.  
And this we find in Scripture was the constant practice of the Apostles in obedience to their commission, Mat. 28.19, 20. and accordingly this Apostle practised it himself, and praiseth the Corinthian Saints for their punctual observation of Ordinances, 1 Cor. 11.1.2. Now I praise you Brethren, that ye remember in all things, and keep the Ordinances as I delivered them to you. Baptism was delivered in the Pattern by Dipping, Mat. 3.16, 17. not by Sprinkling: and therefore Sprinkling will not serve, but it must be Dipping; they went down into the Water, Acts 8.38.   

CHAP. XXVI. Acts 10.46, 47 48.  
46.— Then answered Peter. 47. Can any man forbidden water, that these should not be baptised, which have received the Holy Ghost as well as we.  
48. And he commanded them to be baptised in the name of the Lord Jesus, etc.  
I Note, That signs of Conversion are all along made the Qualifications or Reasons why persons should be baptised: But Infants giving no signs of Conversion, are therefore not qualified.  
Again, Water Baptism is so great a Duty, that the Apostle commanded it upon finding the persons qualified; but Infant Sprinkling being no where commanded, or directed is a clear proof, that the Children of the Believing Parents of those times, were not qualified for baptism by their Parents believing.  
Again, That which the Apostles did bapbaptize with, was that which Christ commanded to baptise with, viz. Water.  
Again, Persons receiving the spirit of God, is not sufficient to excuse them from the call of the Gospel to be baptised with water, but is rather a sure qualification for water Baptism, for no man can mend the Apostles Commission, Mat. 28.19, 20. Gal. 1.8.  
Again, Sprinkling is not here commanded by Peter, but Dipping; he commanded them to be baptised, that is dipped in the name of the Lord Jesus. Surely if Sprinkling had been enough, the Apostle would not have enjoined dipping, Acts 8.38.  
Baptising in much water is made an Emblem of abundance of grace and glory, Rev. 1.5, 6. though some people chose a few Drops.   

CHAP. XXVII. Acts 16.14, 15.  
14. And a certain woman named Lydia, a seller of Purple of the City of Thyatyra, which worshipped God, heard us, whose heart the Lord opened, that she attended to the things which were spoken of Paul.  
15. And when she was baptised, and her household, she constrained us to abide at her house.  
I note, That Lydia was a Merchant-woman, a stranger in this country where she lived, and in appearance a single Woman, or unmarried, because there is no mention of either husband or children as is usual, where such are concerned nay, she is named as principal; not by a Husband's name, but by her own name Lydia, not as having an Husband nor in an Husband's business, but her own a Soller, which further clears, that she had no husband nor children here where she lived. Note her Speech, Not in our House, but in my House; she properly calls it her House, whereby it clearly appears, the had no husband. And why 〈◊〉 my should imagine she had children in her ●●use is very strange, and but a poor shift to bring in Inf●●t Sprinkling by? but that she had a servant or two is probable, because i● be●●●●▪ to her business of Trade and 〈…〉 ●ut for any to affirm, that ●●e had h●dr●●▪ 〈◊〉 the Text is altogether ●●let●, and leaing so much to the contrary, much 〈…〉 〈◊〉; and except it be affir●●● sh● had, 〈◊〉 also that they were not of maturi●●, ●●d did not ●●●●ve, this Text will do Infant Sp●●kling no ●●rvice. For a supposition will not be sufficient ground to build a Church Ordinance upon, at least when many Scriptures appear against it. If thou believest, thou may'st be baptizid, was Philip's terms to though Eunuch; and upon these terms Lydia's Servants might have right to baptism.  
Again, if Lydia had a husband in her Housal at her baptising▪ 'tis strange that notice should be taken of the Wives baptising and not of the Husbands; nay, if she had had a Hu●band therein, surely he would have been named, and if no husband, then why children?  
Again, If Lydia had a husband, 'tis strange that she should in description be described to be a Woman and not a Wise, and that she belonged to such a city and not to such a person, and that the Trade should pass in her name, and not in her Husbands, and that she was the Housekeeper, not a Lodger.  
Again, Had Lydia had a Husband with her, whereby a greater probability of children might arise, it is very likely it would have been said, That Lydia and her husband, as well as Lydia and her Household; or Lydia the Wife of such a Man, and himself were baptised, and their Household, Judg. 4.4. or had she been a Widow, to have been called so as the Woman of Sarepta, to whom Elias was sent, was called a Widow, Luke 6.26. And again, Luke 7.12. The only Son of his Mother, and she was a Widow.  
Moreover, In all the forty Texts about baptism there is not one Child mentioned, then why any should imagine that Lydia had any, is strange; for here is no more sign of Lydia having Children then there is of Paul's.   

CHAP. XXVIII. Acts 16.30, 31, 32, 33, 34  
Paul and Sylas being cast into Prison, an Earthquake comes, the chains and Doors open, and amazingly convicts the Jailor, who came trembling to them.  
30. And brought them out, and said, Sirs, What must I do to be saved?  
31. And they said, believe on the Lord Jesus Christ, and thou shalt be saved and thy house.  
32. And they spoke unto him the Word of the Lord, and to all that were in his house. 33. And he took them the same hour of the night, and washed their stripes, and was baptised he and his strait way.  
34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God, with all his house.  
I Note, That the Gospel was preached to all that were in his house, and he and his received it, and rejoiced believing in God with all his house. And these that rejoiced believing, are they that were baptised.  
But if it be supposed, that he had Children, then 'tis as supposable he had none; and if supposed that they were baptised, it can be only such mature children that the Text saith, Rejoiced, believing with all his house; for the Text notes that such, and none other were baptised. And therefore, these could not be Infants.  
A house of people converted together, good News! They all believed, and were all baptised; yea otherwise the Jailor's believing could not save his house, nor one person, Mark 16.16. Neither will one man's believing serve another to be baptised by, Acts 8.37.   

CHAP. XXIX. Acts 18.8.  
8. And Crispus the chief Ruler of the Synagogue believed on the Lord with all his house; And many of the Corinthians hearing, believed, and were baptised.  
I Note, That here again is the believing of a whole house, and their baptising upon it; and so also as many of the Corinthians that believe were baptised, and no more.  
And why is there such care taken all along by the Holy Ghost, to tell us of believing, when we are told of baptising, but to show, That there was no baptising without the parties first believing.  
Believing and baptising, baptising upon believing is the fixed order of the Gospel, and is about Forty times mentioned, but through out the Testament, not a word of Infant Sprinkling.  
And therefore it appears, that the Holy Ghost hath given us ample proof of what is indeed the Ordinance of baptism, having so often told us, Repetition upon Repetition.  
And then, how dare any man reckon himself wiser than the Holy Ghost, by making alterations, and saying, A little water is as good as a great deal, and Sprinkling is as good as Dipping, and that Infants that do not believe may be baptised as well as believing Men and Women. Faith comes by hearing. Rom. 10.17. And therefore Infants must be without Faith, or do not believe.   

CHAP. XXX, Acts 19.3, 4, 5.  
Paul discoursing the Brethren at Ephesus.  
3. And he said unto them, unto what then were you baptised? and they said unto John's baptism.  
4. Thou said Paul, John verily baptised with the baptism of Repentance, saying unto the People, that they should believe on him that should come after him, that is, on Christ Jesus.  
5. When they heard this, they were baptised in the name of the Lord Jesus.  
I Note, That John's baptism and Christ's were the same, only that John's was upon profession of Faith in Christ to come, and Christ's baptism is upon profession of Faith in him already come.  
Again, To baptise a person by Dipping upon Profession of Faith, that was Sprinkled in Infancy, is no Rebaptisation.  
Do you say Infa●●● Sprinkling is lawful, because the Scripture doth not forbid it? Th●●● I say it is unlawful because the Scripture doth not appoint it, for what is 〈◊〉 commanded is forbidden.  
And Samu●l said, hath the Lord as great delight in  Offerings and Sacrifices as in obeying the voice of the Lord; behold, to obey is b●●to then Sacrifices, etc. 1 Sam. 15.22, 23.  
And these Believers are they that according to God's order and his peoples, answer to the Gospel call ou●ht to be baptised, to manifest that they do indeed separate form the World and show forth Christ's death and Resurrection.   

CHAP. XXXI Acts 22.16.  
Paul relates how he was converted; and that then Ananias said to him;  
16, And now why tarriest thou? arise, and be baptised, and wash away thy Sins, calling on the name of the Lord,  
I Note, That baptism is not to be delayed when a person is converted, but to be administered, as the Holy Ghost knew best how to appoint the manner, that it should be a proper sign, and to a true believer a real token of the certainty of his being washed and cleansed in the blood of Christ. O the unsearchable boundlesness and depth of the Riches of Christ, represented by much water.  
All things under the Law were cleansed by blood; without shedding of blond was no remmission; and this is the River of water of Life that Saints are washed in, of which the Ordinance of believers Water baptism, is a lively Emblem, A River of Water of Life, the boundless Ocean of the Merits of Christ's blood. Rev. 1.5. Him that loved ●s and washed us from our sins in his own blood. And so Jer. 23.6. according to Zech. 13.1. In that day there shall be a Fountain opened to the ho●se of David, and to the Inhabitants of Jerusalem, for sin and for uncleaness  
Again, To wash away filth, Sprinkling is not so proper as dipping, but here sins are to be washed away by baptism, saith an Apostle.   

CHAP. XXXII Rom. 6.3, 4, 5.  
3. Know ye not that so many of us as were baptised into Christ, were baptised into his Death.  
4. Therefore we were buried with him by baptism into death, that as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.  
5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection.  
I Note, That Faith in the Death of Christ is needful to baptism; baptism, or in English Dipping, was a sign of the death and burial of Christ, and so the rising up out of the water a sign of the rising of Christ out of his Grave, which clearly shows that not sprinkling but dipping is proper to signify Death, burial, and Resurrection, and not only that of Christ's but of our death to sin, & resurrection to newness of life in an holy walking before God and Men, as saith Paul after his conversion and baptism; the life that I now live is by Faith in the son of God; and let the time passed suffice for your vain conversation; and that we should by Faith see that as our bodies are buried in the water, so our sins are buried with Christ in the Grave; and as our bodies are raised out of water, so by Faith see Christ risen for our Justification, and that we that are baptised, are no more strangers and foreigners but visibly fellow Citizens with the Saints.  
Again, By us that were baptised, the Apostle meaneth believers, not Infants; for ever since his conversion, he numbereth himself with believers, Saints by calling.   

CHAP. XXXIII. 1 Cor. 1.13, 14, 15, 16, 17.  
13.— Were ye Baptised in the Name of Paul?  
14. I thank God that I baptised none of you but Crisput and Gains.  
15 Lest any should say, that I baptised in my own name.  
16. And I baptised also the household of Stephanus; besides, I know not that I baptised any other.  
17. For Christ sent me not to baptise, but to preach the Gospel, etc.  
I Note, That Paul doth not mean Christ did not at all require him t● baptise, or that it was not in his Commission; but he means, he was not chief sent to do it; these Scriptures, are so to be understood, John 6.27. 1 Tim 2 14. Ephes 6.12. for, if he had no command from Christ at all to baptise, than he did evil in baptising Crispus and Gaius, etc.— Act. 16.32.33. But it is evident, that Paul declared the whole counsel of God, & was cammanded by Christ to baptise, because he did baptise those in Christ's Name, 1 Cor. 1.13, 15.  
And again, the only reason Paul gives for his not baptising, is, lest any should say, that I baptised in my own name, and so set up for a party to myself, and divide Christ's Church among principle Ministers; and this, he saith only to clear himself of Schism.  
Again, Paul's buisiness was chief to convert, and other Ministers to baptise; much like the Text, John 4.2. Jesus himself baptised not, but his Disciples; and so there is no doubt, but the believing Corinthians were baptised, tho' not all by Paul; and so John 3.22.   

CHAP. XXXIV. 1 Cor. 10.2.  
2. And were all baptised unto Moses, in the Cloud, and in the Sea.  
I Note, That as when believers are baptised, they publicly own Christ for their head & leader; so the children or people of Israel passing with the cloud before and behind them; and through the Red Sea, they publicly declared Moses to be their leader; so it was to them the distinguishing Sign or Ordinance, and that by God's Appointment they were all that obeyed the Lord by Moses to pass through the Sea.  
Again, There is also resemblance between dipping and being in the cloud, and in the sea; for in both, the whole body is covere●, the cloud was before Israel and behind, and it rested upon them; and they were in the cloud covered all over. And the Sea also was a resemblance of dipping: for as they went u●on the bottom of the Sea, the waters were abundantly higher than their heads: and therefore it may be said, they were in the depth of the Sea or in a sense Dipped. For they were in the middle and at the bottom, (tho' the waters were miraculously made to stand from their Bodies, that they might not be drowned,) and Therefore and Apostle may say as this Apostle saith, And were all baptised unto Moses in the cloud, and in the Sea.   

CHAP. XXXV. 1 Cor. 12.13.  
13. For by one spirit we are all baptised into one body, whether we be J●w or Gentile, whether we be bond or free, and have been all made to drink into one spirit.  
I Note, That the Spirit that accompanies the Preaching of the Gospel is one in all places, and to all Persons that effectually believe, and because of thus believing we believers were baptised into one Church. The Bride the Lamb's Wife, part whereof were the visible Saints at Corinth, to whom we were added by visible demonstration, baptism, whether we were servants or free; all one, all alike, whether our Parents believing or unbelieving, so the Person baptised were a believer, and have been all partakers of the one Spirit in the one Body, the Church through the Spirit and baptism.  
Love to the Brethren is from the oneness of that one Spirit of God; and the multitude of them that believed, were of one heart, and of one Soul, Acts 4.32.  
Again, Infants are not concerned in this All baptised; for Infants were not the Corinthian Saints that this Epistle was writ to (1 Cor. 1.2.) nor were Infant's bond servants, neither had Infants the comforts of the Spirit attending Faith in our Lord Jesus; for that Spirit convinceth the world of sin, and a soul, of the want of a Saviour; and also shows it the Christ that died not for his own sins but others An Infant cannot believe this.  
Paul again numbereth himself among the believers, and not among Infants.   

CHAP. XXXVI. 1 Cor. 1●. 29  
20. Else what sh●ll th' y ●o which are baptised for the Dead? If the Dead rise not at all, why are they then bap●●ze● for the dea●?  
I Note, That in ●his Chapter the Apostle is about to clear up the Resurrection of the dead, and to do it, take● the baptising of the Saints upon thei● believing to be one good Argument for it; and accordingly argues thus: The Saint's baptism o● dipping ●o signify the Death of Christ, & rising again out of the Water, to signify, the resurrection of Christ, would signify nothing, if there was not indeed the Resurrection of the ●ody of Christ, nor is to be indeed a Resurrection of the Saints, of whom Christ's Body was the fir●● Fruits. What signifies, (saith he to believers) your being baptised into, o● upon the Profession of the Faith of the Death and Resurrection of Christ, if Christ did not die, and rise again; and if he arose again, then in time shall be a Resurrection of them that are his; the Bodies of the Saints being the purchase of the Blood of Christ, as well as their Souls.  
Again, No Infants can be concerned in this Baptism, because they could not be baptised for the dead; they could not believe nor confess that Christ died & ros● again. That one dead, risen Jesus, should satisfy the demands of infinite Justice, for thousands and millions of notorious Sinners, chief of Sinners, pall, present, & to come, of which his Resurrection being a discharge from the Prison of Death, is a clear proof that he paid all the demands of injurest Justice.   

CHAP. XXXVII. Gal. 3.27.  
27 For as many of you as have been baptised into Christ, have put on Christ.  
The Apostle in this Chapter is showing, that persons in a state of nature, are under the Bondage & sovereignty of the Law of Works, the holy, yet imperfect to justify a sinner. Had there been a Law that could have given Life, Christ needed not to have died. But Saints by faith & obedience, are apparently Christ's Freemen.  
I note that, As many as have upon profession of the faith of the Gospel been Baptised, have given a sign of being changed from expectations of Justification by the Works of the Law, to an expectation of Justification by the Blood of Christ; & so from a state of nature to a state of grace, & that you Galathians have so declared, your being baptised upon prof ssion of that Doctrine, is a sufficient testimony; thus he goes on, expect not Justification by the Law, beg●n not in the spirit & end in the flesh; now Baptism hath publicly distinguished you from the world, fight the good fight of Faith in the Son of God.  
Again, Infants never did put on Christ, for they never did, from a sense of a change in nature or faith in the Gospel desire Baptism; but on the contrary, are after their Sprinkling in a state of nature, as every days experience proves by their signs of unregeneracy, & the continual pressing that preachers make to turn.  
Again, As a Noble man's Servant is put in his Lord's Livery to be known thereby, so Believers Baptism is a piece of the Livery of the Lord Jesus.   

CHAP. XXXVIII. Eph. 5.4.  
4. One Lord, one Faith, one Baptism.  
I note that, As here is but one Baptism, so it ought to be Continued as it was begun by Dipping of Believers, for there is but one Baptism appointed as an Ordinance in the Church, & as for Sprinkling of Infants, it is without any Example or order from Christ or his Apostles; & therefore that cannot be Baptism; so that there being but one baptism, that baptism must be Dipping of Believers.  
The nature and end of the Ordinance proves, That Baptising is Dipping, and not Sprinkling.  
First, To be a sign of the Covenant on God's part, viz. Of washing away of sin, cleansing the whole man, like the cleansing in the Law Leu. 15.5. Tit. 3.5. Gal. 3.27  
Secondly, To Figure out the Covenant on man's part, that he thereby visibly declares to enter into, viz. to die to sin, and live to Christ in newness of Life, by that figurative Death, Burial and Resurrection, by being put under the water, & Raised up again, Rom. 6.4. Col. 2.11, 12, 13.  
Third●y, To separate the Church from the World.  
Fourthly, To convince the Baptised that they are engaged by their own act of Baptism, as their laying their hands to the ●low to hold out to the end.  
Therefore Infant Sprinkling must be an invention of worldly wise men, whose wisdom is foolishness with God; and so it is a profanation of the holy Ordinance of Baptism, and only Will Worship, like Vzza's touching the Ark of God, 2 Sam. 6.6 when another way of service was prescribed. Numb. 4.6.   

CHAP. XXXIX. Col. 2.12.  
12. Buried with him (Christ) in Baptism wherein also ye are risen with him, etc.  
I note, that Baptism is a Burying in the Water, and a rising again out of the Water, whereby the baptised show, that Christ was buried, and arose again; Or thus, That as the baptised, though buried in the Water, riseth again, so Christ though buried in the Earth, did not lie long, but arose again. But sprinkling cannot be this sign of being Buried and risen.  
A man aboveground cannot be said to be buried, because he hath a little Dust thrown in his face, neither can Sprinkling be a sign of burying with Christ.  
Several Scripture Metaphors explain Baptising to be Dipping.  
When Persons are overwhelmed in great suferings, they are said to be baptised therein, Mat 20.22, 23. Luke 12.5. When they have great measures of the spirit, they are said to be baptised with the spirit, Acts 1.5. When the Children of Israel were covered with a Cloud, and the Sea on both sides, they were then said to be Baptised in the Sea and in the Cloud, 1 Cor. 10.2. with Exod. 14.12. When Ashur had the promised blessing of great plenty, he is said to have his feet dipped in Oil.  
As the ignorant World lays up a human Faith, or inherent Holiness, they also lay up a Human Baptism or Infant Sprinkling.  
And as Saints have many things of self, continually apt to put in with Christ's perfection, so somethings do mingle with their duties, and one is Infant Sprinkling.   

CHAP. XL. Heb. 6.1, 2.  
1.— Not laying again the foundation of Repentance from dead Works, & of faith towards God.  
2. Of the Doctrine of Baptism, and laying on of Hands, and of the Resurrection of the Dead, and of eternal Judgement.  
I note that, Baptism was a Doctrine left in charge to the Church, and that it follows in order in the Third place, after Repentance & Faith; and that it is here reckoned a Foundation Principal. Then any with Wonderment may say, who dares move this Foundation that the Father, Son, and Spirit have thus laid for Believers? they only being capable to enter into a Visible Covenant with Jesus Christ; for Baptism is an Ordinance for the Solemnisation of the Soul's Visible Marriage Union with Christ, Mark 16.16. Acts 8.36. Gal. 3.27. Other Foundations can no man lay then what is already laid.  
The man of sin, the Mystery of iniquity, the great Whore of Babylon hath rob the Church of Christ of the names of her Ordinances, and put them upon her Whorish Inventions, that she may deceive the Nations therewith.  
Again, Sprinkling will not serve instead of Dipping, because it is a sin to alter what God our most wise Sovereign hath appointed in his Worship, Isa. 24.5 Obedience is better than Sacrifice, do as you are bid.   

CHAP. XLI. 1 Pet 3.20, 21.  
20— Noah whi●e the Ark was preparing, wherein f●w, that is, right Souls were saved by water  
21. The like Figure whereunto even Baptism doth also now save us (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Je●us Christ.  
I note that, A Believer by being baptised, is obedient to God's Will, as Noah was obedient in building the Ark, and going into it to his saving.  
Again, Baptism (saith Peter) doth now save us by the Resurrection of Christ; which is as to say, our believers baptism being our answer of a good conscience towards God, is a sign of our Sanctification, and so Dipping being an effect of our Sanctification, doth now save us by the power of the eternal, Spirit that wrought that sanctification, which Sanctification is the qualification for heaven; and so we are kept (sanctified) by the mighty power of God to Salvation, began and continued by Christ's satisfaction, of which his Resurrection was a sign.  
Again, Noah by Water died to the old world and lived to the new, as the baptised believer dies to sin, wherein he once delighted, and lives to Righteousness; or thus, dead to the sufficiency of the Law, upon which he once depended, & alive to the sufficiency of Christ.  
Again, There is also a ●ind of likeness between Noah's Flood & the water of Baptism, b●cause both is much Water.  
Again, The Apostle saying, saved by water, seems as it were, a pointing at the Text, He that believeth and is baptised, shall be saved.   

The Conclusion respecting the Persons that are to be Baptised.  
Now I have noted oathout ●orty Texts concerning Baptism, wherein are variety of persons mentioned as Jerus●●●n an● all Judea, and all the Region roun● about Jor●●n that confessed their sins; J●sus himself. Jesus made and baptised more Disciples than John; Three Thousand Souls that gladly received the Word. And they of Samaria believing Philip were baptised, both Men and Women, the Eunuch; Paul; They that received the Holy Ghost, Lydia, the Jailor; and they that believed of their Household Crispus. Corinthians hearing believed, Epesians that were baptised by John; Romans, Gains, Stephanus; believing Corinthians, Galathians, Epesians, Collosians, Hebrews, and those that have the answer of a good conscience.  
Whereby delivers Baptism is clearly proved.  
And I find not one word, command, nor example, throughout the New Testament for Infant Sprinkling or Baptising before signs of Repentance, though here are so many sorts of persons mentioned, described and named, yet no Infant. Whereby Believers Baptism must of necessity be indeed the Ordinance required by the Lord Jesus.  
If the Authority of forty New Testament Texts is not, convincing and swaying with those that would live Godly, or be reputed Christians, I know not what Argument will.  
Where Scripture will not prevail, people will remain in unbelief, Tho one rise from the dead.   

The Conclusion respecting the Mode or manner of Baptism.  
John the Baptist according to his Commission baptised in the Ri●●r Jordan, Mat. 3 4. Jesas came from Gallil●e to the River Jordan to b● baptised; and when baptised, Went up str●● got way o●t of the water. Mark 1.5. All baptised in the River Jor●an, and Jesus was baptised in Jorda●, Mark 1.9. John 3.23. John was baptising in Enon, because there was much water there. And they went down both into the water, both Philip and the Eunuch, and he baptised him. And when ●hey were come up out of the water, etc. Acts 8.38, 39 And Acts 10.48 Peter commanded them to be Baptised; said Ananias to Paul, Arise and be baptised, w●shing a way thy sins. We are buried with Christ by baptism, Rom. 6.4, 5. If we have been planted together with him in the likeness of his death. And were all baptised to Moses in the Cloud, and in the Sea, 1 Cor. 10.2. One Lord, one Faith, one Baptism, Eph 4.5. Buried with Christ in Baptism, wherein also ye are risen with him, etc. Col. 2.12.  
'Tis strange and unaccountable, that any man should pretend to draw a conclusion of Infant Sprin●ling from Scripture, when there's not a Text that looks like it. And more strange that any should draw a conclusion, that Infant Sprinkling is Baptism, when all the Texts about Baptism tends to prove, and clear the Dipping of Believers only.   

How Infant Sprinkling came in fashion.  
The Church of Rome confesses, she changed Dipping into Sprinkling; C●prian is the first who pleads for baptising the Si●k by Sprinkling, and for Sprinkling now Converts in the Prisonhouse; and by degrees they brought it in for sick Children then for all Children.  
Rome's first and great Argument, by which Infants Baptism was brought in, was their imagining, it took away original Sin; upon which they made this Canon in the Milevetan Councils.  
It is our Will, that all who affirm Young Children have everlasting life, which are not baptised, to the taking away of Original Sin, shall be Anathemized.  
So the fifth Council at Carthage, 416.  
We will that whosoever denyeth that little Children by Baptism, are not freed from Perdition and eternally saved, that they be accursed.  
This was first confi●me● by Pope Innocentius and Augustin, with seventy Bishops.  
I note, Thus a Christian may see the Our Will, & the We Will, that brought in nfant Sprinkling without God's Will, & therefore 'tis not strange if some Infants in cold Countries, Dye, if Dipped.  
Again, The Fathers of the declined Church were but Children in comparison of the Apostles, and therefore the Apostles shall be my Fathers.   

The Evil Tendencies and Consequences of Infant Sprinkling.  
1st. It hath been a Snare to most people, because they do thereby reckon themselves to be Christians, and in a Salvable Condition, tho' they indeed are without Faith and Repentance.  
2ly. It hath been the Root and off spring of the National Churches, and is essential to their standing.  
3ly. The National Sprinklers of Infants have often made War, upon the Congregational, Christians for observing the word of God, as the only rule of Faith and Practice.  
4ly. It greatly endangers Congr gational Churches ●o ●egenerate, and become National,  
5ly. It is one of the great supports of the Anti Christian Whore of Babylon.  
6●y. There is more appropriated to Infant Sprinkling, then is due to Gospel Baptism, Taking away Original si, & Qualifying for Salvation.  
7ly. It sets aside God's command and puts Men upon the quite contrary, by which rule also any other Erroneous thing may come in.  
8ly. To guard Infants Sprinkling, many Men bar the unsprinkled Infants out of Heaven, & so their way Damn Millions that are saved.  
9ly. It puts some men upon aserting that all Infants of believers are in covenant. And yet say, that there is no falling from a State of Grace, Tho on the contrary, they will acknowledge that many of the believers Sprinkled, Infants living to maturity die unregenerated, & perish eternally, Evils always attend Error, & here are nine.   

The Objections that the ignorant world and others usually make against Believers Baptism are Answered.  
Obj. 1. I have been baptised in my Infancy; therefore, what need I be baptised again?  
Answ. You was but Rantised, or Sprinkled, not Dipped nor Baptised, John 3.23.  
Obj. 2. Learned men are for Infant Sprinkling.  
Answ. Some Learned men are for Popery not for Purity. But all are not; however the Gospel ought not to submit to learned Men, Acts 4.19.  
Obj. 3. Whole F●mi●es were baptised.  
Answ. All that were baptised did first believe, Acts 16.34. Let it be so now.  
Obj. 4. Circumcision availeth nothing, but a n●w Creature; then what need I be baptised?  
Answ. You may as well infer and say, that because God will save by grace, that therefore you will take the liberty of forbearing good Works, Rom. 6.1.15. or because God works, you will play.  
Ob. 5. Many lays too much stress upon beleivers baptism, and that makes us the more backward to it.  
Answ. And I fear you lay too little. Christ layeth it thus: He that Believeth and is baptised shall be saved, Mark 16.16.  
O●j. 6. Were not little Children baptised by Christ Mark 10.13, 14.  
Answ. No, he only blest them, Mark ●0. 16.  
Obj. 7. Infant baptism is not forbidden.  
Answ. At that door Popish Error comes in; and all others may: yet what's not appointed, i● forbidden, Leu. 10.2, 3. Isa. 1.12.  
Obj. 8. A● Nations are to be baptised, and Infants are part of Nations.  
Answ. But they should be taught first an● believe, according to the same Commission. Mat. 28.19, 20. Mark 16.16. Acts 8.12.  
Obj. 9 There hath been bad Men Anabaptists  
Answ. Show me a Profession that hath not such, nay, the many Malefactors that hath suffer Death in your memory have been of other Religions, and it may be of your Church, but what is that to Religion itself? Judas being a Judas, doth not overthrow the Gospel; 'tis not persons but things that are the Doctrines of the Gospel; we are upon even Believing and Dipping  
Obj. 10. Infant Privileges are not less under the Gospel, then ●un●er the Law.  
Answ. Their saving Privileges are the same but that gives no ri●ht to Baptism.  
Obj. 11. Baptism came in the room of Circumcision.  
Answ. Circumcision of the heart came in the room of Circumcision of the flesh, Rom. ●. 28.29. the privileges wa● an●●●e● to Circumcision, but now it is to Believing  
Obj. 12. There's an Universal Consent of Churches and An●i●an●●y for Infant Sprinkling.  
Answ. Such cous n● makes nothing true nor f●lse; 'tis Scripture d●●s both before Consent had a Being, as it was in the beginning, should be now, and a Believer Baptised, may say, is now, and ever sh●ll be.  
13. There are some other Objections.  
Answ. One Rule will answer all Objections against Believers Baptism, viz That,  
God will accept ●●●thing in his Worship but what be hath appointed.   

The Objections that some Christians make, are here Answered.  
Obj. 14. Believers Children are holy, 1 Cor. 7.14.  
Answ. A Believers unbelieving Husband or Wife hath the same holiness by the same text.  
Obj. 15. Infants were once Church members.  
Answ. So were servants too Godly or Ungodly, a National Church was once of divine appointment, but neither now, 2 Cor. 5.17.  
Obj. 16. Three thousand persons could not be dipped in one day! therefore they were sprinkled.  
Answ. No: Three thousand may be almost if not altogether as soon Dipped as Sprinkled, and there was about four-score Preaching Disciples to do the Work.  
Obj. 17. There is as much command for Infants bapt. as for women's partaking of the Lord's Supper.  
Answ. No, there is not: for it is said, 1 Cor. 11.28. Let a man, etc. The Greek word here is of the common Gender, and includes both Sexes. Consider Acts 1.13. Gen. 2.17.  
Obj. 18. The Promise is to the Seed of Believers, Acts 2.39.  
Answ. The promise here intended was, that if the Holy Ghost in Joel 2.32. which they might expect, and also their posterity, and the Gentiles upon their effectual Calling: So that their believing is upon their Calling, which may be their baptism.  
Obj. 19 Children of Believers have habitual faith.  
Answ. The whole ●ible doth not afford one word of habitual Faith in Infants, 1 Cor. 6.11. Rom. 10.14, 17. Matth. 3.7, 8, 9  
Obj. 20. If the Root be holy, then are the branches.  
Answ. Saints do not beget saints, John 3.6. John 1.13. Gen. 4.1. (believers) are created in Christ Jesus, He is the Root, Col. 2.7. Eph. 2.10. He is made unto us Sanctification. 1 Cor. 1.30  
Obj. 21. Baptism is the Seal of the Covenant.  
Answ. You Seal without God's Seal or Directions, and can no where find his Approbation or Covenant Privilege thereby, Isa. 1.10. to 20.  
Obj. 22. Some Children are in the Covenant, etc.  
Answ. What then, Christ and his Apostles knew that as well as you, but yet never sprinkled them; 2dly. You know not which are more than others; 3dly. Why may not you put the Lord's Supper upon them too?  
Obj. 23 Necessary and unavoidable Consequences will prove Infant Baptism.  
Answ. We could never yet see these Necessary and unavoidable Consequences; and it is impossible that any man, that hath not beforehand heard of Infant Sprinkling, should ever find it by reading the Scriptures; but believers baptism is there apparent.  
Whether is best to ground our Faith upon a positive command or a supposed consequence.  
Lastly, Let men say what they will by way of Objection, yet unless they can take out of the New Testament the Texts about Baptism, these Texts will continually as great Guns, be battering down Infant Sprinkling as a Rampart of that great City M●stery Babylon.  
Precept and Practice in about forty Texts of Scripture for ●●●●●●ers 〈◊〉, is a sufficient Answer to any Objection.   

The differences between Believers Baptism and Infants Sprinkling.  
1. God hath promised that he that Believeth and is Baptised, shall be saved, Ma●k 16.16.  
But there's no promises annexed to Infant Sprinkl.  
2. There is a lively similitude between believers being buried in the Water, rising again, and Christ's Death, Burial, and resurrection, Rom. 6 4.  
But Infant Sprinkling shows no likeness to either.  
3. Believers Baptised are entere● into a prescribed way of Salvation, (profession, Visible Sanctification or a holy Life,) and so are likely to be saved, John 5.24.  
But Infants Sprinkled are not, but remain as they were by nature Children of Wrath, Eph. 2.3.  
4. Believers Baptised, Love God and keep his Commandeme 'tis John 14 15.  
But Infants Sprinkled do not Love God, nor keep his Commandments.  
5. Teaching, Repenting, Believing before Baptising, is Christ's command, Mat. ●8. 18, 19  
But Sprinkling of Infants, is m●ns command.  
6. baptising believers is baptising Christians But baptizi g I●fants is not.  
7. Believers baptism hath no contradictions attending the Practi●e of 〈◊〉.  
But Inf●●t Sprinkling ●a●h many Contradictions.  
1. M●ny minister's assert, th●t sprinkling is a Tok●n 〈◊〉 pre●ent Reg ne ation, though th●n nor in after time a●y sig●s of a Change in Nature appears in the In●an●.  
2. A Sign of Death, Burial, Resurrection, though they do not dip, bury, raise again, but sprinkle.  
3. Protestants S●perate from Rome, as the f●lse Church, and yet some own Popih Priests Sprinkling, effectual Baptism, as into one & the same Church.  
4. Some profess that there is no falling from Grace on●e received, and that that Grace is in an Infant Sprinkled; Yet they afterwards teach for their Conversion; and in case of signs of final unbelief, reject them.  
8. Believers baptised, of right come to the Lord's Table, Acts 2.41 42.  
But Infants sprinkled come neither right nor wrong.  
9 Believers Baptism hath a commission & a command, Mat. 28.18, 19 Acts 10.46, 47, 48.  
But Infant Sprinkling hath neither.  
10. Believers Bapt hath Scripture Examples But Infant Sprinkling hath none.  
11. Believers Baptism was preached by Christ and his Apostles, as part of the Counsel of God, Luke 7.30. Heb. 3 6. Acts 20.27.  
But Infant Sprinkling never was.  
12 Believers baptism was owned by God, his Son Jesus, and the holy Spirit visibly descending from Heaven, Mat. 3.16.  
But Infants Sprinkling never was so owned.  
13. Believ. bapt. is upon their Acting Faith.  
But Infants act no Faith.  
14. Believers baptised, have the Answer of a good Conscience.  
But Infants have not.  
15. Believers Baptism may be seale● with Martyrdom, because warranted by God's Word.  
But Infants Sprinkling may not, because not so.  
16. Believers Baptis● was the Publicans glorifying God, Luke 7.29  
But Infants Sprinkling never was so.  
17. Believers Baptism, if rejected, 'tis the rejecting the Counsel of God, and against themselves, Luke 7.30.  
But not so of Infant Sprinkling.  
18. Believers baptism agrees with all Scripture.  
But I●fants Sprinkling agrees with none.  
19 Believ. Bapt directs to much water, Joh 3.23.  
But Infants Sprinkling hath but little.  
20. To baptise Believers, is to keep the Ordinances as they were delivered, 1 Cor. 11.2.  
But to sprinkle Infants, is to take that which never was delivered.  
21. To baptise Believers, is no change of God's Ordinance.  
But to sprinkle Infants is.  
22. Believers baptised upon their own Faith, are in the right way to salvation, John 10.28.  
But Infants sprinkled upon the Faith of another, are not in the right way.  
23. Believers baptism, is its being an Act of the Judgement, Choice, Will and Affections to Worship God, John 4.24.  
But Infant Sprinkling is not so.  
24. Believers Bapi●sm hath the best Antiquity to plead, being as Old as John Baptist, Christ and his Apostles.  
But Infant Sprinkling hath started up since.  
25. All those who sprinkle Infants, do confess, that believers were baptised by the Apostles.  
But all those who baptise believers only, do deny that any Infants were baptised by the Apostles?  
26. Believers dipped, know they were baptised.  
But Infants don't know they were sprinkled.  
27 They that baptise believers, are sure that there is a Faith professed by them.  
But 'tis otherways of Sprinkling Infants.  
28. Believers baptised act in Obedience.  
But Infants sprinkled act not at all.  
29. Believers baptism hath no absurdities in't.  
But Infant Sprinkling hath several, Viz.  
1. That Regeneration may be apparent before calling.  
2. hat Church-membership before conversions a duty.  
3. That one may be baptised by another's faith.  
4. That National Churches are more agreeable to the Gospel than Congregational.  
5. That a carnal Seed hath a spiritual Right.  
6. That a● Antichristian hath Authority to administer Christian Baptism.  
30. Of believers baptism, God will not say, Who hath required these things at your hands?  
But of Infant Sprinklirg he may say so.  
31. Believers Baptism will stand as long as God's Word stands, because supported thereby, Matth. 5.18.  
But Infant Sprinkling must fall for want of it.  
32. Believers baptised, do believe, repent, examine themselves, make judgement of things, love one another, take up Christ's Cross, Watch and Pray, etc. and therefore are fit Members of a Gospel Church.  
●ut Infants sprinkled do not do so, and are not fit.  
33. Believers baptism hath God's word for it.  
But Infant Sprinkl. hath only human consequence.  
34. That believers were baptised by the Apostles, all Christians may affirm.  
But that Infants were sprinkled by them, none can.  
35. In Believers Baptism when the Minister dippeth and saith, I baptise thee, etc. he speaketh Truth.  
But in Infants sprinkling, when the Minister sprinkleth, and saith, I baptise thee, etc. he speaketh an untruth at least.  
36. Believers baptised, are taught of God, and made his Disciples, Mat. 28.18. Acts 15.10.  
But Infants sprinkled are neither.  
37. To Believers baptism submitted the L. Jesus  
But to Infants Sprinkling never any like him.  
38. Believers baptism introduceth no Error nor false Doctrine into the world.  
But Infant sprinkling introduceth many Errors.  

1. That it taketh away Original sin.  
2. That it worketh grace and regeneration.  
3. That it effects salvation by the work done  
4. That it is an Apostolical Tradition.  
5. That Infants have Faith.  
6. That Infants are Disciples of Christ.  
7. That only believers children are in Covenant  
8. It polluteth the Church with Mingling the World and Church together.  
9 Many deceitful and crafty Inventions of Antichrist, as Gossips, Bishoping, Cross, etc.  
10. It hath made contention in the Church.  
11. It hath caused the bloodshed of Saints.    

Christian People's Self-Contradiction by Infant Sprinkling.  
'tIs strange, that a people (my Brothers in o●her Doctrines) that have proved and contended for the Scriptures to be the only Rule of Faith and worship (and in other cases, will say where is it written) should be fond of Infant Sprinkling, for which they cannot find in Scripture any word, Command, nor Example for to give it the Reputation of a Church Ordinance.  
I profess, I must give away my Understanding, if I consent to a Scriptureless Ordinance under the Name of a Scripture Ordinance: Never l●t me nor other Christians pretend to bear a Testimony to the Truth, by suffering Persecution, if Scripture must not be my Rule of Understanding and Faith, take away this and take all I have, or all themselves have said in order to Christianity, or relating to Regeneration and Salvation.  
Can any Man speak against Popery or Superstition that will form a Principal Ordinance in the Church without Scripture Authority for it; 'tis self Contradiction so to do; 'Tis but pulling down one Babel and Building another.  
Let him that would find the truth of Baptism, search the Scriptures, and there he may find that 'tis believers Dipping.   

A sight of a Believer at Baptising.  
When you see a believer at baptising, you may know that Now he divides the time of his Life, that whereas from his birth to this time of his Baptism, he lived without giving this Gospelly appointed Sign of Believing in the Lord Jesus: But now he will live so no longer.  
He till now lived as the Ignorant Infant sprinkled World that gives no signs of special believing, by special obedience to this call of the Lord Jesus in the Gospel.  
But now the Believer is baptised, & that of choice in obedience, and according to his Lord Jesus' requirement; he declares to every body that he is a believer, a believer in the sufficiency of the Lord Jesus to save; and that he will no longer live as the Unregenerate do, without the further Sign of his Faith by his Gospel Obedience. But will, as you see, by baptism, divide the Time of his l fe, that he may now say, let the time p●st su●●●e for a vain Conversation; a careless, fearful, an● disobedient Conversation. And may also from this time say, the life that I ●●w live is by Faith in the Son of God. My baptism upon believing, is a doing that the Gospel requires; for a beginning of a Visibility of this ●ife of Faith, & undergoing the Reproach of the world, for the sake of my Lord the ●ying Jesus of Nazareth, our exalted Saviour.   

Of Reproaches and Sufferings.  
History affords Relations of many people in all Ages, since the first plantat on of the Gospel, that have suffered Contempt, Reproach, Scandal, Lies, disgrace, cruel ●●oc●ings, misery, Imprisonment, Death, and pursick Martyrdom, ●ot only for the sa●e of professing the Doctrines of the Gospel in general, but in particular, for the Doctrine of believers Baptism.  
And that which seems more strange, is that those Men who have been the most bitter Enemies to the purity of the Gospel, have in all Ages been persons not slighting or despising Religion, but those that have made great pretensions to Religion, all of the same Spirit as were the Scribes and Pharisees, that under a show of Sanctity, lamented the sufferings and Death of the Prophets, and paid a kind of Devotion to the place where they were laid, and built their Sepulchers, and yet as their Fathers did, so did they still go on with Persecution. And ever since the severe minded People upon account of Religion, have been the Priestly People; Nay what is worse, a Reformed People have been as Ridgid as the former.  
Behold! a Wonder, a Bush burning and not consumed, Exod. 3.3. and Moses said, I will turn aside, and set this great sight, etc.  
God's lively Emblem of the Afflicted, Persecuted Church of Christ.   

The Dignity of the Lord Jesus, that Baptised Believers obey.  
The Mighty Jesus is the God man, saith God the Father, The Man that is ●y Fellow, Zach. 13. 7. His Name shall be called the wonderful Counsellor, the mighty God, the everlasting Father, the Prince of peace, Isaiah, 9.6.  
Who is the I●age of the Invisible God, the first born of every Creature. Col. 1.15, 16, 17, 18, 19, 20.  
For by him were all things created that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones or Dominions, or Principalities, or Powers, all things were created by him and for him.  
He is before all things, and by him all things consist.  
And he is the head of the Body the Church, who is the beginning, the first born from she dead, that in all things he might have the pre-eminence. For it pleased the Father, that in him should all fullness dwell. And (having made Peace through the Blood of his Cross) by him, to reconcile all things to himself.  
Beware lest any spoil you through Philosophy and vain deceit, after the Traditions of Men, after the Rudiments of the World, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily. Col. 2.8, 9 Rom. 9.5.  
Feed the Church of God which he hath purchased with his own blood, Acts 20.28. Phil. 2.6.  
Who being the brightness of his Glory, and the express Image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the Right hand of the Majesty on high, Heb. 1.3.  
Why should not the mighty Jesus ●e Obeyed?   

The Conclusion.  
Sinsick Soul, hast thou fallen in love with the Lord Jesus, and wouldst have God give thee an Emblem, Ezek. 47.5. of his pardoning Grace to make thee well? Why here it is; here is upon thy Believing, much Water Joh. 3.23. assigned thee in his Ordinance of Baptism. A River of Water, enough to cover thee all over, to dive in, to swim in. Then wouldst thou now, if thou hadst thy choice of an Emblem of the pardoning Grace of God thou wants, choose a few drops of Water, or enough to cover thee all over Isa. 33. 2●? I dare say, thy Wants being great, thou wouldst choose enough to cover thee all over. Then thank God he hath done it to thy hand, and that above a thousand years ago, and before thou thoughtest of either thyself or thy sin, or thy God: Yea, thy Lord Jesus hath given his Apostles Commission to Dip thee in much Water, Mat. 28.19, 20. to let thee know, that he hath according to thy Wants and desire, Grace enough and to spare, not just enough and no more, but abundance, ●ore than thou needest; here is a River, a ●●ep River, Ezek. 47.5. therefore fear not wanting, he'll not sparingly Sprinkle thee, as if his grace would spend too fast to hold out, or was too costly to bestow upon thee? No, but he'll by Dipping liberally wash thee clean in the flowing streams of the River of Water of Life. O the height of the Water and the depth, Ezek 3●. 14. Chap 34.18. Eph. 3.18. of the Water of Life (Grace) for thy preservation, and Salvation, Christ is full, free and unsearchable, then how should a few drops of Water signify his Grace, so well as abundance? What's a few Sparks to set forth the Glory of the Meridian Sun, or a few drops of Water to show the abundance of the Ocean Se●, with the unaccountable ●lowing motions and swell thereof, with its ability to sustain the mighty Creatures therein? Nothing: no drops so proper as a River to illustrate Grac●; The streams of Grace the flowin●s of ●race; Psal 147.8. the abounding of Grace; the freeness and fullness of Grace; the Floo● of Grace; the irresistible force and run of Grace; Th● boying, floating, Long-suffering nature of Grace. A grace-built Soul can never sink through, or be drowned in grace: O astonishing grace! the Ocean of Grace is as Infinite as any other divine Attribute, and constrains the greatest Sinners, a prodigious sort and size of sinners have lived. Joh. 4.14. yea lived forever by grace, then what's a few drops of Water to set forth the Infiniteness of the Divine Attribute of grace; O grace! like the Ocean, runs round all the Nations of the World; grace like the Ocean, ●eepeth the World sav●●●; grace like the Ocean flows Night and Day, b●●hou sleeping or waking; grace like a River 〈◊〉 always in motion. Grace like a River runs many miles to water the Countries, and sustain the Lives of thirsty Creatures, Ps. ●2. 2. Psal. 63.1. Grace like a River runs in the lowley Valleys, the humble souls: Grace like a River carrieth away the daily filth of sin, Saints sin, and keepeth them sweet and clean: And as most people desire to build their Houses and Towns by the River that they may be supplied and sustained by the waters thereof, so the soul that is converted, desires to live by grace, to build its house by grace, Psal. ●. 3. the Rive of Grace, Psal. 46.4. the streams whereof shall make glad the City of God. See therefore, precious soul, here's Reason enough, That grace by the Wisdom of God should be compared to much Water, Ezek. 47.5, to 12. and that a River should be more proper for Believers Baptism than a few drops, John 3.23. because thy soul wants (and that God and thyself knowest) abundance of grace, yea the continual flowing grace. Psal. 116.3, 4.  
Grace, abounding over flowing saving grace, hath like the Ocean's flowing twice in twenty four hours, puzzled the worldly Wisemen, to find out the reason of it: It is to the jews a stumbling block, and to the greeks foolishness, but yet God in saving by grace acts like himself, in a way of wisdom, to preserve his sovereignty, and glorify all his Attributes, & so he doth by assigning Believers Dipping in water, to be an Emblem of his much grace to a believer Acts 22.16. joel 3.18. Mich. 7.16. Rom. 4.16. Job 49.2. Jer. 17.13. Zech. 14.8. John 4.14.  
But why must people come to the water, and not the water be brought to them in God's Ordinance of Baptism? Why, it may be it is because much water is needful for dipping, and it may be also to show, that grace is not at man's will; Job 22.17. and that grace, washing, cleansing, saving grace, is to keep its place; for grace hath a dignity 'tis said, to reign Rom. 5.21. as a King; & a King will keep his sovereignty, & Grace is also called a River of water of Life, Rev. 22.1.2.17. And you know, a River will keep its place Ezek. 47.9. And so, though God hath a River of grace, Psal. 65.9. yet it runs its own course, here and their, and one man for another is not permitted to take it out of its Channel, Psal. 104.10. but the man that is made willing to have it must come where it is, as he is bidden Joh. 9.7. Isa. 55.1. come to the Waters, Z●●. 13.1.— There shall be a fountain opened.— for sin and for uneleanness. He that wants it, is to come to it, and not to send some body for it, as if it were not worth his going to; nor can any man take it out of its place, or carry it to him to sell; but he himself must come and buy it, where it runs in its native Streams, from the Throne of God and of the Lamb; that is Christ, and he saith to the sinner, Come unto me: And so in like manner, the Elementary Water in God's Ordinance is to be come to.  
Tho Naaman the Assyrian was not willing to go to the Waters (the Type of the Lord Jesus for cleansing, Ps. 65 9) as he was bidden; yet if he had not, the Water had never answered the end. John 5.7. God's people are or should be a willing people.  
John preached in all the Country about the Water, and Jesus went from Galilee many miles to the water, and the Eunuch went out of his Chariot to the water, and Paul arose to the water. And thus, though God hath an Ocean of Grace, and that this grace is free as a River, Ps. 78.20, jude 3. Isa. 33 21. yet saith Go● of his people, They shall come weeping and mourning Isa 48.18. And so though his Ordinance of water be free, yet his people shall come to that, and not a little of that brought to Sprinkle, as if they were afraid of too much, and as if too much water Psal. 36.8. would signify too much grace, or us if, could they but have grace or sanctity enough to carry them to Heaven, they would not have a drop more.  
Now Believer, if it come to pass (by thi● or any other means) that thou art wrought to a solid desire publicly to profess thyself Religious (Mar. 10.32. A believer on the Son of God for Salvation,) by an obediential submitting to this Gospelly settled Ordinance of believers baptism, and yet thou findest in thyself frailty and inability to live a perfect holy Life, as becometh such a professor, and therefore thinkest with thyself to delay baptism till thou art stronger fortified against Corruption, and better qualified for baptism: If so, then rest on thy Lord Jesus, Eph. 5.26. and conclude to live thro' the g●ace of God, as well as thou canst, if not so well as thou wouldst; & so resolve to be baptised.  
If thou believ●st with all thy heart, thou may'st be baptised. Believing or Faith is an heart qualifying grace, and doth, and will bring forth the good fruits of an holy conversation, though much of corrupt Nature still remaineth. Then what hinders thy obedience to thy Saviour's appointed believers baptism?  
Observe, That the Jailor, Acts. 16. falling out of love with his sins, speak like a man of sense and reason, What shall I do to be saved? And then the Apostle directs him higher than sense or reason, even to act as a man of Faith too; If thou wilt do, then, believe, do that without staying for thy own Acts of Rigteousness, believe on the Lord Jesus Christ and thou shalt be saved. Do that first, and then thou art right to do more. Faith is the Root of other Sanctified Obedience, and also gives right to baptism. If thou believest, is the point that the Gospel stands upon; art thou poor, art thou vile, nay, art thou the vilest of sinners, if thou believest, art changed, there's no Objection against thee: There's no Qualification like believing in the Cru●ified jesus of Nazareth, that hath undertaken to Sanctify Sinners. Godly Parents and all the Forms of Worship, are not to be compared to believing with all the heart. Thus If thou believest with all thy heart thou mayest be baptised, Acts 8 37.  
Art thou a Gentile Person? Then behold the Noble Ethopian Minister of State, Acts 8. riding in his Chariot with his Courtly Attendence, commanding all to stand still while he g●es down into the Water with Philip, to be obedient to his Saviour's despised Rule of dipping, (whereby he sets himself against a Kingdom Ethiopia) and then he went on his way rejoicing at the greatness of his Privilege, according to Phil. 1.29. Acts 5.41.  
Again, But it may be, thou hast been a Persecutor; That indeed is a dreadful thing, thou hast hereby made War upon God and his Son Jesus (that should be thy Saviour) and all the Saints; and if thou mightest had thy Will, thou wouldst have done strange things: But yet see the kindness of the Lord Jesus to Saul, And when saul's Convictions made him cry out, Lord what wilt thou have me to do? He was then taught and sent to Ananias, who said to him, Why tarriest thou, arise and be baptised, Acts 22.16. And now to turn the stream of his Labours, the Lord Jesus will have Saul become Paul, the Preacher of the everlasting Gospel, and a sufferer for it too. Hear what the Evangelical Prophet Isaiah saith of the fullness and freeness of the grace of the Gospel to the poor and vile sinner, Isa. 55.1, 2. Ho, every one that thirsteth, come ye to the Waters (the grace of the Gospel) & he that hath no money, come ye & buy, and eat; yea come buy Wine & Milk without Money & without price.  
Wherefore do you spend your Money (your desires) for that which is not Bread, and your labour for that which satisfies not.—  
The Son of God confirmeth this, John 7.37, 38.  
In the last day, that great day of the Feast, Jesus stood, and cried, saying, if any man thirst, let him come unto me and drink.  
He that believeth on me, as the Scripture hath said, out of his belly shall flow Rivers of living Water, (the Spirit and Grace of the Gospel.)  
And again, This exalted Saviour winds up his New Testament discovery of his Grace by his Proclamation in Revelations, 22.17. And the Spirit and the Bride say, Come, and let him that heareth say, Come; and let him that is a thirst, Come; and whosoever will let him take the Water of life freely. What wouldst have more!  
O Sinner! that seest thy pollutions and art under the sense of their deserts; though thou canst not by thy best Obedience answer the demands of a holy severe Law, yet thou canst by believing with all thy heart, answer the call of a holy reconciling Gospel that freely offers Christ for thy acceptance, and enjoins Believers Baptism as a trial of thy saith: And so, if thou believest in (the sufficiency of) the Lord Jesus with all thy heart, thou mayst be baptised,  
FINIS.   

An Appendix.  
If any be offended at this Treatise, Then of them I Query.  
Query 1. HOW comes it to pass, that Liberty of Conscience is not a Christian's Privilege now; As much as it was when the Men of your persuasion hotly contended for it.  
Query 2. Are you an Infallible Judge of a Christian's Reason Why he believes and obeys God's Will, (in Scripture) Tho never any Papist or Protestant, could find a judge so safe for Salvation as the Scripture.  
Query 3. Is it not safest for a Christian in the Conduct of his Life, to Fellow the Exemplary Practice of Christ and his Apostles?  
Query 4. Wherein do Persons by sprinkling Infants, follow the Practice of Christ & his Apost.  
Query 5. The Apostles by Dipping Believers only, did faithfully discharge the Baptismal part of their Commission. Then I Query, by what or whose commission, are Infants now Sprinkled, for I never heard of another commission by Divine Authority?  
Query 6. Infants being Sprinkled without Christ's commission for it: How doth it appear that Infants Sprinkling, will be accepted by Christ, instead of believers baptism?  
Query 7. Do not the Judgements on a Nation, often come for want of Reformation from Popery, and the Image of it, in the Churches?  
Query 8. Am not I in obeying and defending Forty New Testament Texts, more excusable than some others, that with Non-sequitors, Crown the many more Learned, that have pretended to defend Infant Sprinkling?  
Query 9 Is it not safest for the finding of a New Testament Truth (Baptism) to compare all the New Testament Texts together, that mention that Truth, there being many whereby one Text may expound another?  
Query 10. Why should Infant Sprinklers by their Practice, occasion pro and con about Baptism? When one Text of forty about baptism will clearly prove that Gospel baptism is not Infant Sprinkling, but believers Dipping?  
Query 11. If Infants may be admitted Church Members, because 'tis believed some of them are in the covenant to be in future time effectually called by the Gospel to Salvation. Then may not any ungodly persons be also admitted Church Members, because some of them also are alike in the same Covenant to be in future time effectually called and saved?  
Query 12. How can or doth Infants Sprinkling answer Christ's design of Believers Baptism, for dividing between the Church and the World? When experience and Scripture shows that the Infant Sprinkled Nations are grossly more World than Church, even Strangers and Enemies to Regeneration, though all sprinkled Church-Members.  
Query 13. Why should a Christian be blamed for obeying and defending forty New Testament Text of Scripture for Believers Baptism? When all the Men that ever opposed it, never shown one Text that maketh any appearance for Infant Sprinkling.  
Query 14. Who is most justinable, he that shows his Obedience by many clear Texts of Scripture, or he that showeth his Practice by only salacious Consequence and Presumptions?  
Query 15. Will not a Christian do well to stand to the Doctrine of forty New Testament Texts, tho' he be shot through and through with Ridiculous Speeches etc.  
Query 16. Why should I be too much afraid of my weakness, seeing my Case is true, and Truth is strongest; and like much Water, hath always tendency to clear itself.  
Query 17. Whether is it best to obey God as Revealed in his Word, or obey Man as they Invent and Insult?  
Query 18. If Parents Imagine that they may make their Infant's Church Members by their Sprinkling them, because it is not where expressly forbidden, Then may they not do it by crowding any thing into the Worship of God that is not forbidden, or by giving their Children some other odd thing, That will be no abuse to Baptism.  
Query 19 Tho' some groundlessly may be offended at this Treatise, and catch at a word, is it not the Offendeds Duty to act like a Christian, by considering the Substance of what is said, rather than Sophister like, catch at a word, to sophisticate the truth, seeing every days experience shows, that The greatest Clarks and Counsels have tripped in a Word, or Critricks have made them seem so to do.  
Query 20. Why should a Christian take Infant Sprinkling for God's Ordinance, when never any Man proved, that God ordained it?   

The Contents.  

Christ and his Apost. preach believers baptism p. 1.  
A new Creature hath aptness to Obedience p. 3.  
The four sorts of People that don't like it p. 4.  
Some Lovers of Christ dares be baptised. p. 5.  
Christian Sprinklers left to their way = p. 5.  
Baptism is after Faith and Repentance p. 7.8, 10, 19, 20, 24, 37, 41, 47. etc.  
Baptising is Dipping, not Sprinkling. p. 7.12, 13, 17, 20, 24, 27, 35, 37. etc.  
Baptising in much water.— p. 28, 36, 37.  
Infants are not Church Members.— p. 8, 47.  
Infants not baptised.— p. 29, 31, 33 47, 48.  
Neither Believers Infants nor others▪ sprinkled p. 9.18, 21, 22, 29, 30, 31, 32. etc.  
An awakened soul sees no right by nature p 9  
Repentance and baptism prepares for profession p. 10.  
Jesus was dipped, and is our Example p. 11, 17.  
Jesus chose, and went miles to much water p. 11.  
Jesus had not Water brought to him.— p. 12.  
God approved obedience in much Water, p. 12, 24.  
Tho some reject, yet others rece. bapt. p. 13, 15, 18.25.  
The Commission is to teach and baptise p. 14.  
Infant sprink●. makes all world & no Church p. 14.  
Christ's presence promised to preaching & bap. p. 14.  
How dare some Ministers say, In the Name. p. 15.  
Election directeth not to Infant Sprink. p. 16, 22.  
God sanctifieth, & Man baptiseth— p. 16.  
God accepts only what he hath appointed. p. 18.  
Believing and baptism are joined together p. 19  
Sprinkling furthers not Infant's Salvation. p. 19  
Never any believer hurt in baptising. p 19  
Believers baptm. hath a Commsn. but Insn. none p. 19  
Naaman advised to obey God's Will— p. 20  
An unbelievers Child's baptism is null p. 22  
Not Election but Believing give right to bapt. p. 22  
Duty excludes Infants from Baptism p. 23  
The Learned own that baptise is dip. p. 26  
Baptised at Enou, because of much water p. 28  
None but Disciples were baptised— p 29  
Infant Sprinkling a Counterfeit to, etc. p. 29.  
Baptism is Commanded. p. 30, 37  
They that gladly received ●he word baptised. p. 31  
As one, so another is saved by grace p. 32  
Not Covenant but Regen▪ gives right to bap. p. 32  
Men and Women, but ●o Infants baptised p. 33  
Dr. H. Mr. B. s●id m●ch to little purpose. p. 33  
'Tis foolery to deny that baptism was Dipping p. 35  
'Tis affronting to change God's Ordinance p. 35, ●1  
Baptism follows the sign of a change— p. 36  
Baptised with the Spirit, fits for Water p. 37  
Lydia had neither husband nor children p 38 39  
The Jailor had no Infants—— p. 40  
Believers baptism is no Rebaptism— p. 42  
Baptism is ●a sign of washing from sin p. 43  
Much water is an Emblem of Grace p. 43  
Baptism a sign of death, burial & Resurrect. p. 44, 48  
Paul did baptise several—— p. 45  
Baptised in the Cloud and Sea— p. 46  
Baptised into one body— p. 47  
Baptised for the dead, excludes Infant's p. 48  
Not Infants but believers put on Christ p. 49  
There's but one baptism, that's dipping believers p. 50  
Believers baptism figureth 4 things— p. 50  
Sprinkling is a profanation of baptism p. 50  
Dipping shows Christ's Death and Refurrect. p. 51  
Several Metephors explain baptism = p. 51  
Baptism is a foundation Doctrine— p. 52  
The Church robbed of her Names, etc. p, 52  
Noah's Flood a Figure of baptism— p. 53  
Baptism is a sign of sanctification— p. 53  
The Persons, and Mode of Baptising p. 54.55  
How Infant sprinkling came in fashion p. 56  
Nine Evil Tendencies of Infant Sprinkling p. 57  
Objections Answered = p. 58, 59, 60.61.  
Difference between sprinkling & baptising p. 62, etc.  
Infant sprinklers makes self-contradiction p. 67  
A sight of a believer at baptising. p. 68  
Of Reproaches and Sufferings p. 69  
The dignity of the Lord Jesus— p. 70  
Likeness between grace and much wat. p. 71, to, 74  
Humaene Frailty hindereth not baptism p. 75  
Believing is qualification for baptism p. 75  
Gentility hindereth not baptism p. 76  
A Persecutor called and baptised— p. 76  
A Proclamation for all to come p. 77  
Believers admitted in a way of Faith p. 77  
Twenty Quereiss for Baptism = p. 78, 79 80    

Errata.  
p. 5. l. 1. s. the sinner r. this sinner p. 16. l. 33. f. sc p. 27. r. se p. 26. p. 27. l. 31. r. counted. p. 33. l. 34 r. of hardness. p. 36. l. 1. r. Acts 9.17.18. p. 36 l. 4. f. if it had r. it had p. 51 l. 29 f. up r. upon l. 30 f. they r. so they f. up r. upon p. 62 l. 29 f. which r. after which.   

Advertsement.  
At London are many larger Treatises of Believers Baptism, which I shall willingly help the inquisitive to, or to these.