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WHen Jefus faw it, he was much dif^leajedy^nd fa>d unto them 5 Suffer the little children to conic to mc,^«il forbid them notj for of fuch is the Kingdomc of God. '

n —^— ^-—-—^«— '''<^t:t

Mark; 9.3^; 37. And he took a Childjand fet him in the midft of them; and when he had taken him in hisarmsjhe faid unto them 5 Whofocver fhall receive one of fuch children in my NamCj recciveth me, 8cc.

Ofigen. Horn. 8. in Lev it.

^id cauf£ efi cum Baptifma EcclefidS in remijftonem peccatorum detur^ ficundum Ecclefiae obfervantiam etUm parvulis Baptifntus dctur^&c. ita Horn* 14. in Luc, & lib, 5. in cap, 6, ad Roman,

Augufl, deBapt, cont, TionatijlA. 4. c, 33. Ifanymanask for Divine Authority in this matter, although w« I moft rightly believej^that what the Univerfal Church holdeth^and was 1 not infticuted by Councils, but hath been ever held,was not delivered but by Apoftolical authority; yet may we truly conjecture whatthe Sacrament of Baptifm perfo^meth to Infants, by Circumcifion which the former people did receive.

Augufl. depeccaU Merit. & Kemtf, /. 3. c. 5. All Antiquity hath firmly held that Believers Infants do receive Re-miffion of Ofiginall fin by Chriftian Baptifm.

■Juftin. Mart, in Epijh ad Zenam, (Women) ought to look to their children, hecaufe of fuch it the Ringdome of Heaven.

A 1 Qtrtan

CyprtMH and 65 Bifho^s in Council ( E^iji. 59. operum Edit. Goulartiiipi^, 163.) fully determine, that Infants may be baptized before the eighth day (which was Fidus doubt; ) There being then no qucftion or doubt once raifcd, whether they fhould be at allB^^^ tized.

Of which /4Ngufl, Efift, 28. and Hieron» faith [Cyprian with his fcl-low-Bifhops judged that a new-born Infant might be baptized, (for correftion of them that thought they might not be baptized before the eighth day, &C.3 Not nta^hig any new Decree^ hut kieping the mojl con* ftattt belief of the Church. Let any man think what he pleafe againft any opinion of C>;?r;tf?/,where perhaps he faw not what he fhould have fcen; Cnly againft the ntoft ntanifeji ApoftoUcal Beliefs let no mai think. 3 Thclikchchuh lib. ^, ad Bonif. cap. 8. cited by Gow/^/rri^/i on Cyprian,

Now Cyprian Vf^iS Bifhop oi Carthage 150 years after the death of ^iint John at thcutmoft; and fo was like to live within near 100 years of John: and could a whole Council, and all the Church be ignorant whether Infants were wont to be baptized 100 years before > when feme of thcmfelves,or their Fathers, were thofe Infants^ Yea, could it be fo forgotten, as that none fliQuld once doubt ofit>

The Current Confcnt of Hiftorians affures us, that H^giww^ Bifhop ofKowe did firft ordain God-father?, and God-mothers, at the Baptizing of Infants (Go(fips,as Dr. Prideaux cals them,wr Partinus & Prf-trina Infantemfufciperent in haptifmoy ut FafcicuL T^empor. velPatrimos & Patrimas^ut Platina in z;i^^jFf)'g/«/;)making no qucftion of their bap-tifmit (clfjbut mentioning it as aufual pra^ice and undoubted duty, f Nor doth any other Hiftory (peak of any beginning of it fine? the A-poftles timcs.)Now Hypnns lived 2isVan»Par£us CmhyAnno'Dom*i'^^* z^Helvicus 152. as Prideaux^ 150* as Fafciculm T'empor. 144. as Onu^ fhrius^i^S. Zi\tz%.Nicephorus before them faith (Ecclef, HiftorJ.^. c 15.) in theficft year of the Emperour ^«t(?..PiKf, which was according to H^/i/icMi himfclf, 157. hxAlren^m rchearfing the Catalogue ofth:Kow//HBi(hop8, faith, that Eleutherius was in his time, the twelfth from the Apoftlcsj and^ot^r, Anieetus and Fins all after

Bygjnus',.

Uygims 5 who was therefore the fourth that had been from Iremus writing upwards ;^and yet rr^w^ewihimfelf lived in Tolycarpus limQ (who was St. John% Difcipb) all which he recordcth, li.'^.adv.haref. cap, 3. where he faitb>that the faid Pofycarp converfcd with thofe that had fecnChrift, and wasby the Apoftles themfelvcs made BiQiopof Smyrna ; fo that Hyginus and the Church in his daycs living but about 40 years after St. joha^ and converfmg, if not with the Apoftles thcm-rclvcs>(as fome did) yet at leaft with the Apoftles Difciples and Familiars, isitpoflible they (hould fo generally be ignorant, whether the Apoftles baptized Infants 1 1 know that in a Doftrinal point a miftake is caiier 5 or a bare Narration of fome oncFa£i:, (as Iremus miftake of the length of Chrifts life j ) But in a matter ofPaa:. and of fogublick notice, and which fo many thoufands were partakers in, as Baptifin wa?, how could they be ignorant ? Were not many hundred then alive that could tell what the Apoftles didjas having feen them > and knew whether thcmfelves and their Parents were baptized in Infancy or not > Suppofe it were a qucftion now among us,whether men were baptized at age only, or in infancy alfo 40 years ago ? or 5 o or ioo>were it not cafie to know the truth > And i ^ it poflible all the Kingdome could be ignorant of it, and take the contrary for unqaeftionable ? Let M, Tl (hew but as much againft Infant baptifm.

Nonejitemior trafgrejjto in interpretatione quam in Converfatione^ tertuldepudicit. c. 9. edit.Pamei.ipzg. 708. Tranfgreirion in Interpretation is not lefs than in Converfation.

Mr.Tambes fclf condemnation. Treat, of Scandiis^pa.^ 23, (^Adhominem)

With the fame fpiritat this day, do many fcducing Jefuits and Seminary Priefls bred of the fmoak of the bottomlcfs pitjfcan-dalizs many ignorant or corrupt fouls, &c. And no better are the ends ofmany other Hcreticks, as Socinians, Anabaptifts, Familifts, Separa-tifts, and the reft of the litter of grievous Wolves, as St. P aulcdih thcm^ Aii» 20. §0. that enter among Chriftians, and fparenot the flock.

Afid^

AA^^ ipag.'^^i^:^42.hcfaith\^And others who out of crafty reaches ^ndfubdolousin^ tent'tons^ for worldly AdvAntagcs^Afpiy rhemfelves to fa duce others. Of which fort n:> d^ult are rra-y Ewiffaries out of I'ofijh St'inina} ics^ Agcmiy (or Scpar^ition, (/^ other Seedjmcn ofTaics. Shall J take uf the A^ofllcs wJ/7; Gal.5.1 i-I would they were cut oifrhac trouble lis? So indeed jvc wifj •, but rry Text puts me out of hope 9 f attaining it in this life i andthercfoie I can do no more but only read their doom^that a heavy direful MO hangs over their keads^ which will asfurely jail on them as God is true.For how can it beothetwifcy but that Gods wrath fliouldbicaliforth againfl thofe that continue f radices again]} him as his Enemies / ( an any Prince brookjhe Sowers of Sedition ^ thefeduccrs of his fubje^lsfom their allegiance f the underminers of his Authority / if Claudius Cafar were Jo bloikjf}^ we fl: all feldom meet with fuch another. Certain itisy God will not [9 put it up:he hath proclaimed himfelf to be a God that wil by no means clear the guilty jthat he will repay them that hate him to their face : Let no man deceive himfelf^God is not mockrd:there is a trcafure sf wrath refervedfor allfuch Favors for 11:11 Jlje fame cup that Balaam e^ Jeroboam and]mxiti ^ Jambres, ^ Ely nas dranhjifSi^iW all Icducing Jefuites & inveigling i>cdaries,and promoters of Liccnti-oufncfs, drinl^of: The fvne judgement abides them •■, the fame Nell mufl held them.

And Tpzg.-^4(; .Remember that of Solomon, i'roi/.i4.i5.Thefimplebelievethcvery word \ but the prudent man looketh well to his goings.Bf not eafily credulous then of mens counfels : truft not lightly to their judgements. Try their fpirits; examine their Couifels and opinions before thou imbrace them. Forget not St. Pauls r«/f,Rom. i ^. 17. To markjhem which canfe divifions fy offences contrary to the doBrine which is delive-ed to us, ij avoid them.-For they that are fuch/erve not our Lord Jefus Chrifi^but their own beUy '^ and by good words and fair fpeeches deceive the hearts ofthejimple. And pag.^op. Let not thy T^eal be equallfor thefmaUer and the greater matters of the Law, Mat "23. 25. 2. Be not rafJ) or toofiiff in thy opinion, when it is about difputa-lie points'^fuch as hnefi and learned men do vary in, fo that it can hardly be difcerned who is in the right. Let thy conceits ofthy felfbc modeft, and be willing t9 learn fiom any one that which is Truth. 9. Be not apt to fufpeH anothers unfoimdncfs. judge not thatthoubenotjudgcd, Mar.7.i.Rom.i4.4,io. 4. Wherein thou agree]} with thy brother, profefs that,praLlice that with concord, and wait till Godjhall joynyou toge^ thcr in one mind, and one way for the reft, Phil. 3. i $, i ^.

And in his Epifile : Errors in confcience produce many great ewlsy not only ad intrt in fnens own fouls, but alfo ad extra in humane affairs.

Few there be that heed the terrible Comminationofour Saviour againjl Scandali^erSy and therefore are affccledas if by tranfmigrdtion they had C^mi [pint,when hefaid,Am 1 my brothers Keeper ? whence it is that offences are multiply ed daily s many fouls perifl); a'ienations of mind, Schifms,]ars and Wars too arife.

And pag. le-^. As a lame horfe when he ii heated willg9 well enough , but when he cools will halt down right: even fo an Hypocrite thsugh for a time he may go on fairly in his way,yet in Conclufion , likl-ly when he hath attained bis ends, he falls fowly. ( Compare this with my Expofnim o/Mac. 7.16. which he gain-faies.J

And^di^. 177. Tne Ordinances whereby the Jews were reft rained in their Liberty^ n\'re a yoak whirh they were not able to bear. Aft. 15. 10. But it is removed from OAr necks by Chrifis death, i^c. ^'opag. 190.

And in his Exam. pag. 101. iV9>v I pray you what was this yoa^j, AB. 15. 10. b'lt Circumcif:on ? a^your felf declare, and all thtLegailCeremonies ? ^c. (^compare this with his anfwcr to that Text.) TO

To the Church at Kedermln-

ftcr^ my dearly Beloved^ my Crown^ and my Joy,

^i?€i^lLefred be God, the

Father of our Lord

Chrift, who

called you a holy calling, and confirmed you in his Truth, and led you not into temptation, but delivered you from the evili , who hath gathered you to his Son, and kept you yet in himrand taught you to feck after knowledge, without the quenching of Zeal 5 & to maintain Zed^with-out defpifing kno wledge^tofeek after Truth in the way of Peace, and after Peace in the way of Tiutb, as knowing how neer they d vvel together 5 that when other of Chrifts Minifters more deferving than my felf, are made by their people even a-weary of their lives, I fliould yet be comforted in yourcon-ftancy, unity and Peace : that my greateft danger lieth ino-vervaluing my condition 5 and being more contentedin the enjoyment

To the Church 'dtBen^dleyy

my unfeigriedly beloved

friends in the Lord.

^^^M^ "^^ ^'V ^^'^ the

are committed to my overffght ^ did - -__, heartily congratu^ late your fnppofed felicity in yonr choyce of yonr late LeUn^ rer Mr. T. Jo were rve confirai^ ned to he very fenjible of your danger , when we faw their hopes frnjirated^ and the fparks of er-rour and difcord breaks out into a, flame ; being blown by that breath which Jhould have helpt to kindle our heavenlinefs^ and unanimous love. To this fenji^ bility we were engaged by many obligations. Tou are our Ancient^ our neercji and deerejl neigh-^ bours: As we are feated neererto^ gether than any two fkch Towns that ihave feen in the Land^ fo have we formerly held as neer ' familiarity and love, tVe were bound to lament the danger of our dear friends^ and to be fomewhat-fenjible of our own danger^ when the flames and inflexion was broke

Ti? the church at Kederminfter. To the Church at Ber»dley

joyment of you, than xhin^^toHt jo neer ns-^ hutefpecialfy to lay oneaith. And if the behold-j f^? heart the danger of the whole ing of your ftedfaftncfs be to Countrj^ the wrong te the Reli*

me fuch a folace , what a blef-liQg muft it be to you who do

gton. Lord

Cojpeli and interefl of cur ' Tet did I not jiirfor the poliefs it ? May not your expe- ! quenching of this fir e^ till I was cat^ rience of the happinefs of ftabi- j led forth by God and you : I had lily, unity and Peace, perfwade no reafon to trufi on myfelf tofi you to hold on in fo fweet 2i\ungratefull a work^: Tour Afagi-way, though other Arguments }y?r^^e3^/////ferj and many of your were wanting ? Is it a fmall feofle did again and again intpor^ mercy that you meet in one fo- tune me to the undertaking: your ciety^when others are parcelled mifled neighbours more importu* into many ? and that you can ned me to write i I expe^cd no meet in love, 8c take comfort in

one another, when others look ftrangely, and with jealoufieon their brethren? and that your folemn Affemblies are not cm-bitteredjbut you can publikely praifethe Lord with an unanimous joyfulnesjwhen others do vilifie, or depart from the folemn worfhip (where God hath the higheft honour ,& returns the higheft bleffings,^ orelfe they lofe all their comforts of it by the peevifti fcrupuloufnefs of their confcienccs, through miftakes ? Is it a fmall bleffing, that when others are a re-, proach to their profeffion, and harden the ignorantabout them

to

worldly advantage by fuch ala* hour: efpecially in thefe times^ when he that is againjifeparations and Errors^ is by many judged to be againfi the Commonwealth. If you find any thing difp leafing in the manner of my writing^ re-member that it was labour nnder^ taken for your felves : My great affliSion in Jo long diverfion from more profitable ftudies^ l^and perhaps fome fmall loffe to the church hereby^ hath been eccafio-ned by your necejfities. It is I that may complain. Ion may bear with a cracky in freely given coyn. I have been large in a Preface^ to let you fee fully the occafionofmy writing: ihi ufe whereof is known

To the church at Kederminfter. f To the Church at Ber^dley,

to their ruin 3 that your ftabili-ty and unaaimity fhould be convincing and winning?and make way for your counfels to the hearts of the ignorant? Not for your worthinefs hath God done this^ but becaufe he hath fet his love upon you. You are fons oiAdam^ and have naturally as erroneous and con-teatious difpofitions as others. I doubt not but you feel by the ftirrings of thefe corruptions upon perfonall provocations anddifcontentSj what pub-lick difcords you m'ght have been guilty of,if God had given your natures their own way^ and had but plucked up the floodgate of temptations. I look upon you as I do on my own foul : I rejoyce that God hath done fo much for me: but yet account not my felftohave attained (the race cndj but prefs on, forgetting the things behindj and looking to the duty and the Crown before .• I dare not fit down in an Antim-mian conceit ^ that I have nothing to do but exprefs my Joy and Gratitude. So do I rejoyce in what God hath done for

you

\tous ^ that l^now how much mif^

^ reports^ and Mr. Ts reputation

have taks^ ^^th men : though

^jirangers may ash^^ To what pur-

pofekall thif .<? It is no delight^

[full w0rk to Paul ^ to withfiand

' Peter to the face before thefa-

mom church of Antioch ; and

alfo to tell him of hh diffimuU-^

^tion^ and walking not uprightly^

and to pHhliJh in an Epiftle t0

theG2i\mim<l2Ai.i4^.)h0thhk^

and Barnabas d/Jfimilation ^

that even other Countries might

know ef their perfonall fault^^

\who were men fo famous andho^

\nourahle iff the Churched: And

^yet the increafe of errors^ the pre-

^valency of falfe teachers^ and

the firange hack:fliding of the

Galatians from the truth^ as if

they had been bewitched^ did

make all this both lawfull andne-

ceffary. If when you have imparti^

ally Jiudied this example^ with

the ordinary languagq of the

Prophets^ of chriji^ and ths A-

pofl^^^ ^ ^nd the occafion of my

fpeech^s^ you ^iall yet fee caufe to

blake me for fharpnefs ^ i refufe

not to bear the blame : I am like

enough to be faultyy whenlthink.it

my duty. Only be intrcated to

C a ) lay

'lo thcChnnh at Kederinin(ter.

you.- yet dare I not conclude iliat you aic pad all danger^ and that I have now no more to do for you but rejoyce in your felicity. Your are yet but in the way ^ the Crown is not yet on your heads: You are yet but in fight.'Overcome and yau are Biciied indeed. If you continue in Chriilj then are you his Difciples indeed:if the Apoftlcs had need of fuch cautions^ and to have their comfortsgiven out with thelimitation of fuch con-ditionSj how much more we? what glorious Churches hath Apoftacy demolifhed ? How many5 many, many of bur dearcft friends, thatfeemede-very way as good as our felves, hath God fuff^red oflatetobe the fhame of their profcflion ? efpecially if the judgement be oDce perverted, what finfohai* nous that wil not feem a vertue? the killing of the Saints will be doing God fervice ; Yea and the cafe feem fo clear, that they will wonder th^t all men think not as they ; and think them fpleenifh or ungodly that will not offer facrifice to il/^rx^ and keep holy-dayes for it. For e-

ven

To the Church at Ceivdley.

lay no jiinUs of mim upon the CitHJc of Chrifi , and then I care not. £ am not very ambitious of ftJnding right in your C" jleem^ jo that chnfif truth may hut fo fland right. Remember that the qaepion is not^ Whether Mr. T. or l he the mjre learned^ or godly ^ or which of hs moro time-ferving^ and ivhicb more faith full to the trnth.^nor which of us hath done and fuffered more for it ^ nor which of us hath the more clear and peircing under* fianding ^ or which is theloth^ er to mifguide you^ or the lik§li^ \ er to be mifgmded ^ nor which ^aimeth more at advantage in the world <? ^udge of all thefe^ asyoti fleafe^ for me: Or rather judge them not all: But the quefiion \ is of the Church-memberfldip and ; Baptifm of Infants. He confejjkth !^/>^f t All ftiould be admitted Church-members by Baptifm^ but denyeth onely that [ Infants are Church-mcmbers] andyet confejfeth that [ once they were] ^n^^A^^[of theuniver-(ill vifible Church] examine well horv he proves this Repealed. I.J challenge him here^ to name me one particular Church [ fmce

To the Church at Kederminfter,

venthofe merij vvhofe Fathers killed the Prophets ^ and they built Tombcs ( in honour oi them ) and faid^ If wehadli ved in the dayes of our Fathers^ v/e would not have been partakers with them in the blood of the Prophets {Mat. 23, 29^ 30.) Yetthemfelveswillatthe fame time out-go their forefathers. Ye?3 2iyhH whoisrai-fed to deftroy a perfecuting family, will be prefenily partaker of their fin / Oh dear friends, be very jealous of your underftandmgs 5 forifthofebe lofl-, all is loft with you ; If the eyebe d^ik, how great is that darknefle ? If my own Brother did but think he were bound to kill me, he would do it without fcruple, and thank God for his fuccefle. And {o ftrangely uncurable is this difeafe, that be there never fo much Zeal, Yet neither Arguments nor miracles will convince men, as the Pharifees example fhcwes you. Abhor the impenitent opinion of them 5 who think the un-derftanding uncapable of fin. You are yet but learners in

the

To the Church at Bewdley.

ftnce Adam, eithr of '^ctqs or Gentiles^ tvhere Infants were ?tot Church^mmbers ( ;/ they had any Infants) till 200 yters ago. 2. And I challenge him to name me one man that was againfl^ or did once quejlion Infmts Church^ memberjljip jrom the Creation^ till ^00 years ago (^according to hk oivnfalfe computation) or till 203 years ago and lefs^ {according to the truth. J As far as will Jiand with modejiy^ I mal^e thcfe' two challenges to him. And for yoH^ Idejire youhut impartially to copfider^ if chriji had revoked Infants Church- Memherflyip^ whether it be pojfible that no word in Scripture jhonld once mention it .<? twr one Apoftle either qaeji'^on or dijcover it <? or that the Jewr^ i. who were in prefenf pojfefion ofit^ 2, j^nd were fo. hainoufly offended at the not cir-cumcifing of their Infants (Aft. 21. 21. J ivonld not once open their mouths to ohjeB againfi the total unchurching of them^ which was an hundred times more / Ih.tt f7eith:r the believing ^ews fbould once fcruple it^ nor the unbelic^. ving charge it on chrifl : mr theComcil^ Ad. 15. reveal it.. (a 2) Evm.'

To the Church at Kederminfter.

the myltcries ot Chrilt : unable to deal with manyafedu-cer; They are Devils abroad in the fhape of Angels of Light : and wolves within^ that are (hcep without. O let it be known when I am taken from you 5 that it was thein-tereft chat truth had in you^ and not meerly which I had^ which kept you in the truth : and that the Lord of Peace himfelf was the foundation of your Peace. The laft Epiftle which I wiote to you J thought would have been my lai>. In it I gave you that advice which I beg of God to write upon your hearts. Part of it was ill taken by Mr. T. which hath occafioned the latter part of this Trcatife. You are fully'acquainted with the occafion of the whole. For your prefervation and our dear neighbours of Bewdky did I engage in this unpleafing bufineffe. You importuned me to it .• you folemnly fought God before our Difpute for ftrengtli to my weak body^ and difcovery of his truth: By the hearing of it you are

con-

To the Church at Bcuvdley,

Even whm tho\e that taught Cir-^ atmcifion^ did take it forgran^ ted tkut infa?:ts were Church^ members^ or elfe they could vot have fnjd^ they f^njibe Circtim* cifed. Is there apojpbil/ty in all this^ if Scripture be perfe^ ^ JSlay^ that the Apojlle Jkould tell them^ 'I heir Children were Holy^ and the Lord Jefus leave as hiswill^ that we fiiffer them to come to him^ and forbid them not^ hccaufeef fnch is the Kingdom of God ^ and was much d/fpleafed with thofe that kept them from him : whichfiews that it was then a k^own truth that Infants were members &f Gods Kingdom^ and therefore vijibly members if the church 5 and that on this ground the Di" fciples fiould have admitted them. Turn over your Bibles^ and find where chrifi or his Jpofiles have faid m much^ or the hun-dreth part fo much^ again(i our admitting Infants Church-mem^ bers: and then confider which way you may fafeliefi venture on. Its true^ he faith to theaged^ If thou believe^ thou maifl be baptized: Andfo hefifith^ He that believeth (t)all be faved 3 and he that he-lieveth not JJjall be damned: If

yet

To the church at KtdQrmmdQr. I To the Church at BeivMey.

confirmed .* For which bene-Ue^ thk extend not to Infants^ fit you thought it your duty to w^^^/'W^ the other ^ l^hatgreat return as folemn thanks to j comfort would follow thk concha God, If temptations (hould J?^^?, \^t hat all your Infants art be renewed^ 1 doubt notbutj^w^ of Chrifis vijihle Church] the remembrance of thefe that men floonld bend their mti will be confirming to you. But fo to prove it ^ Do younot kstow left it fhould not fuffice^ Ctejthatto ievifibly in or out of the God hath compelled me (a- Churchy fs all one (^ vifiblyC(?r

gainft my ftrong refolutions and refinance) to prepare you

to our judgement) to belong or not belong to Chrtfi and Hea^

this Prefervative ^ and leave it j ven .<? Js it worth your fo hotdi in your hands^ that it mzylfputes^ as to turn the church into teach you when my mouth is^fuch dolefull diftempersby it^ only flopped with, the duft. ThQ\ to prove that your dear children Lord who hath forced it from I are no chrifiians ? And can you me, make it a blefling. '^wt^prove that Chrtfi will fdve thofe let me ftill intreat you, that I ^^^^ ^re ;^<? Chrifiians ^ noDifci

you make thefe the fmaller parts of your ftudy. Read far more the laft book ( of Reft) which I wrote for you. Get to heaven well, and you will fee through all difficulties in a moment. To this end, preffe on wiih painful-nefle and patience .• fpend not all your tiine (as fome do} in feeking for aflfurance, and comfort: but far more in mortification, and advancing of your graces. As delighting in God is a duty, be much in

it:

ples^ not fo much as vjjibly or feemingly fuhjeUs of his King-^ dome .<? Trove it if you can. When I behold the fcandals and inhu^ mane dealings of the aged^ and their wilfull obduratenefs therein (even that feem godly) itmaketh me almojl conclude oi Bucer on Mat. 19. [that no one ageaf-fordeth Heaven fo many Citizens as Infancy. ] At leafi if probability in this will notferve^ youmuftfhut out all'^ for you have no certainty of the fincerity of the aged* But all this is morefuU

0 the church at Kederm infer.

TotheClmrch jtBcrvJley.

y oper/ed in th?f lojk^ which as]or yourfdk^^itvpaswitte??^ and the firfi occafton oj il undertakeri^fo to yuu I commcndit^ hefecching the fithcrof lights to (hew)m whether it be true or falfe\that if it befonfid^ yon niity receive it 3. if not ^y oh may reje& it: if you cannot reach to dij^ ceryi'-i th At yon may havefome mo* deji regard to the judgements of Gods Mifiijiers and churches in all Ages of the world-^ a fid may in t he mian time maintain the Chnrchei unity aud Peace 3 and not dare t^ venture on new dividing conrfes in

it; but abjoy is parrofthcRe-wardj leave it more to God.and cjmmit your fouls to him in welldoing. It is not ingenuous to look more aHer the Reward than the word rand to complain more of God for not doing his part in givingjthan of ourfelves for not doing ours in obeying. Love more, & fin lefs^and make that your daily ftudy , and you

will find it a fpeedier way to

comfortjthan to fpend all your

time in inquiring after Marks of

Grace. "In: prevalency ofchrifi

fl&mll Interrji in yonrfcids above ' uncertainties. Sure Iam^ that when

all the intcrcft of the flejJo , is fal- U'ou come to heaven^ yen wiUnot

moft^ the only Mark of Gvicc^^ findene there that was againfiihe

as being the very point wherin ; Baptizing of Infants^ tiUlefs thin

fincerity doth confift. It fhould } ico yearsago^ for enght thatM.

bctherfore the chief ftudy and

labour of your lives, to weaken

the flefhes intereft, and ftreng-

then Chrifts. If I had but one word of counfell to give you while Tlived^ that fhould be it. The three Princes of the Ring;-dom of the Flefli. are Pride.

T^or I have yet difcovered in Any

credible Hijiory. If the Book^feen^

tedioHf to yon^ Eeidhutthetwff

firfi- parts, The reji are hutfuch

vain contendings ^ which if we

^jould write againji one another

twenty times^we werefiilllike to be

I guilty of It is the horibur of a Scold^

Senfuality, and Covetoufnefs,! net of a Cbrijiian^ to have the laft

whofe objefts are^honour^plea-fure, and worldly Wealth. Get down Pride, and you have got down the chief. Think not him

the

wcfrd: I aw not ambitious of that honour, IfM, T. write again^ if I be alive , and he convince me^ yon floall hear of my recant atim 5 ifT I j^dgc

70 theChnnh at Kederminfbr. | To the Church at Eiwdlaj.

thebeftChrinian that can talk beft; but h'm that can lovg thofe that Height, defpife and hate himyind can eafieft put up ill words and flrokes , and hath learned of Chrift to bemeek 8c lowly. This is a hard lefTonto thecarnaJ^but it mud be learnt: and will fweeten the life of him that hath learnt it ; when the proud are tormenting them-fel ves by their paffions. Volup-tuoufnefs is brutifhnefs : yet a fin that millions are undone by. There is no one way, by which men are here more deeply guilty, and without remorfe, than bypleafingthe tafte in meats & drinks. - Make no provifion for the flefli to fatisfie its lufts. And for the love of the world,! hope your low eftates, and the afflifti ons of the Church, will fo im-bitter it to you, that you will never fcek great things for your

judge U vuin^ like the reft of his writings ^ycuJI)dk^0XP bj myjiknct ihdvc heard alreadj what iHcanpiy ' I doubt not but he can get more /z?4

and Paper^ which n the hpftpart of his Bookj : and rrhen one angry tvj-^ man can find rvords againji ano* therfremmorningto nighty ninch more may a man of learning find fomervhat tofayfiill'^ as you may fee by theftill unwearied writings of th e Papiftf, If this much will not undeceive the mifled^ let them for me be deceivedftill : for ntnUitudd of words are unlike, to prevail. For my part^ ihavefatisfiedmy Confci-* encein this much: andlkpowthe rooted will fiandfafi^ and the z^^* proved wdlbe made manifeft, h* for the reft I leave them to God. I hear Mr. T. blames meforpuhlifli^ ing this without acquainting hint^ and asking him whether hewonld own his words in the difpute. But Hath he not called for it^ till I

felves. And for fetting up the I could in confcience beftlent no Ion ^^. .^ _ , , _ .. g^Y^^^^j^ itnotaseafie formeto

write for all fnen toperufeit^ ai him^ 2. If he had recanted any thingjhefljould have told me. 3. And have recanted as publickjy as he fe^ duced. ^.Did he not thanks God (in

kitereft of ChriftjT^y^e but God in chrift for your only Happinefs and End^ d^ chrift as Mediator for your only Saviour andftipreme Lord^and you are happy for ever. I have fully proved toycu, that the faith

which is the condition ofjufti- your rnlpit) that he had delivered

fication

N^

'10 the church at Kederminfler.

ficationand Salvation^ is your hearty Accepting Chrift for your Soveraign, as well as for your Saviour. And that the Gofpel or New-Teftamentj is his new Law, containing precepts and threatnings, as well as promifes ind narratives. Thefe are not idle notions: but truths which have mighty influence into heart and life. Though I would not have you take old errourfor new Lights yet muft every true fpark from heaven be welcomed withglad-nefs. The Lord be your Teacher : And for me, I defire no higher preferment on earth, than in faithfulnefs and fucccfs to be imployed under htm in promoting your Faith, Obedience, and Salvation.

Tifurs (vphik your Traycrs can continne my Com-. mijjion)

Kichard Baxter.

To the Church at Bewdley.

Not hi ^^g but fofmd Argnniznt ^ ■ .5. And in pint rGqHire mc tojljew his a-hfurdities .«? ihe Lord of Truth andrcace^ vphoisLovc itfe'f^ reduce you all to Truth^and Peace^ ar:d Love^ and maintain the integrity of thofe who areyetjiedfaji 5 d^ k^eep youguiltlcfs ofthefcandals anddi-Viftous of this age 5 that we may en -joy the comfort of unity and amity according to our vicinity ivithyoH on Earthy and a more perfe^ unity and amity in Glory.

So heartily prayeth an unfeigned de-firer of your hap* pinefs^

Rishard Baxter^

The

The trueHiftory of the Conception

and Nativity of this Treatife : being the Authors Apology for his atteinpt of this unpleafant task.

Hough to acquaint ihi world with the paffagfs of tt^ -pilgrimage ( even tkofethat are of far more remark;^ able^ualityjwoitld favour of vanity yit betngnot wor* thy their notice^ that ever there wasfuch a perfon as 1 inbeing'.Tet Mr.Tomhtihis frequent mijreports^and his accufations of VcnomCf incogitancyy unadvifed" nefsyfpleeriy not loving the truth^ nor himy &c. require me to make a faithfull report of what may concern the prefent controverfie^ and to let the world fee how it c$mes topafs^ that I who have written and preachtfo much for peace^and againfl the furious quarrels of this Age^ and hend allmy fiudtes to find out the way ofpeace(with trnth')and am fo much for toleration of all tolerable differenceSy jheuldyet he drawn into this contentious workjuite contrary to myfirongeft refolutions 5 to the wictfHng ofn^ fhort an^ precious time^ the grieving and wearying of my own mindy and in all likelihood the exafperating ofmofl Viffenters,

When I was firfi called forth to the facred Minifleriall worl{^) though my zeal was firoHg j and I can truly fay, that a fervent defre of winning fouls to God^ was my motive : yet bein^ young^andoffmall experience , and mgreatreading (beingthenaflranger to almoft all the Fathers^ and mojiofthe Schoolmen) I was a Novice in k^owledge^ and my conceptions were uncertain^ jhattow and crude : Infome miftak^es I was confident^ andoffome truths I was very doubtful andfupicibus* Among others, by ^ ^ (b) that

that time I had baptized hut two Children (at Bridgnorth j I begun to have foms doubts of the lawfnlnejs of Infant-Baptijm. lyhereupon I fiUmly forbore the prafiifey and fet nty felfy as I was able ^ totheiiudyof the point. One part of wj temptation was the VoCirine ef fome Divines^ who run too far in the other extreanu I had read Dr. ^xxr^tt^and (^fowe yetrs after') Mr* Bedford/or Baptifmal Regeneration , and heard it ti e toyywion prayer^ that God would blefsBaftifm to the Infants Regenerati' on(^whi€h I thought they had.meant of a Real^ and not a Relative change) I foon difcerned the error of this dodrine , when I found in Scrip" turethat Repentance aud Faith in the aged were ever prertiquifite ^ and tbatnow^ordofGod didmak^ that the end to Infants which was prerequi' ' ftte in othtrs 5 and thatfigns cannot by moral operation be the Inflruments I 9fa reall change on Infants^ but only of a Relative , and that to dream of a Fhyfica! iHlhumentality^ was worfe than Vopijh^ and to do that in Bap--tifm^ which Xranfuhjiantiation hath done intbe Lords Supper , even to tie Godtotheconjitint working of a miracle '. For as hmcdus faith^ B^I-larm. Encrv. To. 3. 1.2. c. 3. [^external Baptifm cannot be the Phyfi" iaU inhument ef the Infufion of Grace h bee aufe it noway hath it in it felf, i AndasDxnxiiiconu B:llar. ad To. 2. Cont,4.p. 238. [By the eommoneft rule in ?hyfck,s^ corporeal figns cannot work^ and make an imprejjjon upon incorporeal fouls.'] And I knew that they wk9 faidthey workl Hyperphyftcally (as if that had been a tertium as to the nature of the caufaltty) were men that underjUod not the difiinUion ofPhyfical and Moral caufation, ^i Suarcz, R-UviOj Schibler and all explain it. This error therefore difcovered^ made me the more jeakusof thereji of the doSrine (^as I fee many ignorant ones do at this day : when they d$ but tbinJ^theyfind men mijiakiffg in one thing , they^are ready tofufpeB that they err in almoji all ; andfo they turn their cars tofeducers^ and lofe their faith through prejudiciall conceits of their 'teacher^.') And I was un* happy alfo in my acquaintance (^as to tki^) converfing with thoje only whofe hearts were better than their heads^ fufp. ^ing things becjufe impofed^and were greater helps to my affe&ions than to my under ft anding, let did I fcarce open my doubts to anyy leji it might caufe them to fnatch up that inconfidtrately^ which I was but confidermg of ■: Vponmy firfh ferious jiudy^ Iprefently difcernedy that though Infants were not capable of what H before-expreffedy nor of every benefit by baptifm as are tleaged^ yet that

(tbQjj!>M£J:a^£bl£ofjhtpm^ : Ihatitynight beafignto enttr

them Church^^members^^^ their Dedication to Chriji^ and en^

gage them to be hts people^ and totak^e him for their Lord andSavicur^and ft

fo to confer on them remijfion offim^ and what Chriji by the Covenant pro-ifjifeth to the Baptized^ Qlhovghyet themfelves underjhmd not this j even f as vpe put the names of Infants in Bonds er Leafes ynhich they can ndther I read nor l^ow of<.) And withall upon fearch itfoon appeared to we undeny^ ^ able^ 'That it was the will ofGod^ that the Infants of Believers jhovld be admitted members of his Llniverfal^niibIc_Church : Jhefe difcoveries did {juickly fiay mf 3 and Jhew me more probability for Infant Baptifm^ than was againft it, (^And thefeparating^dividing^fcandalon^ courfesof alltf}^ Auabaptijis that I was acquainted withy their Ignorance and proud felf" efieemy and defpifmg the pretioufefl Miniflers of Chrifi^ did deterr me from ajfociating with them^ andfo k^t me out of the way of further temptation) Tet did I remain doubtful Jome time after^ by reafin the Scrip* turefpoh^fo sparingly to the pointy and becauferny apprehenftonsofthofe things which in themfelves were clear and certain^ remained crude and weaktill time had helped themto digeft and ripen. And the many weak^ Arguments which I met mth in the words and writings effome T>ivinei(j^ wkjch I formed moft of the fame anfwers as Mr. T. //•w doth) were not the hfiflumbling blochjn my way, I refolved thereforefilently to forbear the pracfifey while I further ftudied the point. And being more in doubt about the other Sacrament than this^ I durfi not adventure upon a full ? aft oral charge^ but to preach only as a Le&urer^ till I were fully refolved : In which ft ate I continued where I now amy till I was removed by the wars ; ftill thinking and fpeaking very favcnrably of meer Anahaptifis. Being at GhccAawhenMr, Winnds bookjtgainft them came forth^ I fpo^fo much in extenuation of their error^that my confcience hathfmce checked w# for it y left IJhould be a means thereby of drawing any from the truths though I did difcover my own judgement to be againft them : As Vodlor Taylors Arguments dclib. Prophet, have done by tcomany* Ihefemy former weak^mffes^ I acknowledge to my ihame ; and therein do hut imitate Paul, a better man^ who confejfed himfelffometimefoolijh^ anddifvbedi" ent^ &c, and that he verily thought he ought to do many things againft the ' nameofjefusy&c. And I admired to find that learned holy Reformer Z[iin^\u9\Jafterward the mall of the Anabaptifts) to ieUMrJiis^expe' Yunceinthevery like kind, and that ^s cafe and mine were fo neer the fame^ that by Arguments giving too much to Baptifm^ he was driven quite to deny Infant Bapttfm (there he went beyond me ; but thenfo he did alfe afterward in his powerful oppofition to that error^asyou may fee /«Tom. 2.'pag. 63. asl have tranfcrihed it before my Appendix, And why Jhouldnot I as freely eonfefs my infirmities as he .<* who jet afterward^

[poke ntorefljarpiy ttgainft their diclrine^fra^kes^ and ptrfoyts, thoft ever J m^'an to do^ for allfome will Jo much cenfure me as bnter ( Asaly did Luther, Calvin, BullingcrjRhcgiuFjWiganduFjSchlufrdbiirgias, -ppixb the reii afthofe Inl^ learHed Keforwersy vrhofe fharpnefs I do ^romje to com/fljort ofy fpherel ayn]udgedni^li jharp') Ifawthen Anahapti[hy hit in ths feed and egge 5 and who then could difcern what the tree andfnat •would prove ? Butthey that now fee it at the liature of Ranting (againfl which an A^ was lately made) may eaflyer h^ow it. He muji be a good Thyfician that kvowsfuch difeajes in the firji degree , and can difcern a. Cancer when the tumor is no bigger than a peafe 5 but when it dtvourelh th^ found contiguous parts^ then an)' man may know it,

Jhe Garifon and City of£fOWQX}tTy ( where 1 li ved next) was almoj: free from them when I firj\ carnl^uFer^ and a good while after: But while wefleptj the envious man fowid thefe T^ares 5 and our tendernefs of tbem, as godly people y caufed us atfirji the more remifdy togainfay xhemy audfo ti.eir number to increafe : 7ill at lafl they got a federated jccietVy anddefpifedtke Mimjiers^ andgottf3em[efvei_aj^apjfieachersy iomc $f which we before ejieemed godly men^utl^ewto be fill) men to become 'tea" chers. AH this whi/e I had no conteji with them^ much lefs any falling eut. For few of the Souldiers had tah^n the infediony they being many of i hem the mojifohcry (Uyed nieny that I ever met with in any Garifcn 'y and had a reverend efieem of the counfell of their 'teachers (which being returned home they doyet continue.) But it was fomeyounger people of the City that were then infeGed mofi. At laji one Mr. Coxe ( an Ancient Mmijier^of competent learning and parts) was fentjrom London to confirm themy which when he had done awhiky he was defired to depart. After that he came down afiscond timcy and becaufe he would notpromife to leai e the Ci^ ty and come no moreytke Committet didhnprifon himywhich feme ofkps par^ ty gave out to be procured by me : when I can truly fay that I never fpcke word to put him in prifony hut (at the motion of Mr, Pinfon) didfpeakto get him out. In this time I defired that Mr. Coxc would entertain fome difpute about our differences: which wasconfentedtOy and begun by wordsy and afterward we agreed to follow it by writing: But to my firft Paper I €ould never have anfver(^faveto th.' extennpora^e writing before at cur weeting) and fo that labour ended. In which difpute my zeal for unity and Peace was ft much greater than my zeal againji Rebaptizingy that I refolved'to difpute thecafeoffeparationfirliy andBaptifm nr^tiprofefjiney that if they did not hinder the Gofpelly and fm againji the plain word hy DivifiQnsi IJhould eafily bear with any thai differed from we in the point

$f

pfBuptJfnf, F(fT Mr. Coxe taught them (^andit yens prefentlji fwailowed^ I that our Mifjiflers^ being unhapiztd^ %en indeed no Mimjiers ojChrijt, ^ find it was urJawfuUtq hear them^ 9r tojojH with our people (though never fogodii^bscaufethey were allUribaptizedperfins^ which dolirmebegan to fvake men to look at others as Pagans^ and to break^all to pieces , Jo that the Kebaptized husband would nut pray with his Qfuppofedly^ unbaptized wife.

Before thefi flirrings I had never (jotny remembrance') wed led with theM in the Vulpit. Till at laji it pleafed the Committee and Governorj difcerning the inconvenience^ and the danger oftheGanifon^ to defireniey as being my duty^ to Freaeh on thatfubjell ; which before I would refelve todoj I fet my felf more ferioufiy tothejiudj if that point: I read all the Books for P^ehaptizing that I could get \ I daily begged of God^ that hs would notfuffer we to err^ or ever to be an tnjvrument to oppofe any truth : *itll at lafi I arrived at a full YefolutioHi and God (hewed we more for his truths and the weakpefs oftheoppofition^ than 1 had ever before attained^ , though defired and endeavoured. I had before in all learned mens compa." ny^that were likely to inform fw, ohjeUedagainfi Infant Baptifm (where I faw no unfetled Chrijlians that might hefoaken by my obfe&ions) When Ihad after thefe preparations and inducements^^ Preached many Sermons ' againft feparationy and G&verning the Church bj the majsr vote of the we^nbers^ and Kebaptizingyand for Infant'Baptifm^ it pleafed theCom^ mittee to fend me their defiresy that I would Print thofe Lehuref* This meffage they fentby Sir Kkh, $kc^ngton (that truly gracious humble ' Saint y nowinUeai^n j who>fi I mention in loie and honour to hisname^ whom God removed from the evil! to come) and Colonel B:irkcr (with whom Hived) being then Governoury and 7ny fpeciall friend* Though they might have commanded from ine any thing that I could well perform ; andthoigb I had unmannerly denyed them the //% reguejlh before ( when they defired we by CoL Barker, and Mr. G.^orge Abbot (now with God) to Print ma-ny tenures on another fubjeB) and though thefe Leiiures had colt me msre ^ labour than ever I am hk^ to befiow upon any again : yet did I againy though unmannerly y as refolvedly deny them this requefi al[b ; pmly be-caufelthenpurpofedneverto have appeared in Prints, efpecially in that quarrel: which as I judged to be of the lower rank y fo lejieemed many of them to be Go Uy pe^^ple whom I mufi contradid 5 And though I k^ow tl e godly jhould be injirn^ied and reproved as well as others ; and nev^r gjven -up as uncurable becaufe they are godly ( for who Jhould receive reproof and information, if not th^y ? and whofe fouU Jhould Minifiers be more

tender, r

tender of^ even reproving thentjharpjy^ rvhen need requires it^that they wpy he found inthe Faith <' JTet did I find thefe men generally Jo tender-ear'^d, and inpatient of any difcovery of their Error (though I had done it hy nieer Argument without ayiy reproach') that it did hut hurt them^ and fid them with prejudice againfl the Speaker yfor they tooI{himfor an Enemyy if notaperfecutory that told them the truth ; partly^ hecauje it would have been a great VolunWy andlwasfenfible of the vanity and hurtfulnefs of filling the world with too wany Books. Butfpecially hecaufelbadfo lately tn the point of Baptifm been refolved my felf 5 and knew not but fomewhat might come forth which might Jhakl ^^^ again, So far was I then from being intemperate againjt them 5 andfo far am I now from that rafi^ nefs and tnconfideratenefs^andwant of love to thetruth^in this cafe^ which Mr. T.fo accufeth me of, Iconfefs^ I am as likely to be igmrant as anO" ther:but ifljhouldfay I am unwilling to know the ituthjJhQuldlye againfl fny Confciencey and continuallpraBife \ when my thirfi is fo unfatiable andexeejpve after it, and my timefo wholly fpent infeek^^g it^ that I could well forbear to eat or (leepy ifnty frail flejh could be without it, 7 he Argn^ tnents that I have managed iv this frefent treatife, are but two of the twelve, which I handled in the forewentioned Ledures, 1 left ont all the refty partly becaufeiheBookwouldfwelltoobtg, partly becaufe my time and jirength is too little for tedious works ; partly becaufe my Auditors did ma^ ny of them hear them, for whofefak^ 1 chiefly write 5 but chiefly becaufe (?-thir metrhave handled moft of them already.

After all thisi when the bufintfs did not flop at Baptifm, but the infeiSi^ en was got nearer the vitals of^hriftianity, and thepulfe of the Nation fo evidently Jhtwed that it had tainted the Arterial blood andfpirits, that a. mean Fhyfician might haveprognofiicated the criticall iffue which we have feen and fdt , and when fame told us that the Army was not the freeftpart of the Land':! being invited thither by my much Honoured friend Col.yNhsL-^ ley and fl)me others, upon the advice of the Adinifters, I accepted the in^ vitation:?artly becaufe many of my deateft friends were there^whofefocie-ty had formerly been delightfullto me, andwhofe welfare I was tender of, beingnten that had a deeper inter efi in my affeBi^ns than any in the world had before that time ; and partly becaufe I believed Mr. Vines (Sermon, March. 12. 16441^ [ If they had no Freachers, they would have too ma^ ny,and the Countrey would favor of the Field VoCfrine ; ] And I am not afljamed nor afraid to fay, that the difcharge 9f my confidence tn doing my befl to prevent the Evil which in this hath befaln us, was not the laflor leaft oftny ends therein : And though there

were

ycere far more eafc and fafety, and content, a-W gain (then) to be found in Cities and peaceable habitations 5 yet I doubt not if others of the Mini^ firy had done as much in time '^(^asfome did) our calamity in an A by this wight have probably been prevented ; and our eyes might never havefeen thofe EffcGis of Error: Alas yto fit at home and accufe poor Souldien oftr-rors^ when they had few or none to teach them better^ was not the way of ■prevention^or of cure t Ihey are men^ as we are , and not bred up in Lear* ning and Academies : nor capable of refijung the temptation themfelves^ andofrefolving all the Komijhfcruples which J efuitical wits had hatched anddifperfed through the Land: and when qiiefiions come among them, and they have not able 'teachers at hand^ they mufl learn of fuck as ar9 next them^ and have mofi interefi in them. Some will fay ^ they were vi^ elentj and would not hear nor regard \ which for many I cannot deny: Buty alasy we meet with manj fuch in our own Congregations , andyet we dare not give them off: And for my own party for thofe two years that I was a^ wongthemy 1 found a II friendly acceptance and reJpeSf^ and never fell out with one man among them. And though many that I converfed with were a,gaiHji Infant-baptifni^ and I had frequent occafion of arguing with them^ yet did I never fa II into any pafjionate contentions with any j and for the niofi party chofe weightier points to confer on,^ So that hitherto I was not fiViolent and RaJ^j as Mv.-T-accufeth me.

But to draw a little near the occafwn of my trouble : Before this y being in great weak^efsy and forced to repair to London to the Phyficiany Mr; Tombes ca^tie into my garters (at the Houfe of my dear friend Colonel Sylvamis Taylor ; ') and having greedily read over his Exhortation and Examen a little before, I was glad of that opportunity for my further fa" tisfaUiony fuppofingthatwkat more was to be faid againfi Infant-baptijm^ . I was as likely to hear from him as any, 1 urged him therefore with the very fame Arguments which in thedifpute at Bewdcly I managedagainji him (fron Infants Church-member jhip : ) to which be gave me fuch feeble Anfw^rs y and I found himfo confident when he had nothing to fay whick feemedto me of any momentythat I quichiy gave over;being ynucb confirtued^ . when I underflood that the Champion of that Caufe had ?io.more to-defend it, Andyet though I had ufed this Argument with himy and none but this fo many years agOy Mr. T. was not afraid to tell themin the Vulpity that he could never k^ow my Arguments till theVifputeyandthatl hidmy weapons till I m^^fit to (hike hj^ay though he had alfo feen fome Notes of my Argu*-mentinthefo^rementionedLj^uresy where thij was thefirft. .

When the Wars wereotdedy andlreturnsd home to vifn my friendsy the

pofh-:

/'fo/'/f 0/Bewcilcy vr^te dejtuuteof a Freader jor their Chafel^ and Mr. William Hopkins ( uow yvitbChrijl ) aume to me to ask, my adiict threhi'-, celling vicibey-ineremot'miedio Mr\ Gcrec, and Mr, ToTrbcs, hut the latter h^ was fcrupulous ab'jut^ hecuufeh^' was againji Infant" tdftifw. My a^iJyrerwaS) that 1 judged Mr%T. apious atle man'^and though he ware agajnji: Infant BaJ>tifnjy jet heivg Orthodox in all things €lfe(as I then thoight he was) and the-point butjwallj and I hoped he WiH a peaceable temperate >»any 1 was perfwaded it would remain but as a dif' ferencemOpinicn, and that he would not wak^ any dijhrhance about it^ nor ( as the ignorant fort of them do^ labour to propagate k is OpinicHy and to make parties and diviftons among the people : which I told himy I the rather believed y in that I had heard that he had promifed in London to be^ filent in that p^int^ except any came into his place to Preach againji him : . and therefore I doubted not but he would do Jo with them: and that his farts andpiety would be more advantagious to them^ than his different 0-■pinicn (thifs filencedby temperance^ would be hurtfulL ibis was the grea^ teji wrong that ever I knew I did to Bewdley , andijlbe guilty (as Mr.T. charged me) of making a Schijyn among them^ it was only by this (though yet 1 believe not that wy words had any great influence into the bufwefs,') fFhenlwas returned home^ I more rejoyced in Mr. T's Neighbourhood^ and made more ufe of ity than of mofi ef others: and accordingly defired and enjoyed his affijiaacey for which I return him unfeigned thankl» And rtkenjoyne godly Divines that were acquainted with bis carriage of th^ hufnefs in London) did tell me he was a man very proud , and bad far higher thoughts efhimfelfthan was meety I did not believe them^ butjfiU defended him. And leafl my touching that Controverfie^ though at a di^ (iant'e j wight irritate him to fall upon it , I never fpaki one word in wy Congregation of it (to my heflremembrance) to this day^ for fear of giving any occafwn of difference. Tet he writes in his Letters to me^ that \niany told him of my by-flings at hi}ii] which I never ufed either diredly or indi-reGly. 7 he only paffageobjeded that I can hear of^ is thit'^ that I once told

I nmt the danger of thinking themfelves found Chnjiians becaufe they are baptized again^ or are of this Church or that Opinion, And is it not bard that I may not fay this much to my own Hearers ? 1 had hoped Mr. T. would kavefaid as much himfelf. He hath an iilcaufe or an ill mind that cannot bear thofe words : therefore he (houldfirft have taught the Report^ ers to ohey the ninth Commandment:, before he had entered them into tbefi difputes. IVhere everl fell into Mr.T's company ^^ either Ifiunned any dif eonrfe on this pointy leji it fi;ould turn to contention j or elje. I laboured but

to

toperfwade him of the difficulty andjmakefs of it, that m might he content ted to differ peaceah!j/y where we could not clofe. But I could never cof^ vince hint of either ofthefe: but hecwfidentlyftill fiffirmed that it was ea^ fie andfUin^ arA of greater moment. I reply ed , that if it were foeafey then fo many thoufand learned godly Vivinei in England^ and through the ChrijUan world^ would not all be ignorant in it^who were as willing to k^ow the truth as he , andfiu died , ana prayed daily that they might know it* 'Though they may err ; yet hardly fo generally in fo eafie a cafe. To which he anfwered^ that they all erredthrough wilfnlnefs^ or meer negligence : as the Lutherans did about Confubfiantiation* Let the Reader judge of this anfwer as he fees caufe. Fir nty own party as I told hinfy I would I were as able to fee the truth as 1 am willing (jthenfhould 1 think my felfthe wifefi man in the worlds without the leafi fcruple of arrogancy. ) Tet I perceived that my conftant fpeech for Teace^ was interpreted as if I were loth to own the truth for fear of breaking Peace, Being once preaching for Peace(which is the very drift of my do^rine /(^nd life^ though I fpcak fharfly againji Teace-break^rs) among other caufes of the breach of the Churches Feace^ I Mentioned this [ Men think that no Truth is to befufpended for Peace'] and fo whatfoever they judge to be truthy they mufi pi^Hfh to the world though it eeJitheCBurch never fo dear* To this Mr. T. fends me word by a godly many that iflfofaidy Ifpoke that which isfalfe (which fmce he expounds^ offufpending truth fo as to lofe it") As if I had intended thif azainji him, wheny alasy Ifpokje it as to the healing of the Churches wounds (which this one mifiak^ is enough to k^ep bleedingy till it come to the lafi gafpy if we had HO more') (God may once give Magiflrates who will be as tender ofChrifts honour as their owny and be as fevere againji thofe that wrong Chriji as themfelves.) All this while I hadnever baptized an Infant (but thetwo fore'iiientioned) tillfomeofmy own hearers begun to fuffeU me tibeofhU judgement ( though I teflified my approbation by my prefence at the ordi" nance.) Thus far Mr. T, and I did live peaceably : But when the times thanged ^^ and^Id England wasfo much more than New (andyet oldfiil) he began to open himfelf fully in the Congregation : he exclaimed againji the corruption of Infant'fpr inkling ( a^he calledit ) heprefl them to taki it asmhutptifm^ and to be baPtized again* Hetroubleth his Sermons with the naikes^xffMr. M^fhalJ, Mr, Blake, and my felf^ and with printed paffagesofnmey^Qv'er and over. Now BewdUy'being a place where (by the ke^) of an able miniflry heretofore) were many ancient jiayedChrijH" ansy^jafwouldmt as children he ^ tofi up and downy and carry ed to and ft 4 mtk^every wind'ofda^rinfi 5 his de^rine didmt much prevdil^ at leaji not

(^cj according

according to his defire : At this the yuan grew nngry^ and bsgan to charge it fojharfly on their consciencesy that poor people were wuch troubled. He told them in the Pulpit, that [ let I hem hudge at it how they wouldy it was their flyfocrifie that hindered them from receiving the truth'] Of ifthefe thatyeel" ded not to him were Hypocrites. (Jhough fmce I hiar he hath got above twex'^y^rebaptizedDijcip^cs, whom he,cfc vifits andconfirms^) ICet then for all this there did but ie:v come in to him : whereupon he proceeded yet more angrily't and charged their blood on their own heads (as if their damnation y^ere liki tofollowy if they were not rebaftized.) He told them alfo that [Infant'haptifm pleaded from circumdfton as Mr. Marfhall doth^ is a He-rtficy and one ofthefirft condemned Herefies in the Church.] Iconfefs I did mt believe this report at thefirft^becaufe he had beenfo angry with thofe that call Anabaptijm Herefie: but when I ask^d him ofit^ he confeffed andjufti" fied^it in. the words I httve here Jet dov^u. And to tnake it goody he defined H^te to bojony ermJoy^'hkLfjfen- mndt^ party . J anjwered^ that then hewa^r>iAk^lndepAHdevts^Heretick,sfeeini^^^ : He

toLdntSy that ifX^h'^ make a'p^riyth^ are: 1 anfwered that I dwrfl mt fudge fo hardly of them 5 for he knew they made a party, and did he thin\he yoas bonndto nvoid an Independent after the firj{ and fecond Admonition? A while after thts I underjiood by fome of Mr, Tombcs followers that he 'gpas writing a fuin^reaiife in anfwer t& Adr, Marfhallj Mr. Blflkc, Mr. Gcree, and all that was w.orth the anfw.ering^ and fo fhould difpatch all the lufimfs at once, :Aad the next time Ifaw Mr,, T. /;^ told me he was writing dgai^ffiMr. Marfhall a^idmany osiers*-And hecaufe I thought that fure if any more could be faid than 1 had heard^ I Jhould there meet with it^tker^^ fore 1 defired him to lend it me : Sohefent inefomc two or three Sheets a* gainji Mr. M. on i Cor. 7.14. which (as my manner is) I quickly ready and wrote out the fubftanct^and fm it him again. But I prefently heard that he was offended^ thai. Ifint tk^m home fofm. and without my Animad-Virfiws s when yet he.nevH required, any fuch matter at the deli ve^y^ nor ffojddlhaie received them en any fuch terms^ and it would have beenplain folly inme^fo to havefaln^ aboard with him in the middle of a bufinefs and m Mr. Marshalsgr(5««^f iBefidfs, that^l had then a full nefolHtion to avoid Mllccntjelhtionwnk, himfifaras^verIcouldymthout injury tinth^truth and tothefoulsofmenhJhpotly 'after tbisBuX, t^tming'to^ourLc&ure {as he ufually did) we hAdJ^efi^kki^fy.^homAh.Ea^er^p^afidke manife-pd to we, that h^ tookjt not yvelltkaK Ifenthim not w/.Animadverfpns m thsmf if I dtdnot appt^v^ thm'MvX t^Jdkim\tl)0t\ik(iwcrtfMk\frmfia3^fv» Uory in my judgement 5 Je^;|y?V^i'^*i^■t^Arf.<^^.Wiy.^^37^^^>y^^^^

abk

able to expe^ my confutatim of them Qn tfhkh J if ill appeal to any rtafona^ ble indifferent man. ^ After this day^ as I remember Mr, T. never ca^neia mr LeSure more 5 For if hat ends he came till now^ Heave to his oven confci-ence. By this time I began to fie that Mr* T. iifas no longer a man for the Churches Peace^ hiH vpas fully andvekementlyfet to carry on his opinion^and 'fftakf himfe/fa party^and to9l{ it ill that his endeavors did no better fucceed^ I did before believe that he was moderate and peace able-^ for all his differing judgement^ and that he truljf abhorred diviftm and fa&ions in the Church, But -when I had occafwn to try him^ I found it otherwife to my grief.

A Ifhile after that 1 had fent back Mr. T's Fafersy I revived from one of Mr, T*g Hearers, a re^uejl only in his own name^ that I would give him fome Arguments tofatiifie him of the lawfulnefs oflnfant-bapttfrn-^fer Mr. T. had preji the contrary fo hard upon their confciencesy that they were no longer able to withjiandit. I told him if he would difcufs the bufinefs with mey I was ready then or any time to give him the beji fttisfa^ionl could. But he refufed that 9 and would needs have fome Arguments in writings and nothing but writing would ferve-^ whereupenlfercei' ved that he was fent by Mr, Tombcs and as^d him whether he came not by Mr, T*s confentj and he confefl that he did 5 / told him that if be would not argue the cafe bimfelft &yet mufi havefatisfa[iiony I thou^t it the beft way to bring fome oneelfe that could argue rty either Mr.T,or ypho he would, Tet withall that being now quiet 1 did not urge Mr, T. to this^ nor would meddle in it without a better call-', hut for writings it would he endlefsy and there was enough already, A while after comes jive more tO" gether and tell (ne^they could not refiji nor bear Mr, T's reproofs any longer^ and if I did not give them my Arguments tofatisfietbemy they mufi yield. I asked them whether they had re ad Mr, Cobbet an d fome other Booki that were written already 5 and they told me they had noty and that they were net able to find out the truth in tedious volums^l asked them why then they urged met to writey feeing it would doubtlefs fwelltofuch Volums befere we had doney if we once begun ? But jiill they urged me to writey and told me A^r. T. refufed to difpute. By this time I perceived myfelj in aflraightyaud that my for bearing ever to preach for Infant'baptifin or to Baptize anyy would mtferve turn to continue my peacey but Mr, T. would force me to engage whether I would or no, or elfe to betray the truth and mens fouls 5 if I had re* fufed to debate ity Mr. T's hearers who had turned to hinty would have laid all the blame on mey and faid they fought fatisfaQion and could have none ; my own hearer ^ were in no doubt but yet told me iflrelinquifhed the bufinefs^ I f^jQuld be guilty of betraying the truth of God, and of the great Apofiacy

( c 2) , nad

and dtvifioH that was lik^ to follow in the Country about, I now perceived the inconvenienc(f ofanunpeaceahk neighbour^ andlfcarcek^newwhtchofthe evils tochoofe. But feeing Mr T* never defired any thing as towards his ewnfatisfahion but only his neiMoiirs^ Imadelhefemotions (feeing Imuft needs engage in the eontroverfie/)

1. Ihatwemght f reach each of us two Sermonsy andfo leave all to tki judgement of the people*

2. Or if that wen refufed , that in their hearing we might dif fpute its

3. Or that we might difpute it privately before a few that were mojl un-fatisfied,

4. Or that we might write together ex tcn)porCi

5. Or if none of this would fervey I offered to write^ fo Mr, T. would give

nte any ajfurance of a quick^difpatchi& fhew me any way to afcertain-it be^

fore we beguuy left we fhould write voluminoufly and without end or profit,

Thefe motions Ifignified to Afr.T. in my Letters^ but he confented not to any

Qnt ofthem^ but ftill importuned me to writCy write, I gave him twelve rea*

fins againfi writings that I was weal{^ had not time', his hearers could

not ftay for fatisfadion till we had done 5 they could not examine writings 5

be had written with others Ung^ and not yet ended, &c. He gainfaid none of

thefe, andyet ftill importuned me to write, and told me that they would elfe

taklit for granted, that I could fay no wore than was faid already by others

in irinty& that all that was anfwered^unlefs 1 would jhewyou theweaknefs

^tbc anfwersJ thought this aftrange conclufion from fuch premifesiBut how

Jdifcdveredy as I thought, more of the defign than before, Mr. T.hatb a

3oolrpriparingfor the Frefs, which in his Antidote heintitkth i'/^jRcvicWx^

in which at once he intends to k^ock^down all : & therefore J perceived would

fain have had my Arguments to thruft into the croud among the reft, that he

might fay he had confuted all at once, I ohferved how he dealt with Mr,

Marftiall i« i[>« Apology ^and Mr.B>hkc in his Appendix: 6^ that his friends

kadfo high an efteem of his ability in writingy& efpecially he of his own,that

nil that he had writ againfly was tah^nfor anfwered, when yet they confeft

themfelves unable to examine writings, and when I knew that all w/isflubbe^

red overfo, as it did not indeed deferve the name of an Anfwer :. and there^

fore 1 expeHed to befo dealt with my felf^ that what ever he had writ a-

gainft me,it might be [aid I was anfwered,Andtherefore befides aII my other

rtafonsy upon this I refolved to put by writing. And where it is given out

as if I were the provoker to difpute, it was or.ly as ajhift to efcape a more te^

dioui.inconveniencef A while lifter thisythe buftnefs flept^and 1 yfas in great

hops

hope it would be buried^ and I might yet have peace: But the next fiewi I heard) was^ that Mn T* was refilled to entertain a difpute ; which Icon'-fefs I was firry to hear/Upon this hefals a preaching onlj on tkefidbjel^.'But after a while when his people were weary of hearing nothing but Baptififime ofthemfpcki openly to him by way of contradtdion j & among otkers^one uk' happily asked him^TVky he refufid to difpute with me^ andyet would trouble them with thofe things s'upon which quejHonhe fuddenly was forced for his ere* dit fake to tell them publich^y thathewasrefolvedto difpute with me^ but thought good by thefi Sermons to inforyn themfirfi of the ftate of the contrO' verfieXhis rajh promife mard ally^ hinc illge lachrymse. Hereupon he went on and preached eight or ten Sermons againfi Infant-baptifmytelling them he had anfwered all the arguments of any moment that by any were ufed. Some would have had me have msved to preach before the difpute as well as he^fic ing one Sermon wouldperfwade thepeople more than a difpute which was paji their capacity 5 much more would eight or ten Sermons prepcjfefs them, Bui I refolved tofitflill till I were forced toftir 5 Ifent fome to fetch me the notes of his Sermons exaHly ; and I perceived he had culled out the weak^fi argu* wentS) andfatisfied himfilf with as weak anfwers to Come of them. All this while Mr* T. had my name up over and over in the Fulpity and very injuri-cujly fometin/es,,! faid nothing to allthis^ but refolved to let him go on till he were weary •But at lafl^the Bailiff and Minifter)& divers of the godly inha^ hitantSjfent to me to defireme tocome and prMchwith them on that contro^ verfteyOn which M T.hadpreachtfi long^that they might hear what cauldbe faid on both fides J toldthem^l would not preach in Mr, T's Chape I without his confeni(though I had the call of the ntagifirate & his fellow Minifier')and iflfhouldpreach) he would fay ^ he could have confuted alii and therefore when they further urged me then to difpute with him^ I told them that if he confenteduponfuch a calljidurfi not refufeitj whereupon the people pre0ng him to it^prev ailed for his confinto and thtday fell out tobe'thefirjhof]2in\i' ary 16^9, i had importuned God in myprayers^a^ I was ablejlong before that if I were miftaken^he -would fiew me my error 5 & if Mr. T. had the truth on hisfide^ that he would not fuffer me to refijiityor fpeakji word againfi it,And the morfi I prayed) the more I was animated to the wsrk^* I had been fo weak^ & pained long before ^th at I was fear ce able to rife&walkabout the very day before yyet did I rejolve to gOyifl were able to ride^ndfpeakj and when the timecan;ejwas eafed much of all my painsi& whereas I can hardly on any Lords^dayfpeak^above an hour without the profirationof my.flrength^and extream languifhing of my body^ nor eouldfcarce takl ^^e air without taking ; a dangerous cold 3 itpleafed God then in the midfi of winter to e?iah.le me ro

continue <■

continue the difpute in the ofm Churchy and thatfaftittg , from before ten of the clock^ttll between four and five y vpithout any of my uftiall infirmities^ and had more eafejron them a fortnight after then of many months: which thofe that k^cyv we do confidently believe was from the direCt encouraging hand of God 5 1 was l{nown to be fo unable in body^that Mr. Good camepur^ •pofcly prepared Qwithout my knowledge^ to have managed the difpute if my' jirength Jhculdfail. T^he main thing that ever encouraged me to this dtfpute^ wasy that I judged Mr. T. fo accurate a Vifputant-, that I verily thought he rfould not have digrejfed one hair jrom the rides of difputation'-, and therefore I hoped we might prejently drive it to an iffuej That which made nte beyond doubt ofthisywasy becatifehe had fo (harply dealt with Mr. M^vihxWfornow fyllogizingy and becaufe he hadfpoken to me fo much againji thofe men that would not Jiicl^clofe to the Laws of difputationy and in commendation of thofe that wouldy and becaufe hehadfent me his refolution before handto lay by Khetorickjind ufe meer Logick^i andlajh becattfe he had told his Hearers in the Pulpit (the ufuall dealing that I had from him) that if I did any thing flgainft hiniy it would be by Rhetoricl{^ (or to that effeif.) I found no fault with this puhlickjnfmuationy itpleafed me fo exceedingly to hear that I was not Itkfitofpendmy felf in vain babling and roving difceurfey as with tk& ordinary ignoravt ones I was forced to do. But when it came to the try ally to my great aftonifhment and trouble^ I found it almofi clean contrary to all 7ny expe&ations, I had nofooner brought him to a fir eighty but he breaks^ over the hedge^ and turns all the Difpute into a difcourfey and goes up and down at pie a fur e, I came thither with a full refolution fcarce to fpeal^a word but Syllogifm 5 hut all was frufirate i Tet did I endeavor fiill to re* duce him as I was Me 5 but all was in vain 'yfor the next lofs that he was aty he was gone over the hedge againy and from the Argument he would turn to feme 9ther quefiions or dtfcourfe. I intreated him to return to the meer du" ty of a Refpondent y andintreatedhim again andagain^ but allin vain y when he would propound three or four quefiions one after anoth&y at the lafi I told hinty that was li ke Catechizing.^ and not difputing 5 and when he would turn alltoalawlefs difcourfey anal intreated him to h^ep to Logic all difpu-" tingy he had nothing to fay , buty The people mufi be fatisfied y and thereupon fall a difcourfing to the people 5 To which 1 told him that I came not tofatisfie the people (\, e. on that manner by digreffive difcourfesy which alasy the people little defred) but to difpute with him'-, My mea7iingwasy wefhouldfp eal{toeach Ukry and not to themy when he k^^w not what to fay to an Argument, 7%eJetmwords are all that Mr, T. could find in above fix houres d/Jfutation^ to mention as hlanie-worthy ( which Ijetfcf

ftp

m harm in) and nf on th ground of thefe two words y he chargeth me^aU

a long to have carry ed my JdfmagtfteriaUyy fcornfullyy and unbr other ly^ not

as one that minded clearing of trut^^ but to diminijh his ejleem^ and to gain

an opinion to my fe If of having the better ] Antid, p. 12. when 1 ferioufly

frofefsf that I k^ow not yet ever any^ even of Air. T's own friends ^ did to

this hour blame me to my face for one unfeemly or fagionate word that day 5

hut divers thanked me for that I wholly forbore it : nor ctf/i Mr. Tonibcs

^ame any other ^ orelfe Ijhouldfure have heard of it : Nor am Icon'

fc'ous oj any pajjionflirring towards him that day , but the great trouble of

wy mind for the crojfing of my hopes y when I perceived that he would not be

held to any Logical! difputing. And when J palpably perceived that he \

had learned the common artifice y kftowing that the people judge much by

multitude and earnefs of words y therefore when ever he was atalofs^

that the people might nH perceive it ^ he pr.efently would fa^ into a wordy

vagary : agreatpartofwhichy tomymofiimpartialljudgementi wa^ lit"

better than plain non-fenfe 5 And theMinifiers about me conclvded the fame,

and therefore would have had me give over, I never blamed Mr* Tombes

for anypajftonate words tome that day , alasy what great harm would

they have done me?let he once told them that 1 was unacquainted with the

School difputingy and began to infinuateto them as if Ifcarceh^ew what

difputing was'y And another timey he told me [^ I would be hifloutofths'

Schools y if Ifodifputed there'] andthatlfpo^e gibber i(h on ameer bra-

vadoto tah^with the ptopky and to make up that in confidence which he

wanted in argument) till the Minifters (poke openlyy and toldhimy it was he

that wtKiiid be hift out of the Schools 3 and Mr. Qoqd would have reduced

hin^andfet him in the School wayy but thathewas filencedlfaid only this

tobimy that I came not thither on fi low an erratid as to plead for the re-

putation pfmyown learningynorhadl any tiyrie to fpare forfo m^^na

i^orki,andtherpforewasrefolved I would not fpeah^ a word to it, J never

fdwlefs difiurbanceinmj difpute than Mr, T. had that day i, there being

Ki?ptJ^elealijaj4je of ofence given that I could difcerny though the multitude

a^dcco-fd^a^ jo jixceeding great. Only once the people begun to laugh at ■

^K'^'^^Jk^^^^^^fi^P^^ ^ ^^^^ ^^^ fi^ "whathefpeaksy that [thebufi^

n^sTi^4/pac^t^_Q;yup.aBj^tct^ Antidvp. ^o* IferiouPy affirmy that

KS J never he'af;dofanyfucb' pachjngy folhave c-aufe to be confidents that

it is an nntruthy it being thefudden motion offhjfe that did it ; and JpeV'^ •■

uivednot any ^f my familiar friendsy that had a veyce intkatcryy but en^

4e4vom:e4 \9ftilliti 4^ditwas not ^ili^llwas dme^ and tleAffe^My-

flif7>tiffcrl 5 I undertookjndeed before for Air. TV pcurtty , that the people (houU beflent and quht durirt^ thedifputey or elfe Ifhould breakjt off: But to jmdertak^ for the tongues offueh a multitude afterwards^ was wore than 1 could do. JVhen all yras dgtie^ Mr. Borafton, bji the confent of fome godly pejple ( and before this the Adagijirate haddefiredit ) did before theCoH' gregation ask^Mr, T. whether he would give his confent that Ijhould preach one or two Sermons there on thatfubjeif^ feeing himfelf had preach* ed fo many , and that before the difpute topreppffefs the people (^andmight doe after , and did) But Afr.T. would not grant it^ but faid he could not give rcay to have me come there tofedvce the people. I was glad to hear that he was againjl unlimitted liberty of Trophecying ; hut I thought it no credit to his caufe^ that he durft not fuffer me to preach one Sermon againfi his ten, whenyet he had liberty to eontradi^ me. Of the fuccefs of that dares difpU' tatioH IJhaJIfay nothing-lonely thisy thofe that were Mr.T^sgreatefl friends ( Minifiersy and others) did the broadlief^^^eak^in my hearing of his being foyled 5 and Mr* T. himfelf frequently confejfed little lefs inprivattto di* vers 5 and layd the blame on me for treading anew path, Hejhortly after preached a Sermony which he faidwas abundant confutation of all I had faid y which yet overpafl the veryfirfl and main argument y and moft of the refi: his memory is certainly Jeplorate y and his notaries imperfeG. Ihad anfwered that Sermon exaQly y but that it contained but the very fame {of any moment^ with hisFarewelf^eech and Antidote \ what ismore^ J Jhallanfwer, then again he falls upon me in his Pulpity f^r unbrotherfy dealing y in that I did not fend him my Animadverfions on his papers , that isy becaufe I did not put my finger into the fire of contention eafifyy anden* gage in a quarrel with him as long as Hived y and that when I had not ftrength for work,s of a hundredfold more excellency ; and that 1 did not aU this in a frepoHerousy ridiculousy unprofitable way ; far this mufihis Tulpit found with my accufations. As alfe y that I did not fend him my Argu* ments before hand to keep him from erring y when as he never defired them for himfelf^ but his peepky and we had tak^n a more expeditious courfe for their fatisfaU'ton. Tea when he had told mcy that the Contfeverfieis fo eafie , that AU our "Divines that differ from himy doe it throitgh wilfuln^f} •r negligence ; Had I any reafon then to fend him ArgumentSy as to tea^W him that was fo farpafl doubt <? And yet for this miifi my name alfictine into his Tulpit ? After this hefets upon me again by Letters^, .fend him my Argument Sy ( it feemes he thought he jpednot weHin his Difpute ) when' yet be had heard them openly from my own mouthi iut in thofh Letters

Tpere

were heapt fo many untruths (^ahout matter of fd& which he l^new^ that I durji never to thii day anfwsr them ^ leji the very naming to him his untruths might caufe him to fay I reproached or railed, let after all this hearing of divers private half confeffions that he was worjkd^ and wondring deeply with my felf how fo Learned and god^ ly a man could pojffhly quiet his Ccnfcience with juch kind of an--fwers as be gave me on January i. and being ftrongly affeUed vmh the confideratien that the Church fljould not only l»fe fuch a man while he was yet livings hut alfo have htm for fo great afcourgei and what good he might doy if God fhouldhut recover him h and withall ferceiving great caufe to believe the old report of his exceeding fride offpirit^ and thinking that he wight therefore yeeld more eafly to flam truth in fecret^ than before a mul^ titude j upck thefe thoughts I bad no reft in my mind , tit I had (elicited him to a private conference between us two alcne^ if yet there might be hope : But upon trralLMllprov ed vain* Ihis is the conference that he fpea* ketbfo oft of his yielding tOy which I ccnfefs I took, well from him^ and k^ow no reafcn but he had as much caufe to tak^ it as well from me^ who drew him to ity but in a vain hope of his own gosd and the Churches in him^ and for no other end that my Conference is aware of: Jet after all this he wroteio me again) that at leaft I would let him have my Arguments againft hisEx" fofitionofi Cor. 7. 14. S^ that I now perceived that he would force me to break my refolution^ and to engage in writing 5 crelfeto wrong the caufe of God.^ Ahout this time my Boo^of Reft being frintedy I was forced to fend up the hpiftle^ in which writing to my dear friends and hearers of Kcder-minftcr (ofwhofe welfare I am as tender as if they were my children) and finding my body almoft confumedy and that my abode on Earth was likl ^^ he Dery jhort^ and withall being Jenfible of their danger when I am gone^ and of the dcfperate evils that this opinion doth ufually end in^ I durfl not in Conference but give them fome warning that might ft and hy them when I was gone ^Ik^ew Ifhould difpleafe Mr. T. and others : but yny Confcience askfi me^ whether Idurftforfear of difpleafingmen^ betray the fouls of my dear friends and people into thefnareyandbeftlent now when I was unlikefy tofpeaJ{ to them by a durable voyce any more ? Ik^ew fome worddfayit was bitter^ and it was againft godly men i But my confcieuce anfwered^ Shouldft not thou be bitter againfi fw? is it not a bitter root? is it not hiitertot^yfelf? tothefnners? and is it not now bitter to thefe diftreffed Churches of Chrift ? Thou haft fpoken biiterly againft drunkards ^ and wtoremongersy find why fhouldft thoufpeal^fweetly of thif^ which is lihi to

(^ d J d$

do wore ttgainfl the Churchy though \he foul way [l Pj^e that is guilty of it ? ff'as ?fot all fin hitter to Chrifl^ and worfe than the Vinegar and Gajl ? and jhotdd it not he hitter to thee ? findJhouUjf not thou Lihoiir to make it bitter to others ? h mujlhe hitter to them^ either here or in Hell, Jnti what though many are go^ly ? fijould I not therefore reprove thew^ but fufer them to lie and rot)n their fin, and r nine the Church 5 as if I loved them leh than the ungodly ? What have I dene this ffcelveyears hut preach bitterly againfl fin ? and (hall I ncwfpealifwcetly of it ? Let them do it that

■findfweetnefs in it ; fo-1 donotj t9 me it hath "been hitter^ ufon

thefeconftderationsy J fet down thofe lives in that Efifile. But when it iameabroady what a fearfull pafnn was Mr. T. ?w.^ not ahle to con--tainhimjelf. And hefides the private v:n\ing ojha fpleenhy words and Letters (which I have kn^wnf) he fats upon it in the Vitlpit, 4nd it fell out to he the day of hU departure frorn Bevvdly, where after his Sermon^ ke ma\es that fpeech of an hour long agdinfi: me , which I have inferted and anfmred word hy word in the third part of this treatife. IFhn Ihad an" fweredthis^ then comes out his^Antidjte^containing the fame withfomefmall aluratioH'y which therefore 1 have [aid thelefs to^ for avoiding repetition. In this Printed Paper he chargeth me puhLckJ^y over and over for not giving him my Arguments in writing : So that I am novo compelled ioit^ and without forfaklng the truth there is norenedy. I have done what. 1 could to avoid ity and was fully refolved never to have engaged inthifr\ qnarrelfome hufinefsh hut Lfeel cannot difpofe of my filfi I take it for oneoftheheaviefi affliHions that ever befell me^, that I have been forced to divert nty fhdtes and Meditations fo long from Suhje^s fo much fwfeter to ntsy and ufeful to the Church hi hope the guilt will not lie onme^ though I have theforrow and the lofs. I had hoped my name jhould not h^vff\ been^ found among the Contenders of thii a<ie: But Gods will muft he done, and who crji refift it ? I confefs the fuhjed isfo low , and to me fo unp/ea»< fanty that I have little comfort in what I have done, hut only tn thky 1, fhat I am confident I have written for the truth. -2, And though of lower nature^ yet through theprefent diliurhance of the Churchy it is become $f great necefflty to defend it, 5. AU God hath compelled me whether I 'wouldorno'y and he knows how to makfi that nfeful which he bath thus forced from me. I go on this Meffage as Jonah to Nineve, againfimy wily^ after a former peremptory refufaly when I was defired hy the Committee a^l Coventry to Print on this fuhjeli long ago. 4. And it cannot he denysd htmoftBooki extant dotahi in^fim W€ai{.Aj:gimtnth.^^

Jonejirotig, If the ^hurcb or am Joid recehe icmfix by this freaufe , let the:^ thank only Gcdy and Mr, T. Go4for the mattery and Mr. T> alfo for ike Fublkation^ and rre for reither: for Iconfefs they haxe it agawjitu^ wiii^ a-'id could I we'} havehel^t it^ they had never feen it j I adnme the xcife p'ovidence of our God^ who rather than Schifm (hall gounrepjledy willcom-felhhe almoji deadto tejlrfie agdnji it^ and make the Leaders to be the infirument's of compulfton, 1 k^iow Mr, T. will be angry with me fur the -writing of this Book^ 5 thiugh he have cmjfelled me to it againfi my will* Hovp (hould a man live peace., bl^ ypithfucb men ? the Afojile kttew what he faidy when he put in £i Hc be polTible] and[z% much as in you lyeth] Ron). 14. 18. J deflre xha wi/eji man that lives to tell me how it is pojjible for me to do it ? when I never peach againji his Opinion^ nor praHife Infant Baptifm^ ^yet bee ^ufe it is difcerned that my judgement is not the fame with Mr. "W I muilbe follicitedby Meffengers and Letters af-' ter Letters to enter an endlefs quarrel by writing 5 When I ^give twelve R eaTons againji ity no excufes will ferve turn: His Followers mufi comG together t$ me to force me to it^ orelfe Imuftbear the blame of their Kc--baptizing and Divifions'y NsBooki^ no P erf on 7nuji fati^fie them bm h Alas^ that a man may not live ne(r Mr. T. except he will write agarnji his Opinion, Why might not I havedenyedthis contention^ and lived quietly as well as others ? Tea^ when a II will not do^ the people mufi hear of it in the Fulpit as unbrotherly and uncharitakle^ hecaufe I will not write : Tea^ the wsrldmufi hear of it from the Frefs with loud out-cries^ th/a I will not write : Andyetwhenldowrite^ it difpleafeth him moji of all. When I wrote but a few lines in an Epijile, it caji him into fuch a. Teaver of pap fion, as I would not he in for all his revenues^ were they four times more : S» that if the kindled humor had not had a free ventilation in Fulpit and in Frefsy I doubt it might have fpoiled him^ what ever it may doyet» What courfefhould I take to pleafe fuch a man^ that will ?ieitker fuffer me to be filenty nor tofpeak^l_asB^hcdidwith Balaam. 7he only way is tofpeak what'te would l^aveme. But if no other caufelviU advance me into his fa^. vour^I am cmtentedthatGod fhould keep me from that honour» Ihetriith^ as far as I can poffibly learn^ is this j Tk root ofaUmy fufferings by him^ is^ the intereft that God hath given me in the efieem and affe^iojis of the people ofthefepartsy efpecially in my own Congregation^ andfomewhat in his, Ihis feemed to him a great blochjn the way of hisfuccefs 5 which if he could re* move^ he might hope the work^ouldgoon the morefmoothlf : Hetelstbem therifere in the laft page of his Antidote^ of their Temptation in the high

(d 2^ efteem

'^€iteentt)jeJ^dve'^]fHc'y which Y*tay caufe th^ni to drink^ hi i^y Errors. I do

'i'cnh UUeve that am I valued far ahove wy yponhiUn whether J encoura'^e

^^ecjjkt herein f or rather faithjidly diffwade them jr omit '^ ^rid whetheFI

' ambitioufly feel^for popular breathy cr how much I value it^ further than ft

tends to the propagation of the Gofpel, afidthefarirfgof tnyownfculj hi

that fearcheth vy heart can tell 5 Though' I know I am far from hei>ig free

from pride, which is the moll radka'ted and natural! of all fins. And I

'.hope Mr. T. will finde^ that when 1 am dead and takpt out of his way^ the

'^'interefl of Gods "truth and Peace willftrll withold th e people from his Schifm^

and thai it was not my interefl in them only or chiefly 5 (jhough J confefs I

never k^ew a happy Church wrthc'Ut ago&d(juide^anda dependance-on him^

^ndobedience to him.)

r '^ And I perceive by one paffage^psi^. 21. ofhk AntidotiyXhat he is ^fended

ftme^afifIdiminiJhedhifefi:eerr!'yforhecomplainethy that [ my Neigh-ors' were his Auditors till (he imagineth^ my oppofition to him tooJ^them cjf; 3 Afalfe imagination. 7'he ftory is thus {feeing the world mufl he troubled with fuch trifles ; ) One of my friends hada defire to perfwade one ut one dayy and another another day to go by turns to fetch the Notes of Mr. T*s Sermons ; which WiM done a long times and for/ie ^/BsiVdiely didfo here yl mil lik^d neither y heingto travel on the Lords day without need ^ fjet I did not dtffwade them^ for three Keafons^' i. Becaufe I it^as willing to hear them my felf^ having not the benefit of hearing a^jy^ 2. BeCaufiL would not hinder their profMng 5 if they found it indeed profit them. 5, Becauft I abhor that proud humour of Mi^tiJhrsy that envy if any iuan ie followed hut ihemfelves. But I found none went willing^ on this hu • fmefsy hut only to gratifie one man that defired it -, and at lafl that man finding Mr. T. deliver fuch Vo&rine as was againfl: his judgement 3 and which he durfl not repeat when he came honie^ did of himfelf hreak^fftbat practice as he haditfet a foot-i without any knowledge of mine \ for 1 mind' ded it noti nor knew that they had ceafed it^ of many a wsek^ after-. And this Mr. T. muji complain of in Print ! 0 when God bath tak^n down the-pride of our hearts^ we fhall learn to he lefs tender of our credit^^nd lefsva-^ lue mens applaufe.

Two things ilookjo he queflioned or blamed for on inrthis Treatift: I. JVhetherlhave truly reported Mr. 1''% anjwers throughout the whole?-To which Ifayy I. His valedi^ory Oration was tak^n from his mouth in Short hand by a SchdUr^ and a very good Notaryy who is confident he hath nothfiaword^ (empt tht namf of one 'Auihor^ which Mr. T* nldthim

' hi'

^ibad in the Library at WorceKcr ( which it feems by his Amidote to be Eckbertits 5honau£^ien(is: J andlheli^ye 1 could do it my [elf i^pitthe advantage'of Mr, Ts^flow detivety : Andfor the fidelity of the NotaryyOf .Jhe is Coitfcienciousyfo he was at leajf as favourable to Mr, T>his caufeasto -the contrary J and the only man of my farniliarity here that -was in doubt, ■ And for the reji of Mr. T's. f^yi'fig^ mentioned in this Booh^^ they arcfuch as I had from his own mouthy mojl ofthsm in the Vifpite before thovjands of JFitnejpSy(^ which Vifpute Ihavealfo by me^ as tak^n by theforeJaidNo-trtry y ^except fome few out of his Bool{Sy and a few in conference. In ail which 1 herejolemnly affirm in the word of a Ghrijiiany that I am certain! have jpok^n the dire^ truthy and delivered his very wordsy and that I have mt knowingly concealed a^g thingof moment that might makffor himy but have delivered all of confequence^ that he anfwered in the Dijputey and culled out of his Bookithat which feemed ofgreatefi firength on his fide 5 and . tht Papers of his Reviewy which he Jent me on 1 Cor. 7.14. I havean^j fwered as far as they have more than is in the rejiy of any momenta '■^, ^

3. But the main thing Ifhall be blamed for y is bitternefs and harJJynefs^ To whichlanfiecer, i. Sin hath dealt fo bitter I)! with Enghnd^and efpeeiaU ly thefmofSchifmy andfpecially thi Schifm of the Anabaptiftsy that I dare mt deal fweetly with it,-- I have before toldyeu the aafwer of my (^onfcience in this, 2, Letiiny man fpeak^asjharply to me as Idothemyfi they well but fpeaJ^as truly ; and if 1 blame them for ity I will give them leave to tell me that! am,a proud many and unfitto Preach humility to others. Ihe -plain truth isy the f ride of this Age isgrownfo greaty and the Reverend Fious Minifim are ma:^ of them fo guiltyy that it is a very Jhame to mej^" .tionit^ they are fo tender of their honours^ and names y that aplaindea^ -ling man k^ows mt how to fpeak to them^ but theypnfefitlf /mart and taki offence: Never did any diffembling Courtiersmdre bajely'flattery than fome ofthem mufi be flatteredy andfoothvdy andftrokedy and extolled, though they are pled at every word y'lriDo^ty Rcverendij Gelcbcitinii 5 yet if youdobut difcover theweaknefs of their Argument Sy they think^ you con^ temn themy and trample them in the dirt: It grieves i^re that the Preachers of humility y peace and patienceyhavefi little tbemfelves. Pride hath made mfo tendery that men muflfet their wits on the rack^to find out words that fh all not difpleafe us: every lower Schllar in the School of flattery cannot havis a room in our favour : he muft tea Graduate atkaji. He mujibea vian of very firing partSy thatjhall be able to fuit all his expregions to coh" tern Hu W6 nsce^me nt^n ioiearn the School of Complements andfuch

Bc^k^ of/lattery, ifcifkb amoftghuMnwen are thought fitter to he trcdtn inih^ ^irt. El i'rj m«/« thai is not a Graiho wa accoiwt a rcvi'er 5 and ail

jjLiin fptech vpe account f lain raihrig j Wi teach the feofie to tell m tkatw^

rail lit Fulpitattd private^ ulen we camtot endure th hmdrtth part

of that plainnefs and (hay piefs vhich we ufe to tl.en). Our Jnt^HeB orfati^

tafie is as a Burtiingolafs which contra£leth the rayes of the mo',i amicabk

exprtficnsy fo astoptallour paffiGUs on fire. IFe have lived fo long a-

mcng\i contentions^ and wary till our pafftons are become Gunpowder^ and

eur ihemories Match^ the one to catchfire^ and the other to k^ep it, Ifpeak^

not of all) hit I would the guilty would lay it to heart. As I will excufe

no exafperativg words^fo I find it is the excoriation^ and exulceration of

ijiemfpirits that ufuallj caufeth the fmartyandmaketh words tofeem in-

toleralle^ which ate either but a duiyy or wholly hlamelefs^ or at leaji a found

mind would Keier have felt them. 3. And I confefs it is my judgementy

that the "truth of our fpeech lieth in the fitting of words to the nature of

the matter which they exprefs 5 and therefore where tkey are not fo fitted^ it

is a. kind of Faljhood-^ I confefs it much trouhlethniey that lam forced to

uU Mr, T. fo oft that his reports are untruths 5 hut I doubt I jhouldfpeak^

fal(ly nty felfifldid otherwife. Vodrinal untruths I thinh^fitter to be

proved fo^ than barely called fo':, but in matter of fadlmuji call that an,

untruth which isfo, lofpeakjafily of a hainous crime , is a kind offaljhood

of fpeech 5 it is an expr effing and reprefelting the crime as lefs than, it is, I

If ill givey ou-a touch of two examples in Mr, T. Ike lying Papijis do ac

cufethe Albigcnfes and WMcn{c$(^ ourfirji Reformers) to be tVitches^

Buggerers^ Sorcerers^ and to deny Infant-^aptifnty and hereupon thejraife

war againji them^ andputthem t» the fwordy and burn their Cities to

af:es ; Jhefe godly men deny thefe accufationsy and fhewthat their Mim-»

-fters being few^ andmuch abroad to fpreadthe Gcfpcl^ they k^pt they chiU

dren unbaptized till they came home » becaufe they would not have them

baptized by the Priefis in the Popijh fajhion ; upon this the flander was

raifed^ that the^ would not have Infants baptized 5 which they purge them-

felves ofi and profefs their judgement for Infant'Baptijm, Now what

doth Mr, T. but perfwade the world that the Papijis accufations of thefe

t»en were true in this ^ andciteth the facings of twe or three Pnpijhas a

certain presfy that thefe men were '^oo.yeers ago againft Infant'Baptifm ?

He prefixetb one of their fay ings on the title page of hisfirji Book^ 5 In the

I BookJ:e repeateth it over again ; Mr, Marfhal told him of his faulty and he

takes no notice of it •> butintkefulpt at Bcwdlcy with great confidence

bath

:^^^^i^

hath it up again-, to delude the poor people that k^ow mt the name of a. Tapiflfrom anotf. e.\ Tea^ in his Antidote he hath it over again^ and that Mofl confidently^ with this infulting Preface , vir ^he would have me take mticeofit^thatlmay learn t9 order my pen better.1^ Now what language JhoMIbeflow on fuch a tricky as this ? If a Froteftant fhould fet in with Cop^ in his accufation of our Martyrs^ and allege thePapifis teftimonies figainfl their own puhlijhedprofejftons^ what wovldyoufay to fuch a man ? hit railing to fay ^ that this dealing is ftarkjrazen-facedj andunconfch^ nable ^ Another in'iance is this. 1 mentioned in my Epiflle the Jhame Judgements oj God (never to be forgotten) on Mrs. Hutchinfon and Mrs. Dyer, Antinomiaits in New England ; Mr, T. mifioo^jne, and thought I had intended it as againji the Anabaptifis, Whereupon in the Pulpit^ he firfi labours to mah^ the people believethat it is rather to be thought that God fends fuch wonders to be flumbling-bhckl to men 5 and then he will prove to them that thstfe wonders did witnefs againfl my doHrine of Juftifi-eatim : Now my do&rifje is this^ That works in Pmhfenfe(^ which make the reward to be not ofGrace,but of Debt) Rom. 4 4. have not the leajlfin. ger injuflificatien^ but worki ^^ J^mes his fenfe(^andinChrifis in Mat.25. throughout) (which are the Obediential 'expreftons of faith in Chrifi)

though they have nn hc^d ittfutxfirf^prtrrln^ ^y Jujlifir/rtimi^yPf^hfy ^yg

conditions (and no more ) ofthe^ontinu^^ttcej^ ofourjujii''

fication^ and of the confummation~at Judgment, Nsw'the Antinomians d$^rine wasy 7'hat faith isnotfo mtiCh as a condition of the New Covenant^ that it hath no conditions on our part, that no man isjuflified by faith^ but it is Legal tofayfo', that all are jufiifiedby Chrifi without the^^ and not at all by faith '-^toprove which they lay down this agument^ [ To bejuft/fied by faith is to be jufiifiedby worki \inferring^ that therefore ns man is jufiified hy fa it hi becaufe no man is juftified by la^orks* Now what doth Mr. T. but name this propofition of theirs to jhew that my do^rine and theirs are alike^ when as I am accufed but for being too mu'ch contrary to them ? Is it railing to fay that this dealing is fuch as I never found in any Jefuit^fogrofs.Nay and upon further deliberation he hath Printed this in his Antidote. Truly ^ I-dare not retrad m^tlain reprehenfi on^offuch dealings. Indeed his perfonaI vtifcarriages I never thought to have named 5 but in that I have done what is done upon the judgement of others^ but not againfi my own'y Efpccially ^ hecaufe he urgethit as my duty firfi in the Pulpit^ and now in his Book pag. 27." he faith we have little love to himifwerehuk^himnot^ hutfuffer fin m him ; And morever he ypiU needs involve bis own credit with

the credit oj his canjey afidthirefore I thought net umm t to fay nrhat js. due, not as agamjibimfelj^ butkiscaufe, 4. Andwy judgement tels we v:iihout any doubting^ that Pease-breakers and dividers^ of the Church ejieciall) ihut viokmly andrefolvedly geoninthat fraCnfe^ fhouldnothavf ^jC fftnic language as others. My endeavors are jor the peace of the place •^'hne 1 live ■■, theref^n tf I abufe any^ or if 1 do not part withny own righty and f'.^ffifr wrongsy forpeacey Ideferve to be blamed y But ij there be oneyyian in the town, that wiUfpit in every mans face that he n:eefSy or will fail upcn theyn uruibeai theyuy or willfet the Town on fire , f>mft I bear wtih this wan for peace !' nwji 1 let him alone to do all the mifthiefhe can^ ^ntdfayylfupr him for p^aci^QX is not the only way for the peace of the place to hinder fi^ch a man from breaking peace? Ij ifhoufd chide fttch a many will 'any man fay y why areyoufobittery andunpeaceahky and do mi rather let him go on? If I deal harfhly with any erring brother that is peaceable^ andjeel^ only thefatisfadiod ofhi^s own cmfciencey and not the divipon and diflurbance of the Churchy then let me hear the hlamSy andfpare not. Indeed Mr. T. faith in the lafipage of his Antidote [tha t as for my wayesyhow far they are from truth andpeaCe^ may eafily he difcerned by my managing the hufinefs between hirAand me~\ And in what paffage »f all that bufwejs this may fo eafily be difcerned^ he could not tell the world one wordy but only that

fayy and wiihout vanityy that the chiefeji ftudy of my life is the Churches pace 5 and that all the controverfal writings which I have written^ or am abouty are all to tak^ men off from extreamsy and bring them to Peaces And that to my be)l remembrance^ I never fell out with one man in City or Country y Artny or GarrifoHyfince I was a Minifier of the Gofpel , and that I bear no ill will to any man on earth^nor do I k^ow any man that is anene" my to mey except in generaly in reference to National or Religious difagree* wents, I fay therefore as Bcza (praefat. ante Calvin, traft. ThcoJ.) fiquis Calvinam cuiquam convitium in his fcriptisfccifle^aut in Privata caufa irae indulfiffcjacmulto magia iiquis cum msndacio patrocinatum fuiffc conviccrit, turn ego plane de fcntcnda deceflero 5 '^n vero quam a na-turainfitam vchemcntiam habebat, caipfe advcrfus pcrditos fophiftas ufus cft,uc intcrdum ctiam modum nontcnuifle videri poflitj rogo nio-dcratifliQios iftos homincSjqaibus nimium incalefccrc videntur,quicun-queipforum morc non frigcnt, ut ^w'quo 8c in quern dicatur paul« at*?

tentiu?

tcntiiiscxpcndant.nequchcroicosiftosrpiritus ex ingenio foo nictian-tur. Lajiljj Tft mil 1 not fay or ihifih^tkat I have not tranCertfred in this or any of wy writings. I confefs wyjUIe in writing doth tajkof the natural kiennejsymdeagernefs, and Jmmfncfs of wy difpcfition', wherein lam ualQus that 1 may eafily mifcarry 5 and am mUkelyntyjeifto difcernit Co fion as another ; which if I have done againfl Adr. T. or any one elfe I heartily crave tkejrfardun, and that they wouldtake warning by my faults, ,tnd avoid them the mm carefuVythemfelves, and ]oyn wiikmeinhearty rpqueftsto the Lord,tbat he will lay none of cur intewferance.or mifcarriaaes to our charge, ^o conclude, you mujih^ow, that after Mr. T. had denyed me leave to peach in his Congregation, the magijirate and people would have had me do It without his confent, which I would not do ; hut when Mr. T. was gone front them, and they invited m again, 1 had fome thoughts t» yeeldto tkm, and therefore begun thk treatife in way of a Sermon to themi hutlquickljchangedmypirpfe^becaufeMr. T. Jhouldnotfay, I came tocontradia hm when he was gone, and b^caufe I ever judged Controverfie fitter for the Frefs than the Pulpit: let I thought meet to let it pafs as I had prepared the beginning of it for that people. I am firry that I have occafi-en t^ trouble the world with this Afohgetical Narrative, andfi tedious a Jiory of our particular matters: lutthofe that have dealt with the An^i^ taptijis, haxe been ufually put to this, w^/V//^/^ Calvin, BuIIingcr, -Skidam bpanhcmms, Baily, &c. the Lord God that hath compelled me to tbU work g$ along with it, according to the truth of it (^and no further) and blefs it to the recovery offome ofthofepoor well-meaning fiuls^ who through theufuall gates offeParatjonandAnabaptifm, are iguwantly travelling towardthetr mn^ andthe Churches difiurhancior defoladon. AmQn. July j. 16 f9,

(♦> pe

Mr. T. confeffeth they were once Church-members: He is to prove the re*

peal. pag. 27

Mr. T. hk (lament ahle^ proof of the repeal of Infants Church-weniter/hip

froM Gal. 4. 1,2^ ^. examined'y and the contrary thence proved, pag. 28 Hk other proof from Mat. 2^. 2pi^o. examined^ andthe contrary thence

proved. " pag. 29

His Arguments from the alteration of the Jews Church-conftitNtion and

calif examined* P^g-29

Some Vijiindions neceffary for the right underflanding of the quejlion^ How

far the Jews Church is tak^n down ? pag. 30

ibf palpable vanity of Mr. T's Argument [^from the peculiarity of the

Jews Church-call ^^ Abraham /rWMofes, to the overthrow of their

Church^conjiitution'i manifejied ; And the Ambiguity of hU terms [call

iindconflitution']difpehdn P^g* 33

H'pf other Argument [^from the overthrow of temple y Sanedrim^ PrieJK

hoodj&c.'] 7nanifejied exceeding vain. P^g'ST'

£i\i2i^. 6.'the firjl Argument to prove that Infants Church-memberpip is

not repealed. pag, 35

Vindicated from Mr^ T*5 ff range anfipers^ wherein he feems to give up his^

caufe.' pag. S^j&c.

Ghap. 7, The fecond Argument to prove Infants Churchmemberjhip not re-

pealed^butfliUtocontinueyfromKom. 11. ij, P^g«43'

Ghap. 8. A third Argument from Rom. 11. 20. pag'44

Jhat Paul fpeak^ofthe vifible QhUrch^ and that maji direCffyy if fuUy proved

hy many Arguments. P^g-45

Ghap, ^. Afourth Argument drawn fromKom*\l. 2^. pag.4S

Chap. 1 o.. A fifth Argument from Rom.i i .24,25,2^. * P^g* 49

Chap. II,. Afixth Argument from Kom.i [. 17319524. pag. 50

Cihap. 12. Ihefeventh Argument from Mat. 23. 37, 38^ 39. pag. 51

Ghap. 13 The eighth Argument from B<Qy. II. I ^. p. 5 2

Chap. 14. The ninth Argument from the certainty xhat believing Jews are

m lofers by Chriji as to themfelves or Infants^. pag. 53

Chap. 15. The tend Argument front Hcb,S.6.zndy.ti.Kom.'^. '4>I53

2c*The Church under Chriflnow in a better condition than^efore^ there*

fore all Infants not unchurched. .; pag; 5 ^

Qhap.'U. The eleventh Argument. If all hifants were put out of the

Churchy the very Gentiles [houldbe.in a worfe cafe fince Chriji than be^

f^^*' ' pag. 56

^^•ii 7» T^f twelfth Argument from Djut. 2pr i O; t f, 12. pag, 5 7

Chap

Chap. I p. 71'^ 14. Argument^ Infants Church-membetjhif no fart of the Ceremonial^ or Judiciall Laws^ nor of a Covenant ofw^rks 5 therefa^c not repealed. pag. 59

Chap. 20. The 15. Argument. All Infants that were members of any parti" cular Chur<:hy were alfo members of the vifible univerfall (hurchy which certainly is not repealed. pag. 60

Chap 21. the 16* Argument from Gods promife in the (econdCommande-Htenty Dzm. ao. pag«<^3

Chap. 22. the 17. ArguiuentfromVCal. 37. 26. pag.6^

Chap. 23. the i%,Argument from Infants being Church^members vifibls before the Jews Commonwealth and circumcifion^ which is proved by three Arguments. pag. 66

Gh. 24.!^^ 19. Argument from Gods feverity to the feed of the wicj^d. p. 69 Ghapt25 i the 20^'Argumem from Deut. 28.4.18.32,41. pag. 70

Chap. 26,the 21. Argument Jf Infants be not of the vifible Church ofChrifty then they are of the vifible Kingdome of the Vevilly which is falfe. pag. 71 Gh2Lip»2j.the 22. Argument JJ no Infants are members of the vifible Churchy then we can have no found hope of the falvation of any Infant its the world that dyeth in Infancy, pag. 72

How much betfer ground of hope we have offuchy than^Mr.T. hisdoHrine would allow us, pag. j6

Chap. 28. the 23. Argument. Chriji while he was an Infant was head of the vifible Churchy therefore it if utterly improbable that kewmld have no Infants to be members^ p2g.79

Chap. 2 9, Ti^^ 24. Argument from i Cor.7.14. pag ^

the true fenfe^fthe word [^ Holy ] cleared, pag. 8 o

the fame fenfe proved by many plain Arguments y^ and Mr, 1"*^ fen fe over ^ throwfiy and all his exceptions anfwersd.. pa. 812,Y'^r.

Whether we may kftow who are Baptizable according to my expofition. And how far wewujiufe a judgement of Charity : the nature of that judgement by which Minifiersmujideliver SacramentSyismore dijiin^ly'explaitted,^2 the ohjed ion front Tit* i .15. anfwered, pag. 98

Mr, T's. great obje^ion anfwered about thefan^ifying of an unhelievin^ ^hore.' ^ ' pag.^'8

Another of his obje&ionr anfweriedythat iftkeCovemntfanUifieytkeywuji be Holy as foon as. the Covenant was made,- "^ pag. roo

Whether any children of Infidels in Abrahams Family w^re by bin h^privr-lege Holy .? where thegneat.aueflion is^refolved^ whther any but-Behe-veas Infants may be baptized ? pag. e ca

Chap, ^o.lh i^^Argmtf em.Scripture uls us fully of theceafing ofCircunt"

afion^ ht not a rvordofthe cenfwg of Infants Church'r>t{wb€rjhif^ nhkh

is greater^ nor any qtf^jiiou or doubt about /r. pag. lo a

Chap. 31. ihe 26, Argtment from Chrifis plain and frequent exprejftQns,

Mark 9 36,57. & 10.13^14,15,1 6y &c. many Arguments briefly expref-

fed from thoje uords , and the right fenfe of the iext vindicated againji

Mr, T. his excepthvis, • pag. I03

The Contents of the fecond part. CHAP. I.

ANotker Argument for Infant-haptifm briefly named. pag. i ©9

Jhe great Ohje^ion anficeredy which is drawn front Ro.p. 8. Eph.2.3

pag. no

Chap. 2^ An anfwer to the Ohjedion , "that Infants are uncafable of the

endsofBaptifm^ pag.iii

Chap. 3. A, 3. Objection anfwered^ How can children Covenant with God?

And by what right do Parents Covenant for them .<* And whether we did

Covenant with God in Bapifm or not /* pag, 112

Chap» 4. A. 4. Objedion anfwered^why Infants may not as wdl receive the

Lords Supper? pag. 114

Chap. 5 ./4. 5. ObjeBion anfweredy why hath God left it fo darl^ and [aid

KO more ofit^ if it be his will that Infants Jhould be baptized? pag. 115

Chap. 6. A, 6. Ob'jeHionanfweredy drawn from the evill confequents that

are fuppofed to follow Infant'Baptifmj as ignorance) prefumption^ and

want of folemn engagement to Chrijiy&c, P^g*U7

An humble motion that the VireCiory may be in this revifed^ or the Churches

fattifiediivixh their reafons to the contrary ^in thefe 4 points, j.'that the Ta*

refit may not onlypromife to do his own duty^but may alfo enter his child in^

to Covenant with God^ by promifmg in his name^ what the Covenant requi^

reth. And that the parent may profefs his own ajfenttothe articles of Faith,

and his confent to the duties of the Covenant, 2. 'Ihat the ancient praCfice

oj Confirmation may be reduced to its primitive fife; andinftead of political

and controvertible covenants^that every Chrijiian who was baptized in in^

fancy ^may fokmnly at age renew his covenant perfonallyibefore he be admit"

tedto the Lords Supper, 3. That the Church may have power to fee to the

renewing of this Covenant often^whsn there is neceffary occafton, ^,7 hat the

words

words of the Covenant may he (from Scripture') frefcrihed^ and no Min?^ fter or Churches have power to alter it. pag. 120

iheduty effokmn perfinall Covenanting proved from Scripture^ ^g^inji thofethat thinkjt an humane invention: And that this would he far ?mre folemnly engagingthan adult haptifm^ and more agreeable to the will and word of God. pag .122

Ch^p.y.the firfl Argument againfi delaying of our Infants haptifm^ in that there is no word of precept or example in all the Scripture for the haptizmg a Chridians child at age (^except it befinfully nagkUed hefore) pag. 12 5 Chap. 8. thefecond Argument. The haptizing of Chriftians children at age ordinarilyy is plainly manifejUd to he utterly inconfijUnt with obedience to Chrifts rule for haptizing, pag. 126

Chrifts Kule is for baptizing upon thefirfiVifcipling. pag»i26

Mr, T*s. qualifications ofrequifite profefmt, examined, pag. 12 8

Chap. p. A third Argument againfi delay ofbaptijm, pafol30

Ch, \Q. A fourth argument. Baptizing Chrijiians children at age^willuna^ voidahlyfill the Church with contentions & confufion^ or give MmijUrs the fnofl Tyrannical power that ever was ufurped^even more than Papal, p.13© Chap, u, A fifth Argument againfi their ground. Mr, Ts, arguing from Mdit,2S*would tend tojhut out Baptifm from the Church, pag, 132

Chap.I2.^^;>cr)b Argument againfi their ordinary haptizingin cold rivers^ hy dipping over head^ as neceffary, pag. 134

Ch. I ^.Afeventh Argument againfi their ordinary haptizingnah^ed, p.!36 Chiip.liio An eighth Argiment, Anahaptifiry hath heenpurfued hy gods evident Judgements everfince thefirfi rtje of it, pag, 138

!• they have been great hinderers of the Gofpel. 2. And the inlet to moft hor^ rid opinions. ^.Andnotoriouflyfcandabus^ 4. Andpurfiisdwith Gods ruinating Judgements, P'^g'^S^

'the Hi(lory ef their carriage in Germany, pag. 13p

^he doUfullfeandals by them in England. pag, 145

Chai'p.t'^, Antiquity for Infant'Baptifm. P^g. 152

CypnmandTtttullhn acknowledged for us hy Mr, T. P3g.i53 '

Fiartkertefiimony out of Tertullhn* P'3g.i53

XrcnxmTefiimony vindicated^ . P'^g»l54

Juftin Martyri leflimonies for us, pa-15 5

Mr. T's Teftimony from Antiquity examinediwhere his mofi horrid vile alle^ X^ gations oftheftandm ofthePapifis againfi the Albigcnfcs &■ Waldenfcs is deleted, pag. 157

ihe cmclufton^ with the found judgement o/Mdanfthon and Camcro p. j 60 teftimoniesfrom Cyprian, Chryfoftonie, Ambrofc. • Xhc

The Contents of the third part,

A Preface. pag, i^5

That I never call Mr. T. Heretich^ pag. \67

Of tke reafon of-j)uhli}hmg thofe words in nty Efjftle. pag. 1.72

Of the tiawe of Anahajntjh^wkeiherMr* T. darejujhfie aUtheprojhatteyas having not violated any Covenant in Baftijw, P^g^l74

Whether Anabaptijls play not a worfe fart than tbeVevils materially ? And how they are accufers of their own children, pag. 174

Whether Mr, T. J^ep them out of the vifihle Church ? pag. 176

Whether they thatpUad for Infant-baptifm do play the Devils part^ as Mr. T. faith they do ^ pag. 177

•Whether Infants may he engaged by Covenant to Chrifi ? pag, 178

Whether Mr,T.plead agatnfi Infants being ChriJisVifciples and fervants?

pag. 179 Of his denial! of Infants Holinefs hy feparation to God. p^g. 180

C^wc<T«/«^Lcvit.25.4i5 42» &:Dcut. 2^. n,i2. ps^g, 1S2

h^. l<,,iQ. vindicated, ' pag. 184

About I Cor. 7.14. another eMeption of Mr, 1*8 anfwered; pag. \tj Of the term Senary : and of Judgements enfuch. pag. i S8

My doctrine of J uftification vindicated from Mr, T,his afperftons 5 bis mat" ching it with the clean contrary doHrine of the Antinomijh in New England, is fuch dealings that I ^ow no Jefuite matcheth, P^g^l^o Mr, T. his pleading againft the right ufe of Gods wonders in NewJEng-\ix\d^ examined. pag. 1^7 > My expofttion o/Mat. 7. 15. vindicated. pag. 199 Howjalfe teachers may be known by their fruits ? pag. 200 Mr, T.not charged as he will needs fuppofe: yet not free. pag. 2 02 Mr. T'e confidence^and his mifreports of the difpute. pag. 205 Severall Abfurditiesthat Mr.T. maintained in the difputCy Jan. 1.1^49

pag,ao7 Many more of his evident untruths about thefaid difpute. pag. 20^

Whether I crowed over Mr. T. or trampUd him underfoot. pag. 210

More untrue reports of his confuted, pag.211

More of the carriage of the difpute* pag. 212

Ihe true Reafon of my fpeaking fo much againfi Anabaptijis in theEptftle before my book^ entituUd The Saints Reft. pag.6i 2

rkat

J—4>J.aijr' .{iii^'tr.ii-i,.

7'^atl Cafi-Hot dirt in the face of Mr, T. hut onij ofkis illcaufe. pag, 217

Mr. T's error ahoutthemt conced'ntg any 'truth for Peace^ cottfuud^,2\k

His error \jhatthofe that are no Mimjiers may Baptize'] confuted, p. 220

His err Qr\that private men way adminifi^r tie Lords Si^pper] confnted.221

HiserrQr\ihat Godfealeihnot ACitially^ but wUnHe Sacrament U admi'

nifiredxo-a believer ~\ confuted, . - . .- pag. 22.2

Mis error [that the Covenant^ whereof B aptifm is tbefiatf is only the abfo-

lute Coveuanty ynade only to the EleB] confuted. pag. 2 25

Hh error agai>jj\ Magijirates fuh^rdinaii'jn to Chrifi the Mediator^ c^nfu^

ted^andmyDo^nne vindicate:!, Mr, Rutherford, and l^r, Ball^r^

down .right for iti nat all the Kings and Rulers on Earth have their

pW^rfrom^ and under thMediator. pag. 22-

\€^-§«^^ The Contents of the Corredive. ' ^^^^^

SOmefayings 9f others infiead of a Pr^face^ P^g •*37

5^^^?.!. Mr. T*8 Epiftie anfweredy and n^ other writings vindicated fromhis ntifwterpretationy whether our Wnifiersjir4jvfejfcrmalltea» ehersy and Infant-haptifmbe a damning Error, pag.241

Sf&:2,Hisfirfl: 'Seeiion anfwered about dipfing^and whether we are officiating Priejis ? whether we would have deftroytdox banned Mr,T^l/i^ own judgetvent about Liberty ofConfcitnce* .-_I-___._J pag'245

Se^, 3, Hisfecond and third Se^ions anfmred^ Jundry more untruths de-teHed. pag. 248

Seii, 4. His faurth S^^ion anfwered about Lev it. 2'5. 41. pag, 248

Se^, 5. His fifth Sexton anfwered about Deut. 2^. pag. 2 4^

Sed, 6, Hisfixtb Se^iion anfwered about A^. 15.10. P^g«25 2

S^c? 7. His feventh Se&ion anfwered about i Cor. 7.14. pag. 253

Sed, 8. His eighth Se^ion anfwered ; his falfe accufation 9f me about In* dependency 5 more about the nmt(ivrs in New - England, pag. 25 7

Sed, p. His ninth Seliion anfwered of Mat. 7, By their fruits ye pall I{how them, pag. 2^9

OfHerefjey what ft i% 19

Mr.T's Authors for the Antiquity &godlinefs of Anabaptiflsye^amined.260 FuUerproof of the Antiquity of Infant^baptifm from Fathers and Councils,

pag. 262

Mr. T*8 witne^es examined particularly^trndixA^ Cluniacenfis, Eckbcr-

tus, Schonaugknfis^n^^Walafddusstrabo. pag.264

(f) Cyprian,

C);pnan tyes falvation to the vifwh Church, pag.26<S

A deer Argument that Chriii never repealed Infnnts Chptrch'mewberfhifjh, Admmhmts about Sckifrnfrom Cyprian. pag. 167

tothofe that diftajUg^dlinefs for thefcandalsojthefe times.Jonrewhat out of Clemens Alexindriniis. pag.268

'the Levellers Q^nd Ranters) fJrew ns -^hat Artahaptiftry //> when it if rij e (againfi whom the State U fain to wak^ AUs.)> P^g'269

St^. lo.Hij temh Se^ion anfwered.7h2 0>yi\0T^ 'teiVtmony conftdered.ip,2yi IhctYue reafon of tvy inferting thofe p^fffages in the Eprjiie before wy Jreo" fife of the Saints Refl^ which Mr. T. is angry at. p^g,2yi

Again Mr. T's charge^ that [I am become a Ringleader of wen that mind net the things ofChrifi, nor regard m^ but lo tiphldxheir rf/?«lf. 3pag,273 Ihe reafon ofnty plain fpeechy ^^hich is called kpen-nefs. pag. 274,

IFbether my jfudgentem about univerfall redemption hem^er lierefe ? And how many of theymft learned and famous Vivines that ever the Refer' 7ned Churches had^ do maintain it /* Whether my Judgement.^ that A^agijirates hold their power under the Mediator^ bsneer Herefe^ mort Authors alleged for it y and the main oh], anfw. P^g. 27^

Whether my maintaining Jftfant-haptifm he Herefe ? pag. 2; 8 ■

%heynain\\rengthofMr^ I's anjwer proved vain. P^E*V9

Paffages about t^ difpute md\ny feif. pag. 2 S o, aS I

%be refult of my mojl impartiall examination of all Mr* TV papers and ar* gvmtnts. pag. 283

An advertifement to the Rjeader. pag. 284

TheContents of the Appendiir*

AFremcnition to the Reader. pag.2£8

nefayings offundry great Divines upon the fointt • pag. 295

7hereafons of this undertaking* pag^ 1 9^

Mr, B^dfords opinion laiddown out of his three hook^: pag. 2^4

l/fy own Judgement laid down in tenpropofitions^ after fime dUfin^ions preparatory thereto, pag. 2^5

About tradition, and humane additions toGodstvorfl.ip, pg. 301

Baptifm only a MoralInjirument^arJnot Naturallor fuperna^urall.^.io^ Whetk4!rikere be a hyperphyfical caufahty diJiinUMb jrom Fhyfical and I MordL pag.a<^^

Wteik^

M^hether Faith give men only jus ad rem, bejore Bapifm^ nnd not alfo jus in re. pag.307

In rfhatfenfe Baptifm is a condition of Juflification^&c, pag. 300

yiz^infi thenecejjity afBaptifm tofalvation. P^g-3lO

Whether God give feminal true grace to thofe Injmits that aftery^ardpertp^

Whether there he any third thing infufed hefides the ejfence and workoj ike Spirit ? and which ofthefe it is s* ibid.

T^etler there he any true effeBua II faving grace in Infants^ which will not certainly A& when they come to age /* pag. 312

What AH tt is by which God forgiveth and jullijieth, pag-31 3 -

there is fpeciail grace fromChriJi, before any that flows from union with

^'^^f pag. 316

The ttkts that are brought for their "tenet Aufwered, pag. 317

Of the nature of cur union with Chrifi. pag'31 ^

Whether experience fpeahjor the tenet I oppofe ? pag-. .319

Wl^^ ^ forgivenefi is . pag, 221 How far Chriji died for Vnbeliefand Impeniteucfy and how far he did not:,

opened.^ ibid.

IN the Auinjadvcdioiis on Doftor Wards Tra£tate.

wi

'Hat kindofhihumentBaptifmis^ viz, vtornlL P3g-?23

, ^ Bv2Ldw3irdiiKS Judgement of efeauall^/'ace. ibid.

How far it is true^ that Chrijh death ^ though a fufficient remedy ^ yet pro'" fiteth n<>t except we apply it, ^^a 525

Sever all points wherein Doctor Ward is againj} Mr, B. * ilx

maorWs mijiake [that baptifm fe a let h not ta Infants'] confuted, p. 3 24 His miftake [thattkeword applyeth not Chrifis merits to hifants'] confuted.

pag. 3 25

His tniilake [that Baptifm is the firft means ofpardmy and not the Covenant] confuted» p2P. 226

S^te pofltiom about Juftification by tie Coven^'nt^ and by Baptifm. ib.

the Vr. dangeroufly gathereth from A«^. i.i^y. that common faith is the condition ofBapt3fmi& Baptifm the mea:is ofremiffiony before true lively faith, pag.327

More proofs that the Covenant Juflifieih before Baptifm, ibr

Vr, W's Arguments againji Covenant jupficationof Infants before Bap^ tifwy anfwered, " pag.^ ^o

^'H. And ahvin the umvtrfalnj o-f the coHditiunal Covenant. Pag. 33a

, . u^^vi j'^.o^t^vt H

'Z>

Ttie Authors judgement ofDo&or Davcnant, and Mr, Owcntcenfmt of hh late excdicnt V/JJertatms. pag.352.

Davcnaiits clear judgement. 1. In the poiut of umverfal redemption^i^And.

^fJ^J^'fi^^f^<^^y ^^^ ff^ fvorki concur, ' - P3g'^33

J^e/J/»/.ojDavenants Ep//f/f. V^^'^^\^

Whether Bifl)of Ufiicr, and Mr. Cranford^i?/or Mr,B. pag. 335

3^/rt the Parents Faith is the condition for the childy proved. pag. 3 36 1?CTk\t\$ judgement herein plain and fuih ibid.

The judgement of Rlwcty Bjzj, Zuinglius, Twifs, ourAJfemhly^ and An-

ftin: pag.337

AN Addition to the twentieth Cha^p ofthefirfifart^ About the Cat hom hc\yifible Churchy referring to Mr. Hudfons hook^ j ^ ''^ ., ^g^^i^

KgumeHtsagainfi the Socinians^ who denj the ufe of Baftifmtofetled Churches^andagainji the duty of Baptizing trvice, pag. 341

Mat.

Mat. 28. i^.

Go ye therefore and Vifcipie to me all Nations^ Baptizing them in the Name of the father^ and of the Son^ and of the Holy Ghoft,

CHAP. L

Eloved Friends and Ncigbours,! ana invited hither by your (elves, and the providdenceof God, to perform a work tome fofad and unpleafing, that no ordinary motives could ever have engaged me to: Bur the delivering fo many beloved friends and neer neighbours from fo dangerous a fnare i the preventing of thofe dolefull divifions, diftraftions, heart-burnings, and ruins which Anabap-tifm hath introduced where ever it yet was entertained (fo far as I can poflibly learn) the quenching a fire fo near my own dwelling; the curing of that plague which clfe may infed my own Congregation ; and efpecially the vindicating of Gods precious truth, and his peoples precious privi-leges,which I dare not betray by my filence,being fo called forth for their defence: Thefe are all Arguments which I cannot gainfay, and have conflrainccVmc to this task^ how ungratefull foever. It can be no pleafing work to me,the Lord knows,to preach the truth in a way of a contradidion, to fpeak againfl the dodrine of a brother whom I fo much love and reverencc*,to amufe the poor ignorant people,whiIc they hear one man preach one thing, & another the contrary^ one pleading Scripture for this opinion,& another againft if,one interpreting it this way,and another that way^as if we were all brought to a lofs in our Religion, and fo caufe people to caflaway all as uncertain. To be put to defend Gods truth againft fuch a friend and lover of rruthiand Gods Church and people againfl a builder, a Shepherd,a Guide, a Father in the Church*, & to heal the wounds that you have received by a friend^ to turn my labours and your attention from matters of greater momcnt,to thefe trivial quarrels i to fee the beginning of that plague broke forth in a Congr^ation which fo lately were minding Chrift in Love, and Unity,and Peace,which hath already made fuch havock in EngUndj^nd in the face of this Congregation to behold the dolefull ftace of the Nation i and by the fight of your Sparks,toba forced to rc-

B ' mejoaber

rldiH Scripture Troofof

member our piiblick flames,whicli have made us a fcorn to our enemies, a wonder to flrangcrs,a grief & aftonifhment to our fricnds,a confufion to our fclvcs, a fhame to the Gorpcl,and a perpetual reproach to the caufe of God: S > far is this from bc-jiTg a plcaiing imploymcnr, that it makes me begin with an afflided heart. I pray God you may have more joy in the end by your information,thaH 1 have in the beginning from the nature of my work ! For if I had not hopes of that, I fhould not have come hither. But feeing God will have it fo,&: becaufe of your neceflity there is no remedy,! will here affure you of rhefe two things in theprefence of God,the fearcherof hearts I.That / have notraflily entertained the clo<Srine which 1 come to maintain ,nor have 1 ncgled^'d the ftudy of it through carelefnef^ and contempt: I never baptized but two Children, and both thofe of godly Pa^-ents: Before 1 proceeded any further in the pradice , 1 grew into doubts of the lawfulnefs of it my fclf, & that upon the fame grounds for the moft part,w'h M.T.hixh fmc^ publifhedj This was about ten or eleven yecrs agojfince which time I have iifed all diligence that T conld to difcovcr the truth,& upon that and other reafons fufpcnded my pra-dice.I blefs God,that gave me not over to a fpirit of rafhnefs and headincfs, to run on new untryed waies, upon every doubting about the old j and that gave me all along to fee as great probability for the truth as againflit, and that gave me Hill a deteftationof Scliifm, ^ a high tflctm of the Churches unity & peacejor elfe I had certainly then turned anabaptift(for 1 th nk it no fin to take this fhame to my fcF,in confeffing my former imperfeftions3 But, Isl'il tarn co turn quam quod ex dubia ccrtum ej}^ we are moft fure in thofe points that we ha-ve moft doubted in: And I profefs I am far more confident,and beyond all doubt now,that it is the Will of Chrift that Infantsfhouldbe Bapti2ed,than ever I was in my life, notwirhllanding it hath been oppcfed more of late than ever. 2. And this alfo I here folemnly promife you,fo f jr as I am acqnainted with my own heart, that I will notfpeak any thing to you in thisbufmefs, fave what m my judgement and confciencc I believe to be the truthj And he thatknowcth my heart, knoweth that 1 have fo unfatiablc s thirft after the knowledge of Truth, that if 1 did think that it were a Truth of God, that Infants fhould not be Baptized, 1 fhould not only entertain it, but gladly entertain it '-, and it is as deJightfuU to me to difcovcr even a difgraced truth, as it is to find the moft precious treafure : I never difcover a Truth in my fludies, but it is as (wcet to my mind as a fcaft to my body j even Nature it felf hath a longing defire to know. I fpend my time, and ftrength and fpirits in almoll nothing but lUidy-in^ Jifrcr Trmh s and if after all that 1 iliouldbc unwilling to find ir, 1 were mon-; (troufly perverfe. It hath hitherto been r«y lot, ever fince 1 have been a Prea-- cher of the Gofpell, to be on the fuffering fide. If after fo much contradidion to thecorruptionsof the times, and fo many hazards of my life, and fo many dole-full fights, and tedious nights and dayes which'in wars I have endured, when o-thers were at eafe, and after the overthrow of my bodily health, and all for conscience and prefcrvation of Truth, I fhould now be unwilling to receive it and acknowledge it, 1 fhould be a moft treacherous enemy to my felf. Ifa man that Mvcs in conflant cxpeftation of death, and daily looks to be fumraoned before the Lord his judge, as I dn, fhould yet through pride cr any worldly refpe<Jt be falfe to the Truth and his own foul, and that in a time when error is the more thriving way,fure fuch a man were unexcufably wicked. All which I therefore fay for my felf( though Lanjconfidenc among you that know me it is elfe needlefsj becaufe Mr. T. hath told me in Conference, that the able Mmifters generally that differ from him, doerre through meer wilfulnefs or negHgeace, fo cafiekisto

Infants Church'memberjhip and Baptifm.

fee the Truth on his fide. The Lord preferve me and all his people from that cenforioufn-efs and height of fpirir. For my part, I folemnly profefs to you, that if I deliver you not &.t Truth, it is through difability and weaknefs rather than wilfulnefs or negligence: though I know my will is alfo impcrfec^-.

Before I come to the proof of Infant-Baptifm dirc<SIy, I muft needs firft lay down feverall Pofitions that mull necelTarily be well underftood before you can underftand the point in hand : when a people are ignorant or miftaken in the antecedent, no wonder if they deny the confequents : and if their underltandings have once received falfe foundations and principles, itiseafie to build upafalfe fuperftrudure. The Pofitions I lay down firlt, are thefe.

Pofithn I.

IT hath pleafed the Holy-Ghoft to fpeak of fomc things in Scrlptarc more fully»] and of others more fparingly : And where God fpeaks more fparingly, the/ thing murt needs be more difficult,& yet his truth flil.In four cafes efpecially Scripture is thus fparing. i.ln rpeaking.QfiIiofeto.whom it fpeak s not: God fpeaks more fully to men of therafel ves, but of others he fpeaks lefsifor he is not bound to give us account of his dealing with others *, Therefore he fpeaks fo little concerning the Heathen that never had tlie Gofpcl, wliether any of them be faved',or upon what terms he dealeth with them for life or death ? far is it from my reach to eiifcover his mind in this. And fo for Infaats^they hear not the wordjit isnotfpokc to them, and therefore it fpjpaks more fparingly of them ', Yet God hath fo much care of the comfort of Godly Parents, that he hath much more fully revealed his mind co«-cerning their children,than the children of the wicked and open enemies. 2. Scripture fpeaks fparingly of fmaller pointsj and of greater,and thofe that are of necerfi-ty to falvation, more fully. I fhall fhew you anon, that this is not fo great a point as many make ir,and therefore no wonder if it be the more fparingly mentioned. 3. Scripture fpeaks fully of thofc particular controverfies that were a foot in thofe times, but more fparingly of thofe that were not then queftioned. The great Que-ftions then were,Whether Chrift were the Meifiah .«* Whether the Gentries were within the Covenant and to be received into the Church? Whether Circumcifion, and the refl of the ceremonial fervice muft be ufed by the Gentiles? Whether Jufti-fication be by the works of the Law, or by faith in Chrift ? Whether the dea«l fliould rife?and how?How fully are all thefe refclved in the Scripture ? fo all thofe leflerQueftions which the Corinthians and others moved about fepar-atirig from unbelievers, and Sacrament, and things offered to Idols, & meats and drinks, &c. how plainly are thefe determined ? But many others as difficult which then were I no controverfies, have no fuch determination. And yet Scripture is fufficicnt to| dire(ft us for the determination of thefe too, if we have wifdom to appl> general, Rules to particular Cafes,and havefenfes exercifed to difcern the fcope of the Spi-J tit. Suchisthecafeoflnfant-Baqtifm. 4 The New Tefiamentfpeakcth morel fparHigly_ofjhaLM4+i€l*4s4ftore4UlJ^LiUfi^ What need the fame '

thing be fo dene twice, e:Kcept men had queflioned the Authority of the Old? The whole Scripture is the perfeft Word and Law of God ■-, and if he fhould reveal all his mind in one part, what ufe fhould we make of the other ? How filenr ^ ^ is the New Teftament con cerning a_^Chrjgjari31aRif\racv ? w hiclumade-the-Aaa* baptills Of old deny it: wheTe find you a Chriltian in the New Teftament that ex-ercifed rhe pl^re of ^ King orVarliimenr min.or ^uflke of Peace, or the like ? fo cf an Oath b efore a Magiflr ate,of War, oftheJSabbath,fec. how fparing is theNew — * B 2 To(U. '

rUin Scriplure Proof of

TcftameHt? and why ? biu bccaufe there was enough faid of them before in thel Old ? This alfo is the very Cafe in the queftion in hand. The main queftion isnorJ h fy whai; fign memb ers are to be admitted into the Church ? or w|ierhprhy{i(]gn| or without ? but, Arwhar A^ e they are t oheadmirred lyiftr^b^rs ? Now this is as; folly determined irTthe Old Teflament as moft things in the Bible : and therefore what need any more ?

The dcfpera:e higheft fort of Anunomians ^ who to put off this, will wipe out all the Gid Tcftament with a flroaW, are men to be deplored rather than difputed with. They may as well do fo by the New Teftament too if they pleafe,when any thing in it contradifteth their conceits; and they are halting to it apace, when in mod of the Land our Qiicflion, Whether Infants fhouldbe Baptized, is turned into a higher, Whether the Scriptur e ^ be the w ord of God,or not ? But O how happy were thefe men, if their difclaiming either the Old Scriptures, or the whole, would make them Invalid, and abrogate the Precepts and the Threats! Then perhaps they might difpure with God in Judgement, as they do now with us, ani cfcape by excepting againft the Scripture that muft condemn them.

I m'-ght be very large here, if refolved brevity did not forbid, and fhew you thact t\\p Afp^ree^ ofmarri^ire forhiddenfeven marrying with a SilUr_) are not forbid- I den in the New Tcftament, witlfmany the like, which yet are (ins, becaufe for- / bidden in the Old. Some fay it is flitficient that they are forbidden in nature*) But that is a Silly fhift ■-, It tends to make the Saipture fo imperfe<fl, as if it did not forbid thofe fins which nature is againft j Befides, it will hold much difpute. Whether it be direftly againft the Law of Nature or no j Whether Cain and Abel did iin in fo doing. And if it be, yet the Law of Nature is fo blotted and imperfe<^ in thebcft, andfo obliturated in others, that it is no fufficient Rule *, that which Nature teacheth clearly, it teacheth all mca, but it doth not teach all men this, that it isa fm to marry ones own fifler. You may fay, it is but fome notorious wicked ones that have prevailed sgainft the very light of nature, that know not this. Anfw. 1 think many are in a ready way to it, that little imagine It •, But I have difputed with fome men of eminency who denyed the Baptifm of Infants, that becaufe they would not admit of proofs from the Old Teftament,have told me plainly, that they doubted whether marrying a Siller, or any thing elfe which is not forbidden in the New Tellament, be any fin ■■, and for their part they would not acknowledge them to be fins. And it deferves tears of blood, to hear how ^£hcji2ilie_Chri(\iiini^^ They look at the Jewswkhio

rtrangeaneyeT as if t hev would not end nfp rr> he nf rhe fame Churclt, or body with them-,X ]uft as the Jfews were wont to look at the Gentiles^ Let them take heed leU next they refiife to have the fame Head and Saviour, or the fame Heaven or God ai they. Thus you fee in the Four Cafcs,Seripture( efpccially the New Teftament) fpeakcth very fparingly j And therefore we ca\inot expeft to have fuch points at large,

Pofitm II.

T He great difficulty of a point is no proof that it is not Truth. A thing is nor therefore to be re)e(fted as not of God, becaufe it is not eafie, nor the proof Ibxlear as we would have it. I find a mKlcitude of filly -ignorant Chriflians, if a point be once Queftioned, and they find not prefently aneafinefs to refolve it, but the Scriptures and Arguments brought for it feem dark^ they prefently conceit or fafpeft it is no Truth-,when they never confider that what is faid for the contrary> »ay have far kfs evidence or likelihood of Truth. Th<ife poor fouls are far gene

tha.;

I72fants church memherJIjipandBaptifm.

that will needs teach God how to deliver h^'s mind ? They are neer the pits brink, that fay to God in their hearts, If thou wilt fpeak plainly, and make all the Scripture eafie to us, we will believe it: but if thou fpeak fparingly,and leave it difficult, believe it who lill:.

If a man may take the advantage of Scripture difficulties to caft them away,theii we muft lofe Daniel^ Zdchary, Revelation^ and a great part of our Bible. And if difl&cultdodrmesfhall be concluded untruths. Farewell mod of our very Creed and Chrifiianity. 1 am mod confident of it, that if a fubtile Pagan fliouldcomear mong you, and d'lfpuce that Scripture is not the word of God, and that Chrifi Je-[us is not God, he would filence you more than you are in the prefent controver-fie, and you would be lefsable to anfwer him, than you are to anfwcr an Anabap-till. There are maiay weighty controverfies, that are more difficult than this -. inuft we therefore prefently turn from the Truth?Never did I plead to my remembrance with an able Papill, but he could fay far more for his Religion than Mafter T. faid for his opinion on Jan. i. cr his Sermon fmce. I will hazard all the reputation of my underftanding on it,that there may ten times more be faid for Free-wilL,than can be faid againft Infant-Baptifm j yea, that it is of twenty times more difficulty \ and I here offer my felf to manifeft it to any man that will debate ic with me; And what ? Muft we therefore belie ve Free-will ^ f rhjnk not ) (Brad-vrardine ^nd^ibkuf nvf- nor yer an fwrred") Peteftch us many things are hard to be underilood, even in Pauls Epiftles, which the ignorant and unlearned wreft to their own deftrud:ion- And yet they are truths for all that. Do not therefore caft away a Truth, becaufe difficult, but ftudy the more.

Poftion 1 11.

IF never fo clear evidence of truth be produced, it will ftill be dark to them that are uncapable of difcerningit. It is one thing to bring full evidence and proof, and another thing to make people apprehend & underftand it. We may do the one,. but God only can do the other.I perceive moft people think,that when they come with aqueftion to a man,we muft prefently give them an aafwer which may make the cafe plain to them, and if we could create underftandings in them,it is poffible we might fatisfie them.They think they are not fo filly & unreafonahle as we would make them. God doth not reveal his truth only or chiefly to the learned j They have the teaching of the Spirit as well as we.Biit alas,that men ftiould be fo ignorant againft both Scripture & cxperience;Godchan^erhrbe wil on aiii.-lrl^n>inr he

doth notinfufe jmowledg^e. efpecially ofHifllicd t points on a fudden. If he^^o^wliy are we commandedlo ftudy the Scripture,& meditate on theni day and nighr?Did they ever know any that was fuddenly made fo wife? except it were only in his own concci Ther are feveral ages & forms in the School of Chrift. Men reich net to the underftanding of hard pointi, till artci- long ftudy and diligence, Sc acquaintance with truth. If you believe not me, believe the Holy Ghoft,7/<^6.$. 11,12,13, .14. Of whom we ha,vc many things to fay, and hard to be uttered, feeing ye arc dull of hearing ^ For when for the time ye ought to be Teachers, ye have need that one teach you again which be the firft principles of the Oracles of God, and are become fucli as have need of milk,and roj of ftrong meat; For every one that ,ufeth milk is u nskilfuUin the word of ri.g:iceoufnefs, for he is a babe; But ftrong mcatbelongethto them of fullage, evr. ^hofe who by reafon of life have their fcnfes exereifed to difcern both Good and Evil I.The plain truth is, tliis is the very

B3 . • , Cafe

Tlain Scripture proof of

/Cafeofthcmoft of the godly among us: They arc children in knowledge, and Vbave not by long ufe their fcnfcsexercifed in difcerning. Moft of the belt of yon have need to read Scripture and Books of Ccnrrovcrfie/even years at Icalt before you will be capable of underllanding moii con trover fies. Ocurfed Fride, thac will not fufifer one ignorant godly man of many,to know that he i* fo ignorant. I think 1 had eight years ago, read feme hundred Bocks more than moll of you, and thought my lelfaswifeas mofl of you, and others thought me wifcr, whea I now know that in many mere weighty points than this, I was a vety Child^and Ihope, if 1 lived as much Icnger, 1 fhouldfind out many more wherein I am ignorant now. Yet do I not perfwade you that this point in queflion is beyond your reach. I fee it eaHer now than ever I did. But thus, the generality of the godly are very ignorant: And ifyou deliver the plaineft Evidence of Truth to the ignorant, it will not make it plain to them. You may think you can underfland plain Scripture or Realbn ifyou hear it j but you cannot : O that Pride would Ice men know, that they cawnor. Read the plained Lefture ofGecmetry or Arirh-metlck to one of you, and you cannot underfland it. Read the Grammar to a Boy in the Primmer, and he underftandeth never a word you fay *, when another pcrceiveth it all very plain and eafie. If plain teaching a truth could make every one prefently underftand it, then the Boys in the Primmer might be the next day in their Greek wh^n they hear a plain Greek Lefture. But knowledge will not be hid foeafily : Therefore I expeft not that the more filly ignorant profclTors fhould apprehend the Truth, though I deliver it never fo plainly and evidently. Otherwife one man fhould know as mnch as another, and all as much as their Teachers, feeing they all hear and read the fame word of God.

Pofition. IV.

WHcn the Cafe is fo difficult that we cannot attain to a clearnefs & certainty, we muftfollow the njQig-prnbable wai; Now whether it be likeher rfiac Chrift would have Infants of believers to be admitted Church-members,and i^ Baptized,or to be fhutout, I hope 1 fhal make plain enough before I have done.

Fofition. V.

TEnder- confcienced Chriftians will not be rafh & venturous in changing their judgement i They know errors to be dangerons finsjand therefore are afraid left they fhould be enfnared. They will therefore wait, and pray,and enquire of all that are like to enform them, and read all the Books they can get that will helpthem,bcforethey will venture. Donotfay, you cannot have while, except you will venture your fouls to fpare you time and labour. Do not fay, you cannot underftand Books \ for tlien you cannot underftand words, nor the ftate of the controverfie *, and will you venture before you underftand what yow do ? If any ofyou have taken up this opinion, and have not read and ftudied Mr. €obhet^ Mr. Churchy and other the chief books, and been able f at left to himfelfj to confute them, you have but difcovered a feared confcience, which taketh error for no fm, or clfe dare ventujre on fm without fear, and have berraye'd your ©wn fouls by your lazinefi,

pufnm

Infants Church membcrjhzp andBaptif/M.

FqfjtmV I.

THe overthrow of a mans own former weak grounds, is not the overthrow of the truth which he held. I /hall here difcover to you a moft frequent caufc of mens falling into errors. Almoft all men in the beginning do receive many Truthsji &on weak or falie grounds, and fo hold them a long time. Now fomc m.n when by others arguments, of their own ftudiesrhey are beaten out of their old arguments, do prefently failed the eaufe it felf j as a man that leans on a broken ftaff, who fals when it breaks; fo do they let fall the Truth with their own ' weak grounds ^ when alas there are far better grounds which they were not a-ware of. I am perfwaded that there is few among you that did ever receive the Dod:rine of Infant-Baptifm on the beft grounds and arguments ^ and then when you are driven off your old conceits, you fondly imagine the truth hath no better \ fapport than thofc. I dare fay, by M. T. his Books, that this is his own Cafe. ^

Fofition V 11.

THe overthrow of other mens weak arguments, is no weakning of the Trurh which they maintain: I cannot deny but fome Divines have argued weakly for Infant-Baptifm, and ufed fomc unfit Phrafes, and brought fome mifapplyed 5criptures j Now it is eafie to write three or four Books againll thefe, and feem to triumph, and yet the caufe to be no whit fhaken. Some filly people think when, they hear an impertinent Text put by, or fuch or fuch a man anfwered, that all is done ', when it may be all themoft plain Scriptures and befi arguments have ne-rer been anfwered with fenfe or reafon.

Fbfjtion YIII.

di. Y

ONe found Argument is enough to prqve any thing true, if there were never another, and if all therefl fave that one were confuted. Falfhood hath no one found Argument from Scripture or Reafon to defend it. Jt is not number kit weight that muft. carry it. Therefore I refolvc not to heap up many. What if all the Texts were put by that are broughtfave one ? Is not that enough ? There muft be two witnelfes wi-rh men ', but Gods fmgle witncfsis as good as ten thou-fand. I fpeak not this as if I had not many, but to redifie the ignorant in their fond conceits.

'ofnjon I X.

THe fornierjajaiiprci>nr rnflonis af rhr bolieft Saints ^n d Churrhes. Hiould be of great weight with humble moderate ChriOians in cafe £ fonrrnv rrrprj amj____ beyond their reach. Whatfoever TJ/r.r. may pretend among the fimple, 1 fhall ea-fily prove, that Ip/ant-Baptifm was ufed in the Church as nigh to the ApoAles I days as there is anyfufficient Hiftory extant to inform us j and that the deferring (ofBaptifm Qame-4tt-wkh-tl^HFeiU£JgQpeirv^_j]pon Popiflinr. berpi-irali grmmrk. te=cr" itodever fmcethe Reformation, who knoweth not that it hath been the judgement of the moft learned and holy, and generally is to this day ? The ApoflJe thought there was fome weight in th-at Argument, when he fa id , We have no fuch Cuftome nor the Churclicsof Qod j of which read Mr. Cradocks Gofpel-l-i^rty. ^ Fof/tioBi

S PlainScripture proof of

Fofit'm X.

PVidenLConfequcn ces or argumen is^drawtt by Rcafon from Scripture, areas

•■^cruc prooi'as cffe very exprels words of a Text. If you have the words with-

^ outthj£mc^i»&a »ti reafon, you have no proof; fo^r h^^ n^vil nCed Hiptri cc* r.hriO.

^ I And if youhavetlie meaning and reafoii, you have ehough for evidence. Words

i are buc to exprefs thcibi^^ God writeth his Laws to Reafonable creacures, and

f witRmrTB^StorTtfiey can make no ufe of it ', Rcafon is the effence of the foul. He

•^that hath it not in faculty, is not a man : And he that hath not the ufe of it, is a

^mad man, or aflecp, or in fome Apoplexie, or the like difeafe i would it not make

a manpitty fuch fenflefs ignorant wretches, rhgr will rai l for exprefs _words of

t Scriprure^ wht-^ rh^y hnve rhe evidcRtconf ^quentsor fen fe ? I^cripturc ^J^-afon,

'^ I no Script-urc ? If I prove. That all Church-^SEEZsSijQiSCTlmiJIcib^^

[ v^ rhrn P''"ve fh^rjnfam^n r.hnrrh.n^PmK>^r«i i Is not this as much as to prove, tney muft bebapti2e3T"Bijtthefe men are not to be rcafoned with , for it is Rcafon they difclaim, we muft not difpute with them, for difputing is Reafoning •, If / rhey will o nce renoun ceKeafon. then rhpy are briire bcaft s j and who will go to ( plead wirh a heaft ? It is reafon that diflT^r^"^^''"^ ^ "^ fVwir-a beaft: But yet I may a little Queftion with them, and I will defire them to refolve me in thcfe two points j I. Do you think the Lord Jefus knew a good argument,or the right way of difputing ? Why, how did he prnr^ rhf> Rpfnrrpftjnn r o the Sadduces / From that Text, / am the God o/Abfaham, and o/Ifaac, and o/]acob. Would not one of thcfe men,if they had f tood by, have chidden Chrift for this argument,and have /faid, nivj- n«^ ^ Tf vf fha^ fai rh, the dead fhall rife ? Wha t's this to the Rd utfe^i-I on, that God is the God oi^ Abraham .<? Would not one orthclc men havereported abroadi that Chrift was not able to confute the Sadduces^ or to bring any Scripture for his Dodrine ? 2. What fay you ? will you allow of fuch an argument for In-^ fantBaptifm as Chrift here brings for the RefurrcftionL , willyo )yrnnf.rf<;irmhpa "^ / fufficient scrrpture-prool r Nay, itibrmg many Scriptures for that one which Chrift brought ? and every one of them more plain and dired ? Chrifl knew better than you how to make ufe of Scripture, I fhall think it no weak arguing which is tike to his j nor fhall I take my felf to be out of the way while 1 follow him. How many confequences mu(\ here be to prove the Refurredion from this Text ? i. If God be the God of Abraham , then it will follow that Abraham in foul is living. 2. This is not diredly proved from this Text, but another principle mufl be taken in to fupport it, -v/^. That God is not the God of the dead but of the living. Thcfe men would have thought this no proving, ^.ff Abrahams foul be living, then his body muft needs be raifed. 4. U Abrahams body fhall rife, then there is a Refurredion, and others alfo fhall arife. By all thefe confequences muft the Re-furreftion hence be proved: And yet I dare fay this was cuneit Scripture-proof. > Now 1 fhall go yet a neerer way to work, and prove to you, That i. It is the will

^i)t<-f~Tof God thatjomclnfapts fhould be Baptized. ,2. Thatitis the will of God that [ :^1| \nfA\i\^ Qf Bejieve rs ordinarily fhould be baptized. But before I come to thcfe, f ^ J willfirftproTctoyouthefe three Propofitions. i. That the Queltion of Infant-^

^ Baptifm is of greater difficulty than many on bothfides will acknowledge.2.That'

in It felf confidercd, it is of lefs moment than many on both fides do imagin. 5 Yet the grounds on which it is ordinarily denyed, ar\d the errors that are the ground ef their deniall, are of great moment.

CHAP'

Infants church^memberjhip and Baptifw. q

CHAP. II.

Hat It is a queAion of diSicultyJs evident from thcfe two groimcffi I, Pofitives about worfhip which are racntioned in Scripture but fparingly and darkly, muft needs be difficult h But the point in queftionis fuch-, therefore difficult. All the talk anddifpu-ting in the world, will not make that cafie which God hath left obfcure. 2. Thofe points which the moftlearRcd, godly, Imparti* al Divines cannot agree in after all their writing, difpuriiag, (tudy-ing and praying, are certainly no eafie points. But this is fuch j therefore noteafie. Confidence and felf-coaceitednefs may make many think it eafa than it is, andfpe* cially when they know not what may be faid againfl them. But if it be fo eafie, why did you not fee into it fooner ? and why cannot lb many humble, godly, learned men difcern it? Mr. T. hath told me that it is an eafie point: and in anfwer to this argument, he faid. That the reafon why all thefe Divines did not difcern it, was their wilfulnefs or negligence i and gave inftance in the Lutheran Confubftantiation. But I pray God never to fiiffer me fo far to oveiltfe my humility and modefty, and con-fciencioufnefs, as to fay, that almoft all the Divines on earth, except my felf, are through wilfulnefs or negligence, ignorant of thofe cafie thincs which I underlbnd. I confefs heartily that prejudice may do wonders in this kindV B ut that alaioft all the humble, godly, learned men in the world fhould be fo overcome by it in an eafie controverfie, who are fo incomparably beyond Mr. T. and me in holinefs,hea-venlinefs, humility and underilanding (very many of them) I fhould tremble to pafs fo high a cenfure.

Yet that youmiflake me not, let me adde this caution *, Though it be diflBcult,yet far from that extream difficulty as fome other points are: And alfojchaiihc^groundiB nfir app very pafip anH plain, though to many it be difficult to difcern how it is from thofe grounds inferred. And therefore, though feme few learned and godly 8e humble men do doubt of it, yet in the whole known Chriftian part of the world there t5 but few. And though it be difficuh to young Ihidents, as it was about eight or nine years ago to my felf: yet to thofe that have dived into the true ftate of the contro-rerfie, it is far more eafie. I do not therefore by the difficulty difcourage you from ftudying it, but would take you off"from hafiy conclufions, and let you know that you may think you know all when you know but little. And for Mr. T. 1 cannot choofe but obfcrve, that if he think it is wilfulnefs or negligence that keeps others from being Anabaptifts, than it feems tha: it was thcfe that kept him from it fo long till of late years j (for fure he n\ ill not fay that he was then more fincere than all his brethren, though he may be now.) And if he had no better prefervatives againft Anahaptiflry fo long than wilfulnefs and negligence, it is little wonder to me that he is now revolted ; for indeed (if fo J he was virtually one before.

a. Juf Y Second Conclufion was,That this controverfie in it felf confidered,is oflefs

■^momentthan many on both fides imagine. Here i.Let us fee what men judge

of it. 2. What Godiudgtth j and then I fhall leave you to judge of this Conclufion.

lO rlaiH Scriplure Proof of

I. On the one fide fome think it no lefs than Hcrefie to deny Infint-Baptifm, and to require Re baptizing. Not that the generality of fober Divines dofo. For thoiig^i fome of them do number Anabaptifts among Hareticksiyet they mean not that they ar fofor the meer dcniall of Baptifm to Intanrs, but fur the reft of the errors which almoft do ever accompany it: On the other fide, many tliarare for Re baptizing, or againft fnfant-baptifm, do think it a matter of fo high raomcnr, that whofoevcrH jiot Baptized at age, you may not Iiear them preach, nor receive the Lords Supper from tliem, nor with them, nor be of the fame Cliurch with thera,no nor pray with them in their Families. O what abundance of ray own acquaintance arc of this opinion I Lefl you /hould think 1 wrong ythcm , 1 had a difpute about this very point In CovL'nojy with one of the learnedfl and ableft Anabapcifts in England^. Mr. Benjamin Coxs f that 1 have met with J Whether it be lawfull to hear a Mi-nifter not Baptized at age : And I have one of his papers yec to fhew ('for wc agreed to manage it at laft by writing : but to my anfw<;r I could never procure his Reply.}! pray God none of you come to this height your fclves. Mr. T. hath con-fefled to me that he did preach to you in publick, [ That to argue for Infant-Baji-tifm from Circufficifion, as Mr. iW^rr/W doth, isHxrefie, and oiie ofthefirft condemned H^refies in the Church] fo then Mr. Ma firf/is an Hseretick with him, and all the Divines in the world that go his way. Thefe are the men that fo llormed jit others for calling fome grolTer difl'enters [ Hjereticks] yea, and which is much more Q\(my notary fail not, and a multitude of hearers be not mirtaken)Mr. T. faid. That in this he hath told them the truth of God,which if they obey not,(their blood will lie on their own head . J Jt feems then he thinks it a matter that mens blood is like to be fpilt for: by which I conceive he means no lefs than tfieir damnation. And if fo, then it mull needs be a fundamental point and duty, of abfolute neceflfity toialvationi orelfe heisfurethat his hearers dilTentis through meer obftinacy and wilfulnefs: but this ( for all his means to convince themj he will fure never have the face to affirm 5 for then he muft commit no lower a fin, than the challenging of Gods peculiar prerogative, ^to know mens heartsj and the afcending his Throne (^to judgement for their thoughts:} therefore itfeemeth evident to me,that Mr. r. dochtakethisibra fundamental point, which the filvation or damnation of men doth neceflafily depend onj or what he means to fay ("Their blood be on thei r own head) 1 know.not.. And yet he blames the Papifts for making Baj^tifmofjop-f^fTnrjr pfaiy a^iQn' and therefore 1 know not what he would here 6xor. But ic 'TsSeproperty of error to contradi^; it (elf, as well as the truth. « Well, but doth God lay fo great a (Irefs on this point ? To them that have read our Divines againft the Papifts on this point, I need to fay nothing. Oncly this briefly. I. It was the imperfeftion of the old Law, that it confifted fomuch of Ceremonials. 2. Some of its abolifhed ceremonies were,as the Apafile cals it,He/?. 9.10. iO«-§^f9>ilSxw}i(ryL9t,'y'm divers Baptifms, or wafliings,and carnal Ordinances. 9. God is, aSpirit, andchc ofeth fpirituall worfhippers.4. One main excellency of the Gof-( pel above the Law is. That it placet hjefs in extcf najs , and frt ^^flTJgelievers from [ the Ceremonial Yoak i Therefore fure it layeth notour falvation now upon Cere-«onies. 5. Even when the worfhip was fo much in Ceremonies in the time of the Law, yet then did God dif-re gard them in comnarifon of Morals. Therefore he cals thena vain oblations, and teis them, he will have mercy^and not facrifice, &c. Much more now. 6. The Gofpel having taken down Ceremonies, and fet up but two a-»€w, which wc call Sacranacnts, though as duties they are all great which-Scripture

turc enjoyneth, and the thing fignified by them is the foundation it felf, yet comparatively they vmi\ needs be the fmalkft parts of fublbntial worfbip, confidered as in thenifelves, feeing the GofpeH CKCclIeth in introducing fpirit & life, inftead of Ceremony and Letter. 7. Even in ceremonious times, God woiiid difpenfe wich the great ceremonies^when they were againft bodily welfarc^in feveral cafes: Though he threatned that the uncircumcifed fhouldbe cut cff, yet in the wildeniefs forty I years together,becaufe of their travel, God did forbear the whole Nation in this Or- . I dinance: and doth he lay more upon Baptifm now ? 8. Mark further the language VfthenewTeOament, I r/>«.4.8.Bodilyexercifeprofiteth little i Yet fome bodily exercife was a duty,i gQr.7.£9 .Circumcifion is nothing,& uncircumcifioii is nothing, /

but the keeping the Commandments of God. And yet uncircumcifion than was a duty. So G^rf/,5. i,2,g,6.Though Vaul teftifiesto them, that if they were circumcifed, Chrifl fhould profit them nothing, and they were debters to the whole Law: yet he telsthem. That in Chrift Jefiis neither circumcifionavaileth anything, nor uncir-camcifion (i. e. of themfelves) but faith which worketh by love. SoCol.^.it.Bom. 2,28,29. Hf- \9.x\nf a ]p\y y/hjfh '^<^n£i}^^fw:^'' Hlv, nor is thatciry ^ir^^'fi^" which is outward in the flefh, but he is a Jew which is one inwardly, and circumcifionis that of the heart, in the Spirit, not in the letter, fyc. See how meanly the Gofpel fpeaketh of all meer extemall things. And when Vaul faw their divifions at Ct / it

rinth^ he thanks God that he Baptized none of them (fave fome few j ) for Chrift fent him not to Baptize, but to preach the Gofpel. But did not God fend him at all to baamc-L Yes; for i. Elfe he had fmned in baptiz ing any. 2. The Apoftles were fent to preach and baptize, AT^r. 28. and ne was alTSportle. But this was a fmall part of his wo rk, ijacom p a rifnn of preagfa ipf^^ ^ n d rh f r cf 'r'r g n '^^" p^medjoh im at hit particular lenSmg, and therefore for the moft part he left it to others to' i^aptize '

them, though he by preaching converted them, and was their Father, i Cor. r. 14, 17. e^ I Cor. 4. 1$. Therefore Chrift baptized none him felf, thoiigh helwrDuld preach to one filly woman, 7o/j. 4. 2. The Papills6t))t!ftefpeL'ially twoTexts^ Mdr, 16.16. He that believeth and is baptized, fhall be faved. But it faith only. He that .

believeth not, is condemned j not,he that is not baptized,7/<f^. 6. 2. The do^rinc of fi^

Baptifm is called one of the foiuidations. Anfw. i. That is for ir< ; precedt'nc y in order of time, hecaufcitis fuJLlald, andnotb ecaufc it beareth up'the buil djiig^ E-very Itone under the Sill fupports not theiiouic. 2.But the right anfwer to this,and

all other the like,is this: Wh.n Baptilfn is fo extolled, it is the thing fignifiedby

Ea ^tifin anr^ ^nnp i'^ j^ a^f^ ^iv^n Ky '''ij^'^^ 'S chiefly meant, and not the meer

external wafhing: If we engage faithfulivtQ Chrift without that wafhing, it bring- ^

eth thofe excellencies. Therefore 1 Per. 5. 21. when he nad ipoke ot Baptiim la / '

ving, left they fhould miftake, he addetb, not the putting away the filth of the flefh,

but the anfwer of jLEQPd co nfciewce towards G od; As faith is&idtojuflifie, when

the thing chiefly intend ed is Chrift bcJieved in. .^

Yet all this extenuafTes not tneir im on the other extreme, who are above both this and all Ordinances. All Chrifts commands ifjuft be obeyed, both great and fnull, fo far as we know them.

Sut this moil evidently you may gather hence,that if this be fo dif!icult,8c yet comparatively fo fmall a point, then certainly thofe Chrif^ians that make it a chief part of their itudy and conference, and lay out at leaft one half of their zeal about it, are fure deluded by the devill: and if they were in the truth herein, yet fure that truth isafnare to them,and like to prove the cccafion of their ruiue. They will fay. That all triths are precious, and none to be (ct light by, or acconptcd fmalU

re 2 J True,

/True, who knows roc that ? But though none be fmall abfolutely, yef many are ve-/ ry fmal in comparifon of grearer^or ellg^u£Creed muft be as big as the E ible.Truths ^ arc exceeding many,and our duty fc^ large and weighty', our capacity is Cnall to underftand thera, & our time fiiort to Andy and pradice them. Preacheri that ftudy all their lives, do yet know but very lirrle, in coniparifon of all that which they are ignorant of. Therfore the grcateil truths and duties muft be firft made fure of, and ^ inort of oar time beflowed in them. Some truths are of flat nccelfity to falvation, fo arc not all, nor moli, nor but few : The moft nccclTary,God hath made moft plain*, Me hath not han'gd mens falvation upon difficult fmall controverted points, which poor people are utterly unable to reach. When men are certain that after all their ftudy they fhall leave mofl truths unknown, is it their wifdome to choofe out the fnuUeft ? and leave the greatefl.' or is not this a plain tetraying of their own fouls,? I dare fay, that ordinarily if you lay out but the hundreth part of your time,your Ou-dy, your talk, or your zeal upon this qnelUon either for or againfl ir, that you will never be able to) ufti fie it j perhaps if I faid the thoufand part. For as there area multitude of other tru thsand duties to be firft learned, fo Tome one ofthofe may be of a hundred times more moment, and may require a hundred times more of your time, and ftudy, and zeal. H^w few did I ever meet with who are the eager di-fputers about Bapcifm and fuoh like, that are able to give a rational account of the great dodrinesoffaith ? or tliat are acquainted with the daily prafticeofa profitable and heavenly life, or with that conrtant pains that is necciVary for mcTcifying-their flefh,for watching over their hearts and ways, and for walking with God ? Nay how evidently do thefe difputings deftroy alf this, and eat out the very life andpowerofGodlinefs ? Asiftbey were the greateft plague and raifchief in the Church.

3' Vf Ynext Propofition is this*, Though the point of Infant-Baptifm be compara' . *''"*cively of lefs moment than many judge; Yet the^ round ji nn wh'^^ '■" <^^"' deth, and which ufiially are denyed by thofe that deny ir.are o f very ^reac moj nent'^ And therefore though the bare denying of warer to Infants be no great or dangerous Error in it fclf confidered:yet as it confifteth of all its parts, it is very great. I do not nowfpeak of all or any of thofe of her erros which theieveral forts of Anabaptifti d > hold,butonely this about denying- the grounds of Infant-Baptifm. For example', They allfthat ever 1 fpoke with^d o deny all Infants theix ^toiberfh jp and , rom m^in tl)e vifible Chu rch j and that is aootlier matter than to deny memWater.They^e-"t' ny them futually ) any part in the Covenant of Go dj ("except when they fpeak like •V * Antinomllns of the aljfuIuLC Covenant, calling Gods Eleftion, or his difcovery of aa Eleftion in generall [\\\% Covenant j ] and this no parent in the world can (ay that his Child hath intereft in, as themfclves will confefs^ Alfo they deny the very , natural Jprerpft w :hicli4>a renrs have in their children , tomakeCovcrantsm^h ^ Bame and behalf. They call c hatcomm'^ " ^fi^, iiriclr-jT(a?T;^sr^^-?'?>nfpqnpnri^ whi ch God hat;h made and calle Jholv . T^hey give us a new model Of the vifibk ChuTcK o/chcir own making in the very materials of it. They provoke Chrift to aa-ger in forbidding children to be brought to him into his Church. They repeal a con-fxderable part of the Old Tcftamenr, which they can never prove that God harh repealed ', and what belongeth to them that addc'to the Word, or take from it, you know.They cake down the Arguments which parents fhould ufe to prove the Jufli-fcciulon and falvation of their Children. Thry leave parents no tr ik.* ground to be-kieve or hop^e for the faWation of their Children which dye in lnfaiicy,according to

the

»»i^——^——— ' ■ ■ "

In fants Church- memberjhip a nd Baptifm. 13

tlie received definitions of Faith and Hope^ For they deny them any promifeof fal-vacion jand Faith and Hope go upon the ground of the Proroife •, They deny them entrance into the vifible Church, which is far wider than the invifible, andtherfore leave but little hope that they fhould be admitted into Heaven f according to their Dodrine ) where are none but real Saints, when they may not be admitted into thel^ Church,which alfocontaineth many workers of iniquity,/Jf^M 3.41.1 hey fhuttheiw^ out of t he Houfe of God; They leave them as much ou t of the Church as the c\\\\' Aren T»f-rnrFs' and Pa^n^^iev makTfhe tipi^p n^ f"T;^T ^^r jq be incomparably morejull of gr ace ttTcliil c/ renThan the tjm es of the Gofpel *, They make the Jews in this reT^'ed cu h^ty.ct^^i^J(^^xxJS^I^n(ii coming, even thofe Jews that believed in him j They ma^e God to un-Church and dif-franchife men before they have forfaken him j and to punifh fome for the fins of others, when they abhorred and renounced thofe fins j they make God unfaithful in his Covenant, and to break I Covenant with thofe that kept Covenant with him j They make God more prone far to fevcrity than to mercy , ancl to fhew more wrath againft the Infants of the wicked, than mercy to the Infants of his Saints j They make even the very Gentiles themfelves to be in a far worfe ftate, in refqeft of their Children, than they were in the time of the Law, when the Gentiles were ftrangers and Dogs. They exceedingly derogate from the free Graceof the Gcfpel, retraining and confining its un-fpeakable Riches j They deny our Children thofe mercies which God hath eftated on them in the very Moral 1 Law j They lay dangerous grounds of derogating from the Lord JcfMjjTimiUf^hile h^j4Laianjnfai[ir. La%, they do plainly play the Devils part in accufingtReir own Children, and difpuj [ng them^ ut ojjhtSivQf^] and Houfe of God, and out of his Promifes and Covenaut, and the privileges thacj accompany them v and moft ungratefully deny, rejed and plead againfl the mercies^ that Chrift hath purchafed for their Children, and made over to them.

It becometh not a difputant peremptorily to conclude againft his adverfary before proof-, But this I may fay. That in my jndgement they are truly guilty of all this, without any uncharitable or partiall cenfuring them,or any forced wrefting of their fpeeches j And if God will, I fball prove all thefe to you particularly *, and till then 1 defire your patience j and that you will not conclude that I wrong them till you hear my proofs.

I Come now to prove my firft Propofition, 1/7^. \Tljat it is the Will of God that fome Infants fiiouldbe Baptized"] or \_thatfome Infant sought to be Baptized.'] And here lecme give you notice, that 1 intend not to meddle much with thofe Arguments that others have already fully managed, feeing that would be but to fpend time and labour in vainjyou may read them in many Books ^ & though I confcfsfew have improved them as they might have done, or managed them in the moft forcible way: yet 1 believe a judicious deliberate,impartiall Reader will foon difcern,that the Answers fo much boaA^d of,are meerly frivolous^A mntriVpr^f^ rhf^^*'*^ in \m\iZJ^^ wctejoesier- an i wf ffid thact can learn. And fo are there many in Englifh, efpecial- , -JyJiflr. C(\bhfU which I conjefture will never be fatisfad:oriIy Anfwered.I fliall ther-fore pafs over mcft that they have fa id, fuppofmg that none of you dare venture upon novelty, till you have firft read, and well weighed at leaft the chief Author s and Argumefits already in Priiir. And though 1 fhall ufe man.y of the Scripture proofs that others do make ufe of, yet it fhall be in another way, and to another end i I will nor ftand to ufe many Arguments, but: rather drive home a ^cvj-. And indeed, were it aot that I muft noc^yerpafs that which my Text affDrdeth, 1 would (pend

plain Scripture proof of

all my time upon one only, which is draw n from the Msdmm of Infants Chnrrh. l)ilemberfhip i as being chat which doth moft throughly convince my own judgement; or at leall but one more, which is drawn frnm rh(- f^Mtyf^f Hif-ir fnlpin«^>%-gagcment to God. Due though I refoived to ftanTmoft on thtle, ycc 1 niuft begin with this in my 1 cxt.

For the Explication of the Text, 1 will fpare time and labour, and ftandto moft of that which Mr. T. hath given yon already. 1 fay as he , that the verb /waQjn*-: f tmh fignifieth [ Make yepifaple(\ aa dJkadzi ng is the A<^, or Sign of their jojemn admiiiion. As the word [D/yap/g] fignifieth/i. Oronc thatlsa Dilci plejijcomp leat^ not yet folemuly joyned to the Church, 2. Or one that is a Difciplecompleat^and fo-Icmnly joyned or entredjSo muft there he two wa ye^ ofm^l^ in g i;hem fo . according to the faid difference •, As a King is firft King by birth-righc,or Covenaur,or the likcj but yet incompleatly, tillhebcfolemnly Crowned and inthronedj in the former fcjife it is his birth-right that makes him King (which yet receiveth all its power from fome foregoing more potent Caufe, as the donation of God, or the peoples choice or covenant j ) in the latter fenfe, it is his Coronation that makes him King*, Or as a man or woman are truly married by private Covenant^ but yet t ris not com-^jjlgattilLthc legall conjunftion or folemnizing i fo it is here j They are firft m^de Difcj^ks ,^and rhcp fnlrmnly admirrf d.» fntred, or hfted by Bapiifm, and fo made morecompleady Difciples. Before I come to Argue, I will briefly help you to underhand, I. What is meant by a Difciple i 2. What it is that maketh a Difciple.

f. Befides what is faid afready,you muft underftand that one may be called a Difciple, I. In a larger fenfe, Relatively; as being of the number of thofe that belong to ehrift,as Mailer and King of tfic church, and deftinatcdor devoted to his overfight tnd rule, and Teaching for the future : Thus believers Infants are Difciples; Of which I /hall give you the proofs anon. 2.Sometimc the word is taken in a narrower

\ fenfe, for thofe who are aftuallv Learners. But commonly applyed to men at age,ic WirlnHpi-h hnrh the Re Tation and Su hordjparion ^ and alfo a<^nal learning ^ but the former prmcipaiiy: but applyed to Infants, it intendeth the Relation as prefenr, and

kftual lea/ning as one end of it, intended for the future.

2. To me making of a Difciple there muft concur, I. Somewhat properly caufal,

i, e. Efe^ive j 2. Somewhat conditional. The former is Gods part, the latter mans.It

is Chrift that maketh himfelf Difciples •, in regard of the form of a Difciple, which is

Rdatiye,(^/:C•His Relation to the Mafter of the Church before mentioned) fo Chrift

giaketn Difciples diredly by his Grant, Gift, or Promife in his Law, or Covenant,

Join I. 11. It is faid of believers at age,that To them that receive him he giveth power

to become theStnsofOod, To be Gods fons is a Relative Privilege; What is the caufe

of this ? Why the Text tels you; It is Chrifts gift; he-giv€thjjieaL£Q5«£r"> or Privi-

lege,or Title to it; And how doth he give this ? Not by a voyce from heaven,but by

r his Laws, or vwitten promife, or grant, which containeth all mens Legal Titles,and

\ according to which their Titles muft be tryed at Judgement.

But in regard of the matter of a Difciple, God beftoweth it in a Natural way: for it

'' is nothing but our being. 2. The condition of Difciple-fhip, is,what pleafes the free

^ Law-givcrtomake. If hehadenafted that of Stones fhould be made Chile r>-'n,'>r

Difciples to him,it ftiould have been fo.But the condition which he requireth,isbHt

(the CofllsBLg^f every man at age for hina felf^ and of Parents for t hcmfelY es aad-their Chil dren, tha tTKeyj3£?icate, give up, ofenter themTclves'uricier him as the only Maft£L(QLtlie|lLaiid.tIick ChiW •,andrupGh this condition he wHl take them and tHar C^ildrcnlbdeYOtcd for his Difciples. All thi* (hall be proved anon. In a word;

the

Infants Chnrch memberfiip andBaptifw.

^5

the PjijxiUisJEaitk is the condition for himfelfandhis Infants. The caufesofthis Condition ofDirciple-fhip,or Church-memberfhip, may improperly be called the Caufes of our Difciple-fhip it felfi but properly Chrift by his Law, or Covenant-grant is the only caufe Efficient. We do not therefore fay, that the Faith of the Parent is the caufe either of his own, or his Childs privilege of Church-niemberfhip,no more than of their Juflification,or Salvation, but only the condifjor j And when we fay Children are born Chriftians, or Difciples, we do not make their Nature or birth -privilege any caufe of It, but Gods gift is the caufe > and that they be born of believing Parents, isbut [ to be thofe perfons whom the Law of Chrift judgeth to have .interefl: in the Condition, andfo in the privilege.]

GHAP. III.

Come now to my firft Argument,which (fromthe Tcxt)is this. All that are Cbrifts Difciples^ ordinarily ought to beBaptix,edi Butfome Infants are Chrifls DifcipUs; Therefore fime Infants tr-dinarily ought to be Bapti:(^ed, .

By C Difciples] in both Propofitions I mean as in the Text: Thofe that are rfe;j«/'?, or incompleatly Difciples, asaSouldier n^tjethfled^^orjJUiagjjotj^e^ I put in the word

[ordinarily J becaule~there maylalTout fevera! Cafes wherein God will difpenfe with external Baptifntto Yongand Old 5 as he did with Circum-cifion to the Jews Children forty years in the Wildernefs. Morals natural take place of Pofitives, God will have Mercy rather thanSaaifice.

I The Major Propofition is evident in the Text, from the conjunftion of the two Commands: Go make me Difciples^ Bapti;(tng them. If any fhall be fo quarrelfome a-; gainft the plain Text, as to fay. It is not all Difciples that they were commanded to 1 baptize ,but only all that were made Difciples^znd this making was only by teaching: /

I anfwer, I. If I pro ve Infants D fcip lcs, 1 fure prove fherph y fh^r .tbf-y were mad^ fo, or elfe they had never been fo. 2. B y teaching, thf parpnr<; an^ f l^il dren wer-c \ bot hmade Difciplcs j^theparg-ir^ difeffly. rfip [n fan"tsremQfelv, or mediately: I f/j

it is by this way. He that J

tHey be proved onceto be Difcijks, it will eafily follow converteth the pa-rent, niaketh^HWjlJj^an^JliLlnfant Difciples incompleat, or in Titles This therefore lies on the pfootoi'the Minor. 3. But I would fay more co this, bat that Mr. T. (as I underftand ) hath in his Sermons profefled. That if we will prove that Infants are Chrifts Difciples, he will acknowledge that they ought to be Baptized ; the like he granted to me j and well he may. ]

That Infants are Chrifts Difciples,and fo called by the Holy Ghoft, is moft evident to a«y that will not grofly pervert the Text,or overlook it, InA^L 15.10. Why tempt ^ ye Godtto put a yoke ^n the neck^fthe Difciples y which neither our Fathers nor we were able to bear ? Now ^0 were thefe Difciples ? No doubt thofe on whom the fakb ; teachers would haye laid^he yoke. And what was that yoke / It is plain it was cir- / cumcifion,as neceffary, and as engaging them to keep the Law. And whom would they haveperfwaded thus to be r;r<-nmrirf>/^?i\A7hyjwhjjif par^n'-'^ ^nd chiM ^g" *"-•that age, and only the Children in all following ages ordinarily. So that thus 1 ar- | guej Thofe on whofe necks the falfe teachers woiJd have laid thrs yoke were difci-/ pksj ButfomeVyca naofrdftliofc were Infants,on whofe necks they would have Jaici

. . thii

^

Plain Scripture proof of

this yoke ^ Therefore fome Infants are difciplcs and fo called here. T«ie Major is plain in the Text. If any will fay. That ic is n oj alL but fom ^jof thofe on whom they would have laid the Yoak, that are here called Difciplestliat is, only them at Agcj J anfwtr. Then it i^ hiir fom^- r >nely whofe Circumcifion thx Aj2ciIl^^-a«<t-rhe Synod doth conclude againll, that if, thofe of Age, tor he ipeaklagainft laying the Yoak on none but Difciplesi And then for any thing the Apoftlefairh, c<: this Synod, all Infants might be circumcifed llill ^ which is a moft grofsabfurdity ^ when the very bufmefsof this Synod was to Decree againft the neceflity of Circumcifion and the Law. What is further Replyed to this, I fhall meet with anon. But the Minor is it that Mr. T. denyeth i He faith, it was not on the neck of Infants that they would have put the Yoak. I prove it was the Infants alfo, thusilf it were infants alfo whom I the falfe Teachers would have had to be Circumcifed as neceffary, and as engaging ^ to Mofes Law , then it was Infants alfo on whom they would have laid the Yoak s But it was Infants alfo whom they would have had circumcifed, &c. Therefore,&c. The Antecedent is undeniable, [1/7;^. That it was Infants alfo that they would havj^ had Circumcifed] i^ver. i. except ye be Circumcifed after the jnnaflji£LofyV#/ei ye cannot be faved. If they would have had them Circumcifed after the manlier of MofeS't then they would haye Infantts alfn Circumcifed ^ But they would have had them Circumcifed after the manner oiMofcs j therefore Infants alfo. For after the manner oiMofes , all the Profelytes Children fhould be Circnmcifed as well as thcvi and ever after, all their Pofterity at eight days old. But it is the confe4uence thac Mr. T. denyeth j for he faith, It is not Circumcifion, as neceffary, and as engaging toMofes Law, which was the Yoak, but it was the Dodrioe of thofe Teachers. But was Mr. T, of this mind When he wrote thefe words ? exam, p.ioi. [Now I pray you what was this Yoak. (Ads 15. ic.} but Circumcifion as your felf declare /. 39. and all the legal Ceremonies which were great privileges to the Jews ? buc yet to us it is a privilege that we are freed from them *, and if it be a privilege to be free from Circumcifion, &c. ] But! fhall prove to thofe that are willing to know the truth, that it was Circumcifion as neceffary and engaging to Mofes Law, thac was that Yoak.

I. The Text faith fo three times over, verf. I. They taught the brethren. Except ye bc.Circumcifcd after the manner oiMofes^ ye cannot be laved ? And ver. $; They taught. It was needfuU to Circumcife them, and to command them to keep the Law oiMofcs'-, And ver. 24. faying, Ye muft be Circumcifed and keep the Law. 2. It appeareth evidently from the fame verf. 1 o. the Yoak which neither our Fathers nor we were able to bear:that which neither their fathers Hor they were able to bear,was tbe yoak there meant;But iLwas-circumcifion-as neceffary and enga£[ng tojteeptlir T,aw,fr nor the Doi^rinpof rhefefalff Apoftle.which their Fathers and they wcrcjiot able to bearxtherefore, &c. The Major is in the Text j The Minor is plam \ I .Tn tfiaTthere is no mention in the Scripture of the Fathers being fo burthc^ ned,with that falfe dod:rine; but there is mention enough of their beiog burthened with the Law and Circumcifion as engaging to it. 2. It was true and good doftrine before Chrid, which thefe falfe Apoftks taught, vi^. Thac except they were Circumcifed & kept the Law,they could not be faved^i mean as to tfie Jews it was tree (fori will not now meddle with that great Controucrfie, Whether the Gentiles were boiuid to keep M5/w Law: I know what Gyotius^Frantzjus^^c. fay on one fide, and CloppeiibHrgJH^ and many more on the other) Buti?LJlJkiihut was the Phari-fees d^tnneoLhdngiuMcd_^^ But Ianfwer, •

i.'ThePharifees were not of (oTongnQcsifmuaiice^^^ the burtlien of the

^~"^ ^ ' Fathers

Fathers by their do<^rine. 2.Thefe in the Tckc taught but a neceifity that thofe who Believed in'Chrift fliould be Circumcifed and keep the Law^fo did n^t the Pharifees.

5, The dnftlin^ is no. further ^ Ynaif rjran^a^Jrha^-h refrprnf^ r^ Circuna ^ifinn-and

keeping the Law,in praftice,& as it prevaileeth to bring them to the Belief and pra-^ice. therefore it is evident that the Dodrine is not the Yoak 5 but the Judgement and praftice which that dodrine did teach them i elfe it would be in the power of nien to Yoak and burthen us at their pleafure •, for they can teach fuch falfe Dodrinc .at pleafure : But till we obey it, we are free from the Yoak*, therefore the Yoak li-cth not in the Dodrine, but in the obeying.

4. That which this Synod did decree againd, and Feter here fpokc agairtft, that was the Yoak here meant: But it was Circumcifion as needfull and engaging to keep the Law, which this Synod decreed agaiiiil, and Peter Iiere fpoke againft : therefore this Circumcifion was the Yoak. The Minor is evident in the three -uer/ej before named, and in the whole Chapter. Who dare fay, that this Synod did not decree a-gainft CircumcifiOL and keeping the Law ? And the Major is as plain *, And yet the very fum and Orength of all that J/r. T. hath to fay againft this Text, is here, which fccHps apparently to me to be but a meer cavilling with the plain Scriptuire. Hefaith, that the Synod decreed againft Circumcifion biit by confequence, andnotexprefly i and that the thing they dire<^ly and as exprefly decreed againft, and Ferer fpoke a-againft, was not the Yoak it felf, but the putting the Yoak on them, which was the aft of the falfe Teachers in teaching. To wiiich 1 anfwer. i. If this were granted, yec neither diredly nor coniequenrly do they decree againft the Circumcifing of any buc Difciplesi and tl^erefore Infants muft needs be part of thofe Difciples. 2. But the TeKt expreffeth.aftual Circumcifion three times over. 3. It is undeniable in the 28, 2f ver. that it was matter of their praftice as direftly as the falfe Apoftlcs teaching, and much more which was here decreed againft. Itfeemed good to the Holy Ghoft, and to us, to lay upon you no greater burthen than thcle neceftary things y That ye abftain from meats offered to Idols, &c. Mark, i* Their pradice is the thing decreed upon exprefly, and not the doftrineofthe falfe teachers (though that is implied) Th ey dQ ^ot-fayt ^wc deg iec jbat the^ prcach fo no moxe ? but that you abftai n Sec* 2.Thisis it alfo which is here called theLburdenJin the fame (enle no doubtwith that which before was called the yoak, no greater burthen or yoak. 3. And can any impartial mans confcience tell him that the onely or chief queftion here debated and determined, was. Whether the falfe Apoftlcs fhould any mQfe preach fuch dodrine?\* J^md not rather, Whether the Difci ples ou gjiLxo be Circumcifed and keep the Law

of Mofes P 4. It was the Church of JnfTocTandnot the falfe Teachers that fent to /' -. Tufalem for refolution. 5. And it was to the Brethren, and not to the falfe Teacher^ ^ that the Synod did direft their Letters and Decrees : therefore it was the Difciples pradice'that is more direftly decreed againft(or at leaft as much) than the doftrine of the Teachers. ^. If it were granted as Mr. T. wouldhaveir, that it is onely putting on the yoak that is here exprefly decreed againft, and the yoak or praAice it felf but only by confequence,then he would make this Synod fo weak as to leave the matter imperfed and otifcure, which they were to determine exprefly : and perhaps it might put him hard to it to prove that confequence: For it will not al wayes-follow that what may not be taught, may not be prafticed, as I could ftiew in feveral cafes. 7. And me thinks we may be allowed to prove Biptifm of Infants by confequenccs, if this Synod affembled of purpofe about Circumcifion and the Law, did yetlearc them nothing but c:)nfequence againft ir. $. Further, chat it was Circumcifionit felf as needful!, and engaging to Mofes

D L«w

u

Law, which is here meanr, is plain in Gal. $. i, 2,9. No doubr, eidier thofethac mifraughr the Gulathians were the fame with thefcjOr their companions teaching the fame doftrine, and rlierefore Faul rhere dtcideth the fame canfe ■, and mark what he cals the yoaki ftaivd h\\ in the liberty wherewith Chrifl harh made us free, and be nor entangled again with rhe Yoak of bondage.Behold I Paul fay unco you,that if ye fee Circumci fed, Chrift fhall profit you nothing, For I teftifieagiin to every man that IS Circimicifcd, that he is a debtor to the whole Law. Is not he wilfulj, thar yet w 11 fay, that the yoak is pnely the Doftrinc of the falfe teachers, and not Circuincifion as engaging to keep the Law ? Well but Mr. T. hadi one more argtimcnt for his conceit, and but oae.tl)dC I liave heatd, and that is iike the conc<^ir icfelf. If (^fiirh \\t) putting OH the Yoak be nnH^ lij' rr n rhingi rhrn rhf' ynr fj^ it fclfis only the Dod:rine, and confequencly it was to be pur on none but thofe thar could be taught. Anf. I deny both the confeqaences,-and he will never prove thetn. Fori. By [putting] he confefleth is meant f anendeajour-to put J-, thefore it muft be more than the bare doftf ine ^ And if by docti^e they prevail to pcrfwade tlie people of the necefllty of pradice, ,in fo doing ihey put on them borh the mifbelief and the mifpra ftice. i.ThelatercoTifequenceis as falfe: For he that perfwadeth a parent to Circumcife himfelfandhischiid^ doch as properly put that burden of Circumcifion on the child as on the parent. Though he teach only the Parent, yet by rt-av-hing rhp ParQpL ^^ he putsthehur^fifr-en both. If the Parliament lay an opprcHing tax, and command on-ryTtTTotflcers todoit, in. pointofexecurioii, yet they lay it on all. If they make a Law that you (hall take your children and go out of the Lan-d 5 thonigh the Law fpeak but to you, yetcheneby they lay the burthen of Banifhment on your children aswe lasyoii. Ifa mmferfwade yonto lift and engageyour fdf andyour children aneiong the Turks Gally-Oaves: doth not his perfwafion as truly lay this burthen on your children as on you ? though od your fcl/es more immediately (and yet not immediately neither, for it is your felves that muft do itjand on them more mediately. It is an illcaufe that mail be upheld by fuch filly wrangling againft the plain Scrip* ture. I leave it now to any impartiall Reader to judge, Whether all thofe whom the falfe Apoftles would have burdened with circumcifion, be-not here hfPeur called Difciples? and whether many ('yea moft) of thofe were nor Infants? Zt being after the manner ofMofes that they would have them Circumcifed : and confcqiient-ly, whether thofe liifancs were not Pifciples .** ''

Av£ment» 11.

MY Second Argument to prove that fome Infants are Difciples, is thi's^ If no Infants are Difciples, then it is cither becaufe they are not capable,or dk be-^caufe God will not fhcw them fuch a mercy : But neither of thcfe can be the caufe: therefore thar no Infents are Difciples, is falfe doftriae. Mr. T to this gave this an-fwer [That the reafdh why they are not Difciples, is, becaufe they have not learned] Reply. But, alas, that fuch an anfwer fhouM farisfie fuch a man! Is this any third Caule ? Or is k not evidently reducible to one of the former ? For if their un-learnednefs hinder them from being Difciples, either itmuft be becaufe itmaketh or flieweth them uncapable, or becaufe God will not fhew the unlearned fo great mercy. 1 fhall therefore prove to you that neither of thefe can be the caufe, and confequently no other, andfo there is no fuch thing.

1. Ifin fap^s are cap al^le of bein^jervantsof God, then _tlicj,La re capable ofLb eiiig— PifcipIeO^or a&they fignific hereOiriamennn^rand denotelhe fame for tof-per-

^

Ifi frrits church memberjhtp and Baptif^. 19

*ons, fo there is the fame capacity requifire to both: Or if you will make a difference '

there is more required to a Servant than to a Difciple. ' '

But Infants are capable of being Gods fervants: This is plain ; For the Lord God himfcl.'doth call them his fervants, Lev.2$ 41,42. They are commanded in the year of Jiibile to let their brother that was fold to them, and his childre n d^parj- ^ and the -reafon is added Ifor they ar ejny fcrvants. 1 That infants are here included among his children cannot be denyed, or doubted of. ( Mr. T. begun to deny it, but he quickly recalled it. J Is not here then diredion enough to help us to judge of the mind of God, whether Infants are his fervants and Difciples or no ? Doth not God call chem his fervants himftlf .«* What more fhould a man exped to warrant hina to do foPMen call for plain Scripture ^ and when they have it, they will not receive it ; fo hard is it to inform a foreftalled mind. It may be fonre m^y fay, They were then capable of being Gods fervants, but they are not fo now. But this were a wretched an-fwer. For their capacity was the fame then and now: Infants then were like Infants now. (For Gods will towards them, we arc next to enquire after it. j , Nay, may I not make this a third Argument of it felf ? If God call Infants his fer~ ^

vants, thou ^ they can do him no fcrvice, then we may call them fo too j per we may fpcak aTGocT'dorh: But God dcth calf them fojTherefore we may. Again if God call infants his fervants, though they are uncapable at prefent of doing him fervice, then we may call them Difciplts, though at piefen rrhfy arpimrap^hje ofLfarni n^ But God doth lo call them 5 Therefore we may, &c.Hath he a good wit now, or a bad mind,thatcanraiie a duft for the darkning of fo exprefs and plain a Text? And yet ftill call for Scripture-proof ?I will deal faithfully in telling you Mr. T. his anfwer to :this,and that upon deliberation in his Sermon after the difpute. i. He diftinguifheth of Servants of God ck jure (^ de fa^h. a. Between Servants Aftively and Paflively 5 and faith,that [here the term 6'ervant isjnLaja tP a ifi vdy and not Adively i That is, fuch as Godju^tLu And that they arc called Servants here in no other fenfe than the Heavens and the Earth are, P/<</.i 19.89,90. They are thy Servants; Are they therefore Difciples (^faith he ? 3 what ridiculous arguing is this .^ So Mr. r.J -«

O what caufe have we all to look to the tendernefs of our Confciences in time, before engagement in a finful caufe hath benummed them, and made the word of God to be of no force to us ? I knew ihailow brains are uncapable to difcern the weaknefs of the fiUieft Anfwer •-, they go that way as their affedion doth byas them j their ap-probacion of an argument or anfwer is it no credit to it. But let any man of a tolerable rinderftanding and confciencenotfearedibut weigh ferioufly thisanfwer,and I dare warrant he w ill think it a bad caufe that muft be underpret by fuqh palpable abufe clT Scripture. For i. He faith they are fervants of God dejure^ but not defaHo, in right, but not in deed h Bur a .yprvjnt is a Relation, that is the form of ir: Servus eft domt-nifervus. And have they only a right to this Relation .' Who then, or what hiri-dreth them from pofleflTmg the Relation which they hare jight to ? Is itnotGod that giveth them right to this Relation ? And is not that to give them the Relation ic felf? I would he would rell us what more he giveth them that have the Relation irfelf defa^h ( for 1 fuppofc he dare not interpret it of a future Right. ) 2. Whether they are fervants Adively or Paflively, is nothing to the being or form of the Relation-, they are fervants of God ftill. Anditfcems by thi^ anfwer, that if God had called Infants Difciples inever fo oft, Mr. T, would have put God off with his di-Oind:ion,and faid, They are Difciples Paflively, but not Adirely. For 3. What reafon can he give,why they may not be called Difciples in a paffive fenfe, m well as fervants ?' 4, DothnotGodbidhiiApoftles Baptize thofe that were Difcipleswith-

^^O Plain Scripture proof of

(outdillingiiifhirig' Or doth he bid them Baptize Adive Difciplcs, but not Palfive ones/Where is that diftinfti on in theconniiand? $ But I fhall be bold to take ic for one of Mr. T. his fi<Sions, and a mcer falfhood, that Infants are licre called Servants paflively only, till he have done fomewhat to prove it i to which end he hath not fpoke one word,as thinking it Teems that hefpokctomcn that will take his word. Why may they not be called Servants from the mtcr Intereft of Dom.nion that God hath to them, and Authority over them ? Arf> }^->fj]|r^f^r)ipKing^.Stfhir(^snr ^if^rvanr^ I |in ap^inWe fen ft- c>n\y ? Is it not foundation enough for the Relation of a Servant, if ' I God will own them f o, and number rhem with his Family of meer grace, though he vfhouWmakej3gLiil£i2frtl2£aia£ili4 Or if there mult be more ; May they notbefo . called, as being d cftinated to his fervice for the future ? And fo they may have the Relation b efo re the Se rvice : which is common with thofe men that buy Children . with their Parents for their future fervice. S ^Ecd. 2. 7. read it . 6. But the grof-feft is yet behind: (^as the worft of Error is ItTlTat lafk s and the further a man goes that is out of his way, the further he goes amifs.) Would any man think that fuch a rtianasA/r. T. can pofTibly believe that Infants are called Gods Ser vants in n r^nrhrr, fertft^ rhai] rhe Hfavpnt; arid Earth are ? Let me a little reafon this cale. i. Are the Hi^vens only paiiive Servants of God ? Is that good Philofophy ? 2. .What if the Earth and Infants were both called Servants only in a Paifive fenle^ becaufe God maketh ufe of them ? Is it therefore in the fame fenfe: Is it the fame ufe that God maketh of both ? What if Chrill were called Gods Servant fOr his fuffering? "^ Shall we fay it were in'no other fenfe than the Earth is fo called, when ti:e *' ufe and fufferings are fo unlike ? What if I prove ( as me thinks with Mr. T". . I' might cafily do ) that the Heavens are Go ds (ervants Aftivelv , and Chrift alfo is called his fervant Adively ? Doth it follow that they are fervants in the \iame fenfe, when the Aftion is fo unlike? ^. Hath not God prevented allthefe ' Cavils, by joyning Parents and Children together in the fam eti tlej. He faith of Pa * " rents and Children both together, They are my Servants 7~"^rfiefe7r is evident that jth th erefore have the fame kind of Relation. And will he fay that the Parents are Vnly Paliively Servants ? 4. Or if all this bv not enough, yet look further, where God himfelf tels you the reafon why he cals them his Servants ( who knows better than Mr. T.) They are my S ervAnts which I brought out ofE2 ,y ft ^ he. Gods Intereft and mercifull r h^iff nf rh^m^anfl irp^ranpn ro hlJl!(giLlljyKl^£iJPB: When God -. "calleth ushis Servants, it oftner fignifi eth the honour and prmJeges ofthat R elation which in mercy he cals us to, than any fervice we do him therein. Are the Heavens Gods fervants, becaufe he brought them out of Egypt, and feparated them to himfelf as a peculiar people ? 5. Yet if all this be not enough, he that will fee, may be convinced from this : the Jews and their Infants are called Gods fervants in a fenfe peculiar, as rhnfpipyjmjj^p^rajpd from all nrhprs. TJ^^ Gentiles at age were not fo I}ods fervants as the lews Infants were. If God call thefe Infants his Servants in no other fenfe than the Heavens and the Earth, then it feems in the year of Jubile men ■■ muftreleafe the Earth from it fervice to them. But Mr. T. knows that even the GennlfiibciaDiSa^that were aftively fo, were nor ro he releafed in the year of jubile: An Jitherefore the Jews and their Infants are called Gods fervants in another fenfe than the Heavens, or the Heathens either j even as the chofen feparated people of God, and members if hisfami'y. Oj^ el fc howcouldjt jje a Rea fon for releafmg them in theyear of jubile, any more than for releafing any^tTier I But no Scripture'-can be fo plain, buta man that hath a mind fodifpofcd, may find fome words»of cojdtradi^tionj • • * ^'

2; That

2. T^Hat Infants are capable of being Difciples of ChriftJ prove thus. If infants arc \ X capable of being Subiefts of Chrifls Kingdo m., then they are capable of being I his Difciples*, But they are capable ot being his Siibje^s^ Therefore of being Difci- / pies. The reafon of the confequence lieth here , in that Chrifts Church is at ieaft as pro perly called his Kingdom as his School \ and therefore every member of it is un-der him both as King and Prophet. llpeak not here of hi* Kingdom in the largcO fcnfe, as it containeth all the world y nor yet in the Arifteft, as it containerh^only hisEled ; butinthemiddlefenfe, asit containeth hisrh nrch vifih ie. asitismoft' commonly ufed. To affirm that Chrift is their King, and they his Sub)ed:s, and yer that they are none ofliis Difciples, would be very grofs. Yet becaufe we murt ex-pe<ft the' grofFeft from thefe men, I will prove it by one Scripture Argument, that all-Ghrifts Subje<fts are Difciples ^ thus, If all that are Subjeftj of Chr'iH; i njiis vifible\ Kingdom Cor '^ ^"rch ) b^ O^^'Ahws, and a ll ChriiUaifls be Chtilts pilcm lcsTthen atlj lucli b'ubjeds of Chrift are Difciples: But all ^uch Sub)ed:s are Chriltians, and alK Chriftians are Difciples j Therefore all fuch Subjcfts are Difciples. SccEphef $. 34. The confequence is beyond queftion. The Antecedent hath two parts. The firft is [That all fuch Sub;eftsof Chriit are Chriftians.] If any will be fo impudent as to deny this, I thiflk them not worth the confotmg i For »f rhrift|>e ^in^ iig that fpecial F fcnfe over thofe th arar^r^or^hf'^'^^ s ^ and if men may be fo his Subjefts and members of his Church, and yet be no Chri(l[ians,then 1 know not what a Chriftian is.The fecond part is this [That all Ghriflians are Chriils Difciples.] This is it that.more fveerly concerns the caufe 5 For then certainly if I prove Infants_Subjeds^Iprove. them Chriftians j and if 1 prove them Chriftians, I prove them DHcipIesTl^ntflRrs^ the Holy Ghoft hath done in evprcfs vvprds^ ASf. 11. 26. The Difcipjes were cal-7 led Chriilians firftat Antioch: So that Difciples and ChriHians in the language of the f .

Holy Ghoft is all one. ~~ ^ ^'^■

Now for the Antecedent in my Argutneht, That Infants are capable of being Chrijh ' Subje^ts^ I. It is evident that they are capable of bei ng Subjefts in any Kingdom on Earth -. and there fore why not of ehe Kingdom of Chrift ? 2.Nothing can be (hewed to prove them uncapable. 5* They were aftually Subjefts of Chrifts Kingdom be-j fore his comming in the flefhi and thercfere they are capable of being fo afterward. That they were aftually Subieds before, needs no proo'^jwich thofe, who grant thefe'^ two things^ I. Thar rhey were me mhgrs of rhe ]f yvifh Church T^ r le^j^") hefore: 2. That the ]ewjjjiJ^r<gjrg^s_parcj2LChrifts Kingdom: And he that will' d'eny cither of thefe is far gone. 1 fhallTurther prove to thefull that they were Sublets of Chrift, when I come to the Argument drawn from vitible Church-membcrfhip.

Thus I have proved that it cannot be for want of capacity in them, if Infants he. notD^ciples.

I Am next to provefthat it cannot be becaiife God^will ii^hewjjTcoiJuch mercy] and then there can be nothing gKq to hinder Infants from being Chrifts Difciples. As for thofe that fay, it is no mercy to infants to be Difciples of Chrift, or Chrifti-' ,««s, I fhall deal With them anon, urider the Argument from Church-memberftiip > tTlhough onev^ould think th^t no iiian ftiouid ever affirm fuch a thing, tliac were pot Uiv Infidel of enemy to Chrift. I therefore argue thus. If Infants'in the JevVsChuFcU were Servaaciaqd -Difcipks ofChri ft, and God fheweth as great and gfcr^r mercy

D-3 . ^^ •

rUiH Scripture Trcofof

^^ CO his Cluirch now ^ then ic cannot be becaufe God will noc (hew them fiich mercy, " \\ Infants now be not Difciplcs \ But Infants in the jew.s Criiirch were Servants and Difciples of Chriit •, and God fhewcth as great and greater mercy to his Church now, therefore it cannot be becaufe he will not niewihcmfuch mercy, if chey are not now D fciples. ,.■:]■.

I hope I need not Oand to prove, That the Jews Church was Chrilts Church, and that they were his Difciplesi ([though noc fo fully and explicitly as now ) Chr[ft was then the Kmg as Mediator, upon undertaking to pay our debt i he that prcrervcd> juflified, fandified, &c. Abraham faw his day and rcjoyced, John 8. 56. Ic was the reproach of Chrift which Mofcs futfered in Egypt, Heb, u.^6. MofeshvoMLiiL^SiSL (crvant of Chrif\, and fubordinarc to him : No man ever performed^y acceptable fervice to God fince the fall, but in Chrift: Therefore all thatfervice then was under him. No man ever received any mercy from God (efpecially faving ) fince the fall, but for and from Chrifl". I proved before that their Infants are called Gods fervants as a peculiai' People, 1^x^.25.41,42. Andthen they muftneeds be ChriilsServants, • and that is all one" 'asldT3e his Difciples. The jews fay, We are Mofes Pi fciples, in op-pofition to their being jefus Difciples, John p. 28. Therefore it is evident they took the word [Dilciple] in the fame fenfe in both. Bu t Infants alfo wevfiM iles ^^jfej^ pies (and fo Chrifts, to whom Mofcs was fubordinate.) But all this wijf beyertuIU-cr proved anon.

5. \A^ third Argumeat to prove that fome Infants are Difciples,isthis,from Chrifts $y^ * ^^own words. If Chrift would have fome Children received as Difciples, thea " "* they are Difciples j But Chrifts would have fome fuch received as Difciples j Therefore (ome fuch are Difciples. All the Quefti^ is of the Antecedent j and that is plain in Lu.kgf^> 47 > 48. compared with Mat^^. 5- and Mar. 9.^1. He that receiveth this Child in Ihy name^ receiveth me. Here otlerve, i. It was tWe Child himfelf that ^ Chrift would have received. 2. He would have him received [in his name] now

^Oi ' that can mean no lefs than asaPifciple: W hen they are ba ptized^it is into his name : And that which in Luke is c41ed, received in Chrifts name, isexprefted in Mar^-, ^ne^ that behngethto^Chrift^ and in Ma thew, in thejwmjfjLQiid^le. Though fome of thefe placesTpeak of Infants i and fome of others : yet compared, they plainly tell 'Vou this •, That to receive, in Chrifts name,2nd as belonging to Chrift, and as a Difciple ef Chrift, in Chrifts language is all one ', for they plainlyexprefs the fame thing intended in all. So that Chrift hath encouraged me to receive Children, in Jij s name ^Uk? ' 9. 47. And he expoundeth it to me, that this is to recei ve them, asbeloniwsL to h im, ^and as Difciples. I know fome frivolous anfwers are mnde to this j but they are not worth the ftanding on. Mr. B/^ites Argument hence remaineth as good asunanfwe-red.

(?/

'-THUS T have proved to yon, tliat infants are Chrifts Difciples, and Chrift faith in * my Text, Difciple me all Nations, Baptizing them : fo that b eing Di c iples, we ar e commanded to baptize them . Me thinks this is plain to thofe that can iee.

And now, what istnc ir common obje^ion worth? The y fay they cannot learn^ and therefore ca\inot be Difciples. Anfw. But 1 have fully ai>fwered this already, & Ihall add this much more. 1. They can partake of the protcftion and pr.ovitiQfrof their Mafter (as the children of thofe that the I fraeliccs bought) and enjoy the privileges

Infants chHrch''/;^t:mberJI)7p and Baptjfm, Q^

of the Family and School,?- J be under his chirge and domiaio n, and that is enough to make them capable of I ein^ Dilclples.».Thrv ar cdcvoted'to learning ifthev live*,^ howfoever, they are confecratcd^ o him as the ir, Mafl:er,w ho can teach them hereaf-' ter i and that is yet more. 5.1 woaderyoulhDuTd be m ^re rigorous with Chrift in thi 5 cafe than you are with men-Is it common to call the whole Nation of the Turks both , old and yong, by the name of MahomecaaS-Qr^iigglr^.or iVUhi>n:i^? and why no-: we aad our children then by the name of Chriftiaasaiid Difciplesof Chrift? And when a man hired a Philofopher to teach him and all \\h children,were they not all > then Difciples of that Philofopher ? They chit are enter ed iinder jiimabjh eir Mafter j . fnr/i^^pre teaching,jye at prcfent in the relati on.9£jQifelples. 4.~And truly I wvjnder J ' alfo that it (hould g51o current that Infants are not capable of learnings there is m^re wayes of teaching than by preaching in a Pulpit. The Mother is the hrft Preacher to the Infantf in(\rumcntally j ) Do we not fee that riiey do teach them partly by action and gefture, and partly by voyce I Thxt they can dilhearten and take off from vices, is evident j and teach themobedienceiMe thinks we fhould not make an Infant Lfs' docible than fome brutes. Narfes will tell you more in this than 1 can. And what if they cannot at firft learn to know Chrift ? Even with men of years, due is not the firft lelTon i If they nuy be taught any of the duty of a rational creature, it is fome- ' what. And if they can learn nothing of the Parencs either by adion or voyce •, yet Chrift hath other wayes of teaching then by men 5 even by the immediate inward working of his Spirit': Though yet it is not needful! to prove any of this-, it ts enough \ that they are takenJty^^JKUaiinrn.his Srhon] and Kingdome. But feeing an Infant / can fo quic-^ly learn to know Father and Mother, and what they mean in their fpee-. ches and aftionsv I fee no reafon that we fhould take it for granted, that theycan^ learn nothing of God, tilfwe are able to prove it. Sure I am. Scripture requireth to teach children the tr ade of their life in the time of thei rj^outh: (as early no doubt as they are able to onderftandTand to bring them up m'lhe luirtbre and admonition of the Lord : and fure >his jiurture belonfi ito them as Scholl arrQ756£ifi-

Moreover I m;p^^ .^rpr.in t-hnc^ ^\\ ^hr^(^^h7^• <.ri» ^.lUifif^^-anf^ fj^ypd hy C.\\r'\(k. are his Difciples j (for he faveth none but fucH J But Chfift juftifteth and faveth fome Infants •, therefore fome Infants are his Difciples. But becaufe the proof of the Minor Propofition of the nextargunj-ent will prove this too, I will fay no more of this.

CHAP. IV.

Argument. 11.

Y Second Argument, and the chief 1 fhill make ufe of, is'this.AlIthat ought ^„ ^tobe admitt ed vifibie'ChurcTi-members, ord ijiarjly ^ught to b e_baiKixgd_2^ But fome Infants oughtto be admitted vllibie churclvmembers, therefore Ic-me Infants ordinarily oqght to be baptized.

Mr, r. hath gciiie over and over the terms of this Argument fo oft., as if he could notpoffibly find out my meaning in them, when they are as p/ain as I well know how to exprefs my felr^A great while he fain would have denydd the major propofi-tioRf; but at lift he is content to deny onely the minor j And indeed that is the very kcart of the controverfie i The QuefU^n between us is not fo much whether Iwants

Z^if "" .7^ ". P/iT/// Serif UYQ rroofof .^ 7 ^

I' ^ niay bc.Baptized, as, whether they are in rhenumbcLOlC^ nbfnembers to th e vif iblc Church. UMr. T. did grant the Minor, an3 not dcnypiir . .., c hi 1 dren ChnltianTty and to be members of the Clniich, 1 fiiouldibr my pa!:r,,r'nb)k

terror (though foul3 yet of lefs confequence in denying them Baptifiri. Buti]:

rheirChurch-member/hip that he denyerh,and yeeldech that all that ought to be ad-mictcd fticmbers, fhould be Baptized. Bat becaiifc it is a mutable world, I were befl proV^ if, though he do now yeeld it, left he fhould upon fecond thoughts.deny it a-

By [a vifible Church-member ] I mean plainly one that is a member of thg vlfiblc -CJuirch^oroftlK by [admitting^I mean f olemu ad iji ung.As

J before diftingui (lied between Difciples incompleat andcorapleat', To liereldoof Church-members. Asa Soldier beforehfting , and as a King before Crowning and taking his Oath, fo are we and Infants Church members before Baptifm •, But ase-.. very one that muft be admitted Solemnly into the Army , muft be admicte-d by hft-rjr.g, as ttefolenm engaging fignj So every one that hachrlghttobe fokmnly.ad-.iiiiaed into the vifible Church, mull ordinarily be admitted by Baptifm. So much ^ftjiiakethat plain which was plain before j bec4ure fome men areiorh,^am)4$r-r i&nd any thing that is againft their minds. , | ' . , .:. 4-VL--'}-ils:^ik

' ' And I. As to Mr. T. His own concefTion is proof enough till ^e chanj^e his.nimd. J He faith in the $4 page of his Apology [I grant that,^aptilmis_die^ML!i' an<^ manner I of fii^kmn .idmiflTinninro rhe-Thwdi,'} rmf.ingbfi^egularway.] So there Isieuiough forhim. ,r, '-"-.i-f"-^^ '-.vi

For others, I prove it thus, i. If we have neither precept nor example in Scrjp-/ture fin^ Chrifl ordained Baptijmj ^ofany other wa y of admitti ng vifible members I but oneiy by Baptifm, then all that mult be admitted vitible memSersTlmuft oi:fliha» Hily be Biiptized. But fmce Baptifm was infhtuted for eftabhflied j we have no precept or example of admitting vifible members any other way, ( but conftant precept and example for admitting this way 3^ therefore all that rauft be admitted vifible members, muft be Baiptized. . , , .

1 i?now not what in arty fhew of Reafon can be faid to this,by t|ipfe.tiiftr^jjo;j^cc not Scripture. For what man dai^e go in a way which Iiath neither precept nor i^x-ample to warraht ir, from a way that hath a full current of.both ? Yet they that vyill admit members into the vifibJe ©hurch without Baptifm, dofo.

2. Either members muft be baptized at their admiHion, or elfe after they are flared inihe Church, prelfe never: But the two later are faUe j therefore ic mufll?eThe former way, vit^. at their admiflTion.

'i. That they fhould never be baptized, none will affirm but the Seekers, and they that are al)Ove Ordinance fth at is^ above obedience to God, and fo Gods.J

2. If they fay, They mult IJe Baptized after they are flated in the Church (and that many years as they would have iQ I anfwer. i. Shew any Scripture for that if you can. 2. It iscontrarjf to all Scripture example, Alf. 3. The three tliouland were ^r efcntty Baptiz ed, and the Jaylor^iulieimchour of the night, andfoofallthe reil. And if you could /hew any that did delayitTIIince Chrifls command, ilf^. .28. 20.) it would appear to have been finfull, as through ignorance or negligence; fo that it muft needs then be done attfieirfirlt admittance according to the conftanc courfe of Scripture.

9. It is evident alfo from the very nature and end of Baptifm, which is to be C hrifisliAingcn^a gngjgni kjfid^^ftejoi^piu^hf ^plyed.whqiw^tCrften^cr4)js

Army. ] :; \,',^^. ,',!,-J..;. v.rv-.r- ''i, ■.:f:^j .in1om.'<

\:

4

4. Ifweare(]ewsand Gentiles. &c.JBaptixecl inro one Body, then wcarcnotro ] day ic tiii we have been liated in the body;Biic we are all baptized inro one body./

8i r^ich the Holy Ghofr, i Cor. ] 2. 15. (^I fhall have occafion to prove hereafrer^that P^^'< ciiis h odxjs the vifiblc Chtifch, if any doubt _ef i tj^J therefore we tr.uft not delay our KaptifrnCoromers; rill we are Itared in the^body^ for if it he theufeof Bapcifm ro eggratf and enter us !"^Q^|j5_^Q<^y or Church, ( and into Chrift, as /lom. ^^) then lure It mult be lUed at ohf-m^famn^ITi^reTifmft^e. Shall a Souldi^TbeWed two or three year afrer he harh been in the Army, or at the firft entrance, whether ?

5. If all Church-members are Chriils Difciples, and all Difciples muftbe Baptized I (it their admiirion)then all Ciiurch-membersmuft be baptized at theiradmilfioia :/ Bur all Church- members are dirLiples,& all difciples mull be baptized at their admiffi-CTJ^ordinarily) therefore ail Church-members mufI be baptized at their admiflTimi.

I. T KaTDTIclples muft be Baptized ac their adminion isplain^ Ma t. 7"^. 19, .20; A Difciple all Nations, Baptizing them, and by conftant example. 2. That all Church-/ members are Difciples, I prove thus. i. if it be the Churchjwhidi is C hrifts^ Sch ool,j ]ieauiti-6bc members of the Churd lJLi:£-i^Hs-^cholars"orDircipiS~orKen^' . bers ofTheSchgcl ; But it is only the Church which iscalleHliJfiriftrScHtJor: there-^ foi^ ail Church-members are School-members or Difciples. 2. And Church-members are Chr•lltinn^^^^Jn^d a" rhrifrirtn^ ^pp f.hr'f^^'^^^P' Ciiurch-members are Chiifts Difciples: But all Church-mem.bers are Ghrii all Chriflians are Chrifts Difciples i therefore all Church-members are Ch pies. I. That all Churclvmcnibers f true ones) are Chrifli ans, that i s, reraineriJii-^ JfVA^ Chrift, or fuch as helofig rp c;h'"'f^ fas his own phrafe is) isheyonddOUbt. a-TThac ^^ ^ aU Chriflians areP j^iples^ proved before ^ it bting the plain words %f the Holy r

^Tioft, Att^\J^::^^\^\\^ re they are made all one. Tlie Difciples were called *

ChriftianTffiTat Antir.h j fo that all Church-members being Difciples, they muft Re- . ^ . gularly be Baptized at their admiOion, according to the courfe of Scripture, and my ^ Text, ;Wrff. 28. 19, 20. ' .

6.. Another Argument may be plainly fetcht from Eph. §. 2^. thathemighr' ^M--r fandifieitandcleanfeit f his Church) by the wafhing of water through the word^i ' J

Jf the wh ole Church mull be^fanftihedby the wafhing of water, then Infants and all others'tliat are particuTarly members oTtHe CJhurcn, mull be fofanftified. Buc the whole Church muft be fo fand:ified; therefore the individuall members. Mr.' T.. in his exerch. Objedcthj i. Tliac then the Thief on the Crofs, &:c. were no Church-members. Anfiv. It followeth not fronlTHe that is Baptized fhall lie faved] that therefore he that is not baptized fhall not be fayed: fo herejfor the former fpeaks but addebitum., and the later de Eventn j it will follow, tliaiJtJLajdutyjo baptize all ^ Church-members where it may be done '-, but not that it Ihall certainly come to pafs. 2. He objefteth, that therefore it muft be underilood of the more famous part of the Church, or that purification is to be underflood of that which is for the mofl fart. Anf. The Apoftlefpeaks plainly of the vHhpie^Church; and to take it for part, is to Crofs the Text, except you fhew a neceffity for it. 2. It fpeaks of all, as i-faid qwfid £vc'«fj//w, in regard of real purifying. 9. And of all quoad debitum ^ in regitrd of the means of ic which, they are capable of. 4. And ufually ^wo^i £w;;'//mofrhc faid means coo. (Uj. But fome may (ay, that [by t hewor jj ] is her e added, which fnfants^^^ are not capable of. Anf. i. Infants are fand^ified by the wordofpromi fe and prccg g""^^ to Parents co dedicate them to God , though not by the '^rd'^prelUlTe^i^lSiijlF 2. The meansis to each membe r as the var e capuible; wafhia^lSV^ ater t o f"- ""- - — ar£ capable of chat, Sc bV ttnTW^rHTo lKoIe tha t are capable o rthar,whIch " E

deaf men are not any tnore than Infants. ObjcU. Butitis the Iiivifibl^ Church that Chcift isniidtlmstocleanfc. Av.fw. i.Certainly, thofe that are waihedjiiith-Water, and hearing the word, or either, are nil vi^iblemcm^ers. 2.Theviribk Church hath outward privileges and titles of the invifible, becauie a« to us they vnuft" in probability be iiidged to belong to both. Therefore F/tiy/frpgnenrly c-:\ U rhfm-a ILSaiiir:,and fonsofGodbyfaith, &c. fo that it is plain in the Text, that t!ie Church, andfoall the members of the Churc!i,oiight to be bapii7.cd,Wh*er6ititiay be done: And I fhall fully prove anon, that /nfants are Church-members.

And thus I have proved the Major of my main Argument, -vn. That all fhat muft be admitted vifible Church-memhers mult be bapciied. Yet remember that Mr. T, denyeth notthis : All therefore that I have to prove for deciding the whole con-troverfie is now but this, That fome I nfants oi^ t rn b^ t]-^"\^t:red vj iible Chiirch-memkers: So that 3^ou mud flill remember, ic is no more their Baptifm, but oneiy their mepiberfhip timthereafter [ muft treat on "throve that, and I prove all in Mr T. hisown judgement, i fay it again, left you miitake in your e>:pe<ftations: I pray re-raennber chat I have nothing more to prove n^ow, but tliis, that fome Infants ought i^ hf aiimirrrd ^^^nrri^n^embers (virible: J ic being already granted me, that allVifible CluHTch-mcmbers nuilt be admitted by Bapcifm. And this I fhall by Gods help prove to you plainly and fully.

I

Argument. I. Topofu's Infants Church memberjhipi

THongh 1 have many and clear Arguments from the New Teftamentto prove Infants to be members of the vifible Church, as 1 fhall let you fee, God willing, when 1 come to them ', Yee becaufe I think it n>ofi orderly to rake them before us from the beginning, i will firf\ fetch one from the Old Tellament, and that (uch as .is fully confirmed from the New; For 1 hope you are nong^thofcjliaiLhave wiped , [out all the Old Teftament from your Bibles, or that prefently look upo n a Text as no ) '|£XtJily.ou hear It come from the Old Teftam-ent: 1 therefore argue thus,-FirIt j

If by the mercifull gift and appointment of God, not yet repealed, (ome lafants w ^re once to be admitted members of the vifible C n^tfch. then fome Infants are to beio admitted i\iii j ijut by tuc mercjiuii gift an^ appointment of God, nocyetr'c-pealed, fome Infants were once to be admitted-members of the-vifible Church. therefore they are fo to be admitted ftiil. • .. ^-^^ : i^-

The Aiuecedent hath two parti, i. That by Gods merciftiH gift and appDintmenr, fonsc Infants were once to be admitted members of the vifible Church : This is as far beyond all doubt as you can eKpeft. i. Mr. T. grafted it m his publick difputt^ And fo he doth in his Apology, j(>/t^. 66. where he faith [ 1 ack»iowkdge that in the vifible Church of the ]ews, the Infa nts were reckoned to the_ Church J yet kit any fiiould be f J impudent as to deny itpi brieriy prove it thus. 77II Infants werej^rj:.-ofrhepi th at entered jntq jC ovenant with tJic Lor d God, and into his Oath, that he might ftablifh themf®r a~pebple to liimleU, and he might be to them a God j then irfvlants were pa jt of the Church ^ But the former is pjain, in ?> »r. ^p jg, ii, i2-. to swy tlmwmreadit; Thcr^lore Infants wcfc par^oLxhe Chufch. .. '''^'-mL.

■ci.lf

Infants cbHrch-memherpjp ana'Bapifi

m. ^7

1 . If Infants were en gaged to God by the Seal of his CcvcnanrCCirciimcifo nJ t!;en they were rnejiibers of his Church> Buc foine Infants were io engaged i rhiere-•fcre they vvercChui'c4ij^eaalbM?^«i^ca^5,K^^

•tHacdenVedciLhef. ','" ,"; - • ^ M ^::.':^-?r "^ -y-^-r.,' ,^,. l<. ^i,-,; , j,,,:

-'?. '5. Iflnfancs were part of thofe rliat were E aprl7.ed toM/e ^ in the Clcifd and S!ca^ 2.ad drank the fpirltuali drink, even of tTiat rock which v/as Chrift, then iure they were part of the vifible Charch: Bur the Antecedent is plain in i Or. 10. i» %, 3. Thiey all were Bapcized, &c.

.: 4. The Martyr S.u\^jun^iX\dh that Affembly whereof they were mensberL thi Church m the wiUirnefs^ Ad.-y, 38. Therefore they were C'uirch-membcrs.

But I will fpend. np more words in proving that which no body th^t I know of dc-^ nyeth. ^ , .'^:

The oaely thing which Mr. T. denieth, and which the whole weight of this argument iiech on, is, that this mcrcifnil gift of God tQ Infants, and ordinance for their ^hurch-tmmbtt)fnp is not yepeakd. And here you fee l have the negative, and the p roof doth not lie upon mf. They 7[i ^rfay it is repealed, mult prove jt ^lwiU here fcittheretofe examine M-.r. his proof, and then I will prove the negaTive to you. that this is not repealed, by n multitude of evident Arguments from Scripture : and then leave it to you impartially to judge, Whether he better prove that Infant. Church-niemberiliip be repealed, or 1 that it is not. _

i have fhcwed you Scripture which is not queftjoned, that God once bellowed this mercy upon Infants j and may I not nowjuftly exped, that he who faith God hath taken it from them again, and repealed that Law, fhould bring fome plain 8cripture,or Argument to prove it? 1 will not conceal the lead part of the Ihength of his Argument, but will adde what ever elfe I conceive he might fay, and then a»-fwer all.

A Nd firft feonfefs, I exp^aed fome plain Scripra^re/^i. Becaufe if muft bea i ^^ plain wprd of God onely that can prove the repeal of any part of his word i I and mens reafonings may as likely prove vain in this as any thing, if they t>enoc I grounded upon plain Scripture. And 2. Becaufe I deal with thofe men that call for ^ plain Scripture proof of Infant Baptifm from us j therefore did 1 over, and over, and over, defire Mt.Tto bring fome word of God to prove the repeal of Lifants Church-nriemberfhip. But what Test do you think he brouglit ? In his publick difpute he «ever ©fice offered to name one Text; Nay, in his Sermon which he preached after upon deliberation, he never offered to name one Text in all the Bible, to prove that God h^£lu:£peakd^iQ4ntS..Chm^^ Is not this enough to make hrs

caulc fufpicious ? Nay, I am confident he cannot bring one Text for it. What li Mr* r. fliou-ld ufe Magii\rates as he doth Infan ts fas former Anabaptiftshave clone Jhatli he not as good ground? and would they take it well ? Way he not as well fay when J fhcw himScripture in the Old-Ttflan>ent for Magiftrates in the Church, and being Gods people ; [ that it was from the peculiar Church State of the jews; God hatii letupnoMagiltratesof ChriftiansintheChurchnow] would not our Magiftraces bid him bring fome Scripture to prove t he rcped , oreife they fnall take tUeir OldTcrtamejit Commiffion fOTcurrcnf, andlet him bring me any more Scripture to prove the rcpeaToOniancsJimihdm^ ' P^al of Magi flF ates in the Church, jf he capJ ohow^ juft is it with God, that thole Magiitrates who favour, countenanceand cher ifh thofe mcn^ that.would keep an ^ £ 2 Chhliians

Chriflians of rhc Church, fhould by tlif-fuir/C n)cal>e rutoatthert»rtl,Tes> M^^^ 5iMrchandftate?>> V''':'^- ''■' /?'"'^^'^i : :;■;""'l'.,-."!>

Yet in private I con{c^')rt'i{r.cdr'^(t Tcy.ri lo ptof^'tKcrBep^ll.of Gods 6tHjVi^ifi-re' jnil mcrdfuB gtfr, thatTnfanrs flioiiW be Churc^-rncn-'bers', and I v if! rcadr^e rvi^',^ places toyou (_which private conference I would not m-ntioii, bur Ic(l it flioul J he thoughta^wrong to him to ovfrrpafi his only proofs.) The tirit was GaL 4. i, 2, 3, NowJray,that the heir as long as Ijc is a child, diflftrcth ncthlug from a fcrvanc, though he be Lord of all, but is under Tutors and Governors till the rirae4ppoinie^ pf the Fariier j Even fo we when we were children were in bonda^e.undtr rhetS; kmcnts of the world 5 Butwhen thefulnefs of t'saie/V/^s come, God fent forVh hjij Sbn made of a woman, made under the Law, to r^'dqcui. th^m char Were'urjdf rjfHS taw, that we might receivethe Adoption of Sons.' ' ''"' "' "'•■'-' <f -> s^f'^-'.n.,. c /; When I confidcred that fuch a man (hould deny all Infants Church-iiiernbcrfhip, and affirm tliat God hath repealed chat his ordinance and merciful! gift, and-havv; no more Scripture for it than fuch as this, and yet be fo confident, itmakcth ivt am.tzed. Hath not he a good wit, thatcin prove that Chrift hath repealed his nicr-cifull gift, becaufehe hath redeemed us frnm undergnr bonrlagj ^ an;! nirofage ^ ''9^* that he hath flilit out all Infants from his Church,^-caufe he hadi delivered'therr? from t he hiconvenienccs of their minority ? If 1 had no better proof than thh for Iq-J "JanTBafftilm, I Hiould be alhamed once to open my mouth for it. Niy, I pray you do but confider whether his own proof be not fufficicnc againlt him? Doch not thii; Te-Kt plainly tell us, that thg jieir in h'fs minority is Lord o f all? knd foapprGveOjf rhc natural! birth-privilegeoTourcJh IdfeVi in civlll'thmgTt^And will Gcd then dcnv^ childreiitohehcirs of anything, &: bereave theai oftheirfpiritnall or CI)urch-Pi i«p fege,and neither tell u s why lie doth it, no r that lie doth it ? Again more'pliiiniyf ,vt Clirilt came to free the heir from his bondage Bi tutorage on ely^ ^ fr om rh^f f fy'fv ^j^ of his minority,is it likely that he came to tree therll itO\i\ tlieirChurc'i-nicmbjriliir? Gan any man think, that this was any part of the bondage? I require tlv-ife. whole confeiencesf are not wholly enilaved to their, fancies and conceits, tojudge of-iliis ioberly, Whether thdycan pofTiblv think it ji bondagf to be a member bora oif th e^

nnivprfall vifih!eqhn[-^h. an-.-l ofa'p.in-jrnTir ? T rr rhf-m nor h&r^- rh\'r^^^ rh-t-f^i^-^cumcifion was a bondage, or thTtt^ieLaw was a Tutors Fori fpeak of nor e / of thefe, but of their being n)embers of che Church of God. g. Yet further, whea \his Texttels us, that Chrifl cam.e to redeem us from under the Luw, and the bonr dageof minorirj^ is it not a clear proof that he hath brought us i nto a far b^f: ,cer ftatc than we were in before ? and hath advanced 115 in his Family, as the heir at a^? is advanced ? And can any man cf comaion fenfe ancfconfcience expound this ol' his i caftinga il their Infants^our of his Famijv ? Chrilb Church is his Family; and doth \ the heirlife to Be freedby being^caft'out of the Family ? Why may he not as well lay chat ail the body of the Jewifh Nation are now delivered by being caftout of iIjC Church or Family of ChriftPIs it not more agreeable to the fcope o!the Apoftle here to affirm, that certainly they are fofar from being turned out cf the Family or Church ofClirifl, that by Chrift they arc now brought inco af^r higher ftare, and made memi^giis af a far better Chuicii^ than that particular Church of the Jcvy^vva:-', 4. And if anyyet lay; that 1^ 1! ftOtthelnfanrs, but only the parents chat are thus advanced bv Chrifl to a better ftate, is not thisTer.t plavn againfl him ? For the Apo-ftle extc:. acth redemption here to thcfejJuLa^fiie.wu^l/Jt? Z rfiy',aiid who knoweth HOt that loikotsjKeriUmdeCihe Law ? Ami if it didt>oc belong to each iadividuall under the Law- yecic cannot in "any coieifabl< fenfe be dcrve^l'to belong to each >

fpecies

fjjcdcs of age •, Cy^t I can prove, that condiricnally this deliverance wasfoFeach in- " ~ dividual perfon in the fenfe as God fenc bis Son jcfus co turn every one of them (fpm tbtir ini^Liicy- A^. 3, h%J And novy judge I pray, whether this be nox,^^\s^'&x\\ ground for men so prove the repeal oif Gods mercjfull i^^x and ordinance^f InTan;s ChL|rda,TiVleiXiber/hip.^

BUt one Te>:t pfvore was named, and tliat is my TeKt,: Mat. 28'. i9,''2o;:feoi'iiqX pie all Ninons,Sfc. 15 not this brave proving the repeal before mentioned? vvhar\ faich this Text CO any fuch matter? Nay, 1 am confident the contrary will be proved 1 ffomthisTcKcallo^ For ificbe Nations th at mull be difcipledand Baptized,certain*j ly all Infants cxw never be evduded, bucraufl needs fome of them at Icaft be included. I do not believe that men were to be made Dilciples by force: nor that all were Difciples when the King or greater part were fo: But that the Apoftles Cotn-million was to Difciplb N<itions: this is their work which they fhould endeavour tQ accomplifh: and therefore this was a thing bothp^lble and defirable : therefore^ when i\\Q Parents are by re.iching mirle nifr lpIef^"7lTeT:]iildren arc thereby J)&\r \ pled^alfj; A s if a woman efcape drowning, the child in her body efcapcs thereb/i/ yetrhisisnot by any nacurail caufe, but by force of Gods grant and Covenant, when ail that dwelt at Lydd.t and Saron were turned to the Lord,the whole Cvties, Infants and all, were Difcipled. How can Chrift bid them Go and Difciple all Nations, if In-j^nrs, and lo all the N arinn arr - ■utterly ui7Cipabre of hd ng Difciples ? Or, how will ||!);.T. e^'poimd the word All NatiQn iJ He oft fa ith^llu3jiexgjng,^,and there one <i>ur ofa City or Nition that God will call: / fhall fay more tp.the/hame oflhisfpeecli aifcerwards •, yet let me fay this much at prcfanr.. ific be but fome few, or here and there one, yea, or but the moil that Ci.riflcommandeth to Difciple, then wemtift endeavour tomakebiit thofe j^aLSL^'^Q^^ Difciples (for oar endeavour muft notgo

heyotid our Command and G o mmidion. j t>ut this is moi't tiornd L)d<ftrift^, aCTno-toriouily taile-Lthat Apoltics and Minifters ought not to endeavour the Difcipiing of aii, b::tof fomcj (f or 7^t;Joft profetTeth his longing.and endeavour to the contrary vj therefore it is as falfethar the Command is net for x.\it Difcipiing of all. Euc mof c of this afterward. And thus t have truly related every Text or5cripture, that ever I could get from ;T/r. ^.to pi ore that God had repealed his mercifull gift and ordinance for Infants Church-Membcrfhip. If this be not to feign God to fay wha-c we would liave him '-, yea, contrary to what he doth fay, then 1 amc}uiten iHaten. So you fee now. how far I have carried on the work, i • That al] ought to be bap-tried who Oiould be admitted Members of the vifible Church: this My. T. denytrii not. 2. That fome Infants were once to he admitted Menibers,and tlisr by^Gods or--finance and mercifull gift \ this he doth not deny ■■, I have put both to him over a^nd (|>ver,and he dothnor deny them. ?. And that this was ever repealed, you hear how well from Scripture he can proves Though 1 defired him again and agiin to bring (omc,^cn^tij^'e^fpri|, if he had an y.

■DUt let lis hear wtether his Argament£b<! any clearer than thefe Texts fcr I im ? Avid here I fhall take but the Arengrh of them, becaufe you fliall have,if netcifidl, a particular anfwer rp his Sermon where they arc.The fum of all his Argrnicnrs that i can hear, i-s t'- is •, ff the r'hi>r^..rnnrnrnrinr^., whf^ffpf rhfiy \^."re Mtrmber^bc «iD ,7n, then their l^ml3£r[h i? 15 taken downjl^ t the Church, kc.tliercforc, Sec. To

'" £. 3 • piovo

go V^-, rlam Scripture proof of

-r-: ThcAnreccdcilt, chiiisarfdcd : Jf tneitCIiorch C«i!l be alcercd/tlieqTheir h Cc^TiliitUiion is jlc«red : bur their Chufch-C^Il is-Alb:r<:^ •,.therercre, Src.;T6 iljp y.iiicr, lie ("htws the different Cals then ai^tf tips^: i.'Then the}'. wer(,^pl^-

LVC

pi

icd by yl/a/t'i or Ahiak.im, tfte MKg'tftrare vhr.t noWhy Kfi^mclrf. 2. Tlien all th(^ W tic-n uas called in ouc day, even ^Servancs and all ■■, but now GodcaJs here 6nc aina^ there one. B<:fideb,hc fliews that the Temple,Priellhood,Sacri6cx*s are taken down, aod.ihereforc the Chyrch-confucLition. This is the very ftrengrh of all that 1/r, t. hath to iay to prove the repeal of Gods mercifiiU Ordinance for Infants' (Jhurdi-Mcniber/liip. And I cannot choofc but fay. They are filly roi.!h,andtrad"ahictOi'iil5-velty, and eafjly fediiced from the truch of God, and farfforti cive lability ofjudiar. "oi»> tciider conlcicnc'd ChrilUans, who will be drawn bv fuch nii(\y,clou4y; ar^ulii^ uithput one Scripture proofs yea, and againit Co much Scripture. ' ' '.' '

Seeing therefore all his flrcngth liech here, I Will firft lay you down fome necef-fary Dil\inttions todifpcli the clouds of ambiguity ^ and then Anfwer thcfercafoa-lujigs of his: iVn<i alfo what more 1 can imagine may he obje^edV to the u^mjQ% '.

ANd (lift you muft diftingnifh between the par ticular Church of thelcv/j ^ w! t heUuniverfall vilible Church ■/':"

And here 1 lay down chefe three Fropofitions. r Thp ]p^y<^ ^,\]inch \,va^ pr.r ff|t; v,>bn|,> ] tpjvfprd^j) v;fibip rhitrr'li rl^ar CtqAjiaA then in the world. Though jiiariy learned men think otherwifc in this-,yet Jfr.T.doth'nor,but confeiTeth it true.G;ofij<^^^ F;vz/?f: /«J-,andmany Withers have proved rhis:(though I know not what CloppsnkHrg^ltff and others fay againft them, which were vain now to trouble you with) But led any other denyir, though Mr- T. donor, I prove it thus. i. Gcd promifeth toblefe Abrahams cbildrejiin generall, andforetelleth thus, Oen. 18. 10. 1 know Abraham that he will teach h ischildcen after him,and they (hall keep my Law,&c. Mark,Go4 faith not,/jw f^i/c^ as of//^Mc only, hut his childten wholly, that they fhould keep Gcds Law: Now Abraham had many Children by Ketarah v & tliey ^'ere al] Ch^^jJi members,andCircuracifed ^ And if they kept the Law, no doubt they would teach it their Children. Again, ^un lived 40 years of y^rfcVtime -y and who dare fa y that de mand his Family were no Mem bers of the viiib]e_gm3j[jchi-iina is it neer to pro-hablc, that when there were lo rnanylBiouianHsof 5em5 Pofieriry then living, that n^neof thtfe were of the true Church but Abraham ? were Scnis Tents foefirruiged from God? And what were the Family of Bcthuel that Rebecca came from? were tiiey none of the Church? Yet plainer *, I remember what Jufiin Metnyrm his Dialogue with Tryphon faith oL\fdch}fedech^ He was King ofSalem, and a.PxiefV of the moil high God j And could there be a righteous King, and a King of Righteoufncfr, and a Vrieftfo excellent as to be the Typeof Chrift^ and had this King no Righteous fub-jefts, and this Priefk no Righteous People ? It feems by Job and his Family, and by the language of his three friends and £///;«, that God was nor fo fkange rothe world then, nor the Churchfo narrow as many do imagine : The like may be faid of Candace_QucQnpiihc Ethiopians (whoyct derive their Church from her arid S()/> ~7Wil) So t)f Ui'i'iim King ofTy as of r^inivej and many other. Alas, that the jews Privihfgesmul'i needilSiurch all the reifof the world, 2. Propof. Ifthejewifh Church had been tlic whole vifible Church, yet it would have been confiderable in both refpefts', both as theJ£ a:ifh Chur ch, and^ s t he unive riall. 2. There is no Member of ^ny particular Church who is not alfo a iNJeraber ot the Univerlal

Church:

Infants Clmrcihmemberjjjip and Baptifxf/,

Church •, therefore Infants were Menribers of die U niverrail yifihlp r.h^]r <;;h ^^ well as of fhp ]f M^h p aitieular Ch urch h So that )f it could be prove^ that their Memberfhip in that particular Church is overthrown^ yet that is nothing to prove that they have iod their ftanding in the Uiiiverfall Church. But this 1 fliali fuUier improve and vindicate hereafter.

2. You mud dji^ijiguifh between thcEfrentials,and fome Accidentals of the ]ewifh Church i The FrieAhood, Temple, Sacrifice, &c. were meerly Accidentall, and w might be repealed without the repeaiof the Eifentials, or the Ordinance eflablifhing j the Church it fclL ■ it-^ : -^silT ..<;, r.^ -> • '

3,You muli diiUnguifn.between thoir Chordhconfidered ihitfelfs and confidePed comparatively as to others j The Jews were a peculiar People and Church of Godjno^ other had the like privileges. Now if they had believed,, they fhould have kept all their Privileges abfolutely confidered i (except it bea lofing them, to change them

for greater) Burcompararively confidered, they fhould not have kept fomexdaiizfi

Fri-jileges^ For they fhould no longer have been a fin gular peculiar, people, (eeing others fhould have enjoyed as great Privileges as tliey j Yet this would have been without any lofs of theirs •, much more without wholly un-Churching them or their Children. When a man hath but one fon, he hath the privilege of being his Fathers only fon 9 Bur when his Father hath many more, he hath loft that privilege, and yet is not therefore turn'd out of the Family j nay, the adding of more brethren in our cafe is anencreafe of die happinefs of each particular •, for this is the very cafe of the Jews: The adding of the Gentiles would have made the jews no more to be fo peculiar as to be fipgulaf in their privileges^ and yet they fhould have enjoyed never the lefs. Therefore, mark it, the Scripture fpcakirvg of taking in the Gentiles, ic exprefieth it as b y taking down rhe p-^ rrirjpp.-^yaii nna nv^k ing ot both one Church; but itfpeaks notof un-Churchin.'gthg ]ewsfirlU and their children, or bereavmg' them of their I'rivileges. And wiien m his \ luonr cter was taught the Do<^rine of the Gentiles receprioa into the Church, Ach 10. it was not by making the jewsl ij.ncle^n,butbycleaniJiigtheG€ntilefctobeciean asthejews. So that if the Jews' would, have believecjj,, tiiey fhould havelqft only rhf-ir roy>iphrnriveJrivilegts con-riding in the,ringulaiity of their enjoyments, which is no lols to them, to hive the ^ Gencile.s enjoy them as well as they '■, hut their Privileges in rhemfelves confidered would not have been diminifhed, buc fome ielTer turned into greater^ And therefDre certainly God would »ev/sr have- turned thek:Children ail olit of the Yifible Ghu?;ch.. . . . ^^ •■-• : -..^.^< ■•...^^^-"^ ■^^-'.; .-

};^4. .So when we,caU the jews a N^tiGjiall- Chuuh^ and when3/r. f faith Gcd t06k the whole Nation to be his Church, it may be meant either in regard of the ap-pmpri.^ri on a^^ , relir^^ tjon rr> that Nation only, as if God had iK)t Called any other whilfiJiaLioa i and foTTmay be true, that the jews only werea Nationall Church (though yet it is doubtfull, as what is faid oiMdcMfedeikhdorc Oieweth ^) and alio in regard of their Nationall and Church Unity ( which yet is the excellency and flrengthofall other Churches i ) Orelfe by a National Church may be meant', a^ if all were Church-r gembers that were of t)m i^ j.ion,and no more were re<]uircdto [ the being a C!iiir£ li=^[iemh€<^-fettiH^iie ofT^ Nation v And thus Iperccive icisby/ Eflanyunderflood. But this is notorioufly talfe h For it was then as well as now, he Covenant of GQd ,Cwherein he took them for his peculiar People, and they took nm for their only God, the Parents engaging for themfelves and their Children) which made them Mej ^b ers of the Churj:h . Fori. Noaged perfon,nonocfcrvants, fflftach lets ordmsry ProSIyces, i#r.tr* -jAembers, except di&it^ Bt^ed thg Covenan^ j^

" ' ' though

'^2 VUin Scripture proof of

chough they arc conmanded roCirciMUcirc all in their H;u!c , >tc i: is fuppoled rhar by their Ij^tercAard Aur^ ^ori'v, the, caut>^ (•h^'mfirfitoc '-.^r yf-|^ r>>-.^na»^^. th^r^--P.>rr: they vv'iiu ib ■. ^"^ ci vaiirs bought v^irh niouey^ as beiji,i> iXfAv^V,

thcif <>v;n^<Mi'hom t rcrtft in ; but nOL Llje hire(^ Scrv^nts^whOm fj ev

hddngfircli AifthrTiP Ov-c.; :^ .. <. [ - r rhcy be ca nic ifofelvtes veianrarily.} '2. ^cP thoiigh diey were taken iuro the Church in JnfarKy, yet iUhey afterward fcrfook or renounced die Covenant, tl-cy were to be cut off irom theXhurch, yea to be pur r(* den !i. 3. And in wany calcs their children were to be pur to deacii with therj. All which 1 ftiall fpeak more of afterward. And therefore r'aeif Chufch was rtot fo'Nj.riofiall as that any in the Nation flioiild be a Member pf ic who foffook t\\t Covenant. Jndeed God chofe the cJ)fed o( Abraham in a fpeciaU niamier s ^>uc i^or :0 be

^r.ht>rrhn^<.'mh<--|^^^ jp^jr.('fit:irr]y, l>nr firO in f y^cf-r i^rp j-tjt, f"nvPnr>nr, :ir.r< rak-f- him for

UieirGcd, ajidfotobe Chuichniembers.

^ . 5. You mr.ia difiinguilh btrvvjxt Breaking off that partlculaj Individual Church, <jr foiT.e Members of if, and chp Repealing or Breaking off th*f.§peciesor Eflenrian naturepfchcChurch. . " ' '* /' ■ ./.'' " "'.

p. And fayouroartdiflinguifh between the Repear/rigof.^the law cr GrahtiTpon .which rbc very Species or nature cf the Church is groundecl, and the Execution of the threarningpfthe Lawupon particular perfons or Churches cffending. The Repeal of the Law, cr Ordinance doth takeaway all right to the Mercy granted by that

. Law or Ordiirance^ ev^^n the rcriiofecondiqonall Right f jus ad rem clnditm.ikn-tnothtn : J And tiiat fron) all men, one as^wcl^^s another, to whom that Law gave that Bight. But <lTepuniave execution of the Threatning dbch only take av/ajtj^c Abfclute Rjghr to the Mercy, and the Rigirt in itQus adretrin^QlHtiim, ib)nsh 'rdfj and that from none but the particular oifcnders. Tjiis punitive executi6n of the Law (or the Curfe of the Covenant, as it is called Deut. 29., 20, ?'f .^ is fo far from beting a Repeal of tlielaw,that iFcertainly pioveth itib not repealed;^or a Repealed Law isofno force, and fo cannot be eKecutcd. . \

And upon the fe two lad Diftijidions, laddethisfor Applie^tioixof^^'^rt^vTh^ Zndividualjewjfh Church is(forthe moll part )broke off for their fi'n t^y ^'itnirivV'^-^ cution of the curfe of the Covenantor Law upon rhemjfe fa tliey fhatire^o broke off are now no Church,&: ccnfecjucnfly have lofl all their priviLges:Buc the Law or covenant on which the fpecies or eflential form of their Church (and many of icsacci-daK^)was grounded,is net changed or repe-aled. So thi: Church oCSwyniay Tl^yctthtiy Laodura^ an d the refl oi Ada T for the mofl partj are nowjLai::^liurclK^iiBur this is but by a punitive execution of the Law for ^ l7^,lr fin, anH po r]^aI ]f;^ in the Law-or 1n"the nature O^'The Chiirrju An d foirif, uirh rhe jew*! alfnin rh^iV iin-Chnrfihing. Though they are caft off, yet the Law and nature of Churches is ftiiljie fame ; and only the Laws about Ceremoniall Worfhip.,and fome other Accidents of rlie Church are Repealed. So that the calling off of them and their children, is no proof that the whole Species of infants is cafi our of the Church vifible.

r 7: Again you mull: diliinguiffibetwlyt breaking ofTprimarily and Morally only by Covenant-breaking & Merir^as an adulterous woman doth break the marriage l>6nd,

; and fe call out her felfj or elle Breaking off in a following ad by punifhment (botii Morally and Phyfically,)(as a man that putcth away his adulterous wife-,)ln the for-mer fenfe all the jews that were un-Churched, did un-Church themfelves and their children, And God only un-Churched tiiem in the latter lenfe; And therefore the children of be||evmg jews Twho did not adulteroufly violate the Covenant^ were_ never un-C hurch€(^ ^ GodTatleth out n<9ne but rhoie due firftcaft ourjhc'idUves^ •

' Having

HAving thus'fhevved you in whatrfenfe the Jews Church is taken down,andin whatnot, lee us review now ATr^rV Arguments, i. He faith, The Church-conflictJtioa is'taken down ^ and therefore cheir Memberfhip. To which I Anfwer ^ 1. By Ccnftitutm is meant either the F.fT^nriaH nnrnrf»,nr fn p^^p rerenior^Ull Ardrl<-nr' And iv/ tal:tng down h meant either [by repealing the Law , which takes down the ) ..•W'hok Species] or [ovineer punitive Execution, taking down that individuaily Church : 'Jin the fir(t knfeof Con/jifwfi^n .tnd taking down, I utterly deny the Antecedent, aiid may Hay iong enoiigii I perceive before he prove it. 2. By their Mem-berfnp either he m^t^ns the indivlduail Infants of unbelieving un-churched Jews, ( which I graft) or elfe the whole Species 01 Infants ( which Ideny^ 9. Befides, the'Argument condudeth not tcr what he ihould bring it : That which itfiiould . jpbnclude is [thattke mcrcifull gift and ordinance of God, that fojnelnikaLsihouId te Church-members, is rcpealcdr] This is another tiling from what he concludeth. He proveth that their Cburch-conjlitutian is altered^ becaufe thsir Church- Call is dl-terw^^. To-whichl Anfwer^ i. Here is lUlInothing but the darkncfsof ambiguity, and troubled waters to fifh in. As we know not what he means by Conflitution as is faid before j fo who knows what he meaneth by their Church- Cnll z* Is it meant firft of Gods Law or Covenant, ena<n:ing , making, and conftiruting them a Church? 2. And, if fo, thenis itweantfirftof the Effentiall parts of that Covenant or Law, giving them the EiTence of a Church ; [I will be to thee a God, and thou fhalt be to me a People, Dcut, 29. 11, 12.3 Or is it meant of the lerter additionalll parts of the Law or Covenant, giving themlome accidentals of their Church, as the/ LandofCrffw^, the Frieflhood, the Sacrifice, &c ? 9. Or is it meant of Gods im-mediate^Call frorei Heaven to Abraham or any others to bring them into this Covenant? 4. Or is it meant of the Minifteriall call of man to bring them into the ^Covenant? 5. Andiffo, Whether of ^/»rtf/?rf/w only ? or Mofes only ^ or both? or Whether Aaron and all other be excluded, or not ? And what he means by a Church-Cill to Infants that cannot underfland, I know not *, except by a call, he meaneth ci cumcifing them. And. 6. whether he mean that call by which particularly they wcreatfirllmadea Church? orthatalfo by which in every generation their Pofte-rity was fo made, or entered Members ? 7. And if fo, whether that which was proper to the Jews Fcflerity ? or that which was proper to converted profelyted Members ?" or fome'call common to both ? and what that was ? when 1 can poiiibly underhand which of all thefe cals he means that is altered, then it may be worth the ^iabour to Anfwer him. In the mean time briefly thus. I Anfwer, i. The additional -jkfifcr parts of tl^ Covenant giving t'lem t1ie ceremoniall Accidents of their Church isccafed^andfoare the ceremonies built rhprfnri.^.Thc Fffenriall part of the Law or Co\c lani is not ctafcd ; God yet offers the Jews to BcTheir God,and them to be his people-. If they will heartily confent, itmay yet be done ■-, on ly theW^ rld 4^ tak e n_ into {\\\i. Covenant wiihthem, &: neither Jew nor Gentile cxcfuded, that exclude not rihemfclves. 3. Gods immediate indlviduall call of i4/7)ri'j4W zndMofes did quickly tceafe, when yet the Church ceafed not. 4. And for the Minifteriall calU 1. That which was by tlie pcrfon of Abraham and Alofjs nuaiirically did ccafe when their aft ..wasperformcdj yet theeflfe^ceafednor j nor did the Jews ceafe being a Church .when Abraham dnd Mefcs were dead and gone, y, If he mean it of that Species or Tort of Miniikriall call, then v/hatfort is that ? And indeed for ought I can poiiibly

F ' learn

^

■TtimjififurcTrd-^fofy: ' ,„-^.y{

^

kam by his (perches, rhis is it that he drives at', [ God then called by Magiftrar«, 6i!t nowby MinJftevs •, And fecondly, then he called all the Nations in one day, birt ii^W he cals here one Sc there one. ] Lee us therefore fee what ftrength hes m thefc vvbfds. I-What if all this were true ? is there the Icaft colour for the conleqiierice ■^brtib^rtW' Ifrs as good a confeqiienceto ky , that when God judged Ifra?l'^y 0(^&-)rrt"a Ioniani which before was judged by men, that then ffacl ceafed to bt^ji Commonwealth, or the conftiruticn of the Commonwealth was alrc-red. Or when the Government was changed from ]iidg«-'s to Kings, that then the E(Tentiall confli-tution of the Commonwealth was changed, and fo all Infants loft thtirrlandingj^ the Common-wealth. What if the Kinginv.tiiig the Gucils to. the Marriage Feam did firll fend one kind of Officer and then another^*, fivft a nip, arid then a wohi^nj dbch it follow that the Fealtis therefore altered ?I/firf> a nian, and thehackildei and then a woman be fcnt to call you to dinner, of to any imployment or company, a.oth this change the nature of the company or imployment? w hat ifaBifhopCa M o^e ma atoihe, Miiii£Ly» andAPre^tcvy anot her, and the PeopleTth irdJi-imLthe t^inifteriairwork and Office fiilTtl^ ^ what if a Magiftrare C(^nvert one mih ' iiow,and'a tviinHreTanbrher, and a woman a third, doth it follow that the Church (if State that they are converted to, is therefore not the lame ? whit a powcrfuli Ar^ gfiment ishefe for a man to venture upon to un church all the Infants in the worlcrr The efficient caufe enters not the Effence •, or if it did, yet not every Icrs-principill i^feriour caufe, fcch as the Meflcnger or Minifter of our call is; ifyou had proved that Godhad repealed his Law, which is the <:harrer of Churrh-meiMb^r/hJp, then vou had laid fomethingv clfe you fay nothing to the purpole. '' -•' ' '^' - ■ /"^

' '2. I utterly deny that there is any moretnich in the Antecedent than in the Gbff-5:qttent'. God hath not altered the nature ofthe call in any rubftamiall pomt; but 5?i mcer circumflances *, Ixisfaid, It was then hy^ Magitlrates, andnowbyivitiiiilm. J ainfwer -, \. What was by Magiflrates ? the firft Call ? or all afrier ? For the firff^ Iknownotwhich, orwhen itwasi Lethimthar-can tdUfeethathe prove it. Ifind when rirmfjnri fion wa^ firft lnUii; ti tf d in Abrahams Family ^ E ut never when their rl-i iirrhmPTp n ^ f fhip bf^un'^ Shall I dare to think that cither Abraham or bis Fartiii'^

S w ere no Church membcrs till they were Circumcifed? ^?/t^. 4.-'''Wcrtild'confqS

/ fe ■" ''•*— --^^__.—-'^- ''''^•-vju bfifliu.n.iw D:iA-vlbiinT

> jme. ..J ^ "■ r

' 2. Snppofe it were true that Abraharn's 'Pzmly^^g'xW'lvM rSb^^'^^u^') ('whichwill never be proved) yet did not God call them to Circumcifion immedir ately? what isthistoaMinifteriallCall ? ^ ,'

3. Are you fure that which Abraham did in it, vi'^s as ^ Magiilrate 5' ^n4tttit^3s;i • J^rophet ? nor Mafter of Family ? prove that if you can.' '; ^,''''' •'' ■ '''' ']^^_

'. 44 What was it that Abraham did ? He circunncifed tlichi whe'fi' Obd fetlfcdiii'-Hianded himt And waseircnmcifing.the Call? then the Infants Id the Wilderrie'f^ nor the whole Camp almoft had no Church Call*, and then the women had never any Church CalK What was it then that Abraham did more than n-jiy now be don^ 3f you fay. He compelled them to be circumcifed by violence without tlieir con-fent^ I deny it as a forgery •, And if he had done fo by chofe at age, it had'been u© waking them Churchmembcrs, fortheir confent is abfolu^rely rtecelTary tfieretb. '3ffyou(ay, Abrahambyhx^ intereft, authority and perfwafion'did N^-ih allat'^^eip his Family to confent j dare you fay, that every Maf^er of a Family aiid Magilrrat^ OMghc not to do fo now ? So that 1 cannot find any more tiTjt Abraham did in tins Call, than may now be done. And then for Afo/t'y, what more did he ? I)idhe make rhcra Members without their confent ? No j Hf fet$ befbte ch€m\t1f(? and

rrrtr

...Injants l hHrch'memherpjp and Baptifm.

iOi '.^y/

peath, Bleiting and Curflng. and bids rhem choofe which rhey would,te«t.28, 20^ ;?Tid 50. Chapters. Dotli 1^^ circi-jiicife them ? No, not liisown Son. Nor cheln-fanr, forty years, nor die women at all. Doth he command them toobey theQom' j^jar4sof Godi^And Oiould not every King and Maglftrate do the Kke? Doth he pefr fwade chem? Why^you know he was a Prophet: and if hi had nor, vet fure he mvA do it as a King> andasa.fervantofGDd. Where then lies this pccul-iar Call by the Magiflrace ? I think by that time we have fearcht this to the quick, we fhall find the; Magiilracy lef^ beholding to Mr. T, than was imagined. No wonder that he told rfie people in his Pulpit,chat it was doftrine of a dangerous coHfequence which I de-liveced (_That Magiftra^ces had their power from Chrift the Mediator, andnotoncly from God as Creator] I doubt by this arguing of his, that he will not allow the Ma-giflace to call all his people together, and propound the Covenant of God to themj, and command them to obey God. You find not M-i[(is h-y Prifon or Fire forcing a»iy inan to confenc: And if he had, you murt hare a little further work to prove that k j2Vas that which made them a Church, or that Magiftrates may not ftill do as much as ,was done herein then. 5'This Argunienr, if good,would help the Seekers to prove t64LwcJui^no_Chiirch^^ fo the CJhiiK^-

Cpn(\itation taken down, and none by God fiibltituted. Letthem that have&etc^ eyes than I find out this peculiar Churchmaking Call, for I cannot. Well, But nia^ itIiOE lie in the fecond Point, CThat they were all taken in to be a Church in one day? j An^w, i. What day was that? I would 3/r. T". could tell me. He faith iWisf/fx clid itjbut thatsno truer tlian the reliFor fure they were a Church jbefgre M^ /gj ti me. Jpjd^hsy begifl to (^e a Church in the wildernef£?Or did Mo/w only cxprefsthe €0-y^nanc to them more fully, and caufe them oft to renew the Coycnant, and fp onely confirm them a Church ? Was not the circumcifed feed of >l^r^^4OT a Church inEr ^^r / and was the uncircumcifed Boft onely in the Wildernefs the Church i This i$ excellent arguing. -

~ Bur ^irrf/;4w took all his Family to be a Church in one day, you will fay.I Anfwer, feirft, It is not proved when they began to be a Church. Secondly, And would nop ^i^.y;! now have a whole Family madea Church in a day ? Is that his charity? Thirdly, And what if it had been true of the whole Kingdom ? Either it was with their eonfentor without: without their confent they could not be made Church-Members j for they could not enter into Covenant with God. And never was any (uch thing attempted. Even Jo^ma treads in Mo/ei fleps, and bids them choofe whether they will ferve the Lord or not, J')f. 24. And it being with their content that the Nation were Church-Members, may not the like be done now ? What, may not ;>ny orall the Nations in the world be added to the Church if they will confent and enter the Covenant? What then, is this making them a Church in one day that Mr.7*. j"^ cloudily talks of ? If he fay it is that then the Infants were taken in: Ianfwer,Tha£ jtjs to prove the fame by the fame, or elfe to argue circularly. As to fay their Cjhurch-call did fake ni InfantE,therfore the taking in of infants was peculiar to their Church call: thisbegs the Queftioni or to fay their Church-conftirution isceafed,

i}<?caufe their Church-call is ceafed;or their Church-call confiding in the taking in of _ iifaots isceafed,ihei e'ore their Church-conflitution is ceafedj and that Church- con* "jPiitut-ion is ceafed,therforc the takingin of infants is cearcd.This arguing is like their Caufe. I canaot further imagin what Mr. T". means by taking in All in a day, exctpc he fliouldnotfpeakofa«ya<^ by Law, Covenant, orMiniftry ; but by C^/Zftiould jiweanGods providential gratious fucceeding thefe fl?<?£'i;enrH,bowing the hearts of tlic whole Niticn to confenc to :ake the Lord for their God, & To co become his Church

F 2 • aiid

and people ; But as I hope he doth not envy the extent of the Church, h he knows furc i\\At the converting or taking in more or lefs, makes no fiich ahcratlon in the ni^r^'of tWe Qhiifch-Call,^ Conrtiturion. And if it did, yet dQ not all IVobn^AS fpciK of fcRelVjJfafgiiff^ of the Church by Chrift,and mulriplyingir ? Hath nc/c^cTi^lh** rch mofechildrcn-thanflie thaf had an hiisl-^and"? And whithicjtni .yfr.'T^' to talk' bf hete one, and there one ? To fpeak fo contemptuouny, in fuch difparagjog Uiiguage^ of the Kingdortie andGofpelofChrifl? isnocihe wonderfuil fuccefs ot the GofptH one ofoiir iirong Arguments for t!ic truth of the Gofpelland our Chriltian Religion? And it feems Mr^T. will give this away to the Pagans, rather than admit Infaurs «>bctneml)ei'sof theGhbixhiwas itbut here one, and there one^ when,three thou^ far)d were convert(?^ at once, and'fivc thoufand afterwards ? and many Myriades or ten th<>ufeiKlS^-e\»en>)T the y^Wi' that continued zealous of the 1/aw did beheve ? Alb '2. 41. and 4.4. ani^2t.2o. bcTides all Gentiles ? v/a"s itbut hereand there otie, .when aHthat dwelt at Lyddnind' Saron turned to the Lord both men and women ? 'Ai^^9' "95 -and ali that dwelt ztSmaria^ Ach 8. Let him fhew me when three thou- -fat^ Jewsvftxt made Church-meif^ib'ers in a day if he cm before Chrifts time ^I fe'y, if |hedh» ietr him fhew it me. " Sire ever fihce Abrahams time, ( and 1 doubr HdTB^f^^oretoo ) tlicy were added to the Chn:-c!i by one and one as they"<^ere-. Y^n. And I liave Oiewed you before, that Chrill fendeth his Melfengers to fiifa'pn? Ug J ali Nations '■, \t is a bafe Expofition that fhall fay he means onely. Go and Dilciple I ifte hereone, and there one out of all Nations, and no more. And what meancth Vhat in/^.eW. 11.15. The Kingdoms of the world are become the Kingdoms of the Lord, and of his ChriiK^ Are not thefe Kingdoms added to the Church, as vv^elta^ jJfrdeRSc arenorall profcfforsofchriftianity in£ff|/^;r,:^,astruly intheChurclVas 2ilt?ri / Ifraet v/crc ? i challenge any to anfwer nK- limin, and undemk^^ tb f^ike it good I againftthem (as Ur is will Oand wi^h modeily to challenge^ whatfc^.cver any Sepa-jifatifts fcommonly called Independents)" or Anabaptifls may fay to the contrary I ('for I have pretty well tried the Orength of their Arguiug in this. J

-Yet a little further, Richer iVr.r. by [ Church-Call] means that which was the

■in(?ansofeiiteriftgrnfants, or^menatagc^ brfomewhaeebrnmontoborH: Ti-iejeips

'dkl ail enteipinco^heChufch^mefftbers inTnfa^ftcyv even they that rfererred Cif-

aimcifion till forty years oldv and the wOinen that were noicircnmciled. A»jd whd.c

Gallhad thefe Infants that cannot underfhnda.Call^ ThePrcfelytes, who were

made Church Members at age, were firft converted to God, and profelTed the true

Religion, and fo brought in their children with them vThty were converted not all

in a day, but by times ^ noc onely by Mofes or fucceeding Magiftratcs, bur chiefly by

Prierts or Levites, or zealous people, or by what w^y or meins God was pleafed to

^ufe for that end. I did intrcac Mr.T. to fhew me any mirtrriail diiTlTence between the.

/GaU^f thefe Profelytes into the Church in all ages till Chrift, and tfie Call of us

\ (Gentiles iftto the Church i And truly he gave me an anfwer of lueer wards for a p«t

off, (wherein he hath a notable faculty ) which I can fin I no weight nor fenfe in,

nor am I able to tell you what he would fay co it, nor can i conceive what poiVibly

be faid of any moment.

Camera well nnrpri-i^ //v^a^ffj^f, jg n^y/t^p^^ in the Church-._aL it were 'i:\

'x^(rr\ht)]tvm :, Difciplin g n_OjaLtQ u ,, is aTIaiLlyring was t^iem. rclv^

now what this ChLir<:h-call is which he laycch fo greai a weight on, and how much iaclKmainic diflfercrh from OIKS-

T$\!t

1^ Ik yetone o^iierargumerir iW/.T'.hath^ prpwi^e Cfeurcti-eqift(iift^ti(p|i W^cf^rv.

Xi aad confcqucm ly In fan rs. n:; w cart ,©at, of th^iPtCJiW^- member/l«p> FCg^aJc^A"^ And^tjiatis rhb>thcy wei-eto go up three«i^f|llfy€ar-co rhe Temple v thc)fKA£{| dieir;S^,q/!clrim, and High-FrieA : now he appeSetJi to all whether chefe nqnotafr) tered: Avid therefore theChiyrcJi-confticution iiftufc ^eeds be altered j ^ndfolii-f

A| as, m i feraBlc Caufe that bach, no; Setter Arguments! Are any of t hefe-ElTentt;^ t ocheu'^.Chm'cli-CQnflitutio rvs^' ilow-x:ame there to be fo drift a-COnftitutTon.beev^e^ '^ PrieltiiQod, .'remplev, ^anedrim, &c, as that th^ Church muft needs fall whei>,,t^qif, ffU'^JNlay it not,be aChurch without thefe? I would intrear Mr. T. OFany!jCijc4£l§5 a%whoJhath'theleaft good will to truth left in him, eoniiderately to Anlwer me.jf^ tfe^ V I. ^V^as not the Tewifh people a Chur gh before th c^rji ad either T grnple^ f>r*7 .S^q^jjjgT or ^V^gh- PrieH, or any of all the Ceremonies or Laws of Mofes ? wer^J t|i^Tnoc a CI>urx:h-in ^j'fi-j aadin the Families cx^ Abraham^ Ifaac and Jacob / 2. Did ti^CjAdaiij^Qfthefe Laws and Ceremonies take down any former part of the ChurcU| Of didevery new Ceremony that was added, ma,ke a new Church or Cooftltutioii oftiie Church ?§. if the adding of all chefe Ceremonies did not make a new ChurclH o;: overthrow the old, why ftiould the taking of them away overthrow it?- -4. If the Jews Church-conflkucion bdoie Mofes time was fuch as took in infants,why nocsfter Mofds time ? Or if t>^r^fc v-v^rf Church-members long before citherTe mple , or S^«edria>, or Kigh-FrieA, &c.^ Why may they nor be lo When rht^li^ aie dowiii. Why j^uftchey us^edsfall with them, when they dki not rife withthem? .$,-Aadif *|i;e;ve.!:y.f^ecificall»a£ure of their-Church be taken downs then men are caft oist^and wojii^H^aas well'as children. Ifitbefaid, that Chriffehath appointed m,en an<i

(womeH'to be GhLirch-m <^ibers anew ? I anfwcr : What min.can imagine that Chrift iirfl repealed the Ordinance that men and women fhould be Members of the Church, a^d ch^n ,(^t it -qp a new ? 1. will wall no more time In confuting Uich ficnder A rgii-n\e^i^ts^WdwJl(*vUlingly le^ve it ta the judgement of any underlbnding unbyafled man,iwlii€rkcr Mft J*, have well proved^ that God repealed hit Ordinancej and re-i95kedhi5 nKrcifi^ll^i(t>tJ^iatfome Infants/hall be Church-memb^^

. ..y^hifr '-

A. Nd,now, by Gods help,,! fhall try whether I can any better prove that it is no£^ :>E.q;j£akiiThjQugh I muli tell wu that it is no neceflTary part oFmy taslf/ee^^ i^gcHe proof lieth on.-|iim t-hat affirmeth theflej^alvand■^o^on roe that deny it. If I brjQgflny ^cripture^o pfove any truth, it is an.e^fi^ mat«rtp Ciy it is repealed, if ithatnoayferveturn :So^he Anrinomiaiis willputbym«d5of the.Scripture,andthe AiKi-Scripcnriil^,i|i deny it all.

^-.-1 '^ C-HA'-P«

MYfirl\ Argument is this. If God hiv^ Repealed this Or^iiuance, airdrci voked this mercifull gifcot Infants Churchir.eipbef ftiip,'thenjiris eichcr t p Mercy orjn Jullice , rirher for rhe vrGood or fotjc heir Hurt:,But he, hath vuirher Repealed it in Mercy for their Good, jwria Jufticefpr:^heir J. Hurt i therefore he hath not at all repealed it.

Xi J vtill hide nothing from you that Mr, T. hath faid againfl this Argtment, eichcr

•biour publick Dirp«te,or in his Sermon. The fufficicncy of the enumerarion in the

lyifijof propofition, he never offered to deny : nor indeed is there any ground co de-

. ny.ic. It mulhieedfc be for rhe Good orJ ixm of hifants that they are put out j and

/ ift tenftnecd&bc in Mrreyorlof^ice : for God maketh not fuch great altcratiOi>s.ia

)i^Chuich and Laws to no end, an d of no mome nt, but i n mrerin dilfereHcy. V >vThe Minor I proVeirTBotlTparts : i. That God hath not Repealed this to thetr hurt lA juOice, I prove thus: If God never Revoke his Mercies, nor Repeal his Ordinances in juftice to the Parttes hurt, till they firit break Covenant with him, and^b procure kby their own deferr,then lie hath not in Julhce revoked this Mercy to the hurt of thofethat never broke Covenant with him : But it is certain that God never revoketh a Mercy in Jnltice to the liurt of any that never brpk^ .Qjyi^^iiH wich himv therefore to fuch he Ifath rtot fo revoked it. ,' \ - vbof! '^'/^"^^N

That t his is a Mercy,A »d of the Covenant, is plain, DeHt. a^. J6, i r, iMj%Yia frequently pan'denial.2.llTat Gcd doth notin Juftice revoke fuch to any but O^enant-Breakers, 1 prove briefly thus: i.From the mercifull nature and conftant dealings of.God,who never cadeth cff thofethat caft norqifhim: 2. From ,his Truthranjl. Faithfulnefs^ forelfe wefhoivld make God the Covenant-Breaker,and bod itiaoj which is horrid Wafj^iemy. 9. From the immutability aijd confkan^y of God j His gifts and calling are without repentance. 4- Scripture frequently laycth all the caufc of all evill of fuffcring upon mans finning ', For the iniquity of Jacob is all this.an^^ forthefiiioflfyael.nic.i.S. Thydeftniliioniscfthyfelf, 0Ifrml, but of mc uthy-helh Hof. 1 g.p.He that will deny this, is not worthy the name of a Chriftian.

Now you know there were ma ny lews th at did bdievc;, and did notforfake the ■ Covenant of God, even mojUfth^^QitleiutBea rfeTvPS a nd many tho ufand^ naorc h 1 Now how than can thtfe or their Infants be put our of th^;.Churchin]JulUc^ tp their [hurt, who did not fit ft break Covenant with God? . :. ;, t . ,.

^ I am brief in this, becaufe Mr.T. doth not deny it. But that which he Anfwereth, ' is, that [It is m Mercy for the ir Good] I prove iheijontrary plainly thus j It can be y >.r> y^^f^ y \r^ nk" au-'ay a M^rr'-,-^>T(rr^ \\ ^^^^fl^^?^'^''^^^^^^'^!^ ^^^^^"^ "^"* ^"^1 ^ Here is no greater Mercy given ro Infants intKe flead ofChurclvmembeflhJpj thtJCcr-fore itcan be no Mercy to thtmihat it be revoked. . _^ j - ■" fot^>-n

The Major, Mr. T. doth not toy i and I will fully tell you all that he faith xf^xv^ Minor-, i. In his difpote he anfwt.'red, that Church-memberIliip of Infants vvas revoked in Mercy for their Good ; and that they had a greater Mercy in ftead ofic | And what do vou think is that greater Mercy ? why, i iisChrift come in the flefh.

- ^— icoufcfe

7>?^WtriC^/^^ j^aptifm.

I confefs itarmzeth me to fee the power of error, how ft can both at once bereave the underftanding of ordinary Light, and the Conlcience of tendernefs *, or one of ^ thefe at lealt. Is it polfibie that the judgement of Inch a man as Mr. T. can take this for a fitisfadory Anfwer, or his Confcience give him leave to deny Church-member-fhip, to all Infants in the World, and to raife a- Schifm in a poor diftreffed Church-, and to charge their own blood on the heads of his people thatyeeldnotto him, and all upon fuch lamentable grounds as thefe ?

I. Was it ever heard before from the mouth of man,that ChriA fucceeded Church-memSerfhip, as a thing that was to give place for him ? Doth Chrifl caft any out of Hie Churc)i, only that he may fucceed them ? C4n he prove that their Church-mem-.bcr&i^>> w^satypeof Chr ilt, that mud ceafe when he was com:? V/hy doth he no: prove it theiiFrom feme Scripture or reafon ? Cannot we have a room in the bor rfy^ ^A;•irho^r hriii^ r^ft nnr ar the romming of the hf ad ? Are the Head and Members atfuchodd?, that one mult give pllce^ and be gone when the other comes? Why then is not the Church-memberfhip.of men and women to give place to Chrifls con3^ ming in the flefh ? Sure the nature of Church-memberfhip is the fame in both. Why^ did the Ar>oilles never fpeakx)f this among the Types of Chrift that did ceafe, thac ail Infants are put out ofthe Church, or Family of God, that Chrifi may fucceed ad a greater Mercy to them than their room in his ChuJch and Family ? Is not herd, comfort (but by aTiUy,comforrerj toailthe Jeirs themfelves ? though they^re broken off from {at Church, yec Chi lit is a greater mercy xo them an-ftcad of-it. ^ • ■ ..";,,, ,■:,.:. :: <-:.aii;i

But let ns confider a little what is the Church. Is it jnot the body of Chrift^cven:aii i]-'.c ChuTchCmct Adam's fall, and the making of,the Ne^w^ovena^^ 0trif^:even the vifible Churchk hi?^ vifihle hr^-ly^^^ i fTor.i 2.,& many Scripturesful-ly'ftl^vi' -f therefore evert the Branches not bearir^g Fruit are faid to be in him> thae IS, i n his vifible body. Job, il.j.2.2. Nowdnr:! Chrittbre^ik oflF^iH Tnraarg frnm his bddy^ thathe may comf in the fiefli to be z greater Mercv to them ? What's that,buc to be a greater Mercy than himfeif, who is the life aad welfare of the body ?

Again,itfeems by this, Mr. Tl thinks that E ymmr^i t^i-i icacion is a great Mercy, If aUt?he ]ews Infants had been ExconcttTii infcafe, or caAourx>i'ttLe Church byGod _ himfelf, if were uomore than Chrift did m Mercy, n^ever bringing them mtoany o-rfiei: Church inftead. Againft this {Grange fiAioa I argued thus j If ordinarily God, Oww not fo great Mercvro rhnfe .nnr.nf ((3^ rh.:r-rh ,7 ff^ o thofe in it, then it is not aj -^ greater Mercy, or for the parties greater good, to be put out, t!lan' t6 b^m j But or-) dtnarily God fheweth not fo great Mercy to thofe out of the Church as to thofe in it, Tlierefore it is not for their greater good, nor jt^j^gr^tpf;. NIfjrcy m be putoucr To thisMk r.anlwered nothing. ': '-i-'V-'Vrrt ■.,•_> .i,.; :'-., \

I arghed alfo thus ^ If tliole that are out of the Church fince Chfifi:', have no fuch 'pi-ATYiife-Of■Atfafa«€»^£M£r£y frorp hJcn. ;^^ rjiiff; In the- Ql^nr'A h^A before Ghriil^ tlKn it is not to them a greateF Mercy to be Out,oT"tTic Gliurch -, But chofe Out of the Church fmce Chrifl, have no fuch Prcmife or AiTuranceof Mercy fromhiin, 3^ thofe in the Church had before Chrilt', Therefore it cannot be to the ma greater Mefcy. To this'MrrT. anfvv'ered. That it is a greater Mercy to Infants fmceChrifl: ro'be dutbf tlie Church, than before to })e in it3 and chat they have ae much ilfu-rance of Mercy from Chrifmow, as then (he (houldfay, more i J To-whiciil Re-plyedthus. , , ^

If thofe Infants whrih were in the Church before Chrift^ had God engaged in ^ - ,-4--Ojtj ?^^nd Covcna r u to l?e their God^ afidto take t h^JQrJii&^Bgijairiaf People ? and '

-fbluoal •

-^ --tix^e jnjavirir^H*" '^^" Hir C hurrh fmc c Qr ^lt have no luch thing; then they before

Thrilfnvrhe Church flad more affuraflce of mercy than thofc out of the Chmck

- {wtc Chrift: Butthe f^^fn^er ts rnif, as I proved our of Dt•M^ 25. 10,11., 12. Upou

'WhicbTt^^'Vvb:. rcltionsthere w^i'e. indwiiatvyords wcreufcdaganjft

theey|»rcfs'4^?rtT . >;f^ yo!h fiiaH fee ip.the Mf<^i^n of cl.c Difpurc,, ift be

: Called to publKh if.' . " , ^., .

ri ':.' 1 ttirrher adde oiic 6t~Ppbcf. 2. 12. ThofetHaV^^re iM"^ to theCommon-we^tcfi

/ ^iljraiU wx:re (tra-^gers to the Govenanf ofProrrifcs, and withouc hope, andvvith •

1 <iiif God in tile worid: and there is no Srriprurc fpcaketh of dcliverinj^ any from this

\V fadftate butClhurch-members^ therefore fureltdiitbcJ nbmcrcy-ta Be^ucoqtof

xSthcchutvu. .-^ ■ '■ ■ ^■'■'--''''r'''■';■''-'^'^t'J^.''/-^:^^

( r Again, God added to the Church fiicli as fhootd ljej^ygci vjhcitiotp^h^ i^f\ qr ^ic oiit of the Chiicch is no knovv^n way of mercy.

A gain. The Church is t he yamiiy of Chrjft, (even the vifihle Church is called tlie Sicul'eofGod, I Tim. 9.15. J But it is no known way of mercy to be out of Gods 'Wonleand b'awilvi'- '.■'='' ' -M :,-r.-! -o-.. '■^.,-. _,•.'".,.,.;

'V ;Ajgiin, The Chcfrch is the Pi tlkf tk(A grBciid of Truth i t hcre(br£J?QJ)aen:y to be ?^iJteftoffit:^-v -v-:..-:s.:i;r: ■ ^ ■ : ^ -V'

: (Agairi, The*Chil!*e!t Vtfit^eikhc vifible bod^ of Chrjft 5 but it is nq incccy^to.b^ rifeplrat^d1jrcgii[;lldlkli^ ' ' ,'/.,■■ '• , ' 1. ,'-V,V,"

■': AgaiR, 1 he Church vifiblc is Chrifts vifible iiingdorne: 'Butitis no mercy to fe r'^6ax of Chrifts Kingdome vTherefore it is no mercy to be out of the Church- . ~ :- liaftly, Do but read all thofe hundred glorious things tharare fpokenof the City -bf God, all thofc high piraffes that are givenro the 7t'T^(/?^<^hui:chi in Dm,, and the '"Ff^i/^^^8^all theScrtprQre&(l^/jo wVi^e mit thee^O //ftf7/,&C-jAndrfiefi'i-fadidlrlie •lar njore gloriohS tii trigs that a r-e fp6ken of the Gofpell-ChiKth fmce Chrift : And if "after this v^w can ftill believe, that God did in mercy caft Inf^rits out of oiie CfVurch, . aiid never rake theminto the other, and that Chi rft came irt iheificOi topucthem ithus out of his Church in mercy, as if he could litlier favc them o^tof bis CUurcIi * than in it ^ I fay, If after reading the forefaid piflages you c^n behW rli1$> fP^W ^ |5art I give rou up a^forlorri v'and look upon ^^our Under flan din^ in this a.forfal^f n by God,andnotonely void of fpiritiiall illumination, but common reafoyi, and.pray the Lord to fave theunderftandingsof all his people from fuch^ plague, ^ndto^ef-cue vonrsbefore vc-gofurther. -r^-n i:^ ;

BUt let us kt what Mr. T anTwers to this in his ^ermbiif which iifjoa dvliber:a-rion he afterward preached to confute my Arjgumeiits,'and tliefcfore cannot lay trie blame upon his uhprepared^nti?. And truly in my judgement he dbtb hei"e plainly thrown down his wcapons-.and give up the whole Caufe (chough not difcttly cox\-felhng his error j he is not yet fo happy.) I were befit i,lve yen his own words, left I be thought to wrong hinij they arethefe; [Asfottljofepctty rtarons,If it be done, itmuftbeinMercy or judgement. I fay in Mercy in refpea of tlie whcle.iyatho-lick Church ^ now Chvifi being come, and wc having a mere, fpiricuall Church'St4tc thjn they had; Their Church-Aate vyasmorecarnall andMily, and 2greeab|c,ro their time of minority ; It is in mercy th'ac is taken away; ^ And as for that^ excej^^i-/ o , It cannot be taken a-Aay in mercy, unlefs fome privilege te to theni in ftead if I ir \ VVc anfvvcr,It is in mercy to tht; whole<^hurch,th-ugh n^ *^- - •' "' be to th^mO \>orar ,V;>-. rf. word<. ' - "^ ,.

, I cofifefs i4iev€r iKard a cauk more phmlyrorrakcn,eKcepc a nun (Iwuld toy f!<itly, Ifiavcer^ed>pf I rtcdjait.N. Btimuclj akereiJifthe ternisof my AFgiHfienr.»as Jfoumay j^a^'^b^.k-fae&rc. |rJi.e Argainent isthus', It can be no mercy to aiiy to have » mercy 'taJten a\^X^^**'^^^^^^*^^^^P^ '^^ ^ ^^ givea greater irv i?s ftead:But hcfeis no^rearer -^tcrcy ghtti to In fan es m (lead of Church-niembeffhip,Therefore it cm be no mercy to thci!n> that it be revoked or taken away- To call thefe [Petty Reafons] is theo^ily "feerrgchoi^ Mr, f. his Aniwer. For I pray you niark^ i. He never denyed rht Major " teopofmoO^ [That it can be oo mercy to any to have a mercy taken from them, cx-: cept"h3j:they may have a greater in fread.]He could not deny this with any fhew of ^eafon:For otherwise, if it be a merty meeriy to deprive the creature of niercy,then vve ihAll turaHetlaato HesYen»& naakc it die greateft place of mercics^becaufe ijone tre deprived of mercy io much as they i no, nor of tlws particular mer«y » for no*|^ . are further removed Jrom being members of the Churchy thafl tht damped. V 2. And obfeive next»That as Mr. r.denieth not the Major, fo here he plainly gramw the Minor, & fo ycelds the whole Caufe.For the Minor vvas,[That here is no greater mercy given cc Infanta in i^ead of Churchmemberfhip. ] Doth not Mr♦ T.. acknowledge this? when he faith twice over, i. That it is a mercy to the whole CavhoUck C^hurch (to have their Infaiiits put out of the Church.) And foif the mercy be only to the Catholik Church, that they be none of the Church("vifihle)then inyiosjcutoa^ a mercy; So that he taketh it to be a mercy only toathersjbutn one to themT accor* ding to this anrwer. 2> Yea he faith it more plainly the fecondtime^That it is in mer^ cc to the whpl^^church, though no pr|vilegefmuch lefs a greater mercy) be to them ^ro the Infant^mf^nfelvej.) So that for n>y parrel think I nnay well break off iKare, ^14|!d rake the whok piufe as ye.clded;Fcac if itbe no mercy ca any to be deprived of ijaercy, except that ch^y may have a greater i And if Infants have no greater ia fkead of this, but only t^uirPs^ieats have a greater -, and both thtfe be confelfed h then, it ifiiufl follow, thatips no mercy to infants to be deprived of this mercy ofcheir ' (Churcjiraemfeerfhip ?-^rjdccT.iequently God h^th not taken it from them in mercy ;for their good j^whkh if the thJng I am proving; )and,Mr. T. yeeldeth that it is not tfaVen from th^njii^Ji^icero their hur^ i and therefore it is noc taken frcm them ai ;Hf; And tl3U5joij^.^<;,^yi4'«VCrfS CD«ie of the caufe that hach been, driven on withftidi ■'^icocfidenoe.',': .,"^',--:",'>'T'

Butyet let us foIlo^^ it furtV.er. And i. What means Mr.. T- to talk of mercy to e-j thcrs,when our Qgeflion is,V/hcther it be a mercy to themj elves to be unchurched ?/ 5. By this arguinJTiclnay prove any thing almoft in the^^Grtd a mercy *, For all fhalL^Qrljogethcr for good uthem rkMkveOocL^om.^ii^.knA therefore if I fhotild \ik hirifKWhsrherit be in ns^rcy to wicked men,that God giveduhem over to rhein-•i^ivisV^t at laft dainneth theni ? Mr. Jl niay^hus anfwer, that it Is s for iris a mercy to the whole Caiholike Church, that is, to other men ? but what is this to the danv* ^fel ? So Mr. T. faith, It is a mercy to the whole Catliolike Chnrch. but wha^ is that -Ife Infants vvhoare unchurched ? ■ ^. And what a ftrangc Reafon is that of Mr.T, to fay, [] It is a mercy,bccaufe their ChurcK-fiate was carDall,i5cfhly,and agreeable to their minority ^ but ours ib fpiriru-4lh] What is this to themthatare put out o frhat carnall C hurch-ilare, and keptoutj ofthis rpifiruall.Church-ftatetoo? If they had been admitted into this^bggEcr flate^ /'as no'doubt rhey are) then he had faid fcmewhat. Elfe is not this as great a mercy fto the poor ofF-caft Jews? they arc put out of the carnall Church-lUrc too. But did God give fo many admirable Elogies of the Jews Church i andean Mr. % yecthink t^t ir is better to l^^fjio^ifibkjQhurchvdii^^ oi theirs .**

G 4' ^''^^

41

Pi rUm Scripture Proof of ^

\^\

; 4. And where did iTfr. r. Icarn m Scripriire tocall the Jewcs Chiirch-ftate fCarnal ? 3 Or whac dothhe mean by'Cliurch-ftatc ? whether the clTentiall nature .of tf)e Church it felf, or any carnall Ordinances of V/orfhip which were accidenrall ;;9k?Js not this word [Church-ftarcj hke his form of fChorch-CaiQ devif^d terms to darken the raarter with ambiguitie^, and rignifYing what pl^afes the fpeakcr? -,.:--^. < ^-' V. ■ -V:

■ 5. And how long might I wait before Mr.Tt' would prove from SCiipnire,that nn amercy to the whole Catholike Cliurch to have all Infants put out, or unchurched ? Thefe are the,men that make their Followers believe that we have no Scripture for our Caufe,when tli£mfelvesgiveusbu: their Magifteriall Dlftates, Butlwonder /Whence he fhould fetch ibch a dream. What?are Infantsfuch Toads or Viper's in com-Ipaciibnofmen of ycars,that it is a mercy to the wholy Catholike Church to have rhcrrr Vcall out? Are not the aged worfe than they ? And were v/e not once all Infants ? If this be true Dodrine, why may we nor next exped to be taught, that Infants mufl ^fi) be caft out of Heaven, in mercy to the whole Catholike Church ? If it be no car-jLall Church-ftate to have Infants in Heaven, why is it a carnall Church-llate which coptiJoeth in it Infants on Earth.^ And ifit be no benefit to the Catholike Cl^urch tb> have. Infants kept out of Heaves, nor no hurt to the Church to fee them there *, why ihpwlditbeabenefit to the whole Church to have them kept out on Earth, or any hurt to the Church to fee them here Members ? ^ '

', But yet let us come a little nearer: what ever it may be to the enemivrs*, or to Man-Ik^ters, (of which fort the Church hath none ) yet methinks to thofe that are Love ^sGod is Love, and that are merciful! as their heavenly Father is merciful],and who Jice bound to receive little children in Chrifls riahie, and who are converted and be* come as children themfclves *, to fuch it fhould feemno fuch mercy to have all Infants unchurched. But fuch are all true Members of the Church i and therefore to-. the Church it can be no fuch fpercy. \ But yet nearer : whatfoever it may be to Strangers, yet methinksjo_tlisJBare«5t&' themfelves it fhould feem nofuch mercy to have their children put our of the Church. Hath God naturally planted fuch tender alfeftidns in Parents to their children.' and dothGrace increafe it, and the Scripture encourage it ? and yet mu(V-they take it for a mercy, that their children are put out j when Mr.r. will not fay ic i«-a mercy to the children^ - -:. .;. .:, ; . \.

Yet further: why then hath God made fuchpromrfes to the Parents for their Seed,as.if much of the Parents comfort lay in the welfare of their children^ if it be a nercy to them that they ar^ kept out of the Church ? may not this Do<^rine reach-Parents to give their children fueh ableHlng as the jews did. His bhodbe on us and twrxhildr en! h^ or their Curfe is to he broken off from the Church^and if that be a Mercy, the Jews are then happier than I take them to be : And how can we then pray, that they may be graffed in again ?

6. But what if all this were true ? Suppofe it were a Mercy to the whole Churcf*

to have Infants put out*, yet it doth not follow that God would do ic. He isthc God

^f lafjinr ^ as well ^ s Q^fhf aged, andis mercifulFto them as well as others j all fouls

ace his: He can fhew mercy to the wl|ple Church in an eafier Way, than by calling;

•ttt-all their Infants: And his Mercy is Over all his-works. - - -

1 will tell you yet how Mr. T, followeth tliis with Examples. He faith, [That tha

Irelcafe of the ]ew£fervants,and the confecration oiNaz/trites and firftborn, and the I-andof C4fl^/tti, were all Privileges, and yet thefe are taken away.] To which I an--, jftrgr? There arc abunda nce far greater ^iven jxi their i\ta^ y And what is that then to -"'^ thofe

Infants chHr£h--m€mberffl}ip atid^pti^^^^^ 4B

xhoTe that have nothing in ftead? Beiide,if Mr. r. think that the mercy of Church-memberfhip is of as low a nature as rO;be Naxjirites , or to have Canaan^ he is much miilaken. But.he faith, [[TJiacit was a Privilege to the Jews to be owned as poids -Peppk diftinct ff.ona the relief the Wjorld, while others were paficd by; yet thisis repealed in Mccy to us GentTles.] Ar^jvc. In my diftindion before you may find this anfwered. i. Then it wa's no mercy to the ]ews, you think, but to us Gentiles^ .ButGur Queftion is, whether it bea mercy to the un-churched Infants? 2. Th^ jews being a Church anci People of God, was a Mercy ^ and this God took not from any ol them, but there that cafl it away : byt the xeftridion of this to them, and the ex-clufion 0^ the Gentiles, was no mercy to them \ and this only f with the Ccren^oniai Accidents} did God take away by the ciiange of his Laws. ,Ic would have been rather an addition to the happinefs of the beheving Jews, to have the Gentiles taken •in, by taking down the Parcition-wall: And fo it will be when the ]cws are grsitfed .in again, and both made one body. Whyelfe doth the Jewifh Church pray for\ h^r Itttic Sifter that had no Breafts ? and iVo^/; pray that God would perfwade 74-/ j[>/;ef to dwell in the Tents oiSem .«' Though the rcftddion therefore, and the^excla-fion, C which are no mercies to the ]ews^ be taken away, yet no mercy is ral^^ from them, but what is'fupplied with afar greater in Chrift: And though they partake not of thefe, yet that is becaufe of their unbelief who rejeft it, and not becaufe •the new Law doth exclude them : For God hath in his new Law or Covenant madfe a Deed of Gift of Chrirtand all his benefits, to all that will receive him, whether Jew or Gentile, without excluding or excepting any. And for his denying to particular perfons the Grace ofConverfion, that is nothing to our prefentbufmcfs, asbii-longing to Decree, and not any change in the Laws .• and it was denied to many bC-.fipre Chrift, and granted to many thoufand Jews fince Chrift: 5 and fhall be at laftio far more. '

And thus you have heard all that Mr. T. upon deliberation hath faid to this Argument. And yet (^would any man think it ? J he concludeth that f this i$ a^tkndanc clear anfwertoall alleged from the vifible Churchmeiftberfh of the children of the JewsJO never let my foul be ta^^^j^ii^h this ierror,which fo ftrangely bereaves men of common ingenuity! i^K^

CHAP. VII.

V)^faoniArgiilnent to prove that Infants Gh is wtrepealcdy and

confequently they are Jiill to be Members of the vijible Church,

1'Come now to my fecond Argument reprove [That the jjiercifull Gift and Ordinance, that foine Infants fliould be Church-membcrsf, is not repealed.] And it is from Kom» 1 1. 17. ( And i f feme branch es be brol^nqffy ^c.) Whence-I argue thus; If it be only (ome that were brokc acftYrom the Church, thc ij^tq the refttfa at were ftjll in it, the mer cifull G jftgLCtoc b"'^"*^*'^!] ?*;^ them and their children is not revoked: But itts only'Some that were brpken offlrom tlTeXhurclTTThcrc-fore to tlie reft that remained In, the Gift was not repealed. The Antecedent is the plain words of the text ^ The ftrcngth oftlicConfc-

02 ' qOdlOC

/^ ^ FUm S€rjpiftn Vro<>fof

^iicRCtUcrh here : t. For the parries^ not broken off-, The breaking off from tli^ Chureli is au irnavoiciable c niequence of the revoking of the gift of Clujrcfi?nemher /hip, aod/thc repealing of the Ordinance : Therefore where there i^no breaking off IJroflmditi^rch^tlTcreib noibch rcvokiftgor Kpealingi- ThistSTtioftcyicknri f\\d.

yet Mr. r.dcMJedthisGoufcquciTce.

a. I6aiiy^fuy, rhac the Some that were broicen off ^^er^ X "^ll cffe f»ifai(its, aWibtf*^ o- -thcTs] asthc whole Chapter will confute them, fofpeciailyconfTdcr, that the Apo-file faith it of the )ew.i(h Chur<:h whereof Infants were Memb-rs with their Pardrts, tha^tt was hilt 57mi;that were broken off from this Church, fo far is the wholt

TihiH^^ r^^" ^"^^'v b^'"g cij-nhivr^. . ; - .. . ^ . ■■ ' . ■

Alf.' caifider, thst as the Infants cowpe in Avkli'thttt ParVrtk^ fo'they^w^nfrt^W^ •out while tlic Parents <:ontinue in .• Euoqit when ^hey are grown tip, Hiey caft oiic '' th««feIve*by dJieirpcrioHaUrins. who can imagine that God fhculd caftcutthc " InlfinK>(rhtftcair.c iw forthe b'iltlleP6•faJ<e^ v/iviie the Parents femain in the feme Chittch ? .Biit the Anfwer-thaj is^ietw-giwrtyife, thatthis plac? 'fpeakerh ottheinvifi' blcfChufxrijiv which J (hil\ rc-^Jy tbf*?i»fcwa'I*h»velaiddowft my «cxt Argm*ditvbJ5*' , caufettvJsficcD3n<cheiiiniC'ChflI>oeri^::;'.Tiv .:!;. - -^-^ ■ ., Ii.mjjm -:. ; in >j;/:it or^.

rft>:'. f f?ilMr!^;>idr!;/nie'rl3^^:>3^Ta3ti .

£[Vell: becaufe of mbeitefthey were br$kcn off] Whence fsrgiic^^TtJs 'i'tf • none of <:be jews were bro ken o^bnt forimhehefv tfren-'believi-ni^ Tews ,and theirSecTW^f^ n(^( ! broRen^ ^of^anc^ conlegnently r!ie-(^-itt ot Chtrrcri'-^ momberfl!ipv?iis«}or^oicnem revSted ; 'But none of the- J^vv^' wtTei^ro-ken'Offbuc for unbelief: Therei&re bfel*^vc»rs mi^thtfr SeeA-werc'iioi!''t?h5kenrOffv

and confequently the Gift to them is not repealed. ^ • ,,

The Minor or Antccedeoc is plain in the words of the Tcvti Tfic'Confeqnence is 1 chink, mi deniable *, For F hope none-will affirm that Go^ broke off all the la-iaBts of helieving ]cws for the (ins, or unbelief of other men. He that will nor punifh the Children for the Fathers fins, will miichlefspiinini them for a Strangers.

I have one other Argnmencfrom tht fame Chapter j but i will anrwer the Ob-)c(ftionsragainft altogether here .before I c^me to that.

A^ thaC'l know that M. TXmth to aH'thcfe,is,that they fpeafc of the raviTible Charch. Bat! pray you mark °, He ddrTi-not fay of the itivifible onely -, Nay, he confefTed in ;^. our Difpute, that it fpoke of the vifible alfo : And that is as much as I need, aad in* • ^kedayceldingofthccaufe. But he faith, it fpeaks not of the vifible Chirrch, as "vifibic. How thenar Doth it fpffa^k of-ehe vifible Church as not vtfible? Tiwisisiin >sn^ar yikc the refl* tHebrkigs mafty^tafon^'in^ig Aphgk^ to ^i\y that tht* m^ •vifibkChiirch is here meant, but nor of force, though nothing to-thepurpofe. The • truth is, it is the feme Church mfeverall •re^t'ts, that ufiuHy is: called vifible or in-viflbk.r ItisfpecJally for the^fake-oftrtie'believers ^ thatallfceming Believeriarc : 'Criled vriite^Church: And to fay therefore, that the Jews are broken off fiTom the, Church invifibk only,-and-wc'plarited in ihcirfltg-d, i vJi-n. ft is the fame Corn--^(idd, thatxSDrttairteihtlwCorn, and the chaff-, amdftraW-, but the diorn^ttoog-•ut id' H iDf-c cxccllem, chough -theJefs^ilcciTied parr, doth give the ii*nac to the

whole,

whole. Naw if you reap tne Corn, an<l more grov^f up inthe fame Fidds wiliyou'^' fay thitic grows wpin the place ofchs Corn onely,of of ch^.Strawor ChafFe onely r / Ndthvr.: Bii^as before Corii an<l $rraw,4flcl ChiiFegrow ap together pntl makeonjc • vi^le Cprn-l^iei4,,lb C^^ fpringandgro'A^up together in •

the place of the former, and make one Corn-Field-as the former did. So is it Wir^- • the Church vjfjblearid inyifible,-of the jevi^^an^ Gentiles. Kat I willgiveyoa dr-vet^ plain -Argiuntnts>Uom, tfic Tcx-tj to-prove ciaat ¥aiii fpeakei rhere of the vifiblc

'A«d ,i.t argued from ver,2^.F^'ifih.4YfiirexKt'oMt^fthe Olivttree whkhif ve'rll. • hf nature^ and iv^rt grafid contrary to nature into agi9d Olive tree', Ndn-wMmoi'e^Z fiaU,tlx:f€ wMcJi k the Mtuvitl branches^ he graffedinto their ownOliv-: jtree ? Hen(fb'I . argae^chus. T hat Church whereof the jews were naturall braaches> Vas the vi^rx- / t-af^Chijrch: But the Cliurch that F^m/ (peaks or, v^as tnatwtiereot clie jews w^'e I^ nasucall branchei*. 1 herefor^ it was the vifiWe Church.Here an ordinary man woald. ■" thin'lcthere were nothing j:o be denied. MfxT. denied the Major : whether a ccor^..• iijag ^a.hfs^Oiirelence, or agaifift-it, he feefl knows. For can any man -believe that'.:' the jews are called naturall branches of tiie inrifible Church onely ?i prove cEe. T/lW-or therefore thus: If Pmti here fpeak of the main body of the jewifh Nation, and that body were ail Members of the vifible, but iiotof the invifible Church ; then ki6.thc vihbk Giiurchyaiwl thtt mofi: dire^ly, thit F^j^fhere fpeaksof : 'HutTiK?' herxjfpeaks of the main body of the jewifh Nation, who were all Members of the vifjble Church, but not all cf the invifible : Therefore it is the vifible Church, and jthatmo{l:dired:IyvthatF<<f</here.fpeiiks.of. j .-''

Me tiiinks thisis plaiii. C^nanyman imagine that F/i«/fpeaks only ofrfie'Ele^ |evys, who otvlyare iwertib^rs of the i»wifib!e€hin:ch? diac they are cut off, that MVp mi^ht be graftintothe^invifibie Church in thejrpli<:e>- .' '" *'^"'

This Argument might prpve the main by icfeKl- Further thug :" tf jdjerebe none known to^ us to be of the invifible Church jmmediateiy, but byfiim^nowing ■e'-temto beof the vifihlej tbenitmufibe principally or firftthe vifiblc Church wher^Q^Pf^/fajithdie,Jtfvswcif^e-n^urallbiancte; :Bul thefosmeriis-tr^i^ *,flterc-.fbre the latter. '" ^" ' .b-f^'^o'ino;^ 3'rn\^H5o:!";i'C*^H''d:';::?^:^*?':^^-''^r.

Who dare fay that ?aiil fpoke here from lome Reydationextmrdin^jry; ;\A^efi1le caltechthe jewsnaairallbranches ? But if it hadbeenoftbeinviiibJe-ChuR'hdiitft-ly, l^aul coiild havf icnowano man to be a member of that, but' by .eiicraordinary ieyeIariGnf.,\',,_.^v', ./-;;.,.■.,^ _- ^ ^ ;'-ff-, -":■'' : ■-■ -. ■ ,-•-•''.

Furch^fvt^rgiiedtliuVi.f but chiefly Ad bom'mem^ bcoairfe iW^. T- "ftands fo mtrch on R0.V2.9' 7.)rf the jews were not naimall braiiches of the invifible Chtirchdircftl/, -butonWvof jfhC'Vi%le', then k isthc vifibie Church that P<<«/here cals them naruraF^ iwanches of: But th e lev/s were not naturalbranches of the invifibk Church dire^ ^-^ \j\ Ti^erefore it is the^vifiblethat PfJ«J liere jpeaks ot. Mr.T.doxixtA die MinOtpV^iicIi I |}rovedx)ut Qf.A«w.:9.'f5,7,8. Thi:y are Tiotal.lJfiddj^hit^^'^ofJfya^ were "all nacurall-JaiiaiUihes ) Neither irecaufe-they tire tjje feed oj'-Abtilum are tijcy cbildrijiybut in Ifdac fljall thy feed'he^ciitJedy thatis, 7 bey vrhich nre thechfldre'n of the ^t{tKthefe <nil. the f^ildfenofGoil.( Therc(ore r:oc naturall .branches of tik lA'vifible Chuvch ^hut the children of the Wowife are accounted for the Seed. To this Mr.. T. an - • fwercd by *l<£ai:i)e<i diftisaion. [ Thar they were the 'NatMrallhi^TiChci of the in^'i-fiblc Church,butr>ot B/n^rar^i ] To which I replied, Thatthk very rvprd5"worVls ef the Te>:t, v;a4. ^^Ka^Au c^i^cifi his diAinj^ion^nfinn tjOtU termslj<hiwalj8g_

3dioi ^^sffam'5via rf3<^" crm h3^/o.Ati.^i|l-i;4 rlgucdi c..3«^J*--^^-^"««*^

fk ditn added, l^Uzx as tr.t»» tlity were of Abraham^ and lb were «arural \ !»« not as branches.] Ah, what a pack oi poor fhifts are here ? i. The Apoftle ifcaks of nacnraii bra5icht-i,andnoriiatLirall rr.en. 2. He oppofcththemto thcGcnrites^^lwhci v/erei5acurall men as well as the Jews, but notnacurall brandies. The reft oift'ht heapcf words thar were here iTcd, had nofcnfein tJierathacLcould undcrftand:* and you fhall Bud rhtni in the Eilpute, if pubhfhed. S

Bow well Mr. T. agrees wiih hinifelU I def re you to judge whcn> ^youhave read theie words in hisfxrtw. p.ic8. The phrafes (^faith hej Kcm. 11. 21. [cfthc>A'4r». Yttll branches^ V. 24. cf the Wild Clivc by ratme ^ Thou vrajl irpffid m befides mvure^ I theft' According torMure] do fecni to n c to import, not that the Je>vs wgre jg^e Ce^ vcna nt of grace by nature^ , but that they had this privilege to be reckoned in th« T TTTward anmii.iCtraticn as branches cf the Qiivc by their birth, by vcrtuc of jGods appointrrretrt,'whichthe*Gentil-e5lia'dTriof: " '^ "' '" ......

And is not this then to be vifibie Members of the Church ? But Mr. T. his wit witt find a fhift to reconcile thefe, as conrradidory as they are.

I furthermore I adde, Thofc that wtre not branches of the Invifible Church dt ally vvere neither Naturally^ nor by Nature branches of it. But many thoufand Jews Wcrt! no branches of that Church at all: And thcfe that P4w/faith, /lo/w.p. 8. [That th^ were not the children of God, becaufe the feed of Abraham] then they were riot members of the invifjble Church, either naturally, or by nature ^ but yet they wens members or naturall branches of the vifible Church as the feed of Abraham^ becaufe the Covenant made over that privilege to his feed.

2.1 further prove that ?aul here fpeaks of the vifible C hurch thus. If the treating ^jjO^bexip/'/e, then it muft needs be from the vifible Church, f yea, and diredly from it alone) But the breakjngcjf of the ]cwi\7ii vifible i therefore it muft needs be from the vifible Church.

The Antecedent Cthat it was a vifible breaking off) I prove thus.

1. From Rotri'i i • 22.Behdld tbegoodnefs andfeverity of the Lord •-, on them which feil .fevcrity^Scc. That breaking cfFwherein Gods fe verity was to be beheld by the Gentiles, was fure vifible: But this was fuch a breaking off, wherein the feverity of God was to beheld by the Gentiles •, therefore it was vifible. ?aul would not call them to iie^o/^ that which could not be feen. -v - ;,; iidrs^db i/t uo^ \nf >..

2. That breaking ojf which the Gentiles were in fuchdartger of boafting of againft the Jews, muft needs be vifible, ("^or they would notboall of that which was undiC cernable.) But this was fuch, as appears v.- 18,20. Boaftnotagainft the bmnches-y'-B^ not high-minded^ but fear. ' . ;f i

Yea 3. Vaul himfelB<^ould not elfe have known that the Jews were broken off, but by Revelation extraordinary, except it had been a vifible breaking offj therefore certainly the breaking off was viftble.

2. And then the confequence is-cvident, (that if the breakinig off be vifible, then it

muft needs be from the vifible Church.) For to be vifibly broken off, is to be vifibly

. removed from the Terminus a quo^ (jot Church from which they are broken.^ But

there can be no vifible removall, or diftance from an invifible Terminus : therefore

there can be no vifible removall from an i nvifible Church *, and confequently it is the

vifible Church, which they are dire^y vifibly broken ofTfrcm. Though it is time,

that their breaking off from the invifible Church may from thence in the fecond

.;place be rationally concluded. , v, ' ' ; *

.9! Again, The Condufion before faid I prove thus, (* pix) That^4Hi here fpeaks of

their breaking-off from the vifible ChuicH.J If every vjfible breaking off from; the

. inVifiUte

favifibie church be alfo avifible breaking off from the vifible Church; then the breaking off which P4«/here mentioneth mud be from both, f If it be from the in-viftble. ) But the former is certain, therefore the latter.

The Antecedent I prove thus. To be vifibly broken off from the invifible Church, k to be vtfiby out of Covenant with God, ouc of his favour, and in a known (late of damnation', (i fpeak not here of cafting ouc of one particular Church onely, or with limitation^orofmeer Non-communion.) Bur all that are vifibly out of Covenant with God,and ouc of his favour, in a ftate of damnation , are vifibly broken off alfo ^ from the vifible Church, (I will not now difpute, whether Defa^h^ or only De ]urry whether i///t', o^zl^o qmad nos.) Therefore breaking off vijibly from the vifible Chufch, is infe'p'arable from vifible breaking off from the invifible h Q Nay, itisihc limfe thing in another notion. 3 • - a v-u

Further, if God fhould break off men from the invifible Church onely and di-reftly, then it would-be by an invifible a<ft 5 But this was by a vifible aft *, therefore -k was from the vifible Church,

.\v 4. Again, You heard before ifrom the 17. x/^r/cf, That God broke offbut fomeof tiw^ews, and fo the reft remained in the Church. Now if fomc remain in the inviii-bi^,Church,then much more in the vifible: for if God fhould break off all from the vifible Church,& but fome from the invifible -y then he fhould take thofe for his true (crvants, and in a ftare of falvation, who do netther profefs to be hisfervants,nor are-ifl covenant with him. But the confequence is abfurd, therefore fo is the Antecedent.

That this abfurdConfequence would follow, appears thus, from the nature and properties of both forts of Churehmembers; For vifible being in Covenant, or profeffmg true Religion (^ expliciteiy or implicitely ) maketh avifible member; and fincefity in the:Covenant makes a member as invifible j ^nd all thefe arcinthc (late offalvation. Now to fay that one is a member of the invifible Church, and not of the vifible, is to fay, he is fmcere in a Covenant which he is not known to be

in at all; and that he is in a flat e of falv yiofli hefo^f hf \)e in a fta teof 4qmmon

"TEew you after-A ward, that without this abfurdity Mr. J*, cannot in his way affirm that any infant is j

profeflion, or any thkig equivalent, whlchTs abfurd. And I fhall /Eew"7oifafter-

$: Again, You heard before, tfiat they w^re brbkericoff oihly For unbelief: Now if unbelief only break offfromthe invifible Church, then itonly breaks off from the vifible', and therefore it muft needs follow, both that the vifible Church is alfo here naeant, and that none but for unbelief are brcke off from one (rightly J any mor^ tlwn from the other. (I run "over thefe haftily, becaufe 1 would have done widi this ;w^hich is fo plain already.) /^'f?f

,'~ 6. Laftly, I argue thus. That Church which meti may be^nd are broken offfrom^ is the vifible Church (for Mr. T. will confcfs that no man lYbroken off from the in-j) vifible Church *, J But this Church is it that men (the jews) were broken off from :, j tliereforethis is the vifible Church; Mr. it hath two anfwers to this.- i. Thar they are broken off in appearance, as thofe branches in Job. 15. 2. arefaidto be in Chrift in a ppearance. But this is to adde error to error. It is boldexpoun«ling to fjjs that >^hen Chrift faith-. They were branches mJiim, the m e anir^was, they were not?i n i iiini, but only feemedfo . The y w^re reallyjnChrJfts vifible boj ^ Eoc 2. This ;AiifWer in Ills Apologie he after diflikes, upon the difcovery of one that^ he thinks better, vi^. That it is the Cclledive body of the Jews, nor taken as at that one timer; but as^hc river that runs to day, is the fame river that ran long ago, though not th€ jfeme-water. But this fhifc will never ferve his turn, i. For if the Church be con

fptm^prc^fof

1tifiKc<ioi indivtdiull ^^-Il>ul^,chen itnoneofchote iadividiwH pertotis were broken oHi,.thcChujchwastmK broken oflF> Bur the CUurch Is conOjfuted or compclcd o Indivicuall perCons \ Thtrretore it none ofthcm bt broken otf, ti>.e!i the Church is n o"-brdkt:netl"^(_to thacisfalfe.) • -li - j i --

'2. Aguu, »ul:cy Wert brokert cflf fcr unbelief, then for the unbelief of fomc pani-

ciftiv ptribns, aixiconlcqtieiuly k wai fomemdividuallperfonschat for rhar uhK>

Itirf were broken cff i Now furc God would nor break ctf the Churcii for ihe unb^-

itefofanyfottgoiftg Age> wichotit theirowa. - j*

* ' • ^. Ag^iin, it btu- j^m^^ were brokenefl^ then shofe/(wur 'tncO needs be Jiacif^ail

:" ptsfoijs, aiKlnOiall rhc Nation in a fenCecoir«iining'n« individual] p^ffo^j V/ |

; 4 Aoc9rdMJgto/¥r>r. hi^CQ^Kd^•^ti^€y ip»rfth« it) bi^knvgoff^ kwgrfmH»^4t

»ieaft an Age, x/r:^. by the death of all the true Be^iever^^ and the fuctcfiion of llnbc-

UcKCS.'.Bu^ tfeis was not fo: There was a time wken the fame Churdu_( for the

dkht^mjw.'] They chat wer< of the Church betore, imrrediarcly upon ehe'st-iSiSS-^ this- Mtkie w^re alt unchurched t this being now ftiadeefientidtl to tftJ^r

SonMp, or ChaKchinemberfhip,. and of abfolate necelky to their falvmien, Which Cwis toe ib before to the fanae individuaU pcrfons ? their unfeelief which was but nc-

gaDve, wa^ now privative, "^'ere o^t^thc'n they were broken off before tfes breaking off, aiidfb Hih ebuJdit>c

'^^ ittriier t-hey were a Church immediately before this kwking oif, or not. ff they

BObFcakingefif: I^chcy wtre aChurch>, then it was IndiXndoail pcrfons tlwe *9rete •'-JfcTokeatif V xikJ conk^uently k mBtt need^JjfiXnjna rhe \ifibk XQI^h, feciwg ft-oni '^, i3w invifibk there is no breaking of in Mr. Ts. owii judgenoentv" - v

Aad thu^ 1 da»c confidewdy affirrr, that 1 have fully prbV^v fIttfc-tTie ApofHe m Jtom. It. doth fpeak of the Church vifible -, from which It is but feme that he l'*itl> jireKrcken offvandihofe but k)r unbelief-, andthcrefcrealhhebelieving Jewsa^d , their children aceyctin that Church , as being never yetbrokene#. I dctirje ?€» £0remember this tOo, ihej^hcr bccaufe I /hall make ffihkd? 6^ offoi»fc ttit^^tt thisChapcerv "''.■ " '';•;-'■• -" :/>.vv> • ■;-;,m^ r-^'^^ -;

CHAP. IX

MY foprrh Argument toprovjcthat Gods OrdJaance for Into-Church'Tnerft-bcrfliip is not repealed, is from Rem. n. 24. [ jH^t? much more fkal! thefe which be raturallbranches begraffed into that own 0li<ue nee / 'J Whence J argue tliuf. If it be into their ^j^ajgTiil^ ft^vcp the C/k/t? wbich'thev were broke cfFfroar, »d ^which theyjwere natural ! branc hes) rhat theJOi^J iftall be rengraffedartKtir recovery \ then Gods Ordinance ^^thi^ir Infants Cbttrch-meiTifeerthip i^ tior repealed. But they AuU{)creingraff<-d intb their ojyn 0/ix/e j theretorerheiatdOrdhiaDfe is not repealed., ; . _ ,» ^ .-;,,. \^ ' ■• ■- ^

The Antecedent is the wofds.Qf the Text.Ti^e feafbn ofthe cjufeyicr <!« lietJi'hore; in that their "^vpnJUm \yw\\ 'fiwn ^IijmtV I know not aiiy that <fcnietli that': And

Infants cBwhk'l^emberfliip andBtfptifm.

49

^hdr own Church did ever contain Infants as members»therefore when they are re-Jngraffed into their orvn Church, their Infants rauft needs be reir.grafFed with them, '--^l-^mow nothing That can befaid againft this, but the old objedia-n ofMr.r.[That it is tht invifible Church that is here meant i J To which I dare fay, I have given«n anfwer fufficienc to prove that it-is the Church vifible.

And one more A rgument to that end let me adde from the Text.

Thar Church which is called the ]ews own, rauft needs be the vifible Chur<^: But this Church which Frfw/fpeaks of was the Jews own j therefore it wasthe vifible. If I thought any would deny that the vifible Church was more properly called £tlie jewsow/i3 than tiieinvifible, I would wafte fome time to proyeit', in the Ift^aHtvmeltakeitfor.granted. -

aril io

10) :V.

CHAP. X.

Y fifth Argunaenc to prove the Ordinance for Infants Church-'membef- }}:

Mfhip not repealed, is from the fame t/erfe, with the two following. ZThey. Jhalibeiraffedmrtheironnibtiv^^ — Blindn^fsin part is hapnedtP ^^ rael^ till the fulnefs of the Gentiles be cbnie in> and To AUlfra^lMMWt' . r; if^ „> faved] with a multitude of the like places in Scripture which fpeak of the ^iHng'0ftheyew//2> Nation. ..';

From whence I argue thus. If All Ifrael fhall be grafFed again into their own b-live, and All U fa v^d from their Off-broken ftate. then Infants /hallbe gcaftediu ^4. faved with the Parents: fcSut the Text faith, that All Ifrael fhall be graflfed in again» and faved from their Off-brcken ftate : Therefore Infants alfolhall.be graffed in ati^' ft^cd. . ;. •'. ■'/.'...[ \:^IL

1^1 know but two thing* that can be faid againft this. Firft, Sonie may iay, x\m^f jUtlfradii meant fome onely, excluding all Infants. To which 1 anfwer, _ ^.;:;

li f had rather &y as God faiths than as they that thus contradid him. Kponftich' cScpofitions you may contradift any thing in the Bible as well as this. If Gqd fay* All, atleaft I think kthefafeft way to believe it is All. But methinks thofe raqa-Ihoold not rejeft tlie plain letter of Scripture, that fo exclaim againlt us for want of plain Scripture.

2. Paul faith not All believers^ hut [^Al UfraeI : j fhew ing .fully that it will he a Nfari ongll recover;^; Ww ifyou can prove that any are excepted-^-ytt if it be Natio-nall, certainly Infants are a part of the Nation ■, and it is not the Nation, if all the Infants be excluded.

Secondly, If the eld obje<ftion f That it is the invifible Church) be brought in by Mr, T, befides what is faid againfl it already, I yet further adde from the Text rhU (Irong Argument. That Church which All Ifrael (hall be fav ed int p, or re-ing^raifed T, j or recovered into, is the vifible, and not the invifible Church: But this Chitrcli which P4k/ fpeaks of, isit which All Ifrael fhall be faved or re-ingratfed in^o; Tfaereforeitisthevifible, and not the invifible Church. '•

Jean hardly imagine Mr.TSo charitable, as to fay that i4////r4<'/,men, womeri,and^ children fhall be certainly faved eternall^asthcy muftbe If f he y he fave<^ into ^he in-^ % wfible Chmch. If he fhould (o juJge, yet at Icaft this will hold. That if the whok ' NacioBv Infeats and ail, be io vifibly faved into tiK Church invifible, then they arc^ ^ 'U H , nwcj?

--^' TUw$criftureVro<>f(jf

nwi t h mor e faved into the Church vifible. But according to Mr. T. All Ifrad ^Wht

(aved into the Church invifible^ therefore much more into the Church viftble.

1 would Mr. T, would chew a little up»n thcfe plain Arguments. 1 believe if He .kncwihar AU the Jtws Infants at their iecovery fhall be faved, he dare not fiire deny them to be members of the vifi ble Church ( except he be grown fo bold, that he dare deny almoft any thing chat is againft his way.}

(

'if? ih&

mn^ Mmb* . }. f< V ' ia t

•^

crA'pjxi.

1«^ jm^y fixth Argaracnc is alfo from the fame Text, ver. i*?. 19. 24. [ tffmt

|fc Im of ths branches bd brol^nojf^ and thou being a wild Olive tree wertgrajfed

', Im/1 inar!mgfiMi£m.i andp.iththemparta ke(i of the root andfatnefsof the Olive

JL Y JL^^^^' &c. j The branches were trbkea off that I might be graft in» 6^. fa

verf. 24., ^-i^,^■■; ■ • ' **

Whence I argue thusi if k were t he famg_Church thar the Tews were brokejjj ^ fiFOtWy which wc Gentiles be graffed in, then our Intants nave right of-naemberfhip afetneirs nad : (and coniequently tne Ordinance that fome Infants fhould be Church members is not repealed v ) But ic is the fame Olive or Church which they were broken ofFfrom, that wc Gentiles are graflRrdinv therefore our infants hi re the (ame wl&lirof memberfhip,&c. IJTtheir Church-admirted IntahtinembcrH irtdoiff Chorclr: be the fante, then ours mart adnak of tofaatmembc rs^ ; -1

. This Argunftentconcludeth not only that the gift and Ordinaffceis not repealed to* beteefing jews, but alfo that it continuetb' -to the Ocnriles ^ what may be faid againfl ir,isanfweredbefore. I purpofely omit thofe other Arguments which Mr. Cohbeti stnd others life, to prove that the Apoftle fpeaks of the vifible Church, becaufe 1 wiir not (land to fay rtMich of chat which is fufficiently faid by others already in Prifjt.

Another Argument I mighe bring here fromthe fame Text: in that ir maketh the^ OUve, that is, the Church it felf to remain ftill, and only fome branches broken off," ;^d others of rfie Gentiles ingraffed in their (lead : And if the Church ir felf were jiot broken, but only fome branches, then it is not taken down, except only the Cc' remoniall Accidentals: therefore the Apoftlefaith, Bludnefs in fart is happfntdtQ-Iljracl 5 tlut is, co part of//r^e/. But chiiText 1 fhali difoaUs,. and go to anoclier.

CHAi*/

.u iijjJ^'Mi iBgwaBWwwwi

InfanShohMtch-^met^er/ly^Jftd Baptjfm. ^ |

J hoOorbaBlftafilWo^^iMfeq-JU^.-w v^^ /'-T^'. - . - 5 '.i^--'^.t '•v/;.;

!/ DUB «OfTlfa03 falilllD 31K tj iOi315r -■ Uilrtq fh^

Yfcventh Argument IhaHbe dr^wn from thac of 3//!f. 2^.17^ 3^1 ^« '^Ojemfalem, J^u-fakmr. km efrwouldlhave ^atjjeredthy childnntcg^" tber^'Af^^d l^n gMa^erh her chickens under her wings, and ye would nmf -'EtbMyiiir''B'ife'ist€ft unto you defoiatey ^c. ] trom hence I argtie rbfosi'u fft"€iwif|i«VPC're fo tender oyttjerufakm thv: he would have gath^rti'^ them as a Hen gathcreth lier chickens,then fure he woqid not have put them or rhfeir; ' Infants out of the Church: (or repealed the mercifull gift and ordinance of their ChtUfchmembef fhip) But'Chf ift wa^ fo tender of them, tliat he would have^ga^-thered Jervfakm, &c. Therefore fure he would not have un-churched their hifants*!^ Thfe_^ntece4Jent is the woi^ds of the Lord ]efus: The: reafon and ftrengtH of tha ■• confequence lieth here. i. It is not fome particular jews that Chrift would haf»i« g3th«^:t6«hlfrvfelf find fo into his Church asaccomplifhed with higher privileges tl jati^fcefore i')^ut k was Jerufatehu, whole Jerufakw, C which is ufually put for M J/it(/ei(ranttche Jewilh Nation.) Now MJerufalem were gathered, then Infants tnulV:,' needsbegathercd. I know nothing of any moment ttocanbe faid againftthis^'^ but leave it to any tender tonfcicnce to )udgc,whether itbelik'-^y that Chriftv«foiild«* have'ewchilrclied^^J their Infants^ when he would have gafchefoi' to him^f; tHe

(Jf chat contemptible afifwer (hould-hete Bd agamTbttiriicd^ fthat Chrift would have gathered th^m only ^ into the invifibleChi^rch:}! have a^fwered icbdbrevr They that are vlfibiy or^l^arently gatheredjnto the invifible Church, are gathered^ alfo thereby into rhe vifiWe, Atid ifall Jerufatem had been gathered, it had bee» doubclefs^a vifibfegatlieHftg. ©that IcOnldfee asclear cvidendp for many other controarerwd trtith^B^r f^sein rhde woi^dsofthfeiofd^fijts^to conTince one, that ht would havegathcrdfd ill /t'rj//ir/^//2lnco htfe vHihle Qhuiachs ^and iconfeqqentl^ nop^ have unchurched all their Infahrs: I Ihouid cren^leio thinkpfjeMpg foplaiii tc-^?. ftimonics of GotJ.;If|ehrifts own words will fiot (erse, IJtnov^ npt what will. If any fjy,that by Jerufalem is meant only the aged oi Jerufakm *, I anfwer: It is vain to ealt for Scripture, if they dare comradiftitatpleafure, or to make it fpeak only what they lilt. It is not fully a Nation, or City without rhe Infants.

Befides, Jerufalem had uH-churched Infants when Chrift fo fpake *, therefore Iiow could his words be otherwife underftood by them, unlefs he had excepted Infants I

2. Yet further, Chrift doth not in vain ufe the fimilitude of a Hen gathering her Chickens *, The Hen gathercth the youngeft moft tenderly j Yea, how long will fhc fit the very Eggs ? Now who dare expound this thus ? As a Hen gathereth her yong ones under her wings, fo I would have gathered the aged of you, but none of your yong ones vifibly. ^

9. And doth-not the leaving of their houfe defol^te, mean the Temple, and fo the

unchurching theni, till t hey fay, Blef^ecl is hethatcommetb in tJ iUJam^titheUriL And then /erKp/fm (and^tncrefore Infants J ftiall beinchurched again ? So Chrift Jefus himfelf hath made me believe that he woald have gathered all Jerufttlem-, but un-churched none of them

Ha .CHAP.

m.

w\v\-4tfim^ff^»ft«J?<:g€f¥\ ■ -v

j^Tfj-tTririo ' '" !!STirnrsTTTrtwn-77T3rm—

MYeighjth Argument IS from Ji^V. 11. 15. If the Kingdoms of this World, eicher are, or fhall be the Kijigdoms of the Lord and of his Chrift •, then Infants alfomultbe Members of his Kingdom *, ( and confequendy-the Gifc and Ordinance for their Churehnfiemberfhip i5 not rejpe^Ied) But the Antecedent is the words of the Text. Vv'hat can be faid againft^Wi that is fenfe or realon ? If they fay, that by [Kingdoms ] is meant [fome part of the Kingdoms] excluding all Infants i I fay, fuchmen »eednot look into Scripture for their faith ^ they maynukg_t heir own Creed on thefe te rms, letScripture fay what -ir^Tiri know (omrpfacesot Scripture may'be produtTPd-M^here the word King-(torn and lemfalem^ &c. is taken for a part j but if we muft take words alwayes im-properly, becaufe they are fo taken foKietime, then we fhall not know how to u"n-dei;(it^nd any Scripture, and humane language will become ufelefs 5 andby.this^ Hia)(i:may put by any Tefliimony of Scripture, though it were to prove thetnoilfiS^-. dS^nental Truth ? As the Amansipiit oif all Teilimonies for the Godhead of Chrifl, b^aufe Magiftrates are called Gods. , :

'But thecircumftances of this Text andthe former do/ujly evince to us,thar Chrili ^aketh properly o(whole rerufalemy. and whole KingdoaWi.;aiidiiwr4oajHrop^iy.af.

anypartonly. ■>;....■.,/■.■ -....^ ,, .^i;vi-.^.r,y'\y:n^t:'-^-^'-\rr,^

.2. If they fay, that by£Kingdom of Chrift] is not meant the Church of Chrift,thcy' tnehfpeakagainftthccbnftantphrafeof Scripture, which cals GhciftsKingdom hi»-Church, iyconvcrfirti':. Chriit is King and Saviour of the fame fociety. What is Ghriib Kingdom, but his Church? I know the Kingdom of Chrift is more large, and more; fpeciall jbuthere it cannot be meantof his Kingdoni in the larger feafe* as hftisit-juYe , only King (in regard of voluntary obedient fubjeds,) aor a;^^ overrufcth common focieties and things vFor To the Kingdoms of the world wtjre fiver Jthe ^iwg-donbs of the Lord and hrs Chrift, and it could not b^ faid rhiac now they are become fo. So that for any thing I can fee, this Text alone were fufiicient to decide clie. iij^te.<jQncroyet(iej Wha&r Infants miift be Church^Beo^b^s-

CHAP. XIV.

..... • "^ ■ .

MY nmth Argument is thisi If the believing Jews children (^and confe* ^uently the Parents inpoint of comfort) be not inaworfecoijijlitioalince .Clirift, than they were before, then their childreiT'ougff ftiil to be Church-member* (^Andconfequemly the Gift and OrdinarxCe isndt regaled.) But Certainly the believing Jews diildren ( and eonfequently tlie Parents ia point of comfort) are not in aworfeconditionfmce Chrift than they were feet'ore i Therefore their children oi^ght flill to be Churchmembers. The Antecedent I fcarce take him for a Chriftian that will deny. Chrift did not come to make Believers oc their chUdrwmifcwble, or co undo them, or bring them into a worCe cc^idition.

This were to make ChrilT: a deftroyer, and not a Saviour j He that came not to de-ft-roy mens lives,but to fave them, cam^ not to deftroy mens happinefs, but to recover them. He that would not accufe the adulterous woman, will not caft out all Infants without accufation.

,,,„;?. The confequence a man would think fhould be out &( doubt *, If ithe noc^«I pf ove it thus: It is a far worfe condition toj^s^u tjof the vifible C hurch than tO be iii it -y Therefore ifthe believing Jews children be call out ot'tHe~Cttnn:li, then they are in a far worfe condition than they were before j f and fo Chrift and Faith fhould dQ^them a mifchief, which; were blafphemy to imagine. )

._\pm you imagine what;fhifc is left againflthis plain truth ? I will tell youalhhar. M.,:^r.couldfiiy (^^befpre many thoufand witneffes I thinkj)and that is this j Heiaiciji p^iiily, That ir is a better condition to Infants to be out of the Church now, than to|. Ije in, it then. Which I thought a Chriftian could fcarce have believed, I

:', I. Are all thofe glorious things fpoken of the City of God? and is it now better ta/ beouirofanyChurch, than init? ' .1,, z^-'

^,. ?... Then the Gentiles, Pagans Infants now are happier than the Jews were-dlefi v j ^"r the Pagans and their Infants are out of the Church. - , , , .^

'';Bat I were beft argue it a little further. 3. If it be a better condition tQ..^eial ^^tCovenant with God, wherein he bindeth himfelf to be their God, and takerlrj tjiiem to be his peculiar people, than to beoutofthat Covenant, then it is a better condition to be in the Church as it was then, than to be out of that and this too-, buc wis a better condition to be in the aforefaid Covenant with God, than out of it; pierefore it is better to be in the Church as then, than to be in neither. . ^.■ ' ^,The AntecGd<entisiiundeniablejThe conleqiience i&clear inthefetwoconclufions;-^ ". J. That the un-churched le ws were then all iyiXucli a Covenant witit God; This Iproved, Deut, ag. 1 1,1-2,, T^^ftrnd all before the LordyQur (Jod\ your Capt/nm^-. El", ders^ Officers^ mth all the men of Ifrad, yoHr little enes^ your reives^ s^c. That, tkon pjinldeji ^nterinto theCovenantwith the Lord thy God^and into his oath vehuhhs maketh mth the^this day-t that he way eftabljfli thee to day fnrapeople unto himfelf andtbaihe ttw^^pe to. tke ifGAdf &c. What Mr. T. vainly faith againft the plain words oi t]iis Texr,y6u mayieein the end. :;. ^Hiiiij^bi^ 1^ ' v 7Kr ;;. --..r-y-.m

2.. There is tathofe that ar/> nm«r r.^^ r.f^ rhnnh'iim fi rh G(S»enan^ a ff«ra6c& or mercy anfwerable. If there be, let fome body ihew it, which 1 could never get ^fr.T.todo. Nay, he feemeth to confefs in his Sermon, that Infants now have no privilege at all inftcad of their Church-memberfhip.

,4. 3 argue from jR.ow. ^. i.What advantage hath the few ^ and what-piofit^the rh'-cumijlon ' Muck ev^-ry way i^c, Ifthe Jews circumcifed un-churched Infants had Bfiuch advantage every way, and thofe without the Church have tiose; then it is better be in tlieir Church than v/ithout the Church i But the former is plain in^he Text h therefore the latter is certain.

5. Again,fromilo;n. p. 4. I argue thus*, Ifthen to the Tews pertained the A-dopdonj^^^ri]£j;^iyiq^ the Promifes, Sec. but no fuch thing to them without the CliiircfiTthen it is worfe to be out of the Church , than to be in it as they were ^ Bac the former is the words of the h oly Ghoft; therefore the confequent is certain.

6 If it be better to be jgC^r^jif^jjpnfr nn^ ^^ mily rh ^o npr. and in his vifible Kingdom than out j then it is better to be in the Church (thruglTbut as the Jews were) than out i But the former is evident, therefore the latter.

7. Ifit be better to be afandified peculiar people to God than to be none fuch f butaw excluded, common, unclean people j ) then it is beccer to be in the Church ■

H 3 . . Cthough t

•/"

(though bar as the Jews were ) then out ol tlie Church *, bur rhc foinier '\i molt certain •, therefore the latter. T}>c coufcqutnce is plain, in that all the Church, both jews and Gentiles are properly a.jp^oiJiar.rCjOP^e, feparatedor fan<f\ified to God \ and lb are thty itill called in the C Id Te^ament'aW'Ncw, and therefore thcfe without the Church niull needs be an e^d.ided people (even asele^ion of fonie imply-eihpaihng by or rejefting of others,} and therefore are called common andun-cleaaCiX^queucly. -♦:.- -u/rf^ -^' ■••■;'.— '■,;* A -':;-:. . .. f7

.,8i Jf-God do not ufualiy btftow fo many or greater-mercies out of his fchurxti as lie doth ii^ it i then it is wof fe to be out of the Church, tiian to be in it f rho|j|iii but a5 the;3c\vs; were.),But certainly God ufech «c«r^to beffcow To Wany or i^rcltc^. nijtfi^iesi «ut of,^ie Ghurcii-ns i& it y iligr^liei^' is \wH;fe i {Q b?- QHC; tlaUB in (thou k,f-i |bi.tC.B6thc Je4K?.'j)'q ov::.'(ior( bif/G\f- :"•• 'it;'! n ni\^!!'»bi(!D'••irl iirj,..?(v.£ nt>H i: -s «r^ ■!'.

^. If Gliriftimr^midc largef p^miie&to hisehorch vifible^an to any ia then

woricfcchat arc not of his Church, (nay, if there be no fp eciall promi fe at'all, nor

k fcarcccoipaion to any without the Church* but the condIuoiiaIi,~lipon their cQWr

wm% br^tlicaicib worfetoheOUtQl^eKahurc^i^^than5Qi>^fc>iinn5 BttCiiKifor>

mwisitaslieithereitticthelatter. iti:;'Mni'-!t^/^'V-^'-^ ■■^-■. ^y^^^- ■[ -'.^■^::i:v^i-v:.j

i»<»af GliriftkiveproHMled JtisprefeucdMjollisGhopch m t^eendof the wofkU^

tarid^o^Kalk among rhe goldenCandltfticks, •andtake pile^ftjrein her•, bac.aot foV?

tctthiorewithCBrfhe Chiirchvthcn it is better being within(though but as the ]ew^)\

ihanwiiiiauc. ; But the former is trucv therdbre the latter* . Pid I|i0C(erc4v«:Q)[t''x

bfcyicy^ itwerrcafK: todcefnDltitude5ofT€KCsforallthd?*,,^,;..r ,: :, //vt)Uui

sBotuponrhisTOHeh Ifay tfiM!heicomwry^naiiided,a? y^/^4*ift4liothcrc»/5?jChoofii,i

fwhatSociety you will be of, but as for me and tByh<SiniQW*. we *iiJbb^iQfjJie/f irch of God f and had I chiidccii» 1 AooW be loth God ^ fljoulii ftwt them.cuc 0 wjthoDt ar ^ig gs, cxtor tiohersylyarS, &c. EvenChrift cats Hw woman of Cunttit i fiat waswithoutTa dog7though wIkii he had admitted herintohis Church,ihe^ ame a daughter. I fay therefore as Fefer, Whether fljdll we go , if we forfekc the t. / Oiurch? Jtis goad for ustobehere^y Thofe that will needs; thmkjtlject« toi^e dutof:* ^ the Church, thaninir^lettheiii^o v tliey need no Anathehiavnor,Excora®Bnicatronv.> /feeingthcy think ip&ch a mercy to be without: the Ch|ir€)^» ill wiUnotfiyof h; as' \faaloiHt{):ap;t:Extept}eabhiehmyscMmtbefavttii':ri \ \ And foI conclude, Chri&didnoti;»aie to belicvers^^haftyrh^ imehBTchingthek children. ^ ■ i -.,.,.■.-■ ..nu^-^ -•, _ . ,' v-uvsMTf-m^^l^rHi'^^--..>.:;,■■..'.

;e3nbl«I brii moibiw fiiO lo rnofj^H £ vKul ion eiM M\ vorit woil ^lohiofh i 33itqiol fliirDnafiw e'iaB\(i\ h:)di-itiAo-tiuhrA^'Ah{v,'\^tZ^hi\-!>^

'-: rtm?di\ h'-7<.]jojrabfiri 3ri H^inu .•:n^di vd lv.;vMh3bno aliw7?.:'^'>o vj ^biow airiblLiOj :-.Hfilo sboiili;. • ,-^i rm d:!' :ill3Y .?

••—.- ■ -. .-o-"- ■■■•■ - ..^:^^-.^^'S^^v

i.-IhS «>*5»:fn/rT?idilo3aivBM3riJipfr.r}iofa bnA .^

T(0"i-3i3d: 1:'<tb) m'-^s^v-N" -^-^ /JY'.nbd^fio'JbErR i

CHAP. XV.

MY tenth Aigument is this, from Heb. 8. ^. [ Jefus is the Mediator of 4 bet-ttr Covenant ftablijhed on better fromifos^ Hcb. 7. 22. And the author of tt better Tefiament, Rom. 5. 14, 1$, 20. Where fin abounded^ grace mmh more almnded^ EpheH*! 9^ 20. That ye may comprehend the height, and breadthy andlengthyanddepth^andf^noxptheloveofchrift which pajfeth knowledge y ] with a hundred the like places, from whence I argae tluis. Ifthe C/>«rc/) of Chrift be not in a worfeftate now ("m regard of their childrens happinefs, and their Parems ^comfort therein J than it was before Chrilh comming, then our children ought to be 'Iphurchmembers-,(andconfequently that Ordinanceand mcrcifuH Giftis ndtre-'Ptaled.3 But all the faid Texts and many more fhew, that the Church of Chrift is ;Bpt in a worfe condition now than it was then (^but unconceivably better :) there-lore our children ought tobe Churchmembers, as well as theirs were then.

I have before proved that it is worfe to be out of the Church than in it i and then ' nothing eife can be faid againfl this argument, that I know of. v:» •■ Further J might prove it out of Ephef 2. 12. They that are out of th^ Church are l&dtobcftrangers to the Covenant, and withdut hope, and without God in the world, ift coroparifon with thofe within the Church. O how little then do they apprehend the height & depthl&c.Gr know that love of Chrift that pafteth knowledge, who think that Chrifl will un-church all; the Infants of Believers now, that took them in fo tenderly in the time of Mtffes .<? How infenfible do they appear to be of the glorious.richesofthc Gofpell, and the free abundant grace of Chii ft, who havefuch unworthy thoughts of him, as if he would put all bur diildrenoutof his Church ? Howjbttkka^wthey the difference between Chrift and Mifes^ that think they m"ght then tjc. Cfiorchmcmber?, arid iiocnow ? And yet (Oh- the blirtdnefs} thefe v men do this under pretence of magnifying the fpirituality of theGoipell privileges! As if to be a member of Chrifts C hurclu__w'€Te a carnall thing '-, or as if the vifible Church were not the obje^ an3~?ecipient onpnTtualTaPwelT as common nr.ercies \ The Apoltlcin G^/. faith, Thedefolare or barren hath more childrew than fherhat/ had an husband ; and thefe men make all her children cafl out. The ApolUe faith, God had provided better things for us,(^rhau for them,}that they without us fhould not be made perfeft. Neb. 11. 40. and thefe men make us in fo much worfe a condi-tion than they. The Apo ftle faith, Chrifl hath taken down rheparririon Wall, a nd'N n:ad€ l)Oth one^ ^cj^h. iT Tu. by lertin^" the ^g"»les inro th>^ Church-privile ges of • ! rhg ]ews C and much more,) and thel'ementhmlc the partition'Wall isfofar ilafl^ ; ^ingUiUasco keep-out our childrcnryea, and to un-church theirs that were in be-/ ^ore j This is not to take down the par.irioa Wall between Church and Heathens/> Jfew and Gentile, but roplufck up the Wall of the Church or vineyvird ic felf, and as to our children, to lay all waOe to the Wildernef; i except Mr. l! will yet again bethink him, and fhew- us tiiat the mcrciesjvidiajnhcChuix^ within, Si that Infants have feme greater mercy infteado?thtirBang"lo1tHe^^ a-ad Famii^and Kiogdeni of Gsd^ which hcwili nc vex well do.

«^'iCV;^t'..

Plain ^c/tfttwe Jr^ffijf'^^^"\^1

Tckvciith Argnmcnfifeichls:: If the children of BttlfcYeS^sf'^ciiJwIttr out of the Church, then they arejna worfe condition than the very chiU dinioftbeO:vulcs vvere before the comming ofChrilt: But that were ' iiioft abfiird and falfe', theretore fo is the Antecedent. The Ccnfequenr would plainly follow, if the Antecedent were truei'ias it'iitft' KJent thus ; Before Chi ills conimnig any Gentile in the world without esttj^tion^tf Ik »»Dilld,-mighthavehisc hiIdren to ii^ M£iB]2£ii^Dl»he vifibleChurch i Bttirjiow Qic^ tor^mp toMr" iTJmOmHv may have his child a Member of the Church i Therefore according to this Podrine the very Gentiles, as well as the lews, are in a worfc cDnditionnow i and Chrift fhould come to be a deftroyer, and do hurt to ail the world, r which IS mcft vile dodrine J t, u.r -c ^

*That the Gentiles might have their children Church members before, if they would come in themfdves, is not denied, not indeed can be j For it is tiieexprefe " Icacr of Gods Law, thacany ilranger that would come in might bring his children, and all bcjcircuiticifcd and admitted Members of the ]ews Church; This was the cafe of anV tl^at would be full Ptofelytcs j God in providence did deny to give the know-ledaeofhisLaws to the Gentiles, as he did to the jews 5 but he excepted no man out of the mercy of his Covenant that would come in, and take it, (except fome fewthatweredcftinacedtowrath for the height of their wickednefs, who^jie commandedthem prtfently utterly to deftroyO Ifany fay, that the Gencileswere admitted with their Infants into no Church but r hcpa rrlmiari^iHtf^M^e ]ewr, I fhall anfwer him *, i. That it is falfe: for they were admitted into thevifible um-verfaliciiurch,as 1 fhallfhew mgii^iAiU y ^ frer ward. ' ^ ^^ ^\

2 If it were fo,yet the Church ©f the Jews was a happy Church of God,in a thou-fand-foldbettcr ftate than thofe without. 5o that he that will be of the faith of our Oppofers, you fee, muft believe that Cbrift hath cooie ro deny the vel-y GentileS that piTvilegewhichfbrtheirchildrentheyhadbefore. - ^', c'-'^-c--'^? , ' '

Yea that you may fee it was not tyed to the Jews only, of the Seed of Abraham^ even when Abrahams own Family was Circumcifed C and as Mr. T. thinks then firft admitted all into the Church h J there was but one of the Seed o{ Abraham Circumcifed at that time f for he had no Son but IflmaelJ but of Servants that were not of his Seed there were admitted or Circumcifed many hundred. Gen. 14. I4. He had three hundred and eighteen trained men Servants that fought for him •, and hov$r n any hundred women and children, and all, you jnay then conjeaure. And'dl thefc were then of the Church,and but one of Abraham's Seed,and that one Jjhmacly Therefore certainly though the greaieft privileges were referved for Jfaac and his • Seed, of whom Chrift was tocome,yetrtot the privilege offole Churchmember-.ftiipj for the very children of/4^r<i/;rtwV Servants wctc Churchmembers. Andfol think this. IS plain enough.

CHAF*

Infants cfMrB'-^Tk'a^erJBfp mtlBaptifm „ _i^

-— . ■ — '■' ^ ■■-—■:■■ :r.r- ~ — . —— ; ' " . " ' .. ■ ;.- i'Ul -"i

^. , ,„...,... .. . ^.^1

■^^ .-^ —. --.—~ —■— I iy,(»i 'n > ii,w99'j'iwjih 2& iira r.; i m'u ■ ...^-^i:ii-

CHAP. XVIL

Tf Ytwctf^ Argttrtientis from rlie iforemcnrioned TextinDtxr, ^p.io, i i,i2.

^ Where all the Jews, with allrheir little cues were entered into Covenant

with God. From whence larguetluisi if the Cavenant which thofe Infants wh« were then Church-member;^ werei dkere d mto^rh God^ was a Covenant of Grace for a Gofpell Covenant} then U is not Repealed^ (and conic^uentivtneir Church-4ncp[iber(>iipis not rcpealediasrbentgbuilt on tfeeGovcnanw mfcpA *JEiut the faiji Covenant which the Infifrtts who v^re than ChurCfi-members did i>4*s *ii}t^, wa;s a CovettaUi^Gtacc .^^ asdifthid t^bhrth^e l^r^Wch was r^ea^pd ii) ^^oj^^.nutiief Ki :ipief tliek:;GhiircK^rtieft^e^ffii^is^fepeal(*<l ^U V^fM pta^, ^ J . f ffat ail rhelnfants did pafs into this Covenant., 2. Thar they were-Chiircl)-a»^iB* ^ tiCf&^bA^did ipi ^ TI>at ic w^sfijdiu Cfikvefaatit of "Grace* 4* And'thtn it vvjltl^^ j kirWciutJcisnotfe|»ealed. rl: --:• ^^^ - : . i:: 'V-/

, y.i^Mr»T.4tnkd long together in the face of ^nany thoufand peoj^le, ^that the Jn^^ f^i^s wecf^ft^tred iftcp any fuch Covenartr>,againft the p^ain Jettcrof sheTextjyetho l^fiiled t^d€Dy.>i^s, w«hoiatany;Tearon» ( a&^j^imajrteejh thel)h|Jate, it out. J JX pU,m S<5ri|»tiire i^-^ir^pftiwisfic thefe men^vrhy then dbthey calJfor Scripture ? The; words arei fefiandthis day alhfpulfefirefhe'LaYtl pur .(hif, your CaptajtiJ'o^^^ Triksi, ymrOffims^ Elders, md:^Itk? nm eflfraeU yaurliitle ones, your Wives, and^ tl^efiranger-tlxdi^sin thy)Ca^^ from the hewer of thy v^ed itnto the drawer eftby wd-] teKy iiiit tf^Gu fimLkfl ^merrnto Covsnant with the .Ldrd thy God, kiidmohis O^tb m^idtksX^r^ rlyi:OMw^^thmthtkce:t^isdax^that kemay eftabljjh theeHJ^xJ^Jif. fc^pte umpjJiffifdiHid thi^hciB^^ He:tn*t <aith Infafediipt

pa4 inffi A^f i ^v^ianr> is<|ifciibawHethef-ltel!reIi^v'efhts^^t6 be the <j6^^

F»4ioNjI(i«pui4 it;Foff^ 1^fpoken piaJntJr?- ' - - ' ^ ,['

. 'i. .iir/ r. denied in our Difplite, That thefc Infants were vifible Church-TVIctili-bec^^ fair wiien he had maintained that [none were Churchmembers but thbfc th^t w<ire Qircujnc^ird^ and that fChurchmcmberfhip was not then without Circiimcifi-on] i.i»id„ijffi^tl>i|tjhe Infaatsfoir.forty years in the Wilde rnefs were not Cim im-dfcH^ anH yerWrc ChMff 1l"K "^^^''^ t ^^^d proved it from thii Covenant •-, yet did he lefolurely denyir, that the Infants were Church-members ^ whereupon feeing he wafted time in wrangling, I was bold to fay, i did verily believe that (contrary to our firft agreement) he difputed againft his own confcicnce, feeing he could not believe himlelf. That the Infants then were no Churchmembers, and that none but the circumcifcd were Churchmembers', But he took it ill that I iliculd fo charge him to go againft Confcience j and yet when I told hhn that wciT]t p ^yer^ Churclnnentbers. chough'not circumcifed, heconfeffcdall, andyeelded that the Infants were fo too. And indeed, elfe God had no Chui ch, or almoft none in the Wildernefs, when all bsit Caleb and Jojhua were de ad of the eld floc k; anr^ .-ill nfforcv vears old were uncircumcifed ^ yet Steven calsTtThe Church in the Wild ernels^//.? ?• $8. But I think it vain to prove that thofe were Quirclimcmbcrs that'cnccrcd fuch a Ccvenant. He that will deny this, is fcarce fit to be difputed with. . , -

I 5. That

«f.

^ Fkm $crif{urc hoofo^

'^. Thar this was a Covenant of Grace is all the Queflion. And That I fhall quickly ptit out of qiieftion thus, i. That which promifeth f To circuiiicife the heart, and the heart of their feed, to love the Lord God with all their heacc, .and wirfi all their fdalVthatthcy may tiv^3 muft needs be a Covenant of Oracev But, this wasfuchj-as is evident, Pe«r. 50. 6, That this is a Covenant of Grace, the ApolUe /hewi,//ff>. JO. 16,17. ticre is no violence but the plain words of Scripture for both.

a. Yet more plain.jThe Apoftle in-Row. 10. 5, 6,7,8,9. fhew'sitin exprefs wordsi For when he had fhewed. That the righteoufnefs of the Law lieth in perfed obedience [He rhaj doth thefe things fliall live in them ] he then flieweth the difference thus, [But the righteoufnefs which is of faith fpeaketh on this wife. Say not in thy beait^ who pjoliafccnd up into heaven.^ (^th^ u^tti bring Chrifl down from above JOr who fhall defcend into the deep ? (^that is^to bring Chrift again from the dead) But what

iaitk it/ The word is nigh thee^ even in thy mouthy and in thy heart: that isythe word of ^Jfitktfhich WepteaiJ}.} Now thefe words of faith the Apoftle citeth out of |hi$vi-rYa)vie"nanr,I>?^f. 50. If, 12,13^14. " '' -

'■'Mr: r. faith, That it is ufuall with the Apoftle to allude to Scriptures thus., ^ ^ii Te§tfo plainthathe may not fo put ofFif he will? When the Apoftlepjaiiity .* Ukhf TJjis ix the word of Faith h and fpeaketh thrice in way of expounding the t«{t. •;jVf^yciuha\^i/eadmyanf\verto^r. r. hisDefcanton this Text, lamji^t fwaded you will wohder at the vanipy and wilfulnefs of his exceptions. , x •' • f

rffJR.*

. Gfl;A P. XV IH.

Y thirteenth Argument U fr6m ^m. 4- almoft all the Chapter •, wherein the Apoflle fi^i^ (h^ifyeth, that |he^^roHii(^ ( upoii which his PrirHege* were grounded^ was not madeto i4i»;/*^.'iw upon Legall gcoundsv but i^pon the ground of Faith : JFroro whence I might draw many -Arguments, but for brevity J defire you to perufe the Chapter j on^ly from the iS. verfe [And he received thefign ofC'ircumciflon^afeahftfTe Righteoufnefs of the Faith ikhicb he had yet being uncircumdfed^ that he might be the Fittfyer of ail them that believe^ thugh they be notcircumcifed, Sec] Fr@m whence I thus argue. If Infants then ufi*-. allywere entered and engaged Church.members by thj|^€}ircumcii1on which was a fealofthe righteoufnefs of F^ith,aTiAwas not given on Legall grounds j then that Church-memberHiip of Infants is not Repealed: (as being built on grounds of GofpcI, aad not Law, and fealcd with a durable feal, that is. The, Seal of the rrghteoulnefs. of Eaith. f Eucthe Antecedent is plain in the Text.3 ^ I urged this on Mr. T. many years |igo j and ail his anfwer was. That Abrahams Circumcifion t»ac ^ f^^ \jr^ c^ri^r'■^ r^^r p^nnM mnu^ afrcr, of the Righteoufneftof-4-brabams faith, but no otherwife. A ftrange Anfwer,and very bold 11 hear that fmce he anfwereth, that it wis onely fuch a fe^al oi Abrahams righteoufnefs of faith,but not * otothcrs afterward^.. Sut i. The Text feems to fpeak of the nature and ulc of Cir-^ [ curocifion, and the end of its inftitution > .a^ being ordained atfirftofGod to feal lonely a Gofpel-Righteoufnes of faith: and not a legall Righteoufoefs of Work*or

\2fireniomcs... - •..;:;,:';;;■>>,•■., '.-i^^; . -•'^/-.T ■•

a. Doth

■ ■ ' ' "■' ■ ' I '^ ■ ' »■ ■ ' ^ J "1 lit , , ... j. - ^

^nfants cBwcTs^^eMW^Tp dttdBaptifm. "^g

i .^.2.-Doth God inftirute aflaricliiig ehurch-Ordinance to endure till Chrift, t^ have imc etid for him towhom-it was firft given, and another to all others ? h not che w^-■?fore, end, and nfe prSacrainertts, brhbiy ^n|%i:ng Signs and Seals; thefaqne-to-all? ^thOijghthe fniirBenoralwaV~th'e(am(f. " ;■ * ' ' " --•; ?J*^;

Thi^ ar^j^bdAH^agaiififtWffi^^^

MY fourtieenth Argument K this: f fthe taw of infants Ch prch-memberfliiiy were no.£a iLof tlie Cergmonia ll, or meerlyjjuciiciall Law, Jnor yet of the law of Works', then it is not repealed But it was no psin 6f tlie Cerenaoniall Lavr» nor meerly ladiciall, nor tJartdf the Law of Works f as fuch: J tlieref0rek isiiOt

^^-^Ifhe confcquence is evident, feeing no other Laws are repieafecir't'hie Aiitecc-ttefttl'^rovem its parts, i. NonewiU fay it waspart of the Law of Works j forth§t knows no mercy to thofe who have once offended j Biit Church-nM:mbcrfliip was a mercy.

2. If it were part of the ceremonial Law,then i.tet them fhew what it was a Type pf,^ffd wharis: the^ntttype that tia th^^fucceede j t, aiidpro ve 11 to & lo IF they cai^ 2. If the very materials of the Church were a Ceremony, tiien the Church it felf If fhould be but a Ceremony. And fo the Church m Abrahams Family fhouldbe more' vile than the Church in the FsLSulyotmah^Mehhi^fMk^ ^^^^ J^byLtty &€. whidlij were more than Ceremonies.

g. And that it was no part of the meerly Judiciall Law,, appears thus. i. As was laft'laiid, then j|lfo the Ghurchirt Abrahams Family fhouldbe inore vil^Nhan Jk* aforefaidi FdrfthdiyChtarcb-rheilibci^fliib was nbt^^i^eof raieerMicy, as we caVi thejudkials.? frBv,^j--v-.r< ^.v^^. •- ■-- '-- .-f .s?v--_.;.-.-^^ : ..:

tj^. It cannotbe fliewnthat it hath any thing of the natitre of a tticcr Judfciall LaW ill it Qe^cepr as we may call the Morall Laws, or GofjSell Pronnfifes Jcdiciall, upon Which'meer Jtidiasfis-arebuUp } Why, is it not ismbchof the Judiciall Law to ^ have women Church-members as Children? Yet who dare fay that t4ii< 46-«eerl)U

^^ 1 y.lcisof^he Very Law of Natnrt? tS'h*yfc ihMti\ to be part t^M'Ufhgdbriii ^itf ' j?he KJfl^s fubje^s. AxidMr, T, hath toH me his Juc^gement, that iht jews Chnr^ and'Common-wealth ifos all one : therefore according to vffr. T.hh grounds, it triirfl ii^eeds'bereqnifite evewriatorally, that Infants fh'buld thdrt be Chui^h-mcmber?; I think this is paftdeniall. . : .-j

*^^i ThePromifethartoofc themin, andthe Seat, were both grounded on flie i-fghtetiufnefs of faith, as is proved before: therefore not aweer judiciall. '^-'S. Merits were Churth-memhers^lohg before'thetiftieof3firfw, wheh th(^ Jews #ere formed into a Common-wealth;, and the juditiall taw^s given them. And as the-Apol^le argueiSvt^e tiw which Was Wany hmidred yejtrs af^^r; could notxnakc vpid the Promifc, and fo it couJilnot.be that this Was pirt of the ftiecrly JudiCiill

6, That it is neither a mccr Jadiciall, nor proper to the Jews.appeareth tkiis^fJwt ^oO/.,f 1 2 whicfe

^ ^^^ '^ J^tk^^^criptur^FraffofA^ i\t\j.^^r'

^hictiW^prbp<!r to the jews, was given to them onely ; that i&, Oniy^ tojfaac and his &d,oii wKpm theJe^fh privileges were entailed But many hundr<r4i wefliJ cifdimcifed as ChlJj^ch-tnefrtbert, (and aming riicni manyiiifani*) la: i4/>r<jfM/?f/Ejr. niily/before ever//rf4c was born-, And all t:ie Hrofelyces with their inranrs,-4rcQjf wiMtHlrwmildcbrtiein.. Thi ciiUdren: of /C^tir'Tj^aiKi. their cS^iUken,.-and the children of Ijljmae!^ 8rc. were once all Church-members ', Ice any fliew when they were unchurched, except when they un-cliurched themfdves by their wickednefs^ brici: anyfhew that tlie fame Tons of Keturah , who mull circuiicifj their tonkas dhurch-members while they were in Abrahams Family, mud leave them uncircai^r ciM,'- ^dtjptihiirchcd when they were removed from that Family. Did ^i^i chVri|e' taws, dtid revoke fuchinerciesand privileges to tlie iced of Abraha^.mc^r I'ybi-caiTfc of their removiag from bis houfe, and change of place ? Who dare believe i^jch fancjcs wnthouc one word of Scripture ?Remt:niber therefore, thac.it is h^fg plainly jscovel, That Infants Church-mcniberftiip \ yj^ not propcrj odi^ Jfeirs, , ^^ ; And thus Tthink I have made ice^/ident, thatic was not a Ceremony, nor a ratJciP! ]ewifti judiciall pointof policy, mnch leis any part of the Law as a Covenant;?^ work^, that Infants muft be Church* m«nbers.but th^tk ts partly Qarurjl| > aftdiart-rx grounded or^ the Law of Graces and Faith, bjvroiqybmi/ .. ■ >Uiuhl a ;: '. n .?""''^'''''V'''ix- ■■ ,—.*—-^«.—i —^—■— jry a i ;ui

^""^'i/.^^^'?' CHAP, XX. A\^-i^ii.imi\^(\Q,^j,

i-Vfifteettth Argtimeiaifirfiisc:: :IM\ ^tim^sff^W^nmv^'^9^\m^ fc^tmlar Q\i\ixc\\^ were aifonacimberi-,oC i\\^,nm04U viableXhi^rcb (^whrch Wis nev«rtaken dowpJth^ncertainly their (;hurchmemberfhi|\i$ n»t repealed *, but all Infanrs that were members of any paytimlarQhitrcif^ !were alfo members of the univerfal. vJfible Churchyt\KJ[e(o(^ tbeir Churcli-memberfhJp is not repealed -:::&.■ \ \. mo .1^^-, y.iv-:)tU

theConfequeneels hcybnd diipute, b^ctttfc.tfef ioaiWf»iaR ghVfjpfefl^ j feth here. And mitiy judgetfient^e «holci^gOTBemJfefcbcl^^^^

i. That, there is an,.univierfallvifibleChurch^MrV Rtttljerfard and others have

largely proved*. They o(Nerv England, indeed deny a O ujiiyerUj l, v'lOy^' GQvernin^

I ^PoijcicallChurghi but not ibis that I fpeak of ( as^Wj may lee in hit. Skcphmrd^

I aiid Mr. ^//erirAnfWer to Mr. BalL ) But left any IKould deny it, I will bring one

I 0roof,.or rather many in one, t Or. \^. i;. Wi a-e,aUMpti\edbj. on^ Spjrii into^ne-

iody ^whether Javs or OMiks-nrre-yTJ^rfetir-h op f^ ^d t^hc. fii^ie body tJiAt all arc

baptized into j Now that this is the vifible Churcfi, I prpve thus. . . -vy

I, That one body which ha^h diftinft vifible members»witli vanery pf gjfts,is th?. vifible body i But this is fuch. v •

^. That one body.which. is vifible in fuifering and rcjjoyciog, i5ktMe.yifil^l«J|>q4yjJ Biitthlsisfucli, ver/. 2 5v,26, ' o:a« uj.i. -. ..oS b.>;.. .,. ; ;. • j: ;i:::>v t- {niwoO 5, Th« bodjr whicli is capa ble bfSchi6ii,andn uii!ibcldiltQoifligid »pr«Q«jiffiif</ it, fs theviTz^le^ody ; But thi^s is fiiich, vcrj. '^fT > i ,. ^i >.*;.*.(..•./.:'/•;..; dii)n bi.;?

4. That body which hgdthe vjjjfcj^ .^^^a^c^oT^aj^ ^ yj^tlK! J^ ^

ihc vifible body> But this was*fuchTv^r. 15^ i .i ,.,. . .,. » ^ j ;, j.t, -^

5. that onebody which had vifiWe univedall^ Officeh^ ^^W tfi8*v»(i)l«UQJkWffey| CbWch or body 5 Bpt this waj fuch- Therefore,.^t%. erf:jiwi^

2. That.

Infants Chut^imi^eKfiif^and^iiptifm^

k tt^That the ]ews-^I»rfarK& were Members of tfeis UnrvejiaU vifihk Ctiurcfi, I j^ove thBs!^' Thtreis; bu r^nc v iable UaiirerraJt Chprch or Body vTh^fefor? chey.

i)Hfcj)Everf ofi^thiic i^aT^emBer ofchepamcj^ iBuft needs be a Member oft% Ww'iverfaH elfebnc niighcbe a j>arrof the part, *nd yecnoca part of thewhcki Vvhfchisab(brd. ■ ; ■•■ tc vonv-:,: : :;. ^.V f

This iiaUbeyoftddirpuWi^and'Mr.T^denyed none of it when T urged it onhirr; hecoafeflahv' i^'T4iat ritere h an Ifenveciall jC^iurch vifible. 2. That the Jews 6hur^ was iidt^^it vv»hb>le^tioWc^iiiUu ^.T-hac^every oik tlaat is a Member qf a paf,^ tfcular Chi:frcht is atfo a Meififeef of ;the llniverfaU. 4, And that the jews Uifants %c,t^ ftterti.berfc of the Bnive^pfall.^.-And that this UniverfaJI Church is not diflQlved. WKac then remains to be denied ? Why, this is all chat he faith to the whole : (That their Member fhip in the Univerfall Churrhv^^nnVy hy reafon of rheir^Memberlhip ifi,th(C baftitular', and therefore ceafecTwith it.] And how is this proyed? Why^^!/^ &irh<k^isfo, andthat isthebeftproof, andali thatil CQ»ld:g^^jj;K.q ;:;.r^'btM fii^nf

mhlet me try whiethfr i can difprove irany:betrer»!-!:> x' fhj/ii 2if?Blui i«Hi vhow

1.1 think I have fufficiently proved, that even.the-Hacnre of ^rhe }e\ys ptijrph W«^ not r«peakd,butoftlyt:he Accidental Ceremonies, and the individual! Church mac then was, is broken off for uabelieAb ut the Olive fiill rem ajned..

2. If the Jews Cfiurch were repealed, yet he that will affirm that t he whole Spe-cLes of Infants arc calt out of the Univerfall vliible Church, muft prove it well: b'or ifIfindl HaMf^y^^rf>nnrpinjr^ \ need no more proof that they remain in till fome aife fUe^rt^Whtl*^It i-srevoked,'which isjootyetvd.oneby aiiy tliatl-knqw of. ,., ^^ g^^.; The Utiivtpfal ChorcH is more e«<«llent far tha» any paFtic^i^ar, ^rid fooiiir fta'niiirtg irt the imiverfall Church is a far higher privilegjj.thanour ftandihg or Mctflr btrthfp in any t*^rticuiar: Therefore it will.nor follow^ that Infants lole the greater, beca'iMb they lole rhefcirer v and that they arc callow of tj^Mryveci^Jl, becaufc rhey are caft out of the particular. , u-'U-^'Si^yi -on ? <- 'i^jrj i..^ v -

' 4; PeYfons'if^teft fin-order ofnatope^or timevbr both) members of the ttoivcr-fiirChiJrch b^ftfT^th^y ^fe Members of any particular ; So was ^oab, Lot^Abrahatn^ and all men before Chrift , and foare all fince Chriil. The Eunuch in a4 8. wa^ bapiired hlto th^ UniverfaU vifible Church, and not into any particular.. I ns lo witti Sf otTfers :"Jc rs the general iile and nature of Bapti(m ; They,are. baptized into thc7 -Nime of the F^h^r, Son, afidHolyGhoft, and fo into the CarhohkeGiurch j butl ti6t iiitban-y particiijIir^Churchv If anyfuch thing.be, it isf^^condary, and accidcnraU., iM artditio»a!1s arid Wpr^peb end of bapxifm. So tliat it being.^rfl in order chj^ v^ea^^^rcd^intQ^«*i^ .^Vpf^iie llni*'cffal Chucch,- it is likijly ta^cjoif pKJtedufabis .continuance, .^■7:; .::-• r,...' '^ -, .■• ,.;

>''!5Tt ft'iio good-confequence that is fetcht from the removal of a particular Chirrh, or of the Jews particular ChiTrch,co breaking off from t\k llniverfal j Therefore this will tiof'pf oVe that Infants are broke off. . If a Jew had been forced into a lirauge Country j yet there, both he and his children had been Churchmembers of the Uni; Vtfiai'Ghtir4jhi When^ill the Jewswetefcatteted abroad.in Captivity, fo that they Iiad neither Temple, nor Altar, nor PrieU, but perhaps^one live in one Town and ic^thet^iQrtinother, is th«y doat this day ^ you could not fay that thefe were of the vifible particular Church of the ]ews, though you might fay ftill that they were A-£»r4i?>rfmr6ecd) and th«yand<iicitchUd5:en were: Members of tlie vifible UniverUi.

Church.

l^:,

Ej)44y! ii^U I-

'Sa;a

■^^^ ... 'Ar:\ ^lain ^eriptnre proof of ^- ^^'-

L

So when Keturahs children left the Church of Abraham's Family, yet they cooti-niied Memhers of rhe Uuiverfall vifible Church ftill.

If a Jew thcnjj:r a Clu tljlan now, were cafLupon theC©«ftscf i^mprrrtf wtib"re!fc flioiiidnc/erTca Member of a particular Cliurch more, yet he fiiouldbe a Member ofiheUniverfallOill. Ncicher yo/t-//;, Mary, nor/e/«iinhis In/ancy were unchurched, hecaufe they lived in Eiypt. (Though Iconfcfeitisdifputable whetherChrifl were a Church-member prcperly, biit Ipafsthatby.}

' 6. Again, to lofe their fianding in the vifibleUniverfall Church, is to lofe xhtjs

plac e m the-vifibk bp^v, (i CoL Ji^J^-) and in thejifiiiff of rhc U^ing Gdd, 17/J.

^^.i$. tKe pSilar"aHrgroarrdoftruthjBnttobcrettiovedfrom oviepartiailar Churcr^

ocfrc^rieveirVparcicular Churcbvi&nocaftingouc <rfChrift^ bodyof Godshoi^^^^

ocJ[rcweveiryparc _ - . ^. < . * ..

\ Therefore irtwiil not follow upon- the removall from a par««filar Charch, that tfeey ate removed from the Univerfall. Efpe«;'!ally,wken we are not fpeakingofindivicfoai^ lnfa«ts,but of the whole Species. So that 1 think this Argument is unanfwerabic ^ lif^vwcre NlewbcrsoftheUnivepfallvhible Church (as Mr. T. confefreth.;*I*ftji; is the church that we are now baptized into j and this Church-confticution is itot,4I-rer(?d.or tako> d9wn-,,Therefore Infants Merobcrfhip^f this Church is ^ot^^^ iici^ii^wfhiceveficbcQifthc Jews particular Church. . -jv3

■fc j>:0;: .,:■ :.-5. ;■•■:-'.:■ '■ -'; - ']' . \ • ■ -> v?J >4^'

^^^Ds^fflfniy Argonteflrs have chfefly tended; to prote^ tffac Gods mercifHll Gift jLand Ordinance,that fomeInfants fhould be Cfiurch-members, is not repealed v Thai!gh many of them will alfo direftly prove the Churth-memberfhip of >U other Bciicvcrschfldren,as wdl isthe Jews. Yet if any fliould be hereby convince^, th^t, the'b&lmkTS i^^ children are ftill Church, members, and yet d^ny that the GentiUn-dMdrmTitt fo 5 Ifuppofe(ifit were worth the labour to Diipute'with men Tq weak) we might quickly bring them Arguments enough from plain Tc;s(ts of Scrijpture to cocfiite them ^ As where the partition Wall is faid to be taken down, £])i;e/. %. 14, and both jews and Gentiles made one , and reconciled by removing the €nmity,, i;er/vi^.:AndthcGeHtikstobe cleanfed as the jews were before, i4^. 19^ An4 thif theretsbntone'Bbdy, one Lord, one Faith, one Baptifm, &c. E^hef^ ^, $„^<r, And where it hftidv that there is neither Ctrcurnc»fion,nor uncircumcifionih Chrift ]efiis,(J^.;^...i 5v ^ith mniritudesof fuch places v Indeed it is much of the fubftaiicc of Fanis Epiftles to prove the taking in of the Gentiles, and graffing them into the &• live which the Jews were of. And Chrift commanding now the Difcipling of Nati:^ ons, and the Kingdoms of the world being now become his Kingdoms, (ofwhicti?; havcfpoke before} it proves the fame privilege herein to i!ie GencileSja^jcp^tbe Jcw^V feeing Infants are part of our Kingdoms as well as theirs. , ' -'t^ r.; .^hh

Ycttherfft of the Arguments which I fhall lidW addi fhall diire^yVovcthac Infants of Church-members in generall, muft be Church-members j or that this was no privilege pfojcr to the Jews 5 Though I think it isjproved fqfficiqitly already.

CHAP.

_. , f "

CHAP. XXL

TpHe fixtecnth Argument then is this: f^from the fecond Commandmentyv7/rt?>|:: Jt r'^£y//ijo/ri?£Frf^A«ri«fOBr^e children to the third and fourth Generatm of th'^ni rte /;^/e m^, and [Jh^fnercy to thoufands of them that Love me and kse} myComian-^: f&h 2 From hence I argue thus 5 If God haye made over this Mercy (of ChUfdi-i i&^mberniip) in the Morall Law, to the children of all that tove and obey him^then -it Is. not proper to the Jews children, nor is it ceafed *, But God hath madeoveM^ls: mercy in his Moral! Liw, to the children of all that love and obey him: THerelbl^" itU not,proper to the Jewsch^ld^en, nor is itceafcd. '■ '\^f"l ': I ^

y'^'l^thjing but the Antec€<lent hereneedeth proof: Everymanlthtnk ati^6iTgWV^fIr cflftfefs, that the Morall Law was not proper to the Jews, and that it is Vtot cealbdf Even the mofVof the Antinomians confefs the Ten Commandments are in force as the Law of Chrift, though not as the Law of Mofes. However, if they be agaii^ft the preceptive jpart of the Law, yet fure they will not be againft the promiffory part. Thougli there beforae claufes that were futed to the Jews pecuiiarly,yet Inever mc^ with man that would fay, this was fo. If the T en Commffidmem s Jbg j a nr rurrr nr" ■■ pr<EK^ rftercisno difpueing with them out of Scrij^uf e. Let me try therefore whether this fecond Commandment inthe words cited do not prove the Minor: To WMch end I argue thus. , ]

If God have liere aflured his Mercy by promife to the children of all them that 7 Love and obey him, then he would have them be taken for Members of his Church.j B'-u he hkth here affured his Mercy by promife tp the children of them that Love and 6bcy him: Therefore he would have them bie taken ior Church-members. The Mhior is plain in the Text. The confequenceotthe Major I prove thus: (viz: Thar alUhofe mnftbetakeii for Cbureh-members on whom God hach chusftatedoraC-fared his Mercy byprornifej (the word[Mercy31 fhall explain anon :) If God have eiiatedandaffured his Mercy by promife to no Otherjiacigry-Q^- mm in rhf worjd. but the Church: then all thol^ are Members of the Church on whom hi& Mercy is thus ertated and afluredi But C^od%t^,eftate<i and i^redl^s l^^rcy on nootiier locietyv Therefore, &c:' '"" ;'■/■- ';'^-l- - . ■ ;'■'^^;'"''-- ''•; '■^^ ;■ ;

Here let me a lictJe explain my meaning. Sometime when God promifeth Mer-cy^it is firft to fomc particularperCon or Family '-, Sometime to a whole Species or fort of perfons. 2. Sometime it is feme particular named Mercy, and fom^time Mtr-cy in the generall , naming no fort orindividuall Mercy. ^. Sometime it is upon a ipeclall ground, proper to fome one perfon , or to few j and- fometime it is tipon a common f^rouad. 4. When the Mercy"isfpecitied, it i^fometimemeerlycorpoiiilj and fomecime Ipirituall. $. Andof fpiriruall Mercies, fometime it is common to or thers befides the faved ymd fometime fpeciail, and proper to the faved. 6. -^^^ time it is Mercy limitc^'foa ffiort or certain time, and fometime eliated and aluircijj, for continuance, while the Law fVandeth. '

Now you rauftunderftand firft, that God may beftow on fome particuiar perioR ®c Family, on theground of fome fpeciail fervice which tliey or their Fatlv^i'^ harr

<ioiiC,or of mccr aicrcy, fome fpeciall corporal bldlmg or piivilege, cfpccially li-niitcdtoibmc (bortor ccrtam time : And that his common preferving, fufUiuUig n.cicicf arc over all hi^ wcrkr, in J ye: vione of chis will prove men Churchmewbtr^. f i. Bur when God doih lcc name any particulat pcribn or Family for his Mercies, bnt efiatcs rliem on A Species or lore of perfons i and when ic is not a meer corporal Mercy due is lb liated, bur cither a fpirirual Mercy C common or fpecialU or clfc Mcfcy in the general without fpeciticacion^ and when this js not on any ground of any particular a<S ion or fervice done byai^y particular man, but upon aground (or condition^ ccir.mon to others not named i and ail this not limited to any rtiorc Qt certain time, but ftaced to continuance, and that by a legal pronaife aiTuring it, and not only a meer offer of it j mzlih cafe it will c^rtaily prove them Members of the Cliurch.

Now that it is the privilege of tlie Church only to have God thus erigaged to be niei^dful 10 them, ^ and that in a way of dillin*Sion from others as it Is in thisGotn-ipandment-promile) is to me a truth beyond difpuce. And if any do doubt of it, I argue with them thus. i. If no fuch I'tomifc of fuch Mercy to any fort of nacn cue of tlie Church can be fhewn in the Scripturei rlien we mufirake icas provcd,thac dure is none : But no fuch Promile can be Qicwn, ellating fuch Mercy on any others. Therefore, &c. They that can Ihew any fuch Promifc, let there produce it.

2. Briefly confider to the contrary: i. Thcfe without the Church arc (aid to be W'itl^cut Hope, without God, Grangers to the Covenant of Promifes, £^k/. 2. 12.

2. ThePromifes are all Yea and Amen in Chrifl, 2 Cor. i. to. And Chrift is the ' Head over all f indeed but only) to the Ch urch, Ephef, I. 22. To his called he give th the precious promifes; 2 Pet. 1 . 4.

3. By Faith it is that Promifes were obtained, Heb. 11.35.

A 4. To Abraham and his Seed were the Promifes made, GaL 3. 1^. both common land fpeciall: The children of the Promife are accounted for the Seed, Kom. $. 8. Therefore if thofe without the Church were children of the Promife, then they fhould be the Seed. The Promife is fure to all the Seed, Kern, 4, 15. The proaiife is to you and your children, and as many as the Lord fhall call, Ali. 2.3^. The Seed are heirs of the promile

5. The Church is the Houfe and Family of God, and the Promifes are his Trei-fure, andChrirts Legacies, and the Word of Promife is hisTeftament: Therefore not for thofe without. The Church is the pillar and ground of Truth, and the Word is the Truth. In the middeft of the Church are Gods praifes, Heb.2,12. Therefore in the Church are his Mercies and Promifes. It is by the Church that the manifold wil-dom of Godisknownjfp/je/. 3. 10. The Church only is that Body, whercof-ihe Lord of the Promifes is Head, Col. 1.18.

6. They that are nor in Covenant, are not under the Promifes of this Mercy, or have not this Mercy ftated on them by Promife: But thofe that arc without the Church are not in Covenant.

, This Argument is paft contradi^ion. No man dare fay hut thefe are Covenant-

/ Mercies in this Promife mentioned, yvickcd men in the Church are within the Co-

i fc^ant, as I have proved in the Ap pen dix of my Apho£itais; but tliole without are

noFTh covenant, though they niayTrafvc iome conditlonatt Promifes offered. The

\ Covenant and fuch Promifes as thefe go together : Therefore it i^ called The Cove-

\mi/Jt»/ Promifes, Epbef.2.12. Rom. 9. j, 2. lb is Mctcy only aflured by the Covenant,

)Qeut. 7.9,12. and that to the Church onlv, iKmg.Z.2^.^'eb.i.$.Sc^-^2,Mk'i-^o.

Lukf

Lpthj i.$o. 'j2LiFer:2. lo. 'Many more Scriptures fhew the con junftionbetweeh

Gods Mercy aiid Covenant -, and moft ctrcainly they are all out of Covenant, that arc

out of thcviiihlc eh«rch. ^ '••"-. •^--•• ■■'" • : .^;.r^^' .>w. ^ ?•>;.>;,

, -Ifahy ofjjcft:, li'tiatthisf rcntiifers to'dTtChiltlrenof th^m ofiely tHat iJoVehiin

iUittd^keep his'commandments ^ and we know not who thofe be. 1 anfwer. It is trde|

'■^ut though C'dd make the Proraife onely to luch, yet quoad nos it belongeth to 6'-.

th^rs --i that is, we are bound to deal with all that pfofefs Love and Obedience by ai

(erious probable profeflion, as if ciicy were truly what they profefs. This 1 fhall ful-'

3y prove after ward^-■■.•" ^-f •■■;■. "^ "-^''\ ^ ■" ' . '

^'He that hath the liircei€fiat, ^hat God cftaterh here his Mer^rjronthechrldi^i^bn

tli<?vft tha^ Love and Obey ttim, and yet raketh them not for fo much as Memberef

of zht vifibie Church, hath too hard a forehead for me to Difpute it with any

Somt may object, i. That they know not what Mercy it is that is here promifed^ whether common or fpeciail To which I anfwer. What if they know not ? yet irii Mercy, and more than corporal, if not fpecial: What if God promlfe onely ?ii general i^-betO'thifmarHerdfui Godf Sure it afFordeth :us groond of confidence andcoiti'* f6'rt: 5, A^it v^^ould do to a^bor man, to ha^e a Prince ^rortife'to be roercifuli to hiih ifid his children: ' '^ -

2. They may objecl:. That it is uncertain-what is meant by achoufandGcncr'ati-bns 'f whether it be the remote, or the neareli pi*ogeny.

To whichl anfwer, i. I judge it to be onely tothe imrr^ediatg^ch ildren oFg odly ori Irti^ehdly Parents vtKac the Promife and Threat in this Commandment is made tor ^Kc there V^6t5ld be a con tradition between them. For if the third Generation of a wicked man fhould have godly Parents between, then the Promife would belong to them, and confequently not the Threat; & fo on the other fide. The meaning feems % plainly to me to be this, that God will increafe the punifhment of the children of un- [ godly Parents, according as they fucceed their Parents, remembring the fins of) Grand-fathers in piinifhing theirchildren, (they being Hill the children only of the ' 5vitkH".J And thatBe will multiply raerctes' on the pofleritybf the Righteous," the kiofe ttill bec^fife they had righteous Progenitors j luppbfihg flill that they are the children of fucli* . ,

~* 2. But I further anfwer. What if this were riot under Aood ? muft we therefore

ef) ateth his Mej^^on the 'mv net\\^tf^ nff.rpr|ng r.rhUppnp|/> ]sjpw muft 1 throw p way that whichiTpart ^bubc, bccaufe of that which is doukfull ? Sb we may chrpV^ away alUhe ScripTures.

K CHAP.

• C H A'P.' ux 11.

•\j

THe feventecmh Argument is drawn from PfaL:^'j.26. [^.HJs SccdhbU^p^ that is» the righteous mans Tccd i whence I argiie as before : If God by his wjf

' Ghangeabk Law and Fromife, have pronounced the feed of the Righteous breiTe<^ then certainly they are members of his vifible Church. But he here pronouncecS them blelTed^ therefore, ^c. i. I have proved before that he harh fo done by no fcr eiety our of the Church: They that fay he hath pronounced any other fociecy BUffed^ let them fhe wit. Bnticisabiurd onceto inugine that God fhouldpronouncje ^ff^ ciety blelTed, and yet take themfor none of his vifible Church. , ; i.^,

2. Thar this Proraifc is an unchangeable Promiie, 1 take for paft doubt, ii\\^fr.T\ Aiew me where it is repealed a little better than he hath ftiewed me the repeal of Infants Churchmemberfhip. It is made t® the Righteous and their kt6. in generai, and not to the Jews: enely: It is written in the Book of P//j/mj, from whence Chriik and his Apoftles fetch many Texts for confirmation of cheir Dodrine. And if it had

fbecn ii?okcbutcothe'7^wi,yea,ortooi]e particular perfon, yet ifitcannct.be proved to be refh-ained to them as being from a reafon.proper to them, ,th^ Scrip^jL^fe tfeacheth us to apply it to all tlie people of God, Hch. 15. 5. The ApoiJ^e |ppli|i^ that to all believers which wasfpoken onely tojfojhuay I mil npuev. fatlti:^ mr.for fakfthee. SoHeb. i^.4.£wm?faL 118. H^b. 10. 16,17. Rm> 10. 6.. .,^ ;,-jj5y

' •__ ^ ■.i^^o^':^i- ^ b5t>3h'

!;ii:iut'.urn3£ni loi^' (.l>:/0iobaafi J

IdDirfwifirheie^nro'^HT r V'.>m^3l

C H A p. X'Xl^Jto^iib -■ w

• ■■ 'iii\ ^■fiiH^f ,-» . r.

THe eighteenth Argument in this i If Infants were CHucciirpe m bc iUspthr e ^ ver Cir cumcifion wait iniiicu ted, then certainly it was not proper to the Jstwsy and conlequently isliot ceaiedTaccording to Mf. T. hiso.wndoftrine : But Infants were Churchmembers before Gircumcifion was inftituredv therefore it was not proper totheyt'»'j,norisceafed. Here at our difpute i^r. T. feemed to yeeld all,, §f I would prove Infants were Churchmembers before Circumcifton : But in his Sermon fiace, among much of the fame liuff, he made the poor deluded people believe fl mean thofethat will believe him) that by Infantsbeing Churchmembers, 1 mean nothing elfe but that they fuck of the breads of godly Parents, and are broughti'.p in the Family of godly Patents ■-, jufl as in our Difpute he would have faced me'd^wn before thoufands of people, that by Churchmemberfhip f mean nothing but Cireum-cifion-, I told him I did nor, and he told the people Itill that I did. Isirany intemperance or harfhnefs upon fuch dealings to fay, that it isfad that (1 will not fay eminent holinefs, but J a very little tendernefs of confcicnce, and fear of God, and love of Truths or charity to a^Brother, yea, or commoa niodefty fhould not retrain

Iftfatits chHrch-memberfliipandBaptifm. ^

tliis! but rliat Mr. T. durft, Firft Take on him to fearch the heart, & know a mans thoughts to be contrary to his profeiTion j fecondly, And contrary to the plain fenfc ofhis terms of fpeech^ thirdly. And perfwade multitudes of people that itisfo, XVtVathopecan I have that ever Z/^-. T. fliouM be brought tothe truth, when he hath notability enough to underftand what is the meaning of [a member of the vifible Church J and that after / hadfo fijlly told him ? I was long before I could get him coconfefs, th;»t CixUffi cifJon and Church-memberfliip were two things and fepara-bl c, till I ^ave him an _InlQ^n££ia,^!££ !rnenr A ndnow mult I be fam to {new him, that Ctiurch-memWnhip is neither (iickmg the breafl of a godly woman, nor being brought up in the Family ? Whata hard word is this [ Churchmember ? ] wheft I knew not poffibly how tofpeak it plainer. Why Sir, where is the difficulty? Is icin the word Church ? I fuppofe we are agreed what a Churdi-vifible is ? at Icaft you underftandit? Oris it in the term Q Member? J Why, do you not know whata fMemberjis? How under Aand you Prfw/i difcourfe about the members and body? Pdyou uhderftand what is Totum aggregatum fypars totius .** Do you underil:and7 whatitistobc amember of a City, or of a Family, and why. not of a Church? If If lay'children are members of this Kingdom ( ©^ (topleafe you^ Commonwealth) or' if I fay children are members of every City in the Land, and of every Family where, f hey are i this is all true, and me thinks a man of your parts (hould underlland it. ■;And why not when I fay, that Infants are members of the Church ? But if you will : not underftand, there is no remedy. . /

} come to prove that Infants were Churchmembers before CIrcumcifion: i. Froni ^ Blal. 2. I $1 And wherefore one /that he may feekazodl^ feed^ or g feed of God. Thofe that ar c a feed of Cod , arc Churchmembers: But lome Infants before theinBitution of Circumcilidn werg a le ed of God, c !i(!10f(Jf e they were Churchmembers.That the term [feed of God J doth comprize Infants, Mr. T. confeffcth, and I need not walVc rime to prove. That to be a feed of God, is to be members of his Church, ( and fo to he a known feed, is to be known or vifible members) this is the thing which is .dsnicd.._Eow I find but two Interp which our Divines make of the phrafe

X feed of God3 (for that third ofthejewsy Is'allowedonety oTTf^g^n^^/and a very few more.) The one is that which I fuppofe to be the plain truth, and which the words thenifelves moft direftly fignifie i that is, j.co be a ( e^d belon2in^ oGodJna_ peculiar fpeciall manner, as dil\inft from the reft of mankiYTd : J and that is plainly (.to fee of his Church] and fo the Sons of God, were in thofe times diftinA from che (oris and daughters, of mem which clearly fheweth that there were then two dillinft joci-pties: one which was the Church, called the Sons of God', the othcx-* which had J^rfaken God (for almof\ all flefh had even then corrupted their wayes Jand fo were iqpt^of the Churchyand called the fons of men^ f For i hopefewwill entertainthat £pl;d dotage which Vererius and other Papiftsare afliamed of, vf:^. that by the Sons lof God is m,eant the Angel:, who fell in love with the daughters of men. J Now ,4oth not this phrafe plainly agree with the for mer,^7;^. [S eedi^God, and Sonj iiL. ^d'},(^AS ^rufms and others who incline to the other Interpretation acknowledge^^ fftijanktlurcfore 1 fhall fuiliciently eftablifh this Interpretation, if 1 do but befides thisprove the falfhood of the other.

Now the other Interpretation is this. That by a feed of God is meant aleRitimatc ^ yfced, and fuch asare not baftards: This Mr. t. choofcth. Now that this cannorbe lo^he meaning, I prove thus : If by [a feed of God] be meant fuch as are no nb^ijtards, then it would follow, that if any then had more wives than cne,that the V ^^j^ildren of the fecond were all baftards: B ut that Confe quence is falfe *, therefbrc j

K 2 thtr/

'*58 rlam ScHpfHKii proof of

that cannot be the meanmg. Jofeph^ B^njamitu, or any other born ol Polygamiit, v^crc not baftardi i tvtrn before the tlood they had more wives thaia one, as appears

{■nlrtmsch.

1, T^^^^f ^'^"^- rnfantswereChiirchroembers before (inftitution of CircunrciiioiH-JL I fnrrher prove thus. If the Infants in Abrahams Family were members of the vifihle Cliiirch before Cir'-Cumctfion, then fome Infants were Church-members before Circumcifion : Botthc Ipfantsin y4fcr4/;rfw Family were Church members before Circumcifion ^Therefore, i(c. Al! the doubt is of the Minor. Now that the Infants born in Abrahums Family were Churchnriemhers before Circumcifion, is proved thus. i. They were Ciiurch-aiembers f by Mr. T. his own confcOion^ after Circumcifion h and Circumcifion did

.hot make them fuch; therefore we arc to judge them fuch before. , That Circumcifion maketh not members, is evident, i. Abraham was a Church-member long before he was Circumcifcd j as is plain, i. In that he was a true wor-fhipper of God before ; 2.And wa'sjuftifiedby faith j ^.And had the Covenant made and renewed again and again. ,

/ 2. It is but a (ign of the Covenant, yea, and not chiefly of that Covenant which

I maketh Churchmembersj but which promifed^ir4^.x7i the extraordinary privileges

\after his believing.

2. Circumcifion prefuppofeth Churchmemberfhip j therefore the Circumcifed >yere fuch before. The Apoftle fhews rhis m Abrahams own cafe, Rom. 4, If the Promife went before Circumcifion, then Churchmemberfhip went before it. , • "f

^fides, The Infants not Crrcumcifed were to be cut ofiFas breakers of the Covenant from their people, Gen. 1 7. therefore rhey wereof that people, and in the Covenant before j elfe how could they break it? ^ •• •".. 5, The Scripture fpeaketh not a word fo much as intimating that Abrahams Family was then firft made a Church, or Infanrs then firft admitted memberst therefore w€ have no ground to believe it was fo: Sut it fpeaketh of giving them the fame fignof the Ci>yenant,''hr" f^p '^w^'-lT whirh Abraham hinrrfelf (an ancient Church member) did/t^five j therefore it gives us ground to jurige that they were before Church-" members- I do not think that any confiderate foberman will think, that Ahrakam and his Family were notas much Churchmemhers before Circumcifion-as after,:

3. That Infants were Churchmembers before Circunncifion, 1 prove moft likely ttius. If God had before the fame tender love to the-farthfull and their Seed i as he

• had after, and there be no mention in Scripture when the Churchmemberfhip oCln-fants did begin (fmce the firft Infants^) then we are to judge that it did not begin at the Inflitution of Circumcifion (but rather with the firft Infant of fairhfuil Adam^ though he after fell off) beccaufe Gods love to the faithful] and their Seed, was as great before as after : But the Antecedent is true, therefore the Ccnfequenr.

He that will prove a beginning of Infants Churchmemberfhip iince the fird: Infants, let him bring any Scripture, or good Reafou forir, and I will believe hiw, (^ which 1 never expci^ to fee done.}

4. Laftly, I leave it to the judgement of any confiderate Chriftian,whethcf there be any likelihood that God fhould deny that mercy to the children of Scth., Enochs Noah, (^whom he would prcferve fo wondrouHy when all the world wis drowned) wliich yet he granted to the children of the pooreft Servant Ir Abrahams Family,and to the poorefl//r^/ire till Chrilts^timc>, and to any Heathen in ail the world that

would

Infants C hHrch^m emberJhip and Baptifw.

wonKi become a F'rofelyte; what man of common fenfe can believe this ? d'peci^Jiy, i*.WiheiT there isnota vsrord in Scripture tending that way. 2^ And Gods love *;4s as great to Noah^Sem^Sic. and their Secd^ as to others, and raanifefted by thatfamous deliverance from the Deluge. 3. And when all thefe Church- mercies are beftowed upon the ftanding Gorpel-grounds of the Covenant of Grace,entred with our firfl Parents prefencly upon the fall. 4. And when the very terras of that Covenant^re to £the S^cd of chc womanjwhich corapriferh Infants as well as others.* And we fee in the Serpent (who was the Devils inftrumentsandfopartakcdinthe Curfejthat there is an enmiry,even between them and Infants,as well as the aged? the very nature ot man being averfe to them, though they have not power fo to exprefs it as men. Yea, and Sarans enmity is againft the whole Seed of the woman (^as Rev. 12. 17.) againft our Infants, no doubt; And therefore it is evident that even Infants were com jrifcd in that firrt Covenant of Grace, in.the term [the Seed of the woman. 3

I have not kilure to (land upon thefe fo largely as to improve them as they de-feiyci

Miin JtlU(Kl>iii^r-r>i\

CHAP. XXIVo

THe nineteenth Argonhent.- If Godbe not mope prone to fcvertity than to mercy5 then he will admit of Infants to be Menobers of the vifible Church. But God is not more prone to feverity than to aiercy : Tiaertfore he will admit of Infants to be vifible Church-members. ^ . : i. =v .n .■i.,; ,'.,,„,/,

All that needs proof here, ischeconfequenceof die Major. Propofuion^ wWch'S made evident thus: God hadi cut off multitudes of Infants of wielded men, botli froai the Church and from life(^ror chefmsQf their Progenitors: ) Therefoie if heiliould not admit fome Infants of taichful men, fo'much as inta the vifible Ghnrch, then he fhould be more prone to fevericy than to mercy , (except it be proved that God gi-veth them lome^reater Mercy out of the Church, whichiis not yet proved.) .Ail the children of D^f/;^« and ^^/V^^ and their Accofsiplices, were fwallowed up wirh them for their Rebellion, and fo cut oft^both from the'Church and life.. Acljans Son> and Daughters were ail floned andburned for liisfin, and focucofFfromtlie Chrncii and life, fof. 7. 2$., 26. Yea, it was the ftablifhed Law of God concerning afiv City that fhould ferve other gods (by the fcducemencof whomf^ever) that is* ifrhc.v fliDuld break the Covenant (for the Covenant is, that they take God oncly for thciv God} then that City fhould wholly be deliroyed, and not fo much as tire Infants fpa-jed Deut. 1^.12, 15., 14. &c. AndGod concludeth irinhis Moral h^w^ThatbcwUl vifit the i nUjuity of the Fathers on the cbWren to the third ttnd fr.urth Generation tifihcm that hate^him. All the Infants cf AmekcksiTC flain with the i-'arencs-, by Gods command. So are all the Males among the Hrric Ones of the Midianites^ and that by Gods command. Num. 31. 17. Tbey that dafh the children of S^-^y/on againft the fiones are bleflfed, Pfal.i^'j. 9. The children of Daniels Accufers are caft unto the Lions, Dan. ^. 24. Yea^ God commanded//r<:i?/ to fave the life of no one Infant of all tV.e Nations that were given them for inheritance 9 tht/Jitrit^s^ AmrdtiSy , Cannamies^ Pwexires^ the Hittitu^ and Jebufites^ Dent. 20, 16, 17.

fa . «»^^' ^ '^^ ^ ' ^^ ^flatn Scnpmre proof vf

( How all this is rcrconcikd wich that of £^<.-t- IThe Sonftjoll not bear the iniquity ofihc Father ] isfhewed by our Divines that wrice on the fecond Commandment) And it God will not. admit the Infants of Believers fo muchjis to be Members of bis vifiblc Church or Kingdom, then he/houldnotonty ftiew more fevcricy to the Seed of rlie wicked, than Mercy to the Seed of the faithful! y but fhould even caft out aH Infants in the V/orld from being inany vifible f^ate of Church-Mercies. And how that will ftancl witb the tendernefsof his CompaflTions to the Godly and their Seed* and the many promifes to them, and the enlargement of Grace in Gofpeil times, I know not.

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\o mobsniH ol'; .. > r? ti i^ mdfujYmf^V ^ -^n^^^^ Y"^^ ^^^^ "^f^''' "'*"

•kri U^^'A >-'■■ . ■:■''■:■■ i:^ . '::-' ^ •■■-'■•:''-^ r>T ;

•*4:^<^ twentieth Argument I draw from Deut. 28. 4,18,92,41. Thofe thaclc^ 4. the Covenant are [ BleJJed irt the fruit 6f thmbody'] Indof the Covenant-brea-Vc« J. it is faid, [ Curfed fljalt thou be in the fruit of thy body j Thy fons and 0 daui^ tea J})allbe given to another -people^ andthy eys fliall look^andfatl with Mghlpr ihcipjSic. Thou flmlt beget fons and dAH^kterSf but thou fJmlt not enjoy them^fartife^ ftMgo into Captivity, '-^ •- :; > JJ-^-:o ■ --'^-^

Tlje Argument that I fetirhto't^, is this. That Do^riae which maketh the chit^ dren of the faithful! to be ink wotfe condition ( or as bad J than the Curfe in D^ut 28. doth make the children 6fCovenantbreakers to be m, isfalfe Dcj^ine: Bui! that Dpftrihe which denyeth die fnfints of the faithfull tobe vifihl^'Ctiiirch MemJ)fi!^ dc)ch make thettr to be in as bad or a worfe'condition AM i^threamc'cl by tfiic cir'^ Deut. 2^. therefore it is falfo-Doftrine.- -''■ '^:- f^ '"^^H-y- -^y ';;■ ^^f^^^, ^^^ The Major is undeniable. The Minor I prove thtisl ThtCurfe oh the childreii, Deut. 28. is, that they go into Captivity: Now to be put out of the whole vifible Church of Chrift, is a forer Curfe than to go into Captivity^ Therefore that Doftri^^ which puts Infants out of the Church, doth make them ih a more accurfed jR^te tHan ^hofeinD^Ht. 28. They might be Church-members in-Ciprivity, as thtirl'ardjits were i or if they were n6t, yet it was no worfe than this 1 To be in Capdvitjs i^^bat^a bodily judgement diredly h but to be out of the Church, is dircftly a fpiriruall judgment: Therefore to be out of the Church, is a greater punifhment f whichlmu(]k take for granted, having before proved that it is far better to be in the yifible Church than out.) ' y» a-.

' Another Argument this Text would afford, in that the judgement on the childt'^ U part of the Curfe upon the Parents, ICurfedJhalt thou be in the frrnt of ^l'/^ J Now God doth not Curfe the faithfiiU; but hath taken off theCurU? l>x v^?^ Cthough ccrporall afRi<!tions arc left.}But I muft haitc. "' - .

..-ftEAF.

ififantf Chnrch^memberjhip and Bapttfm, , j^i

}»;Suote r ■■■■''■ ' '■ ■"' '■ •-- ■'■ -'■■''■

^^'^^''^. CHAP. XXVL

THe one and twentiethArg. That Dodrine which maketh all Infants to be Mem4 bers of the vifible Kingdome of the Devill, is falfe Doarine. But that DoarincJ *^ which denyeth any Infants to be members of the vifible Church, doth make them all) Members of the vifible Kingdome of the Devil. Therefore it is falfe Doftrine. '

Mr, r. taketh the likereafoning hainoufly from Mr. Marjhall, as if it were injurious fo to charge him : And he faith, i. confeqaences remote muft not be faftened on * men when they deny them. 2. Many unbaptized are not in the vifible Kingdom of the Devill i and asketh, whether children be in, or out of that Kingdom before Bap-tifm. If our, then by not baptizing he leaves them not in it, &c.

To this I anfwer: i. He that faith, Infants are all fhut out of Heaven, may well be charged for teaching that they go to Hell, becaufethe confequenceis not remote^ J)ut ciireS, among thofe that acknowledge not a third place. ;

"^ 2.1 will only lay a true charge on the Dodrine, and not the perfonsjThe Do^^ine jfttfe rnay be charged with the confequences, though the perfon may nor. \

''5. It is not your denvalj ^of Eaptifm dirc^ly, that l eaveth Infants in^ the vjli iblfiT • * King(JQprin£jli£LDeviTr;haZj^44^ pf flieir, Chmi£&.»niemberfhip ; Ther^fOrg 10'

thpfe vain palTages, I anfwer. That its true, that many unbaptized ate in the Ring-didmofChrift, andfo many Infants altb ■■, and fonot in the vifible Kingdom 0/the devill; But thatjno man who is known to be out of Chrifts vifible Church ordinarily, can b^ out of Satans viTible Kingdom,! fhall nbw'prove;, and fo "thai' your Do^rin'ejs l^ilty of making ( 1 mean not really, but dodrinaliy making^ all Infants to be Members' of Satans vifible Kingdom, in that you deny any Infants to be Members of th^ • vifible Church. For ifit be certain ( asyoufayj thatno|nfants are Members of the yififele Church, then they are out of it: And thtn I a^^gue thus. ;'' If there be no third ftate on Earth , bur all the world ire either in the vififcle, l^urch ofChrift, orrn the vifible Kingdom of the Devill: then that Dodrine whii h , j^uts them out of the vifible Church of Chrift, dpih leave tliem in that vifihk Kirg* dom^f the D.evill. But that there is no third ftate, but thatallthe world-is ioone oii tlie two kingdoms, I prove thus. ■^

,'r The^common definition of the Church affirmeth them to be a people called out oU toworld 5 and Chrift faith, he hath chofen them out of the world, and thar they are J notofthe world, and in the fame place divers times calls the Devill [the^rin(ecf ^ this world] Job. 12. 31.& 14. ^o.Sc \6. 11.&: 1$. ip. & 18. g^.& 17. 61. 6, And i t'he Apoflle calleth Mm the God ifths world, 2 Cor, 4. 4. So then. If the DeviU'. ^, ibe the Prince and God of the world as it is difiinft from the Church, and out of Which the Church is taken : thtn all thofe that are not taken out of the world with the Church, are f\ill of the world; where Satan is Prince : But the Antecedent is before provedi Therefore the eorifequent is true. - The world and the Church conraJH all mankind according to the ordinary Scripture diftribution. *? IVmbQ faid-, that yet they are vioc vifibly in Satans Kingdom j I anfwer, • If no Infants :

. . _ II ' ' ' ■

^j.intsbt'Ot'-Chiilh vit-blc Churchy and this be a known thjng, then rhey arc vihbly out oi ir: Ajid if they be villi ly out of that Church,then they arc vifibly of the world, which ^^ SacansRingdcm ; feeing the ^"qrld and the Churc h contain all ^^

if ir be raid,~ They may be of the ihvifible Church, and yet not of the vifible, nor

of Satans Kingdom •-, I anfwer, i. It is vifibly, and not invifibJy that the forefaid di-

Itribijtiou h to \it undcrftood. .2.1 fhail anon prove, that the vifible Church is wi-

• der than the invifiblc, and thacfcr<^.inarily we-may not judge any to be of the invifi-

ble Church, who are not of the vifible. ,,i'< f

2. Again, Itappcars that fntanis generally were of Satans kingdom vifibly, tiM 'Chrilt feccheth them out: Therefore thofe are notfetcht our, are iti itilili: And^io man can fay thty are ferclit out, ci^cepi- by fome nieansor other it be vifible or dif-cernable. Hcb, 2. 14. Corift dejhoycdby ckath hmthat had the p«wer ofdeathy that is^ theVivrl:- Satan had this power cJfdcacH vifibly oter Infants as well as others, .ThercR^rc feeing Mr, T. buildtth fomuch on.'tliis, ApL p. 66. That Infants are neither in the Kingdom of ChriH:, nor Satan vifibly> tillprofelfion', cither he rouft prove that God hath left ic wholly in the dark, and not revealed either that any Infaocs.fire of Satans vifible Kingdom, orof Chriils, ftheco^urary whereof is abundantly pro-\-tdJ or he niuft find out fome third Kingdom or Society, andfo find out fome tMird • King befides the King of the Church , and the Princeof this world y and its like he Will be put rb find out a third place for diem hereafter befides heaven and heU.

^. Sure the Apofile cals the world [them that are without] asdiftinftfrora the

Church vifible w-ho are within, CoL 4. $. iTheff, 4. 12. And befpeaks.it as the

dreadfuilmifery ofthem, Thofethat are without God ptdgeth, i Cor. $. 12, 19J..N0W

^in^anrs are either within or withouf.and to be without, is to be of the workl>wliich

* th6 Devill is by Chrift laid to be Prmce of.

THetwoand twentieth Argumefit. That Dodrine which leaveth us np found grounded hope of the ]uliificarion, or Salvation of any dying infants in the ^ world, is certainly falfe Doftrine. J3ut thatDo(S:rine which deniech any Infants to be Men^bers of the vifible Church, doth leave us no foupd grounded hppe of the )u^ ftification , or falvation of any dying Infants in the world 9 therefore i(| iS[ -cejEpaJBly falfe Dodrine. ■ -

No reafonable temperate Chriftian will deny the Major , I think. The Minor I know will be paffionately denied. Mr. T. takes it hainoufly at Mr. M^rfiidl. and Mr. Blal^e^ that they pinch him a little in this point, as if it were butto.raifean edium upon him: And yet when he hath done all for the mitigation oftheW/f/w f which he faith was his end, ApffL pag. 62.J. ycc he doth fo,little towrards the Vindication of his Doftrine, that he confcfTeth., -[ It .fufpendcth,,any judgement of Infants , we can neither fay they are in (^the^oveuMnt of Grace) nor out. Apol. pag. 62.] He labour^ co prove that there ifjnofuch Promife or Covenant in Scripture as alTurcsfalvation ro the Infants of'%U€vcrs j bu^tjiat God would have usrto fufpend our judgement of rliis matter>»;'orreftpi):,thc A-poitks determination, /iom, 9.14. He w)Uhaw mm/on whomhwUkl^Vim^^rcyj

Yet

Infants chHrch-memberfijip and Baftifm.

75

Yet that there is t hope, though not certain, yet probable and comfortable, taken ft'omfome general indefinite firomifes of the favour of God to the Parents^and expe • ricnce that in all Age^! hath been had of his mercifuli dealing with the xjh^l^iijejo of hisfeiranrs. /4/)5/.p*i^Viijj,] > -..jfjinf .

1 ;will firft profecute my Argument, and then confider ofthefe words; r - ^ Underftaod therefore, that, 1.1 do not charge their Doi^rinewith a Pofitive affir-rration, that All Infa^^:s do certainly perifh *, but with the taking away of all pofuirc Chriftian well-grounded hope of their falvation.

2. That thcQueftion nowisnotof particular ?n^ants of Believers, but of the Spe-1 cUsoi whole lore that fo die : Not whether thisjor that Infant be certainly favedyor we have any fuch hope of it ? but the queftion is, Whether there be a certainty, or a-' ny fuch hope that God will juftifie and fave any Infants in the world,or any Infants of Believers at all? Now I affirm, i. That there is a ground of Chriftian hope left us in this, that God doth fav^ fome Infants (^yea, and particuUr ones, though that be not now the qucflion.) 2. That they that put them all out of the vifible Church, leave us no fuch hope. I will begin with the latter, which'is the Minor in the Argument.

And 1.1 take it for granted, that to he a vifibl^ ffiqpri'tjerjfrhe Chpr^h, and to be a

n}aiih£r:i£tliejdiibl£cii^ all one.He that denieth thaE,will fhew but his vanity*

And that the invinbleChurch, or the lincere part is moft properly & primarily called

the Church and the body of Chrift j and the Church as vilible, containing alfo the un-

(incere part,is called the Church,fecondarily,and for the fake o{ the invifible, and fo

it is called the body ^ becaufe men feem to be of the invifible Church, therefore they

ff' truly are of the vifible : If we were fully certain by his own external difcoveriei^hac

rf^ 'any man were not of the invifible Church, that man fhould not be taken to be of-the

vifible. Therefore the properties and privileges of the invifible Church, are ufually in

Scripture given to the vifible, (as to be Saints, holy,all the children of God by faith,

Gal^.26. to be Chrifts body, 1 Cor. 12. 13. to be branches in Chrifl,/;)/?. 15. 2. &c.)

becaufe as the fmcere are among them,fo all vifible members feem in the effentials of

Chriftianity to be fmcere*: therefore if any converted Jew or Pagan were to be taken

into the Church upon his profeflrion,we ought not to admit him,except his profeilion

feem to beferious,andfo fincere; for who durll admit him, if we knew became buc

in ;eft,or to make a fcorn of Chrift and Baptifm ? So that to be a member of the vifible

Church, or of the Church as vifible, or a vifible member of the Church, are all one,

and is no more but to feem to be a true member of the Church of Chrift ("commonly

"^^ called invifible} or of the true mydicall Body of Chrift. Therefore even Cardinali

^''Cw/^n«jcalleth the vifible Church £cc/c//rf conjeSuralis a receiving its members on

(iori)cftural figns. And our Divines generally make the unfound hypocries to be bud

to the Church as a wooden leg to the body, or at beft as the hair and nails,8£C.and as

the ftraw and chaff to the Corn : And fo doth Bellarmine himfelf, and'even many 0-

thcr whom lie cicethofthe Papifts QAqmims^ Pctr aSoto^JohJcTurre CrematalHu-^

gOy Alex. Alenjisy Canus.') And when Bellarmine feigncth Calvin and others to make

two Militant Churches, our Divines rejcd: it as a Calumny,and maniftft fdion, and

^■^ 'fay, that the Church is not divided into rwjif^rrfi, bur it is 1 t\vufD\^_jr(£^Qj2l^^^'^

''■ ■ and the fame Church j one as to tEeTnteFnali Effence, the other as to the externall

manner of exifting, as Amef. fpeaks.

- Again, You niuft underftand, that to be a member ofthe vifible Church, is not to be a member of any particular or Politicall Body or Society, as Rome would have it. And to be a vifible member, doth notneceflarily import that he is adually known to be a nncmber, for he may live among the blind, that cannot fee that which is vifiJble."

h ■ Bus

But that he is one fo qimlificd^Ji^hihc^gllLi^ o?

jyiento hHoflgJ iitlTFCmimrorCii rlit/lti^^ in Amr,jca,m^y

.•e^-t^ca Meniberof the vKibkCluirdu for he hath that which conftitutcthhirr.a Vifible Member, though there be none to difcern it.

There things explained, /proceed, and prove my Minor thus. They thatarenotjon }ijd L a& fy gm l Ptt i y (or vir i M.v) ^'1'^!^'^^^^^'^^} ^^^, ^'f^em fo dying, wo can have no true ground ofChrvflian hope, that they Ihall beUved:But thev that are notfo much asfeemingly or viGbly of the Church, they are nor fo much asfeeminglyorvifiblyinaftateof lalvarion: Therefor^ of tliem lo dying* w<?cavi tove no c ue ground of Chriftian hope, that they fball befaved.

' The Major is evident, and confirmed thus. i. Sound Hope is guided by judgement, and that judgment niuft have fomc evidence to proceed on:But where there is not fo rttnch as a feeming or vifi'Mhtv, there is no evidence: And therefore there can be np ' rr^ht judginent,and fo no grounded Hope. 2. Again,to judge a thing to be what it doth • urtrany vvayreemorappe^ar to bcisCfikely a(ftually,but alwayJvirtuaUy & mterpre-. ""TiliTely a falfe jud^-ementT^ut fudi a judgement can be no ground for found Hope.

• 2. The Minor is as evident, ri<. rThatthey thatare not feemingly orviiiblyof th'eChurch,arenorfeeminglyor vslibly inartateoffalvatlon.] For, i. /frhey that are not o ftlie true Church are not in a flate o f r ^ W an on i thrn rh e y j^uLJkiPJaQt tc ij-V ^f rh.^rChurch. do nocl'o much as teerti to be in a (late of falvanon: But the An. taedentistruej Therefore the confequenc. ., -" v ."V'.^''^

The Antecedent might be provedfrom a hundred texts ofScripri|-«./ns^^fi4©*.^ d^ that Ch rif\ is the Saviou r of, and his pcoJ>lc that he redeemeth from their fmKand, hftlheep to whom hegrveth eternal hTe , and thofe that deep in ]efusthat God fhali bring with h m, andthe Deadin Chrift that fhall rife to falvadon, and thofe that die^, m the Lor d that reft from their labours, and the Church chit Chrift will prefent pure and unfootted,&c. He that denieth this, is fcarce fit to be difpured with as a Chriftiani • Even chey that thought >4// fhould at laft be brought oiit of Hcl! and faye^^did think: they Hiould becotnetht'Chufcli, arid fo be faVed. T/j^.^afe^ijce ,i&.. ^yi}nfl-j<19e-

llbaing. " ^ ,.. T-"'» - -^'" •• -i}" VV / ■■

I 5.1 next argue thus: Ifthere He noTife ground for Faith coi ^ccrnig^ rhe fa^lva Kon.. Aof aiivout or iht Cjiin^klbfJiJiierrTrno fure ground of Hopei (tor t^ich aa^flc^pe l\ -ecSSjuna-, wc maTnOthSpewith a diriftian Hope, for that we may nor believe.).. i But there is no fure groondfor fuch Faith', (They thKfay,cherej,^,le^thgiW,ibe\^ic 1 jfthey can j Therefore there is iio fure ground of Hope, _ -^^^,^y ^s-^ra iiniL^. .. \ 2. Agiin, If there be no promifeiii Gods Word for tire falration of any Hvknmt Vidfc'vinble CJiiiLdi^chen there is no ground of true Chriftian Hope that th<?y ^loii be iavedTBut there is no fuchpromife, (as I think they will confefs-, ) 1 herefore rherej' i'sno ground for any fuch Hope. That Chriftim Hope miift reft upon a word of:> ,promiie,methinks ftiould not be denied: It is plain, ilor«. 15. 4, i^ Ephef. u 18. fe 4. 4. Co/. I. $,23,27. 2 Toeff. 2. 16. I Tim. i. I. Heb. 6. 18, 19. Heb. 7.19. I Pa. i. 3, 21. &3. 15. Rom, 4. 18. & $. 2. Tit. 1. i, 2. IJ^k. m. i,&c. Vfd. n^^v 42,74, 147, &c. In naturall things we may have a common nafurall Hope upon iw---turall grounds^ But in fupernaturall things, asarejuftification andfalvation,weroiift have the ground of a Divine Revelation to fupporc all true Chriftian Theological!

Hope,

( 4. Again, UGod do adde to the Church fuch afP)a!lbefavedy then we can have ao true ground of Chriilian Hope Of the falvation of any chat ^r^mudMn the CMrch:

Infants churck-mcmberfojp and Baptifm,

But rhat God doth adde to tlie Church fuch as fnall be faved, is the plain words of Scripture, A^. 2. lalh Therefore we have no true ground of fuch Kopeof thtlalva-tioii of chofe that are not io added ro k.

^ If any fay, rliat the Text fpcaks of the Invifible Church. I anfwer, i. Theff h ^ould hold of the vifible much more j for the vifible is far larger than the invifible, ^and contains the invifible in k,

2.But the TcKt e:-:prcf!y fpeaks of the viiible Church-For it was fuch a Church,i. As we re baptize d^ 2. And as the three thoufand ioulswere in one day added to; 9. And as continiied in the Apoflles Dodci ne, Fellowfliig ^ breaking of hread^ ndprayerc ^ 4. And were together, and hadall things common j 5. And fold their poffcftions and goods, andparcedthem to them that needed", 5. And continued daily in the Tew pie, and breaking bread from houfetohoufe, did eat with gladneff, &c. 7. Andas 'did praife God, and had favour with ail the peOf le. And doubtlefs this was the vifc. ble Church. To this, fuch as fhould be faved were added, yet not only fuch i fqr many falie Teachers and others did likts: goout from rhcm 5 and fuch as Sirmn Magus were baptized j and falfe brethren was one caufe of the'if fuiferings.

So that I doubt not but it is clear, that they that deny any Inf ants tobeMembgrs' of rheWible Churfch. do leave ns no true ground for any Chriftian Hope ot their iaWI vati'on. ~" " ""* ' ~— '-"""^

Nextletus confider how far their own Arguments will exclude all Hopeofth4^< falvation of any Infant. If it were true which Mr. T. fo much ftandeth on, Thatthe only way now appoint ed by Chrift to make Church-Members, is by teaching the perfo«s thertifclves 5 aimthat none elfe may be Members ot the viiible Church, buc-thofe that hav^ leatnt: Then i. It will much more follow, that they are notof t.H6 invifible ChHrchyas I have fliewed 3 or at leafl that we are nor to judge them tofc ©fthe invifible Church at all. ^ "" :;^:;

2. And intomMat.2S, 20. they may argue, thatnone but thofe that are taugfii;/

i Difciples, an^are to be baptized j why may they not as well argue from Mat-16, •

ace . ... „

i6.iWbof9eveY bm^eth notfljall bei/anincr\ (-[^j^rall T^^f;^p^c-y^r^rnj." Wdamned? wherein l!e?h the difference in thefe two Arguments ? Sure the latter feems to me cq have more fliew from Scripture, though but little. I dare invite Mr. T. to prove to me fronft Scftptilrre, that any Infants in the world are juftified and fanaified, andtcy if Ifhall not in the fame way prove that fome Infants are Members of the vifible Church? Or let him anfwer the Argument (rom Mar. 16.16. that is brought for their damnation, and fee if it will not afford him alfo an anfwer to that from Mdt, 28. againft their being Difciples, and to be baptized ?

But why dol expedthis, when he fufpendeth his judgement ? If he mean it6(,, parriaUar Infants, it is not home to the Queftion ; for fo he muft fafpend hisju'dge,^^^,, mcnt concerning the falvation of every particular perfon, ascertain, feeing he is ua-*^,' certain of the fincerityof any : And yet/hope he will not conclude it uncertain^', whether any man be faved ? But if he mean it of all the Species of fnfants, rhcnl / muft fay, he fufpendeth much of his Faith, Hope and Charity j and that Doftriiiie which fttfpendeth our belief of God,and Charity to our own Children,fhall be none of my Creed. .

And where he thinks we maft take up with that, Rom. 9. iB.JIe will have Mer^ .' euwhom he mil have Wrcy. Janfwef, i. This is no other ground of Hope, thaiT^G^; any Heathen in America we may entertain. 2. It is no ground of Hope for Jn.fants at all: for it neither diredly nor indireftly promifeth any Mercy to them, no r faith ; any «wrc of M€jfcy',th;w of hardepitigv ancl rather would afford fuch Pifputers an Ar-

L 2 gument

H

}

jS'^ Tlain Scriphtre V roof of

gun>cncagainft Mercy to awy Infants,becalife it is Mercy put in oppofition tohardcn-ing> which Infants in that fenfe are not capable of.

Yet Mr. T. tels us [there is hope f®r all this, tlioiigh norcertain,yet probable and eomfortable,] and he fhewech us three grounds for it. If th-is be fpoken of the Spt:-^ ciesof Infants, as if there were no certainty, but a probability, that any of them fhall be faved, then 1 will prove it falfe and vile'anon. If it be fpokcn of particular individual! infants, then i. /t is as much as can befaid ef any men at age j for no other man hath any certain, but a probable Hope cf their falvation.

2. It is as much as i defire; for if their falvarion be probable, [then they are vifibly or feeHiingly,or to our judgement in a ilar-< » .of-fa lYarion^ apr^ fo mull need s be vifible members of the Church. How dare ilf^-. T. refufe to take thoir for vi'hil k Churc h-mpmhpr^, whnfe falv4^inp \f> probal^, when he hath no more but probability of the falvation of the beft man in the world ?

3. But doth not this contradift what went before? And I wifh he do notconrradjd it. again in his proofs. His firft proof of the probability, is from fome general indefinite promifes j but wliatthcfe promifesare, he eels us, ApoL />. 64. by general and ift5 definite promifes he means fuch as determine not the kind of the good promifed^npir:' the particular perfbn *, and therefore are true, if performed coany perfoninanyforc of good 5 and conditional!, upon condition of Faith and Obedience,

Anfxv. I. Ifir determine not the kind of good formally, nor virtually v nor contain it gerterically *, then how doth it make it probable-i's-.^ And if it neither determine the perfon, nor give us ground to determine, how then doth it become probabk to th^t perfon ? 3. And how then can that promiie give hopes to the faithful! of theialvati^ of their Infants, which is verified, if performed to arjy perfon in any foft cfgood ? as if it were but to one Infant in a Nation, in reprieving him a day from damoatJ^mi If it intend more than this, then it is not verified or fulfilled in thus much : Ifitiote^^ no nwre,then how doth it make their falvation probable ? 4. And uire the conditio-nail promifes which hementioneth requiring Faith and Repentance, are little to the benefit of Infants, if thefe coadirions are required of themfclves inthetrjnfaac^y.

And for his other two grounds of Hope, vix^. The favour of God ta.the j=!itfents, and experience, they are comfortable helps to fecond the promife, but of themfelvas v;ithout a word, would give us no ground of Chriftian Hope ia fuch matters as Ju-ftification and Salvation are.

^ Nd now let me proceed^:orthe next thing promifed,and fliew yen, that we hav^ il grounds of hope in Scripture concerniog the falvation of fome Infants: AnH will ftand the m^re on is becaufe Mr. T. calls on us fo oft, to fhew what we have to fay for their falvation more than they '-, which I fhaU herefhew him once for all.

And, I. We have a flronger probabHiry than he mentioneth, of the falvation of all the Infants of the Faithfull fo dying, and a certainty of the falvation of fome, in that God admitreth them vifible Members of his Church. For Chrifl is the Saviour ofh4« B6d)^,andhe will prefe nt-his Ch_urchcleanfed and unfpottedtothc Father'^andif^od will have them to be yifib|[e Members ofthis Church, then he would haveus take or judge them c6~5eTtonbers of it: Aivd withall there is lefs danger of miltake in them, thin in men at years^ bicaufe they do nor difremble,nor hide any hypocritical intents under the vizor of profeOion,as they may do. And itjs certain allo,Tliac if God would >iave fome andttviny to be of the true body of Chrift^aod fO bcifa^-cd/ theH.he wouJd

no?

HOt have all to be vifibly out of that body. That he would have them Churchmem-bers, isproved, and fhali be, God willing, yet more. IfGodadde to the Church I fuch as fhall be faved, then there is a ftrong probability of their falvation whom he ) addeth to the Church. '

2. And the promifes to them are fuller than Mr. T.expreffeth, and give us Wronger ground of Hope. i. God hath, as I have proved, aflured that he will be mercifuU to' them in the generall, and that in oppofition to the feed of the wicked, on whom he, will vifit their Fathers fins. Now this giveth a ftrong ground of Hope that he will favethera.' For if the Judge or King fay, I will hang fuch a Traitor '■, but 1 will be merciful! to fuch a one, it is an intimation that he meaneth not to hanghira. If your friend promife to be good to you and merciful!, you dare confidently Hope that he means not to del!roy you. r r-,

2. God faith fas I have fhewed) that the Seed o tihe Righteous is blefled J ew j is not that a ftrong grnnn.-^ pf t^npf>, x\^?^ ^^ ^yj ogv they jhall jiot be damned r It is / not likely that God would call them BleiTed/wnom he will damri eternally, after a few dayes or hours.lifc in a ftate of Infancy, which is capable of little fenfe of Blelled-ncfsliere,

3. Godentereth Covenant tOLhcLXlidLSfijLjnd to take them for a peculiar people to himrelf,Di?«r. 29. 11,12, 13. Arid this giveth ftrong Hope of their falvation. For asif the Ring promife to be your King, and take you for his Sub)eft, it is likely he intends all the benefits of Kingly Government to you j Or, if a man promife a wo-roan to l>e her husband, itis likely that he intendeth to do the office of a husband: And fo when God promifeth to be their God,

-4. Arid F4»/^ vTheff:^, 15. would not have the faithful! mourn for the Dead, ^s] thoTe that are wjtiiout Hope. Niw what Dead arethefe ? and what Hope is it ? i.We/ iairh the Dead in g;e neralL which wiil not ftand with the ey.clufion of the whole Species of Infants. 2. He fpeaks of thofe Dead for wh om they, were apt to mouTB; \ And will not Parents m ourn for their GhUdr en \ ' ^" . ' \

2. Awd for Hope, it is evidently th^^opeof ReCurrei^ion to Life; forR*"-furre^brt' to Damnation is not aching to be Hoped for. This leems plaiii to,me." -'• y *^'>' ^■-.':•'■:■ ■, ; - - -,

5. Drfw'^cbififbrtethhimfelf concerning his Dead Child, becaufe he fhoiild goj;q the Child, but the Child Qiould not return to him. To fay this was meerly that he fhould be buried with it, is to make D/ix/iitoo like a Pagm, rather than a Chriftian : However, it ftems he was confident that he fhould not be damned v or elfe he would not fay, I ftiall go to him. And to fay D^'u/a'knew his falvation as a Prophet, is a grourtdlefs ftdion chat cannot beproved ^ Prophets knew not all things, nor ordinarily things of another World by fuch a revelation. Therefore whatever ground of HDpeD^v/^ had,other faithfulU'arents have the like. ^ v

6. Again, If there were not far more Hope of their Salvation .> thasi fear of their^ ./Damnation, it would never be laid; That children are an Heritage of the Lord , and

^hefmtofthe womb his rewards Andthe man. blejfed- that haih his quiver fulUj. tbcrn^

-fto 127. 3,4,5.

^^•-'j. And why fhould Children be joyned in ftanding Church-Ord!nances,as Prayer, ^^afting, fee. if there were not ftrong Hope of the Bleifing of thefe Ordinances to then) ? 2 Chron. 20. 13* The Children rhatitic kthe breaiL were to be gathered to J •fhefolemn Faft^ Joel 2>i 6, (This will prove t¥em aUo ftanding Cliurch-memberf^ 7 'fedn£jii£.v^muft ioynjnjt andin Or dinances; J fo, why receivedrh«:y Circooioi-ife»,a feaW tTJe Rlpreouffie^^ ihexe were not: ftrong probability that they

had die thing ftalcd and fjgnitied?''God will not fail his own Ordinance, wliere ,muw fail not. , 8- .VVliy clfe dtthGod fo oft compare his Love to chat of a Mother or Father to - 5|ic child'.'i Toij\ 2. 27. Num. 11. 12. Ifa.49. 15. i'pi/.' I05. 13.

>Q 9., Wc have Chrrft encouraging us to receive Children in iii^ Name, and himfclf J taking them up in his Arms and Elcirn igjlicm, apd angry wid^ hemrhar kept them from him, becau fe of liich is the Ivin^J om of God ; And cerraJnlyTTTiofe that ChnO: I Blcfled are bleflccf, and ll:all be laved ; akicTif your felves interpret the Kingdom of \ Gcd of the Kingdom of glory, yon put it pall doubt: And we ai e fure it was not nnen Vt age that Chriil took up in his arms and blelTed > and therefore have caufc to believe it is /nfantsthat belong to the Kingdom alfo.

And that this was no extraordinary cafe, nor fhould have been unknown to the Difciples, is evident, in that Chrift was rff>nd£f[wirh rhemfor keeping them from himj wbj ch proves that they fliould have known tha.t it was their duty to admit themi which tliey could not know~of thofe Infants, as having more light to tliis bl<;iiing thanothers that fhould he fo brought. ;.

10. We read of feme that have been fan^ined from the woreibi and therefore were in a flate of falvatioa., and. Jacob was loved before he wa^ born, and sJierSfocdL. before he had done good oreviU, was m the like ftate of fol vation. ,j\. Wefindpromifesof falvation,to_vsJJiOleJiGufholds,*^(her€ it is probable there • wtolnfants>^//. 16. 54.

'^'jii. God Cals themHoly, I Cor.7.14. Which I n^MjM-nyj^ \*. Uy fq«raf ion m nnA

as'a pecdiar^£2£le. Now ic is exceeding probable, that where God himfelf hath ^tfirite^any to mmfe 1^ fo from the world, thac^wiil noc after ward rc^thenv except they reje^ his grace afrefh, which Infants do not. ^

It cannot be faid that chefepronaifes are verified accordiag to their fenfe^ if any Nercy he given to any Infant. Here the perfons are deternain^,^ that is, Alithefeed cf the faith full'-, and we have Targe" ground given prbbaWy to conclude, that it is eternall Mercy that is intended to all that living co age do not again rejeft it, but /, that either at age ke^p Covenant, or die in Infancy before they break it: And we "* haye certain ground to conclude, that thisfalvation belongcth to fome Infants, and ■" vifiblc Churchmemberfhip to aU the Seed of tlie faithfelh And I think this is more than Mr. T. dotii acknowledge them.

If that Mat. i8.10. be wellconfidercd, it may nnake another Argument full to the point. If little ones have their Angels beholding the Face of God in Heaven, then they fhall be faved: For that is a Mercy proper to the people of God. And that the T eyt fpeaksof I nfants^ others have fully proved. ; iV. ..

If any will go further, and iay, that Godsaffunng Mercy to them ^ and calUng d them Bkfled, and Covenanting tobe their God, with the rc(\ofrhe Arguments, n will prove more than a probability, even a full certainty of the falvaticn of all believers Infants fo dying j rfiough 1 dare not fay fo niy felf, yet 1 profefs to think this Opinion far better grounded than Mr.Ty.that would fhut them all out of the Church. And I think it ten times eafier to give very plaufible, probable grounds for this Opinion than for his: And it is not luecrly a blind charity that draws me to this, which ~ makes men apt to judge the beft h but I mean, there is far more fhew of proof for it

I in Scripture, that all Believers Infants are of the true body of Chrift, than chat none are of the vlfible bodv : and if 1 muH turn to one of thefe Opinions 1 would tar foo-. ner turn to the former.

Infants ChHrch-memberJIjjp and Bdpifm. , , , - 79

I would urge another Argument here from thcUniverfalicy of Redemptldil^^^hrifl dying for all, for every man, for rhe fins of the whole world, as the Scripture fpea-keth h but that it would require more time to explain my felf in it, than 1 can hei"e fpare : However, methinks no man /hould deny thacChrill dyed for every fort of n)cri,3rtcl every age, and fo for fome Infants. '^

» - • ■■ '• ■ > ■* ' * ' ■ II III I u yB~~«y«a,; p p j ^. ,^ „«%, i^. > » i|., ii. M ii j m* .1 I j| il w , j 'liti.i. M iiM* iiiii» «»': I i l . -

' ; ' '^ -r.<-:;.7GbtKi}J^r!:':3^;-'w.'^ci renif n::ir\i! ji:)VJil

CU AD VV\7TTT orriswgidi Ifirfj baA H A i^. A X V 111. ., ,^: . ,,,.^,p,.,. ,e:.irji^ia

MY twenty third Argument is probable : TFin Tnfanr ^vere licad oFttie M\(\h\eChnvc^^ rhpn fnfanrc; mayhe m^rnhpr?;: Ejk Chrift mWM^lt . //eacTortheChurch: Theretore Infants may beMembe'rs. *~ /

That Chrift was Head of the Church according to his humane iiatur6r m his Infancy, I hope is not queftioned. What acclamations of An« gels, and TraveU and Worfhip from the Wife men, with many otlier glorious providences, did honour Chrift in his Infancy, more than we read of for many years afjEeward ? The confequence of the Major dependeth on thefe two grounds: i ^ This pr-^Mesthat the nonage of Infants makes them not uncapable, ruppofing Gods Will ? 2^>!And thenic fliews God would have it f9,thus *, becaufe Chrift palfed through eacli age, to farjftifieit m us/ Tbis Irensus fpeaks in exprefs words, (an Author thac'IP Ted Seeft&e Apofttes times) Ideoper omnem v^nit ^tvtff^m^ ^^ hif^ptjjiifc fn fi^ns f a^uf^

tip" exemplHm Hits pietatts ejf'eHus^ \y jHjinui ^ fubjeHionis. That is, Therefore he (Ghrift) went through every age, and for Infants he was made an Infant, fandify-, ing Infants-, in little Children, he being a little Child, fanftifying them that have , this very age iaffdwiitraU: feeing made to them an example of piety, and Rigbreouf- . nefsv and fubjedioni Is not here clear proof enough from Antiquity of Infants j ehsrch-Memberfliip ? If they are fanftiiied by Chrift, and he himfelf became an infant tofanftific /nfants, then doubtlefs they are Ghurchmembers. f For / hope Mr, T. will not interpret r)-/>w^»cjg3n/tifying, a^^h^ Horhi'^- Pf^/f/pf legitimation.) Now let any judge whether it b^ probable, that if Chrift the Head ot the ChurclT were an Infant, whether it be his will that no Ttt^infcs fhould be Members. For my parr, when /confider that /nfant-ftate of Chrift our Head, and the honour done to him therein, it ftrongly perfwades me that they know not his Will, who fay he wiH ncr h<*ve:/nfants to be viiibly his Members*

GHAP^ •

: > o

rlam Scripture froof of

CiiAP. XXIX.

;^M|k ^Y twenty fourth Argument is from that full plain Tci?t, \Cw. 7. 14.

Im, /S ag^"^ ^^^^^ch men do fo wilfully cavill in vain, as if they were forry thtt

, I ^/1 God fpeak s it fo plainly, and were rcfolved to yeeld neither to dark ex-

1 w J prefTionTnor to plain. 1 ^fe veere your children umlcaiiy but mw arc thy

holy.-] - '

ic is undeniable, i. That it jsonely Bej jevers to whom Paul giveth this comfort^

and of .whom he faith, that their children'werTHoly. 2. And that it wasfpoken as

a common Privilege to all Believers children, and not as proper to the children of

theic Cohntbians. All this is confefled ; But what is meant by Bolincfs here, wc.are

not agreed.

Three EKpofKions are commonly given of it. i. Some, very few,think it means

ihacHorinefs which is the true Image of God on the loul, and confiftcth in itsintqr-

nall fpirituall Life and reditude, and accompanieth falvation infeparably.

,2. The comnxin and (I doubt not 3 true Expofition is. That ic is meant of a f^atc

■ X^fi°pararion ro God, as a peculi y p^^p^^frnm rh^ ^^Y orld,as the Church isfeparafed:

^ahs^iein^ hccaiiie the C ovenant orPm mife of God is the chief caufe, thjcrefqre (3|cy

nf^^^W ir [ffAey^W Holinefs.l

'.' ^.Mr, T. thinks that is taken for legitimate, that is, [noBaHardsj 3 ^^ if F4«Z ihould fay. The unbelieving Husband is fanftifiedtoche Wife, &c. EUe were your ^Children baflards, but now are they Legitimate.

' '* Moreover, we are not agreed what is the meaning of [ the unbelieving Husband hcmg fanBiJied to the Wife, and the unbelieving Wite to the Husband.] Mr. T, Cuth, it is rpcken Catachreftically, by an abufe of Speech, and by [San^ihed j is meant r^sitlie were Sanftified, ] that is,[he or fhe may be lawfully enjoyed.] i. Again,he thinks that it is no Privilege proper to the Believer which the Apollle kcre mention-eth> in the fandifying of the unbeliever to them •-, but that he tels them onely of a common Privilege of all Heathensmarried, that they may lawfully live together, be-cav.fe they are Husband and Wife *, and that in mentioning the unbeliever fan6tified, the Apoftle means but this, PT hou^h he be an uD belieYer^ yet he is lawfully ufe4 or enjoyed.] " ' -

Now on the contrary we affirm, i. That by £the Unbeliever being fandifiedjthe 'Ap6ftlc means properly as he fpeaks, and as Scripture ufeth jhe w_ ord San^iified, ( vJT^. f or , a reparation from common, to'G od'>)"and not abufively. 2- Apd that it is fpoken as a peculiar privilege of the Believer,and is*not common to Heathens.

For the fuller opening of thefetdyoii, let me give you the true meaning of the wor d [Holy") ajid fome diilinftions of it, to avoid confufion.

Whether a>iOf, Holy, comeTrom «^» to Worftiip, as Janfemus would have it \

pr from.>»n>75 «>»'>, as Arei'ms improbably in his Problems i or from the He-

.. brew word fignifying a Fcall, as Pafor--, or from «>«, as Beda and the moft

judge, is not vvorth theftanding on now : The laft is received by moil : However,

. it a generally agreed, that the moft common ufe-of the word '^'' ly ] ( if not the

Infants churck'memberjhip and Bapifm.

onlyjbothin Scripture and Prophane Writers isco fignifie [ a thing feparated to God:] and to fanaifie any thing, is tofeparare it to God, Omni jancjum Tji Deo ^ Jantium \ w hat^ever is Holy, Is Holy to God. This therefore being the proper Icr.le 'and ordinary ufe of tlie Word, I rake my felf bound to receive it as the meaning here, till I know more reafon to the contrary. For it is a general! Rule among all found Divines in expounding Scriptures, that you are to take words in the ordinarvi fenfe wherein God in Scripture ufeth them , except there be a palpable unavoidable -neceifity of underftanding them othcrwife. And if men will not Ibck to Gods ordinary fenfe of words, butrafhiy venture upon fmgular Interpretations, and pin a fenleupon Gods Word contrary to his own ordinary ufe of them, it is no wonder if fuch men abound in crrour, and be uncapable of any facisfaftion from Sqin-rute : For they will believe God means as they do, let himfpeak what, and how he will.

Nowas [HolinefsJ thusfignifieth [a feparation to God] fo it may be diftinguifh-ed thus i I. A Perfon or Thing may be Holy, or feparated to God, either in Hate and gandhig Relation. Or elfe only for fome particular Ad or \\(c. whether for nmrr pr time or longer. In this latter lente, a wicked man; yea a Heathen may be fan<ftified or feparated, when iris to a common, and not to a fpeciall work. But this cannot 'Ije the Holinefs that is here afcribed to Infants, while they are Infants \ For they be, not capgfcleofa^y fiirh workjiai: God. Therefore it is a Holiaefs of Hate w hich is' afcribed to them. «——— -:-^ ...^—^

2. Thofe that are Holy or feparated to God thus in ftatc, are either Holy by meer i ftpatation and Relation; or elfe they are alfo qualified with endowments fuitable to / ^Be ftate whkH they ai*e feparated to-, In the former fenfe all the Infants of the Faith- / full are fandified, and perhaps fome of them alfo qualified by renewing Grace for theif future fervice of God j In the latter fenfe every true Believer is fan<ftified. 5. There'isafandifyingorfeparatingtodod, t'whfcdirdilyandimmedintelyh fo , every Believer,and fo their children are fandified^ And ther^ is a feparating or fandi-^jfihg to God remotely and femdari ly. when a thing is feparate d for hi^, ufe who isj £pg« fated to God, and will (or is bound by his profelfion to) ufe it for God, and fanfti-Bethefruitofitdiredlyto him;, Thus all o ur meat, drink, andcniovmentsarefan ) ^' ftified, becaufe whether we eat or drink, or what ever we do, it rauft be all to his glory. Thus the unbelieving Husband or Wife is fan dified to the Believer : both as > being fejgaratedto^one that is je parareid-td Ggd, and ^lib who will u.le all ior God y '^ Yea, as a HuiBand or Wife they make up that'conjugall ftatc which is more diredly Ibir God ■-, And if they beget a holy Seed, it is one of the ufes that they werefandified yot, Though I will not flick to the common term of [ Inftrumentall Sandification] >vhichMr. r. takes fo much advantage againfl, becaufe it implyeth but one of the ends of this feparation, and that not conftant neither j for I doubt nnrhnripfnme r^- 1^ fes it maybe lawful! for thofe to marry that are pa ii child-bearing. '

' / 4.' Again, fometime perlbnsor thrngsareiandiHed Adively^ that is, feparated to /feme Adion for God j As the Friefts, Levites,&c. And lomccime Paflively, tiia t is, l^lcparated to be ufed for God, as the Temple, Akar, Sacrifice, &c. The unbelieving Husband or Wife is both waves fandified.

All thefe difiindions are but from fevpra ll end<; ^^ ^(^ i ^^^ rep^ of feparati on : The common nature of Holinefs is one and the fameinalU that is, a ieparaciori to God j And fo both children of Believers and alfo unbelieving yoak-fellows are here faidto 'beHolyandSandified.

And now I come to my Argument.

H - if

M

J JJJLii^---*■

rLimScrifture Proof of

IF the children of Belkvers are holy in tee, then 'they ought ro beadmirte'd'vifi-blc Church-members: Biu the children of Bclievetgii*e J'rpfy^^in ft^t^^Thdr^^^^ d.icy ought to be admicted vifiblc Church-niembcrs.' ' '''^'' ■■ '' '' ' ' 'i^

thcconfequcnceof the Major I prove thus; IfHolinefs oF flare hcre^ejUQ'iced feparatiori of the perfooi Jcoii the world, to God; and ths Church vifible be a Society of perfons (b feparated h thenThofe that are holy in fl4re,are to be vifiljle Churcji-Member&:Buc the Antecedent is true: Therefore the confecinenr. Whether the Greel^ word 6xx,A)iWawere beforc ufed for any ^Aflcnihl y , as C d^mio ^inks; or w hether ik be fpok^n W-TO JKvcctA^t. » a"s Muja iju s ojTKow^i.iM much matters not .For certainly all^^mggrlTrtTKird^nitionot tlie Church are agre edT"that it lsa Society of perion sfeparated from the World, to God, or called out 6t tlie Worid>"^ c ^^^^^-STTprove it further thus^ ii thisholinefs ol llaced leparation to L:od^ be the coni fianLattrihu fe of the Church, but never ^fjpy p^rf-^n \A/irhniir rhf (^hurrh^ then aTf fhat are fo holy, mult be admitted Cliurch Members : But the former is true't Therefore the larrcr.

5. Again, If thofe that are thus holy by Aated reparation to God, did not belong i to the Church as Members, then there were a holy Society, or Generation without I the Church •. But the confequent is ablurd ■■, for there is no hcly Generation wirhout I the Church : Therefore the Antecedent is unlound. - " •

I 4. If God argue from futh ^'^''^^^'^frlr )^^^ ^^ ^^^^ inrhi^rrliinp of rhVi^^ (hea the fo holy muft be inchiirchedvBut the holy ^GTholit-doriifoargue^^f<:0/;/.'it^^ Sec. So the Confequent is proved. , '^jr-liyiin i LZ/rtj;-

The Antecedent is plain iathCTexr, [that Children are holy by flared'feparatj-on to God :, ] And for the vindicating of the fcnfe of the Tei<;t againlhWr. T. his fcnfe of Legitimation, I argue thus. lcU

i,Iftheconf\ant meafiingofthe word [Holy] be for»feparatiori*ta ddd,"thtni^ we muft (0 underftand it here, except there be a palpable rieceirityCf undet-fldhyip^ it other wife ; but theconftantfenCe of the word C^^^y J *^ f^"* ^ reparation to GociV and here is nopalpa^)ie necelfity ofundcrftandingit otherWlfe i Tliie^forfe'^^^e-MS!' fo underftand it here. if-n ■ -^^ ■/' " '^■^'' '-J - .

to this M)'. T. anfwered thus v r He denied not that the conftant meaning of the^ word [Holy] was as I faid, 2. But he afhrmed that there Wtts a palpable neceiTity Oii*' underftanding k ocherwife here j but what that palpable neceificy was, he fliewed not. He faid alfo that the word i^jta-U is taken by the Apoftle in i Cor. 11. i $. for a ^ womans Veil, as a fign of fubjedion to her husband, when yet ic is no where elieT6 . yfed. To which 1 anlwered ; i. It is ufuall to take the fign for the thing fignined",/ 2. If it were not, yet once ufmg that word out of the ordinary fenfe, will not warrant us to do fo by this, without as palpable neceifity. Otherwife we mightpervert all Scripture, and none of it would be underftandable.

I applied this my Argument for my felf and others thus •-, If he have a better defence for his judgement and praftifc before the Judgement-Seat of Chrift, whb:, groundeth them on Scripture exprefs words,underftood i.i that fenfe as they are u- , fed'neer fi:^ hundred times by the holy Ghoft, then he that groundeth them 011 Scripture unclerftood in fuch a fenfe as it is no where ufed, but necr fix hundred jimcs otherwife > then we have a better defence for the judgement andpradifecf , Infant-Baptifm, than Mr. T, hath for the contrary •,. biir the former U true j therefore ^hclatter. ■,,/;:. -int.)- iv^^o;^.-1^.1

"» Here

Infafits church^nnmberfiipaffd Baptffm.

Here Mr.T.dcmcd not but that the word was taken fo oft in my fenre,and never in Iiis,and yet denied the confequence. I do therefore here require all men that are nqi-of defperaterefolutions, andproftitutcd confciences, toconfider faithfully, i. Wh|-tfe he be likely to make a more comfortable anfwer before the bar of Chrift, wife faith [Lord, I fearched after thy Will in thy Word,as far as I wasable,and I durft not rafhly veiuurc ow my fingular fancy, but in my admitting or bringing Infants into thy vifible Church, 1 grounded my j udgement and praftife on thy Word, in the fame fenfe as it is ufed neer fiK hundred rimes in the Scripture.] I fay, will nor this man ^^ave a better plea than he that ITiutceth Infants out of the Church, upon the Expo-feipn of^cripturc in a fcnfe as it is never elfe ufed in, but neer fizi hundred times 6\ thi|fvvif? li_yc^r^iyd-^ warrant you I fhall prove it is ufed otherwife here.) i I'si. Whether now it be not evident howJnjurioufly thefe men deal wich ns, in 'ftiaking the deluded people that follow them, believe, that we have no pla'm Scrijp-tiirefor our ju.dgement&. butfar-fetcht confequences, and that they have the plain Scripture on their fide? 1& it ooc here apparent now how falfc this iSj and that tli^ cafeis cleancontrary? ,rQ ' - -'rr'-y.-:. ' -^''^f^^ ■ (M ^^^'^'^'^^^^

;b ,bo0^o;3 n-

MY fecond Argument is this: If Infants of the Faithuill were Church- members hf-fnre (^.hriO^rimp, pnrl fr^ |^nly ; then it is Utterly improbable, that the A-poftle fhouidfpeak of no other Holinefs here but Legitimation (which is common to the children of Pagans) and nioft probable that he fpeaks of the fame kind ofHo-linets which was the ordinary privilege of the Seed of the faithful 1 before. But thac fuch Infants were vifiblc Church-members before Chrifts comming, is confefled, (and fully .proved btrfore: ) Therefore, &c. They are alfo called the Holy Seed, E7:^ra. 9. 2.

The Antecedent ftands on thefe two grounds: i i If the ApofWe by [Holy] fhould have meant [ that rhey were not Baflards 1 then he (hould have fpoke in a phrafe which they were unlikely to under(land-,and fo his fpeech might tend to draw thenn into mift^kes, and not to Edifie them. For if the word [Holy J were conitanrly ufed (^even neer fix hundred times in the Bible) for afeparation to God, and never ufed for Legitimation ( all which Mr, T. denieth not,) then what likelihood was there that the Apoftlefiiould mean it for Legitimation, or the people founderftandhim? If I fhould write an Epiftle to a Chrifiian Congregation now, and therein tell them, rhajt their children are all by nature [unholy, ] would they ever conjedure that I meant that they were, allB^ds ? Or, if I told them, that by Grace they were Holy, or that they were Churchmembers, would they think that either of thefe words did mean only that they were lawfully begotten ? If when you fpeak of Bread you mean a Stone, or if by a Fifh you mean a Scorpion, who is like to know what you mean ? I^the people fhoald miftake you in fuch a way of fpeech, arc they not mo^re excufable than you ? But certainly it was the intent of Paul to Edifie, and not to le-duce the people. 2. Alfo would not the Chriltians think it utterly improbable, thar Yani fhould here tell Believers of thar as a glorious Pr lviiepe^ which every Pagan, hajji aft^j-whiduhgrn^^^lvcs liad while they were Pagans r and knew they had it i And might theynotwell expeH that the privileges of their children fliould be

W

S^. Plain Svripnre Proof of'

and of the houfhoIdofGod : of which City and Houfc Infanrs were before Member?, and therefore called Holy ? This being all fo, would nor the Cliril'tiansthirk that lure F4,M/did fireak Of no otherHolinels, and no lower privilege than ochers before

ha4? .-1 'k /. '■'~^" «-•■•';■'"-;■" '**- '.'•' wonoi 7on iliw

IB) c^blbrtuOig 03 fttii5 ifiw n^m ol eu' faDif.Biitw

•^. T F to be Holy in Pauls fenfe hcre,b€ no more than to be lawfully begotten, then JL

we may c all all perfons Holy that are not Bafta rds: But that would beabfurd", Therefore the Antecedent is lo.

The Minor i prove thus *, If it be not the phrafe of Scripture to call: all Pagans Ifo-'IV'fcHar are iibt Baftards, or any other, bccaufe they are not Baftards» then it is|!)-lul'd for us to call them lb', (for it is a contradi<9"ing of the conflant ufe of the Scripture words ) Bur the Scripture dotli no where call Pagans Holy, or any other, meer-!y bccaufe they arc not Baftards: Therefore we muft not do fo. For my part 1 had rather fpeak according to Scripture, than according to the fancies of nacn. l(Mr. J',,his ieriib be right, nor only almoft all our Congregations are Holy (in a fctife not knqwa in the word J but we may fay, I think, that almoft all the World is Holy j for 1 hope ' thaf^kftards area fmall part of rhe World. . .i; . ;■ ..•^- •-..-.. j; .v^uvi

"Tw 0 things Mr. T. pleadeth for himfelf here ', li Tliey arc called in MaL ^i^'3. ' SeedbfjOod, and that he thinks is meant, that they are no Bafkards. To wHich i '- anfwer^i. Thisis nothing to the word [Hfil^;. J 2. He will never pro%'e the one or the other. I have proved before that by a Seed of God, is not meant Legitimate j for '/then Jofeph, Benjamin., Sulomon^^ and a great part of the Holy Seed fhoiild be ballards, ■ and fo fnut out of the Congregairion j w hich is a known falfhood. But why fhould QOcGods Wordbeunderftoodas hefpeaksit?andaScedof God be underilood pror pcrly? For God will fooner choofe and blefs the Seed of the temperate, than of I wandring, infafiate,licentiou-Iuih the temperate and Ibber will alfo fooner educate I theq[i for God. And this feemeth the plain fcppe of the pUce^ .Though fome other I \knt)vv do orherwife expound it. . : . ;,

iBiit Mrl r:cbjV(^ethfor his feiife thus vTh^ threat end ©fMarrii^ge is'Ive^itjrria^oa of ifTue j Therefore this is here meant. To which I anfwer v i ♦Ther^ j^rc other ends as dire(^ V a ^ t^iar f\]^ xv^w iiiig ht have a help meet for him, {^cT^ TIieconleliiucnce is denied •,"For it is not proved tliat the Prophet fpeaks iiereot thatdirtd end. 5.. If by the direft end, he mean the ulrim;ite end, which is firlt intended} Then i.JEithcc the ultimate end of God inQitutJng Marriage fbox then his Afiertion is manifeOly, falfe, for Gods glory in his ultimate tnd r and many other greater there are than Le-gith-nation} or clfe he means the ulrimate end of Man in Marrying, (but-that is nO' thing to the Tckc, and is alfo plainly falfe.^ Or if by the dired'endhe mean the nci.t effc^, this is neither true, nor any thing to the matter.

.1. His fecond Objection is this •, If badgrdsJ^ cailed^aiic/tw?, then byconfe-

t]ucncbe Lcgirimare may be called Holy. To which 1 Anfwer: The confequence

IS ungrounded', ^\\^^c!cJ:nncfs\^v\t\tr^{np tr^ rf^^^r,^^^ ^'PmoraU roHolinefs; The

■' beafts that chewed tlic Cud,and had cloven feet were clean beal\s,and yet evGryiOs

, or Sheep was not Holy. Again, you mufi difiinginfh of unclcannels', i. Eitherk

wasGeremon'i!iH'V'2. Or Moral'. The uncleannefsof hathrd& then was only or

chiefly Ceremoniall or Typicall, God did deprive them of the Jewifh privileges,

a< thofe were for a'time that had touched tht deav), which yet was nofm. God doth

r not now fhut fuch out of his Church to fo many Generations,as he did then outoftliat

Congregation la fome mcafure, So that baflards are not now:fo unckaft as then

' '■-' thty

Infants ChHrch-memberJIjip and Baptifm,

they were,and therfore the Legitimate not fo Holy 5 when Legal or Jewifh Ceremo-.^"" niall cleannefs and uncleanncfs are ceafed j Therefore this could be n©»e of the A-poftks meaning here-. And if.GQddi$i.yetca|I,Baftardb unclean, as he did dien^^ic | will not follow that we may call all them that are no BafUrds, Holy i till GQd'ji^ve/ warranted usfo to do. But fee howthcfe men will trull to groundlefs, far-fetchc confequtnces when it fits clieir cum!

. iii)dii3d Lliiow jiJl) :;ua , ^b^^/Ua^oasijj xli.

I proceed to my^fotinhArgiTmentfoc my feafe of the Text againfl Mr. T, his. If the fan^ifpog of the unbelieving Husband or Wife, be not me ant of making^ or contin uing the Ma r riage lawfu LJn oppofition to Adultery, then by iTolinels of the childreiTcannet be meant their Legiriraation in oppofiticn to Baihrdy. But the fan<fti-fyikig of the unbelieving Husband or Wife cannot be meant of making or continuing the Marriage lavvfull,in oppoficion to Adultery (or fcortation} Therefore by Holinefs ofchildrencannot be meant their Legitimation, in oppoficion to Bafiardy. To.this -Mf, t; anfwereth by denying the Minor. Which I proved thus5(^i/<X. That byfar^^j-fyijlgi i f. nQt meant fo making lawfull.') If God do no where in all the SaJpture, call the meer makin^ot a thing lawtull, j_the fandifying of it j J C but maqy hundred .'■■ i itimes ufe the word in another fenfc) then we muft not fo call it, nor fo interpret birii inhere : But God doth no where in Scripture call the meer making of a thing.l^\«fujf; 'lo'^the fandifying of it *, ] Therefore we mufl not do fo, nor here fo interpret ixJ.li ^- To this Mr. t. in our Difpute anfwered; i. Granting the Antecedent j 2. But ^Jidenying the Confcquence,faidthHt though God did not foufe the word,yet we mightj . j^c^'jid thoaghhe ufe it five hundred times otherwife,y.et we muil; fo interpret hini here. *io li; To which I r-eplyed ^ 1. I am refolved to learn of God how to fpeak, rather than " of vou, and to follow Scripture phrafe as neer as 1 cm-, left I be drawn from Scrips ture fenfe, >. You muft fhew fome palpable neceffity then for leaving the conflanc life of the Word*, which he faid he could do j and I will believe it when I hear i^ But a?k(VMr;,^* denyed alfo my Antecedent, ^nd af^rmed that the wordfand:ify-'/^'feg-Wal tifediorfrnaking lawrull] and proved j^jiy)fijjfet(\)o^.of i;?^/w^ $. A ll tjarthl^ngi' are findihed by the Word and Prayer. .; 'i>%,vTr>^.e-n ^h> ^gri ^ "" T"'--^**-*!^^ To whJGh I replycdi That the Text courdnot meai> it of a meer making a tiling lawfully which 1 proved thus *, if ir we^g ) awfull before, ^^ven \f} rngflP^ *"" ^'^f ^"^ drink, though they fminthe manner and endsj then thiscannot be meant of making ii meerlylav/fdlv but it.was lawfull before i Thercfoire, &c. ;c::i',.'i^^ which he gave not fo much asanydenyallibut yeelded alij whereupon I could 3'??/jfot but def.re the^eople to obfcrve, that when as thefe men would make the world believe, tliat \vc have no Scripture for us, butchey have all j now Mr. T. confcflech before them, that the Scripture fpeaks many hundred things in that fcnle I alleged ir, avid he could bring but one place which he would fay did favour his fenfe, and now he plainly, giveth up that one alfo. He that will follow fucluDifput.Ts, ani ^^build his Faith onfuch proofs,isfufce.kdby Pic«Sinc^i^ft in himvmorevtiian hy-Qod^^ M--T43i: the evidence of truth. ■; ; . - ,: .: -

10 y: .2. 1 proved my Antecedent farther thus (that [ by fan^ifying the unbelievers 1 h ;^^^;bot meant the making or continuing theiii lay/fuU in oppofition to Adultery j J U bj 'fandif}ing be meant [making or-continuing lawfull J then both this and all crher Liwfall Relations of i-agansaref^jHtified j But the confcqnent is abfiird j Therefore :*K Antccedenu

l^^

fiMH^VTTprmt^rodf of

^^* ^ Mi. T. auiwcrcdto this. That cheir Etlations may Le laid to bclandificd iutliis Ibifcvbut whenScnrturcfaith fo^ I will bcheve him.

V t.-ifitfihti-argue thus: Thar which is commo n rri^all Pagans Ia\Ffully married, cahnfoc be mentioned as a privilege proper to Eelivers h Bur I'aul mcntiontth favi^ii-ftcaiioa/of tht Unbeliever to rhem, ^<^ .. p r^v^lf g^-F^F'' ^^ RHtrvrr ; Therefore ihib h nothingcoiiiraon ro Pagai s for which they enjoyed whjUft they were Pagans, as thaclawfiilnefsot life is whicii .yfr. T. nncntionech,^ My.T. in his Book denieth rhcv, Minor ofthi:, and faith it is not proper to Believers.ro have the Unbeliever fandiSed^ " to them, burrhat the ApoAlc fpeaks of it as a common thing which they enjoy^j while both were Unbelievers. But thcjcoEgof;rh£-Apoftle|a^ly f^^iifie^Vme of clje f<aKboo^t^ffhib^ And againrt It 1 arguechus: '. "^ J''"", ,, ;'Vr ■ \''^-

1^1 if neither io this nor any other Texr, the Holy Ghoit dorever fp^afc df Tan<Si^yin^f• t{xIii)!C.^Unll»e^e.vers but to Believers only, then it is not to be underftood of a thiiig'^ cdoajioii to every Pagan that is lawfully married : But the Antecedent is undeni* abie; -Fcrhere P.i«/ rniH^ nnly rn r<^^- R.-lit-v^r<j, rhar rhe Unbeliever is fandfied^ to them, andnoctoanyochef. -i Aiidiid othct^';TTexc can be produced thatia\th;%, rhcrw.ile. !. .'■■'■^i ,■>.-,. )■ >uj.,i _ . -^ ^ , ,. rf.-,■-,(,v:

VVhtHce another Argument maybe added: 4. That cannot be faid to be done to the Believer as his prrpcr privilege which he enjoyed before while he was an Un^ I bdicver *, But the lawiuli ufe of his unbeheving Wife he enjoyed b;:fore ; Therefor^i, I it is not his privilege as a Believer j and confcquenrly not the thing here meant inV ^ the Text. If it be faid thai it is not the making,buc the continuing lawfull that is here/ n^eanc; 1 aqfwer, That which firf\ made it lawful!, will continue it fo, h ,l( bqijiha^.j^ continued Unbelie\'(r:, their marriage would have continued lawfull. "j.^jjj ^^^?^ $. My next / rgumertt is this '-, If by fan^ifying were meant making lawfulr, tnen^^ the Ape file could noc^rg ucas^ A/offO/e r" f r^n^ a thing morf- )cnoWn,1frhiy [herhil. tjr^s^ajf^m^fcj-ojjYeUn h^^ beinf^ fofanftjfi ed; But the ApoTiIe dpth argue

n Notiare', So faitli^7)\iritill, and ^/'o/. p. 120. he faith they were ce rtain t|i^y ^.^

J^llildlXn WC I C Lc i g itimgtC. ^ .^ ,. r. . , /r-^^^

1 do unfeignedly admne how Mr. T. canfatisne his own conicience in the Anfw-^ I he giveth -to this Argument, or how he can make hi mfelf believe that ic is eichcr &*i'. tisfa^ory or rational. But I will hide none of his Anfwer from you •, as iris, you (hall; ' have it, and fo judge of it. 1 confirmed my Major proporition thus (for the Minor is ■ his own. )i. if no man can rationally know that his children are Legitimate, till he fdUtnow that his M arriage is lawfull (]as in oppofition to Adultery, ) then the chil: flr.ns Legitimation is not a thing better known than the faid lawfulnefs of marriage. But nC man can rationally know that his children are leg^imat^ till he know firli that his Marriage is fo lawful i Therefore the childrcns Legitimation is nota thing better known than the lawfulnefs of the Marriage.

The Minor 1 prove thus^ If the childrens Legitimation be a m.eer confequentofthe faid lawfulnefs ot the Marriage, receiving al! its Arength from it, then no man can ra^ tionally know that his children are Legitimate till he firft know that his Marriage is fo lawfull; Butthe Antecedent is certain (andconfeiTedby :T/r. T. ^;>o/. p. 123O Therefore fo is the confecjucjiir. . '-

2. Or thus j If every man that doubreth of the lawfulnefs of his Marriage, Os being Adulterousj muft needs rationally doubt alio of the Legitimation of his children, that the fiid Legitimation is not a thing better known. But every jman that doubteth whether his Marriage be Adulterous, muft needs rationally doubt alfo whether his children arc Legitimate j Therefore the faid Legitimation is not bccccr known^ ;, :, ' ■■ •■■ ■■ *-' " ^ Now

-— r ^ ^L f 'r-''<^^^-^\ ;: '^t-— "^

InfantsCburch-memberJliip andBaptifm. .-^^..^..^I g?

————-; -i">//>ffr"Y .tWx

Now what fairh Mr. T. to all this ? why in our dilpuce he faith, oVer and oVer,

I that the Orinthians were certain that thei r chiMren were no BaOards, and'yet chey were not certain whether their continuiug together were not Fornication. And this magifterially he affirmed without any reaion : To which I reply, i. Then were the Corinthians certainly mad, even (iark mad men, ifthev HonhrfH rh fl f they lived in ^ -Fornicarion, and vet were fi^re ^hat; rhei r children wer£j awfijlv h"p m rh.ir

. ft.ite. Bat Mr. T. hath no ground in Reafon and Conscience, to malfrtuch a Church asthisofCori/if/j to confiflofmadmen : nor will I bdieve him, that they were fo bcfidesthemfelvesinthis, who had fo much wirdom in other things. ..

2. /repiy further : He feigneth them to know a thhig not knOwable, and ^o.allim-^ poffibility i for it is not knowable that the child of an Adulterous or Fornicating *Bedis lawfully begotten i and if they were in doubt of thdr living in Fornication, though it were not fo, yet it would afford to them no more arfurance of their chilv drens Legitimation, than if it were fo indeed ; For who can raife a Conclufion fron*^. unknown premifes ? Indeed, if there were any other premifes to raife it from,: them k werefomething; but there is no other ground in the world on which a m^n^cari; / know that his Childc is lawfully begotren^^jby^.^ijy to knowthat hfcwiEiiOjffd^rfi-. I caror or Adulterer. ' ', .,-. . :• • --rroil^!;!!':;

Therefore I would Mr.T. would tell me,upon what ground they were certain'th'ae:' their rTi;Mfpja_ix;..^rp l^^x7^ii|jy f-i^gn^rpp. vvhil^^ rhpv r^n ubred whether their living to^ j i . ■ gether were not fornication. Doth he think they knew it by Enthufjafm or Revelat*--; / on from Heaven? If not, then it mufl be rationally by deducing it from feme premifes : Arid v/hatare thofe premifes? If he will teach an incontinent perfon,how tahe fure that his children are lawfully begotten, he will deferve a fee ; clpecially fome great men, that would fain make their Baflards their Heirs j fhould not all men doas they would be done by ? And would Mr. T. take it well to be fo cenfured himfcIP, as hecenfureth thcfe Corinthians ? Can Mr, T, be fure that his children arc lawfully be-gotten, when he is not fure whether he live in Fornication, or no, that is^ whether he lawfully begot then\ ? Why fhould not I think th^ Corinthians as rational asMr^T^ I am fure they had better Teachers than he among them, and lived in better tin-e^^ (^Though fome think that many now knny i/ mnr^ rfi^n P guJ ; and I th inidbtoo; hnr with fjirh a-kiiA^^lgiii£^i<; /<i/^^ n got bv ^hJsFall.) ^

But 2. Mr.T. faith in his Sermon on 3eTTberation, that this is not abfurd to imagine •^ofunderftandingpeffons, feeingevenlarncd meiido not at.all times fee the confe-•quences of things at the preient. ,^,(^.1 ,>,.::?!

Tq which I anfwer f if it need any j j 1. Fj^- fctcht or difficult confequences they i may not fee *, but fuch as this, I dare ray,he is neer mad, if not Oark mad, that cannot / fee. 2. Then-'l/r. T. being a learned man will take it for no wrong it feems, if a man , tell him he is notable at prefent to fee this confequence, that his children are lawful ty begotten •, therefore ,h< did lawfully beget them, or he did not beget them in-Fornication.. ■' . ;

9. But if fuch a learned liian fhould hot fee the confequence of the fald antecedent; yet I would fain know how becomes to know th^ conf cg uent, withou t firfl know- -lllg ^ny pr^"^''f^^ or.rinp.LCf-^'^^i''' This is the Qucllion tliat Afr. 77 iiiouid.havedn-fwered. How they came tobe fo certaia,that their children were lawfully^begotten-, when at the fame time they kja£WjaSjL.a:h€XhHi!2|y ^^8^ ^ V'^^"^ law f uFIy ~or in For-nication.Didnotfoableariian as /Ifr.r. know, &mataker ib ir.uch Uilpute, that this was the Queftion whic|i he fhould have anfwered ?, And yet. he f^ith notliing to it: . And yet hetaitH, He hat^ abundantly arifwered all, What Ihould a rasq fay to fuch ,

<ie.iling,\ :

draling ? and rhar from a man oflcarniu.t', and piety ? and that dare on rhcfc grounds deiiV Church lY.tmbcrfhip to a!! ChriP.ians hifanrs in che world ? Qiall I accufchk undcrftvinding? Why he chirk', liib caullr fo plain, that hefmik-s and wonders at all thclcarnedmcnin the world rhac c'iiTenc fiom hina-, fhalll acirufc his Confdcnc^, avid f.iy, he doth tlicfc things wilfu!W?No-, but I leave it to Gcd the righteous judge.

(Only 1 am itillmore confirmed, thaca vifible judgement of Gcd doth fUU follow Anabapciftiv where evt-r it comes. " 2. But oi/e thing mere Mr. T. hath bcchin his Difpute and Sermon*, and that is (■'■jufdcmfarinjiy of the fame nainre wich the rei\. He fpeaks as if it werctheir children Wj^y^j^] b r ff^ivronv^M finn of the Bciievcr^xh at they were certain to be Legitimate, and their Mariiage-fiare afterward which they doubted to be unlawfully (Though in his Sermon he f| eakcth darkly and ambiguouf.y. J But it is ftrange tome, if he believe himfelf in this', And if he do, I return him this Anfvvcr. Is it not enough that he 1 feign the Chriflisn Corinthians to be befjde themfelvcs, but he mufi charge little lefs on S.rrtrJ,and en the Hcly heft ?'As if the Spirit of God by the Apollle, did prove ^their continu ance inI v!aj^4a^;4-vuiliJLIabehevers to be no FornicatioH, becaufethcir ch^dlXllMSlhc'CoS**^^ (^andfo before the time doubted of)

rJcce Legitimate. Is this good difrunugT to fay you are certain that ycur children

tvChich you beget before your Convcrfion are Legitimate ', Tiierefore the Unbeliever is dn^ified to you now, and you may now continue the Matrimoniall enjoyment of them? And fo the Apcftle fhould teli them nothing of the Legitimation of the children begot fmce their Converficn, when yet the doubt was only of the lawfulncfs of their Tskrriage finr'^^hpp, ^1? j not be fore. If one of Mr. T. his Hearers fhould dcubt (as many do) whether he may lawfully thus continue and proceed in the Minillry, and whether they may maintain him in this way i were it any good Argument for me to life, to fay. His Labours before he preached againft Infants Baptifm and Church-memberfhip were Orthodoxy Therefore he may go ow now, and you may maintain h\m ? who would net lai^gh at fuch a foolifh Argument ? And dare you fallen fuch on

the Spirit of God? './-./>.•

Thus I have fhewed you what Mr. T. hath to fay againft this Argument. My fiyth Argument is this', If it were not the unlawfulnefs of their Marriage as Fornicating, but^sjmpious or irreligious dilre^ly, which the Comthians M'^eS:edy thenitisnottiielawfuinefsinoppofnionto Fornication, thatishere calledfanftify-sng 7 But it was not the unlawfulnefs as Fcrnicatory, but as impious direftly which they fufpeftec jTherefore it was not the lawfulnefs as oppofite to Fornication, which is here meant by fandifying.

The Minor owly will be denied, which I prove thus j If they doubted not of tfie Legitimation of theirSeed, then they could not rationally doubt of the lawfulnefs of their ufe of Marriage, as Fornicatory h (but they might doubt of the lawfulncfs of it, asbeingiiiijiLQUij But the Antecedent is Mr. T, his own, Apol. p. 1 20. Therefore theconfiquenthecanno: well deny. . 2. B«fides, to any unprejudiced man, it will appear from the very fcopeofthe / Text, that t his was^he CQmi£ /)7wn.f d(uSt, whether it were not Irreligious to live I with llnbelieve fsraild iTOtTwhtthe r irwere ncoLdiiJeiaixJlQinicarionT \ My ieVcnth Argument is this i When the proper fenfeofa word may be taken, V- and alfo that fenfe wherein it is ufed many hundred times by the Holy Gholl, and this without any palpable ire ;nvenience i then it is finfull to rejeft that fenfe, and prefer an abufive Catechreilicall fenfe, and which is difagreeing from all other Scripture-ufe of that wordjEuc here the proper fenfe ofthc^ord[-ftia^ificd3«iaybe

^ taken,

Infants chnrch-mzmherpip dnd ^aptifm.

Jjiken whcrem Scripture ufcch it many hundred times, and that without any palpa^ ■fc!e (yea theleaft) inconvenience j Therefore it is finfull to preftr before it an abu^ 'iiyc feofe, wherein Scripture never ufeth the word j (^by his own confeiTjon.) 5 The Major was not denyed ; the Minor was denyed (tliat the pr©per ufuall fenfe roay be here taken without inconvenience i) i. I defired him to fhew any inconvenience in it j And you fhall anon hear all that he hath Jliewed, then or fmce. 2.1 proved the Negative thusj If the Scripture fay cKpredy, that To the pure all things arep^ure andfanllified^^^nd here be nothing again*^ that feafe ', J then it bting a certain truth, we may fo underftand it here.But the Scripture.faith exprefiy, that To the "^ure alltkings au pmrnnd fanrtvfipd'^ {m . rhejproper fenfe j ) Therefore it being aicerrain truth (^andhcre is nothing againfl that fenfe, ) we may fo take it here. -ji^KatiV/r.r. faidtothis, it is a fhame to hear from the mouth of a Chriftian; but ^ypu may fee part of it (if it be worth the fseing ) afterwards. In brief, he affirmed, ji^d Icng contefted, thatall things are fanftitied to Believers .only while they are jjding Fairh j yea, onely while they are s<ftually praying fin the fenfe of that Text.) 'And fo he brings in an old condemned Kcrefie( fo called by the Farfiers^t'iaiino-,taicg is pure to us lo nger than we are prayi ng, ; Then his Difpnte wasun£u:tlifiedj aiid fo is his preaching, chough it be againK liifaru-Baptifm, aad though lie pfay be-,fore and after j yea then his very meat ztA diink is unfandified ( wliich VauUdAd. wercfandiaed by the word and prayer •, )a»d then what good will prayer do as to v^c (kidl.)ing of any thing when ician<iii^ethno longer th;uj we are praying? j]^ouldaayman believe thacfuch Do^rinc fhouIdfall.ir^avAfrp T*. a man of Learning Iftnd fuppofediudicioufnefs ? If he iiad notlong infiflcdcji,!?,, and that before ,abouc "36. Miiiifters and Scholars, and fome thoufsnds of j^eople, I ihould not exped that; any one rnould believe me. * And is ic aay wonder if he that will or dare plead thus, ,j^e alio plead againfl hifant-Baptifm ?

vT^ Yea, when I arg.ucd againfl liim thus, [ if it be only in the very exercife of Faith and Prayer that thir:gs.are pure, then fleep is not pure or fanftified to ycui/for you do not exercife Fai;:h and Prayer in your fleep) but fleep is faiidifiedi Therefore it i^ not only in the v^ry exercife of Faith and Prayer.] Here Mr. T. denyed that fleep i^ fanciified \ (would any man believe it j) which I proved thus, UAUthings are pure to thc.r;ui<. Jien thci. Hap is j but ihe Text fait!), Ail things are pure to the purey J/i-.,i, i~5.Ihck£,fore.th-i3 fkepispuretothem.

Hex t Mr.. T, ariKvcred, ii«at by ail things were meant/ow7e things.

Afld thu£ yoi; fee, wb^i "grcunds the nioft Learned go on againft our Eaptifin * ..M^iich would wiakc 3 jcnder heart even tremble to repeat. !j'^ Eefore 1 cc me to ^vc you liis reafons againft my Expofition of this Text, 1 will adde my eighth aiidiafl Argument, becaufe it is drawn from this fomcTextj aHdic isthusj

"' If the Holy Ghofc fay exprefly, that to Unbelievers jy ^ot/j/wg ispure^ then you mult

not fay thatj:heir Husbandsor Wives arefan^ified to them (nor expound this lexc . of any fuppcfed fanAification common to them j ) but the Holy Ghofl faith exprefly that Nothing ?i pure.to. unbelievers ^ Therefore ic is not a fandif.cation common to . jjtjCHi, that is here «nientioned. , •

.:r.;7f the Scripture do not only ufe the word Hdly gind San^iifie many hundred times.' ; in another fenle, and wever in your fenfe,but alfo fpeaks the direft contrary, w;?:.thac' . nothing is pure to unbelievers i then let Mr.r. fay, if he pleafe, that their Wives are J

J^ut I, he uiS, ("but Magifterially without tYf leaft proof)that the Apoftlc fpeaks:

rlaJH Scripture Vroofof

ther it were not dire.dly impious or irreligious to live with Heathens ? would ic ny fatjsfa^ion for the Apoftle to anfwer, that ir is not Fornication ? It may be un

Acurologically and abufivcly', and by fan^if.cd, mz7i\\i ±uajt^ a&_ if they wcrelan-ftified. Anf. But befides t^iat this is both unproved, yea, and fully confuted, I would fufr ther know what he meanerh by Iquiifi fandified,]ls it [as good aslandified? jThcn it is apparently falfe ^ for to be unlandified, though lawfull, is not as good as though they were fanvSified. And if the meaning were only, that it was lawful! that they .condnue together i then, 2. It would be bur a proving/t/ewjj^Tjtozzj as if the Apo-flle (liould fay, It is la wful! to IJ iT rncrr'-'^'-, ^^■^•^nfr ir \l lawfnll; whereas he argues that they may lawfully live together, becaufe rhe one is findified i n nr rn thf prher. 5. And why inouM a thing only lawfull be faid to be fan<Sihcd, or as it were fandir fied, when it is .not fan(^ifted? Lawfulnefs is a condition prereguiiire in the fubjeft of iandification h for God never fandiEeth fin. It may be longJuwfuHi mrl nr?v^f-fett> ^ficd. 4, And how would this refolve their doubt, whichitis apparent was,whe-

bea-

unlaw-JuJLas-l m p ioug ., tho u gh l a wfull a s not gorn i cnrioM^ . And who fliouid be here believed in their interpretation ? ^Tr. T. that expoundeth by adding to the Text? Or thofe that fay no raore or lefs than the Te^tfaith ? We fay as the Apofile faith, that the Unbeliever is fanftificd in, or to the Believer: Mr, T. faith, He is as it wer e fan* &fied i that is. He is not fandified, bur either as good, or Jomcwhat like ir. Who ftiallbe believed here ? S. Paul^ or Mr. T? 1 believe S. F^w/, that the Unbeliever is fanSified. Let Mr. T. believe that he is but as it were fanftified. He tells us tbat 4 Cor ID. 2,5 to be haptited in the Cloudand Sea, i s auaCi bapti zed. And what of diat ? What is that to this? Becaufein Metaphors, Similitudes,.Types, &c. the name, may be g'^yrjUJcaHuiis ^hing fig n ified, doth it follow char it U fci Jlere»..v|^h^n.Mr^ t. dorhnot fo much as afhrm any Type or bimilitudc i . ■ ' , ^

I am refolved on (and necefiitated to^ brevity, elfe I might adde more Arguments here. 1 will only hint one more thus: The ApoAle here argucdi from this asa hoir-Aidconfequeuj^e , containing much evill in ir, [Elfe wereyour.ckiL{rcjij{nd-:a}i j 'J and j fiomrhe contrary as a happy confequence. [ But now they are holy : \ But according. V ro Mr. T. his Expcfition, there is no great good in one, nor evill in the other: There* foreMr. T. hisfenfeisdiffonantfrom the Apoftles. For the Major, it is undeniable v .The Minor Mr. T. will confute, when he hath wcllanfwered me •, what great evill is, according to his opinion^ toibe a Baftard ? i. Iri'^nnfm (jn r-h>-fb»l-jj jr|^i:it>;«; cerram. 2.'Andwhatevill of fiifFering is ic ? j . Though the I'arcnts iliojld be impenitent, yet according to Mr. T, it would be no punilhment to the^hili to be out of the ■vifftyie Church ; For he thinks that even the Seed of the Faimfull a'-e all without, and yet xt is no evill to them. And for the place he urgeth,' ( He will have mercy on^. whom he will have mercy t) they may be concerned in ic id^cll as others. So that' ciccept mecr fhame amongft men, or the effect of humane Luws, wliac harm doth he leave ?

I Shall now proceed to anfwer alWiat ever I corld know that M/.T. hith broughc againd my Expofition of this Text. 1. He faith, HI do overthrow his fcnfc, and prove not my own, it is nothing: for,: poflfibly neither of us maybe inrl.c right. , -

Aiif, 1.1 v/ondernqtthat hefeeth;iponibilityof liis ewn erringVtfiirrather tl-Kic JfcTeeth not thar hecertaiDlyerrcth. 2.1 have fully proved my Expofuion already:

Is.

Infants Chureh^memberjhip and Baptjfm. o j

Is-tioc proof enough that the Scripture neer fix hundred times uirtth the word ia my feiifcand never in his ? g.Vv'hen there is but thefe rhrcc fcnfcs urged by any of under-ilaifid-hig, I think rheoverthrow of his thirdisthe enablifhingof one of the former; \ and if either of them fland, his caufe muft fall. For the other fcnfc of the word [Holy] which is for Qualitative reall Holinefs, makes againft him more than mine.

And I fay again, 1 had rather fay as they that would have it a Holinefs of feparari-on, fuch as certainly favech, than as Mr. T. that it is only to be no Eaflards. For I know no^otie Jcripiore againljjhgjf ,,i.ndafmenr rhajLfliall affirm, that all Infants of Believers fo dying are certainly faved : nor any Argument, biitontly this, thatthen the children of the faithfuil that prove wicked^ ^o falLa wa jLfrom Grace. And were 1 neceffitated to the one ( as I am not) I hadTather believediat fuch Grace as con* filkth nor in perfonall qualifications, bu r is mee^ {y R f; I a ri vt- ^ groun ded on ch e Co-venant, and having only the Parents Faith for its condition, I fay, that fuch Grace ma y be loll when they coa^e to age, than t o believe with Mr. T, that God hath dc: nyedaU/nlantsinthe World to be fo much as Members of the vifible Church. For 1 fee twenty times more may be faid againfl this Opinion of his, than the other.

But in ills Papers which he (hewed me Sgainft Mr. Marfljals Defence, he memio-ncth fome Scriptures where Holinefs or Sanftifying is not taken. for fepararion from common to ficred ufe, as Jojh. 20.9. i Sam 2T. j. //d. 13. 3. Jer. $1.27,28. . • /

;'To which I anfwer^ Mr. iWrf>y7W/can plead for himfelf jbutthisis nothing againft ^ ^hat 1 have feid. Holinefs is evera fepar^ciiaiUaiaQd, though not ever to a Temple tt Religious ufe. r. Sur'e the Cities ofrefuge Were feparated to God, when they were ieparated for thefingular exercife of his Mercy, & faving the lives of his people, and for being eminent 1 ypes of Jefus ChriO the greatSanftuary of dilirelTcd finners.a. Ia what fenfe foever that in Samuelhe. taken.that the ve lTels of the young men were ho-i^, it hath no fhe w of oppofition to my Interpretation. 3. Muchlcfs//^. ij. 3. it be- "^ irig the fame fenfe evidently as I have pleaded for.

FurtherMr. r. allegeth i rhe[. 4.3. This is the will of God, even your (anaifica-tion, that ye abftain from Fornication. To which / anfwer; i. It is not All that are iroBaf^ards that are here called fandified. 2. Nor is it meer lawfulnefs of Marriage-ufe, that iscalled fanc^ification. 3. No nor the meer chaflity of any Heathen. 4.But here fandification isplainly taken for the reall purity of their lives, asbecommetha people feparated to God, whereof their Chaflity is'a pare

Further, Mr. T. addeth, That Marriage is called Holy by many Divines j therefore Legitimation may be fo. Anfw, But we are only in queilion how Scripture calls, I had the rather flick to Scripture with you, becaufe you make men believe we flic from Scripture. li you would ftand any whit to the judgement of either the Ancient or the late Learned and Godly, we fhould more willingly joyn iffue with you. Bcfides, the Popifh eflimation of Marriage as a Sacrai-ent, may occafion fome Epi-thites to it, not yet laid afide. And yet were it worth the finding on, / might fhew more reafon why Marriage fhould ht- raljed f^o ly, than meer Legitimation : But / am loth to draw you away from meer Scripture Argument.

Ut the great ("& dnly Arguments which he urged in private conference) §£ chief Argumeuts which he ufeth in his Confutation Sermon , and in his Anfwer to Mr, Mavjhals Defence (as I took it out of his own Manufcript fenr me) and it feems, which he molt truflech to againft my Expofirion of the word Holy, and to prove it

cannot be meant as m Tit^j^is^ & i Tim. 4. 6. are thef^two. .1. He argueth thus? If the Faith of the Parents be thecaufe of the childrens Holincfs ( as he argnetha-gainftMr. Mar/hall') or the condition or Antecedent (as 1 affirm) then it is either theprefenceof Faith,or theexercifeofit: If the prefcnce, then either of the reahty, or of the bare profefljon. If the former, then ^yirh^ur Rrnliny ^i h'^'^t^ rh;'^^'^ no Holinefs of the children : If the latter, then^aHVfaithJudi^^ fying. If it be the exercife of Faith that is requTfeHTthen it will be uncertain to the Baptizer. If it befaid that in common eftimation he is fanftitied j then icis coipi moneftimatlonthatfanftifieth : For it may be without Faith, but not without conv^. luoa eftimation. And if it be the Hohnefs that is mentioned, T n. 1.1*;. 1 Tim. 4^$^ 6. tHtnk is onely when one perfon is a true Believer , and alfo when true Faith is cxercif'ed. *

This is the very ftrength of Mr. T. his Arguing againfl the plain words of Scripture : And be not thofe diK^ileand traftable fouls, that will be drawn from the plain words of God with fuchamazeof words? But mL^thinksto the judicious, there fhould be no difficulty in the untwifling of all this which Mr, rrf4iath fo ravejled*;^^ give him therefore my Anfwer plainly thiis. **' t : o: ^l\''-

t/Faichisno caufe(notfomiich as Inftrumentall properly^of a mansown ]ti-fhScation or Salvation , buta meer condition, ( Mr. T. and I are agreed in this, though the mofl Divines are againfl us both : ) Therefore it can be no caufe buta condition (whichisan Antecedent, or Caufafinequa^non)ofchWdrcnsHoYmtis. Let Others plead for its caufality, I plead bnc for its condirionality. 2. How Logically he contradiftinguifheth the t'refenceof Faith from the Exercife of it, I leave to our betters to judge. By the prefcnce of Faith, he may mean either the prefenceof the HaVit, or,of the Ad : If the latter, it would be a filly qiieftion : but I think he means the Habit only; 3. If he had not diftinguifhed between Prefence and Exercife, but between Prefent and Pad, and fo demanded whether it were the pre-r fent Exercife onely, or the Paft,^ 'or fbrmef Exercife,, ic had been a more .Dfeiull Qusere. ' -^vrKj-^r:. :i;. .^; r^;^./-:;^, -,■.■■ - /^r.-^;--; ;-

4. ranfwer therefore fully: Ifthisbeth'e Qaefiion, what is the Condition on. which God in Scripture bettoweth this Infant Holinefs? It is the Aduall believing^ of the^^Parent: For what Faith it is that hath the Promife of perfonall Bleilirgs, it is the fame that hath the promife of this privilege to Infants .-'Therefore the promife to ns being on condition of belcving, or of Aftuall Faith , it were vai'.vtofiy that the promife to our Infants is only to Faith in the Habit-: the Habit is for the aA. Yet as the Habit is of necefTity for the producing of the Adj Therefore it is both Fairh in the Habit.f" orpotentia proximaj and in the Ad that is neccflary ^ But yet there is no ne4 cefficy that the Ad muft be prefently at the time performed •, either in A^hi procre-f andi.^v:l tempore nativitatis^vd baptifmatis. It is fufficient that the Pareac be vir^ tualjYanddifpofirively atj^rd[en£.iJieh^x^r, ar\d one that ftands in that Relation to ChnUai'HenevTrrdtrT'to which end it is j-equifite that he iiave adually believed formerly f^or e!fe he Iiath no Habit of Faith, J and hath not fallen awavTroni'GhVsft, but be ftill in the difpoficion of his heart a believer, and then the faid Ad will follow in feafon j and the Relation is permanent which arifeth from the Ad, and cea-ieth not when the Ad of Faith intermitteth. As a man may be your fervant w.htn he intermittcth his fervice, and a Difcipieor Scholar whence is not learning-i or aTradefman, or Husbandman, or Souldier, when he is not working at his Trade, er Husbandry, or is not in Fight r the Relation (and fo the Denomination) iirom the Ad remaining when the Ad ceafeth for due time, and cheprofciiion alfo remaining.

Infants ChHKch-memberJhip and Bapttfm. §3

Itismoc therefore themecr bare profcffion of Faich which Qod hatli ma<ie the condition of thb gift, but the former Adandprefent difpofition in Reality j Yet the laid profeifion will, and necciTarilymufi accompany, fofaras^he partyh|Lfh oppeitff-nify and ability to profefs. .. , ' • ^'^^

This is my plain full Anfwrx. And now lee's fee what Mr. T, can fay agalnjHti I. He.fiith,thenic will.follov that without Reality of Faith, there isnofanftifica-tion, which confequence feems not fj dreadt'ull co me, as that 1 Ihould be afraid to admit it j nor do 1 fee any inconvenience th.it will tollow upon it, nor any reafon to avoid it. His fecond confeqaence about falfe faith I have Jiothing to do with j yet fliiU anon a I ttle further di(tingui(h of faijjdi.

His third is, that if ic be faith in the Exercife, then it is uncertain to the Baptizer; If hemL^antheprefentExercife , icis nothingro me; If he mean the Actspaft.or prefent, and the'difpofition prefenr, then I yeeld that thefe are neceffary, and I (hall here a little flay oa the confiderati jn of this confequent.

Mn T. told me alfo in Conference, that if ic were the Reality of Faith that was re-quifite, then the Baptizer could not know it, and that this was abundantly fufRci-ent to confute all that I hadfaid. Wonderfull Confidence! what an eafie Faith hath Mr. ar/and what a. fmall matter feems to him abundant facisfaftion ? would a man believe that fuch a filly contemptible Anfwer fhouldfeem of fuch weight to ib learned a man? Who can think hereafter that he fees more than almoft all the Divine's in.£uro])e in the Doclriae of Baptifm, who is not able to fee the vanity of this Anfwer, but doth fp admire any thing that, is his qwn, though fuch as a young Divine might be afhamed of? Yet was this Argument almoft ail that he brought againfl ray Exp^-ifition of this Text. Let us here then joyniffue. 3r I. I muft tell i>fr. r» chat here arc four .diilin<^ Queftions to be Anfwered*:^

1. What is the faith which God . hath made the condition of Infant Holinefs ? 1

2. Whether In fanes are holy thereupon, as feparated from the World to God? \ 5,. Whether alltjiacarefo holy or feparated to God, are to be folemiily admitted I

. by B apcizing them ? 4. Who they are whom the Church is to jujge Holy, or to have\ ) [the conditions of this granted Privilege ? Nowit is only the firfl of thefe Qyefiions / \that I anfwf red, before. It is only the fecond which the Text in handaffirmeth, ^ The third ( proved towards the begmning of my Argument ( affirmatively. J The fourth 1 fhalicome to. next. So that let it be .uncertain to the Baptizer who hath reall ¥aich : Yet i. It is certain to him that Believers Infants are holy as feparated to God ■from the World. 2. It iscertain to him tliat all fuch fhould be baptized. 3. And f heJiath a certain Rule to know wiiom he is to Judge or take to be believers; not a / f" BjuIcCoi: an infalliblejudgement of their Faith; but an infallible KuJe for his judge- i j raent. - The judgement which he palteth of the perfons Faith may be fallible; &ic' the Rule is infallible by which he judgeth: And the judgement whicli he is.bound ta pafsa<:cordiog to that Rule, as his duty, is infallible too^ The Rule is, That a feriousprofetiou r of the Faith, is to be taken by-us for a true be liever.. Now here are included ieveraU aitertions. i. that a (erious pr'clelhon is a probable fign oi tri^c Faith; this we may be certain of. 2, .That we are.thereforc bound, to judge fuch Profeflbrs to be in probability true believers. .5. That we are bound therefore to receive and admitthern , and ufe.them as true believers.- Thefe three .Ads (two of - the judgement, and oneofthe whole man) are infallible Ads, andarejncluded as certain, having certain Obj fts : So that thus far..both Ruleand. Ads are infallible. 4. Bat then that Pfofeflion is-an infallible Evidence- of fmcere Faith : 5. Oi" that, this Ijerfoa hach cccisi^y and Jufiillibly aCncer^ F^ith^ the ^i^le givech us no wari.ai^i:

M'^ . ' ' -thus ;--

thuwojuag^. Vv'cartrnoccalledtoanyi'tichjudgenncnr, ic is none of our duty ^ and thefcfcce r.awortlfrr if wc be hi:r<i uncerrain, and may be-deceived.

00 that he vv hich is niiluken in bis Hi<^geme«t ot rhe f;?rtbns flare or rrne Faith, Is )€irict minakvn in any (^c AftofEliat judgement which God'oindeth him to, and u hich his pruiftice procecderh on. He neither is in daftger of bciicving a Lye, nor of kaling to ir. hor he is bound to believe char Proreiijon is a probable fign , and fo it is i and that a Vrofcnor is probably a rroe • Bchevor '-, and char is true, whether he prove io c-r nDt ^ and then he is bound to admit him among Behevers i and this being' inatrLr of nieer pra^ice, isnot faid to be true or faife 5 onfy, thatit rs o& dury fo «»"• do, rJiaristrue. i

lartrsvei this Qticilion the morefiilly, becaiifc 1 find our own Divines many of them at a lols in ir, whether in adminiftring the Sacraments of Baprinn and the Lords Supper, we. are to go upon judgement of infallibility, or judgement of Charity. Lhave named feverall Afts of judgement that are lnfaMible-5 and the phrafeof [judgement or Charity] is ambiguous. A fallible judgement we are not bound rO'j T >cc jc fjiay be called a judgement of Charity : Though indeed Love being an Aflfe^-K. on, cannot rightly lead the judgement ^ j-etweareto manifeft Love in our judging («<>? ag:gravati5}g failings, but hoping all things, and obferving the heft to inform our judgements,) and yet m.ore clearly are we to maniteft Charity in our admitting, feceivifig, and ufing fuch perfons: For it may be our duty to receive them as if they ■ were true Believers; 'and yet none of our duty to judge them certainly ctue Bc>' lliuversi but only to judge them probably fuch. ' God binderh no mancobelieww:* Vialfhood.' i^j. r;^?;rl"?:i .il-n^r;'! ^-n -• s-^v;?.:; -lu, • f-.-t; ;/ .:.u .isi >.'/.• ...J ■:• ,;til'

1 know it is ordinary with Divines to fay concerning judgement of Charity, fafi'd I have oft faid icmyie]f,J tliat [It may be a duty to believe that Good of a man which is not in him, and a hn to believe that which is the truth: ] But then the meaning ii only this 5 it is a duty to be ljeye it a sprobable C andfoit is 5) but nocas certain (God bindeth none totharj and thentTTie'prove worfe than he feemed, 1 was not miftakenin my judgmg hisfincerity to be probable. And on rhe Other Mc^ If the fincerity of a man be proba{)Ie, he that fhall judge either that ne is certainly an-^ • found, or that he is not probably found, he finnerh againft God, though the maii'^ prove unfcund^ becanfe i. He had no ground for iVis judgement, it being not a crur!> tlierefore to him, which proved true in the ilTue. 2. And he is forbidden fuch judging. 9. And the fincerity of the party was probable, which he believed im» probable, and fo in that believed falfly. . .

Well, but Mr. T. think:s, that: feeing that we are uncertain who are true Believers' Seed, therefore we may not by Baptfm admit them among the Holy, or into the Yifible Church.

Anfw. But is it not enough that v(^e know whom we are to judge in probability to be believers ? and whom we are to admit and receive among believers, though wc know not who are infallibly fmcere ?

But ilfr.r.objeded laf^ly to me thus,[howevcr f faith hc)thisTeyt will not war-jant you to admit them-, forittelsyou of the Holinefsof none but believers children, and you know not who thcfe be. ] To which, and the rcil before, 1 Anfwer; I. I bring not this Text to prove diredly either that Infants mufl be baptized, or that .this or that particular Infant is HoJyor a Church-Member : But 1 bring ir only I to prove that all the Infants of believers are fo Holy:I have proved before, that thofe miatare fo Holy or feparared to God, muft be baptized j This I proved from other Scriptures, and not from this» And I am proving noWithatferious ProfeHbr* are to

be

Infants ChHrch'-memberfitp and Baptifm, MV

be Judged probably to be true Bcli€vers,& fo their Seed judged the Sttd ofSeKever*',

' and both received-on this judgement, without any judgement of certainty about the

undoubted fincerity of their Faith. And this Rule for our judgemenr, I fetch from

other ScriptureSy and not from this. So that why fhould Mr.. T. expe^ to have more

proved from this Text than I intend ? Let him acknowledge but as much, and I ex-

peft no more s rhat is, that all believers Infants are Holy, as being f::'parared from the

i> world CO God: Qm which {mit the vifible Church is Holy,} If I prove only my An*

f tecedent from one Text, will he fay it's in vahi, except 1 prove my conrecjuent from-'

the fame Text? who would expeft fuch arguing from fuch a man ?

For the concluding the whole therefore, I would defire Mr. T. toanfweir me tliefe Queftions following : i - How doth he know himfelf whom he fiiould Baptize ? whom doth the Scripture command him to Baptize? If he fay as Ap<yL p. 94. rhar itisthofethatmake a fober, free,, fericms, underftanding profeifion;! would know whether it be the profclfion it felf, the bare profeilion which God beftowetli this privilegeon? or whether it be the Faith profeffed ? If it be Real Faith, Habicuall orAdualJ, then without Real Faith" there is no vifible Holinefs, Church-member-, fhip, or Baptifm. If it be bare profeilion or (ashecalsit) falfe Faith, then falfe^ Faith for profeilion without Faich) hath the real cffc<^ (or is the condition o(J ma^^^ ^ king vifib/eSaints or Church-members. Again, ific nruft be ReaTFaic'h, fWHibitor"*7 A(a, the Baptizer cannot know it. If ic befaid, that in common eftimation ' they are Believers, and fo Holy,jehtcft con^mon eftrmatioia doth it withouc Fairh. ". . • • / :- ■/■;:v^-. - * ^ ■ ■ • v ■'

This is his own arguing; when he hath anfwered for himfdf, he hath anfwered it for me.Is itnocftrangethat hecouii not fee, that it is as much' to himfelf to 2!>fwer it as me ? if he can tell me how he knows a man hath Faith enough for his own ad-iriftrance or vifible Holineft, t-lTen-let him prove it, and his proofsiha 11 ferve me to prove that the femo. Faith is it that is aifo thne coadition c^ his infants^ admittance andHolinefe. ; ■ ^-:- : - -'^ > :■. ■ y: . . n

if he fay, tkat it is not on Faith that God giyeth. to men at age tfjis vifiMe Holinefr, butuponabareprofelfion. i. 1 fhould defire hhn to prove rt, and then when he hath proved foundly that by Believers are meant ProfdF^rs, and thacisthedire<^ condition of the gift, he fhall prove it for me alfo, that it is fuch I'roftfibrs children that on the fame condition are H©iy. ^-^-—i^

2. Bur yet I do not believe he can prove it. Though he may prove what lam *^/^pit^ proving, that the Church is to take Profedbrs for probable believer;, and fo admit a\ them among believers: yet he will never prove rhat the Promife or Grant is made d:-teflly or Properly to i'rofeiii on, but to Faith •^ northat Profe ilion isthe Condico n, hnr^:hgfigQ to us toiudpe of rT ToTe that"h ave theXoiidlriOil!, and therc.^oieavjmitteth not into this vifibk ftate of Holinefs for it felf, but for the Faith which ic profeffeth andfignifieth. t ' Though Mt, T. feems to deny this, and will fly further from the Independent*. ' than 1 dare do in this;in his ApL p. 137. where he feenierh to deny, [that the Holinefs which is tiie ground for the Adminiftraccr to b-ipti'/e^mufc bcieali cither indecdv . or charitably believed.] If by [charitably believed j he mean [judged as probable f ■ I am againfi him , and will not run away frcm Truth and Chrifraniry for fear of : Independency 5 for j; 1 would know where 'k is rhat the Promife or Grant is maiie dire^ly, to a fole, bare Frofeifion ?- 2. I would know whether he will baptize any nian' ( or give him the Lords Supper, all's one J upon a Profeffmsi which hath no ffgJViticauoij of p*^^^i<^ ^'ii^fl^^n<i Sincerity ? Jfhcfayno: then.it is evident4;lmt

she -J

/A

the Fairh muft be probable If he lay that he would ; Then i. 1 Tay he wouldmakc Chnftianityafcorn, and haprixc a man that he knew came indcfifion toroaketjeft 01 Chnfi. Wlio diiritbaptize fuch a man, whofc profefTion he knew cobcfcoEnuill ox coimrcrfcit ? Tiien the Jews that put on him the.-Robe, and cryed, J/atl Kwg oftbe Jerri, might have been baptized. 2. And then he would contradift his own rule, A}<:1. p. 94. that Frofellion miili be free, fober, ferious, and und.rftanding. And .why lo ? but bccade there are probable figns of Faith : Therefore how to reconcile Mr. r. wichhinifelf in the two laft cited places, is beyond my skill. Perhaps.fonse nriay think that I argue againlt my own pra^lGe,inthat 1 admit fonnany hundreds to the Sacrament. But 1 anfwer : Whether it be that God hath given me a better people than ordinary, or whether I take tliacprofeifionjor^ja^isf ^Jlweiiiuli, which fomc others do not ( or icdeeHTotli togetTTcr, as 1 am furethe TrmlrTT) verT adminifter to none rharj kn pw tq \ fe »j [)hc{lever sj l nay, not that I

(Wdge not to be pr obabl y or hopefully hefie^^eis For if they openly profefs their Faitii in Chiflt, and conrradid: it not by wicked obltinate lives, I yet can find no rcafon to y^concludeagainll the probability cf their Faith- Yet if Mr. T. or any other Aouiditt-(?ft©^iit, that it is bare profeifion, and not Real faith that hath thePromife, ilhail fa'isfie it in my fecond Queftion. . ?

/1*^2'I would dtfii'e Mr. T. to anfwer his own queAions concerning thefe following 'Texts: How will he do that ? even fo I willaniwer him to this.

Aih 8. 5^, 37. What doth hinder me to beBapti:{ed.^ Q Philip doth not fay, If thou profefs, but) Ifthoubdicveftvpithallthy hca t thoumaift. ( Here is that which w.4S the coildirion of his right to Baptifm before God.) And he faid, / believe tiMt Jefus Chrifi is the SonofGod: ( Here was Philip ground to judge him a believer.) Now. I would ask Mr. T. is it Reall faith, or a bare profeflion, that was here meant by believing? If jxal£ii£iLras certainly it was, whejr^ jrr^nil he yxj\\\\ ^\\ the heart") then how could Philip know it ? Even as we may know. (For /hope he will not plead a Revelation to Vhilip.') All his own Qnxries may here be put. ^o All.i6:'^Q,li.Believe in the Lordfefus^ was the condition, on profeifion whereof the jaylor was baptized. Now how did ^aul know he believed? As Mr. t» an-fwereth, fo will I to him. So A^ls 2.98,41. Repent and be B.tptiied^ every one of you in the name oftheLordJefus^ e^c.They that gladly received the word were baptized, &c. about 3000. fouls. It was not here a bare profeifion thatwas the condition, but Repenting j and P^rer baptized them becaufe they gladly received the Word. Bpt how knew Wter that they Repented, and gladly received the Word? Mr. T. v«ill fay, the Baptizer is uncertain '-, and fare Pt'tcr knew not the hearts of 3000. men.

It is not evident then, that true Repentance and faith is the conciicion C and not a bare profefTion,) and yet that the Church is warranted by the conflaui: example of all the Scripture, to take a profeifion, but not for it felf diredly, as if it were the very condition, bur as being the difcovery of thofe that probably have the condition : and . fo the way that God would have all Mmiftcrs take in judging &admittingiand therefore no profelhon muft farisfie that doth not probably fignifte faith.([Yet we have example l\ill for raking the firlt probable profeflion, without further dehy or fearjch.) Yea, even Simon himfelf was b aptized b ecaufe he believed ,_ and not becaufe he barely profelTed, or at lealt becaule by profellmg he leemed to believe, A^s 8.13. SoA^. 8.12. & II. 21. & 13.12. & 18. 8. All tlvdtdwelt atSanutiia, andatLy./-day and Saron^ believed, and therefore were baptized.

But what fliould I cite more places to Mr. T. who himfelf confcffeth that it is Be-, Itevers that are DijVipks^ nwd Difciples only thatmuft be baptized, according to

Mat.

"I : — ■ : , iMMirMiI I _

Infants chHrch-memherfiip dficlBaptifm. ^.^ qj

Mat. 28.10, 20. Now here 1 mighc run over all his own Queflionsi andaskjs it believing in prefence or in cxercifc ? i s ic reall Faith or bare profedicn ? If the Jatter, then falfe Faith malvech pilciples: It the former, then who can know ic ?. Let him anfwcirhereforiiinifelfauduie. ^

Yea,( might refer him to all thcfe Scriptures which fpeak in the like Ianguage,or di-red tapcrform any A(S towards men on Condition of ibme internal Ad of theirs; and put Mv. Ts. Qneflion, liow fhall we know when they do it fmcerely , or at all ? And that we are not to pafa any judgement on mens Faith ascertain,and on that to adminiAer Sacraments, but only on die aforefaid judgement of its probability ^ and that ferious profeliioa is to be taken as fuch a probable fign, not only all the Scriptures before mentioned, butall others that cxprefsor intimate the grounds of Bap* tizing will fully prove : (for man knoweth not the heart,_)^/rff. 3.6. Mar.i, 5. Mar. i6,i6.Afh 16. 15,^55. & 18. 8. I Cor. 12. 1^. G^/. 5. 2(5. 27. iW^f. 28. ip.

But perhaps Mr. T. will fay.that then it is only our judgement of the probability of their Parents Faith which makeththechildren holy, orelfewe Baptize the unholy. Afto which I anfwer i Where there is not the condition of this Holinefs, that is, reall Faith, there no judgement of ours can make them holy j and fuch by birth-privilege are not holy i whether any other h -^v«np infprf{| in them afterwar ds may dedj gate_ th em to Go d, andjo heTeihcnitaLilic-plWege, js aluFft ltt Q ^LfU pn, whic h fwill not~now itand to deSatf/And for our baptizing flTolethatareTIntibly, or that have in themfelves no right to it, it is no more our fm than it was the Apoftles fin to bap* /' mc Simon Ma^s 9 w ho doubtlefs had no right to Baptifm, and yet the Apoltle had ffjfht to baptize him.

i* And thus I have anfwered il/r. Tjt. great Objedion according to my own judgement. But now let me adde this much here; The re is a real undififembl ed Fairh, ^ wh\rh y(-r i<; nof j)}iHfyjp^ nr favinp;. Who can deny that ? No w fuppofe fuch an Hi- ^ ftoricall. Temporary Faith, that hath not deep rooting, n or prevailed againft the Jntcrcftofthe flefh, fhould be fai4rt6 be the condition of thele common privileges of vifible holinefs y how would Mr- T. confute it Mt is apparent that unfound believers were admitted Churchmembers, C as Simon Magus J and were par rakers of the Holy Ghoft,fo far as to wor k Miracles and ca<\ out Devils in Chfi lls Name, that yet ^ muft depart from him as workers ot iniquit y, j)^4f. 7. heb. 6. A nd why may they not ^ have this common privilege alfo for their children.^ Why i^K T. faith, then a falfe Faith would fanfti he-, I anfwer*, No, it is not propcrly a falfe, that is, a counterfeit Faith i but then, aninfu^cient temporary Faith which cannot lave ,~ may yet hav cy common privilges.

Objelt. But he foith, that the Apoftle faith, that every creature is fandified by the Word and Prayer to them thaLhfilkyei

Anfw. I. How oft are common unfound Chriflians faid to believe C as Simon M^-j gns hj and called believers ? 2. Whether it be only by the Word and Prayer, that^ Text fpcaks nor, efpecially of other things befides the creatures for ufe. 5. Nor whether it muft needsbe the prayer of th e p arty uiin^ tiicm. 4. The re is a common pray- . ing, as well as co mmon be heving, which is no more counterfeit than Ahabs humilia-tibn. 5. But for mYpartTtalvrh- in the proper fcnfe,and fay It i s true Faith and Prayer that is here meant, and fo anfwer it as before i where no difficulty arifcth againft it. • 6. But 1 Hiall not think as Mr. T, that it mufl needs be prefent prayer, and that prayer part will not fcrve i for then the cuicacy of prayer fhould laft no longer than we are praying.

"^iS fUm Scrjpiure Proof of ^ ^^"^^^'v^

TV." fecond Ob'cdion of Mr. T. why this Tey.t cantror be meant of fuch hollnefs tt 7jt. I. 15. is this> becaufe'che Apoiilechcre fairh that nothing is pnrc tofncj) imbclie^'crE as yet proftfs they know God, but deny him in works j and therefore.-thcchildrcn of ungodly ProrclYors by this fhould be unholy. ' ^

To whicli I amwer: i. This is nothing againft mc wfio fay it is Real Faith that is tht condition. 2. I doubt you are like the Englifh roan that Klri ^Charlcs m ^ncioiYg OU t_Qf Cfcrf«C fr, Th:ir which hg would not know, he rannrr nt^7fffly^\TdT^>7l(V you^ might fee, that rh^ Apofilp%.iksrhere ^ews a rj^ [pf^dfhnnty; F^rr hfj^j^ pitlTeth them of the Circiifncifion, that isTf^ws, verf. 10. 2. He callech the Heathen Poet one of their own Prophets. 9. The riling he fpeaks agiinfi, is Jewifh fables and commands of men that turn from the truth. 4. He exprefly calleth them unbelieving*, and you know who thcfe are in the Gofpell phrafe. 5. He faith only, th^ profeh to know God (as th e Tews and many Philofophers ^\d^ ) hm ^QPJ IHLIIIO' jjro&lLtaknQaLjChrill. • _ -,

5. Butfuppofe they were profeffed Chriftians, yet they were fuch whofe prof^In«' on was no probai^lc fign of their Real Faith •, nay, it was evident that they had rii true Faith, and therefore ought tobeeaft out, or not reckoned among Profeffors v for the very clTence of Faith liethin Affenting that Chrift is King and Saviour, and confenting that he be \o to us; Now thefe men were fo far from this, that they 4^-nyed even God himfelf by their works, being abominable, dijohedknt, andtcA^ gtiod work reprobate. From a Church composed oTTuch ProfclTors, I will be a Sc-' pacatift.

IMeet but with one more Objedion of Mr, T. againft his Antagonifts^ ibtut th?i Texf, thftt is worth the nocing; and that in his Printed Books and his Martftfcript againft lAr. MatJhalU hcglorleth in more confidently than all the reft, asifitw'ere iinanfwera!)Ie : But tome he never objeft\:dir, as leeingit wasof no force C^ conl jefturc) againft my Expofjtiou. And it is thir,He faith,If Holinefs or Sandi.fying were -thccffe<^t or rcfultof the Faith of the Believer, tlien an unbelieving Fornicator might be faid to be fanftified by his believing Whore, as well as a Husband to his bclfevin^:[ W-ifcy/^/'o/. pag. t2. And then it would fotlow they might live together. ' ar'

To which lanfwcr: i. 11 is only the free gift or grant of God in his Law crCovci-' «ant which fanftifieth j Faith is but the.condition, if Faith, as fuch, orfirom its ov<m nature didcaufeor procure this fanttificarion, then ind^eed all fuch Fairh would fo do i But when Fairh is but the cciidition of it for if it were a morall caufe ) and fo the procurement depcndcth on the Will, Law or Gift of him that made this to be I thccondifion, then it can procure no further than he hath extended its ufe, andai^ ynexed to it his gift. Now God hath not made it a condition forfan^ifying Fornicators one to another as fuch, as he hath done of fan<^ifying kwfuU Marnage. A-believer may have the Word oi Promife^ and nvay pray for the (anc'i'iryingof UwfuH Marriage, which he cannot do of Fornication. A thing mufk be firfilawiull, before jt be fan^ified j God fandineth not fin in or to any Q thopgli he may bring good our of iti ) Where All things are faid to be fan^ified, and puic to the pure, iris meant of Ailihing^ goodand UwfuU>.but not of iin 3 which is xxot of God. Therefore Mr.T. his "*—-^ ■ arguing'

Infants chvrch'-memberjhip aftd ^aptifm. '^

argui»g h moft vain, [where pne party isfandified to the other for the begccrmg of a holy fced^ there they roay lawfuliy continue together. Bur tire unbeh'eving Whore is faiiAitied to tiie believing Fornicator: Therefore rhey nnay lawful!)' live together.] JotJti^s lanfwer: i. "Xhe Major Proportion is his own tidion, and is nor in the Tiekti The TeKt aflfordech him only this propoficion, [where one party in laWfulI Marriage is fandified to the other, there it is no impiety for them to live together,} The reafon of the 11 nirarion I lliewed before. Though the faid fanftification be required to make their Marriage to be Pious 'nd Reli^jious ; yet it is neither al way nor only required to the dir eft lawfulncfs: Not alway j for Heathens Marriage is lawfull' to whom nothing is pure : E^otoiiIyV ^or there mult be other requifites to the law-'fti|ncfs before the faa^ification, which in Fornicators is wanting. - ;

"2. Hisaflumption alfo [ that the unbelieving Whore is fanftified,&c. ] 1 den'y^ftiil" rtquire his proof. AgainA my Expolirian he offers not to prove it ("that Ihe isfa^di^ fled to the ufe of the Fornicator, and fo to God.) and againll Mr. Ma^fljals fenfe of Ipftrumentali fandification,he doth as good af nothing, (i/i^^. to prove that a Whore i>finftified for the begetting of a holy Seed.} For ifhe fhould prove that Baftards arc a holy Seed, as he hath hot yet, when himfclf faith, they werefhut o«cofche. Congregation to the thud generation, as Dent, jg, 5. Yet he hath not proved that the lanAifying of one party to the other was the caufe.

But fuppofe this be urged yet further, and any fhould argue thus^ AH the diildrcn of thofe parents whereof the one isnoc fanftified to the other are unclean:But the unbelieving Whore is not fandificd to the Fornicator^ Therefore all their children are unclean,or unholy. To which I anfwcr; 1. If the whole be granted, die abfurdity is not fuch as Mr, r. his Expolition brings. All Baftards may he unholy in l eipe^-a^^^ their birth, or as not having any promife to thera as fuch a Seed , and yet afterwards cither the penitent^arentSvor oth ers that i tnvf full inrereft in rhem. m;iy have p pyyer tobri^fi; tlT emjntorhieChpr^h anH rnvpn^tnr! hi]^f>frhif; more anon.

2. The Major propofition is a meer fidion, not to be raifed from the Text ^ For the Text v»^iU,afltordbu;thds: [All tlie children of thofe Parents are unclean, whereof one being an unbeliever is not fan<^ificd to or in the Believer.] But Mr.T. will needs face down Mr. B/^^?, Jpol. pag 123. That though there be no more than I fay in «;he Text, yet.the proportion that provcrh it mud be as he faith j as if St haul's Lo-gick muft needs be the fame with Mr. T. his, or elfc it cannot be right. Is it not poC-lible that Vaul may be in the right.<though he reafon not as he?But (faith Mr. T. J he thaf will prove that if an Englifhman beifioble, he his honourable, muft prove it by thisuniverfall. All noble fnen are honourable. Anfw. But it is another matter which S^Fanlh proving. He that will prove that an Engllfhmans Wife, thougti of bafj or mean Parentage,is made honourabk.if he be nobk,muft not prove it by fuch an uni-verfal, All Noble mens Wives are honourable. For where the Law of the Land doth not alter their Title upon Marriage, this would be falfe. Paul fpcaks not of a-fandification that was before and without the Fairh of the one party, bur which is a latter privilege, com'ng upon his or her believing, as is before proved. Indeed a Hclinefs in the Parents , is ncceffary to the childrens being holy as theirs, and fo a former far.dilieation, or dedication of the Parents to God is necciTary. But this fanftifyingof one to the other as a privilege to the Believer, fuppofmg the other formerly unfanftificd, this is not neceffary to the Hclinefs of the ilTue, in any hm where oiie party was an unbeliever.lt will not follow, that becaufe a Leaper muft be tleaofed , or elfe he will beget a Leaprous iffue , that therefore every man muft be cleaned j Is^ifpnly that every 1 man md\ be no Leaper ; And fo here 5 it will not

-Ij-oo i'la^^ Scripture t roof of

follbw, that becaufc an unbeliever muft be fandified to the other in this fenfc, that therefore all muft be fo : but only that they muft be no unbelievers, or elfe be fandi- > fied fo. Therefore if two Fornicators be both believers, though one be not f^hdt^ ficd to the other, yet for any thing this Text faith, thelrchildren inay be Holy.- ^of-being-neither of tliem, unbelievers, they are not capable of this fanftification. A: wounded man may beget a found iirue,.though a Leaper cannot. ■>

BUc I had alraoft forgot one great obje^ion which Mr. T. had in private conference againft my fenfe of this Test (which Imuft mention though it were pn-vate, left I wrong him in leaving out the Itrengch of his Arguments. Andbbcaufe there was no Witnefs of ir, I avert upon the word of a Minlfter and Chriftian thartt is true : ) It was this. If the Covenant be the caufe of Infants Holinefs, then tbcy ftiould be holy as foon as ^the .Gov enam was in being : but that was before they were born.

To this I anfwered. That theconfequencewasunfound. He proved it from the Canony Fofitiicauftponmreffe^Us. I replied, that Moral 1 Caufes, ( andforemot:* cawfes,)might have all tlicir being long before the efFc(ft, fo that when the eflfed was produced there (hould be no alteration in the Caufe, though yet it have not pro* duccd the cflPeft by the Ad of caufmg. To this Mr. T. returned fo confident a denial, that he (^either in pitty or contempt,J fmiled at my ignorance.. W hich makes roe the lefs wonder at his other miftakes •, I would know of Mr. T.whether Gods e-ternall Eleftion of him be any caufc of his Juftification, SaQdification,or Salvation j and if it were^ Whether he were juftified-. S^nftified, and Glorified, as foon as God Elefted him ? Alfo whether the WiU of God be not the caufe of ail his good Aftions (at leaftj and of all the Events that befall him ? and whether thefe,co^e to pafs as

\loon as God Willeththem f fpeaking of the time, or rather Eternity of the Aft of, Willing, and not of the time when it is his Will that it fliould come to pafs.) Alfo I would know whether the jlcath of Chrifrbeany caufe of tlit pardon of his fins and' falvation? if it be, then whether were hepardonded.and faved thereby as foon^s Cjiriltdied ? or doth Chriftfuffcr again when he is pardoned by it ? Alfo whether

Vthe Promife or Covenant of Grace be any caufe of mens pardon or juiliftcaticn ? ifj it be, are they pardoned aiid jiillified as foon as that Promife or Covenant was made? that isjbefore they were born ? Then fair fall the Antmomictns. Or, -v^ hat alteration is there in, or of the Covenant, or Promife, when the effeft is attained/ is not the Law of the Land that was made long ago the caufe of a Pclinquents condemnation, and the righting of the ]ufi many years after? and of every roans right in the Tenure of his Eilace ? And what change is in the Law ? or what conrainerh if,more than before? If a Deed of Gift be made of looo 1. to you,.be enjoyed ac the end of twenty' years \ was not this Deed any caufe of your en;ajysse«c ? Or did you enjoy it as foon as the Deed was in being ? Or what alteration was in the Deed at theprodudion. ofcheeffed.?ifthe like Deed of Gift be made upon a condition by you to be perfor-fijcd, fo that you fhall not enjoy the gift, till you have performed the condirion', mufl it needs follow, that either this Deed is no caufe of your enjoymcnr,Qr elfe yciv TOuftenjoyitasfoon as the Deed is made? If a aianJet the Clodk to flrike twoor dirce liours hence, is he no caufe of it ey.ccprit ftrike fud-denly ? or doth he perform any new Ad after to produce thee ifed ? It isfure therefore thee tf!</rf jDroxwrf, as Siekeyrnan y that the Canon efpeciuily cpncerns, '.qua pofita. poniiur effc^fits ^ and :norc]iat alwfiya acither withoiu the ufuall dlllmdionjTbat ([uantn^ adcntftatem abr

Infants ChHrch-mmb^rJhip andBapfrp^.

F^r-

fQktam^(f^ vim agendiyvel in A^Hprimo^caufaefficiens perfepotefi eJfeejfeBufuotem-. pore pxior: ctfi mn in A^Hfecnndo effelhm producente. But this is nor a fit Diipao fartheipto whom I intend this Labour: Therefore I refer you to i'a^re:^, D/^.a^^ $eU,2.pai. 450. and.S'tij/^/er. Topic, cap. 2. '^umb. 62. 84/with others, that Iknovy^ Mr. n hath read *, And then leave it to the meanft Scholhr, that h rational!, whfti fher it be a good confequence, that if the Covenant be the caufe of Infants HoUaefe. they mufl then be Holy as foon as the Covenant( or Promifej was made.

.-- ,.VA. ■ ■..,-"' r-- ,'" ■ " ■'>^''-;*^:^J 'lc;T2i/;biJri I ..

ONe thing moreCfor I an) loth to conceal any (^iriV.r. iJisT'ftrettgth) he hach an Objedion againftMr. BUkey ApoL pag. 124. which may feem to have more weight with it i and that is, that in our fenfe, children maybe'Hc^y though born of Infideli h for he faith [^according to Mr. B/akes Opinion it is faJfe, that [ mibcltcving Parents never beget children by Birth-privilege Holy :] for children born of Infidels brought into Abr^hanCs Family had right to CircumcifiGn,and fo were by Birth-privilege Holy in Mr. B/^^^ej fenfe. ^ i - Anfw. I am the willinger to take notice of this, that I may have opportunity to ro-folve the great QueAion, wherhf^r n^ily ^hjl^jr^-a pf tirlipy^r'^ *^^^r to ho. Baptized;? I.I anfwer therefore .• If a man fay that this was proper to Abraham and the Jews, hemayiiavc farm.ore to jufline it, than Mr. T. hath to prove tliac the Churcii-nieraberfhip of the whole fort of Infants was proper to the Jews. -) -xi y-^

3.1 anfwer according to my own judgement, thus: r. I deny it as mofl untrue, tiiat the children of Infidels brought into Abraham's Family, were by Birth-privilege ^^^oly, as Mr. B/zi^e eyprelfeth it. For thofe children that he means, were either thofe j^Ofn m.Abraham'slimk^ or thofe bought with his money : Forthe foi^nKr, th|?.y i^^re no children of Infidels*, for Abraham kept no Infidels in his houfe^nor rauft ioi |For the.Parents were to enter their Covenant as well as the Childrea, and the FJ-,|jcher wa^.ro be Circumcifed . And I have fully proved before ( anda mukitudejaf. ...XextjS' more raightbe brought to prove it, ) that men were not to be Circumcifed, '^5v;hvifl they vvere profeffed Pagans, but. we re to enter intoGods Covenant as wellas .'i;the Jews: even the Hewer of their Wood, and the Drawer of Water, Dent. 29. lo^ ^-11. when God commandeth Abraham to Circumcife every Male, if is fiippofcd he. i>fcj;ijigs then? to enter the Covenant, whereofit was the Seal. " . : >.'•

3f^; And 2. li he jaieaa ijie Infants bought with moneys I fay,They wenenochy Birth-^j^ivilegp Holy.: For then they fhculd have been Holy as foon a&they were born,and ^Jobefor^.they came into ^^m/;rf7«V Family. ■ ■ '. >>

..^f) 2. You mlift therefore diftinguifh between Infants.as born of fuch Parei«^, and. ^-j<>they were unholy j and as after becoming ^^/Wm/wV own, the iVents. having gi-,;5{.-;yin up their Tide to him 5 and fo Abraham had power to bring them into the Cove-V^t,, acd make them Holy by feparating them t©-God :. But this was by no Sirth-privilege. • ^ •■

^. And for ray pare, 1 believe that this is a Handing Rule and Duty to ail Chriui-, ifiS J Only the children of a Believer are Holy direftly as theiis, or by Birch-privi-l T . J^tJge Qw fubordination to the Covenant,) and from the womb i But when we ei-,r tbcr^ ^uy Infants, or they are left Orphans w holly to us, fo that they are wholly orrs. -, and at our difpofe, the Parents being either dead, or having given up their Intereli ta >;y las, I doubt not though they were the children of Jews and Turks, but it is our duty , Aj,t|8L.iiftthejmjiiiidej:C&il^, a*;ad,em'ertheinmto his School, Kijigdom.- orChutchby: .

■ ' ■ ' ■ O 3 Baptifffi). .

loi r.lain scripturef roof vf -'^-^■^--

j:r, >Baptitm i and that (SroHs Law to AhvAham will prove tiiis. Why elfe wtrc die Jews taOrtimicihr alt bought with money, ( even nicer Haves J but becaufc chey were

fwholK their own and at their difpofe, but not hired Servants, becaofe rhe'yxould nothyrheif> Anthcrityfo arrainjy prevail with thiere, as wich-the others fcwtmwft" itay fill c^Hry voluntarily would be rrorelyte>. I know fome will chick ic ificrcdibk' thot ewB^flaves or anyThould be compelled to enter Gods Covenant \ But I ^tti, nor tell ihem thattlie goodKin 2_of Jjidab ap poffrer^, fhar whot-ver o^his peo p le would p0L£a tcr the Oi)vcnavit, flTOiTd be'j^ut to d catli^ (Indeed this Covenant contained nor circunvifantials, but chut tliey Ihould take the Lord onely for their God, and re; now CO all idols that were diredly fet up as Gods *, and he tli^t will not take thfi Ceveiiaht, Ichfnk ought not by any goodPriocetpj^f? (uf?rcdtolive in hw Km^

Thisismy Judgement •, in which I anf> thetnorecon^cknryVirhenlconikief how

freely Chrift invireth all coajmers, and that he never rgjufed^ny that came, or an y

Ifriant that was brought; And chat it i[[befe£inerh Chri (l unTwicH o ut plain groun ds

" fo-ftraiTcn^CfiritU Kfil^fggTL/^r^tgl^r 'i^^IiJIlLL^ ^^ wfttild nor havp kept OlVt. i

""■SSnmcli for the Vindication of i Cor. 7. 14.

^.m'^c^-' ■ .^ .,,...., . ,-•-.■....-•*...

io i/cuiitq.n03 ill z.'-?^ '^'^^ ^«P'^"'' «,'^*-^- ^'"*

?.h

CHAP. XXX. v/) -jd 01 ih h-

M^ am Y twenty fifth^ A rgument is probable at leaft, and proceeds thus i If the

Im yl Scripture frequently and plainly^e j] us of the ceafing >of Cir curacifion,

1^/ ■ but never givfcj^xhe Ica ft wordxo ncerning tliT ceah ng ol lnta_nts"Church'

JL.^ Jl nicmberfliip, thenTEough CircumciiionTecealeHT we arenottojudgc

[that Infants Churchmemberfhipisceafedv But the Scriptured<?th fre-""^ qucntly aad plainly tell us of the ceafmgof Circumcifion j but ncv^rfpeaks one word of the ceafmg of Infants Churchnneinbcrfhip '•, therefore we are not to/udge that it is ceafed.

He that denyeth the Minor, kt him bring one word of Scripture where the ceafmg of Infants Churchmemberfhip is mentioned, if he can. The Confequcnce of the Major is denycd by Mr. T. and he gave me only this rcafon ; The freeing of Servants in the year of jubile, the Dedication of all the firfl born, and the like arcceafi|jd,and.^ Scripture mentioneth not the ceafing cf them. i ^ j

To which I anfwer j The year of jubile was one of their Sabbaths, which the A-poftle faith plainly were ihadows of things to come, and Chrift is the fubftance*. The Dedication of the firft born was evidently a Type of Chrift and the Church under him. Of both thefe many Scriptures are plain ', and therefore we can fhew that they are done away. But let ic be proved that the admitting of Infants into the viftble Church is a 11 eer Type, or a mcer jpdiciall Law proper to the Jewifti Comnfton-wcalth, any rrore than the admitting of men or women into the Church. I have examined what proofs of this they pretend already, and have proved the contrary 5 Letmeaddencwbuc this muchi ,

III is evident to me, that it was not proper to the Jews Common weakh or Church bcfides the reft, for the^c tworeafcn?? i. Bccaufe it was. a vUe and difgraceCuU

V' ^nObj^tti21 >Uiili'^ thi"8

—"■ "^"- ^. "%*^'^f^<s'>^^>.*v«»ttrtn ^^/, nh^x^.

Infants ChHrch^memderJhJp and Baptipa, * 105

thing then to the whole Nations about rhem, and ro any particular perfon, to ke mi-circumcifed, andconftquenrly robe wichouc the Church '■, The uncircumcifcd were mentioned then by them as Pagans now by us ; Therefore it is evident that to be cir-cumcifed, and fo to be Churchmembers, was a thing that they judged both dcfirable ■■ and attainable, by allthe Nations about them (if not their flat duty.)

Now if all the Nations about fhould have become Church-membersfas no(ipubt they ought',} then it feems they fhould or might be all Circumcifed j and if fo, then it muil be alter the manner of the Jews, that is. Infants and all Males j for there is no other rule or manner of Circumcifing mentior.ed in the Scripture. . And therifure this, would not have been peculiar to the Jews.

2. And let Example fpeak ', when Jacob and his Family were but few in numW,*) -yet he joyned with his Sons in treating with all the Sichcwitesyto have them Circum- V cifed , Infants and all, and it was done: ( For it was Jacob and his Sons that they/ communed with about it, though Jacob had no hand in the deceit and cruelty,} Gt?«. 34. The thing no quellion was good, ffithadnot had wrong ends. Now ns^/nan cao fay, that the Skhemites were to become fubject to Jacob^ivid fo to be one people* as being under one Government ••, But rather Jacob was to take up pofleliionS among them, and joyn to them, as Allies to them at bed i he being but few in comparifon of them. , : ....-,--

So alfo when the Jews in f/lkry timeprofpered in Captivity, it is faid that many of the people of the Land became Jews: Now to become Jews, was to be Circumcifed as the Jews were, and fo to be of their Religion : No man canfure dream that it was to be of the Jews peculiar Commonwealth, and under their Civill Government, when the Jews were difperfedin Captivity in a ftrangc Land, under the Go,-^-verivment of a Heathen King. Is not all this plain to thofe that arc willing to fee ? /

;hi > i/Jiuiq i haB ■d<fe*i*.a- *• .- ^ ' —. ■ST ty l^??'

GHAP. XXXl.

Y twenty fixth- Argument, (which I will but touch , becaufe every one that treats on the (ub)e<S hath it,) is drawn from the many plain fpeeches of the Lord Jcfus with his own m.outh ; fully fignifying, that he is fo fan from repealing the privilege of Infants, & calling them out of his Church, that he harh eKpreily aflured us of the contrary, Mar.j^jSrp' And he tool^a chjid andfi t him hi rf^e m'ldfl oftheniy and when he had ta^ipnnmmTns ArmSy he fata unto them y Whofoeverjhall receive one of fuch children in iry Name receivethme'y . and jvhofoeverjjjall receive me-, receiveth not me , but him thatfent me. ^ _

DothChrilt take them in hjs^rms^jin d would he have them alj^put o^ it_oLhis_L- f

vifibleChurch ?-would behave us ifct\st them in his Name ? an<l y et not receive

1 riiem into his Church, nor as his Disciples.'' How can InfantsJieJjeiel^iidJoXhiiiiU

VName, if they belong not vifibly to him and his ChurchTTJay, doth Chrill accouiicic

a receiving of himfelf ? and fhall /then refufe to receive them, or acknowledge them •

ilie Sub^eds of his vifibje KUigdom? Will it notfoUow then that whcfoeverrefufeih

them, )

thcm^Xi^McxijChf }^^^ him that fcnr him ? For my parr, Itang the Will ofGhrift ,]>- "■ iJ'^i'f I nn:ll walk' by, and his Wcrd thacl nvjft be judged 4)y, and he hath given /ine lofiill a difcovcry of his Will in tliis points I will boldly advcncure to follow

his Rule, and iiad rather aniwer him f up?ii his own encouragement, J for admitting 1 a hiMidred Infants into his Chnich, than anfwcr for keeping ouc of one- 1 do not

believe that Chrirt would fpeak fucli words to feduce us, or draw us into a

fnare.

I And it is not once, but oft that he hath thus manifcfted his will; In the very next Chapter he doth it more fully yet, Mark up, i^ ^ M, 15, > ^, And they brQugbi \ young chUcfren tob'im that hepjould touch them; And his Difciples rebuked thofe t/jst brought them *, But ivhcn Jefusfaw it^ he was much difpUafed^ nndfaid to them , Suffer ye little children r) come unto mc^ and forbid them not ■, for offuch is the Kingdom of God, Verily, I fay untoyou^ Whofoeverjhall not receive the Kingdrme of God as a tittle childjje jhall not cf.ter therein '■, And he tool^them «]> in his Arms, put his hands on them^ andbkf^ fed them.

And is not here enough to fatisfieus yet, that he doth not cart all Infants in the worid out of his vihble Kingdom or Church ? but that it is his will they '^ll:ouldbeadmirred? Will any fay, that it was not Infants in the former Text and thi-siharChrift fpeaksof ? Did he take any but Infants into his Arms ? was ic not plainly them, that he bid rhem receive (in the former ^Chapter ? ) and was itncr, thern that he would not have to be kept from him I And was it not them that he bid fhould be fuffered to come I (that is to be brought,) and was ic hoc them that he VBcffed?

Hence I argue thus; i. If Chrili would have us receive Infants in his_K [ame, then / we muft receive them as b elonging to jiim. and his Church'. But he would have us I receive them in his Name s Therefore, &c.

^ 2. If he that receivcth an Infant in Chrifts Name, receiveth himfelf, then foroe Infants are to be received in his Name *, and thofe thatrefiife them, fin; But the former it true *, therefore the latter.

3. IfChrift was much difpleafed with thofe that kept particular Infants from vi-fi bleaccels to himth cTK fthough they could not keep them from his invifible Grace) itTieinre will be muclTmore difpleafed with] thofe that keep all the Infants in the / World from vi able acccfs to him in his Chur c h now s ( Though tliey cannot I keep them fronn themviiible Cfiurchl ) BuTtBe former is true j Therefore the Vlatter.

. 4. IfChrift command us to fuffcr them to come, and not to forbid thetn, then j thofe fm againfl hisexprefs command that will not fuff.T them to come, but do forbid them h (For it is a (landing command, and fpeaks of the Species of Infants, and not of thofe individuals onelyj and there is no w no other vifible admitta nce to . ChriO, but by admitting into his Church, and to be his Dil'ciples^ J l5ur,&c. fherc-fore, &c.

5- \( offuch be the K' midom of God^ then of fuch is t he vifible Church , Sutthe former is true 5 therefore,&c. ^^

Here th:y have two cavils againrt the plain fenfc of the Text. i. By [fuch] is ,1 meant [fuch for dociblencfs and humihty;] To which I anfwer*, i. Thenicfeem* I Toey are fo docibleand humble that the Kingdom belongs to them. For if it belong VVto others becaufe they arc fuch as them., then it mull needs belong to them alfo. ^K 2. DothXlirlfl:lay, JoTuchd^tminlFu or tbdtrefpeS only , andnojjfljiiem ? [oT faith he not in generall; To fucb .''even ^ofnck a§ he took m his Arras and BlcfTed?

ye

Infmts ch'iiTcih-memhcrfhip dnd ^aptifm^ ^ C)^

He would not havctaken upund b^ ^lfed any for a niec r Emblem o ffuch as were 9 &tefl[bd 'f He would not have taken up and bielied a Lamb or a Dove, as Embkttis of J Himjilky iind Innocency. If Chridfay, C Offnch ] is the Kingdom, I am bourjdto ^ 't*l?<8fcf rpmre in the moft exrenfive fcnl'c, till there be a plain reafon tonecedftare rift t5 reftraifl it. Aiidcherefcre mwll underftand it, [To fuch] both of that age, or «ny otiier age. W ho dare think that the word [ To'fuch] is not rarjuj^inflnfiyi^aR / to theai, than e^xlufive ?

t^lf I'lovc humble poor men, and my Servants keep them from my Houfe Ijecawfe %'*tey are poor, and if I chide tliem for ir, and fay, fuffer fuch to come to me, tti&'oif^ bid rhem nor, for my delight is in iiich^ Who would fo interpret this Speech, a:s rcr tli^ifik I would exclude dicm while i command their admittance ? aadthacl mesne other humble ones and aot thefe ? °

7,. Wheni>/r. T. makes theirj^iitoiiA-iie thing intended byChrift, he forgot that he judged themijngspal^^r'he'in^ nj fdplp< . why may not thofe be DifcipIeSi whaare not only DoIi BIfT^M ^&xe m^Ian for t heir Teachablcnefs ? i^' Ttieir fccond Gbjeftion is, that by the [Kingdom of God] is meant the Kingdom^j ' of Heaven. And Uhinkjo^o: But then if the Kingdom of Heaven belong to fuck,/ mi»ch more a ftandinP a^ Mepibpr^; ^-| fh^ ^nf^\^]^ Qhnrrh - Fnr what is it to bc a

Member of the CTTurch vifible, but to be one that in feeming^or appearance, or to the / judgement of man doth belong to the invifible Church, or the Kingdom of Heaven ?y For the Church is but one, and the difference refpeftive, as I fhewed before > Tlier-fore both vifible and invifible, both military and triumphan:, are called in Scripture [the Kingdom of Heaven or of God."] H a maia be kjiown ( or any fort of men) to belong to the Church invifible^ then they vifibly belong to it: and then they are vifible members of the Church. So that this proof is more full for Infants Churchmem-berfhip, than if it had been faid. They may be vifible Churchmembers. For it faith much more of them, which includeth that.

6, Hence I further argue thus: If Chrifl were much difpieafed with his Difclples for keeping Infants from him, then he took it as sart of their revealed^d jtfv;>^tbat they fhoifld not forbid them ^ But the former is true, therefore the latter. ^"^

V/hence I further argue j If it were the Difciples known or revealed duty, not to forbid them to come to Chrifl, then they mufl needs take it alfo for a revealed truth that Infants//z/jOa/e (^ and not thefe numerically only) fhouldnot be forbidden to come ; f for they could not know that thofe individuals fhouldbc admitted, but by knowing that Infants fhould be admitted j ) But, Sec.

-Yet further ^ 7. If it were the Difciples revealed duty, to admit Infants to come to Chriftfbr this very reafon, becaufe o//«c/? w the Kingdom of Heaven^ then it was no fccret, bur a revealed truth. That sffuch was the Khgdom of Heaven'-, But the former is crue^ For Chrill would not be angry fo much with them for not knowing that i which was never revealed, or for not admitting them when they had no means to \ know them to have right of admittance. The confcquence is evident thereforc,and/ fo it follows \ That if it were then a revealed truth, that offntb is the Kingdom of Heaven^ then they v/ere vifible Members"of tiie Church. For thatfortof men that are known to bcloni:; to Heaven,(^though it be not known of the individuals^ d^ vifi-■bly belong to the Church', ( as i think none dare deny.^ .

8. But the chief evidaice in the Text lye th here', If, bccaufe that of fuck istbeX Kivgdom^ therefore it was the Difciples fm to keep diem back '■, then it muft needs i\ be the vtry fpeaes of Infants that Chnft means are of the Kingdom, (^and not or.ly / the Aged humble.; But thefelofelc was the Difciples fmTo keep them back (& their

P duty

duty toadrak them,or elfe Chrift would not have been much difpleafed with them>) bccaufe that o//«c^ is the Kingdom'^ Therefore if muft needs be infants themfclves thatare of the Kingdom.

Thereafon of the confequence lijth here*, Ic co uld be no fin in the D i fciplesto keepaway fromChril t rhofe that wti^ hvx meir Em Uems oi the laved) iJutitwaS tij ieirfinro keepaWgy i/tf^icri^ Theretorcit was not becaufe they were nieer Emblems of fuchasftiouldl^ fa ved.' Forclfe it would have been the Difciples fm to have forbidden all the Slieep or Doves in the country to have been brought to Cluifi, CO lay hands on. This is plain and convincing tome.

9. Thofe that Chrift cook up in hh^rms,lajd hishan d[son,and Blcj Ted, were vi-fibje Members of hisC hiJJxh^--ami not mccfrcfemblAnccroi fuch ; But'iome Infants Chrn\ took in his Arms, laid his hands on, and BlelTed^ Therefore fome Infants were Members of the vifible Church i (^and confcquendy Q\n^ hath not repealed the Churchmembcrfliip of Infants i ) and they were notmeer refemblances of fuch. I For would Chrift have BlelTedfo a.Shecp or Dove ? Or, arethey blefled of Chrift, I and yet notfo much as vifible Members of his Church? Sure there are none viftbly Vbleft without the vifible Church. And it was not thefeonly j for I have proved, ic was the Difciples duty to admit others to the BlefTmg.

(Anditisyetmoreconfiderable, that all the three Former Evangelifts makeiUH mention ofthefe palTages of Chrift,and1:her^fore1rirevidnitTtrarthey were not taken for fmall circumftanrials, but Dodrines of moment for the Churches information. They are recorded alfo inMat, 18. 2, 5,4. (ttc. Max, tp. 15, 14. Lwt- 9. 4, 5- Luk: 58. i5,17. I defire any tender confcienced Chrifiian, that;is in doubt whether Infants fhould be admitted Members of the vifible Church, and would faia know what is the pleafurc of Chrift in this thing , to read over-Texts impartially, and confidc-rately, and then bethink himfclf, whether it be more likely that it will pleafe Chrift •better to bring, or folemnly admit Infants into theXHurch, or to Oiut them out, and whether thefc words of Chrift fo plain andearneft,will not be a better Plea at ]udgr ment for our admitting Infants, than.any4i«evecthe.^=dnab3ptil)^ t^rought will be

rto thera for refufmg them. -jc .n:;i ' \-/ f^ ' \m>H jd; . . f ;>:" i ^i ■ But what faith Mr, T. againft this ? Whvv i- He faiths-it was fome extraordinary . blefiingrothsm, thatChrilUnrended,v4p9/./?. 149. Anfvr, i. It wasa difcovcry of • thei r Tick to the Kin^d omof Heaven ■■, Itwasfuchan extraordinary bleftingthat jn-J ciuaeTdie ordinary, if extr|D£itmaFy hle(i«g^j±Uiftmuchjriore_ordinjry. 2. It w.is juijiasjjTeJjiiJbiples fhopld hi^ve knowiixhot ^iev ftiQuld bT ad Httcd to« o r,eirc Chrift would not have been difpleafedT . • .,

Bat Mr. T. fiich,^i^. ApjL i > i. That [the reafonof Chrifts anger was their hin-dring him iu hisdcfign, not the knowledge they lu-dof their prcfent vifible Title? diis is but a dream.] To which lanfwer i \.Mr. T. is as boldtofpeak of Chrifts thoughts wichoutBook, and tofcarch the heart of tiie Searcher of hearts, asifhe were refolved to make Chrifts meaning be what he would have it.

2. W hat defign was i t t hat Chrift had i n iund ? was it any ocher than the dif^ oye-/ ry of his^merc y to theypgc/ glofl^nfarKS^^^ thofe amonq oth ers ? and the pre-

1 fcntiiig therfTas'a pattern toliis Fotto^^sTand to teach his ChurcbTlTuTriility and renovation, and to 1/*^." r^giT) ^'1 "^'"'f"^^^^ "^^^^ Anabaptifts, thatiti^his pieafure that Infants ftiould not be kept from him " ' ~"""^

5. How did the Difciples hinder Chrifts defign ? not by hindring him iramediate-ly -y biitby rebuking thofe that brought tiie Infant;i.

4. If

^'

Infants chhrch-memhcrjldip and Baptifm,

107

4. If this were no fault in them, why fhould ChriA be difpleafec!, and nwchdif-j^Ieafed ar it ? Andhowcould itbe their fault to hinder people from bringing jn fanrs to Chr/fl, if the}^ might net know that they ought to be admitted ? And could

^iKfy knew of Chrii% piTvaEeJnt^^ tv^Verc there but this one'coiT?ideradorrTience robe urged, I durft challenge Mr.% ib anfwer.fas far as modefiy would permit a chalJengtj ) that is, If Chrift had intended only that humflity or dociblcnefs fhoiild be commended from rhcfe Infants as an i^mblem to his Difcipks, then it could be none of their fault to forbid the bringingof them to Chrift j for how could they knn \y whar n(e Chrift wo uld make of them? or j by wh-at Emblem he would reach them ? or when he woul3"c[oTt ? i\litheCrea-f^es in the World may be Emblems of fome good ? and mufl they therefore permit the bringing of all to Chrift? Chrifthad not told them his Defign before hand, to teach them by thefc Emblems j and when they knew his mind they defifled.

$. If it had been only for the prcfent Defign, then Chrift would have fpokehut of thole individuall Infants, and have faid, Suf fer thefe now to co me s But it appears f^om the Text, i. Thar it was not thbikindividuals more than ofhers that the Difci-files were offended at, or dillikedfliould be brought i but the f^edes. or thofe Infants becaufe tatants. ' 2. And that Chriit doth HOt only fpeak againft their hindring thole individuals, hut ihe{pedes , and layes them down a Rule and command for the future, as well as for the prefenr, that they fiiould fuffer little children to come to him, and not forbid them. ^ -■"-■ '^^'' • • - , . ..^^6. And he doth n6t command this epon the reafon of any private defign^ -butbe-) ^^lileoffuch is the Kingdom of Heaven. -^ -*^^'^. And where Mr. T. laith. It was not from any knowledge they had of their pre-

^ ierit viiible Title j I anfwer. Who faid it was ? did Mr. Blake .•? no ^ but it was a thing that the Difciplcs o ught to have know n, that Infants are welcome to Chrift, and that

*of fuchis his Kingdom, and theretorebecaufe of fuch is his Kingdom, they ftiould not be kept from him. God will not be much difplcafed with men for being igno-| rant of that which they ought not to know.

1 blefs the Lord jefus the King of the Church, iorjiaving fo gr eat a tendernefs tcf the Infants themfclves

_and fo grea^a care of the informa tion (STTils Churchconcer-ning his Will, as to fpeak it thus pliinlyT^ tEarplam meanlTTgmenjTijy~well fee his mind -, even as if he hadtlreretore done rhirBeeaiile he forefaw, that liTthefe latter days fomewouldarife that WQ jild renew the Difciples miftake in this point, and think it unfit to bring Infants toChrilt And lor my parr, 1 gladly accept msmfor-mation, and fubmit to his difcovery i Let them refill it that dare.

And it is not unworthy obfervation, how that to teftifie that Chrift rejefteth not this Age from his Church, he doth call his Difciplesby the name of [litt le childrenj ,

"^ aealC

as an exprefifion of his tcndernersand love,even as Parents are tendereft of the Job. 13. 53. And lo doth the Holy Ghoftby his Apoftles very frequently, Gd.^' i^.

1 Job. 2. i, i2y 18, 28, & 5. 7,18.&4. 4.&5.21.

P a

And

ANd thus I have fufficiently proved. That Infants ought to be admitted vifible Church-members : having before proved, That All that ought to be fo admitted, ought (ordinarily) to be baptized j there being now under the New Teftamenr, no other revealed way of lolemn admiffion or enterance into the vifible Church, but y Baptifm : Which I Jiad l\ood longer and largelyer to prove, but that Mr. T. dorh ot deny if, yea, when in private conference I urged him again and again to deny it if he would, that I might prove it, yet he would not deny it. Yet left others lliould deny it, I proved it in the beginning fully, though briefly.

And fo 1 have done with this fecond Argument, drawn from Infants Church-memberfhipj which I defire the Lord to blefs to the Readers information,buta(;-cording to its truth, and plain Scripture ftrength.

Part,

Part IL ^

CHAP. I.

AHfweriftg the OhjeUions againfi Infant-.Baftifm^ and^ Confuting ths Anabaftijis way.

1 Intended to have handled but one other Argumenc to prove the baptizing of Jn* fants a duty i which is drawn froni the necelfity of Parents folemn ingaging their children to God in Covenant j thus. IfitbethedutyofallChriftian Parents folemnlyt o engage their c\ God in Covenant f whereby they are engaged to the Lord as their God ii Ghrift» and God again doth Covenant to take them for his people^ then they ought todoitinSaptifm, which is the mutual! engaging fign : But it is the duty of all Chriftlan Parents folemnly to engage their children toVlod in the aforefaid Covenant. Therefore they ought to do it in Baptifm, whi ch is _the engaging ilgn. The r Antecedent (that Parents are bound fo toengage their chidrenj "bendes the exprefs' Text, Dent. 2^. 10,11, 12. & 26. I would have proved from many other Scripture Arguments. The Confeqaence f that therefore theyniuft do this by Baptifm^ I fhouldaUo eafilyand fully have proved, there being no one example in all the/ New Tertament of doing it without j and baptifii being, as ATr. T. confeffeth, ap-! pointed to that very end •, f/^. to be a murnall engaging fign between God and his| people. Bat my painfull ficknefs commands me to cut Ihort thework '-, and I know men love not to be tired with large Volumes j «ind it is not the number of Arguments that muft do ir, hut the ftrengch. If therebe ftrengthbutinany one, itis no . matter if all the reft be weak or wanting. And ber]des,rhere is enough fjid a-Irca-dy by men more able than my felf : Therefore 1 fhali adde no more of rhefe i but briefly anfwer the moft common Objeftions.

Oh]eiiion i.-

THe great and mod prevailing Obje^ion which 1 have heard in Loiw:n moft confidently infiftedon in the Pulpits and fcen' moft ufed in their Priuctd Books, is this: ~ -

p. 3

WW - rlatH Scripture proof of

.»'-'■■' i^. I ■■■ " ■ ' ■ k — ■ . - - I . .—^ ■ - »

-*^tii»y<l,/?'?>^. p. 6. TIk) ihat itn't^i djiu^tai ofthijiijh , tfx^Jl (trenotthccbiUren cf'd'fJ^ti'i.nhc ,-htuhi.n of the j^rorhife a(e accdHHtcd for the Scid. And, Epbi 2. $. We

'ToAilr?c!h I aniwcr: i. There isnoftrong appearance of comradidlon in this tj

-N^'hftt wc have faughr. For 1 willingly acknowledge, rhac all are net Tfrad that are

ctrfa:!^ and ycc clicy arc //1/i.'/ ilill. Ar-d cheyare not therefore the children of

God becacfc-1hcv are die Seed or Abraham^: others that arc godly,but becaule rhi y

areChildren ^fthe t'romife. wowv.i.,' ■ ,;...,• '■ '.h?'

liut for this Brit Teyr, I pray you 6bTerve'l:h6fe four things: i. That Which the A-

pc fife here pleadeth, is, t hat falvaricn was nor by the covenanc tyed ro z\\ AbYahAni'i

i ictd '-i but yet he den vc th not but Churchniembe'rfhip did for the tioic pafl belong to

j the {generality of them. Now it is not the certain lalvacion, but the Churohmcm-

berfliij!> rhatwe arc difputing lor in regard crche.individuah.

2. The ApofUe difputeth not againlt the lalvarion or Chuichmemberfhip of every •one oiAbiahiifns Seed (for many of his feed were after this laved , J but againft the lalvariciiofthe irhol^ feed or polleriry coiijuiiSim, But now Anabaptifts difpute a-gainfi the Churchnitmherlhip vifible ofany Infants.

^. That which the Apoille mainly drives ar, is, that men are not rhercfore favpd hecaulcj ^yi^ ^ ^a re ^/^^/j^/z/'j caniall feed^ ^and confeouentiy; not becaule thtey are the "caiHaii leed S'any other ^ J And i lay Yo too with all my hearr. But the Apoftle dotii not fay or mean, that Abraham's feed ftiall not be faved i (for they fhall again be _ .called, z\{d(o All Ifvacl be fdvcd, Rom. 11, j but only that they are faved, notbe-leaife they are his feed, but becaufe they are children of the Promifei And fo fay we, That the feed of thefaithfull are Churchmembcrs, and Difciples, and Subjefts of Chrifi, not properly or diredly, becaufe they arc the feed (for fo they are no better rhan othert i ) but becaufe they are childrcnofjhe_promife -, God having been plea-icdro inake the prcmife to the Fait'^mfTjnH^^irJefiiU.-and having promifed thac theTecd of the Righteous fiiai beblellcd j and thathe will be mercifull to them, 'and vviiltake thert4tobca people to him, and he will be to then? a God j andhath pronounced theni Holy. Ifadc was Abrahmn's ktdy and Jacob his -, and yet not faved becaufe his feed dire<aly and properly Q yet remotely they were J but becaufe they vv ere children of die proinife.

4.Andobferve further. That Vaul here fp^aks not a word againft the privilege o: die infants ^^iiu^Je Parents deny not God, and violate not his covenanr,and fall not a-#way. If a man rtiould affirm. That all the Infants of the faithfull fo dying are cerrain-[ ly faved, there is not a fyllable in this Text againft him j For Paul onely pleads, rhac if men fall away, and prove unbelievers, God will not fave them becaufe Abraham for any other remote Progenitor) was faithfull. The covenant never intended this. But yet the ch.ldrcn of thofe that fail not away, or be not broke oif for unbelief, do icfc none of their privileges, but may belong to the vlfible, or invifible Church. If any now fhould deny Chrifi:, and j^et think to be faved becaufe they arc Englifhmcn, or becaufe their Progenitor;-long fince were faithfull, I fhould ufe to them Pauls words here. But what is this to thofe that do not deny Chrift, and therefore are botli.chiIdrejj ofxhe^efli, andi^f die promife j Befides, thole that the Apoflle here txcludeth were agedujiBelTevers. So tlht this Text hath not any colour, either a-gainfi Baptifm, or their Churchmcmberfhip.

2. And for that ofEpbcf. 2. ^, I fay the fame *, What though we are by na ture the clyldrcnof wr ath ? Doth it follow, tfiat we may n ot be othejj&iiie by-i^^ace ? The ffare of wrath goeth firft m order of i-;aturey and wh^hcr in rin;calfo, is not worthy

thedifputing : Rut may notaftateof Graceimmediaccly fucceed ? J^eremy thit was fandifiedin the womb, and Joh.Baptifi^ and the Infants that ChriftblefTed, wcrealll by nature the children of wrath \ and yet by Grace they were in a better ftate. As| t hey come from old -^^^ they are children of vvr ath; bux ^s they receive of th e' Grace procured by t^ \Q^ ^n^Adam^ fo they are noTgfnidrenof wr^Tr44>aJ^lft€C-' fhould entail lome Honours upon all your children s you might well fay, that^;' /;^ Mu^aJiTy as they were your children^ they were not Honourable or Nobler zndytt by t h? Favour of the Prince, they might be all Honourable from the womb. The godly at age mayitillfay. That they are yet by nature children of wrath, even when they are fare that they are the children of God by Grace : And they ufe in their confclli--on, to fay, that by nature we are enemies to God, fire-brands of Hell, &c.

2. Again," they may be Church-members vifible , and yet perhaps children of wrath too. All the children of Church-members among both Jews and Profclytes were alio Church members, as will not be denyed. And yet as we are children of wrath by nature, fo were they. So that if you will have anfwer, [How all the Seed of Churchmembers i-Z/en, could be both^y n^mre children of wrath, and yei:>^;C^Jf/^ vifibk Churchmsmbers ,^ "] you have anfwered your felf. ; >!ujL"> ^jifi fhii^i.

ijifiw3B(lT..^

CHAP. IL

-^ ■' ' Ohje^ion 2.

*

BUr it is objc^ed further, That Infants are notca^able of the endsof Baprifav^ For it is an engaging ijg n ; and fignifieth alfo the wafhing away of fm in the blood of Chrift, both guilt and ftain ', and its very operation is by a morall way_Q £ fignifyirg i and therefore f ftfants being uncapable of the ufe of Reafon, areaTToun-" capable of the operation of Baptifm : and therefore fiiouid dsfef 4t till they know what it fignifieth,and what they do. i.j ,;^.^;.,j ..._:,,,..,

To this I anfwer '-, 1. Baptjfm hath more ends and ufcs than one { Irsftrri i\{c isro be C hrids lifling fign for the admittinj^ fjioujjiers jmdcr his Colours^ or of Difd -pies into his i^cnool, or S'u!;.)c<!ts into hTTvi/ible Ivnigdom5& this i have Turiy prOVct*-Infants are capable of. A further ufe of it>is to be aluutuall engaginf ^ figa w hereby rheyafe by their Parents, or thofe that have full power of them, tngageJl:o God, and Ggd engageth himfelf to them j And this fwith the grounds and nature of icj I fhall prefsntly fhew you that Infants are capable of. And then for the operation on his foul by its fignificancy, I hiy, ir i^ but a Secondary end or ufe, uhich the Sacrament may he wirkout ; though it be a very great end in rhofe that are capable of it.

For 2. A Leafe, or Covenant made betwixt a Land-Lord and a cbild, or the-Te-^ nant and his Heirs, may be of ufe to the child, though he undcrllaod it nor; evc-n .is much as hislivelihood comes to j So may a Legacy or Deed of Gift made to a chikj. Now will any be (o foolifh as to fay. It is better leave out the childs name till he underhand the fignificaticn of this Leafe, or tiil he be capable of enjoying the benctits, ofit? ♦ /

g. Itmay be operative by its fignification asfoon as he comes to the ufe 6f liecfforj,

(whichwillnoE befoloBg as AnabaTptilh ufe-tq-defer Baptifm, J He-may thtn}>e

. ' ■ '^^ ' --' taiiph't

— III.,». 1 ■- ■

rlui?2 Scnpiurc proof of

4:anghc wiiac ihc duiicsand henchts ot'chc Covcuanc arc i what he is engaged lODc , anddot«Swai"d God i and wluc God isciigaged to be, and do row;;rds hiiiu

4. In ih: nitan time, as his inrcftil is upon d;e condition of the I'artncs Fai-h,aiid as he is received as ic vvvre a MeiTibcr ofclicm, (0 the par<:nrs Oii'l l:ave the aCiii^ll ccmfon of it ',**'As the faith is tlieirs, and tlvi child theirs. To God would not Have tiiem without die coH^forc. Godi that lutli implanted fo ftrong a love in the JKatii of parents to their children, that they cannot but cake the Good or tviJl that bcfals them as ii it were their own, hath aUb a tender regard of his peoples comfort fiefc-,in. A parent hath the a(ftuaU comfort of the Leafc ;\ui alTureth an Inheritance to his child.

$. Eaptifm may be adminillred to tliofe tj i at are capable of feme end s^iou^h they are i:ncapabl'r ofoth^r. Thri ft hi^'"'^'^^^ b'^pri ^rd, when yetlie w^ot £;a-pabi e ot n"iany of the ^reat ends of baprifm: For baprilai was not to cnrtfhrftgq of the waihnigawayofhislins (for he had none . J noFof purifying his foul ('which was pcrfeft before i) nor of his beijig burycd with Chrifi,nO nor of his entrance into the vifible Churc!i> nor of any covenant chat he folemnly engaged in with God.

6. And bow uncapable were the Infants thai; Chrifl laid his hands on,and cook up in iiis arnvs, of undcillanding the meaning of what he did, or receiving any impref-licnby the figni6carionsof thefe Adions I And yet fiuU we fay, that: Chriil ihould llavcktir alone tillaiceiwards?

7. Eur yet more fully : Tell me what operation Circumcifion had on all the Infants of Chiircli-members formerly ? It was a Seal of the rightecufnefs of Faith : ilo;/f. ^,. II. And ycc they had no more faith nor knowledge ot the fignificancy than ours have now. It was an engaging f^gn : and yet they were as uncapable of underlbn-

.-ding either the fignificancy or engagement as ours are : Yea, Chriil himfelf wa^ cir-cuRxiied in Infancy, when in the courfe of nature he was uncapableof underftanding its Ends and Ufes. Not tliat 1 am now arguing for Baptifm from Circumcifion : but this fully anfwereth this thtir Objedion |_ that Infants fhould not be baptized, be-ciufe they are not capable of underftanding its Ufc,andfo being wrought on by it:] They are as capable of Baptifm as rhey wcxe of Circumcifion and its Ends : They therefore that wdl yet fay, ic were better let ic alone till they arc more capable, do but exile cheir reafcn againft Scripture, and fpeak as men that w ould teach God.

CHAP. 11L

Obje^ion 5.

BUt fome Ob)e<^: How can an Infant Covenant with God, or be engaged by thisfign? And wji ere doth God rcguirejhe Pa rent to engage his chijdrg i ? or CO pr pm ' j fe <^r Vow any chm jftnTlT nFnnmes T'Oi', how can it be faid riTat we maSc anx_£Gy£aaat-or"VoW hi I5aptifm?~Could we vow or covenant, when we could not underfland ? Arfpfer. I am the more engaged to anfwer thit., becaufe I was once fo ignorant of it my felf, that 1 adventured in my Ignorance to tell others, (long ago) chac 1 did npc perceive tl a: we cculdbe faid to make^r^Yqwjn^ur Infant-haprite:Therfore I am "~~ -—^ bound

bound ro cnfay it & rigl t thcfe that heard nxfycung and nnftudied Preachers v. ill be venturing to fay that, which when they have (li:died,rhey wilJ fee nufi be unfaid-^ I, Jt is agreed rr btih fdes, that Eapifn h crdair'ed to be a n i:ti al engagir g fgn between Gcd arc tl'C bapH7ed : Ard that this er gag e rrent is a ccvenantiB^ with Gcdj and fo Eaptifm is called a Sci\ cjthc CoYCnan t."Ncw , \\\jl\ pjinii^ \\'AXih\ authcriiy to engage ther children in ihis Ccvenanr, and to pre n lie in their names' tHi they fliall perform the cciodidcns, that they n-ay enjoy the benefit, is evident,' thefe twowayesi i. FrcmNatnre, 2. FrcmScriptnre. '

I. 1-arentshave nati^ralW fo g reat an inrereft inth eir children, that by this they zxc authcriied to rrake ccvenams in their bthalfT"!]:^ Law of Nature is the Law of God. N ay.it isa plain ratural duty of parents to covenant for their ch ildreri w hen ins for their g ood. fV!ay net a parent take a j.calc or other cov<;i QanfjrvrJ^ c\^d ; and enga^e me child to ray fuch yce rly Eert^orrio fnrfi hcrr^^pTiA^yj {^^ not engage his^cnud to take fuch a man for his LandIor5r~oretfeTCrbe turned cut of liis Hcufe j and to take fuch a man for his King , or be hanged as a Traitor ? Nay , were it nor a fin in that parent that would rda^t to covenant in behalf of his child, when elfe the child fhculd lefe the benefit of it ? Nay, in fome cafes a parent may engage his child to an inconvenience j much more may he engage him for his good. V/ho htiyech not Lands for him.felf and his Heirs .«* And the Scripture attcOeth this natural interefl of parents in their children j in that a ycung wcm.an that was net an her own difpefe , 15ut her Fathers, cculai not m.ak e a binding Vow wi thcut hisfi-/ lent confenc. , /

2. But particularly, Scripture fully ftieweth , that all the people of Jfrael did by / Gods flat appointment enter their children into the covenantofGod. For, i.Thcy 4^ were tocircumcife them, which God call eth This covenantlg nd ^the fgn of this co-venant. ] Therefore they were to enter the covenant.

2. It isas plainly fpokeriasthemootl'iofmancanfpeakir,in Deut. 29. 10, ii, 12,13. Yea even for the children that were unborn they were to covenant, ("as raoft expound thofe words, [and vrith kirn thatflands vMjm^^JSJtjyja this dayy\ though it may be meant of any_H£a£li^ that would be converted:) And this co-yenant was, that the Lord would rake them for a people tohimfelf, and would be to them a God. So Deut. 76, 17,18. And no qucdion, a parents interefl in hiij child is as great now as then j and God as willing to covenant with the children ofl his people. But this needs no peculiar proof, in that all that I have faid hitherto in proving them holy, and Church-members, doth prove that they are in covenant with Chrift, to be hisDifciples, and take him for their Lord : and therefore they muft be cntred by their Parents, or others that have authority and incereft in them. But it may be then obje^ed, That it cannot be lawfull for a man to promife thatk which he cannot pe rform : How can we promife that another ffiall take the Lordj for his God, and ChBilt torEs Redeemer ? So we may become Covenant-breakers) upon their default. ' /

To which I anfwer i Thereisnofirengthatallin thisObjeftion. For we pro- 1 mife not in our own names, bu t the I tifants; no r to perform the duty our fejve s, / Butthat he (hall do it(and that'we will contr ibareour beft endeavours t hereto; jnor/ do we promife abfolute ly that i t (hall cotpe to paJJ^c^ hut we eng a ge him to it as Bsdutj ) X

_b y covena nt,(which alfo v/ould have been his duty,ifhe had notcovenantedflatl^ we promiTetlTat he fliall perform the conditions as a means to attain the bcneiits'of^ the Covenant, upon this penalty, That if he perform them not,he fhall lofc the be-» nefits of the Covenant,and bear the punifhment thrcarned. So that wc only promifei

^%i4

rUifi Scripture V roof of

tliar he fhall kee p die cx)vtuan[;; or if he do not, we leav e him liiblc to cjuLpenalty. "Artdilic beviDcllepr, it is 6? chac breaksir, chit WisbOLhidcopcrlorm icTand not xve that bound /;iH by OLifproniirc, and noco«>/t'/-u.'j j and ir is he that mui\ bear the puniHimeiK, and not the PaiciK. .t^-

Who doubtech but a man may lawfully promifc for himfelf and his H>-Mrs,that th^y (ball pay afmall yearly rent to a Landlord for the enjoyment of fnme large and commodious Polleilions Tand fo bind them to it by Leafe? Will he lay, How can I promifc for my Son, when I know nor wliccher he will perform ir •, and fo I may break covenant? He that (hould deprive his Heirs of die /nlLtritance for Want of fo engagiag them,.or promiiiag in their behalf, were both unv/ifc and uj:nacurail. 1*oe nature bindeth hiai h to engige hi.^Hcirs^when it is fo mijcii for their own b^ne.icSt. if they break the engagement or covenants by not paying dicFvcn^^ iris their faulr, and not the Fathers ^ and they fhali be turned out of tnQ Houfe an i fufifer for ic, and . uoc he. 1 he Leafe is made in this tenour. That he fhall fuflfcr that performcth not what he is bound to ^ fa that where the Son was bound to duty or payment, the Father is in no tank that bound him ; And if the covenant be not performed, the X.andiordcan require no more but the Forfeiture and Diffeifure •, and that muft bee firomhim chat Pnould have performed, and did not. So is ic in thaprelent cafe : Jf I the Coveiianc which we make for J w fanes be not perform :d by them when they come ' CO age, .God will claim the Forfeiture at their hands, and dilTeife them of the benefits, but we are quit.

chap: IV.

Gb]eUion 4.

IT is yet furtiier Gb)e<Sed thus: If Infaats muO: be baptized, why may they not • as well receive the Sacrament of the Lords Supper ? . To which I anfwe.r, i. Ic is unmannetly and unfafe to demand a Reafon of Ghrifls Infiitudons: May no: he efiablifh this or tiuc Ordinance^widiouc giving . us an account of his reafons of it ? li I had in Scripture what he hath ordained, I will leave ic to others to enquire why he fo ordained ir.

2. I have fully proved that Infants mufl be baptized j Let thetrTprove that diey innift rieceive the Lords Supper^ if they can. If they biing but as go 3d proof for this, as I have done for the former, 1 fliall heartily yeeld chac diey ought to re- . ceiveboth; Till dien, it licb en them, and not on raev they that affirm rhac Infants fhould have the Lords Supper, m\i\i prove it j they cannot expeft 1 (houid ' prove the Negative. ,

If they fay, that there is the like reafon for both i J( deny it: but yet I vvorfh'? irsc God according to the con)eftures of hujiianc reafoifiv but- according,to his Infu-lutions. ''' ' • , -"■■.--''•'"" ..'_'.

if they fay, that there 'is the like grounds in Scripture for both*, kt them Oii^w nb much for one, as I have done for the other, and I v.illbeleeve them^

3. Rut if they mu{\ needs have reafon, me tliinks Chrifl hath facisiied them in the ver y external nature o f the fevcral Sacraments. He haih appointed the firil to be fucii

h:fdnts ch'iirch^f?ief»herjl}jp andBaffjfm, 'HH

^InfaTics are capable of v for they n\i\ be wafhed as well as the aged i fhey art rion to b e agenrs, but mctrly pai^rc in ic : but rhe other ii fuch as they are rariira'fly,in-capStile oi.in U'Cir rnl Infancie, i/;^^ earirg bread, ard drinkirgAvire •, and theytTiiift be agents i^ what they can do s and havirg not the tife of reafcn, perhaps wiijjcc .doiti-^-'v-r^--''-■ '■'■'■■'..■ ■ ■"■•■-^ -a^ii-' '■ ■-'■■'■■ '■ ^

4. Morecver, hath not CKrli\ fully fatiified us in this by t1i eends and iifcsc frhe rcverali Sacraments ? The firil Sacrament of Baptifm being chietly and pnrViaTriybuc to enter th em into his Kir.gdcm f which they are capj'ble of: ) the fcccnd Sacrament being for the aftiiall do mg ef hcnna^e, and raHonall ack noadeiig^aicm' ^x:,l\xfrr^e^in^ brancc,of the benefits ^ve have Ircnihim ( whrcn tney'areuncapable cf. J Thefirft is to cnc<t them into his School that hereafter rhey nray learn, and in the mean time beofilie number of his Difcipks: the latter is the work of aftuall Learners. The firft is but the putting their names in the Leafe, or entring them into covenant with him : the latter is the aduall reccgnizirgcf the covenant, and rem.cmbring and ac« lincwledging the mercies of it. T he forn er is inflituted plainly for all Difciples as fccn as they are Difciples : but no Scripture faith foof the later, v'tii^. That all Difciples asfuch, fhoulil prefentfy receive the Lords Supper; butit isrellrained to thcfe thaccane^iaaiijae_tll£J3)felvesfij[fr, and can difcern the Lords hod}^ and keep in fe- • membrance his death. Shew where Scripture faith, Go, difciple me all Natioris5\ giving theai the Sacrament of my Supper. Sothat this ©bje^icn is of no force. ' '

CHAP. V,

But feme fay. It is ikaftge, that if it be the will of Chrifl that Tnfants fhould be baptized, that he hath left it fo dark, and faid ho more of it in Scripture than he hath done. To this I anfwer, i. We have not much caufe to complain of the darkncf^ of that which hath fo much plain Scripture as 1 have here produced to you. It is dark onely to men that are not able to draw the ccnclufion from Scripture pre-n.ilcs. :v

Thar all Churc hmembersmuft be admitted by Eaptifm, Mr , T, denietli not j and] therefore I Rope" That is net dark nor doubtiuii. mat Inlants-muft be admitted) ehurchmembers, I have proved from fo many Scriptures that I dare confidently fay that Scripture is not dark orfparingin that j and My. T. ccnfeffeth that they were once ehurchmembers, ('and how well he hath proved the repeal, letall j.udge.J So that what difficulty is here, but in raifmg the conclufion from thefe premifes ? Yet I confefs, to the vulgar f®rt of Chridians, even that is a great difficulty , but that is not long of the obfcurity of Gods Word.

Again, tJiat all D ifciples fhould be baptized, is the pl-ain command. Mat. 2^. ip, 20..andconfefled h^ Mr. T. And that Infants arc Difciples, the Scripture is not fo dark, as I have fully proved.

2.1 anfvver fu.rther; Scripture dealeth fullieft in the controverfies which in thofe times were agitated. Now it Was then no controverrie,ff 3tfrkr Infants were to be mtm-bers of the visible Churck ^ The Tews all knew rhis,& took it for un<jueftionabIe,for all

Q_2 their

J J ^ Tlain Scripture froof of

>^''^iTheir Infants haJa^hxIpojjl'ffim^ and that upon Gods own Grant and Ordinathn : And what unprejudiced man of common reafon can imagine, but that if Chril> would havedirpon.clTed,rhcm , he fhould Ibmcwiiec ^iavc dilcoycrcd it? yea , rhacit would nor have lud very great difpatin^ anddebatTsy dndthac the jews would not have argued much againfk the parting with this privilege to all cheir Infaurs? Is it likely chat they would let it go as cafily as Mi: T. doth*, and fay , It is a benefit to che whole Ghurch, that all our Infants are put out, or their Chufch-memherftiip repealed (like a houfe that is quiet when the childrenarcpuc out of doors,'though they havenopri-viledgein fteadof it. What a flir was there about t\}e , repe^t j of Circuracifion, and how hardl ^could the many tficm faudJbjdkvingJews be fati^ecj jn this, thattiiey_fhoul d not circun idie their children ? (for itwaTtHefr childrens cireumcifloiTtHat the quarrel wai about, as islaid A^.2 121. they were informed chat r^w/taught the diff^r fed ]t-ws not tocircumcif g their children *, }And do you/ think then, that if F;*;//had caught thenFthar tliey were nottocfleem or admit theif children Members of the viribIejChurch,( which was afar higher matter thaa the notcireumciilng thera,)rhac Jfrfw/fhouId never have heard of this^ nor the Jews havedifputed it: nor been much more unwilling to acknowledge it ? I conclude the<efbre,that it is a moft evident truth , tbatChrifl: did not fpeak about Infants^ Church.memberfhip, bccaufe it waiaknomi trutb-^beyond controverfir-, nor was there-dny f)ne man found in thofe dayes(\i\\^\: we rcadjof) that evtr denyed it: and all the Jevps^ yea andallothtr church-members were in aliual pojfefion of it , and Chriji never que-ftioned their pojfeffion.

Indeed, the Difeiples did queftion the bringing of Infants to Chrlfl perfonally for ' hrsfurtheradual bleifing : butChriil quickly refolved their doubt even in.that,and. Tatrsfied them of his pleafure by the manifefting of his great difpleafurc againft them for hindring it. And yet can mep fay, that Chrift hath-left the matter fo uncertain^ yea, and take the contrary for certahi ? •

9. Moreover, what if it were more obfcure than it is, and the Scripture had not: faid fo much in it as it hath ? May it not be for all this a jiecelTary truck? Peter faith, that there are many things inPanls Epfflles hard to be undern:ood,whiGh the Igno*. rant and unlearned wreu to their own delhudion, as they do the other Scripturci-And are they therefore no truth ? isiiot the New TeftameiK as filent abourrhrj ilian Rin^s , or any Chrif^ian Magiftrates , or about an Oath b efer e a Ma ^ii trate.and a-bout N^^an ^^out tS L^e^ ^ an d about tlW Sabbath .

'8cC. and yet who will lay, that theie are not revealed ? It is enough that they are revealed in the Old Teftament •, and fo was Infants Ghurch-memberfhip by Mr^T, his own confertion- So that here is no fuch dilficultyas may caufe us to doubt whfftlier ft be Chrifts mind that Infants fhould be baptized.

CMAP.^

M. fti't tri)(r ii ii i h-ir.Yr — '.ruiWinn, ,— - f:fK^vr,j

■1 *;?ii.'Einlibfb GHAP. Vr. :)wn i>t>u§iE DVEtl

Qbjea. 6^

^!.' ' 'i- io)0 ' ._.. ,. .. M

BUt T^/r. r. ftandcfh TiiuQh on this Objedion drawn from the eril confcquen^. ? ces of Infant-baprifm , and the benefit that would enfue upon deferring bap- ' ^^ :ifm till years of difcretion. He faith,thac [the grofs ignorance of the people '^' is much occafioned by their baptizing afore they know j That ifthey were ^'^ not baptized till they knew Chriiiian Religion, as it was in the firft Ages, grofs .Ig- ij norancein Chriftian Profeflbr? would be almofl wholly reformed; AndforChri- ,'^ fiian walkiug, ifBaptifm were admiuiftredwixha folemn abrenunciation, profef-1" fion, andproraife by the baptized in his own perfon, and upan that were baptized: I doubt not but it would have more awe on mens eonfcienccs than many other ' means ufed or devifed, &c. On the other fide, lafaflt-bapcifm is the ground upon which innumerable people ignorant and profane, harden tliemfelves as if they were gopd Chriftians, regenerate, and fhould be favcd without holinefs of life, never owning or confidering any pxofefTion or promife made for them as theirs, ^/<?/.p»^43

' To all this I fhall return a plain and full Anfwer.

i; The Lord Jefushimfelfis the occafion of thymine arid damti^clon of wuitj-tudes of fouls j for he is fetfor the fall, a*5 well'as the rifmg ofmany,I«i^. 2.54. And he is aftone of ftumbling and rock of offence , &c. But is this long of Chrifl .^ or muftChrift therefore be neglefted? or had it beea better the world h|;4t^cei^-' without him:'fiirely no. \''^ '. " . *i ^k-s* .. /r,

The Gofpel is to many the favour of death to death, aed to the Jews a Aumbl-jng block, and to the Gentiles fooJlllinefs: And muft the Gofpel be blamed for this^ or were it better let it alone ? I think not.

What is it that wicked men will not take hurt by,2nd make an occafion oftherr dcftruftion ? God ly Cjiucation ,and hearing Sermons, and j cuAo m of prayin g oc-caiions many to delude themfelves , and think they arc good Cirri ft ians, when k is no firch matter: And mull thcfc therefore be cifhiered or negie<^ted ?

I have heard many fay foabour the Ediicat'nno( Children , That to teach th^vn words of prayer^ or Scripture, vyhm <"hey r^n nor nnrlerftmrl rhefliTi'*; r^nr ro make them hypocrites, and therefore it is better let them alone till they can *:mder(land. But though this Se^s good an Argument as Mr.T's, yet is It not poinc-blank a^'afnl't the will of God, tha c_wouM J iave childrea br ough t up in the nurture and admonition of the LorcK"anTtau g{K the trade of "their life in t lieTkmc of t heir vourh, a nd chargeth men to teach tns word diligently ro their children, lying down and ^ 'rrfmg u-p,at-]Tome and abroad ? 'Sce.Deut. 66.'j^^, ' ~ '

Mulriti>ies a-mong us do think they aire goodChriflianf, m^erly bccauferhey be- " lieve Gods Word ro be true by a b^re a flrnr, and profcfs themfelves qiiriftj an^: An^^ 1 fhallwe fay that this is any caufe of their delufion ? Or, bccaufe it rs.an occafion, »iiatir were better calUroi3f? Or, miiiiMinil^ers n^ver perfwade chemco believe

Q^^A tha«i

af

Tlain Scnpinre proof oj

that ^-odsVV;Oid 15 cri.c,C'r CO prcxels thcir-k-lvcb Clkfiliians, kit n ruoulditnd tothcii* ddul^on.? Wli.it kind of Doctrine were this?

■t p. Let Mr^ T. fhew if ijc can, whaz rhere ls in the oatiiiig of tli e thing that fhould be hiirtftll ofirfdi to any. Jf a child tharcan read never a icfrcr, beenrrcdiniathe Sclicol that he may-k.»rn ro rcadiis there any thir.g in this rhac rcndsro his delufion? Or if^hf Ihoiiid be lo ciiildifh as to thmk, that now he isa Scholar futhcienc Ixcaufe hcisij] rhc Sclioclj would any nnan therefore think it needfKll, that thcyrauftbe kncwirg 5chc brs lief( re they ccnie to School, ltl\ they fhculd run into the I'ike mi-I'-ake ? And why then nnuU they need«>:be l(]wwwgbc[oit they are Chrifls Difciples? 11 a cldidb name be put in a Leafe, is there any thing in this to do him hurt ? And if afterward he n-.all he fo foolifhas tothjuk, rhac it is Uitf.cient that his name is in the Lcafe, and that lie needs no mere to fecure him the Inherirarce, though he«<iono homage, nor pay ihe rent, but fcrteit his l.eafe by bieaking the ccnditions •, Wi 1 ^py inan fay, That it is net meet tiiercfore that children flioiild be put into t^oycnams and Indentuicf, that they i)iodd Hay till tht> C4n underftand what

tlKy do? ..■.,. .\^, , ,, , ;,/ . .

, ,\V,har hurr can it be to-be in Clirifts Fanriily frcra our ycuih, or ro be in his School, qr.p be in his vifible Kirgdcm as his Subje<:ts, any more than it i sfor alithc Inf^ irs in Ens'and t;p |,)ej^]e .^iihi<-(S^f rh^ King ? If rhcy fhould think tiiat ir were enough to be bcrn in a Kingdom, ana fo be the $ubjeei:s of a King, though tbey never cordially acknowledged liim, ncr obeyed him, butafter proved Traitors i would any fober man therefore ccnclude, that it were better let no Infants be the Kings fUb->e.ds? I think not. _ ,";.-:uj -.,

Andl wculdintreatiT/r. r. to tell me how Baptifm it feif tends to hinder J(now-Jcdge I Cannot he be as diligent to teach the baptized, as the unbaptized, if he will > and may they not learn as well ? Except he think that there is no teaching thofe that are in the School, but thole onely that are out of ir *, or that they will learn the bet-I ter for being out of Chrifts School, and the wotfe for being in it. Or, may they not •be taught ro know their King Chrift, and their duty to hioi, becaufc they are born his vifibJe Subjeds ? How doth that hinder ?

$. I inrreatlv^r. T. to tell me, whether Infants being b^EiulKliiabk-Sabjeds of Gods Kingdom (^nd of Chrifts,i doubt notj bi^fore- Chrjjh corning^ and their being folemnly entred into the vifible Church and covenant, were fo great a wrong to them as is here pretended ? Was that the reafon of the delufion anr^ gf(;]l> i^nnranrp of the jews, that they did not fray till they were at age before they were entered into the Church and Covenant ? How dare he fay fo ? and fo make God the deluder and blinder.ofthc Jews, andaccufchis facred Laws and Inititutions of error, and of fo great error as tocontradid: their own ends*, yea, and fo much to hinder the attainment of their ends? Was it not rather their high privilege to have God fo neer them, and to be born and bred up in his School under his Dodrine,andinhis Kingdom among his Laws ? And if it were an high favour, and no wrong to them to be enrcred in Infancy inro the Church and Covenant, how ccmesit to be a hurt and wrong to us now ? He that can anfwcr this, hath either a better wir, or a worfe than I have.

I 4. And I would gladly know alfo of Mr.r. whether the cafe of fk' Frofelytes among

\rhe Jews were fomuch better than the cafe of their own childrcn,& the cafe of rt// xhc

Jews mid their children.^ The Frcfelyres were all entered then, asMr. Tl would

have all the Difciples now, viz^, at age, when they knew what they did i & the Jews

were not, nor the Prc(clyres children were not; And dire Mr. r, fay, that thefe

Frofelytes

Prdelytes, who were brought over to partake of the ]cws mercies, were in a better flate? or that their way of covenanting was a better than Gods ordinary efta-bHftied Church-way ? and that Gods own people the ]ews, had lefie mercy than thofe that were thus adjoyned to them ? or that their own children had lefie mercy than the i'arents ? or that by turning Profclyces, they brought all their children into a more dangerous way than themfelves cam^: in by ? or rather would not they lay of -themfclves,as FaHloi hislaft knowing Ghrilt,that they were as men born out of due time? What can be faid to this?

5. And what \i My.T. had hisdefire in this ? and all fhould profcfTe their Faith \\\

;)

Chrift before they were entered? wereitiikely to prove fuch a cure asheimagin-ech I A rhink it is but a mccr imaginarion. I or he is f:) far from the New-EngUnJ. vvjy,th4t I fuppofehe would require no further profcOion or covenanting, than he ha^h warrant for in Scripture •, fuch as the Apoflles when they bap.clzed men did re-yoifc,and as Chrift warrantech in the Commi(r]on,Afiir.28.if ,20. And were not this-N as likely to become cuftomary,aad formal, and confillent with Ignorance, as the pre- -^ Cent courfe ? How quickly might the multitude learn fuch a Profelfion as Mr. r.could> not rejeftupon any Scripture-ground? They that will make no confeience of the fo-lemaPromife which their Parents made in tkdr names, will fcarce make eVer the' more confeience of it, if they had made it firft in their own names ^ feting the violation of either will alike forfeit their falvacion. And is ir not dayly evident how forward the aged are in any ficknefs to make promifes to God,or any wicked man when ^ a Minif.'^r fhall deal with them for their fms convincingly, and yet how ea>fily and frecjuently they break them ? - 6,. And is it not the conftant endeavours of Minifters in England^ to take men ofF

. from fuch forraality-and feif-delufionsj and to let them know that th«ir meer Raprifm (whether in Infancy or at AgO i^ Jnf^jfficient ?

7.1 would fain know a reafon oiAIr, T. why thatfolemn abrenunciatiow, and pro- \ mife which he fpeaks of, may not be as effeduall a t^the Recognizing a ndperfpnaU) renewing of their covenant openly in the face of the Congregation when they come"' to age, though they are b^£tized_bcfore, as if they had deferred their Baptifm till then ? For my part, it is my conllant Do<Srine, that though 1 nfanr-Eaptifm is Gods cfdinance , and Baptifm not to be reperformed, and though the covenanting with God by Parents may be fufficient to Infants, whofe intereil: is on the condi.-ion of their Parents Faith, and not their own at prefcnr; yet when they con e to the ufe cf reafon, as every man is bound to ha ve a perfo nali ey plicite Faich ofhis own, fo is-cvery man bound to en ter a perfonali covetiant with Chrift, to take' him for their I^ord and Saviour, and give up thcmlelves to him,and renounce all other-, and to take Ck)d for their chief good and their fuprcam Soveraign : and.that the very nature of Faith licth, as in ^gbtf-Partly, fo chie%-in tliii Con^mLA^^^ C^vTitfrf af tVr hr.ir.t 5 sad that as he is not a Chriftian whofe heart doth not thus confcnt and covenant, fo he is not to be taken for a Chrifiian by the Chuicli, who will not vifibly, by himillf^^ wiien he comes to age, fas he did by his Parents in Infancy) publickly profefs bctii J his A (Tent ta the fundamental! Articles of Faith, ?.nd his; Confent that the Lord only> fhallbehisGod, and Chriitonly his R>:deemcr, andfohis Saviour aYid Lord, andV promife in heartand li/c to be true to him accordingly: And / deliver the Sacrament ro none that will not thusproftfs and promife. For as widi the heart maw belie- ;, v<3th unto righteoufnefs, fo with the mouth is confeHllon made to Salvation. Now . what if this were every where done, that when childr^ come to age,, diey mul.1 all'. •

jolgjQnly ifl thcfe gg of Eb£ ^fl§rcg aJQn£husper.roflaUrovyj^ilJ>4j:cnew ckekj^*^

nanc , why may noc this engage them , as well as if chey were baptized then ?

And feme foot fleps of this courfc have remained in England i partly in [the pro-fcftion both of Adcut to all the Articles of Faith , and the abrenunciationofthc v/orld , Flcfh, and :?acan, and the engagement of the child to be Chrifls faithful! Servant X.0 his li vcs ciidi] which every Parent is to make for his child in Eaptifm .• and paril yin the folcnni profdiion of the Articles ofF^jirh^yyli ir h j^j^crY man at age

inconvenience orlpcakir.gin the Congregation ^ ev en astnc covenant wa^ taken by

Jifting UP the hand : ) and partly by the .old ofdcr of Confirmation"5yTBifhops,

Iwliich was to be done upon profeflion of the FaItET~aiKr laflly ,l5ytlTrconfciriOns

\and profefTions to this end whicli £Vv-ryonewas to make ac the receiving of the

U.crds Supper. All which , though by cufiomarinefs of people , and negligence of

Minifters they were abufed, and degenerated into for malities, the commen banc

ol'facrcd things, an djohad loll their life-, yet were in^themlelves lo cKcetteriTind

necellary, that it IiJd-temiarFfttcr to have renewed and revived them , and re-

ilored them to their Primitive vigor and luftre, than to have laid them down.

And here ( though! have little hope of being heard and regarded in this deaf ^id felf-conceired age (for it is only the Anabaptifts that ai'e ^yjif'^H , in^eflaperate, j^rejuiiced and£ar|iaJ], 3 yet / will fatsfie my own^confcience in a word of intrea-ty both to the Magiflracy and Miniilry of Englandy I mean, the ruling and advifing part, f Tiiat they would be pleafed in the forementioned particulars torevife the Direc'tory , and if they know no more Reafon to the contrary than they have made l^nown to the world, chat theyjwould Dircft and Ordain ; i. That the Parent may net only Defire that his child may be baptized, andpromife to difcharge his own Duty in the Education , but may alfo covenant in fh*" "^'rti* and h^^hal'^g f the child (which is either emitted, or obscurely implyed at moft, in the Dire(Jtory3there being no other known way of engaging a child in covenant with God, that cannot covenant for itfelf, and it being the way of the people of God in Scripture to enter tKeic cinldren in to the Covenant, Deut, 29. 10, 11,12. (and they being no »K)rc guilty iftheir child keep not Covenant, than of his forfeiture cfaLeafe, or like Covenant intowhich they engage him with man : ) And that the Parent may I alfo profefs his own belief of the fundamental! points of Faith into which he would Vhavchisehild baptized i that fo we may not baptize the children of Pagans in-ftead of Chrirtians i which we rather defire, for that to our forrow we know fome that have been former Profeifors of Religion , that are fallen to that Libertinifm and Familifm w hich i s flaj Heathenifmj and have given us caufe to fufped ftrongly, iFnot to be natiy certain thaftheySelieve not jhe Creat ion, or tjie truth of Scripture, or in carnation of Ch rift, or hislivmgcrbeing vifiblyon EartTiywho yet for the meet avoyding of obloquy, wiHTend ttiHn^ildren t<5rbTBapt1xed, but will not there profefs the Articles of Faith : And we know not why fuch chilcjren (as r/;e/rj)fhould be baptized.

2. /further humbly propound, that the ancient prafticc of Confirmation may be , reduced to its primitive nature,(as Calvin earndlbLi-efi*f*h btjlh.l.^-.caf • 19O ^'^^ fo confirmed, that all perfons when they come to age may be brought folemnly in the face of the Congregation to enter or renew and own that covenant perfonally . which they entered by others in their Baptifm,and that in fo doing they may profefs 1 their alTcnt to the fundamentals of Faith,and their confent both to the l^Iaturalljjod i SupernaturdUjgarts of the coxenant,i'/X. [_ That the Lord only fhalT be their God] M ajid(tha7tfieytakT^ITriIt only for their .Redeemer > to favc and rule them, ] and M

their

thsir refolurion robs fairhftjl in this covenant to the end ofchcir lives. And if they did enter or fubfcribe their names to it (\w a book containing the names of all the "lijIenVjerb of that Cnurch, cut of which th*:: dead,the removed, and the c>;corrmuni-."jtate fh^uld be wipedjit would be the more engaging,and not wane either Scripture fibf rcaion to warr<int,ir.

if!?3 • And furrher, that the Church may have power frcqnently to renew this cove-;|i.4n'tas there fhail be occaiion,or to call any particular perfon to the renewall ofirji. "in cafe ofjuftfufpirion that the faidperfon is fallen into Herefieor Prophanefjj2.0r, % the rcftoriiig offuch a perfon auer SufpenfiOn or Bxcommunicadon.And the whole fChurch may renew it, i. After any pLiblike defedion ^ 2. Or grounded fufpirion of ';^h<? defedion of any ccnriderable part; g. Aad at the receiving the Sacrament of rlie Lords Supper which is a Seal of the covenanr^tind at what other times fhall be judged neceffary; And that this may be l"nh-mn!y t j cinf, t ^h^r ic\ rhp r^ fVnp^>n^fi^^ -^d il^g upV ar the Creed may alfo be reduced to it's primitive nature and vigor.. ' ''

4. Andlafll y, that the exprefs word^ o[ this covenant f no more than v^'hatis of fiat nccefsirjs^may be prefcribed to all Churches, out of Gcds Word", and that no particular Winifiers may have po wer to impcfe any other covenants upon the Chur j ^ ^ches,ncr to alter any word in the coveranr,({ceingluch alteration may introdiiccthat I ■'V^hich willfubvcrt the whole: }And that no other covenantscontainirrg (mailer and> controvertible pciritjf asis that of Fpifrnpf^fy in fh^ KJr^t-mint^] rnvpnanr^ ) wherein* even Godly and learned men may differ,may be rafhly impofed upon the Churches/ But this unqueflionable covenant of God may ftand and be renewed. ^

Yet though this hate profefsion of Fundamentals muft fuffice m this care,yet I in C—

tend no inlet to errors thereby : For I conceive that the Church fhould have three ^^^ diftin<^ confefsionf^ Thp firf^,fuch as I have faid,Gonraining onJ. y ftmda^ei-ifak ^irke '* the Apoltles Creedjwhich is to be impcfe d on all the people as isfaid ,Thefecond, \* containing afl points ne:stthe foundation thatare evident in b'ctipture , and beyond controverfie among Godly Divines,and of necefsity for the clearing and maintaining the fundamentals: And this to heipip^f^^ on all Miniflerj^.r a nH!anrht-hi^f<^ former to be in the ver)'^ words cfScripture.JThethifd, to contain Icwer controverted ^» points that are fit to be debated : and this to be impcfed^for fiibfcription on none,nor any tyed ft om a peaceable mo^gain-fayng: Butto(^and as the judgment of the Sjnod, which fliouldfw'ay mncli witfi all niDdefl men, and may be a Rule to the ^ yonger fort of Divines that are not able to difcern in fuch cafes, and alfo that the f*^ moft able may not unpeaceably or intemperatly contradi<ft it. •

Farrebc it from me to propound thefe things in a way of quarelling with the AfTemblyf whom 1 unfeigncdly reverence and honour J or iPas-1 were wifer than they, and can mend their work: far from me be fuch arrqgancy. I doubt not but they have debated all thisaniong thera,and concluded againftit<npon reafons that 1 know not of; And fome may think that they are not bound to givea reafon of their Decrees to others. But yet I remember the cafe of Vnphnutius \ And I judge as C^^ejo and many other learned Divines, that the Autliorlty of Synods in matters pf Faith is Doftoiall and dcclarative^an d nor dprif^vt-ly ]nH^r;;^]| • in.-l therefore .they are as our Te ach^ri to give'us the evid en ce cfTrLirhs. and nor ro give ns Truths on their hare'wrird^ and fo ro givr a reafon of rheir hiiun(ftions and Di-re<^ion5 in all doubtfull matters, that fo our obedieuce may be the more rationall,^ cheerful!, and to our felves comfortable : efpecially they Giould thus far condefcend * to their Brethren of the Miniftry,whomuft not only a<ft in Faith, but alfo fatisfie the peoples doubts concerning their Decrees: Andyetmore efpecially ,whenitisiB iwattcrs of fo high moment as the Covenant of God, and the vifibility of mensChri-

R (Uanky

ftlanity i And yet more*, when they nke from us what we were in aft nl p-^^Veflion ofj For the rubilancejQ£ihele(^as :s laid Was i nthe Commo».pr; ^ ye r Book", And, though 1 were never ii Conformift to the old'SuperfTiTiousCereniDnicf,yct I would Tioc hive plain duties wiped our,and the Dircftory he more defeftive than the Cotn-mon-praycr book , nor the world made believe that it is fuch things as rhcfe rlwr v/c found fault with , and would have changed*, Efpccially alfo when tlierc are fo many Learned and ]udiciousOppofers ohfcrving our alrernrions, and offended at them. Therefore /think it but modeft and rational to dcfire , either the e-ftablifhment of the fore-mentioned particulars, or the publication of fat/sfaftory Reafons again thera.

BUt to return to Mr. T. I make no doubt but this courfe would as folemnly engage men to Chrill:,and have as much aw on their confciences, and be asfuf-ficicnt a cnre of grofs /gaorance, as his deferring of Baptifm, and much more , for God will not blefsmcn in the contradiction of his Otdiuanccs.

Biit the great Objcdion ;j,thatitfecms our/nfant-Baptifmis defedive, or clfc ^^^ what need vvc fupply the defeft with thefe inventions of our own ? And it may be f" o'thers will demand my proofofthc need or lawfulncfs of what I propound, '^^^; ' To both which, /anfwervi. /t was no fign of the defcftivencls of/ntants Chnrch' 'admiirion, andentring into Covenant by their Parents anio'ig the Jcws^m that they Verc to renew the fame Covenant pcrfonally afterward ■■, Indeed, the age and capacity of/nfants is defeftive , and therefore they cannot do what men of years at jl3 Baptifm fhoHld doi but the Ordinance is no whit defe^ivc. You may as well fay,

^!?^^ 9'"^ Doftrine of Infants Juftification is defeAive, hccaufc their capacity for be-•^ **irev!ng is defeftive> or.thac the praftice of teaching ch ildren as foDn.as th.ej h^aye. ufe • ^ of reafon is defeftive,becaufe their capa^cjty is not fuch as it will be afterward. This therefore is but like the reft of their arguing.

2. And for the Scripture-warrant J have for requi ring a_ pcffbni? ] rfnr^^'^^^"^ o wning of the Covena nt at age ,/fball.give kyou plaiiily •, (for/have already •f proved the necedity of the Parents entering the /nfant into Covenant-}

I. h hath been the conftant praftlce of the Church ofGcd In all the bcft rimes of the Church,tobe frequent in publick f'jfjnn.r^nr'^yjrc^^^'''^'^"^"'^'^'"'^"'"' aiiy pcH-tkal or ccu troverted coveman t^butthis Covenant of FundamcnraU ^ f3 that all the people b'oth old and young did enter it and renew it ^ how eft did.>/c/t'.f cau e them to enter and renew the covenant? asDeHr.26,i7,i8.r/:o« hafi avouched the Lordthis day ro he thy God.andto wal^^in his ways and^eep his Statutes and Commandcmcvts^and his Judgments^and to hearken to his voter-, And the Lord hath aviucbed thee this day to be his peculiar people as hepromi[cd^i^c. So Beut, 25. ri, 12,15,8: 50.15. fp^&c And yet all thefe were entered into covenant before in their/nfancy,Jvvho now fnlemnly renewed it at age: For Circumcifion was a 6'eal of the Covenant which they entered. (And rhoie that were difpenfcd with in the Wildernefsfor Circumci^on, yet were no t difpenfed with for^ m'enmning) And when Mofes was dead, J'>p:u(i takes the lil^ courfe with them. Jofmd 24. and io cffedually dcaleth with thtm, that he bringeth them to promifepublikely tiiiee times together, that They would ferve the Lord only as their God, and lo engaged them in Covenant with him, ':verfe 16 ^21,2 4^2 $. Y ea^ dud he wrote it in a biol^^ vcrf.zS. And yet thefe had all " entered the Covenant in their /nfancy before. Good J'^fiah did engage hiir.felf and al the people publickly and folemnly in covenant ,and all the people flood to the Covciiant,2 Kings 23.2,3. And Afa in )\ii b cfl dayes, and as one of his beft works»

caiifcdi

cdufed all the people, and Grangers that fell ro them, to enter into a covenant to fcek the Lord God of their Fathers with all their heart and with all their foul; And that whcfoever would not feek the I^ord Godof//r4e/, fhould be put to death, whether fmall or great, whether man or womanj And thty fwarc with a loud voice, and w.th fhocting , and with Trumfcts, and with Cornets; And all yw^'^ibrejoyc-cd at the Oath i For they had fwoin s^ ith all thtir heart, and fought him with theil^ whole defire, and he was found of them , and the Lord gave them reft round a-bout,2C^)0«-i 5.10,11,12,13,1-J, 15./four Naricnal covenant had been as (imple as theirs, and contained nothing political or controveiial, we fhculd as well have re-joyced in it, and never hadcaufe to repent it. $o6\dHe:(el^ab^ 2 Chron. 29.10. 8c go. So did Jeho]adahy2 Kings 11.17.2^ hroM. 1-^,16. And it is faid oijcfiab furthcf, that he caufed the People to fland to the Ccvepant, 2 C/)ro«.54.3',32. D<:n.2i.2^, 2^,50,31,32. &c. Soupon adefe(^ion they all entcrrd covenant again, £<rrf 10.g, 5, and whoever would not meet fcr this bufmefseut cf all the Land, all his fub-Itance was forfeited, and ibinfclf feparated from the Congregation, lerf.'j.B. (Let thofc mark all thefe places, thar arc for Liberty of Ccnfcien ce. J And in Ntf-kemiahs timethey did not only enter into a lure coveiianf,~BuTTnto a curfe and m ,^ Oath to walk in Gcds L aw, yea, snd they f ubjcribed and (ealed the C oveji atit^ Nehetn, ' .%. 9.38.& 10.28,29. £0 that you fee even fublcnbmgand lealing hath Scripture ex- f ample : though if it had nor, yet it might be done : for though the covenanting be a dnty, yet the particular way of attefting or figsifying confcnr, ib left to humane prudence to determine, as whether by lifting up the hand, or landing up,or fpeak-ing, prfubfcribing, orfealing, &C.2 Chron. 23.16. And Jehojadab made a covevant between him and betwee n all the People, and betwee n the King , that they fljouldbe the Lords Peeple. i. Here you fee the fubflance of the Covenant, that they fhould be the Lords People h Not to men,but to Cod did they engage ; Not to combine in dif-patable points againft one another , but to Dedicate thcmfelves to God- 2. And this was but a Renewal of their old covenant. For they were all m covenant with God before.

And for particular perfons renewing the covenant i i. Each particular was contained in the whole in all thefe Examples *, 2. The people of God are deferibed to be fuch as make a covenant with h im byTacrifice, Pfal Ao.^.So that itfeems they r enewed their covenant in facrificing •, ^. After Peters treble denial, Chrift brings" him to a treble prof eifion of his Love to him, which had the nature ©f an engagement alfo*, 4' Confeirjon wuh the mouth_is inade tojajyatioJi-, as well as Believing with the heartto'Righteoulnefs, AomTia^^TwTrinuft be alway ready to render a reafon of our hope to oth ers that demand it;much more to theMinillcr s-a iidXhurch. 6. But raofl fully is the July and neceffity evir^ed thus.'Every raanm tBc Apoiues time that was baptized ar age, was necelTarily to profefs that he believed in Chriil with all his heart, ("and that containetli the fum of the coveinntj yea implicitly or exprcfly, that he believed in Fatlier, Son and Holy Ghofl,Qbrelfc how could they be baptized into the Bame of the Father, Son mid Holy Ghofl? J And the melTage Chiift fent to the rebellious, vv^^s^that they would take him for their King to reign ^ over thera,as appears by their re ufal,for which they arc condemned, Luk.. 19.27. Now though /juant's cannot perform, thefe by themfelves at their Kaptifm, yet it follows not that they are therefore cxcufed from performing them at all. Here are two duties that wivh the aged went together^ i. Raprimi. 2. To engage themfelves by folemn Covenant in the expredion of that AiTcnt and content which(as Ihtve fhewcd in my Aphorifms cf Jujlijication,) are the two principall parts of Faith. Now

R 2 l30tfe

both are duties,v/^.to be baptized and to Covenant^ and both muft be performed. They bind not jI ways anyAw^hnSo that they muft needs be perforrHcd both togc-theribnt yet they bind,eicher as conioyned or divided. It doth not follow as theA-nibaptifts wouKl Iiave it,th2t they mirfl forbear baptifm till they are capaSle of thac and perfonal covjnanrlng together : Nor doth it follovv,as others would have ic,thac becaufe they were baptized and entered the Covenant by their Parents in their /n-fancy,that tlic^eforc tlicy areexcnfcd from perfonal engagement and profcillon afterwards. Therefore/conclude, that thcconfiaut Example of Scripture in requiting a perfonal profeffion of Faith in thofe baptized at age, doth bind us ftill disjuu-^ly or at different timesfwho by Gods Law are to be baptized in Infancy,)rhat we -perform each duty as we are capable of it: /n Infancy we are capable of baprifm,and ehurch-enrerance, and covenanting by others*, And therefore our /nfaney prohibits not the dutv; But not til years of difcretion are we capable of a perfonal opca profefllon of the Kaith i And therefore then it mufl be performed-

7. And indeed without fuch aprofeilion and owning the covenant, either eypli-rit-tf^n p impi;;jf^ .^("vpr \r\ -^^ pv^y_be djfcerne d,) how TnaU we know a Pagan from a CHnTlian? Indeed the vulgar fori of Chri{tia"h.s do perform tha ^in owning the Cre ed, and Scripture,and ro nfinnr fubjcftini^ themfelve^t othe Ordmance^hicTi is a pro-feifion perfonal and publick *, but,were it pertormS^iTTorHT:;L-i-ih'\iy7particuIarly,and cngagingly,it w6uld be much better,and tend much to the killing of lornrality, and binding men fader to Chrifi and duty.

And fo / have fhewed you Scripture enough for this praftice. And what neccf-fity then can M. T. fiiew for delaying baptifm .*' cr what benefit by that delay ?

Butyetmyanrwer to.chisObjcdion bach two branches more behind. %. I wolhA fain know of Mr. T. Whether his way of baptizing be like to engage men half lb folcmnly as this courfe that I fpeak of? i. In regard of the«place : If he would have-it in a River( as ciit Anabaptills that I have known do ufe,)chen it will be in a manner private,and notfo rolemn,norfomuch engaging- 2. For the manner; /f he will doitonthun naked or neer naked (asiscommonly by them ufed)! hen people oF any modcfly will be fo taken up with Ihame, that they will be the Icfs fericus in the bufinefs: and will be willing to be as private as may be, and lior to have all the Congregation gaze on thdr nakcdnefi,and fo it will be no publick engagment*

^.^And in regird cf zhc Age : For according to his own profcffed principlc£v>/r. T. will likel y admit them, abou t f^yr^ r^r fiv, n|- Ceveu ^e^nU. For i( he require no more tiian aTree,fcriousJol3er,iinderrtanding profelfi )i^t^Funda;mcntals only J fapt pofe, which are very fewjthen every diligent Parent will teacH tHeir chMd fuch a profefhon which he is bound to rake for fuch .and thac Ijkcl} before thty aie feven ~ years old: And how will this engage them more than the way mentioned .'' or the common way? yea,iric were fuppofed that they ftayed till nine orxen,or twelve years old?

4. Lafi!y,7anfwer to this Objeiftion, that itbvfngbut thefpumeof humane rea^ .fon, I needed not to have given any other ai^fv^er but thisj Go J would have /nants Ito be Church-members and fo entered by BaptifmiAnd f.^t.ing,as / h.vi proved, God would have it fo, then all thefe Ob'cctionsare againrt God,and a carpisgachis way, and findirgout afuppcfcd unresfciMhienefi'oriuccnveniency in Ifis Aiflitmi-ons '-, which, how well it becomes the Creature , let Mr-T. judge. My anfvvcr iss that it is Gods will it fhall be fc, who needeth none of my reafons to juflitie his Ordinances: his own Authority and will being fufp.cient. And yet i have fV.ew.cd yoii, that the reafooablenefscf them is evident enough too. Andfomiich in aniwcr to ths'Objcctiona. CHAP

GHAP. VI.

Arguments to prove the Analaptifts way of Baptizing to hefinfuIL

HAvIng now defended the Church-memberfhip and Baptifm of/nfants, / fhall next proceed to examine the contrary pradice of delaying Bapciriia, and fee whether it have as much warrant in Gods Word, as I have broughc for [nfant-baptifm. -

■'• Where a Church is to be newly githered among Pagans or Infidels that are yet Without , there it isbeyond donbt,that they rnuft be baptized at age after aAa.dl converfion : But this is the Qneftion to be debated , Wh-zt her the Inf ants o fvijibie Church-members under the Gofpel ( or ofChriflians ) Jjmld havetlmr bap'tijm dHer-red till they come to age ? And here Mr. T. having the affirmative, fhould prove ic from Scripture: which yet 7 find not that he doth any thing towards toaoy pur-■pofe, but only by denying fa fant-baptifm, and fo putting us upon the proof. The denying deftrudive way of Difpure is eafie. But feeing it is beyond my hope that they fhould do any thing confiderable in proving the affirmative, I will bring fomcL Arguraenrs for the Negative, and againft the way of bapcifm which theycomm.)nly ufcr fwilifee whether their way have any more of the Scriprure Charaft;rr of Divine approbation upon it than ours hath.

And here Imuflintreat the Reader, i f he be willing to know the truth of Gvod and would not wilfulfy delude himfcif, that he would n^ot look on onefide onl v,^^!? dnbah : andthat he will notconfider only the difficulties that feem to fi:and in'me

can fay farr more aganift their way of baptifm, which theycommend iafleadofit^ m<;thinksit fhould Hop men in their changing thoughts. Every wife m an will fee a better way before he leave the o ld .• andnot leave one tlwt fjenu^di weak to rake up a~farr worfe: nor qui^his Opinions upon every diffictil:. Objec4ion: for fo we fhonld \^t go m'!) fiof onr Falrh for we hiov^ not wh at. Therefore / defire but thi? th.ir you lay boch togecher,and take that which fcetne^li but mofl likely to be trut! ' ' And firi\,/wiil argue againiltheJTJme of their bapciiing : fecondly , againU' ' t he Manne r. "^

' And to^hc former,/ argue thus: /f there be no one -word of Precept or Example f^r bapciiing the child of any oneChriflian at years of difcrction,then to delay z.V.x: bapcifn til years ofdifcrccion,and then to baptize them,, is not the Scrjprnre-way i . B-ut there ir. no one word of Precept or Example in ail the Scripture f )r baprizipg, the child ofany oneChriOiinat years of difcrtcion , Thcccfore co dcferit till ciieu> and then to do it, is not Xxiti Scripture way.

R 3 -; KSi:

lyO rUin Scripture proof of

Me thinks no man fhoiild queAion the Confcqaent that acknowlcdgerh the Antc-denr. And for the Auceccdcnt , iclyeth en them to prove the Affirmative. Let any man fhew mc one word ofcommmd or Example in all the Scripture for bap-ti Jng rhjidiil i ot a Chridian at years of ^'di^erction. and I will willingly caftaway, rl'.is Argument. Anci methmks tl;ey!l'hoiild bring fome Scripture for what thtj do, who require fuch eyprefs proof for our pra^icc. Chrifi never commanded the baptizing oi- any at age but rhcie that were made Difciples firft at age ; But the children ofChrillians arc not made Difciples hrftat age, as/ have proved ( thougli they may be regenerate and made fmcere Difciples firft at age, J therefore C hrift never commanded the baptizing of the children of Chriftiaus at age, ( except they break his Rule through negligence or fome other caufe , in Mancy leaving them Hnbaptizcd,) /fpeakofthe Kegular ordinary way.

CHAP- yiii.

A Second Argument^/ ufe, is this: That pradice which is utterly kncofififtefic with the obeying of Chrifts Rule for Baptifm,isa finfull practice :':6uc the baptizing of the chidren of Chrifhans at years of difcretion ordinarily, is utterly inconfiftent with obedience to the Rule s Therefore the baptizing of Chri-ftians children ordinarily at years of difcretion is a fmfull pradiee.

/ know BO fober man will deny the Major. And if /do but prove the Minor

foundly it is fully fufficient againfl , Anabaptifm, If/had never another word a-

gainftit. Andif/do notproveitfoundly, I amnuichmiftaken.

/ And/prove it thus', /fChrifls Rule be,that perfons fhall be baptii^ed when

/ tjiey are firfhn a^gj^iiofiks^without delay, and if they that baptize the children

J o! Chnltiansat Age, cannot poflTibly do it when they are fitft made Difciples, then

^ the baptizing offuch at age (o'dinarily^ is utterly inconfiflent with obedience to

Chrift Rule, /need to fjy nothing for the Confequent, if / can but prove the two

branches ofthe Antecedent, which fhew the contradidion between Chrift's Rule

and their pradice ^ And this, / doubt not to fay, /(hall evidently do.

/• And I. LThat it is Chrifls Rule that perfons fhall be baptized without delay ,

/ when they are tirft made Difciples] / have fully proved already, both from the

/ Co mmidion for baptizing, and fro rn Scrip ture-Eyample, ex plaining that Commif-

I iion^ and from the end and ufe oTBaptifm. i. In the ComhiilTion, i^^r. 18.19,20.

I Chriftadiovneth Baptizing immediatl v t o Difciplin g. Go,DJfd^leall Natms^Bap-

\ tiding them.

\ 2./fany fhould be fo impudent as to fay , /t is not the meaning of Chrifl.that Eaptizing fhould immcdiatly without delay follow Difciplingj they are confuted by the conflantExamle of Scripture. For there is no mention that /canfindofany

(one perfon that was baptized long after their Difcipling;or that ever the Apodlcb-of Chriftdiddelay the baptizing of Dircipl6S,7(3/v2 4. i, 2. l efii.-. made and ba ^lllgj, more Difciples than John. See how M^■j^'ipg ^\\^ y>^pp:i-/mg i'}2|2J^i!r^^2£:^j^r^ A^h 2.38,41 . The three thoufand were prcfcntly baptizcdthc lame day that they were

were made Dirciples,without ftaying till rhc morrow: Though one would think the ^^ number of three thoufand might have excufed the delay, if they had taken longer time to do it in: And fome would think that their converfion being lb fu jden\ the Apoftles would have w|i.rH fftra fr.vil.l.nf rhriiJii^t-riry.BuE tliis is not the wifdom of Godv, though it feem to aim at the purity of the ChurchiScripture teJs us of another way, ASLB, 12. The people ofSamaria.whcn they believed, were bapt.zeif without delay. }And verf. 15,1 ^^.Simm Magus was prefently b aptized^thou gh yer nnr hrn noH> QUt of the ^all of bitternefs or bonds of iniquity , and hadjHLj ajjJLor ft ll^^^TnTp"!?^— that bulintts, Yea,the SamunTdM W^r^^criTeially baptized by i^/;?7?i^rbet ore thef ; j/L h^A r^pp.viga rhe Molv Gl^oft: For he was yet fallen upon none of them*; only tliej?^ werebaptizedin thename of the Lord Jcfns,-uer/.i^. So AH. 8. 5.^^, 37,58. The Eunuch was baptized in his Journey as they Went, without delaying one day or hour after he profelTed himfelfa Difciple. So was ^'rfrt/baptized as foon as he rofe from his bIlndncfs,upoH t\\t words oi Ananias^ A^.p. i8. So was Cornelius with his > friends baptized immcdiatly without delay, the fame day they were Difcipled,/4j5?. , 10.47,48. So rhofc in AH-ic^.^. So wasLydia and her Houfliold baptized without dchy.AH. 16.1^. And the Jaylour the fame hour.of the night that he was Difcipled, AH.16 $3, So the Connthuins^ All. 18.8. And Ananias language to Paul repeated : AH. 22.16 is plain. And now why tarkjithou ? A rife and bi; baptii(ed^ &c. And of the Houfhold o^Stepbanusdut Pauiniptizcdyit is implied too. And it ismoft obfervable which isfald in Jj/jr^V2<5.of Jcfushimfelf,thathe baptized,(by his Difciplesja nd All . piciLcame unto him. Wiiere it.is undeniable,that.]efus baptized without defay.even Jj ^^JaiU stjie ;^,camej:ohim> andprofclTed rhejpf elves Difciok s.- Andean we have a belter Example than the Lprd.Jefus himfcif; Oh ! that our brethrea that are foin-)

a oecter Lxampic tnan tne Lpra.)ejus nimici£; un ; tnatour bretlirea that are loin-/ clinable to fcparation, becaufeof the unfitnefsofour Church-members,and thatun-j Churchwhol e Parifhe s, and gather Churches out of rhem.as if they were no Chur-'-"ctrrrrdfaTmuIl have fuch tryalls an d difcoveries of the wnrk gf mrP^^converfion, before they admitthem,wou!d but ny tonearcali chele ^'criptare'-ExamplesTand make mot ^^e Confcienceo fobfemrK-rhf'ir Riilft>and not preftime m>>p wVfer and Hoi- -^ kr than Godv when IF'was mans firft overthrow "tode(irf m he hiir n< rr-J^h^:^ he did not a:tempt cogo beyond him. Doubdefslhofe that Chrift baptized, werel Church-members •, for j^rifm admitted them into his C hurch, and to be h is Dif-/ ciples, ]foh. 4.1. And he that will go beyond ]efus Chrift in ltrret&els,f'hailgo wirh-rut me. I do not think that he will be ofifiuded with me for doing as he did.

And thus you fee that according to all the Examples of baptifm in the Scripture^ ^ (not tofpeak of John's Baptifm)thcre was no delaying, no not a day ufii3!ly,but cheyV were all baptized as foon as they were Difcipled. (If any reafon of neceihry or con- • venicneecaufcit to be put off a fewdays, yet dii& is not properly delaying it, nor putting off many months and years as the Anabaptifts do •, And yet there is no war- -ra-nt in Scripture foi^any delay atal],bu: as necelfity may excufe ir(as want of vvatei__ or the like.) '^^^-

3. And/proved this before from the endand gfe of Baptifm^/f they are hipti7/^rf :\ into the name o frhe Father,Sonand Holy Gholt, and into tlie body (of the Cuurch I virihlc)x1f<tf.28. :9,2o. 1 Cor.! 2.13. then they arc not to delay it till they are firft / ftablifhedin the Church. But the Antecedent is the words of Scripture, The ufc of ' Baptifm is to be the fign oftlKirfir f^ covenaiu w-jrh C.hrllland fp lemii adm i!r]cyi,j,!)^ k^ to the Churchjand theref'o£C'tb bejjfcd at tTj eirjii it adrm^jjorT T fo rh^ir r Hnrp G^ » rfTSTthiT^irBe our of doubt with all rational coiifidcrate impartial Ghr^ftiaiis>rba!:iy''^ ' the RuleofClifift,is,thai: men be bapdzed without delxy as ioo.r^.i they arcDitci-"*

f

UiVNJti'c'iU fully prove the fecond branch ofche Antecedent: [that they who f>«p-tiv.c the children of Chriftiau; at Age (as the Annhapctfif dec cannot poHiMy do i« when they aic {irit dikiplcdl And rjiat Jprcve by thdVArgumChrs: i,. /f thechil-ctrcn ofChnfruns are Difciplcs in thtir infarjcv,thcii rhey that t aptii'C them nortr!! they come CO age.,camiocpo(i;bly(in fo dcing3'^2pi:izc them"^heii they are fi.id Dif-.ciplcs: Bur the children of Ciuiilians are Dilciples in /iifancy: Thei efcre they that baprizc there not till they come lo age, cannorjdoit when they are firft difcipl^s:an-d .i:) Hfe>t -according-to-ChriflsRule. All the doubr here is of the Antecedent, which I have fully proved in the bc'gimiii!^*of-rh+s--Bi%rt«r^d1ncl'etbi'c vv*^

pvacii. . .^^,^' ^ *

J. Bur fnppcfe this had nrt been proved,[that /nfanrsire Dnci"p!esTi^tffilTTt is iapoliiblc for tlicfe ihnt baptize the children of manyfif not moIt,or alfjchriftiafis at age, to do ic wlien they are firfl: Difcipled.as7prov<: thus;

Ji tJiey cannot poilibly know when fiic h children are tuft Difcip led Cexcept it be in the fir{\ 7nfancy,}then tliey cannot baptize them wnen tneyarcfirft Difcipled.* Luc they cannot ponibly know when fuch /nfants arehrft Difcipled. Therefore •they cannot baptr^e th.em when tiiey are firft Difcipled. All that needs any j^roof here is the Minor: For no n:an can think that they can baptize thofe when they arc fitli Difciples, whom they cannot know whetiicr,or when they were fuch.

New that they cannot know it (at leaft in very many , if not in moft orall of the godlyes ofif-fpring^is evident thus ; i. If God ufc_roj2^ork fixh to theac-• fe.wledgme ar'^^' (^.hij j\ , byfiich degreesi har the b^tJQ^t^ng^ l^^^P^^^^ vliLle of tj-ielrtrue acknowledgment, then the be ginning nf rhe.r bein g difc iples Is a'ifo unperceivable : But the former js a certain truth : Therefore the^ later isfo. , ,

2. Again , if fuch donotufually know themfelves when they begun to be Difci-

ples.thcn others can much Icfs know : But fuch( children of the godly ) do not u-

fually know themfelves when they were firft Difciples •, therefore much Icfs caa

orhersknow.

*^ ~1 lrefeTake"DrfctpIeniip in 'Mr.Ts own fenfe, as it fignifieth one that doth feriouf-

ly, underflandingly, &c. prcfefs ChrifHanity, laying by at prefent, the confidera-

tion of meer Relative /nfant-Difciplefhip: And / fay, t hat men are ufua lly C who

arebcrn and'bioughtupofChriitian Parents )'. wroug]it totni s [?y lucninfen fible

degrees, that thetrje beginning cannot be di'fcerncd :' uLbvothers, 2. noj ior

the mfelves. Fo r 1. If you enquire after their 6r{\ profellion without confideration

"ofitsfmcerityvthen it was by degrees as their Parents taught it them, and likely al-

moft asfoon as they could fpeak they wouldiprofefs what part they had learnt', For

Tarents are commanded to teach them Gods Law from their childhood , and that

diligently,lying dowc,and rifing u;-,De«f. 6.6,7. & 11. and to teach them the trade

of their life in the time of their youth,and to bring them up in the nurture and ad-

"monition of the Lord, E^hef. 6. And godly Parents do make confcicnce of this duty;

therefore according to this Rule they fhould be baprired almoft as foonjas they can

fpeakj but when the time rightly is, no man could be certain.

But I conjecture that this is none oiMr. rVmeaning to take their firft profefTion, if ic could be known*, i. becaufe he pleads for aiult Baprilm, as folemnly engaging and awin"g the Confcience; But if he baptize them withm divers years of their firft profeffion"^ it will leave no great aw upon the'ccnfcicnces of moU children , nor fo PTongly engagcin alllikelihood."^ 2. Becaufe he require, that the profefficnbc fober , fericus, underf anding, &c.

thcrC'

therfore fure he will »ot take a bare fyofefiion without thefc qualifications: And yet I am Lftceriy urxerta'in of his meaning. For fomecime hefeemcth carneftly to difdaim an cnquirie after the fincericy of thofe that he would baptizejbut he wil! be eontent with their profeflfion. But is not a fearch after the fincerity of their profeiilon a fear-«hing after the fmcerity of the perfon ? If his profeffion be fmcere, he is fmccre •, for it is fin-cere, becaufe he fincerely makes it. And therefore if Mr, T. will have a fmcere profeQion befoi-e he will baptize, furely he will have firft a fmcere profelTour. Now what is an underftanding, ferious p-rofeiTion, but a fmcere profeffion ? fuppofing the matter profefTcd to be extenfively fufficient.If a man profefs all the B'uHdamentall Articles of the Faith, and his WiliingHcfs to receive Chrtfl: for his Lord and Saviour, and to trult and obey him, and do this underflandingly and ferioufly, 1 think it is part doubt that he doth it fmcerely. If I ask a man. Whether he thus believe, and] thus confent, and whether he will ftand to this Covenant to the end of his life, and! continue Chrillsfaithfull fervant and fouldier ? and he ferioufly and underikndingly fay that he will, I think he is undoubtedly fmcere. For as it is prerequifite to thej fmceriry of his profeftion, that it be fober, free, underftanding; fo in the ferioufncfs I think lies all, or much of the very fincerity. Now if the fincerity lie it that is looked after, who knoweth what day or year the child began to be fincere in his profeifion ? Or, what Chriilian ( not one of man> ) knoweth it themfelves? For my own narrf^ Tavgn^ly frommy |:^earr^ rfmr \ n^irh^f kr<^W^^d.iy, nor vear when T heg x ysTtCih^ fincerej laoafiLthe time whe n I begun to pro fe(sm yfetfa Chrifllan : ) How then ihould others kncwlFrAnd when Mr. T, would have baptized me, I cannot teO. And as large experience as I have had in my Miniftry of the (late of fouls , and the way ofconverfion, 1 dare fay, I have metuQt with one of very many, that wouldiay that they knew the time when they were converted : And of thole that would fay fo, by reafon that they then felt fome more remarkable change, yet they difcovercd fuch ftirrings and workings before, that many I had caufe to think were themfelves miftaken. And that I may not tell men only of my own experience, and thofe of my acquaintance j I was once in a meeting of very many Ghiiftians moft eminent for zeal and holinefs of moft in the Land, of whom divers were Minifters, Canal fome at this day as famous, and as much followed as any I know in England ) and it was there defired that everyone fhould give in the manner of their conjWfCon, that it might be obferved what was Gods ordinary way : And there was but one that I re-^ member of them all, that could conje(Sure at the rime of their firft converfion i but^. all gave in, that it was by degrees, and in long time. Now when would Mr. T. have baptized any of thefe?

But \iby fmoufnefs^ he mean any thing befide fmcerity j as I would know what it is, fo I doubt not but it will be uncertain too, as well as Imcerity. If he mean a fee-mjngferioujhefs^ (as I conje<^ure he doih^ then it is all one with i feeming fmcerity : And even thhf^dm'jng underfianding.andferioufnefs comes in children by long and infenfible degrees: it may be at four years old. or Cooner, there may be fome little feemrngof lerioufnefs and underftandingi and at five years old a liitle more ■-, and at fix yet more. But when it will fecm to be ferious to the larisfaaion of the Church, who knoweth ? Chrifl himfelfincreafed in wifdome and knowledge : but when he was at that degree as Mr. r. would have admitted him into the Church, who could tell ? . .

So that to me it is quite beyond doubt, tha^- neither the time of childrens firft profeflion, nor of their feemingferioufnefs or fincerity can be known by others, nor ufually by themfelves, no nor the moneth or year, or perhaps in m^y y^ars^ And

S their

their reall fincericy ,can rjever be known to others at all by ordinary means.- So that this pradice therefore of baptizing Chriftians children that are born and bred m the Church, at yeers of difcrerjon, is utterly inconfiftent with the Rule of Chrift, chat would have all baptized at tlieir fitfldifcipling.

But now with Pagdns and Infidels, and their children, it is far othcrwife. When the ApofUes went to preach among tliem , it was cafic to know when they begiia I their profedion, who had been enemies, or no profcfTors btfore.

CHAP. IX.

A Third Argument drawn from what h already here laid down,is this.That pradice which goes upon meer uncertainty, and hath no Scripture Rule to guide it, is not according to the will of Chriil. But the pradice ofbapci-zing the children of Chriftiansac age, goes upon meer uncertainties - and harh no Rule in Scripture to guide it: therefore it is not according to the willofChrilt

The Minor only is queftionable y ( for the Major cannot, fuppofing that It fpeaks not of things meerly indifferent or Civil], but of matters m Religion, and thatnecef-Ciry to be known, as no doubt this will not be denyed by them that ccntend fo much about it ^ ), and the Minor is clear from what is faid already under the laft Atgumenr, of the uncertainty of the time of Chriflians firft being Difciples, if they be not fo in infancy.

CHAP. X.

A Fourth Argument from the fame gfound, is this. This praftlce whic^^ will neceiTarily fill the Church with pcrpetuall contentions, ( as Being a-bout a matter that cannot be determined by any known Rule_) is not according to the mind of Chrift : Bur the pra<^ice of baptizing Chriftians children at age upon thtir profeillon, is fuch as will ncccflarily fill rhe Church with perperuall contentions , therefore it is not according to the nciiiad cf Chrift. '

1 hope none will be lb vain as to objcft, that the Gofpell occafioneth contentions, and yet is of Chrifl. For, i. It doth but occasoa tlcrn, and notnecefTarily caufe them, i* It is againft its own nature,throu^-h mans pci verfnef» but this doth jt naturally. 3. And the contentions that the Gol-^ell occafioneth, is be-tweeatiie Seed of the woman ami of the Serpent,betweenthe godly and wicktdibut

this

'Vrvina^

Irifafits chhrch-memberpjip andBaptifm. Igl

this will neceffarily produce it among the Churches, and befi Minifters and Chridi-aus.And thac isprcved fixmthe uncertainty of the time of Childrens fiift being Difciples,which I have proved before.For Mr.T. faith, the profeHion nuift beunder-i-ianding, andferious: And how/ball irpoif.bly be known, cr when will ever the Churches or Miaifters agree upon it, wheu this underflanding or fetming fcrioufnefs is arrived ac thac degree which nnift fatisfic ? or when it is begun fo, that they nnay no longer delay. For my own parcj make no doubt, but that \CMr, T. had his will, and none fnould be baptized but upon furious profcOion^ic would he the greattft fire brand of Contention in f he Church, ("to be farisfied with this profefiion fhould be taken, and when not,J thac ever the Church yet endured j while the Parents wouidv have their Children baptized fooner, and perhaps the Minifter would ftay longer, ] and one Min'.fier in the Church will be for one time, and another for another timcy All the contentions about admitting to the Lords Supper, in likehhood would be nothing to this j for there we have a certain Rule to guide us,that All Church-n;tmbers|^ are to be admltted,except there be juft caufe brought againft them for to fufpend them^P wliile they are under trial.

Moreover, it is evident that it would either turn all into confufion, and make Baptifm contemptible and ufelefs j or clfe put the greateft power and opportunity for L ordlijoefle and Tyranny in toib e^hands of the Miniftery, that cvcr_did_ any Doctrine in the Church. ForeTTher private men mult baptize, "and bcjudge who (hall be baptized, and who not j or elfe Minifiers only mnft judge and baptize. iWr.r.thinks thac they that c onvert may baprize,whether K tiniflers or not: And if fo, then where will be the folemin engage'ment and aw^fulncis of Baptifm ? where will be the purity of the Church? When every man may baptize, no doubt every man that will may be baptized j whether he be an underflanding ferious Prorcflbr,or notj whether he come in earntfl or in jefl ; whether he ccm.e to fubjeft himfclfto Chrift, or to fcorn him. For it will certamly be, (jis it is now among feme lawlefs Carats in marrying people} every man that will give tliem 12 ^. may be baptized j and if one will not, another will. And many, no doubt, would baptize as many as they could, whether fir or unfit, that they might boafl of the number of their Converts. And would not this be a fearfull Reformation, and a doleful ftate for any Chrifiian to fee the Church in?

Butifany be in this more judicious and moderate than Mr. T. andwouldhave none baptize, and judge who fhali be baptized, but Minifiers j then fee what power they put into Minifters hands, even to judge sU perfons. Noble and Ignoble, Princes I or People, wlicther they fhall be taken in among Chrifiians, or not? and whether I they fhall be admirted into the Church? or when ? hew long they fnall be kept out? So thac if the MiniAers be not fatisfied and plea led^ neither Prince nor People fha ll be Chrifiian s. Did ever any Pope at Rome claimTogreat a power as tliis / The power of Excommunication is nothing fo great. And yet thefe men cry down the afpiring aridufurpation ofMiaificrs', when they would have every Minirrer,if not every man, to have a power incomparably greater than any Orthodox Minifier doth dcfire. We mufl all then fi:oop and couch to Minifiers, and give them what they would have, Icfi; we fliOLild be no Chrifiians,nor be baptized- If the Fable of Purgatory drcwfo much Lands and Revenues to the Clergy, how much more would this be like to do it? What would no: dying men give, thac they might be Chrij\ians, and ' S 2 be

be baptized and adtnicrcd into the Church before they go one of the World? and

ho'^ would bacpcizing Priells quickly learn todekyand referve their Parenti for;

fuch an advantage ? r*

Ifany fhillfay. That this all makes as mjch agiinft the baptizing of Pagans when

coaverted.ac age,becaufe there the Bapcizer is judge of his profelfnn : I anfwcr •, No

(uch mitter. For where there is nadoiibt, Hiffirnlrv^ ^r controverik ^hcre needs no

Judge to decide it. I have fully proved before, that Chrifts Ruleis, that at their firft

profelfingthcmCIves Difcipies, and dsfiring Baptifm, they are to be baptized ^ and

that is eafily known. If they fliould apparently do it in fcorn,it were eaflly discerned.

It is eaflly known recall, and can be no controverfie, when a man begins to profelTc

himfclfa Dirciple,that was before a Pagan. But when one is born in the bofome of the

Church, and brought up in theprofclJion of Chriilianity, and fo comes to itby in-

fenfible degrees j and alfo when the Baptizer mnft try and be Judge when it comes to

^ach a degree as fhall be accounted ferious and underfianding, then the cafe is far o-

IPbierwife. Then Minifters would be indeed as men that carried the Keyes of-Haa?

ten and Hell under their girdles. • ; ;>i rioij;<

' flf-q ii

H

CHAP. XL

Aving given you thefe Arguments againft the praftice of their Caprifm, let me give you the fifth.Argument np.iin ft rh^ir p ;r oi]nd nf thh pm^i ce. The great Argument that Mr T. produceth, and moi\ others,isfrom Mat. 28.10, 20. From whence they would infer, t hat Chrilt hath take n down Inf ant Church-memberrtiip,and now ordained that none /lull be Bapi:ized,or ad-mitted vifible Church-members, but thofe that are firft made Difciplcs according to the fence of that Text: And withall they deny, that any acording to that Text are giade Dijc ipkiJ xitthofethat aretau j^ht y fwhereas the truth is, that indiredly and rcmorelvThc DifcipITng ot the Jr^. ^ r^rnr 1^ a Dif-j^^lin g of his ^^cd alfo. )N ow according to the I'cnce oi that Text which they urge, this tcaching-^iuft ht by f»finificri.on.dyj. . whom Chrift fendeth to preach the Gofpel. For Chrift there fendeth forth his Apo^-(lles,not as private mcn ^bur as Miniftcrs,to prea ch^ndJuptizc : and foic is only tfiole that are made DifciplesBf [VHnlfterial l reaching dire<?^ly raccot ding to them) that fliould be by this Rule baptized j andtlTT'well-ordered godly ChuriJ,i,that^ouldbe either few, or non-e. From whence I argue thus j That Dj(?trine which would turn the Ordinance of Baptifmout of the Churches of the Saints (or neer turn it out^ is GOTitwry to the Doftrine of Chrifl:: But this Doftrine of theirs f tha: onely chofe fhould be baptized tfiat are dire<ftly made Difciples by the preaching of men fenr according to that Text) would turn Baptifm ( for the molt part) out of the Churches.of she Saints: Therefore it is contrary to the Dodrine of Chrift.

/' The Minor onely requires proof ; and that I prove th js. If God have appointed I another^adamrj^more ordinaLyjaa^l^ij'ciphng t he children of the godly , than VMinifterial Preachings then thofe that would baptize none hut thofe that It^ Di'ci-pled by Minifteriall Teaching, would exclude many (if not raoft") of the Difciples who are children of the godly : But the Antecedent is true (that God hath appoint-, ed another primary more ordinary way of making.Difciplei of the children of the godly: ) Therefore, kc.

B€»

Infants Church-memkerjhip and Baptifm. ' *-^-t^

Befides chat I have prored that the Covenant makes tbcm pifciples from their. firft Infancy j I now prove that even in Mt\ f i' leuie, as a uirdple is taken tor a ProfeiTor ofChriflianity, G^d hath appointed orher means to elf^d it in fuch i And thatisthe teaching of the Mother and Father by godly educicion. The Mother is moft with them, and therefore the chief Teacher at firft. Th ey that teach them to , fpeak> mjft teach them t o he Chr^ftians. Th.it this is Gods firlt ordinary means ot bringing the Childi'ert WB if lie vers to actaall Faith and Profeirnn, I prove, i. From! Scripriire. 2. And Experience.

I. God commm deth the afeofthi s m?aa5 tQ ^]l_Parenrsv that they teach them the Law of God, and trade of their ITFrTand bring them up in the admonition and nurture of the Lord,from their childhood. So that this is the firfl: means for Aftual Faith, that God hath appointed. Now Gnj will appninrpo mra;i!^rnhe nfeH/rom which he will o rdinarily withdraw h isgrac;; ^, or deny his blelfiag, if it be ufed aright. Cer-tainly,'' if godly Edacation be as well his Qrdinaace as M ini fieri al or publike Prea 4 ehingvand go bebreit, t\\Qi\ mxy m.n expeft Gods blciTiag on their endeavours in' fuch Education of their children, as well as on the pablike Minillery. God fets none upon vain and friiitlefs works. [^I{}vpJJjall thjy bdkv;^ mtkmt a Pre etcher ? 3 is^P^' *

^^.^f^FJt-wsanf^ (7^hp ^ Infidels only . Certainly it was not women to Educate their ^ chtWren thatChrilt lent, when he (aid, G?, D'lfciple all Nati)ns, baptiiini th^m. For the fame that were fent to ma'<e Dlfciples, were fenc to baptize ; but women were not fent to baptize '■, therefore it is not women that are there fent to make Difciples. And yet womens teaching their children, maft go before the publike or other Miai-. fteriall Teaching am^iig tiiofe that are Chrillians.

2. And experience confirms it, that God doth frequently blefs this means before the poblike Miniftry comes.Not to inflance ia all thofe in Scripture,that were godly from t!'teirchildhood,&:fome from their Mothers partictilarly,it is comonly (ccn in ourtimts that mofl (or at leaft many) of die children of godly Parents, that are truly fandified, did receive rhebeginings of it in their youth.The affemblyrthat I told you before,that give in thm experience about the time & manner of Gods working grace in ihem,did m^fl give in,that it began as they thought in youth or childhood , and in very few by the Mmifteriall Teaching. And for my own part, I think, that if I yet ever had JT'^tr A'f^"^^* F^^irh, if, wasbv the benefit of Educinon, before ever I heard-a-Scr--mon : For the time when tneporentiali or Iiabiruaii leed wasint'aled, God knoNvs \f>ut i donot.)So that according to thefemens Dod:rine, I and miny thout'ands more 'in the fam^cafe fhould never be baptiied, becau:(i;jve were nnr fjrft m.id^- Pifr.ipies Immediately by Teachi ngs ac cording to the fenfe of that Text, (which rs Minifteriail Teaclirng) 5ee Mr. T, £cemrat,p. 24, I doubt nor, hut jfFax'nts did faithfully dif-charge their duty to their cbildrcii^ that Godwh") fft th^in a^jrk^^ would blefs if, and leave bus few to be firfl anv-srted by the Afiniflry within the Church : bot the chief ufe of that j fliOuld be to Guide and Govern the Church , and to build up th€ Difciples, and to ' convert thofe without, as it was in the Primitive Times,

S 5 CHAP.-

Plain Scripture proof of

CHAP. XI I.

Yfixth Argument fhall be againl\ the ufuall manner of tlicir baptizing, as i r is by dipping over head in a river or other cold water. This is known to be the ordinary way of the ^nabaptifis. Mr. T. refufcd todifpute tliispubhkely^ but yec he hath puUikefy preached againf) our pradice under the name of [ Sprinkling, ] and fmcc hath publikely preached for Dipping.

Forniy parr, I may fay as Wr. Bfake^ that I never faw child fprinkled; but all that

I fiave feen baptized had water poured on them, a nd fdwere wal

Now, againft their ordinary pradice of dipping in cold water, asneceflary, 1 argue thus:

That which is a plain breach of the (ixth Commandment, TIjou/halt not kjll^ isno, Ordinance of God, but a moft hainous Cm : But the ordinary pradice of baptizing by dipping over head in cold water, as neceffary, is a plain breach of the fixth Ccmmandmcnt : Therefore it is no Ordinance of God, but an hainsus fmj And, as Mr. Cradock^ in his Book of Gefpel-Liberty fhews, the MagiHrate ought to rejlr^n^K, to faycj he lives of hisSubjeds '-, even according to rheir principles that will yeTallow theMagiftrate^no power diredly in matter of Worfhip. That this is flat murder, and no better, being ordinarily and generally ufed. Is undeniable to any underflanding man : For, that which dire ^y tcndeth toj ^erthrow mens lives, being wilfully ufed, is plain murder : But the ordinary or generall dipping of people over head in the coid warer, doth tend diredly to the overthrow of ■ their health and lives ', and therefore it is murder.

Here fcverallanfwers are made, fomevain, and fome vile, i. Mr.T. faith, that many are appointed the ufc of bathing as a remedy againildifeafes. To which I reply, I. Though he be no Phyfician, methinks his reafon fhould tell him that it is no univerfall remedy. 2. Few Difeafes have cold Baths appointed thtm. I havecanfe to know a little more than every one in this j and I dare (ay, that in Cities like Londcn, and among Gentlewomen that have been tend erly brough t up, and ancient people, 1 and wcak_£ei4jl£aanjlJ]]opJieepers efpccialiy women that take but little of the cold [ air, the dipping tiiem in the cold weather , in cold water, in the courfe of nature, would kill hundreds andthoufand?ofthem,cirher fuddenly,orbyCaflTT]gthem into fome chronicall Difcafe. And 1 knpw npt what trick a covetous Landlord can find out to get his Tenants to die apace, that he may have new Fines and Heriots, like-Ker than to encourage fuch J reachbrs, that he may get them all to turn Anabaptii\s. 1 wifh that this device be nor it that countenanceth thefe mien.

And<:overous Phyficians (me thinks}fhould not be much againft them : Catarrhes and Obftrudions,which are the two great fountains of micft merral Difeafes in mans l»ody,couId fcarce have a mere notable means to produce them where they are nQt,or

to

c^

Infants ChHrch-memberJIjip and Baptifm. \ 3 5

to increafe them where they are j Apoplexies, Lethargies, Paliies. and all Coniar(His difcafes would be promoted by it. So would Cephalalgies, Hemieranies, Phchifcs, * d bilityofthe ftomack, Crudities, and almoft all Feavers, Dyfenteries, Diarrhoea's, Colicks, Iliake paifions, Convulfions, Spafmes, Tremores, &e. Ail Hepatlck, Splcne-tick, Pulmoniack perfons, and Hypocondriacks would foon have enough of ic. In a-word, icis gaod for nothing but to difpatch men out of the world that are burden-• fom, and to ranken Church-yards.

Eat Mr, T. will fave all this *, for he faith, There is no neceflity that it be in coldji water. To which I reply, i. But then he forfaketh the generality of his Partners in this opinion, fo far as we can learn, who ufually baptize in Rivers or Ponds. And if they can no better agree among themfelves, we have yet no reafon to be hafty in bc> lievingthem. • .

2. And his warm Bath would be alfo dangerous to very mjny perfons. 3. And . i where fhould this Bath be prepared ? if in private, it wili fcarce be a folemn engaging aft. If in the meeting place of the Church, then i. It will take nofmallroom, , and require no fmallltir to have a bathing place, and w^ater wherein to dip people over head. 2. And if they do not run home quickly before they are well engaged, the hot Bath will be turned to a cold one to them, and make them repent this badge of i repentance, except they will have all things ready, and be brought to bed alfo in tha I Church before the people. '

3. And it will be long before .'J/r. T. will fhew ontof his reading of Antiquities, . what Church had fuch a baching place in it. 4. But mechinks they that call for Scripture for Infant-3aptifm , fhould alfo bring Scripture for baihing in warm : water.

Butfome fay,they may ftay till the heatofSummer,whcn the water will be warm. To which I reply ; wherV have you any Scripture for that ? I have proved before, that the conOant Rule and Example of Scripture is clean co. trary , and -equircs that men bee baptized when they are firft made Dfcipks, and not iUy till Summer.

Others fay, that Dipping was in cultom in the Scripture-rimes. To which I reply, I. It is not yet proved by any. T he laylor was bapiiied inth enri?!ir inhjs He^e •,..ther ^ore not likely over-hcadyitrtha: Councf V where wareFvvaslo irAfcfT^ AJ- S The Eunuch mTglit Well be iud'togo down into the warer j for the Counny^'as /^ jftiomitainous, and th e Brooks were dcwn in the bottoms. Even the ^i ver JBjmu where J^hn baptized., !>ecaufc^ there was much warcMs found by Travtikri to bee a iniall B rook that a nun may almofl Hep ov er. 2. The word fi^niheth to wafh, as., well as to dipv andfois taken when applied to otler.tilings, as' Mat. 7. 4, 8,&c. " 3. The thing fignitied is fet forth by riie phraf e of warn ng orforinkling^ and r he figa \ Beqd raorevrp^<-t rherhingfigoified. See I Cor.6.11, in.^.^, Heb-\o.ii. i'Li.AA.2. I J)el2.2^. £7^^.36.26. I Pet.1.2. HebA2.2i. 4. If it were ochcrwue, it would be proved but oc^iiianalUfrom a feafon proper to th€>fe hot Countr.t s. ^. Chi ift hath not appointed t fierneauire of vv^t er, nor the mamier of wafliin ^,, no more than he

take. Aad it would be but folly for any to think that men mud needs fill thcmlJ.-lves full of Bread and Witic, becaufe it beft Signifies the fulnelTe.of Chi ift •, fj Ir is no better to fay, that we mufl needs be walhed ail over, hecaufc ir belt fTgnifics our iniriall . with Chrii>, &c. Chr iji:told Fcter that the w alhingof liis kut wa^^ennn ^h to cleanfe : / all. A little roayfigniiie-as weil as much y a s a Clod of earth doth in giving poifcflioinr^ ©f much Lands, aiid a C orn of pep jper fignineth our he mage for much, &c.

Biurom • d<:fpcratcly conclude, that if it be Gods way, he will laye our livcs,how

• probable foever the danger may fcem. I aiifwer, i. But this is to beg the Qpcftion.

Nay , I have Ihewcd, ar.d am fi-ewing, that it is not Gods way. God hflth appointed

no Ordinance ccnrradidcry to hiigreat Morsll ccmnnands. 2. God mvd not be tcmp-

jtt-d. This was the Lcvils trick, to have drawn Chri(\, under pretence of Scripture

I and of truiiing Gcd, to have cafi himlelf into danger of death. 5. So ycu might

have faid to the Dilciples, that if it were Gcds ccmmand to keep the Sabbath, then

» they need not rub the ears of corn ; for God could luOain them without. 4. If it

were a duty, yttwhcniris inconficenc with a greater duty, it is at that time a fm:

Vor it is alwayes a fin to prefer a lefs duty before a greater : But the duty of felf pre-

fervanonjs a Ms^uW rat urall dnry ^ and ^iapriy in g is hnr p nfirive. as Mr. Cradockhzih

(htwed you *, Erpeciaffy the majo rier, and g uaritity of water in bapti-Tm. if you had

leatr.edn-bat this tneatis, I will have jMercy, and net Sacrifice^ ye would not havecondim-

fi cd tbegmltkfs^ faid our Saviour to thefe mens Fredeceilcrs, Mat. 12. 7. God hath

not appointed Ordinances in his Church which will deftroy them, except they be

prelerved by Miracles j for then it were a tyiug himfelf to a conftant working of Mb

racles, which he hath net done, except the Doftrine of Tranfubflantiation be true.

So that I conclude, If Murder be afm, then dipping ordinarily in cold water over

head, in England^ is a fm : And if thofe that would make it mens Religion to Murther

rhemfelves, and urge it on their Confciences as their duty, are not to be fuffered in a

Commonwealth any more than High-way Murderers j then judge how thefe Ana-

baptifis that teach theneceflary of fuch dipping, ate to be fu^ercd.

^

CHAR XIII.

MY feventh Argument is alfo againft anothe baptizing, which is their dipping^ gerfon many of them i or ne>{t to nak^. aT tr have heard of. Agamil wmcn 1 argue 1

Y feventh Argument is alfo againft another wickednefs in their manner of i_._.:_ ..--i- •. . •. ,. . )erfo ns naked, a s is very ufuallwith

__^_,^^^^^^^^ "Ufuall with the modefteft that I Agamlt whicn 1 argue thus: If it be a breach of tlie feventh Commandment, [ Thou fl)alt not commit adultcry^^ ordinarily to baptize the naked, then it is intolerable wickednefs, and not Gods Ordinance: But it is a breach of the feventh Commandment ordinarily to baptize naked : Therefore it is intolerable wickednefs, and not Gods Ordinance.

Al 1 the Queftipn is ot'the Minor •■, which is evident thus. 1 he feventh Command-

Imenr forbids all ir\CKementL£Q-imdea)^^ immodeft adions: Butto baptize

women naked is an immcdcil adion, aud an incitement to uncieannefs; -theretore it iirhere forbidden/

To this Mr. T. made me this anfwer in conference -, Tliat in former times it was thoughtno immodefty. To ^\hich I reply 5 1. Cuflomin fome Countrie's, like Brajil, or other parts of America^ where they Hill go naked, may make it lecm no immode-defty there 5 but among thofe that are not Savages, mcthinks it fhould.

2./fA/r. r.could baptize naked all the Maids In Bervdly, and think itnoimaio-dcfty, he haih loft his common ingenuity and modcfty with liK Turh.

9. IS

i

5. /s not every good man fenfible of the decekfulnefs and wickednefs of his heart."^ and that he needs aJl helps againft it ? and is it not his daily bufmefs to watch over \ ic ? and his prayer and indeavOLir that he be not Lead in to temptation .-^ And would/ it be no fnareor temptation to Mr^ T. to be frequently imployed in baptizing Maids naked ? Let him fearcii and judge. Methinks the very mention of it, could / avoid it,is immodeit.

If there were no danger to the baptized, yet methinks Minifters fhould have regard to themfelves. For both thefe laft Arguments make more againft the Minifter, then the people : For the former, it is evident, that if the Minifter mufl go into the wa ter with the p arty, (which is the ufe of moll: that / have knownToi'tnemJic will ccrtainly jend to hjs de ath , though they may fcape that go in but once. For weak Students to m^e afrequent praSice of going into the water, will cure their itch after novelties, and allay the heat of their intemperate zeal. Andfo in this laft cafe, fona Miniikr to be frequently imployed about the naked, will be as bad. Aai what it may be to all fort of Spcftatars, I will not ftand to exprefs.

Befides all this, it is likely to raifc jealoufies in Minites Wives, and others,aiid fo to foment continual diffentions.

And it wili(^upon the very probability that it fhould prove a fnare3no doubt bring a conftant fcandal upon the i/iiniriry,and make the people look upon them bu t as fo ^ many vile incontinent men. If Auricular Coufeflion brought that infamy , no wow-1 der if ordinary naked baptizing do it. '

Furthermore,/t would certainly debauch the people, and bereave them gene-l rally of their common modefly j If it once grew into a cuftom to behold each others) "nakednefs, they would quickly be like the Indhtm Savages in this. And fure that' pra^ice is not of God^v/hich io dire^ly tends to bereave men of all common civility modefly, ingenuity, and humanity.

Moreover, 11 -at pra'^ice is not of God, which would turn Gods worfhip into contempt, and make rt iiit-erly ridiculous: But this praftice would certainly bring Gods worfliip into ccncempt, aiiu make it meerly rediculeiis: Therefore it is not of God. would not vain ycrng me.: come to a baptizing to fee the nakednefs of Maids, and I make a meer jcft and iporc of it ? And v^here then will be the reverence and foletn-/ nity of. Worfhip ?

Moreover, that pradice which would bring a general reproach upon the Chri-flian Pf ofedion among all the Enemies of it, and that upon fo probable grounds, is certainly not of God.- But undoubtedly the pradice of baptizing naked would bring a general reproach upon the rhriftian Frofcfiion amoiig all the Enemies of it3 yea among the moil fober and difcreet j and fo would keep men in tii^^ir Infidelity , and hinder the propagation of Chrifts Kingd0m,and the converfion andfalva-tion of milions of fouls: For what hinders this more than prejudice,and the difcre-dit of the truth .«* When Chriftians have once the repute through the World,as i4i<i-mhtes have with us,who will turn Chriflian ? I think there is but few fober men a* mong Chriflians who arc not fo far offended with this praftiee, that they would be loth to take a woman tO Wife that hath the /mpudemrym fh^w h^r f^fnakt^H m _ i_ an AlTcmbly, and would efleem it next taking one fromthe Stews* "^ ~ '

If they fhallfay toall this,aSi'J/r.r.didin hisSern[>on,Thatit is not neceiTary that they be naked: / reply: i. /f they be next to naked, vet the dffference is not great, and the former inconvenience would in ^reat mcafurc follow: And/leave it to any fober Chriftian to judge , whether it be likely God will be pleafed with. luch Worfhip,whcH he would not hayc men among the Jews go up on his Alur bv 1

J 21 rlain Script fire proof of

lleps^left rheirflikedaefs fh^uld be difcovered thereon. £r)«/. ^20. and when Charn i wab ntr<'-*jj2r-!Z!J12JJii*^' ^'^ Farhe^ nakednefs, and nor covering it without be-Vholding anH ? anTwlTeiiChrifl celleth us, thit he hirh commirrei Adulrery thit

looketh on a woman to lifl after her? AndDAvids example will rell you, that

I looking on thern naked is an incitement to luft ; and when the Scriprures even forbid all fiUhinefSjandfoolifh talking, and jefting, as things not comely, and faith, that the very ftaming of uncleannefs becomech not Saints, as Ephsf^.-^.^^s.

2. Thofe that woulcthive them covered whollyOr moftly when they are dipped do differ from their brethren and Partners herein*, whofe arguments to the contrary "" /leave them to anfwerj and when tliey are agreed better among themfelves how to baptize,then let them try their firengch with others.5. To dip them cbathed, will overthrow theirown Argument for the neceffity of wafhing the whole body ; for this will be no wafhing, but a foaking or Q^ gpinR, (if they ftay in long enough. J It may wafhthcgarmen!:, but thF!5oHywiIlb>£j^ in likelyhood.

And fo / leave the mention of Liis^julixorxpraftice, which were it not ncceffa. ty to confute, I fhould not have medled with. But in borh thcfe lafk Cafes, we di-fputeftot againftbare words,butexpericncesandknown praftices. For their naked baptizing is a known thing, and the wickednefs chat hath followed on fome, and rhat fome have dyed on i t i and /would have others b- more wife,and efeape both dangers. Only let me fa7*:his much m^re, riiat itisvery fufpirious, and to me unfa-▼ory, that .^r. T. fhould fay no more, but, That it is not bltcejjury that they be baptized n«ked , and in cold Water', as if he took it to be la wful, though not ne-cefery. Methinks he Ihould rather have given his teftimony agiinft it as iinfull, and expreffed fome diflike, if he do indeed dillike and )udg.- it fiafiiil j and if he do not^ I dare boldly fiy he is very far gone.

y

CHAP. XIV

THe laft Argument that I will ufe, is this: That party and pra<!iice which hath been ftill branded and purfued by Gods eminent judgments, but never evidently with his blelfing,rmce-the ^t?i known appearance of it,is ni>c likely to be of God ; But xht Anabaptifts party and practice is-fuch i Therefore uoc likely to be of God. The Minor oniy requires proc»/,which I fluU fbew to be true in thefe particulars, i.It hath never helped on,buc hjndcrcd.the workof God where **" iteomess Nor hath Gdd ordinarily blciTed che -4,ifliiiryor the Aitaibrvptiils to the true converfion of fouls, as he hach done other mtnsj hue rather they liuve. been fa-ftrumejQts.of the; Churches fcandal and mikiy. 2 Anabaptjflry hath ,becn the ordinary inlet to rnoifl other vile Opinions i and few {J;^ac44:3but.ga ofuich further, .g. God hath ufuallygiven up the focieti<:s of Ana^.ip'.jfcconotQrious Icandalous wick-i ed converfations, more than others due pro(cftTgo41i<w6. 4..,dftd God h^th iUli I pwrlued

pKrfued them v/irh ruiuating ]udgments,and never picfperf d rJiemfofar as to have ^~^ any tftabliflicd Churches -which fliould credit the Gctptl. i^orhar(as Mr. Rous faich, in Oyle ofScorp. of cur going cowards Roine.(o)l Et ayfay of drawing towards Anabapriltry, thacit is ro r.un frcmGod:'prcrtrvingro Gcd-dtfiroying.

VV hercasir/j-.r. would have riii? world behevcT that the primitive Fathers were againfl /nfanr baprifm, the contrary is fully proved,as 1 fliali britfly fhew you anon. In the mean time let any find out any fcciecy of men that were againft /nfant'bap-tifm in any currant Hiftory, thsc were not branded with all or moft of the forefaid judgments of God. 1 know feme falfiy infinuate, that the Albigenceszhd Waldenfes were againfi Infant-baptifm j which i fnall alfo fpeak anon.

I. What a hinderance the Anabaptifts were to the Gcfpel in Germany^c refifling tlje mof] painful godly Mim(lers,and reproaching and vilifying th^iTi,by their wicked lives, by their hardening the Papifls, and fcandalizing the /gnorant, and hindering - the converficfl of jnultidudes that begun to have foroe liking to the Gofpel,is too evident in the moft of the Writersofthofe times, there being few Divines of note who . £l9 not bearwitnefsofit frequently in their writings: as £Hf/;er, ;We/d/2^//;on, Ilkri' cusy luwgli]4.SyBuIlhiger^ Lee Jud. Calvin^ with multitudes more. How they hinde -red the Go4eia,t Lmihurg^^g^'md ^umus^youm2y read in his life: How they hinde-red^itar^»i/p?(r^e,anG what ftlrs and oppofition they made againii t'ri'rfnM^, fkegiusy and Mufcuius afterward, and oth^r Minifters, is to be feen, as in the Hiftory of the • lives of the faid Diviner, fo in many others. Slejdans relation of their carriage is well known;: And how tliey have helped on the Gcfpel wherever they have fince been entjSftained, as in the Low^Countries^ or any where elfe, is commonly known. Thofe. few:th^t formerly were in £«^/47Jflf^ yveki^ow didn^ore ^gainft it then for it., N ' -

Leo Juda faith of them in his timefin his Epiftle before BuUingers Dialogue againfl , them} that although the Herefieof the Carabaptifts was divided into many and divers Seds, yet in this they all unanimoufiy agree, that they make work ( or diftur-bancej for the Preachers of Trutii,and may render them to their Auditors fufpe-^ed as Seducers. And again he faith : For where-ever Chrift comes, there the Catabaptifts are prefently at hand, that they lay wafte and cut in peecesthe new born and happily inftituted Churches. So doth the Devil fend boars into the cleer fountains, that they may trouble the water, and infe<J^ it with their dirt. At Sunt-,^nl what ftirs they raifed, is mentioned by many. Mekh.Adainus fin vhis Germany Medkor^ in vitaVadianiJiVith^ That when that eKcellent, learned, and godly man F/7^7rfn«y was Conful,though he dealt not, with them by punifhments,nor by his Authority as Magiftr ace, but by Argument and Scripture, yet the Anabaptifts,an unquiet kind of men, did wonderfully perturb that Church by their, contentions , and by an unheard of madnefs did rile very much trouble or buiinefsto the Magiftracie, and to the good Conful : And that in that Confiid l/'adianus firft knew wl^t Herefie Was h though cut of old Kifiory he knew the word [ Herefie J before. ^

In the Vifeofjuinglinf^ thehmeM^kh.Adamus^ in vius Theobg. GevmanSmh. thus; 7n the mean time, as the Devil alway ufethto fow his tares, the Herefie of the Cara-baptiBs crept inr( while Xi^i»^/?HX was tarrying on the work of Reformation.) Atfirfx, they forbad the baptizing of Infant?, and rebaprized themfelves. Afterwards they brought in a puddle of all the Herefies that ever were. At firfl Zu-irgulus dealt with them familiarly , becnife the Authors were both his friends,and learned, and citizeriS,and his ilockjtill they begun to do nothing but lye, and gather together Difcipies,& to fepcrare from the Church,& to inftitute a new Church^then

T 2*

J. Q Plam Scripure proof of

he was conf^raiuec! co refift them with all his ftrcngth , and had publick difputatron^ with them,in which being convift of PlrFors, they foamed againft their Antagonifts with blafphemies and reproaches: At laft the Senate was fain to deal wirh them with btnifhments,prifon, and death *, not now as againit Anabaptlfts, but as agalnft men penured,difobedientandfeditious.The head of them was Bal! barer Hubmer^who was' an Ap®lhte again and again -, who being delivered by the benefit of Zuwglius^ returned that thanks which the world iifcth to do.jFbr the knave did not llick to lead the man(that hadfo welldefervcd of him])withfo great reproaches, that he was fain to fatifie the brethren by an Apology.' ■ '■'■^^'^!

When poor Mufculus was put to fhitc for himfelf, and labour for his living, he bound himfelf to an Anabaptift Weaver,who kept a Teacher in his houfe*, but when 3fM/c«/M^ would not fay asthey, but reprehended the hypocrifie and (loth of the (aid Teacher, his Ajnab^ptift Mafter put him away, quite conrrary to Covenant, and left poor iWM/c«/H/ in fuch a ftrait, that he knew not what to take to, but was fain to hire himfelf to dig in the Town-ditch, accufing the Anabaptlftical perfidioufnefs, iind complaining that he was thus thruft out contrary to promife.. '

Alas poor MufcuUs ! But God had provided better things for thee than to be an

Analiaptift's journey-man, or Apprentice. Wlien the fame Mi//c«/iiy wasMinifterat

Augufia^ and the Anabaprifts had brought that Church into a troubled and afFiifted

' ftate (^faith the Hiftorian^by their'fury j who as they ufeco infiraiare rhemfdves

every where like Serpents into the tender ( new planted^Churches,fo they had alfo

crept into that, and in it had both feduced many , and dealt very impudently and

rafhly. For now they taught not privatly, but openly j and fo far went the audaci-

bufnefs of fome of them, that they Entered the Temple at the hour the people were

wont to meet to hear Gods word, and went up into the Pulpit, and publickly pro-

feffed their errors.- And when the Magirtrate, t© heal the tumult and fedition, had

imprifoned fome,and fome would have had them put to death, yet Mufculus aflwa-

I ged the Magiftrates rigor, and told them, that was not the way to reduce the erringi

/ and himfelf went daily to the prifon to vifir them, never fpeaking a word to them

' of Religion, bringing them relief, and fpeaking kindly to them ; yet did thefe Ana-

baptilh fet upon him with reproaches when he came to^relieve andvifir them, call-

ing^im the progeny of Vipers, and a falfe Prophet , rhatnouriflieda Wolf under

(fheeps cloathing,and that.fought their blood, &c. till by long patience, and bounty, and kindnefs towards them he had won their affeftions, and then they defired conference with hi«m, and did patiently hear him : and one after another forfake their errors: whereof one of them became a Minifter : And fo by the conviftion of theic Haen,the Church was afterward at more peace from the Anabaptrftick fury , faith Mf/c/;. AdamusinvitaMufculi.

• Which /the fullier relate, becaufe Mr.T. boafteth fo mii^h of Mufvulus his ck-pofitionjfi Cor.7.14. that the fimple people are ready to think^ that he hath at leafl onewber,godly, learned Divine en his fide.

Calvin hath wrote a treatife againft them,which he faith in his Dedicaticn,he did for this reafon, to admonifh all godly ircn that were not well experienced herein-how mortall a poifon the opinion of the Ca^abaptHiiE is. He begins his Treatife thu< /f I would write againft all the errors and falfe opinions of the Anabaptifts,/ Ihouid undertake a long work, and fliould enter into a deep , frcm whence / fhould have •no paflfage out. For this puddle doth herein differ from all other Sefts of Hereticks, that they do not only err in feveral things,but are is it were a vaft Sea offtupendioui dotages: fo that there can Icarce be found the head of one Anabaptift which is not jpoflcffed with fome opinion dlffcrenc from the reft.Thcreforc th«rc would be no end

©f

of any work,if Khould difcufTe, yca,or but rehearfe all the wicked Do<Srmcs of this Seft, &c. So he goes on,and (hews that they were then divided,efpecial!y into two Sefts. One more moderate and rimple,that didboaft of Scripture, and plead Scrip-tnre with great confidence for all they held (which was firfl, that Infants were not to be baptized.! That there fhould be ftri<fter and popular difciplinein every Church' and the wicked more feparated from Sacrament and Communion, &c.) The other fort were called Libertines, who pretend to be fo fpirituall,as to be above Scripture, and had a myltical ambiguous way of fpeaking, proper to thcmfelves, confounding good and bad, God and Satan,and darkning all things, &;c. Againft the former and better fort, he /hews the vanity of their boafting of Scripture, and anf,vcrs their arguments: and among other things to the point in hand , he hath thefe words; The Divel himfclf was armed with the word of God, and girded himfelf with that fword tliat he might invade Chrifl: and we have exper)ence,that he daily ufeth this art by his imiruments, that he may deprave the truth, andfo lead poor fouls to deftrudicn. As for thofe miferable fanatick perfons, that fo boafl that the word of God is for them, whether that befo, the matter it felf ibeweth plainly. We have been endeavouring, this long time by our daily labours to rcflore the holy word of God :for which caufe we bear the oppofition of all the world. But how much have the(c men promotedir? or what help have they oflforded us ? They have troubled ns ra-Jsther, and vehemently hindred us. So that how they have prevailed ("againft the tjWork^cannot be exprefled: but thus ,that how much the word of God was by us f^promotedjor helped on, fo much was it by thefe men retarded, andfo went back-^;iWard, &:c.

^r,.^ }{! ihouid heap up all the Teflimonies that fuch unqueftionable witnelTes do give v^s of the Anbaptifts carriage and manners, / fhould fill a largcc Volume thcn/in-iiliend, or am able for: / will therefore adde but one more, and that is a witnefs (as all . the reftj for learning, godlinefs,and faithfuhiefs4n his report beyond exception,ev€n H. EuUingerin his Dialogue againft the Anabaptifts. He begins his book with a lamentation at Gods judgments on Chriffians for

r their I , as if I

.^norprofitingby the word, for which God gives them up to follow novelties.

' 'they v/ere given oyer to areprobate fenfe,and all kind of filthinefs and difgrace,the common people being fo blinded, as not to fee how great calamities follow, where once the Anabapt'ifts fet foot. And when fome were fo blind that tliey faw no harm in them, as if they were an innocent, zeaIous,godly people,Cno wonder if fome will deny their wickednefs,now fo long after, when the partiall did not diicern it then J BuUJnger undertakes to fliew what a wicked people they were,from particnlar in-itances, in thefe words: \J will (faith hejmake all thismaniiel\ to you. This Sed hat h wholy fubverted Waldfljiit{ where Hiibmcr was Teacher ) the y banifliedmany x)f the Citizens that were good men and rmcere,and drove them from tlieir poITeni-ions(this was their libertyofconfcience^by which means the Go(peI,which did there excellently flourifii, was utterly rooted out (This is thefucccL of their laboars.^Thi.-very fame they wanted but a little of doing ^v^Vorms. At Augufla.Bafilymd. inMi>)/i-'^i^,there were Anabaptifts that affirmed ChriftwasCbut)a Prophet, and aflirmcd. that rhe devils and wicked men fhould be faved.(This isthe progrcfsof their Do-ftrine.}At Sengaiont cut offhis brothers hcad,as hefaid, at his fathers, command. What iilthinefs they comiViit under pretence of fpirituall marriage, thofe Towns and Cities can tetiifte who have ofcen fliarply punifhed them for thefe wickednerTcs.And this HO man can deny,that moft of them dof^rfjke their wives andchildren^and laying by all labor,dolive idly,& are fed by other mens labors: And when they abound wicli filthy and abominable Iiifl,they fay it is the command of their heavenly Fatfiei

T 3 , -per.

14^**- ' Tlain Scripture froof of

perfwadina women and honefl Marrons,that it is ?rapofti'oIethey fhoold be partakers of fhc Kirgclcnicf heaven, imli.fs they filthily proliitru- rhcii bcdics,alkd^itig that it is wrirrcn,thac we ini'.fi: rcroiiiice ali thofc tilings Vr hich we ]ovc ocltand that all kinds Qrinranny are to be fwallowcd by the godly for C'.iriits fake^asd that Publicans aud Harlcrs go firft into the Kingdom of heaven. Olthe Treachery, Lying , and Se-dt'ion whcrtwitli thefe aifobcditnt people do every where abound,there js no end or meafure. And I pray,are there(and.more which in prudence I filencejtheir ver-tues ? Do you yet think that they defign nothing difhontft i Or can ycu deny the truth of rheYc things ? Ob]e^. Sure many things are charged en them falfly^and fame addeth fomewhat. ^/?/n\ What things have hitherto been mentioned, may be all proved by figned Ictters^and by certain Teliiracriies. i er my part, I have in pru* dencc filenced their crime?, and fpcke lefs then they have commirred', fo much the more doth it grieve it me , that men are To blind , that they do not obferve thefe things, or lay them to hearty Yea, that a great part of men do en brace and follow thtic erroneous men,even as though they came down from Heaveu,and were Saints [ an'iOng mortals, who preached nothing but what is Divine and Heavenly , whereas they far exceed the Nicbolaitans and Valentmans in. filthincfs. Ob)ett> 1 have not fcuiid rhefe things fo h nor do / think that all are thusdehied. And if a few a-mong them are fuch, what is that to the godly? There was one Judas among the Apeliles, Sl'C- And they teach fo excellently of God,and avoiding Tin, that /cannot teCcive they are fo bad. \Vhenthcy are apprehended they praifeGod, and give thanks^ when they are flain, they conftantly endure it,and gladly and cheerfully undergo death i This you cannot denyi and therefore /would you had heard them as I have done. Anf, Perhaps /fhould have little tofay againft you,unlefs/had long ago throughly known this kind of men. But /am not ignorant how much by guile and deceit, Hypccricie can do. As to your anfwcr *, it is true, that the wickednefs ol a tew fhould ht no diTparagement to the innocent j but you have not yet proved the AnabaptifvS caufe tobe juft and good. Nor canyon Jhew me one man of them , who ■ is not ^emipjed with fome of the forefajdwjckecineffrs *, / mean^L:^w^^Tieachny.-,Per]u* ry^Vj^hbedigKiif Sdhion^ Idlencfs^ D efertmij of their wivcs^Filthincfs. Of thefe, al-t houghaiihave notallot tnem,yet every one hath feme *, iTi the mean time, /fay nothing ofthcirHerefie and Scfts, their pertinacy and falfe erroneous Dodrine. And for that which they fpeak rightly ,it is but the fame that we fay.

Thus Bullhger goes on in his teftimony of them,which / may not be larger in tran-fcribing. It is not againft their Bodrine that /bring thefe Teftimcniesjfor that would be bat to alledge one mans judgement againft another.But it is concerning tjieir qualities and behaviour,and open wickednefs:in whichicafcf being about matter of fad:) iffo many learned,holy Divines,who broke the Ice in the work cf RtformarJon,and did :i»d futfered fo much to accompHfh it , and lived in the countries and rimes where and when thele things were a^ed: 1 fay if thefe be not to be taken for ere, dible witneft'es, / know not what humane Teftimony fcarce may be credited, and whether all HiOoiy be net meerly vain. And / doubt not that Mr.T. knows, that Peter Mart)rJ.anchiHs, \)a»d!tis^ hareUus^ Eeyt^ Chemmtius^ Toffanus^ GrynAus^Bucer^ Ckyyt^rus, Aretius^ Hmmirgius^ Gcrrhard^ withmukitudes more,do>ll givcihe like uftimony of the Anabaptifts,giving them commonly the titles of Furies, Fanaticks, perjured,Filthy,Tumultucus,Seditious, Src.Andthe bufinefsof Murfier /neednot fchtc. Sleidan, Spanhemjus^^md ht dy M}\B dily and others have faid enough of it. Sothatbythisyounay cafily pefeeiv?HbwXcd hath followed them with his iudecmcnts abroad in all the four for.mentioned refpcfts. ~

1. How they have been fo far from being profperous in che Miniftry,;inGlfurther-crs of the Gofpel , that they have been die great fcandals and hmderers of its fuccefs.

2. And chat they feldom flopped at the denyal of Infant-baptifm, but have pro-ceeded further to the vilelt opinions j and feldom any came to notorious Herefiesi bntbythisdore.

3. And that God hath ufually given up their Societies to notorious wickednefs in life, iii>fo much that BuUinger challengeth co name a man that was k^t.

4. And how they have withred every where, and come to nought, is too evident to need proof. So that when the light of the Gofpel once broke forth, and the true work of Reformation was fet a fooc,God profpered itfo mightily to che aftohifhmenc of the very Enemies, that'in a fhortfpace it over fpread a great part'of che Chriilian Worlds But Anabaptiftry, which fet out near the fame time and place with Luth'ers lleforraation^didonly raakeanoyfeinthe World, and turn Towns and Counrryes into feditibns and mifery, and fo die in difgrace, and go out with a flink •, And in what Councrey foever it came, after fome fhort flirs, ic had the fame fnccchy c:^'cepc were a few of them are in fome places tolerated, as Jews and tlerecicks are , for meer Policy or compaffionj yea, andflill the moft learned and Godly Divines were theinftrumentsoffuppreffingir. /

And doth God ufe to deal thus by his truth in a time of Reformation ? /deny not. but fome Truth may be long hid before the time of Difcovery •, But this is no New Llghf,for it broke out long ago,and hachbeen put out again and again. And I deny not but godly Divines may refift a Truth with much zeal while they think it an Erfor vBut then '^thec-D wUl maintain ir, and it willlikely get ground lliil, or at leaft God will nor fuffer ic to be extinguirhed in a time of Reformation •-, much- lefs will he follow it with ftich heavy Judgments, and mak^ icche inlet of much Error . and wickednefs, and calamity.

At Geneva (a Chiirch that God fo wonderfully bl^fl ,;aTid' Where there Were able -Divines to encounter ir,)it no fooner biroke forth but a few Difputacions did filence its Patrons, and by conviiicing them did extinguifh the fire. Thofe places that have entertained it throughly, it Ivath been as fire iii the thatcfl, and proyed'^hejr

But alas, what need we look into other Kingdoms to enquire whether the fir^ be hot,^when we are burning in it?or ro know the natm-e of chat poyfon chat is working in our bowels, and which his'ftriviirig to extinguifhthehfe of Church and ScaceT Er^tand i's'now the ftage where the doleful! Tragedy i? a(^ing y and che eyes of all^ Reformed Churches are upon us, as the miferable objefts of their compariioji.Cer-* tainly, he that will not know and acknowledge fni in.the yecyxiin^ of affli<^ion,and that When fo-many heavie Judgments are on our backs, yea, and when we I'marc Zy^ the fm/^r which we fmarc,fo chit ic iuhtmeansas well as che-Meriter of our nji'fe-ry , thisman is fearfully blinded andhardcnrd. To love antl plead for thefin tqr which>and by which we fmart,even while wc fmart,i5no good fign, /have hid tob • much opportunity to know very many of tliefe called Anabaptifts, 31)4 co be faiiiiliar • with chenv,and having firfi: examined my heart, leaft/fliould w/ongrhcm our of any difafil'fftion through difference of judg!nent,as Iclearly difcover that J bear 00 ilt ivil ; TO any one man of them, nor ever did , nor find any paffton but companion mdving me to fay what /dovfol do impartially and truly affirm concerning the.uio^cl:' them chat /-have converfed wich,boncerni.ng the forementioned particuUr^.as follovy ' «ch.» 1.That./have kfiawn few"®f them •& much as-labour after tht .wfnnlng of

louk

IbiiU tVoiii (in CO God, and bringing them into love with Chrift, and holincfs, and

hcivcir, tnit the main fcope of rhrir cnH^^nvnnr^ in pnMirW ni^i^ priu^/* ^^^n. pm.

,pa£aU£jildc_Qj;iinlons *, and if they do preach any plain wholfomeDoftrincic IsoCu-

t ally but lubfcrvicnt to their great Defignjthat t'le Truth may be as fugar to fweeteii

1 their Errors, that they may be the eafilier fwallowed ; And fo flrangeJy are they

■ tranfported with a defire to bring men to their opinion , as if they were never in a happy conditiDn till rhey afe.rr-h;ipri7rd,Qr as if there were no hope ofchefalvation of the liolywfl men till theni& as if there w ere little morerhan this required co make xnen happy ; For this is the Doftrine that they raoft eagerly prefs j and if they can ,gi*t the proplianen peifons to imbrace their Opini-ons, and be re-baptized, they ulh-ally maKC much of them, andfliew more affcAionto them, than to the mofi godly ,tliat dltiicr from them. Nay more , they are the greatefl hindcrcrs of the work of Qod in the converting offciils, and reforming the Church, that / know in the Land; ,what others have done I will not fay", but /know none of the moft prophane or ma-jignant, that are half ib bitter enemies to the Miniflry, and fo great hindercrs of the ; faying of (ouls. Alas', how oft hath it wounded my fpirit with grief to fee and hear men pfofeiTing to be more godly than others, to make it the very bufinefs of their

I Uv^s to difgrace the Miniflers of the Gofpel , and make them vile andodioas to

I the people.; If they come into company of the prophane, that hare a godly painfull TAinifterforfeeking their falvation , thefemen will harden them in it, and fay far

#. more againft the Minilkr than the ijioft notorious fcorners Were wont to do \ and that not in a bare f«orn, which is lefs fticking', butin ferious flanders , perfwading

I the poor people that their Miniflers are Hypocrites, and belly-gods, and meer felf-feekers, that lludy but to feed their own gats, and to make x prey of the people, and to advance thenQfeIvcs,and be raafters ©fall men j and that they are cruel blooil-thirfty perfecutors, Baals Prief^s, and Antichriflian Seducers, and that they preach (^Ifhood to our people, and tell lyes in the pulpit,with the like accufations. O how this eonfirmech men in their enqiity to tlie Doftrine of the Gofpel and the Preachers of it! When poor people hear thofe defpife the Miniftry, that once were con-ftanc hearers, and hear thofe deride family duties, and holy walking, and the Lords day, who onc« fecmed godly, they may think ^ ^^hat'fure rhefe men that have tryed this flrift way, fee fome evil in it, or clfe they would never fpcak againft it fo much. Nay I never heard any of the old fcorners that would fcorn half fo bitterly and reproachfully as fome of thefe men. Read but the book called Martin Mar-ptefts and then judg. And ufually when they run up into a Pulpit, or preach in private, Ithechieffcopcoftheir DoiSrineistoperfwade the people that the Miniflers are J Seducers and Lyers, and falfe Prophct^^&c As. if the po orjgeople were in a fure 1 w ay to falvation, ifthey could but have bale t"H o uRhfs of tlieir MinilfeTTT^arr ghis if HhniiHnEingtlTartTieyliav^ their

Teachers whom the Holy Ghofl commandjjibf^rn t^^ ohey,^^. 15. 7.17. andhigh-ly to efteem them for their works fake: and know them, to be Ovir~them in the Lord^ I Tbef.$. 12^1^. How could all the Divcls in Hell have found out a more efifeftuall means to make all the people difrcgard and defpife the Gofpcl,and fo to pcrifli cer-• * talnly and fpeedily, then by thus bringing them to vilifie the Meffengars of thcGol-pcl, and! hink it a vertue to reproach and forfake their guides.

Moreover the moft of them that I have known,have made their DodrJne of Ana-

baptillry a ground of feparatlou , andperfwade the people that itis a fm tohear

^our pretended Minifters, (^ as they call them )^becaHfe they were never baptized :

Asd thus when they can nwke them believe that the Miniflers arc Seduccrs,and that

Infants chwch'?^€mherjl)ip and Baptijm, j^5

'ar-

>er-j Pa-/

ic isa fin rohear cheni, thcri jucfge what good they are like k) receive by that Mi-nil\iy? and wlur a cafe the Land wcry in if^II rpen oidbdicvc tlicfemtns Doj^rincf? This is the l^apilts only Itrtngth among us j to make the people believe^ it is a fin to i hear us, or pyn with iis, and then they are out of all wayes of recovery; they rray ' ma!fe them beiieve any thing when no body coatradidech ir. And ic is not only the vulgar tort of the Anabaptiftsthat hence plead aneceility of reparation •, Biicthe moft Learned of their Teachers: as Mr; Benjamin Cox did at Coventry^ whofe firft endeavours (when he had made them believe chat Infant-Baptifm was finfull ) were to perfwade them it was fiafuU, to hear and joyn with their Teachers, being nnbapti-'ltd men i which cafe when 1 had a while difputed with him, it was agreed that we fhould pfofecute it by writing, and that the people (hbuld hear each writing read. But when I had fcnt in my ftrft, in confirmation of my Arguments, I could never ger his reply to this day ■-, At firfk he e^cufed it by his imprifonment /* whereof I was falfly accufed to be Author, when indeed I perfwaded them to releafe him: ) bur )tt never fincc could he have while to doit.

Moreover, the very fcandallof thefemens Opinions and Praftices have been an unconceivable hinderance to the faccefs of the Gofpel, and the falvation of multitudes of fouls. Oh how i c ftumblerh and drives ofFthe poor ignorant people frohi Religion, when they fee thofe that have feemed Religious prove fuch f and when they fee us at fuch difference one with another? and when they fee fo many Se^s and Parties that they know not which to turn to ? They think that all ftri^nefs doth tend to this •, and fo that the godly are but a company of giddy, proud,unfetled, fmgular per fons, that know not where to Itop, till they are befides themfelves. Oh how the pifls alfoare hardened by this! I have fpoke withfome of them that once begun to be moderate, and could fcarce fay any thing for their Churches forbidding the common ufe of the Scripture, and teaching people an implicite Faith j who now upon the ob-ftrvation of thcfe Se<^s and their mifcarriages,are generally confirmed in their way, and fay tons, Now you may fee what it is to depart from the unity, and bofomeof the Church j and what it is to make the Scriptures common*, and to forbid filly people taking their Faith upon truft from ehc Church j and fet them all a ftndying for that which is t>eyond tijem, till you are cut into fhreds, and crumbled to dufl'. The Epifcopall Party arc far more confirmed in their way by it, and fay. Now you fee what it is to cut up the hedge, and pluck up the banks of Government. There was none of this work under theGovernmentofthe Bifhops *, you fee how you have mended the matter, by extirpation of them root and branch : Yea, thofc that were offended at the Prelates cruelty, in filencing and fafpending. Sec. do now upon the fjght of thefeSedsand abufes, think they did well, and irwas needfull for the quenching of this fire while it was a fpark : And many that beguff to Oagger at the Kings late Caufe and Wars, are now many thoufands of them perfwaded of the lawfulnefs of it, meerly frcmthe mifcarriages of thefemen : Yea, and if report ( too probable J do not lie, thoufands and millions of Papifh in all Coun-rreys 01 Enrofe where they dwell, are confirmed and hardened in their Religion by the odious reports thar go of the mifcarriages of thcfe men in Englandi Thcfe fuy they J are your Reformers: And this is your Reformation! Oh that our heads were fountains of water, that we might weep day and night for this wound, torhe Go-iiptU thisdifhcnor to God, and this grievous injury to the fouls of multitudes! Jc mufl needs be that offence commeth, but rvo be to thofe men by n'hom itcommeth-'', it were better for them that a milftone were hanged about their vec^s^ ^ they were cafl into the depth of the Sea : And happy is he that is not offended in Chrift. This is the

U help

help chat the work of R^foraution, andof mens falvation hath received frorii diefe men. ^ ' ^

(Kurthcrmorc,it is evident how lirtlc they help on the work,in that they lahour for the mofk part to work upon thofe that are or feem Religions a ready , and not thofe that have raoft need of iwftrudion: ("though yet tl ley will welcome chcfe too if tliey will be of their way.)They make a great flir to pervert a few of the weaker nnibble PfofelVorsj but the great work of converting fjuis is little endeavoured by many. _ How many Sermons do rhey fpend in venting their own Opinions.^ till they have j brought poor fouls (^which is too eafily done) toj ^hce rluir K^lig JQji in holding rhefe ( OpinionSj^andjnbeing Re-baptized, and tlien they think they are good Chnfiians VnH(Sdrand of the highefi form : An eafie Religion, which will prove a defperate dclufion. If Mi'T. do challenge me here as being free from thi-s e>:ception him-Cel: i fliould be loth to meddle in fuch perfonall applications j but r. One Swallow makes noSumnier. 2. 1 fhould have been loth to have fpent fo much time and zeal in the Pnlpit for Infaftt-baptifni, ashe hath done againft it, and to have had the names of Mr. MarflmlU Mr. BUke^ and Mr. Baxtery oftner in fo many Sermons, then of Dityid-, or Peter^ or Faul. And 5. though [ unfeignedly acknowledge my fclfa moft unworthy wretch to have been the inllrumenc of converting one foul, and that 1 have deferved God fhould rather bhft all my labours, and that the fuccefs he hath given me, hath been meerly of free-mercy, yet I would not for all the gold and glory |n the World, that I had no better fruit of my Labours to fhew then Mr. T. hath fmcc he came amongft us ^ and that I could difcernthc probable figns of converfion^from prophanefs to fincerity j upon no more fouls in my charge lately wrought, then for ought I can learn is difcernable in his, as wrought by his Miniflry vunlefs thepei*-;. verting of five or fix Profeffors, be the work of their converfion •, Yet I know that'.r better men than either of us, have labou rej^ loag with fmall fuc cefs^ but that is not ufualU but in m/ownc^perience7Tnever knew tRF"Labors of any zealous Ana-baptifi, that ever Gcd bleffed to the trtie converfion of many fouls •, but many chev / make meer talking, c<?nforious Opinionatifts, and ufually chcre leave them. Nay^ 1 Vdefire any ibber Ghriftian but to look imparrially through alf the Land, and tell me where ever any fnch Teachers lived, but the place in general! was mi^c\\ the worfc for themr Where the Gofpell before prcfpered, and<3hfTi>i3^'ipenc their rime and conference in the edifying of each others fouls, and in heavenly duties, and mutuall afhftance, and lived together in unity and love, accordir.gto the great command of I Chrifl ', they ordinarily turn all thisjo.v^Uiijangiiiigs.^jLiiij'm^cj ,w*»dy^ unproiiaW^i' \Difputes, which he that is mofi gracious, dCth tafte the leaii 1 A-c;.tiiers in i and they. turn their unicy into divifions, and fa<^ions, and theimmicy into jealonfies and cent tentions^one iifcrthis, and another for that-, and they lejdom meet but they have iarrings and conccndings; airdlookoii one another wi:ih ftrangei-efs, if not witti fecrct heart-burningb andenvyings ■■, ftudying all they ean how to underniine each, other, and every nun to ffrengrhen his own party. And thefc are tiie ufujll fruits , of the Dodrinc of Anubapriffry where it comes. It may be they will fay, that Chrift!' came not to fend peace, and the Gofpelit felf occa(:cns divifion. Anrwer. 1 It doth occafion it, but not diredly produce and foment iccfits ownna:ure, as, this doth. 2. The Gofpell occafk/nsdivifion between good and bad, the Scecf of tile woman and of the Serpent, but not between the godly and tfie godly, ;is this doth. Chrii\s Do^riiie and his wayes kad all to peace, a.id to dcareft love airiong the Brc-. thrcn. He leaves them his peace as one of his chief Legacies, and nukes '.t his new commandvnenc to tlitm, chat thev love one anothtr, andfaich, that by

i:

that fliall all men know that they are his ^ifcipljcs. But bCthis before. ' ]!-, ^^

■'2. An^as AnahaptlAry hath been ho greater a fticnd to mens falvarion wnfi us, fo.LVCiY manknovvs rhatiris,tiii^(^rciir^ryfii>-Icr to the nioft horrid Opinions. How few did yoiV ever knew ch^r^qfni^.coiheliioA monltrous Doftrines, bntic vvas ^^'cl'is (fcor? And hovv Tew did ycju ever jinqw that entred this door, but they wenC-dn'furrher; except tjiey'^yed of r^^pentedfhortly after ? I cofifefj, of the nauiticudes of'Anabaptii^scha: I have known, at the prefect J caanot call to nnnd any one char.. Ra^hilopt there, Moft chat I have^met with arc.Separarilb./Ir/wj/yy ^j.or AnthiomiAiu,'{^ qi both ('for they have found out a way to joyn thefe e>:tremef, whielia man wouia ' ttyinkinipofTibk} ^oarf.-^u'r, Ubotines^ Seekjrs^ or Familifis. But becaufcmen may r^Tt:fe to credit my experience of them, (O char mofi parts of £>j|/W had not.eK-plfience of t!iem as we!l as I, though perhaps not fo much ) I a]ppeal to the Wrifingi» oJfall of them that I car. remember that cv.ei: wrote. Whither M » Pe;> arrived hv . tfijs way, his WTitirigs fhew, & his late confefficn when he was to be put to death lor rAcUing with the Levdlers. what horrible things Collyer, is come to, liis writings agamll Ordinances witnefs. Mr. Saltmarfl) his writings tcflifie the like tco ©penly, fitifH^hfon ( one of the Subfcribers of the Churches Confelfionjpublifheth hiipfeifa ^ocinjan to the world, reacliing that God was never at enmity with men,but only men w'fth God ', and chat Chrift did not reconcile God to man, but only man to God, and did not purchafe Love, Life and Salvation *, but was fent to manifeft them, &c. Mr. Ox (^another oftheSubfcribersJ taught them it Coventry^ that our Minivers might: j none of them be heard, as being unbaptized men; and that they might not ordinarily ' preach in the ordinary Aflemblies, and that the errors of their Calling and Do<Sfine were greater than that of the Priefisand Pharifeesin Chrifls times, when there were two Hi^h-,Pf lefts, and when they were annually chofen, and that by th^ Romans, and hejiditriocbyfucceflionandfof life, ^s they ought j yea, when they corrupted the very FundiVmentals rAIfo that the very,Office of our Mmiftry is not from God, no more thah the Call*, & that we are allmicapable ©f any Office in a Church of Chrift, becaufe we are unbaptized. All this I have under his own hand : befidewhathe tau'glit about Redemption, the Law, Liberty of Confcience, &c. Wh ither ilfr'.Oe//is _

arrived, let his S^rmoii againrt Keformation, and his Treatife againll Ihiiformiry canfidly witnefii but England fn: more fadjy,who giving him kindlier entertainment

wfiacfs..' Hcjw, f^f Mr^-Williaffi^\i\ j^f'^7.f]^i^{^y^.i went by this way, that plantation

then they, have received far niore hurt by him, when he became the Father of the S jelgrs jr ^ ^,^j?>/(?f ?. Ev en Mr. Blackvcocd hath as much for his Liberty of Coufciente as fdrAnaaapdi^tTTTor Mr. Erhury., let the C/x/oro'Conference teftifie of him : What fhoutd I tell you of all thofe hideous Pamphlets againft Ordinances, and for the Mortality cf the.foul> and thatthe Soul is God himfelf, and againd the truth of Scripture, and dow'n-right Familifm,Libertinifm,and Paganifm, fuch as K. J'f^i/tin/bw,The ruad mans difle^lon ol the Divinity, &c. with a multitude more, which all fpring from this root of Ariiihaptiflry : IremeiEpber four years ago, when Anabaptiftry had not . been long in the Country, about AfiVsjieU^ and J) ubricigeyand thofe parts, they maintained that Chrift took our fins into his rraturc, asweilasour uefh, and fo had original! corruption as well as wt : andthatniens fouls are but a beam oi God, or God himfelfapp^'aringin feverall bodies, and when men die the foul is in God again, i cannot l^ut think how men cryed out againfl Mr- Edwards his Gangren at firfl, as it he \ had fpoken nothing but lie? j and now how they have judi&cdit witha fearfullover- j plus. I will notfiand to name any more to you , but only one, which being late, k> frclhjih our rheniory, and being not far cfi us, is nearer cur knowledge, and being .,'"'' U2 nx)ft

ffi

moft dreadfull, fhould he heard with trembling, as one of Gods moft fcarfuH judgements J and rhar is •, M ft Coppe. andju s Followers, called by fomc the Ranters, by . ochtrs, t he Huh atj jig^rs. This man was a zealous Anabiprilli w'len I was preachtV CO the Garrifon o{Coventry^ he was Preacher to the Gsrrilon of Compton-^owk io.cHc fame Counirey, and I heard of no oppinion that he vented or held,bi)t,ehe NccefHty. of Re-baptizing, and Independancy, and was a fharp Rcproacher of the Miniftry' ([ which is the common Charaftcr of all fchifmaricall Subvcrcers of the Church: They [ fmi^e the Shepherds, that they may fcacter & devour the fheep tlie more cafilyOThi*. V,raan continued a mod zealous re-baptiZer many years, &: re-bapcized more than any' one man that ever I heard of in the Countrey,wirneri3 Warwicki^fljir^^Oxfordflj'ne.^dkn^ of Worcefterjlmc^ &:c. ( So far was his fuccefs beyond Mr .Ts. in this wori^ J Ttli'^f^ lafl God gave him ov^er to a fpiric of delufion, that he fell into a Trance, and prolcf-feth himfelf that he continued in it three or four dayes,"S: that he was in Hell, Be that he received'thofe Revelations which he hath piiblifhed in his Book, in which he blafphemouny arrogates to himfclf the facrcd Name and Titles of God, and crycs down Duties and godly Life, by the name ^f [p l^i^ p.y h o linefs ,] and iwgtrechaioft vilely 9 & profelTeth that it doth him more good to run on men, and tear thembytf^ fiair, and curfe like a Devill, and make them fwearbyGod, then to joyn in Family-Duties, and in plaguy holinefs: And that he can fwear a full naoufh'd oath, and caa kif$ his Neighbours wife in Majefty & Honour, whith if a Precifion do, that knowech iin,he fhallbe damned for it: He pleads for Community, and againit Propriety j and faith he Went up and down London Streets with his Hat cockt, his Teeth gnafhing, his eyes fixed, charging the great ones to obey his Majefty within him *, This and a-, bundancemorefuchhideous Blafphemies hisown Book contains. And hispra^icc Uaafwerable to his profelfion ' For he went up and down teaching th s to the poor ProfefTors in theCountrey, andfweareth moft hideoufly in his Conference and Preaching*, andcurfirig, and filthy lafcivious praftices, not cobe named, are his Religion. It may be fortne will fay that he is a Wad man : But it is orhcrwifc, as may be known by thofc that will fpeak with him,( he is no /V in Coventyy Gaol,where he was once before upon his re-baptizing, for which they W(fre taken to be Perfccurers by thofe that now are apptovers ot his fuffering, J '^ut doubtlefs he is worfc than mad i^ his .delufion : But O the dreadfulnefs of Gods judgement, 1 Would any Chriltiao ever havebclieved thatfuch a man fhould havcS^y Fdflowers ? and thai men and women profelfing the zealous fear ef God, fhould ever be brought ro place their Rehgion in reveHing, roaring, drinking, whoring, open'full-mouthed fwearingor-j dmarily by the Wounds and Blood of God, and the fearfullefk Gurnngrhacharh ( been heard, as if they were all polfeffed with Devils, fis for my pirt, I think they are? 3 Yet (bit is: Many of his people fall intb Trances as wtll as he, aud go about like walking devils in this language and carriage.Seme were fee ia the ftocks at Str/tr-ford upon Avon for their Oaths, which came to a great number: About SQuthan: and Common fide among thofe that were Anabaptifls before, divers, as I am mod credibly informed, are brought to this fearful! fiate : And fome moderate .hcpefull Anabap-tifts nearer us, are inclined to it. OneTaid, that when fhefirft heard him fvvcar,' her ftefh trembled, but when fhe heard him fpeak for himfclf, flie faw that he liad ground for it (^or to thatfenfc : ) And in London it is by imp-art iall tellimony rcpoi-ted that he hath abundance of Followers •, whereof one woman was lately Carted ' through the Steers for ordinary whorxlom, & gloried in it,who was formerly judged godly and modcft. Andis not the plague of blindnefs upon his underflanding that will not fee the hand of God in this ? The Lord is known by the judgcnieuts whioi

he

Infiinis ChHrch-mcmberJIoi^ and EapUfm, ^ ^^^

hs cxecuteth, Ffai 9-1^- And is not that man a fccond Fharaoh thatyet wiH not ' fee not ftoo? to Qodl is not the name of the fin legible in the jiidgemehr ? and ddth nOtGodceftifiefromHeavenagainftAnabaptifm plainly by all thefe ? Are they not even as vifibie Charaders of Gods difpleafure , as the Monfkrs i.i Ucw England Wei'c? ?^<| * The Lord grant that neither I, nor any friend of mine may be ever fo. blinded or;, hafdned, as co rtia upon tlie face of fuch vifible judgements, and fo over Isok th& apparent nnger of God, and to flop our ears when he thus fpcaks from Heaves. O poor England \ what Vermine are bred in the careafs of thy glory? Did we ever think when we were reproached by the Enemies, as having our party compofed of Ana-biprifks and Separatifts, that fo many of them would have proved To much worfe-, and made their Aceufacions true as Prophetical!, which were then falfe as' Hiftoricall, and - deprdfente f And is this i t that our eyes muft behold inftead of ouf; fomuch defiredand hoped for Keformition? O what heart is fohard in any true Chriftians breaft, that doth nor rend and relent to think of the dolefull cafe ot^Eng'" land ! How many thoufand ProfelTors of Religion are quite ruined in their fouls, and turned into Monders rather than Saints ? How many fad, diflrided, divided Congregations?-Minifters lamenting their people,and people reproaching their Miniflers? vt^har dividing, and fuh-dividing, and fub-dividing again, and running from Cjuircli \ tOtChurch, and from Opinion to Opinion, till fome are at Hich a lofs, thatthey.af- I firm that Ch'riflhath no Church, nojL&jliniftryjan EjLtxh^noLaiiyL CMrrant Scri £turc j / v(ox fhall have till he fendnew Apoftles or Miracles to rcllore them j and others placing their Religion in curfing, fwcaringand blafpheming ? How many a diftraded Family is there in England that were wont to worfliip God in unity znd joyfulnefs I Oat will pray, and the other will not pray with him, becaufe he is unbapcized *, and 1 a thitdfaith, that Family-Duties are not commanded in Scripture j One will fing/ pfkyfes to God^, and anotherJ corneth it. as if he were linging a 1igv an d a third will' iing Ffalms from the dictate'cTtHe'Spirit oniy. One will crave Gods bleffihg on his lAear, ^unsj retu rnjijmtha nks; and anothe r derides hlmj jbr it. One will devote the Lords day rofacred imployment, and the other chinks the^^blervatiori of it is fu- . ye ftirious. One will be of one Church, and another of another*, envyTrrgarKTITrife HaHi taken place^ while unity and love are laid afide j becaufe that truth is joyfled i^tir by error. . t • '

';5. And for the judgmentof a wicked life, to which God ofually gives up the grofly erroneous, and fpecially this Seft, i. VVc have made itievidentfrom unqueflionable witneiTes, how this hath ftill followed them in other Ages and Couutreys. 2. And . for thefe now living,we have not feen their Qs\d^%c therefore know not yet how they vviil prove : Molt perfons that end ^orf^ of thefe forts do begin fairly. Jt is the end .

^f wicked men that mud give us the true eflimare of their condition. When Chrift 7>»^ frid, [ by their fruits ye flail t'joxt^ tbcm^ ] he doth not fa^ by ^^^'^ ^^"'""^ ^^ r^^ fjrfi^ year, or fccond, or feventh. jl heartily wifh they do not grow worfe and worfe, dc-ceTving ancf being deceived. 3. I do not fay or think that every particular perfon of. them is fo vile in their lives, Chrirt did not tie himfelf togive every man of tlaem up ' tb-fucii a converfation, when he laith, ^by their funs yeflhill kljoiv tb.m.^ h is fiiffici-^•rot that !c is fo with them ufualiy: Even as whcii he faitli, f The feed of the righteous itre blejjedj']ht doth not tie himfelf,ro make every or.e blelTed with his fpecial blefling rliough he do it ordinarily. We may know an Orchard by the fruit; Though fomc • one or two Trees may havenone, yet if the generality be Crab-Trees, the rule will hold. We may know a Flock of ftieep to be fuch a mans by his mark; though two or three among them may have no mark. 4. But for the moft part of them 1 know, this

is tlic inoft difcenviT^lc judgcrre.it upon rlicrri of iW the ti^\\: Wluc a mulfitucle do I I l>H9>^;thar J re Tmifi jvnvii?!'' ^crpri^^^■^■ fla?vilMr,|tH,r>, ^fe]ve< Y)if<ei^ than tjic ^jblcfl I Tcnchcr'i>.,.\vhcn diy^nTavctiecri cohe c^fccchited ? Ib'me ofthtm rini dp iiuoTHeTiil; j \v.i to prcack findcliailcVigc rlieablelt MiniileTs' fodifputc, and openly cohrr^adV^' Vvvbat MimiUrsprcaeh, when thcvTicithe^ijndefflartd thep^rf^!'--^-^s n^r ^'•IiPr^' ', and ho; nun can pe'rfwadt tlicm that rhcyarc ign'^rafic, though ic be as p'alpablc aEtheE-; gyptfan darkneli, to all knowing nictt that "know them. Others that willrict <ionie in; {>til)lick, arc conAan c Teachers in private, wlierc t h^y VillH^ the MirlAfy, and make poor fouls believe, tlTat thc Minnters are igqor|intLSftH>^ Trfir hsof^od in cortip ari-J^ vRin of them. As iftlicm^Jtriearned JiidgodiywSe ail bLib f66l^, audrliere WeTea^ mat necelUy chat thde men nw.d rake on them theinfl:ril<!^mg and gnidUig of th^' Ijxvple, orihcy were in apparent danger of bein^ i^if led and ofperiflirg . \Vhc«, Viiii^^the Tilly wrerchtrs have need to be tauglit the very f5rinciples flienTtlves :■, Fa-nijly-duties, and rhc Lords Day, and rtiarty other duties they negleft : All c>.e Herfe-"'

'fjcsin the land they mirke themfelvesguilty of bv their Do^riiieof Liberty for ail. 1n"a word, ler thcfe tiiat have tfyed them judge how many of F4;/L\Ch^fat^efs'ap-, pear upon rhem, 2 Tim. $-.-1,2,3. Inthe hxter days fl^illcome p^Yilious ttmes ■ jfrniS

'f/ib, 'uni hanks full, Ktiholy^ without muratl affeil ionr^rucc-breakers, falfc accuferf^, ino\]t\nent^fieYCi!y deffiferscfthofe that tire good, trap^rs, heady^ high-minded, lovers of pleo-fiifc more tban loW)sofGody having a form ofgodlrnefs, but denying thepoTVCi then.' cf .'fyotnfuch turn array, O that England were deer from the guilt of thefe frni: ar^d theft kind of men had not brought this infamy upon us! For my own parr, ^11 the uuVidiens that ever/endured from the wicked in my body, Hare or name, and all the luflPedngs and dangers that Lhave gone through in thele cvill time?, are nothing' roniein comparifott of. j. The doleful! fcandall that thefe men have brought upbn Religion. 2, Andthefrultaringofour expe^ations hitherto of the fo much dehrcd •ReibrnTation, and the power, and plenty, and purity, and peaceable enjoyment of the Ordinances of God. Had they brought me and all the friends I have into fci;vv'^ tudCj to be their bond-Haves, ic would have been nothing to me, if I know m}^ oU'n^ heart, in ccniparifon of theie. Had they brought the whole Kingdom iaio aTar greater (lavery or poverty than ever was before^ndeavoured, it would have been nothing to thefe. Had our Ta-Kes aiid oppreflions been as great as the Ifraelii^es m. £gyp^ y^f i^ would have been comfcrtable, had it not been for thefe. But O'the \ wound that Gods caufe hath received ! O the horrible fcandal that.hath been caft oq' our Religion I the hardening of Papifls and Atheills! the opening the mouthes of air the Lords enemies, and caufmg them to blafpheme, and to reproach his Truth.t;^ What heart can hold to think of thefe? To fee the powder-plot buried in oblivion by ' |their mifcarriages i and to hear the Proteftanc Religion charged with perjury, perfi-/ /dioufiiefs prevarication, and fms that may not he named . It makes mealmoli ready with Jcrmy to lament the day of my birth, and to fay, Woe is me that my Mother' brought me forth to be a man of ibrrows i and did 1 think to have lived to'heifr thcfe reproaches calton the people and wayes of the Lord? The prefcnt times iiuy p^I-liar^em with vain diOindions, and cover them with filencingall that openly may rmeniioh^riKm : Buttrurhis the daughter of tim;.", when we arc dead, Cluoiiickb. Iwill fpeak plaTJi-^^nd other CouiitrJe<.rpeakplain now.

O that God woulct^d cut fon e Way to vindicate his own Honoijr, and clear his caufe, and then no matter what becom.es of us fo much. Why, the vindication is at hand, and th;jt mofl true and unfeigned, and ] do chijrge all men rhar look upon the

n-tffr^^T'^*?^! "Trhr^

Infants ChHrch-mzmberpif and Baptifm

151

actions of thefc f imea^to rake notice of it j and m rhe oame of rhe moft high God I require them, that they mif-interptet not his providences, ahd impute not the fins of men to him or his truth. And thofe tiiat fhall write the HiOory of this ^ge to Pofte-rity , if thefe lines fall iftto their hands, I adjure them to couiider and declare this truth J [Th^'tt it was not thd Orthodox godly Froteftants^ that w^-c the Authors or Apprd-vers of the horrible wUkfdneffes of thefe tjrna^ but the Anabaptijls, and other the like SeUaneSy w hmn the Orthodox more zedoufly and conftantly oppofed than any other did^ who /lander them as guilty ',yea^ and how far they have gone to fujfering in their oppofnion^ the world is judge : And though all be not Anabaptilb that have been guilty of thefe fins, yet the leading aiftive party are i and the reft are but drawn or driven by them : So that Gods Caufe and Peopleare hereby fully vindicated:' And BJefied be the Lord that hath kept his Orthodox people from the guik, that his Caufe may be fo vindicated. What are Anabaptilis to us ? and why fhould we be charged with their mif-carriages, any more than with the Papifis ? If Papifts were Covenant-breakers, and deftroyers of Authority, and Self-exalrcrs, and Captivatetsofthebeft of therir Brethren, and Abettors, or Connivers at the viieft Herefies andrendings of the Churchy what were all this to us ? what werejhefUrs of yM/?/^gr to the Protelbnrs ofGgr-_ ^ tn'any / Did not the Proteftant^eTFcfo^mpre againfl: them than all the Papifts ? Year" did not the Papifts firft ©ccalion all by their pollutions and cruelty ? And did not the Prelates by their Siipcrftitions' Innovations, and Perfecutions occafion all this among us? which methinks fhculd make them filenr and blufh for ever.]

Andforthedifappoincingofour hopes in point of Ordinances and Reformation, it is a moft heavy burden and grief to our hearts: Thedivifions and havock of th<i Church is our cafamity: we intended not to digg down the baftks,or to pull up the hed§^, and lay all wail and common '■, when we defired the Prelates Tyranny mighc c?rafc, we prayed for Reformation and peace, and tiie progrcfs of theGcfpel ■■, we fafted.and mourned, and crycd to God '■, we waited, and long'd for it more than for aviy: worldly polTetlion: Indeed, we over-valjedit, and had tcofsveec thoughts of ir, asifit had been our He,aven and Reft: Therefore it is juft with God to fuffer thefe men to deliroy our hopes : And if they do root out tke Gofpel quire out of England^ ("as Si///i.'7^er faith the Anabaptifts did- from Waldflna where Hnbmer Was Teacher,"; it is' iuft with God: Ent yet we hope that they Oiall be but our fcourgcs, and notour'urrer dcuroyers ^ and that God is but tc-acliir!g us the ev ill of t heir D odrines and JSdulins_b^jh[s_e.ilpe*i^^ which ail the teacning die in die "world wdut^" hardly'have coiwinced *us of. I hav, £_wondred formerly why F^t</Jp caks fo much a^ginft Here fi es an c[,-SC'iiTm s; and what made eve n ahthepnr nitive "FacFiers'fjJei noolt ot t;.eifze'al and'pamturl writings agamlt Hefffe-jm^'^nTors ' as doth Ignatius^ Clemens Alexand. Irenxus-, Juflin Jifa-tyr^TertuUian^ fyp]jar,^ and almoft all j When we in thefe d3 Y<> wt-re ready rc) rh ink thck to be jc arcejjns; But now we begin to know 'their meaning '-, and I can fay as good Vadianus (^ before raentioj}ed J.I nvverknew v/harHcr^-CiC^Schifm w^isiiLijiow. -•- '^"

I conclude this witfi a folemn adjuring of every fober-Chriftian thit reads thif,t<? confider, and again confider. Whether it be any nhit likely that God would reveal his ■ truth to fuch men as thcfe^and hide it wholly from all the mofl holy^ ^ealoi's^ judi. i lus R c- . f'umers ^ eveiifrom Zuinglius and Luther to this very day / yea, and fuffer thofe moft -Learned, Godly Divines to be theclii^f inftrusiects in all times roopprcf-i and ex-^ ring'4irhit, if it had been his Truth? J do not fay thac all thistvill followetii only the Anabaptiits: for other Sc<^s (efpeciaiiy the Antinomijls^) have alfo their fhare \ but ufually Auabaptiftry is the door to all, and the companion of all. il/r*. T. faith

otbtfrs have mifcarryed as well as they. To wliich I anfwtr •, It is c<^ o rri-e. Bwthn? conl.tlci, thac the vulgar will be carnall, who are of that beligicm whidi ismoft m tiedit j and that foive few of (he ycalous have been alway kancl.ilous: But for fo great a pait of rhc zealoub Frofcl^ors of Religion to mifcarry, and chat avowing it^ ab tlicfc bcfoie rBcutioned, is a thiug that the moft malicious Turk or Papift could never yet make good of the Orthodox Parry The Lcrd grant that men may fee how juQgtnienc purfcieth the dividing Church-deftroying Sed:sof thefc times , that rhev pnaynotTuninblindncfblikeB^i/ii/iw, cnthc drawn Sword.

CHAP. XV.

I V; ill conclude with a lltrietryall of the flrength of ^^r. T. caufcin inpoint o^ Antiquity, which indeed in this cafe is fome momerit, not direftly to teach ui, whether Infauts fhould be baptized *, but defa^o^ whether in the times next after the Apoftles they were baptized ©r no j which will m uch hclpu s toknow whethe t^the Apcf^les f ^i^^ Mpn7f^ rhem. And I alfobuild the more on tlii's, bc-eaufe God hath prcmifed that he will never fail us or forfakc usj and Chrift hath prayed that his Church may be fapftified by the truth, fob. 17. 17. and pronufed that he will be will them alway to the end of the world. Mat. 28. 20. And God will teach the meek his way, an4reveale his fecrets to tliem that fear him, Pfal. 2^. 8,9,12. An:d the Apoftle laith , If fo far as we have attalfted, we mind the fame thing?, in walk by the fame Rule, then if in any thing we be otherwife minded,God f hall reveal even this unto ns, Phi!. 3.15. And God faith, That furely he will do nothing, but he revcaleth his fecrets to his fervantsthe Trophcts, Amos 3. 7. And thatwc need not that any teach us, but as the fame anoynting teacfletli ^ us of all things, and even as it hath taught us w dfliall abide in h im, 1 jfob. 2. 27. And that we need not that any teach us, but as the lame annoinciilg tcacheth us of all things, and even as it hath taught us we fhall abide in him, i ^ok . 2.27. ^d we fhall be all taught ot God,//e/>.8. 11. Ifn. 55. 20, 21, And Chrifl promifeth to fend the Spirit to teach them all things,/o^;. 14. 26. And promidff 1, T^iat ^hcif 'itTC Spirit of truth is come, he fhall guide them into all truth, Job. 16. 15. ' Now, how all thcfe Promifes can be fulfilled, if God have given up his Churches everfmce the Apolllcs days into Errors in this point (^efpecially if it be of fo great moment and conii^ ijence asmamMiT^^ 1 cannot underfland. Now that Infants werTbaptTzed ever finc'ItRcT^L^oIHeTdays, as far as the Church harh any currant

\Hiftory left for her Information, I fliall prove, 1. By producing the Tcflimonieb r ^. And then require Mr. T. to fhew where, or when tire Cltnrcn'f]55ke agaraU it; / or when there was ever an Anabaptift in the" Church uncondemncd? oT'Wbeftln-l fant-baptifm had its beginning? Yea, or how he can prove that ever denyed Infant-^baptifm, till the late Reformirion in Germany ?

And I. for the later Fathers , zi Aujiiriy Baftly the Grciories , &c. i need not mennon them. Mr, T will no deny but they were for Infant-baptifm, & ic was then

pradilcd :

/i

P'^aM.-d : All c'le vveigHc Iks on the Tcl^in^oniesof their ProdeceiTori, ^And for .

l-tiihniihs riut lived as BuUinger faich, ^5 'O years afrsr Chrift, (xhough i?4ronf«y and <Wfclt

_^::::;:::::::::::::::::.,:; z-'^'

UetvicKi faith, he read nrtuWan, being himrelfchen Bifhop of. CrfTf^e about the j 2^

year e47.andio was Jikdyro live within 200 years ofChriftJhe in \\\iEpJfi.$^.ad' i'idumyh kn-swn to be openly foe it,and a whole Councel in his time. And they do ttot metionic as a thing newly begun, buc as'a granted cafe. And is it likely that * the Church in t hat perrecuceri rime ., v,^hcn they were fo tenacious of the Apoflles \ ways,{hould "'irhii?.;?^ yf^^""^ ^^'"^'^'^ ?Q^^iV dcath^fo foulv forget the Ap^ ^icallj _ *«CI pra<!ticc ? Yea in TenHllian's tirRC /^r.I.confefleth it was in pradice, ( forlir told me Tertulljan was the ancienreft that we could allege for it.) And do we need any more? rcrf«//w«, as//e/i'JcK«f piaceth him,wrote his Book of Prefer iptions about ■ the year io<«w hich was aho iir 9^7 yefirs ^frer t h f d'"^*'^'' ^^'^ Jnhn9<r we cannot im" aginethat himfelfcouldbeleTs theTi^o or 40, So that by this account he lived a-bout fixty or fevenry after Sjohn (though Vaimlm fay he flourifhed about 20o.««. Dom. And could the Apoftles pra^ice in fo remarkable a thing be unknown within feventy or eighty,or an hundred years after their death I is itnot eafie to knowAyhe^^ therlnfants werebag>ri7.ed in£nf/.orno,aioo.or 2ooxear?agO !' And here it was as calie. As for (?//gen,others have IheWtid OUt ot his Comment on Kom- 6* Lmt* That it was then taken as delivered from the Apoftles. But it is needle fs to infilVpn him, as being fomewhat later then TurtHllian. Now for Mr.T. to c ypeftany ancjg ^- » '^ jl^.» tcr Record,is flrange,when he cannot but know that there arc bgTverv tew 'Ti?mH-— '^ *^^ Books,which are of unqueftionable credit before TerfM/[w/r, and tholefew ar e upon .'

other rheams. And yet we fhall find fomewhat even from them. And becaufe Mr.T feems in his Apology to put by TurUiUiatLi Teftimony, I fhall make it evident that Infant-baptifm was £raS4iyi4«Uw4Xime,and that his judgment was for ir. And firil* if it had not been then praftifed, why ^^"^±^hr p^r^"^^"^^ rh^yp nr.r ro makphaft> lib.de Eap.cap.B. cunilmoutilior^precipue circaparvHlos^(^c. s.VJ hy fhould hefpeak /*

oij^infoj-es elf^ ratherjJiapfr/:ppt<)r/?.f?_2.He cvidenrlY excepteth the cafeJaLa^cciritf- , t1ut:i^>a dien they were in danger of death^ yhen he faithjy/ »o» r>?m mce^c \ as Pa- _ we//«7trueiy expoundeth hmi. So that 5ejCTe(which is all that we enquire afrqr ^

now)it is evident that'nfant-baptifm was then praftifed: And for the que(Uon dc ^V

jure about delay, I doubt not Tertullian erred, i. Not cbnfidering that in Scripmre i£ "^

was ever adminiftred at the tirft entrance without delay, and yet. TgrtAllian would ^

have even the Adult to j el^y^ wh en himfelf and other Fathers call Baptifm [Initiation.] 2 Alid the wcaknefs of his reafcns are evident, i. Quid enim necejfe eft fpeti' fores pericttb ingeri^qui (^ ipfiper wortalitatem deli ituere frcmifflo n fi CuasjP oQunt^ fy pr(rventu'maU indolis falli .•? 2. Huid feftinat \nwtcns At as ad remijiionrnjectAUrHm I ?. Caurius agitur in fecularibus ut cuifubflantia terrenanoncreditur , diviua credatur ? Be not thefe poor reafons?And } ec I believe Pa7mlius^it\d many others, thatit were i _ . ouly Heathens ChiMren that Teitullian herefpeaks of^ becaufe he fpcaks only de f fpo^fidh-U £t rsn^de-M^i^^^l^ '? ^"^ ^^"^ ^Q"^^ ^^-^ Sponfors be endangered while ther e w&re Parent s? But rurthcr,itis evident that TeriuUian was for Infant-baptifm in thathe argues for the necedity of baptifm tofalvation,And anfwereth Argumenrsto the contrary,/i/», de Bapt.cap. 1 2.Qjium vero pr^fcribiturjie mim fine Baptifmo cmpeterg falutem, &c. Now he oft exprefleth^iimtclf for tfieSaWarion of Infants j and therefore mull needs be for their Baptifm; (The grounds we now ftick not on,but the ' X matter

^i^A vUin Scripture Proof of

Itiitter of fa<ft, andrhatit wastheninHfc } So lib. Hf.adv-mf. Marcion. cap.x^. Sed fcceChrifiusd ilipttarvd os^ tabs elJV dtcens dcbert q-At f^mbsr miynes veliiit ejfe^ fee. ^A-vifo bonus {DcuTfalko diltgitparVHhs-, ut apui M^ypfum b-jno. f:cmt obfiariciboi protegentjhufpartus f^<sbreosp^riclitmtes edi^t Pkd^'Aonh: Jtciifj i-iJic ^jf'^^^J'^ Ch/ijli CHrriacator^ cfl, Jm-m nmc Dim MarcionU qu't connubrnm averfatur ^ quomodo vjdm poteft pd^vHlorum diUHor^ ^j. Q^ijemen edit^ fru^him qH)qHe cxccretur tiea'jfe aft. Na ihe fdtvioy habendum ^^gyptb rege^ &c. Hence I gach.er, i. Thar he cook ifjfancs to be \charxliJlieJiLaijrs, which with Mr. T. will infer their Baptifm. Or che how could ^o^^()A<:\\n^^isSJi^i^^^i^^^^'^^ them ? 2. That he concUideth the lalvation of infants, and confequently their Baptifm, feeing that he took baptifm to be of flat nc-^ ceffity to falvation. As for that lib.di anima^ where he cdXhjidelmm filios fah^tita-i us candidates fyfan^os tafn ex feminifpurogativa^ i^c. Others have fully fhcwcd his I opinion from it.

^ And whereas Mr, T. is rather confirmed, he faith, becaufe Cyprian and others al-ledge fuch weak grounds for Infant-baprifm. 1 Anfw. 1. I care not much for their grounds, as to our prefcnt Difpute, but whether the thin^ were then In ufe -, And certainly, that a Councel of 66 Bifliops fhould determine about it (not mentioning it as any new thing)who lived within fame 110.or iso. years of 6". fohn ( forfo it will appearj is nofiifiall confirmation to any impartiall man, that it was the Apoftles praftice. 2. And 1 may better argue againft delay of baptifm from the weaknefs of Tertullimi reafons. 3. And Cyprians reafons are not fo filly as is pretended, if well weighed*, but/will not (land on that. ' a And though the Books before Tenullian be fmall, and few that are current, and / meddlenot direftly tothisQaeftion, yet their judgement may be gathered plain enough. Jrenms who lived a Bifhop in Frctna in she ye ar 170., according to Hdvi-cm and others, andfo was a Bifhop within 73 years of S'. John , and confequently muft needs live within 4g.or there about of St ^hn(^{oT it is like he would not be a Bifhop much before 30 years old 3 hisTeftimony in that commonly alleged place f feemsplainto me; Lib. 2ckivef.h£^ef.cap.'^^. V\agifter ergo exifisns^ magijin qnoqin habebat stateminonlreprobansnecfupergredlenshominem^neqHefolv^nsfuam legem in fe hamani generis^ fed »mnem ^tatemfan^iiii^a nUier illamquA ad ipfam eratfimilitiidin:m. Omngs mm vtni t per feme t2ipfnmJalvare^omnes ing uam gm per eum n^nafcmt ur in De* wnj nfantjs^ ty parvuhs^fypueros^fyjuven:s^(f^femores.'fdeo pj' omnem verutdta^ tem^^ infdntibHsJfnfam fa.^n ifanHificans infa ntes'tin parvnlispa. unlos/anifificans banc V ipfatn habentes AtatemyScc.hrom rTiele wordFof Jren&us h is evident,!. That infants were then taken for Members of the vifible Church. For if that: Age be fanftiiied,& the infants Tandifiedjand if Chrifl did of purpofe become an infant that he might fan-difie infants & fave them,t!ien fure there is nothing in the Age to iiinder them frow! being vifible CMurch-members : Nay, tliey are aftually fuch : For what can be faid mpre of any,buc thit they are fanftiiied.and that Chrift became of the fame Age to fanftifie theitf? Ifany fay,that this is meant of internal real fanftificati only > 1 Anfi I . That cannot bei fo r he fpcaks of Chrifls fandifyi n^ the ver :^ S pecks or Age, by becoming of that Age; And j. Then according to their Expofinon om en'afcuntttfy It fhould b^ , but a tautoloi^ ie, q ^:[hefanftifieihan that are fandificd, or new born] 5. And the word [fan^ifiejwill be f eldom (if at a HJfonnd to be tjfed for a mcer in-fufion of the Seed of Grace witHtJTirifiiy arfive holmefs: buMforj^^RdAjveJcparati-on toGodj tis moft frequently ufc d 4.H0W ever,this wasalanSf^caciorvSniTWrwtfS-kaovvTTmHe Chaich ', 0: ellcTi'ow could Jcen^tus fpeak oFir?& if it were known ihatfoire were fanftified , the very Age ofmfancy being.fantSificd , then there

are

^fr

Infants chHrch^m emberJhip^ and Baftifm. ^ 15 5

are certainly fome Individuals whom the Church is bound to judge to be probably luch, and ro receive as fuch : For to fay thar Chiift by being an Infant hath fan^ged Infancy and Infants, and yet there are no Infants in the world whom we are bound to judge pfobably fanftified, and to receive as fuch, is a contradidion. Nor will itfol-' Jow that th en all Infants a rc fanciified: No more than th at all the Pay vult^ Juve-nes-, though Chriit becaiiic Ftiryulus ^ Jmvenisto fan^Sifie them. And for Mr. T*. his faying xhzt A judgement ofCkarit) is no groundto wdkj>y in this, I have fully anfwered Jlibctore.

►i. 2. And further, a^ it is hence evident, that Infants were then taken for fandified, and fo for Church-members ( as Infants among the Jews were, J fo alfo exprefly that they were baptized: For m Jujhn Martyr^ Tertullian^ and all the firft Writers then; Kenafci is an oruirtary term to iignifie Baptixari: N or do eirher the words qi (coptoUrenaas aereihcw his meaning to be otherwire,Tor all that Mr. T. faith. For as his fcope is to fhew that Chrill: went through all Ages to fan^ifie fprneof^Il^ anfl InfaK isampn^ the reft , fo here he puts this to fhew who^iofeibme v/ere, that we mightnot tliliiiU he means all of every Age: And baptifm is the Cognizance by which I he would have us difcern them. And [ per eum^~\ may be meant [by his commaucjjj ' or [by him, as thz way to the Father,'! feeing they were baptized into the name cJ j the.Father, Son, and holy Ghc>ft. The truth is, Reiiafcuntia is not ufed by the Fa« /

thers ordinarily, fo far as i remember, f or either meet bamifm, or meer regenerati'

on i bu t for baptifm us Ijgaifying Re^generation Co r as ma ny thougIit.» etfeding it,T of Regeneration as ^'ignriied (given j by b^ptilm. Fcr thofe that they Judgeci probabily Regenerate (or to be fitted for it,) they baptized; and thofc that were baptized, they called Regenerate. So thatcalling'infants Regenerate, was a certain fign, according to the language of t^ie Antients, that they were baptized. F^or Mr. T, can neveir fnew ( I th'mkj where they called any Regenera te, that were not bap^ ti zed, or fit to be baptized. Therell ofWr. T'f. exceptiqiisagamll irenms^ Wr, 4/rf»y7;4i/hath anfwered.

ThenextTeftimony which I will produce, isfrom^^n^M^r^r, wholivedin all likelihood in S. John's d^x^i^ f& therefore could not be ignorant of the Apoftles pra-dice in this:) For he was a Philofopher, and converted to Chriftianity in the year of it - / 2^ our Lord i 28. And wrote his firft Apology i So. as Hekims from his own Teftiraony Jj gathereth. And therefore if he were a converted Philofopher before thirty years of age, or thereabout, it is ftrangejCAndS. 7a/j«dyed,rfflW98 ) Sc«/tet«J faith, he flou-rifhed i ^cParms^thiit he was beheaded 168 .you cannotexpcd that he fhould fpeak expreily to the point,both becaufe he is brief,& treaceth on a:*other theam, to which this did not belong, & becaufe the Church then living among Heathens had fo much to do in converting & baptizing the aged, that they had little occafion to treat abouc children, efpecially it being a point not controverted, but taken for granted by the Chrifiiansy, who knevy Gods dealings with the ]ews Church, that children were Members with the converted Parents 5 efpecially when the very Gentiles children were Mtmbers before Chrift ; and it was the ]«:ws that were in part broken off, but *' no talk in Scripture of Breaking ofFthe Gentiles t)r their children: (If there be, Mr.T. would do welitofliewitbeucr than yet he hath done, if he mean to fatisfie men with Scripture: and not with hisown naked affirmations.} Yet doth Juflin give us fuch hints,by which hii judgement and the pradice of the Church in thcfc days may be difcerned. The commonly alleged place in Kefponf. Qjiefi. $6. ad Orthodox. I will t notinfiflon, becaufe though the place be moft exprefs for Infant-baptifm, and the / %,

Book ancient, ^ yet it is cither fpurious or interpolate. 1 have not the Greek

X 2 Copy

j^$ pUin &criplHrs Proof of > ^as'^v.x

Copy now at hand, and ch.refore muft ufe Tranflations. In his Dialogue with T ;-phen^part^i, Propo/.^. he faith (according coGelenjus Trandarion) Nos ce>te qui hu' jksvfe ad Dmm acceffimus non caniMlem ifta^n (^'ircumcifionem aj[HmpJimui\ fedfpir'itUit" lem illamquam Enoch i^fimiles objtrvaverunt: Nancnos per baptifma^ vtpotej^aims K natu ^ Deoj niferante accepinms ^ earn licet omnibus fim ii^*^^ ^^dpn"- ^'' as Scultetus trantlatesit, \^ofteaquatn vero per Chnflum aditum adUeum vatii fumus^ mn carraUm fufcepimuscirckmcifionem^fcdjpiritualemy quam Enoch ^fimiks cujhdiermt. Earn vero nos per Baptifmum^quandoquidempeccatores fuetimus. propter wiJerKordiam ipfius Dei ae-cepimus : Omnibufque adeo illam ex aquo Mcipere integrum e/^.Now if i. this be the way by which the heart circumcifion is received,that is,by bapcifm^thenfurc they did baptize Infants. For they knew that Infants had the Proniife of that heart circumcifion, DeHr.go.T,6,7.&c. z. And if all might receive it,even fo as they, (which was by bap-tifffl,^^^^" ^^^^ ^^^ ^*^^ °^ /nfants muft be part of that All, and not wholly excluded. Again in the fame Dialogue /«/?/« faich, Sic<^pr£ccptum Gircumcifionis qujt ab mm-§us nnper nath exigitur oHavo die^figura erat verx Circumcijionis, &c. This is bat a leaf before the other <, and (o hemakesit plain, that the heart circumcifion which he before (aidthcy received by baptifm, and All might even lo receive as well as they, is 1 itf which fucceeds this Circumcifion of children the eighth day , and fo children are part of the All that may receive it. And therefore a few lines after he going on with this,in expounding a hying of I/<i/4/;,raith^i^od' autem diciturpluraliter Annunciawusy in confpe^H ejus-iOcmoxfingularitiery Ut puerijignijicat multos convey fas ^malitiaper obc^ ditntiamfeciJJ'e imperata iUiltS^ittq ita univfrfotfa^h^ taaguam unuw puei urrf.firut<viJprr licet in corpore cummulta membra numerentur^ &c» And ii the whole Church be trade ofGodasonechild,andfo called, thenfure they did think that children were not themfelves eKcludedfrom being Meml)crs of that Church. Again, Juftin makes-baptifm to be the only wajLtCL££JaaUIiQnof fin, and filvarion V and he judgeth that hifantsare fotgiven andTaved •, thereforelie judgcth that rhey muft be baptized.. The former he lays down a little after theforcired place:"Sftfi/fJi* ]ium eft ut cognofcatis v'mm reniijjionis peccatarum. (fy" fpem hjtn'dtratrs promijforum bonO" rum J in milli ^efi enim a Ha yrditer hanc^ fi apiko hoc ^^hriflo^ nbluti tn remilJionc m pecca^ torum lavacroab Efaut prj^dicatojine peccatjs vwatisinpofterum. its true,, as fpeaking to the aiult, he joyneth agmtten of Chrift, which all are not Capable of, but addech-" baptifm which /nfants are capable of So in Apolog. 2. RenafcuntjirmOjijUai4j£^idJ'Vf'i fy msrenatifiimus : nam in-nomine Tatris omninmdomiuiqueDei. (^^^Servatoris mftii JefuCh'ifti^ <l^fpirims faniii in aquatunolavantur'-^ dixit enim Ch' ijius ipfe^ Nrfi renatr . A fueritis,non intrabitis in regnum cdclorum. Sotiiat he thought bapiifm jcceflTary tofal-' vation : And a licrle after : A-dqmd {alimenturn Euchitiijii^J niji qui credit vcram ejje mftramdo^hinam^ ablutus begenerationis /aiuuioin Kenvffionemfcicatorurn.^ &JJS''^^' vens ut Chrijlui docmt. And a little before he givcrJi ic as one reafon wliy they nuilV be baptized for the obtaining of Remiifioii of fins ^ (luimam pryr a natiuiTas nee fci^ju i* , bus nee v^lcntibu^ nobis obvsn\t ex com^kxw p arentum. &c. And tint fie judged infants / to te pardoned and ikved, is undoubtedri< o;ii wiiar is alleged before. Asid Eptft. ad Zenam. Opntct^nt-^m putnos attendere ; talium enim eft regnum c^k}ii^i. And if he rhoaght that they belonged to Heaven, fure h. thought they belonged to the vifiblc Church. For I hope Mr. T. will not fay that jnftin by f fuch ] did mean only hiim-ble perfons of Age, as excluding children, (as Chi iits words iire ufuaily abufedOFor this would have been a ftrangereafon iot Jujiir, to urge MoUiiXi-toJcfllLiaiheir c hildren^ bec aufco f humble ^ lons at age is che Kingdom of Heaven. ^ So ifivJalogolmTr^p'Sm^Q faich, Nam netque merfaticnes jllas. wuiUes qu£ in

t pifiinis

pifcivs ^ aquis putealihus fiunt^ necipiunt. Nihilfuntenjm collate adhocvitie lavacmm^ &cKai in came circu mdft opus h abetis nojira circumci/ione^^c. Whence I gather, i .That; he took haprif m toiucceeci Cjrctimcirio n (as the Ancients generally did: ) 2- That he-took bapdfm to be the ordinary enterance or way to Life and Salvation^ in that he cals it The laverofLifejznd therefore doubrlefs took it t® belong to Infants, whom he judged before to belong to the Kingdora of Heaven. 3. And he thinks thofe that

w^rprirrnmrtfpH in the i\e(^ {hp^^\A nfp nnr rjprnn icifiOnj that JS ^ the LavCtofLifc

before mentioned . tlutintants were Circumcilcd in the neih, and therefore k is Infants alfo that he would have to be baptized.

For the later Fathers,! o<-ed not to prodnce their judgements in this Caufeilt wiU be eafily confefled fure that all after fertullian and Cyprian were for Infant-baptifm*, V offiHS in Thef. and Vamelius in hi^^ni^orjirinn|^ ^ n f.ypY Jtin, and on TsYtuUiaA deB^^ rij.md many more will dired you to proof enougli of this.

2. TN the Next place therefore I fhall defire from^Vr.ragainft the next, fome proof

XoutoftheAntients,againft the baptising of Infants^ asgoodas we have brought J for It: And wlaen it firft begun ? Or, who did oppofe it for many hundred years ? ^ He thinks it crept in among other corruptions: 1 think contrarily v that t he delay of _ baptifm, which Conftatin and fome othersjwere guilty of, di d creep in among otncr corruptions, and was grou nded on the fa j fc Dodrine of tho fe Hereticks that denyc^ ^ ^ forgivenefs o f fin to rhofeTrat feJUfter^pdij^^

thatfpeedy'uIe'ofTr which the"ScrIpture prelcribetiiT He thinketh the worfe of ir, becaufe it is pleaded by Ori^en as^aJxadltioiL from the Apoftles •, / think very much the better of :t, both becaufe it the more fully refolveth the Queition concerning the matter of Fad, and Apoftolicall Cuftom, and flicws that it was no lare /nvention or Innovation ^and the Fathers then rook not the word Tradition in the i^opifh fenfe, for that which hajt h been delivered in dodrine from Age to Age above what io dfrt-jy livered in Scripfure, a^ to lup ply thelup poled detea oL _t!Te~T;ytnTtT"Buriorrhc very wricrJirWord It IcR, by wliidTtHF" Apoftles delivered the TrutliT afrd forih idLExi^-^ples, and the repo rt of it, andof fomepalTages,cijpeciaily in matter of Fad, ren-ding only to the'^explicJAtron'or their Dodrinej, and not to die adding of new Dor. drines, as if the former were defedive.

For my part,in my Imall reading, / cannot find that any one Divine or party of men cen:ainiy oppofcd or denied /nfant-baprifmfor many hundred years after Chrift.The Velagians in Aujiins days wece accufcd of ir,buc now unjuftly, though HcrcnckSyAuJhn ■. doth cell as. Anaba ptifm /fi nr> f^n^^^'^'C^^i '^"^- not the denial of infant-baptifm in EuJVbius: even Cyprian that Mr, T. thinks waS the fprin g of Infan t-baptifra •. the Coimcell he mentionethj is, called an Anabaptift for defirmg and urging the Re-baprizingofthole chat were Baptized by Herericks : The like Kind: of Anabaptifn^. . A'/^tp/Wwj'/r6.i7.cap.9.faith,ilie Synod of Cenjjantimple condemned on Stvcrus Pc-uusy and Zoorai Tor, but no other tha>J:fiiid. Bur Mr.T. will prove that there were fome that derried Infant-baptifm 500. years ago*, and that out of Bernards 66. Se-rrip jnCant. a faying which he ftands much on, and puittthit inthe Fromifpeiceot his. ., ExciciUvion ; that all Learned men may fee how little verity is in hisCaule, that miift be upheld by fiich deaiir.gj the faying is this, Irrident nosquia bapti^^amus In-f. fitntes^ quodoramiis pro mnms^ qHodfan^iorumfuffragiapofiulamus, So the like out ; : of Bernards 1^0. Epii\. And from Pctrus Cluniacevfis,

Andiicre, tiioudi I would faiH bekcve chat Mr. T. his Confc'e ice is not fo depra-

df i^raved as his judgcmcnc, yet 1 cannot tell how to defend cither the renderucls of . bisconfcicnce, or conwcn uigcnuity againitthe force of this plain Teflimony agaiiiii ' \\\n\ -, If any man hence gather, that he is a nun t^a will ftrike in with any party, or take up any the falfcft (landeis to defend his caufe with, I knew not how'to confute him. Fori dare not think but Mr. 71 his reading is far more than mine i andccnfe-quently, thatheis not ignorant, that thcfe fuppcicd Hercticks that ^tYO^c/and C/k-riacevfis did thus accufe, v^ctc Nenericus an d_Fcterfiruj t rht> firft great I reachei i. of the Albigenfcs aiTid W aldcnfts, atiTtTiat their"accu(ersjv,yere ^pif\s, and C luniacetifis a

iijQglAlibot^ying many other falfe chargesigamtlthcm, and confeHmg he

took them up on rcporf,and though Bernard were devout, yet a popifh Abbot,& took upthis with other falfe acciifaticns againft them ( as that they were Manichccf) upon lying fame: And that fas Mr. M4 >/?/♦?//hath truly told him,) the Albigenfcs and Wd-dtnjes own writingsandconfelTions mentioned by V flm^ Honsed e n^ the lAAf^debwr gen-k^_altaiar Lydins^ &c. do acquit them from this faue acculation. And if Mr. ZTTfaa 1^een glacTttrrak^Up fuch lying accufation againft the Saints of God,for the furthering of his Caufe, and to ftrike in with the Accufer of the Brethren, he might have found t more of the like (landers and lies, if he had read Albenus dc Capitaneis of the Origi-iiall of the Valdois; Rainerins de forma hdtretkandi hjiretkos j ^fumma CUud. Kmi^ \^ Jiijhr, Lugdun^^c. Where he might have found thefe godly Reformers to be accufed of many Herefies,and to be Ribalds, Buggerers, Sorcerers (as Bernard zKo too much dothjandallas truly as to be againft Infanc-Baptifm; Yet that it may appear that fome Papifts, yea, a Pope himfeUdealeth more confcionably and honeftly, than Mr. T. with them, you may find that many of thofe their bitter Adverfaries do free them, from thofe falfe Accufations. Kainerius himfelf mentioneth them as reported to have continued from the Apoftles dayes, andfreeth them of many falfe Accufations: And io doth Baroniu s ^ an, ii'jS.vi 1, 12.artfj. 21. And j^acobusde Riberia in ColleU.dt Tirbe Tholof. giveth them high commendations, and doth not charge them with this : Yea, Rainerius when he reporteth their Dodrine malicioufly, yet chargeth them ia point of Baptifm , but that they wouldjnotjbave it adniiniftr^d in _aiL.uakQQ»aa-tongue, bcc aufe the God f athei^J inderftood got wTiartfiey ar^wercd^cr^^ : IsTrrrorhenceplain, that they were for Infant-baptifm ? And ^ncas Silvius^ afterward Pope Pius the Second, in Hiftor.Bohcm.cap.'^ 5.reporteth all thdr Doarines,and in particular about Baptifm, and never chargeth them with denying Infant-baptifm, but onely that they would have Baptifm done with common water,withcut the mixture of Oylj And would not he that fearched them fo narrowly,have mentioned more if they had held more ? And Fredericl>^the Second, in his decrees aeaiof^ t!i( m, did never charge them with any fuch thing, as appears in the Epif^les of Pehr di Vineis his Chancellor,/;i. i .cap. 2$, 26,27. Many more Authors, both Pfoteftants and Pa-pifti, that vindicate the Albigenjes and Waldevfes from the forefaid flanders,you may fee in l'rf«/Pt?rn«iHiftoryofthem, and in the Lord du ?leffu Myf^eryof Iniquity,

Jnd others. I will onely add what they fay themfelves of their own belief in the eintollnfant-baptifm.ln theixLBoQkcalkd7^';^/jf)/rit«d^M/5^ they fay

fbaptlzed, is

f*^,ainf\thisflander8 Th cjime|and place ot thole that arc to beljaptlzed, isnotor-lined •, but the Charity and bdihcaTioff of the Church and Congregation mu(\ rve for a Rule herein, &c. And therefore they to whom the children were ncereiV lied,bronght their Infants to be baptized,as their Parents,or any other whom God had made charitable in that kind. True it is, that being ccnllrained for fome certain hundred years to faffer their children to be baptized by the frielts of the Church of Rome^ they deferred the doin^of it as long as they could pcflibly, bccaufe they

had

had ittdeteftacion thofe humane inventions which were added to that hoIySaaa-nVoot, wh?ch they held co be bat pollutions therefore. And forafinuch as their Pallors were rainy times abroad imployed in the fervice of the Churches, they conld n-ot have the Sacramcfnt of Baptifm adminidred to their Infants by their own Mini-fters, for this caufe they kept them long from baptifm, which the Priefts perceiving, and taking notice of, charged them hereupon with this impollure i which not only their Adverfaries have believed, but divers others who well approved of their lift and faith i;i all other things.

Thus you fee what-occafioned the Papifts to fla'nder the Wsldenfes^ as being againll rnfantbaptifm , and th^ir own Vindication. So in a Confelfion oft heir Faith about tiie Sacrament in ?enks Hiftory,/ii. r; of pan, 3. cap. g. they have thefe wordt.: \ And whereas Baptifm is adminillred in a fuil Congregation of the Faithful!, it is tc | the end that he that is received into the Church, fhould be reputed and held of al. foE a Church-brother, and that all the Congregation might pray for him, that hi i naay be a Cbriftian in heart, as he is outwardly efteemed to be a Chriftian. And fo) this caufe it is, that we prefent our children in Ba ptifm v which they ought to do,l to whom the children are neerefi:^ as their Parents,an d they to whom God hath gi J v£n this charity. /

Now, after all thefe cleer Vindications of the godly men from thefe malicious Aiccufations of the Monks and Fryers, who would have thought that fuch a man as MX or any other Prorcftaac that hath any profeffion of confcientioufnefs, fhould e-ver darefo openly to make the world believe that the milicious Papifts fpeak truth in accuiing thefe men •, and tliat all our Divines vindication of them is falfe/ Yea, and their own Vindication of their own Faith is falfe*, and all this to have fome-what to fay for his own caufe ? What a caufe is it that mufl be thus defended ? Why may not Mr. T. afwell rtrike in with Co^pe^s and others Teftimony againft cur Book of Martyrs, or with the Papifls in their other foul lyes and. (landers againft Luther, Calvin^ Be:(a;imngli us ^ &e. as well as he doth here? Nay, would not this make the world believe, that all other the Papifts flanders of the iValdenfes (ascobc >lri4^j,NWc/jfej, Witches, Buggerers,&c.) were true, as well as this? For if the Fapilts teftimoniesbftberter then ours, yea, or the mens own, in one thing, why not in another ? But yet worfl: of al I is this, in chat when Mr. Ma^jhail'm his Defence hadfaid enough, one would think, to have convinced Mr.r.ofthe horrible foulnefs of this dealing,yet he goes on in ic,and publickly in the Puipit in his VakdUhry Oration to the people oiBervdiey fonjv againft me jdid with mighty confidence repeat the fame palTages out oi'&ernarddiVLdiQlHmAcenJts: He that dare do thus, what dare he not do?and wliac teftimony will he not think valid,that will lean on fuch as thefe? and how fmall matter will fatisfie him that will take up with this, aiid upon fuch like grounds dare venture his life yet upon the truth of his Ci^^fe? I pray God convince him i for bare evidence, and reafon , and Scri pture wiU never do ic, while ffiichrcafoningasthisfeemsfatisfad^oryor honeft. 1

For the reft he f^aith about Antiquity, and the Teftimony of miftaken Str^ and/

VivCiy I ref?r you to Mr. M<?r/j4/jfutficient Anfwer.

Havingj

rlain Scnpture proof of

11 Arl)]gthus ro the fatisfa^ion of ow own foul, difcovered the duty ofadrtiitting J Infants into the vifible Church by Baptifm,andthefinftiiner& of dcnyi»g them this admiruincc, I would here hjve concluded with a fcrious advice to all irtn that Iiavc any ftar of God , and tnidernefs of cor.fcience left» to take heed of running into fuch hainoiis avid manifold guile as the moil lie under, that are oppofers in this p< int i or if they arc ahead} under it, to bewail ir,and feck to gee out. And here I ]iad prepared to fhew twenty particular hainous fins which they are guilty of. But n\y lime will not permit me to be fo large, ai)d men that fcem godly, love not to hc'ar of their faults. Only thus in brief.

Mofl that turn Anabaptifts, pretend only tendernefs of ConfcieEce > which if it be true, mcthiiiks they fhould make Confciencc of all thofe grievous evUs that they run into.BefjdesthofiiJAihldU iiiujt one^in the beginning,mtthinks it fliould lie heavy on a tender confcience to add to Gods Word, to affirm the repeal of his Ordinances, which no Scripture aff rmethj To fay he hath revoked his mercies,whi n they caionct prove if, To put fuch a fcorn upon the moft higli God,as to fay he hath revoked his mercies in mercy, without giving any greater or other mercy inllead of if ■-, and that ir is in mercy to the Church and Parents to have their children all out of the vifible Church,and to have this Ordinance and mercy revoked,though it be no no mercy to the children^ as if Infants were fuch creatures,that it is a mercy to the whole Church to have them all kept out j Thus to deprave and pervert the facred ScriptHres,againft the nindoftheHoly Ghofi', To t each falfe D ogrincj To defile the Church, and make work for more Reformation ? To breakjHe^econd Commandement by taking down aj^a f <">f ^h ? prflinanrf ?; ofX^fi? 1 o corrupjQHeiT^ivv^^ un-

XTTranHings j T Q_draw poor fouK mEg-efforu-wfiorr^^ recover again.To

run upon a way that God witneflcth againfl from heaven : To be guilty of the Churches dolefull Divifions, and the great grief that hereby opprefleth the hearts of the godly i and cfpeci ally the faithful] Miniflry: To hinder the falration of multitudes of fouls,by being ftich a fcandal to them: and iifual lyhy virifytn p^d paiafuH Niniftry that fhould do them'good, and doing more to the difgrace of thcm,and fo to the hindering of the Gcfpel,than the prophanefi fcorners: To vilifieGcds Ordinances, and fcorn them,as moitof them do by Infant-baptifm : To hinder t!ic bleflfed work ef Pe-formation,and fo help to def\roy the hopes of fo many thoufand Chriftians: To open the mouths.and harden the hearts of the enemies, an-d make them fay of the godly,

You fee wlvat they will come to at lafi; TojMuip-tbemHvciiiiahejy^

hearts, anrj r^nfur^ (if nor un-Chnrfh ^ ^I fthe Churches ot Chrif\ fi ncedic tigiga

of the Apoitlcs, or almolt all: To difcourge godly Magifirates, and bllng theminto

fuch a fnaie,ihat they know not what to do : if they refirain thefe men,they are a-/Traid of perfccuting or being injurious to men for fuch difllerence : if they do nor, Vtheyareafraid ofbeing guilty of all this evill: To waft fo much precious time in thefe Difpures and vain jangling5,which fhould be fpent in helping one another to Heaven, contrary to Aom. 14.1. i T/'w. 1.5,4.(2^ ^.3,4- Tit. 5.8,9. with manywore the like fins.O what tender Confciencc can bear them ? much lefs rafhJy and violently rufh into all this guilt: and all this upon no necfiity .^ What is it that they fo eamdUyJkbiSJkl^^ th^t^th^|r^gBj:hildreB_a re allout of Ch rif\s vi-,

liBIcChu rch?And what excellency isin that aShcruiicnvif it were ff ue,that fo fliould ^laReTSiTBreak the Churches peace to vindicat it? Mr, T, confefTeth^thatif they

oughc to be admitted Churchmembers, they ought to be baptii:scl. So that all tlie QHeftion is, Whether they onght to be admitted vifible Churchmembers ? And is it not a tiolefuU cafe thatjmX-Q iriftians fhould be fo ze aloui_mjiHp ute their own djji--'*-dren ou tofChriftsChu rc h-iand rop lear? th^irbey hlr yFioTTgRrtobeadriiit tedMeni,-*bfers? that they are no Difciplcs of Chrift,^ and fo no Chriftians ? dw none be found in Earth or Hell to do fad) an office againft our children,bat Chriftian parents them felves ? Doth Mr. T. take itfo ill, that I call this the Devils fart ? I fhall fhew yo'j ftiow that it is far worfe than the Devils part : I fpeak foberly without pafiion, I bf-J lieve it is materiaKy wqrfe. I conclude in the words of holy, judfcious, peaceable Me-'w^//7o«,(who, as ^fr.r. would fain make the world believe, was inclined in this ro ^the Anabaptifts^ as they are cited by Conrndus B^rgius in his molt excclleat Pacificatory Cthoagh hitherto much unfuccefsfuU) Treatife, called Praxis CathoL Divmi (^*anonis Differt. C. pa^. SS. ltd nosprojinndams de Baptifmo infantium: Habemus tcft'i-monia in ScripturismamfejiaquA ajfima'^'t^ extra ecclejiam noneffe falutem^i.Er^^o infm > ^ mus EcclefiA infantes. Deinde fy prim.a Ecclefid tcfiimmiis jnvamur. Itajudexejtver- f >lMm Dei., (fy" acceditpura antiquitatis confefio. MelanH. in CorpJo^Mna edit. Argentor. 1580. p. 479' »•€• ?o we pronounce of the baptifmfof Infants; We [*ave in the Scriptures inanifeft teftimonies which affirm, That out of the-Church there is no Salvati-. on , Therefore we ingraff Infants into the Church ^ And then we are helped by the teftimonies of t'ae firll Church. So the Word of God is the judg'^ j and theconftffion of pure Antiquity is alfo added. The Lord jefus, who being yet an Infant, was Head of the Ch urch, foj-give mens A /conceding agiinffc their Inlants-memberlhip, and himleUvindicale their privjic^gts, O . [ t!»at they may be fofifv^red ro come to him, and not forbidden , bccaufe effuch is the V\ ^L Kin^dome 'of Heaven. And'tHe Lord-recover all his own that are fallen into this de-ceicfull error, anddcliverh}S poor Church from the mifchiefs that i: hath already 'brought, and is yet bringing on it. y^/nVn.''

CameroinDlfputatione cum Courcellio,

retcreiKC P. Tcftardo. ■*

AVfdiiit Camero InfantesfMian Ktjipp i>vdi i ur p.yfpii ^ jH^ ii^jjp ducpprtinpm^f. . pi/if.;^ ^od lit iUul}rav€t.,Ar7ftotelem axduxit in Ethids difputant-ym^An Infantes Civiurfi ejufdcm Civitatis- Cives did ify^ ccnferi debeantPac dt/ium pYivrke^us-fid.^ cum Ciyes vnl-gbcenfeantur it tantumqui ?rinapifidelitaUs JmWandMr.prfjlHermit., ftut cei tkogidis . . yrga Civitatcw vd Prhidpem defungiuitur^- qu£ n^i^dim vafent pei' ktatem pr^Jlarc In-'ydntes / filua dijficnltafejjcfe expcdit , ut dkat, Civium Infantd^ tffe '.tr.-T,^ f]t(;Mc ejh *Oeluti appevdicey fii{afdamVarentuw.,ify rtputayj Crjes^c^uia cum ex Cii3:is i^ttifntyta^X 'din Cives in bcnefido cenfentur., quamdiu opere {'y fdihs mfe- mn piydi'd€>iini mastics J Bxewplumad remfic accommodamt Camero^ vt djcedt. Irifastei fdyitt':pde/imjpareatMi:! effe 7rfo<;3^i'lci<,.ac in fijcdere cenferi., \uid ?^/7■/)^a^)^u^ -intf.i^ fcf^^^t-^^. cy frderdtrsy :fc' Cf— pioindetamdiu haheri pro fcederdtis^ quamdiu ipfinict foedus r.on dcjeruni^ ^ gratiai'i ^-

■ CbnjliqA^ eft ft'deris fundamentumper Jncredulitatem nm rejiduni.quodnyi aduUifd-cere ncn p'^ffunt. Ilaquefi moriantur anieqiiain ad<xtaxemperven^erihi in quapaJjUnt boiiion ' a maio difcsrnere , eodemloco a Deo baberi acfi credidijj'eieit.f.jrcind^q.iie falvari. . V

If you would fee more of tlie probability of die perifhing of all Infaats w ch.e vifible Church, and of the true EKpoiicion of i Cor. 7. 14, and

Y

its wi4l-.o:7f: \ d tlit dlrfc•■ /

^ —4-

rence bec^-ecn Holincfs Typicail and Bcal, and rhat Bcljrive or by RenoTatH Dii>^«d,^ierri]cmeaning,of clie Promjle iiirhe Second commandment, wicll KKjjic (?i{;his llibjcd, Rc^d out the reft of i fut Difpuranon.

I

Know by wliatiT/r. T. luth borrowed concerning Vivcs^ Strabo^ i^i. rliatne ji ji^noc unac^uainred with the Tefiimcnics which V':\'s'vm bringerh frr Infant baprifm, not ocly out of H'loom^ Ahftin^ Paulims^ Theddorct^ QondL Melevit. Germdcnf. ^ Bracaceiif pc And what Grot jus hath in his Annotations, wit!} which I fee alfo M^; y. ij acquainted. To which it were ea(ie to add many TeflimOnies gathered by<i-, thers, as Famelius in Cyprian^ Jovtn- Atboreusin Theofoph. lib. 2. cap. §• 9. Bullinger id Dialog. Vig'Hcr. Inftitut, cap. 1 6.foLi$6. Calvin, Zanchius^ with many n^.ore. And tlie Fathers Argumcnrs jrom the R emiflion oMjii^ andfalvation of In jfants Cufed alfo by ^_s^ folid modern D'lwmc^sUjemntrr^xamfn. C&nciI.Trident, part.9,pag. (mihi) 80. 87. \ and othersj are not fo. light as fome judge them, ^nd Bafjls many Arguments ( in condone exhortat^r. ad Baptifm. )againfk delaying baptifm, ai^e of confiderable weight to Ziifaots as well as the aged, it being once proved that they are Difciples, Church-, members, or Chriihans.

Though I know many of the Fathers placed too great a necefllty in baptifmCas ^^' ^cushy Greg.Nyjfens ATgtimcmi inOrationeCatechet. cap. 3?, 3A-)'i^ TertuUian. Itb. de Baptifmo.J (^yct that it was not generally taken for abfolutely necelTary '■, fee Af'

t hrrtus proving out of Auflin^ Am ^rofey Cyprian^ fyc. J Yet it wa s warrantable w hjcli ^ ihey genera lly neid,tnat where it might be had, it was Gods or dinary way of ?it-^ J^£iQiUSiS-^3i:''^iJM^^Si^J^ tanieceHary 3 So that according toUte gcnerall Dq-^ ctrineofthe Fathers, he that wi II lay they were againfl Infants-baptifm, muft nee4sl fay alfo they were againll their falvation. Vid, Vojium de Bapt. difp. i Tbef. i. pa^, ^42, g4g,544. Thence the Fathers called it Baptifmus fluminis. inveftituraChriftia' nifim, Sacramentwn nov£ vttdy^o^nvitidptx'f/jiirh j Sic 4uiuft,{depeccat.tner^ ^ remif. contra Pelag. cap. 24.) Optime PmiciChriftianiBaptifmummhilalindquatjiSA'-i _ lutem vocant. V nde / nifiexantiquaut ex^ftimo^ ^ ApofloljcaTraditione. AndD. C4« ~ jakhon Ex^rc. i 6. ad AmaL Barsnii^pai. /^ij. inveniasfy Baptifmumht fcyfftis dm^ quorumappel/ griykim.,^ page ^64^ p«n^/ua, illumjnatiomm. And Luther calsit (rf-ferente L. Croao^ Y'uerp^jJtnegm^c^rum. And many Scriptures hint the like, Eph. $. 26. rif. 5- 5. Mar'. i67i6. A^Is 5."8. ^22. 16, ^c. Therefore.Fdj'J^erie Dt/c^n-^ fuCbrifti^lib. /:i. page 29. fhews that Credo ummBaptjfmaj habebaturolimin quibuf-K. dam Symbolis : (f^^^apti fmusChyj jii-oiim erat in ter artjculos t'ideiy p ate 27. iyc. Sp that doubtltfstUisbein^he FatHerSTtidgeHfeiii hi g<?rttiiajrr'he that can prove our of them (as f have done out oijuftine., and TertuUian) that they judged /wfants wert ordinarily faved,doth thereby prove (if there were no more) that in their time, they were baptized.Ofthe ordinary falvation oflnfantsby vercueofthe Covenant.fee the fentcnce o{ Junius (too large to tranfcribc)//! lib, de Nat, (b Or at.ad rat.2^. rcfcrme etiam DoHif. Qorad. Bergio in Praxi CathoL Canon, Differt, 6. SeU. 172. page

Aril

i ni Vfc^Ao^m rt-vrft 11 fl

\

KW^ W E R

TO

hf. Tombes

HIS

, Valediaory Oration tqr th^ J;:

n:.« People oiBEWDELET: \^^f^

In Viadication of the fifth Dircftionj which I give

my Hearers of Kederminfter^ in the Preface

:».. Vfee. of "7 Book, EHtitaled

:^"=^^M;S4/«// Bftrlalimg %eL ■Idm.^-: WITH ■

A brie^ Confutation of fix more of Air. Tj Errors^

:\u

f^-?\^

0-!

■u>i\.

AND

k IG^i^^^m^ifor his Antidote, aiiH Cionftita^tipn-

> ■ii>ifar3^^u,\buA.- SERMON. '4^-.;:^-

,^^ Being the third Part of this Tx^atifc.

Extorted unavoidablyj from one that abhorreth Di*

viiiiin and Contention, and bcnd.th his prayers and ftudies for the Peace of theXhorch.

Rom. i6. 17,18. Ikefeechyou Brethren, ma)\ tbcm which caufe dhlfionsand offences contrary to the doUrm which ye have learned^ and avdid them, for they that arefuch, ferve notour Lord Jefus Cbrift, but their own belly^ and by good words and fairfpeeches deceive the hca ts oftheftmple,

Rom. 14. I. Him that is weak, in tije faith receive youy but not to doubt full difputations.

LONDON^ Printed forT. V. F. t. and are to be fold by John IFright^ at the KmgS'head in the Old Bailey, 1 ^ $ 6.

%t

v^6"iK''ffl6

jVIEr. T.

1 Should have faid little tjiore^ hadmt ^n vrexpeSIedccc/ifjcn enforced me to addefcme-thing fun her ythe loft Lords day harJlwi th^pir.t ofHcrefie j becfinfe I kpcw there were not a few intcmcrate Spirits.ithatw£tc ready to arfure the holdwgof that DoUrinethAt I have tAugkt )£ ofdtryhg ififvpt'^apiijm^to be lanfull^ J to be Be-r^ie \ i did therefore the laft Imds day ahrc'aitly ( a^ JMVif) ^^(ar-.ny jelj-> ard thdfe that }M that which I conceive truths ^rddoyct n£ure»y jeijit isttuth^ far from holdiriganyNerefie. But it feews others thcyfiic\_mt to reckon them that dciiy Baptising 6f Infants moji Hereticall; and the next day after unexpeHedly I lighted u\on a Eook^of my ^fi/^^o^riJ/r, Richard Ea>:ters rrakjrg^ to whiih he tath prefixed a Preface^ or an EpjftlcDeiicdtory t9 his ^eighkcurs of KedernniEfttr, in which he ccmmendsto them ten DireSlions'tin iheffthofwhich^ ajter avery f},o}t touch upon Antinomiani[m^ Sedma-tiifm, Arwinianifm^ Separation^ Ir.dependency^ he tbcnfiies out upon the Jnabaptifts wham be calls Hereticks^ and.meddleswith fcmewhat more fully ^ andpniticularly names me^and reckons me otTtong them whom he cals J^ereticks, as ary man may eafily perceive, that if he did not lay at me only^ yet mainly^ andfo it feems it is taketi j and accordingly that paf-fdge hath been hadupinpublick^ly theParfcn of your Pariflj thelftji Lords day:(^ Perfctis are grown infelent in their Speeches v.pon it. And I cannot tutobfe) ve it to be only ufcd^pdrtly to make me odious^ or contemptible to yxu^ and partly f divide your ajfeliions from me'-, anditis not unbkely to be the beginnivg of a Schifmf^ or reit am^tng you j and it is likely to be injurious to me throughout the whole Kingdom,

R. B.

SIR, I> am forty that ycur fpirit fhculd fee fo nroved at thofe few hmes in my Preface, as I undeiftand it was: I fokirnly profefs, that I neither theo was nor to this day am confcious to my felf of any pallicn towards you, but onely of ccrrpafTion for your exceeding high and pafl.onate difpcfi-- tion, and thatyoa fhould bean inftruracntof foniuch hurt in the Church of God, who otherwife might have done much good. Wethinks, that ordinary ingenuity might have retrained your paflkn; Ycu knew it was not in any caufeof my own that I fpake 5 It is the caufe of God and his Church : in which, as no man fhould dare to mifcarry by intemperance, fo no nran ought to ftecz or be remifs; 1 hate both ignorant violence, and luktwarni-ncfs. Sir, I can fay (whatever you accufe me of) before him that knowcth i»y heart, that if I know ray own heart, I bear ycu no mere ill will.than Idb the neercil friend I have > but heartily Io»g that God would recover yco from the

Y § . fnare.

fnare, tliODgh I confefs my hopes do now mucli langmfh ; ) and chat it was the naecr cnforcemenrs of Conicience that caufcd m,' to write thek words. Sir, 1 amslt a dying man 03eing almofi Gonfiimed ) my people of Kidermmftcr are very dear tome : Myaflfcdionstorhem, and theirs to me are»veryftrong i' ihavc laboured much ar. Biongthcm, and God hath given me chat fiiccefs which binds me to beeverlaftingly thankful! to God, and to be very render of them. And fhould J betray their fouJs after all tliis by my (lience, for fear of difpleafmg ycu ? You know I cake your Opinion to be an '"'ror \ and its confeqiience to be dangerous: Are you angry-at this ? will you be angry with all that are not of your Opinion .^ And I wrote thofe Direftions ro them as my dying counftll, that they might have fomewhat to prefcrve ttiem, and might be minded of rhe fnare when J am gone j Had I not fpokenow, for ought I know, I might have never fpoke fo more. And do you take your felf to be fo bound in confcience to Preach fo many Sermons together againfl Infant-Baprifm } and may not! write a few lines to defend them a^ainft the Irvfeftion of your Dodrine? If the-plague were at tewddy^ had not Kcdertmnfltf need to watch? when our Tarifh joyr ncrh ro yourrown, and our converfe is fo frequent ? You know, or mighcdo, thac I: meddle noT with you in the Pulpit (nor ever did ifi my life, though you wrote tattle dur yen were informed that \ had often girds at yoii', which is a notorious falfhoodv So well have you taught your fewDifciples to fpeak truth-,} And may I neither in Pulpit nor Frefs fpeak any thing againft your mind ? All thir / was wont co'di--fpute with aboutLiberty of Confcience, would grant a Liberty to fpeak againft error; though not to ufe force againft it. And by how many Letters, and Meflcngers, and Sermons have you urged me, and called upon me ro write ? and are you now fo angry at a few lines? /f/have offended, it isagainlt my will, for it is without my • knowledge •, and no one hath fo much caufe to be troubled at It as my felf ^ for if it be evill, it is unconceivably more injurious to ray own foul than ro you. /am drawing apace to the time of my account. Truly Sir, wkhonr vanity/may aln^oft challenge you to name me a man that hath proceeded lefs rafhly and morexaure-'^ Joully in thi* point of/nfant-baprifm than "my felf.^ /never yet baptized bur two iii ipy life j and thofc were children of godly Parents, whxh is neer eleven or twelve y^ats ago- / had prtfently after fomc doubts about it, and Iend<^avoured rogetthem re-foivcd as impartially as /could i whik / have been fcarching, / have-forborn the. pra^ice till this day', /have heard all that/could hear aganifl ir, in Army and Countreyjhavc read all that/could getagainft hi Andthoygh /have beenlonglatif ficd, yet becaufe / was to be your Neighbour, & you were judged the mofl^k that way, /was willing to hear the urmoflthat could be faid, before/pradice>j,; And . though /fhunncd Difputcs of thisjiature as much as/could, yet when you W^/of^/., cedmc to ir-» /entertained it with much difadvantage *, for a man of uyextK^pi,, weaknefs of body, and weaknefs in Learning, and unreadinefs of Speechoti: times tO^ Difpure before thoufands of peopkyand fome tliirty Miniftcns and-Scholars, witjjt?^' Bw of Divinity of fo long flandiog, andfo pcrfe^ly verfcdin-this ConcrovcTric,having -,, written againfl, and flighted far abler men.tlian myfcifv nothing but necelfityatid^,; love of Truth, could have forced me to it. In the mean time, / daily prayed unrd the Lord as heartily as /eould, than if ycu were in the right, he would not fuifcT nit tooppofeyou , bur convince me, and bring me over to you. And when the tunc came, though / wa^ extream ill the day before, God enabled me to fpeak from 1^-twixtnine and ten a clock, till a^terfour,, when atno othf/r .time /.am abJe to f{ >eak ^gll above anhouj^iyea , and /was better a fortni-ght after cliari of long t^mie \ ThU - proYicicnce /k^ow/wa^ in anfwer to my prayers ;.An4/f9 the fac<;cf5 of that dayes / " - - - ,' 'pir|5cite?-

Difpoteiwhidi / tee in writing by ire,as it was takcnin fhort hand, but am imfeign-ealy alliamcd fofc ycuf £ihe, that the woi id iliOwId fee it. 1 nienticn net my rufpcnrion on>flptiziDg ,> iiQi" my doubts fo iong by way of exoufc, much kfs of boafting *, foe Goii knows, I Uiruitjtab my weakncfs & a rour/But to (hew you how caurcloufly I h'ive proceeded in tins cafe, and therefore how litdc cauic you liave «f be fo angry with me herein, (befides many a hundred pound Hic«nsthat I might have had more* if I would have baprixed and adminillred the Lords Supper. J Do you think I did not know when / wrote thofe lines chat / fhould offend you ? Yes j And did I dcfire to provoke you ? No, the Lordknow^ it. But/firft begg'd dircdion of God, aB<jl then fludied my duty, and thcneoniliiced my confcience, and it charged me to fpeak faithfuiJy and plainly for God, and not ftiun my duty for fear of difpleafing men. And your own judgement's, that Truth mull not be filcnced, foas to be loil fof Peace* Though it be not Canonical], he was a wife man that faid in Ecclef. 4. 22,25. Acc€^% mperfon againft thy foul^ andUt not the re'vercKce efany man caufs thee to fall i and re-frm.mtto fpeakrvhen there isatimeeffaving.. /took this counfell to be divine, and therefore obeyed if, though againft your pkafure. Yet /looked further to verfe2$, and refolved^in no wife to.^eak againft the truth fif / could know it) and where I kiTew itnot, to be abaflied of the errour of my /gnorance, when difcovered. But yei / looked further to verfe 28. with which I took up; Strive for the Truth ttfito Df-^rf^; y_ dndtbe Lord flmll Hiht for thee. An d 1 foundilut he didr , . , . : . ■ ^

^ "^fiolwopboygltbi;: —^^ . be-^iauo^avf. ' ^

^^bittn K. B.

:*o? ot :-

I■ Amin little hope that ycu ftiould be an inilrument oFdi(covering any extrtordi-nary truth to tlic Church of God, till yoji have fo far recovered the tendcrnefs of your confcience, as to fear fpeaking falfly. Perhaps you will take it for harfh Ian-gflagc of me, to tell yotf tTikt the laft Letters 1 had from you, and this your Oration, have very njahy palpable'grofs untruths, which you either knew to be fo^ or might have done i but if 1 could bethink my fclf of milder language which might acquaint you with your fin, and yindicate the truth, I wouldufe it: ("Though it's pity that men are grown fo tender of their names,tlpiatthey muft be flattered in evill.Ji.That I ufed thofc (pecchcs only (or at alQ to make you odious and contemptible, is very falfe. It was to pfeferve my friends from the danger of your error, and make it odious, and not you. 2. That I did it to divide the affedions of your people from you, is untrue j Why fhould you pretend to know my heart and ends better than my felf ? Is not this to make your fclf a God, who only fearcheth the heart ? And is this no fin with your Confcience? 9. That my lines there are likely to be the beginning of a Schifm among them, is a jell indeed ^ Rifum teneatjs amici / Mr. T. hath been long preaching for to have his people renounce their Infant-Baptifm, and be baptized a-gain, and he hath profecuted it fo hotly, that he hath charged their own blood upon them if they did not receive his Doftrine '-, but Bewdely hath divers folid ictled Chri-ftians j his Dodrine perverted very few f when he fentthcm to me for Rcfolution, there came but five or fix,J whereupon Mr. T. tels them,that it was theis hypccrifie that made them not fubmitto the truth, (as he cals it.) After all this, he knows wRatfuccefs the Difpute had againft him> And now he tels them in his Farewell V

fpcech j ttiat a feW lines in my Book to By own pjcoplc is like to wake a Schifm

among

among chemibecaiife 1 hinder that fcarfull Scliifm which by prcacliing 8c lirivatedsa-Img he hath been long a working It is a fine world when Inch men as Mr.T. fhall crv cue againft making a Schifm among chem,becaure f warn my Ovvn people to take heed of his error.As if he had been fetting B^wi.'/; on firc.and'l bid Ked-:rmmj\eYi2LViii hc^cd of it,& therfore he would periwade rhem,rhat by fofaying,! were like ro fee Bdvodely on tire. It is part the reach of my underftanding'how thofe lines can caufe a Schifm : Will itfct them agai lift his Opinion ? So they were all before he came thither, for ought I can learn ^ and almoit all yet. Will itfet them againft his pcrfon ? i.l fpeak of him ab the motUearnedand moderate of them in the Land*, and hetaketh the Anabaptifts for the righteft.people in the Land j and is not rhac as honourable a title than he can defire ? I have heard him oft accnfed to be very proud': And if this title be too low for him, I doubt he will fiill more verifie it. ^. Heisgoing from them, andthisishisbarewell-Specch^ and what danger then, thatdif-affc<ftion rohim Should make a Schifm in Bivsfdeiy ? 9. If he be fo intangled in an ill caufe, that his credit muftrtand or fall with his caufe, Icannot helptha-:: I m-jfi: fpeak againft his ill caufe, though he takeit adifparagement to himfelf, 4. If the true Relation oftheDi-fpute be a difgraee to him; i think it is no fault of mine therefore to relate the truth. 4. That I callthe Anabapifl? Heretitks, is another unrruth ; Thoagh -mofl of our '^- moft learned godly Divines beyond-Sea do frequently focal 1 them, who \\^itea* gainft them. 5. and that I reckon ^fr. T. among thofe whom I call Hercticks, is another untruth. I fhouldknow my own meaning better than Mr. T. and therefore am fitteft to be my own Expofitor. If he had faid that I feemto mean fo, it had haa fonnefhcw of truth, and not much. The Analyfis of my own words therefore is this. Having named the particular Seds as erroneous, I then Ipeakof them in general!. I. As teftified againfl by Godj more particularly the Ant'momians in Neve England by the Monfters.2.Sy being given up to evill lives \ Where mentioning tlrar rrfaz.'j.h)' their fruits ye fhallknow them,! proceeded to vindicate it from a uUiall mif interpre-tatiofl,in thofe wcrds[hereticks may for a wliiie feem hoIy,&c.'Jwhicii I added,1 .iefl any fliould think that I applyed that of Chrifl: to every Sed or erroneous perfon, bu: only Hereticks. 2. And of thofe named I intented: in that Speech only ^\\o(^ Amno-miftsoiNew-England with their like, whom i had pointed at in the fore-going lines, and againfl whom only I brought the Example of the Mcnilers(for wiiom elfe can ic belong toojHence I defcend to fhew,that as this Teyt is true of Herencks,fc the judgment of a wicked life hafhlight fo vlfibly alfo upon the AnabaprMts,that may deter ir^ fromjoyning with them-, which I eyprels, not ofevery particular Anabapdfl, btJtef Societies of them cnly', and that not of a Society begun, or yet in prbgreff, who may poifibiy repent and recover*, but I fpeak only of the former Societies,^ hole end hath betn knov/n. From hence I proceed to fortifie men agninfl their Opinion, from the experience of the weakncfs cf their Arguments, which particular, and.no orhcr ( in expretlion or intention) I applyed to M)\T.siv\&i the two ad/oyning, v'^. abfur-dities which they are drivert to, and little tender confciencious fear of erring j my thou-shts never were to charge him here puhlikely with any more *, (_ Scwhethcr thij charge be juit, you (hail fee anon :; J And wirhaii, I fVile him the ableft of chen^and one of the moft moderate *, And thi€ is the true 'meaning of my words. M I did feer.i to call you Heretick' when I never intended it, 1 hope I have now made you amend. by difclaiming that fenfe of my words, as publickly as i mentioned yon." And yet yon might have been better able to have underftood my words^ in that you heard me ynore than once profefsthat I took not the denyall of. Infant-baptifm for Htrefie i nonor Rc-bapriiing neither j and that I was none ofthcie chat would cal. ameer

i^riiabap tifl:

Anabaprift an Heretick : I told you 1 thought that Herefie miifi: he ag^inft fome fun- -. damental, which I thought this was not, Though I confels, 1 Imce question, upon ^ Vojfius^ GatdkerSi^nd ochiers deftiiirion of Herefie, and the weight of their rcafons, whether I werexnoc miftaken in that point: and whether an e cror not againft the ^. ff^nnHa^inn^^ fnainraiff^d with Tpp aratJon ami (adiioin^ may notniake a'lflie r ctick:and ^ whether tne diflference between iicr^iie and iichilm be lo wide as 1 havelliodght.J

6. But I pray Sir confider, whether you above many others fliould not have been f]!enthere, as being an unfit man to take exceptions at this .* which upon thefc two grounds I fhall convince you of.

, I. Are not you the man that Preached publickly,that £ It is Herefic to maintain Infant-baptirm,on the grounds from Circumcifion, as Mr.Marfljall doth?"} And not only MrMarJhall, but Calvin^ luinglius^ Bullin'ger^ and n-oft of the glorious Lights of the Reformed Churches are mainrainers of Herefie, as you proclaim them *• And then the Papirts calling us all Hereticks, it feeais by you do us no great wrong. Oh for a humble fpirit! how much is it worth! I profefsSir, when fober men told me of thispalTage in your Sermon , 1 believed that you had not near fo much pride m your breft, and therefore told tbeni all, that 1 would not believe but they miftook you: tillhavifig asked you concerning it , you acknowledged it your fel fin the tcrma I have ei^prcfled it in. And yet do you fmart fo'when you did but dream that you were called Heretick:

2. And are not you the w ao^ho did twice in conference with me aver , That whoever heldeth any erro r in Religion , and laboureth to make a party for it, is a Heretick? And when I diflenie^,and told you, /thought that error muft be againA the Foundation,eicncr dirc<fily,or, by immediate or undeniable confequence',you de-nyed it: and all to fliew that you hadjuHly charged Mr. Marflmlldxid all of his mjnd with Herefie. And when I told you, that if that were true, then you muft affirm that the Jndepencents are Hereticks .♦ you anfwered me,that [if they make a party, or feek to make a party,fo they are.] And tliis you ftood in again,when /queftioned you next i / told you, that it was undeniable, that they fought to|make a partyjand you did not deny it; /further urged youCbcingJamaZcdmuch at this your hard conclu-fion) that we are charged to av^id a man that is a Heretick after the firrt and fecond admonition, as one that is felt condemned ^ and can you think that you and all the I godly in the Land are bound to avoid an /ndependent as a felf-condemned man? To' this you anfwered nothing, /confefs, if your charge be true , it is time for them to look to it. But for my y:^'ctyl dare not call an Independent a Heretick. (" Though / confefs ,,'the Fathersfeem to call thofe H ereticks th nr fppararpH nr mn-^^f^ niytfi n p c {„ the Chu rch, |:houghthe erro r ^ich they jaiaiaiaiijejj^ierc^yerxO]]*^ J Eutasfor y'ouTfXan you call lo many^godly men thiougli the Land Hcreticks,as are /ndepen-dents, befides Mr. Mayflmil and thofe of his mind/&yct are you angry when you had thought you had been called Heretick your fclf ? 2, Do you not judge us all Hereticks according to your definition, who diifer from you ? feeing weprofefs that we take our ft Ives bound to make all men that we can to be againft your Opinion / 5. Doth your pradice agree with your judgement/ do you avoid all thofe Jnde-pendcMrs whom you pronounce Hereticks ? or do you not favour them more than ^ others, if they more favour your Opinion? 4. What a Divifjon would this make in Englan^^ if all men wercof ycur nidgement, in taking Jndcpendents, and ail others tliat make a party for error,to be Hereticks .** Do you not hereby judge the wife of y our bofom a Hererick?a nd yet are youfo tender of your fclf before youhadneeHT 5. U your own definition of a Heretick be true, I dare boldly call youa Heretick:

1 ' For

-,•

For 1 dare lay thar you erre i and I dare fay, that you labour very painfully and paffionatly comakea party i chough I hope God willftillbU'l your endeavours, and preferve this poor Counrrcy inunicyand trurh. And yet for my pare, I never (iid, nor dare call you a Heretick for all this. And if you thought 1 had , I tell you It isyour miftakc: And if you think the darknefs of my words were a v/rcng to you, /here publikely right you, by difclaiming any fuch fenfe.

Mr. T.

YEa , and it bath been vented rvhen I little expelled any fuch matter , yvhile I have been earneft rvitb him to give me his Arguments in writing , thatfo I might examine them i and to hold friendly correfpondence with him, at his deftre to have private conference ^i^h him, I went over and [pent a whole afternoon , little imagining any fuch thing as this : and lo, in this time when I I'ntls dreamed of any fuch thing , thispajfage hath been vent edagainft me, and judge, by reading of it, what l^nd of fpint W. Baxter is of, and what thoughts he hath had of me. I fee I am neceffjtated to vindicate my felf in this

tlace by an Anfwer to the whole paffage, and therefore I befeechyou have patience with tne thisanct^ and it is very likely IflmUmver difquic%}u any mor

more in this place.

K. B.

BUt is it not lawfull or convenient. Sir,to fortifie my friends againft your error, becauie I privatly debated the cafe with ycu in dcfire o{ your recovery? what a fttange inference is that ? What if I had fent to a Separatift, or Papifl, or a drunkard, or a fwearer to debate the cafe with them , in hope of their recovery ? is it therefore my fm to diffwade others from their fm the mean while .^ Neither was tt at my choyce when to write it : for the Book was then coming forth, and the F-piftleiBuflthenbe written,and could not be delayed , in which I judged my fclf bound , as their Friend, and as their Teacher, to give my pecple that warning-

And for mens judging by this, what kind of fpiritiamof; i. You would make men believe that I am far better than.Uam, wlien you can find no worfe matters to charge upon my fpirit. 2. h it afnaall matter to me to be judged by you,or by mans judgement; How little do I care what you or.oth£ r^ P^(i g^-^( n ■e.Jurtbjxxaan the hono ur of God a njlhis triiiliiiixu;cemejunc7 I ccnfefs. Sir, the dayes have been, timvJ^i^n^^d^ttt^n vilified me J t wa^atrouble to me :, but fince 1 have livedo long on'theTol^rs of death,and feen th?a:oferuFe"Heas of pride through the Land,and difcovcred it, and watched over it in my own heart, I can truly fay, without vanity or hypccrifie, that it breaks not the ptucv ol my mind, wlien I am dcfpifed or cenfured , nor did 1 ever feel any pairicn agarnft Mr. T. working in my breft upon any or all the paffages which in Pulpit or Difcourfe he hath vented a-gaiftroe. And if this palfions be kindled, lanilujeit will be more to his ownhutt (han min^v

Mr.T.

THi^paffage is in thafemris [ Anab^ptifl splay tk.. Devils part in acc^Jtngtheir orvn children-, and difputing them ratoj the Church and Covenant of Chrifly and affirming them to benoDifcifler, nofervams ofQod^mf holy^ as feparated to him. Tea^j God faith the contrary^'Ltvk.2$.4.i,^2.Deut. 29.10,1 i,i2,^c. Aft.i5.10. C0I.7.14. / cannot digrefs tofortifiey»u arainft thefe SeSls. Ton have feen God fpeak.againft thtmi by judgements from heaven ? what were the two Monfters in New- England but miraclesl Ckrift hath toldyoM-, by their fruits^ ire] Mr. E&xttr faith Ambaptift splay the Devils part in., fyc. 1 . AnabaptiJ} is a uame that Mr. Baxter might have kjiown is unjujilyaf-cViked to thofeperfons that aremt baptisedagain.,their Infant Baptifm being no Baptifm-Jf he muldgive us a title meet for usQut that he is willing to give us a title that might . ^miie us^mofi odious )he might have called us Amip^dobaptifis-^as being again]} Infant^Bap-iffm 5 as indeed vfe are. 2. Ne faith [wtplay the Devils part in accujing our own chiU deren.~]Accuftng is either before God^or before men , or elfe in their orvn confciencis. lam fure Tarn one ofth^fe he means .^ being named. And I challenge Mr Baxter ro mention wherein lever plaid the Devils part.He faith [yoe accufe our own childreri] what is th^k to accufe, is to layfiyme crime or charge to them. I know no faults , or crime 1 ever char^ geduponmy children., but that which Mr. Baxter dotfr himfelf(Tbelieve)that is , with originall corruption. It is language that I underftandnot, to call the denying of Baptifm tcInfants,ac(ufingofthem. :^. He faith \_play the Devils part in difputingthem out of the Church and Covenant of Chrift J The Church of Chrifl is either vi/ible, or Invifibk: no difputation ef mine did ever difpute them out of the Invifible Church ofChrij}, any more then I thhik^he doth. I am Jure Mr. MitfhaW faith as much concerning them as I ^Ithat none can certainly conclude if they be ele^ed^or reprobated,'^ Co?tcerningthe Vifible Church , to difpute them out of that by my difputation , it muft be either to keep them out: orcaft them out^no difputation of mine did ever keep them out of the Church^or tendedto any fuchpurpofe^that by my difputation theyjhould be kept eut.But only this I fay .f hey are no Vifible Members till they profefs their faith in Chriji j no difputation of mine tended (ver to keep them from learning the will of God, or from knowing ofthofe things that might bring them into the Church. By my difputation and paii\s., Iblefs Gody as I have endeavouredyfo have I brought many..though"iiot Infants., into the vifible Church. And Ifiill hold thatan infant is not a member of the Vifible Church : neither is any per fin a member of the Vifible Church, till he profefs the faith ofChrifi: -Nor is it the Devils part to affirm this ,\bnt the contrary is more likely {being an error ) the Devils pdirt to affirm it,ani efpecially confidering the pernicious events that follow Infant'Baptifm : whereby it comes to .pafs, that many thoufands do think, themfelves made Chrifiians bj thiir infant-fpi inkling, and do re]} in it as the ground cf their hopis for evcrlaftingfalvation: and this thing holding thoufands in carnal pre-fumption , we ought rather to thinkthofethat m,ainta:n infant-Baptifmplay the Devils pah.

K. 5.

HT..'r,ift ,».

fvy

JR.. B'. ' w j^jfc

n js ban'

MR. T. is offended that I give them the title of Anabaptifts i and he thinks* it unfit for them. But r.^ Fic or unfit, cuAome commaiideth the ufe of words-and n ames, many know what the word means, that cannot tell what an Antipxdo-' "baptiil IS Tthat is a hard word for fome of his own followers to pronounce , much more tounderllaud, were it none of the chief that they are taught. 2. What unfic-siefs is there in the fignification of the word ? poth he think that I underftand not that[Anabaptift]rignifieth one that is baptized again!? And fhall we believe him, becaufehe barely affirms that they are not baptized again? and that infantbap-tifmisnoBaptifm ? This is poorly to beg the queftion. If he could prove that tbis is no duty to baptize Infants, yet I little doubt to prove that it were a Baptifm, though not regular. But he is earneft with his people to be now baptized j and we know they have been baptized once already,though he fay they have notj if walh-^ ing into the Name of the father, Son, and Holy Goft , as an engaging, dedicating i initiating fign, be baptizing.

But fee what a courtefie My. T. will do all the finners ot rhe Chnltian world'. when we tell him what an hainous aggravation of their fin it it, that they commit it after baptifm, and after their folemn Vow, Covenant and Engagement there made to God ; My. T. llepsin, and eafcth them ofall the burden of this aggravation without a Saviour i and telleth them that it is no fuch matter, tliey were never baptized, I and therefore they never finned againft their bapcifmj and they never fo engaged to ^ God, and therefore never finned againft that engagement. - -

(But Sir, dare you undertake to bid all thefc finners never repent for their finning againft their Baptifm and covenant then made,and ycu will warrant fhem,andb5ar the blame/ .*./•> .. . , , - . .

Asfor giving you a utle. to make you odious, i: is anpther of your untruths^ it is none of ray purpofe j but to call you by that name by which only yon are cominrron* ly known, /am fain to ufe the name of i,«f/jJM77, Calvinift, Arwiniany <fj/c. though I Gould Willi the Church i}ad never known thofe naaies: but when they are common-lynfec Lwe muft ufe them, if wc will foeak to common people. / will call my ftlfa Vroteltant, becaufe it is the common Tide : but 1 like not the^name ProteOant,as being too privat and occafional to affi>^ to the Church : I l ike the anfwer that t he. Kin g madcvjad^en they enquired of his Rdi.^i on.and he tcldthem |]g]w!isTnTrtfH-JnloTif you Will have any more ot' me, 1 am ^ CacholrcKCh; i.iian , or an Orthodox Chrillian, or a Chriflian of that Rcligicn as was heldin the Apodolical and Primitive times. And yet/ muft ufe other naK[ics,though /utterly dillike them ,i\s being the fomenters of fadion, • - ~ ,u.

But now we come to the main bufinefs.': Mri T thinks 1 (peak hainoufly , to fay. They play the Devils part. But let me rell him^that truly I fpeak not thofe words in-confideratly,but upon moft fcrious confidefacion : nor in that bitternefs of paifiou>. butin judgement and eompalfion : and in the fame fort fhall ndw fay this much mqre: that /do verily believe that the macrer or fubf\ance of your fa ft f feparared from the malicious intention) is not only a playing of the Devils parr, but worfc : yea, very far worfe infeverall refpcfts, than if it were the Devil that did it. /pray ,ey.amin firf\ deUberatly whether this be true or no : and if it be not; then blame me; '' ^* ■ bu£.

but if ic be true, ic's time for you to repent, and not to be angry with thofe that tell you of ic- And now ffhill mjnifeft ic to you,in anfwer to your Challenge,thac yoa are the man that play this hainous part. And i. /s it not pity that fo able and learned a man doth not underftand, thicaccufing contains more chin laying any crime, to on^s charge ? As the law hath two parts, the mandate and the fanftion % and as the true nature of a Law is to ht\lAn. Authontative Det erminatim de ddbito .of Due] "^ ^ fo each part of the Law determineth of a feverall debit urn : The preccpt(of doingor forbearing) determineth of, and producech the 4ug"gfs of obedie nce. The promife determineth of the ducnefs of rewa rd. The threacning determineth oftheducnefs of the l^enaky . Nbw^r, as there is a various debitum , fo there is a divers accufati-on. As there is a two fold Reatus^GmUh KeatusfaUi vel omifjionis ut culpA^isr reatus j)a2/ije,guilt of fault, and guilt of puaifhmen I*', fo is there a twofold work iortheac-cufer : And as the Keatus poena vsl ad pxnam^ is the chief thing which is cornnoaiy GdUed guikCand therefore thecom-n^n definition ofguilt;is,tiiat it i^obHgam ad}£' r^am^ an obligation to punifhtnent^lo the Chiefpartof the accufers work is to charge that guilt, rather than that meer guilt of fa<ft *, For this is his end in charging the former j What cires he for mentionivig our faults, \buc that he might prove us by them to bcobHiati adposnam^thai we have forfeited our reward,and incurred the mi- # fery ? And this is m^{i evident by the conrrary work of ju{\iiication,wherein Chrift < dothacquit from the guilt ofpenaky, when yet he muft acknowledge us guilty of ' thefaft. Andjuftification is oppofice both to sccufatiorrgnd cond e mnatio n. Now you know that: either all p rajlty(^as Barlow in E-'ratat. and many Schoolmen fay} lieth in privation of fome s )od; or atleaft a %':QAt part of ic. Now Sir, by this time me thiaksyou might fee plainly, that m^ workofanaccaferis 1. and p rincipally d plead the dilitump i ^n^^ and fo the non debitum boni condjt'ionaJiter prormji^ agamJt the d'efendl^ut, to plead chat he ought to fuffcr, and fo to be deprived of fome good,an ' tliat he l>ath notright tp the good that is pleaded for him : And then 2. As a mean _ tochis,he pleads his guilt of faft or fin. Now Sir, / fhall firft fhew you thjt you play' the accufer of your own children, 2. And chat your iia is aggravated more hainoufly ill feverall refpeds than the Devils, i. One of the mercies that God balowech in this life to his people, is to be members of his Vifible Chiirch^and fo to be i.i all Pfoba-'Eilicy members ottlie invifible,to belubjeds of die viriblefpecull Ivingdomof Chiijl, to 1^ DifripIeyLofOirlO, r.7 !^.- fn|^ n nly engagedfb y the Parents into Covenant-with Chritl,taki aghim for thtir Lord and Saviour3a nH;bintmptoiirelves to obedience if tliey livej to have the bemshcs otthe condicionall"CoveiTanrorfrTce fealed up to shem, to be baptized for theremiifionoffias, as the Scripture phrjfe is, and to be baptized in the Name of the Father, Son and 4oly Ghofl, to be dedicated tj God, or holy asfeparated to him. Now Sir,did you notzealoufly difpute ag;iinll z\ thcie a-bove {r:i hours together with me before thoufands of wittiefTes ? Sc plead that fntants we. e no Difciplcs, no vjfjbie Church-members, nor fo holy ? fiirely yoa did. Aad is not he an accufer of you that wouldplead chat you are nofubjeft of King or Sua no Citizen of a City where you are enfranchized, no mt;mber of the Church Vifjblc 110 Difcipie of Chrift, &c. If you dill fay that thefe are no Privileges co Infants, aud therefore it is no accufation,/come to that iu my next.

2. And herein you hainoufly exceed the Devill.i./cis more narurailto the Devill than to men,and godly men: therefore you fia againft nature more. 2. You arc neer-lyiclaced co your own e'iildren,they are yours, whom you are bound co love dear-'" : bii^they arc notfo re-aced co ths D-vili,they are not his: Ic is aure hiinous for

^^; _:_-. Plff^ Scrrptiirs prdof of

\s

ilacher to i>k.;d Unsown child one of his inheritance , thanfor'an enemytodoic. o. ihc Dcviliibinovccl by his own dcfperac cbndiriootO be malicious i but you ctnnot fj»y ib. 4. Ai)d wliichis ycchrniorc'T the Devil, for ought we ever find, doth never atciiit any ab dtlerving the pena'ty and forfeiti&g the rr.ercy,huc for forre fault i he provtth the guilt of fm, and i'o the guilt ofpunifhment for that; But you accult your children, as having no right to the faid holintfs , Church-mcmbcrfiiip, bitciplefliip, {'^c. without allcdging any fm as thecaufe , which is a foukr injuilice thai the DcviU is found guilty of. Indeed you fay here they have originall fwi ^'but ^onorfay,thac for that they are bereaved of thefe privilege^. Nay, as the eomple-ment ot\our error, you do plead that it k no privilege to be <^f the Vifible Church for thtnfi, and that God ieaveth them all out in mercy j though it was a mercy that once /nfjiifs were in the Churcli,yet now ic is a greater mercy that they are^out: and to whom is this a mercy? why to infants, to all infants,thofethac are faved , and tiioie th^t arecondemned,and,to their parents, and to the whole Church', thefe are yonr own words ^ and is not this to adde fcorn to accLifacion ? as Jfulian did by the Chriftians when he buffetted them,and took all from them , and then told th.emic wasChrifts will, and it rtiouid turn to their good. Find wherever tl\eI>eYtl# guilty of this. .,'',,., ^l y^^r-

And yet you fay, it is language that you underftand nor,to call the denyall of jflr fants'tiaptifm[Ac'Gulmgthem.} Anfw. 1. It is pitty you fhould trouble the Church? I fo much with your do<^rine,and vaunt fo againll all the Divines that are againft you, : and yet cannot underftand fuch athing as this. 2. Do you underhand that denyall V<^f their right to Baptifm,and to Difciplefhip and Church-member/hip, and Chriiti-aniry,is an accufmg them ? Thefe are the things that we are upon. Doth no he ac-ojfe a Prince that dcn5cth his Coron$tion,and all right thereto ? , .:

5. You fay, you difpute them not out cf the invifible Church. Anftv. i. Bfut will you >ield that they are fo much as feemingprobable members of theinvifible Church/* Ifyou do,then they arc members of the vifible-, which you deny .• For to be avi-fible member of the Church ,or a member of the vifible Church , asfuch,Isno more than to be a feeming member of the invifible Church,or one that we ought to take in probability to be of the invifible Church. Now if you deny this , then fure you deny morcthan I. A poffibility isnot fomuchasa flrong grounded probability. And whether I fay no more for'infants falvation than you, I leave you to judge by my former Arguments. Butyoufay,thatno difputation of yours tended ever to keep them out of the vifible Church. To which I anfwer , It' is not in your power to keep them out diredly, therefore it is no thanks to you it you keep them not out. The Devils falfe accufations of the Saints, as having no right to heaven , doth not keep them out ofheaven^ for which they may thank God, hut no thanks to hun. Eut you plead that they areno vifible Church-members,nor ought to be admi;red or initiated fuch,or have any prefent right to do it. And what can Satan do more in way of accufation in this cafe, than plead that they have no right to thefe privileges? indeed you are more favourable than to plead diredly that they ought to be all damned, or certainly fhall be *, but you plead with all againft the chief grounds

iofthe probability of ihcir falvation. You deny them to4)cin'"Ct)venantwifhi1tc Lord as their God^andtlieengagingof them tobehis. You deny that title-to fal-v atiaTr9rtTrch~upon prom ifc they have in p©intof Law (as I have fhewcd before) and you might know chat ek(Sion givcth no legal title, and wichallthat ,all fhall he ?udged by the word, and according to the Laws of God,', even Infants as well as 0-• rhers ^ and fo their title to mercy muft be pleaded frcm feme prcmlfe of God in his

9. And fure, fo far as k is in your power, in my jucigement, you do as much as "pi^ manm Engtand^ ckat I know, to keep them out of the vifibk Church : For you ^rcvery zealous and induflrious in preaching,difputing, private folliciting ircn-not to engage their children in covenant" with Godi not to bring them as Members into the vifible Church', not to initiate them by Chrifls initiating fjgn i yea, nor to believe that they are, or that Chrift would have them to be Members of die vi^ ih\t Church til ihey come to age, yea, to believe that it is better to be out of the Church than in it. And fure, if the parents refufall can do any thing to disfi-anchik-the child, and keep him out of the Church, you have done your part to keep them out •, for which \ think Chrifl: will give you as much thanks as he did the Dilciples for keeping fuch from him. But what a ridiculous paflageis thistoprofefs yonr judgment, that they are no Members, nor ought to be admitted, and yetro fay,That ' you do nothing to keep them out?

' 'But you rcfolve you will yet go'a higfier flep j and what is it that you will not fay to maintain yourcaufe? when you dare tell your people in the Pulpit: That it is the Devils part to affirm Infants are Church-membersyifjble, and to maintain their Baptifm. I blame my heard heart, that doth no more tremble and lament fo horrid eypreflicns, and to fee how far godly men may be given up.. Mr. BtacJ(Wood would have made the world believe, that Inf ant-baptifm and Reflraint in mate rs \ nf RHijPjo^T vyprf^ A Qtichrifts two laft Garifon s;. And the Soanians lay, iTiat it ii I Antichr^A that firfUaught that Chrilt is God j and rhe Dog rine of thej rinity is / of Antichrift : And others fay, That the Doftrine of thr-^buls immortality is Anti-V chriftian (as Mr. Bfake in his Preface to his confuation of Mr. Blackwo^yd ; which /-would have fome others to think on too, that dcterr thoufands ©f ignorant prokf-forsfrom truths with the name of AntichriA:) But fee howfarr .T/r. r.;^ocs beyond them all; he faith, That it is xht Devils parttto fay , that the Infants of believers are members of the vifible Church , and ought to be initiated by Baptifm. How long hath the Devil been fo charitable to believers Mants, as to ceafe being their Accii-fer, and become a pleader for their Privileges ? And how long hath he bee» fuch a propagator of Chrifls Kingdoni,as jo be forward to bring him in Subjeds and Dif-ciples ? if the Divel would bring chem into the vifible Church , I am fure he would bring rhem the next door to the invif]ble,and into a llrongprobability of falvacion-/ wilTi they do not next fay, that it isthe Devil that.brings people to Chrilf, awd makes Chriliians, and'that brings them to heaven. . ^ .

But let us hear Mr. T^y proof for thisj for he proves it too-, bur with a pirtifil Argument, almoft as had as the caufe for which he brings if. ft is this; Becaufe many tho.ifands think themfelves ChriOians for their infant-fprinkling,and rell in it as the ground of their hopes for falvatioR. I have aiifwered this beforeibut this much now. I. li they think themfelve s Ch riflianE^as all piicibles are callij^d Cliriftians. Acls vi ♦ 2<^. they thifitt tuily \ P'ur tliey are Chfiltianf vifible that ar^ ba; "

_ )tiled in ro th<

Mameof Chrilt, if they have not i'lrtW by vvofd or works rendiiinced n[i». 2. L ciouht ■ whether Mr. T fpeaks of thefe many thouunds by experience,or at random./Jiaigj. not met with many perfonsllicb.a .If they do make thistlie ground of their hope for (^vation,(that is^^the very baptizing, and not Chrif\ into whom they are baptized,) no qiiefiion that error, and toref^ in ic,is from the Devill : but doth it follow, that therefore their baptifm is from him ? 4. What horrid confequence would follow upon this arguing ? multitudes make their belief of Scripture, andl>elieve thatChrilll dyedandrofeagain,andisthc Saviour oftheworld,and the profdrion of his name to] tie the grotiiid of their hopes of falvacion-.[and / thick thoufands more than trufl 101

tlidri

'■ -.^

ria/n Scripture procf of

their mctrbaprifm.) And will Afr. r. fay, That rlie belief of fcriprurc ^ and ^r Cjiiifta^jnd tlie piokllicn of his name are frcn^. the Pcvil ? :lu;; feari>ig> ancjj^ra^ g^and Alnis-deeds: Arcthck therefore the v. vvharir 1 kiu w n^any rhat thii:k t6 b glavcj bcmj c rhcy are b>.frr ;<a again ^ Wvil Mr. r. confcfs that it is therefore from tjie Pevir / Mat, what peer fcuis^re they that N^ili be led about by fuch filly, nay fearfull Arguments as thcfe'. But when tH* poor fifh is fuuck, and the hookfaftned in his jaws, a frrall hnc will draw him any whither.

/." . '• :t\ i \ft» %r | i «i .^ | >^ n i ,y ,

Mr. T.

ANdfer the Cover ant of Chrift^ itTr.dfbe underflc&d, either thdr Chrift mude to thctr, or thM they have m/ide -with Ckrift. I never by tiny Difiutatkn did difpnte them eut of the Ccvetiavt of Chrift^ as if he might not make a Covenant to them of Righteottf" v.cfs andfalvation : Bef/des which ^Ikjiow no Covei.nv.t of Chrifl that doTh afiure fur-give'nefs offns^fanilipcation^ adoftien^atd eterraliife. And I jay as much as Mr.Baxter / can or dare.fay^ That infants way have an intercfl in the Covenant ofi. hrijl , iein^ elp ; ^Ud.h God : but whether they have or i;ct , neither Imr. Mr. Baxter can certainly af" firm. It being unknown to us, or any body elfe , feeing it is hidden in the purpofe^ of'God^ ^' and known irnly to God,

And for their covenanting with Chrift ^for wy part , / know not how any perfonjhould Covenant with Chrifl,,t7ll hepromife to Chrift that he will be his child ^ and take hfmfor his Lord: And J think,^r. Bzncr can ko where prove that infants do Covenant with Chriftfo,,

NExt,you fay that you keep them not from tlie covenant of Chrift which he makes for they may be Elcft,and fo in covenant : but you deny they can Covenant with Chrift. Anfw, i.Thatisno thanks toyou,itbeingnot in your power to make thepromife of Chrift of none effeft.. Satan may fay the like, that he keeps not God from making promifes to his people. 2. Eledion is not a Covenant, nor arc they in Covenant, becaufe EIe<fted.3.You deny that Gcdcovcnantetl* with them to be their God in Chrift,and to take tliem to be his jgeculiar P eople,which is the Covenant that KeTormerlyjmade w itli'lntantss and whidTwe affirm.4.Howinuch we have proved to belong to them by Fromife,morc than you acknowledge, I have fliewed before. And then their Covenanting with God you flatly denyed, and you dilTwadc the Parents from fo cngaging.their children in ^gicn an t, and prcmifing in th eJr rtames, ^]\]rh yet th^y f yg f ^ i^ in rhe Church bj forc^Chrjft^ an cfirwaS rhf Jl doty to dcvis Vcut. 29.and ether places fhcw. And yctyeu know not how any perfon fhculd Covenant with Chrift, you fay , till he picmife, &:c. It fc<^ms then ycu knew not how a Father f hculd e nps ge his child in C^venantJa Yxcatenanrin^ in his name. Nor you Tnownot bow t'oJdilVirguilh betwixt the Phyfical and MoraTTnatme of thie,A^ion^ or clfe you w't^uld know that it may be the childs AfliotULS rally ^ ^4 in LaW-

fenie

' ' " ' ' ' ' ' ' W . i . I

fcnfe,whcn it is oncly the F ibers Adion Ph yijgalijr, I marvel whether you know how a man f houldpuchis childsnamein a Ltafe. and bind himfelfandhiiHcifti a-nd how his cnjid is thus cnrrtd inco Ccvcnaut and Bo«d,and the Law taktiic as his? If yjr:u hadraLher fay, that the Parent cngagechjhc di'id^ then that the chilj j cDgngcih himfc?f b3^th« Parent^ I will nor ftick with you for tiie pliraie of Speech, when the thin ^ is 4;hg lame . Bur you would have no Parents tocngage their children fokmnly to God in Chrift,by covcnanring in their names. And I pray you how wcl then do you free your lelf from liis charge I

Mr. T.

Ai^dhc [aitby Jafm them to be ne Difcjples^nor Stvvsnts to Gad^mrMty ^JlMg^^ toMtn,'\ Tbifpaffage haih rcfereau to the Difpute 5 and then I affirm}his,'^ thdtjHe/ ^renot DifSpkOn that fenje that Chrifi affmtedlJifcifiesto ke b^ti:^edy Mar! 28.19, akd this I fay Jfilty is no flaftng tk Devils jajt^ but acccrcingtt the wards »f the Lord

Cbrij}

K. B.

ftioR.And if yoB^o not fo yet, why do you not fpeak cur, and fay fo ? and tell us plainly in what fenfe you acknowledge them Difciplts^Thijis therefore butacon-feflion of your fad:» and not any coYcr to it.

Mr.T.

AM in that fenfe they gye no Servants tfGoiy as Mr.Baxter|»r#i/«ffrf to prtve they ireti he Di/cipfes.For a fervant to G^ in that ftnje is tne that volnntatily and freely jeiMs obedence to 6eds cmmandi i snd I think, be cannct prtve an In jam isfuch a/ervm ^fOtd.

K. B.

NExt y<)u confefs you denycd them to be fervants of God in that lenfc as I produced to prove they arc to be Difciples: But you fay, a fervant in that fenfe is One chat voluntarily obeyetb. But this is another of your niiAakes; I took fervant

A a and

plain Scripture froof of

and Difeiplcs according to their Relative Formal nature, and not cither with ihn ' Accidental confidcration of AdiTC or PaUivCv And I have before confuted your vain conceit in this.

Mr. T.

NOrkily i5fepiritedtt9Grod'] this mnyf bt b j Elejim, or by uU mi '> fftn> J>rfps^ c'ul tffice heretofore the High Friefl amiii^ the Jews^ and tthers then were fipipi-ted M Codi but ds the cafe ffandi nowj f{n9rv M9 waji a perfm is holy by ftpiYAtioriybut by E -leSlion^trbyCiUing: Notv^ [never denyedtbdt Infants miy be ele^eUy aad feptra'ed t9 Gfd by vertue tbefetf: in thttfenfe hif^tjly accnfitb tne therefare^ as faying ani deny tng Infants are holy^trf^patated t9 O&d^ifhe underfiand it in that jenfe.

And far Infants feparated tdQod by caUtogs if b: underjiind it by an extrao^'diftafyy immediate ciSing, as John the Baptijf wasfanliifi^dfnin the womby I can miiher agirnt^ ntr deny ; «r 1 think he neither.If bs itnderffand ttby %rMnayy cxUing^'fo they aU noifepa-fUtedto (lodjfirthey are not Capable •f heariag the rvord of Ood^nor oj receiving it ky f%tihy wijjfktre thew4i(s 9ffefarati9n to Qod»

YOU come next to their holinefs: And indeed can a man of your parts know of ",7 r'£Piir3''''n" t^ ^od^^ll^ by ele^ion or by callinp?Methinks Godf, Or^nr ^r Deed of gift in his Covenant is the moft immediate ufual caufe of fuch holinefs of reparation.Indeed ycu may ftrerch the terms Elcftion and calling fo far,as ro comprehend this:buc that you feem not to do.I queftion whether Elcftion be a proper fcparatingor fanftifying,or to lit called rather a purpofcof fanfti fving in time,if you fpeak of/^dual ran^'tifying,and take notiandifyingasT(rrmin«/^/miiiMfnj; For clfe r[Tar wh jch is nnr^canqoi! jie f^n iftified: and the confequcnce would'bCjValid, ab eji tewi abjeili^deftfecundi: fan^ljicatus <?)?, ergo f(!. But this I regard nor, as little to our purpofe.But what do you think of Gods feparating pcrfons to himfelf by his nyn I ^aw a nd ^ OYe n''"'- ^ Th*' La w determin eth of all DuericiTe : Now if God fay ofthefirjVborn amon£.ilic4eMtt;i£2HIB^^ to hlniieTPand it hr^ofall the ^faim of>hcJcws^_the^ ^ era peculiar peopTerifnorrlTiTTeparating? 1 Rnow no mort prapcFa"nd dircd: way ' of fcpararion^thcn whcnGod f halllav claim to apcrfon or thing by his^Law^aiitl affix on it in ScripturTtnTnote ofliis Jntcrelt a nd propriety, or by Covenant or Scripture Gift make fuch a peffon or fort of perfons his o^n.He therefore that hativ faid fhar0ilL£l3ildTcnJlrehdJ^^^ areblcflcd^nd t^har he wjl bejo thcin

a God Z&cliaSTcparntedlhe^ orCqycnaiit^ .^nd fan^^.i^dtb.eni by

this word of tru"tli7i4nd yet Mr.^I\canunH?f{Vand no reparation but by Election or Calling. How/can you teach the world to underftand more then other Divine5,as if they were all no body to you, wbcn yet you cannot undcrftand fuch eafie things which a very weak Chriftian may underftand ? If that a Landlord make it a Condition with his Tenant in his Lcafe that his firft born Son fhallbehis Servant : both not this Covenant or Lufe here ftparate^iiai.SoniO^c^^S'erYant.'' I think all V * out.

our ?'V>f^'r4rI-jfr^^rhar .-;||d m;ikf ny^r rhf^irl.ands^Of devote ar;v thing elfe ro thf main. tcnance of GodsWorlhin^did b-v that gilt or"3Fdicacion fcparate them to God.Th ere-tore !orrhfl^nl6o7 reparation by EIedion,OF extraordinary caii,or ordinary perfon-ali calling a^co the ear, (which are all the wayes of feparating that you could or would underiRanti or find out) they are all your own fancies j I mean none of them; and fo I gave you to undcrftand frequently and fully in the Dispute: but what you would not khow, you cannot undcrftand or rennember; Nay in private I ftill told youjthat I afcribed this fanftification to the Law or Covenant of God on-iy. Therefore the falfe accufation which you lay to me,rcturns into your bofom.

Mr.T.

BVi hefdUhlGod faith ^he Centrary'^Let mfee thife texts in which htfaith Godfaitk the mjtraryrfor they are all the Tey^ts he c»ncltideth any thing out oj^ fuving Rom.i i , i^.the fir/i Text to prove Infants are Servants ofGodyhe brings o«r<?f Levif.25.41,42. nhere he faith God faith the contrary te what I (ay : I fay they are ne Servants, and God faith they are {\aithMu Baxter.) MarKth at } tke7e^tfaith^ And then Pjall he depart rem tk(C, both he andhjschildren with hiw^ and(l)aUYe\mn untobis own V&mily,and unto the Po([effio?2s cfhis fathers ffjall he retvjn't for ihey are try fervant-s., which I Irought feithcut oj the Lcndoj Egitt^ they /f:all not be (c!dasb(77dtf(n. Ihey aie wy lervants^ that is it he would have^ k re ihcji our children', The Tiy^t fl^tws plainly they are the children he b rought out of the Land o f Em f-, and hmgs this as a realcnwhy xheBebrewM-drenflmld have more pivilcdge then eny other chjlduns therefore this i^ f^okfn peculiarly tf (hejcrvs childien. [jhcy aie myfervants,) that is, t h^ fe: ha 11 b mghtout of the Land ofE^pt. Tea,a?Ji jssth\( T[e ii more plain: For untc tr.clte ch'Udren^jJlracTarefe) vams, tmare ny ferzJrJswkm I trcugkt forth aut of the Laadoj Egj^t ; 1 am the Lordyour Gcdr i^m^H^^^^bycu^ what isthiitcpove that Gcdfaiihccnvarytom^thatwlien I fay w^f Infant is mt aferiard of Gedi in hisfenfe^ fo as to he a l>ifciple^whe7i that afer-Vant in this fenftk cue that freely and voluntarily gives fcrvice to God? But beftdesy when the Ifraelites children are called. fervantsefGcdj tf tncn^ that can^underfiandany thing., the meaning ii mt^ that Infants are a^ually fervants^ but in right to fne', asd therefore they fhaUnot bcferved as Bond krvamr-i he doth not {fenkwhat they didybht of Gods right ana intercfi he had in them. So, that the term [^Seivants'] cannot he underji00dany otherwife then pafjiveh^ tb iy are my fervants^ that u. hecaufe of myri^ht to them, andbe^ cGufc I do Tj;y wttupontketn\and mt becaufe they do rfy Will a^ual/f]andifthis'be enough to jrcve Infanti Codsfervants,thcnVi!i\. 119 9^- They continue this day according to thine ordinanceSyforaUare thyfcrvants. Jkat is the heavens mntioned ver. 89. and the Earth rramioned in ver. 90. If this be a good Argument^ infants are called the fervants c/Ged^ therefore ihey are Difciples^ end fT'ufl be baptised i by the fame reajenit wmld foUow.the heavcm and the Earth are called theftrvants of Gcd, Flal. 11 9.91. Therefore the Heavens, and the Earth are Vifciples, and are to be baitixtd. Judge I frayj Ncbiichadncizar ]cr.43 10. iscaUedGodsjtrvant j WhatthenVishe therefore a Difci-pie ? What a hUatkn^an Iddatrem King? andtberefore to betaptiT^ed / BelevediUm hih to ffcafi. I tfsight more freely give my i€p{ure-, but I [pan.

^ Aa 2 R.B.

K, B.

WHen you fay thcfc arc all the Texts that I conclude any thing from,eyccpt Rim.11.19 it isanocherofyouf palpable uncruths,as they know that were hearers, and is to befeen before. To that in Uv'it.is 4i»42^55'you fay,i.It was only a priviledge ro the Jews children,aad not ours:To which and all the rcfl I hare fully anfwcred before,and dcfire the Reader to turn back to ir.But thus much now briefly. 1. The jews Infants were Infants, and our difpuce you know was of the fpccies, 2.1 have proved that our pririledges are greater then theirs(and you deny it not,^ and that this was not peculiar to them. 3 It proves that there is nothing in the Age to make them uncapable , or clfe the Jews Infants would have been uncipablc.- 2 Where you ftiJlurge that a l>ifciple and fcrvant mud be meant of one that voluntarily ferveth God,you do but go on to beg the queftion^which yeu never yet did any thing that I know to prove,of any moment. % When you fay the fenfeof Levi^ 2$. is, that Infants were lervants [in Right toGodQ if you mean, ^Related to him as a peculiar people feparated to'himfelfc from the world Jl grant it ',and fay that is the meaning of Infants being fervanrs, and Holy, and Difciples ftill. But your ridiculous additions of being difciples paflively, and as the Heaven and Earth,and Nehchadnezx^tr^Scc. /have confuted before in vindicating this Tcxr. I concluded nor,that whofoever is called Gods fervant may be baptizcd,miu:hlcfs that whdtfoever is fo called may be baptized. Where did / argue in either of tfToie ways? But you are fo accuftomed 10 miOakes, that you feem to underhand little that is faid to you i no wonder if you lead others into miOakes.Mycos^cliifion was

this,that if notwithfianding their Infancy,they are ca p^[ ; )le of being Qod j fcrvancs,

as r elatively frpararprirojiimfplf fr^^n^ the world , th en rhey are capabTc*bf being

Difciples in Inlaniy COoTwhereupon you denied tuiz rhey were calitd Gods fcr-

vanish and / brought thatText to convince you. But can you think indeed thac

thofe Infants were called Gods fervantsbut as thecreaturcs,or as Nebu(hadne7:_:(s.r}

why then God fhould have commanded the fetting free of their bond-flivcf,ajQdpf

all their Cattcl,for they were his fervants pa jTively too \ yet its Orange to fcc,wileii

you have "plaid your (elf with your own abfurd fiftions, how triumphingly you

conclude how you could ccnfurc me, but you fpare me, and you are loth, u is, I

am confident, for your fake, and not for mine, that yon are loth, as I Osall prove

anon.But were it not for your finning by falfhood or reviling, I fhould not wifh

you to fpare me a jot.* So little do I regard tobe ccnfuredby youj Burl fee here

upon what filly grounds you can pafl'e a confident judgcriient, and freely cenfurc

the generality of Divines that are far nw)re learned and godly then me or your felfl

And when judicious people wonder at you, and think you have half renounced

your Reafoujand talk as if you were between lleep, and waking,yet do you roufe

up your felf,and glory that the day is your own, & boafl what you can do,but that

you fpare and are loth! A compailionatc Conqueror you arc Indeed-, you hurt

notjbccaufeyou fight but with a bulrufh.

Mr.T,

Mr, T.

HU fecond text is out o/Deur. 29.10,11,12. &c. thdt if another place wherein Mr. Bixter/iifib that God affirms contrary r« that rvhich I [ay % the rvards are thefe^ Yc Itand this day all of you before the Lord your God,yourCaptains of your tribes, your Elders,and your Officers, with all the men of Ifrael, yo ur little one s, your wiTCs,and thy ftranger that is in thy Camp, from the hewer of t1iy wood unto the drawer of thy wacer,thac thou fhouldft enter into covenant with the Lord thy God & into his Oath which*the Lord thy God maketh with thee this day t^cAs there any word here of our children^ here is no mention made of any hut the children (/"Ifracl. And (hat which I (aid in the Dif^utation^ though Mr.EAXterJeemedft confident thutit isfo deer in that Covenant^that every one of theittleoAesdid enter into that Covemnt^nd faid^^j the Fafifts had but as good plain text of Scripture to prove thiir Religion^as tbit is topo^e thit every one of the (ittleones^ of the Children of Ifrael did enter into Covenant rvith Ood^ he would be a Paflif :yet it moves me notj but ^ill I fay it cannot be clecrty proved,that every Infant did then emer into Covtmnt^^ there are trv^ reafom (iil iathe text a hrom thefhr&fe of entcringimo Cwcnant* Entering into Covenant Jay fome, rvM by faffing {for fo the He-brew vpordis) by paffinxJeis^££n^inniefjhe beaji that wm k}Sed i norv this was jure eitne byfome in the najBLiUIi£^xeJf^ mtlythe little ones themfehes.Avid 2.it is faid, Ye ilaflithis day all of you before the Lord your God,that thou fhouldeft enter into CovenantjWith the Lord thy God, ver. 14.15. N ither with you only do / make this Covenanr,and this OJth, but with him that fhujlerh here with us this day befoic the Lord our God,and alfo with him that is not here with us this day. Mari^ he ^hatisuj^Jiaix^xidUiAUh'^sday.isnota^omwHh verf. 12. That |~rlicnJ fhouldeft enter 1|« to Covenant. Sn 1 conclude{_thou] in the 1 2 verC/i di^in^ front the refi that flood there^ 4imong which the little ones were comprehended. Yet Id{ny not but God did make a Covenant with the children of the /fraelites j but then they were a peculiar people J iftin^f from the whole war Id^to whom God did engage hmfelfi't many especial refpeils\ai to bring them into the land of dm^n ^and do oihsr thmgi for tham. And for our Chiidren.ifany M^gt-firateiidenter^0intoCovenam^lhjtOivmibut hemtydoit. But according to the ConjH-tution of the Church of chn^iws whence to inf^j btCanje that little ones did thrrefoenter into Covenant with God^ therefore cur Children do enter into Covenant xi>ith God^ and are t^ he ntcoumed viftbie members of the Chureb^and c nfequeiitly to be Bapti:(ed> I confefs.fr «?; partyitis a far fetcht reafon ; axd indeed hath no rcafonM^ is a great trdflake, whiib Mr, Baxter h^ldi as if the fame Con^itittionojjkat Church which was then is fiOw'-, when that God never fent his preach'.rsfo tot each feopk and gather the ChU'ch'of the Jews at he did when that be fern the ^pojiles to gather the Church of'ChnlVti^s v this difersnt wjy of gathering them t doth (Itew plainly the different conflitutton of theje^ijl). &ni Chrijlian Church;and there fofe Mr^BiyitCT doth mo§ impertinently aUedge tltis text for tb^t buCtr.cfs for which the Dif^ute was , to prove Infants to be bnptired , let him aHedic ir at oft as he pleafe.

Aa3 K.B.

K. B

Concerning tliat in Dcut.29. 1 have .infwercd your vain fenfclefs caviJsbcfore, and fliall do tiie reft in your confuracion Sermon afterwards, and thither refer the Reader. Only I fee, and fay, the people are in a poor cafe that trulhhcir judge ■ mencs implicitcly on yeur guidance, and take their opmions on your word, (or I Ice the eyprti's words of Scripture arc nothing to you, when it is againft your fancy. .4ad thcfe riiac will rakefuchan anfweras ycu here give for fatisfaftory or rational, I think them uncapable of prtfent underftanding the truth, till they have got u:cir Fvcafon more (\rcngt!incd,or their prejudice andw ilfulncis more v^cakned.

Mr.T.

Mr.Eaxrers ihv d text,wherein hefath God faith coWary to me.is AS.j$.io, where, Pcrcr in hit fp^jch jni(h thM.Now therefsre why tempt ye God.tc^ut ayoak, upon the jicckoftbeVifci^lei, whkh neither onr Fathers nor we are able td bear ^ The yoak., faith Mr.Ei^tcT, was cireurvcif.in, aibindingtothe ctrmoniAU Lawofmftr. theyarecd-l?dVifcpl€i upcnwhomthi^syoak rra^ put, feme bfthoje were Infamh t her efm they arc Vifcip'-es. ^'h:^s than fec^rgmngis this/ The yoik^i bui a Metaphor, and ids uncefuin whether ft be VoCime, or-the a^ oj cicutr.ciftcn. U is true, by confequence, the Dc^nne of the faife Fropbcts and Cirmnciften which ihcy wouldhaicput upon the Difctples.Uiey would have put upon the Infants: but they did not, nor would they twmedmely tak,e away thefdre* fkin.of their fle/fj. $ut the putting on the yoak isplain]yman}jefkdtebe the teachi?2g^»f %Uffe Prophets', ntjd theVifciples were called brethren in verie. 1 and /n verfe 0 of the fortner Chapter, they are faid to he thofe whfife hearts vpere purified by faith; and cln this be faid of Infants P Shall we from fnch anobfcuranjcrence 4S this k, contrary to the ufe of the word thiouihm ther^hole New Tefiament,g<ither that Infants are Bijciplesl when ai ail along the whole New Tefiament.the word\VifapleJigwfits nothing elfe but tho/e that beini' taught^roftfs the Gofpel. I may well fay here f^ Mr-Baxrer m another cafe'yJfjaH we take aword that itufed five hundred times in another fenfe, and leave that interpreta-

putting the yoak on their nec^. They were Difi^les upon whom they would have put the xoaK' And what wOi this yrak which they would have put on thetr.^ by teachir.g 3/r.Baxtcr cenMcd I ihinKin thediffutepublickly\ b^'t h-wcver Jatnfure he d:d m privateconfereoce with me ; And tf it was but upon them by teaching, n wi*s not then put upon Infants, for they rcere mi i^aubfe of teaching h it wo^ therefore,put only upon thife thai were taught,ani

nets

text f nentl) [inL'fthcf

X B.

For that Aii,i^. 10. I lave futty vindlicated ic before, and (hall zdii this much now. f. foil before Uid you dcaycd /"nfa its co be Difciples in fucfi a fenfcj but here you deny ic aofolucely, fiy.ng, the word figaiftet!! in all the new Teftamenc onely fuch as arc taught and profeliCwhich is a begging of the queftion) fo that you plainly here accufe /nfants to be no Dilciples of C'lrift. Anxi it no D fciples, then no Chriftian&i for the word mikerh Difciples and Chriilians all one (^The Difciples were called Chriilians firi\ at Antmb.^ And if nor Ghriftians, then what ground to believe or hope that they arc faved ? B'or what ground have we to hope for the fal-vaiion of Chrift by any that are no Chriftians.'' I^ut MrXmW fay, I believe shac it is better char Infants arc no Ghriftians then that they were. But believe him that lift forme. , tA

2. Your main vain argument againft this plain text is this.The putting on the yoaK I wa? by teaching, therefore it was put on none bucjhofe chit arc taughr j And !ierc/ you\alk of my grofs imperrlntnt alledging chis zt'^t^ and appeal, i.To common Rea-fon.and chen co common fenfe. To which I fay but this now, that if you can fpeak in your fleep, you may triumph as rationally as thisin your dream. For to your Argu-mentji.Teaching is that Ad by which the falfe Apoftlcs would have put on theyoak | and not the putting on adually. Iliere was more to concur co produce thecnect, ) YouconfclTtd tfor you muft whether you will orno) thac Teac hing; vyas but their cndeavo^rij afrt Qjgux on th eyoak-, Aud when this teaching prevailednoc for the hearers afTcnc and c^Btent,tfieyoak was not put onj And indeed, fo ic was in the cafe in All. 15. the putting it on was prevented. 2. Yourconfequenceismecrlygroundlcfs, though you think common Rcafon and fenfe may difcern it. Jf you fhould teach people that they ought to fubjeft themfclves andtheirchildren to the Turk or to fome TyrahtjOr fome cruell Laws or cuftomsihere the Ad. whereby you would bring them into bondagcis your T<raching) But doth it follaw that therefore it will enflavc only thofe that are taught ? Sure,if your Teaching prevail wich thepar€nts,it will lay the yoak on them and their children-, if it do not, ic will lay it on neirher.You know the . offence taken againft Pa^ /,^^^? 21. was.that he taught That they oughc not tocircum- f cifc their children. i4nd ji your arguing were good , it would prove that Mofes did never fubjcft the Jews children to his Law,ncr to circumcifion.For^4/a/ei'i a<a wher-by he laid the yoak of circumciriGn,and the Law upon people^ was by reaching and commanding j therefore according to your confcquence, it (houid be only on chofe / that are taught and commandcdibuc that is not /nlancs. /c was God chat fenc Chrifl into Egypt in his Infancy,and that called him out againCO^f of^p^i have I caU^dmy Son.} But God did it by Teachingand commanding J^eph ro rake the child and tiy into k:gyft^^c. Now you will'argue it feems,thac God fcnr not Chrift by that word becaufc it was not Chrift, but fofepk and Mary that he raughc and commindcd. f am forry that your common Reafon and common fenfs is no better, then to Rent the Church ©f God, and abufe plain 5cripture,and miflead poor people,and dcfpife the mcft Divines, and mod learned and godly that ever the Church had hnce lUe Reformation, and all upon fuch filly grounds as thefe, and that you fhould fo glory iu fuch infipide arguing.

J 8 g Plain Scripture fro$f vf

THc M Pxi hi brUgi where he faith, GtdfaitMe antrary, i^y i Cor. 7.14. tke unk Utivm a^f^bAtta i& JAn^ified by the veife, ft jre read it; {but Iwonld read it, in, the w;fc; jorjott is in the Original J and the unbelieving wife is fanlUjied in thehmbawi; elfe wcfe)0nr children nnckanM mvp they are holy. It is tiue, it ii/aid children are haly, bit net that they a^e holy ts iuaft^tefepArated to God : But.faith Mr. Baxcer, that is the common auc(>tatio»» infix hundred places itiifotaken. Weanfwtr i iWr. Baxter cannot^ 1 thtnk^fbsw in any one place where the rvf>fd\^Ho!y']is takfnJn hufenfcfor aflate orperfon fepATAted to Qod-jn that way that he would have a perfenf-^aratedto God, neither byele^ eiion mr outrvard uUmg.noi any Oiher way that I knew of, in which hvlmfs is uf<;dfor « (f^tejepamted io Gcd. Ij ^fr.Baxrcr will leU us how ^hrldreaaiefeparated tt Gid.we fhaU ^:<fcV>,/M/et/f,//;m' hi^' that there is not a Textffjews that [Holy'] is take>t in his fcnfe. But bcir^d k i^AS then willing, and pill i<,to carry things ifi the generals,and m diJlMly tci/iis hew inj^tits arc f^id to te h ly.andin afiate feparatedjo God.

ArtUfortiaifenfeygnvecf the jormerpart $f the verfe^ The unhelieMing huibandJi

CnSi'ficd iaike wife-; that H,fa*m^tdi%UH wfc ojthe wi\e. by vertneojthewifisfaith,

aiin rir.i.i5.'< To the pure all things are pure : 1 hen thskanely true 9fthofe wives

rbdt kax e true faith befoi t God 9 and they cnely have their hufbands fan^ified t» them,who

- by prayer md juiih have a ho^y ufe 0} their husbands. What if i: be granted / then it foMwt

that eaely ihe children ojfhch parents are holy ^ for dfe, that is, if the unbjlieving husband

we^etii'tjan^hpcd in the wifc,th(nyeur children were utKlean, but new they are holy, §r

(leas: e fc were ymchildieti untie an h that isy if thM were not fa, your children wtre un-

I cleaH'y iben itjoUcwSythat if there he any child whereof cue parent is not a true believer be'

[fore Gd,tlm that child u unckau.ihai is^in a jtate not feparated to Gad. And what wilt

KoUow hencellf this flite of fepaiation gives them right f Gedythen it wiS ftUtw, that no

child ought to be biptixed.lut the child af one parent which is a true believer before Oodiaud

Co I would ask, .)fr.Baxrcr,«f any body effe^hcw they dare baptise any InfantWe wit fay,they

ouiht charitably to]nige fiftbem.Unt Jfay.t judgement ojcharity is noriile in thk cafe^net"

tber ought we to proceed withtnt ground jrm Scripture, mther he ncr I do ^nom that the

parents} any child it a true believer before God-,andf» neither he nor any Miniver ujpep earth may, aciordini to this expofttiou, pre fume to baptize any Infant, until God vtuchfafes by s

that mud follow theruleofChrifttmiitHtiM. tkftcwwho meDifciples tn Chrifis fenfej thofe that profcfs the faith of Cbrifi^and accordingly we ought, and I will proceed. And thk text in iVr.Bay.tcrs «»n interpretation, will motfervt the turn. But concerning my inter* pretBtion, however j»/r. Baxter conceives oj it, I do not dtubt, if he will let me (eehit trgw memsfor his hterprttation, but when I have weighed them, my interpretation mayfiand when his will fall. And thus have I gm through the fourth Text that Mr. Baxter hath given Butfuch high words cf, a$ if the denying cfthcfe Texts to proxe that which iWr.Baxtcr brings them for, were to jay contrary to Ged. UmUthtofmK.what Imay^ menas they are affetled they fpeaf^J perceive.

R.B,

a:

K. B.

Boiic I Cor. 7.14, you hive nothing that is not anfwercd before more fully then ic defcrvesjfave a new crochet of the nature of the rcft,where you fay that /cannoc fhcw where the word Holy is taken in my fcnfe for a flare or perfon feparated to God in that way,&c. /^nfw. 1. is ic not enough that/prove it is always taken for a fepara-nonjoiiid'. bur I muft /hew that rhc word fignifies a fcparation by tl)is or that way-or meapii tifedcd ? Muft every denomination of an ad: or a Relation, fignific alfo the ptrricular efficient caufe of Jr, of meanes, or antecedents? Here is arguing fit for \.our caule. Shall I tell you of an argument juft like your exception here? Amm was out of love with his wife,and re(olved to put her awayjand to this end( being one of thofe that could believe almofl what his lift) he was refolved to believe (oradeait fo maintain) that it was lawful to put her away. When the Scripture was produced that forbiddeth putting away a wife^he anfA'ered, that the word [wife] in Scripture did fignifie another thing, and not fuch as his wife, and challenged them to fhew^ wiitre the word [wife '] in Scripture is taken for one.that v^s married with a Ring A and a Common-prayer-bookjas his wife was jand becaiife no fuch Scripture could / be fhewn,he triumpheth,and concIudcth,that Scripture forbiddeth nor putting away fuch a wife as his ; Af\d is not this the fame kind of rcafoning as yours ? So i prove that Holincfsssalways taken foraicparation to Godj andyoumulthayeitfignifica fepararion by this way or that way.

2 But you arc furc that what you fpeak is rrue',that no Scripture fpcaketh of Holi-nefs in this fenfe ; you will confcfs that the ]«'wc ir|ranrc w/>r/> j'f.p a p^rf'r^ ^^ God;they. arc called t he holy $ttd\ a nd was not this direftfy by the La w or Covenant of God

by whichheTfgally ftatcd themjn this Relation, a nd appropriated themTolitmTe^f^)

and gavclhcmalegal right to the priviledgcTTt wasliot b)^£lcftion in tliellr^dfcnfci

only j for all men were not fo elefted , but all were the holy Secdj it fs true they

wereclcfted to this relation from eternity; and fo are our infants to the relation thac

they ftand iB,as holyj but the Law or Covenant did adually give them that holinefs

and rclatioii to God, to which from eternity they were deftinated. ^^nd by calling

they were not feparated ; except yon will underflandit , that the /nfants ar ecal-

[ffj in rhe call of |^hf ir p^^tcnts^ and fo ours arc called, as well as theirsV Yea^TotaT

are you befides the truthTntRis, that it is more doubtiul whether allTcparation to

God or holinefs be npt^yjertue of fome Law; or at leaft whether moftly it be not fo,

where God is the fimSifieFrfor Eledion and Calling exclude not this, but rather u-

fually include it, God cals us to be Sonsj and yet it is his. OyvcjaanLthar co nfcTsj he

Relation and dignity of fonlhip on the callediToas many as believe he^TvFtTT^w-

cr to become his fons; fo as that calling goeth before Believing, fo Believing in or-

dcr of nature goes before fonfhip, as being the condition on which it is given ; and

where is this given on this condition, but in the Covenant or Law of Grace? fo is

it in the prefent cafe i it is the Covenant that gives the titleand Relation of holy or |

feparated to God, even to thofe that are called i and fo doth it ftill as it did formerly -

to the feed of the called. /

i4nd >et when / fo fully explained this to bee my meaning to Mr,?*, both in pab-

lick and private, he rcU them here moft confidently, that /was then willing,and ftiU

Bb ann

am to carry things in the general, and not dillindly tell him how Infants arc fiid to be holy, and in a Uacc feparatcd to God. To which what can I fay,biu lament that Mr. T. ha:hfofarlaidby coniciencc and common modefty. For i. raulticudesof witnertcs heard me explain myfelf, andl did at large to him in conference alfo^and never was unwilling to doc it. 2. Heaccufcrh my will, both as then it was, and a$ ilill it is ; And doth he know my heart/ will lie (till tifurp the prerogacivc of God ? I folemnly p/^ofefs that if Mr.f. know nor my will b-trcr then /do my o An, that this charge is a moft grofs falfhood. The nacureof it willallowme no eafier language v for if I fhoLild fay it is true, I fhould my felf be untrue in fo faving? And is this fit for a Preacher of truth/and that for the Fulpit? and fo many of thefe? And will noc thcfcjuftifie the charge of [having little rendernefs of confcier.Cc-, ^f.] which M. T. took as fpokc of himfelfe.

Arid for his great exception about going upon a judgment of charity in baptizing, /have fully anfwcred in its place already. / have fhewed that we go upon a judge-n^ent of certainty as to our duty, though wc have bu t g_prpbability of thcjggr fons fiL>_ rity, and that this Imltcs hiralelYfull as much as me j For He will take no profciFion but what is a probable fign ofiincerity.

And here he tcls them again, that he will not fay what he may. Zf he mean [what lawfully he may]] / give him no thanks. If he mean [what unjuflly and finfuily he may] /thank him for not wronging God and himfelfscfpecially if he had been as con* fcionable throughout, as here.

Mr. T.

7 Gd w IIcannot dlgrefs nfortifie you agawji thefe SeSs'] Se^^rifts he cbargeth w we are, ^It it fgfie f§r him, and any tthers to write i^hat they fUafe, they hive the libei ty. It,at I urn ;i Senary or doht/d with any SeB^ be catinitprtve^

R.B.

YOU have little caufc to be angry if /had called you a Seftary h you know it is a Cm that the Holy Ghoft condemns, and therefore no godly man fhould make light of it. And may / not almofl as cafily know you to be a Se<ft-matter, as to be a Chrif\ian? /would you would judge patiently and impartially yourfclf. Your Infant Baptil^m you fay was no Baptifm ^, And though / hear yoa^are fmce bapfizcd,ir is more tWcn / know,or ever met with any that did know. And you fay your fcif that Bapcifai is the regular way of admimoo into the vifible Church, fo that whether you be fo admitted or not into the Chrifiian ftatc,/know nor,yet /am confident that you are of the Chriflian faith: But/know it but by your prcaching,andfpccch,& aftion.

& fo / do the other. For do yeu not preach, difpute, talk and indeavour as zealoufly to promote your opinion, as you doe for the Chriftian faith .^ / wil be judged by your

more forVhh'cau7e,^hen for the Chrifiian faith f fothat/ have as good evidence C^ fpcak it with griefj that you arc a Sca-maftcr, as that you arc a Chriflias.

Mr. T»

Mr. T.

Y Ou have feenQsdfpeak^giini} them by judgements fm^ Heaven', what were the t^n monjfcrs in New Lnglaud tut mraclci^j Yau havefeen : who } he [peakjto the people ej Kc6t^rnnni\tr', wh^tjudgewctJijrombeaientkeyhavefeen^ whereby Qod fpeak,t tgainjl tb'ije ScHs^ is unknown io me : I wljh they wonld tellus^ that we may k^9w aljo. for the Mi' mff.rs in New England, r^e-re is mention made \naflo\y of Mr. Weldcs,/nrir«/f,^ the Biifn ■d.-.d FaQySic. avd theje are the monjfers he mem , the one w*s a certainftraoge kinde ofthmg tbit was hie din the wembe of one Mrs. Dyer; and the other, fome ftrange thjnge that came cu ;' ojthc wsmbe nfene Mrs, Hurchinfon. It ii true, M- V Vcldes, and others in New Engl. i;,d conclude, that God did from heaven do n tofhew the errors thefe women held, But what IS ih'is to Anabaptifm ? / hav^ read over the eighty two errors that were condemned in an Af-fcrnbiy in the Church of New England at New Town §o. Auguft 1637. and of thefe 82. ei nr\ there ii wt cm of them that dcth in the leafi manner hint, that thefe perfons did hold the Dc chine 9J 'den)irg Infant- Baptifm ^ there are-befides fever al unfavoury jpeecbes that fell from thnn,butnotoneofihmagamiUnfanfBapti{m. There are 2^* T>9ilrmes9f.Mrs,V{Vit* "chiiifcns, but nom oj them againft Baptifm of Infants,

R, B.

THe judgements that I mean they have fccne, arefachas this Land is full of, and now groanes under, giving up thefe Scfts to fuch vile opinions and praftices, as might be a terror to any confideratc man that followeth chcns, unlefs he will goc on as the Egyptians into the Red Sea.

For thofe in Nt!w England^ they are apparent and undeniable wonders wrought by the finger of God Almighty. Sir, God doth not ordinarily, nor every day work wonders, and crois the courfe of nature; and therefore his wonders arc not fo be flighted nor overlooked. I wifh all Divines and Ghriftians in England that ate too favourable to the Antinomian principles, would a little more fadiy & ferioufly confider of thofe wonders j and whether they ftiouldnot above all errors decline thofe that God hath fo vifibly teftified his deteftation of. Certainly God would neverjhavc done it, if he did not expeft wefhould obferveit,artd givehira the glory. It is a defperatc thing to be hardncd againft wonders. ,

But you fay,that this was not aganft the deniers of ihfant-5apti(m, &c. Anfw. 1.1 intended only the Antinomies in mentioning that example. 2. I have had acc|uain« tance with (orae of them that left New England when Mr. Wheeler and Mrs. Hutthinfon were difcharged, and they were againft Baptifm. 5. Your language about ths abfo-lutcnefTe of the Govcnaflt of Grace is too like many of their Tenets,

Bb2 Mi%

■ 4Jfi«V'

ICO :. / -. TlaiH Serif ture frvof of

M. T.

ANd if God did decUre w'lth ]ud^en cmsf om Heaven a^iin(f thfe errcrs j &ne of thm is the 21. [To be jujiified by futh^ U to be jajiified ty works v do bnt csnftder h^rv titare thu h to Mr. Baxters own Do^hkey in his Apbo:ifms nf Juilificition, 7^. Aphjrifm^ ar.d o-tber$~] from what hath beenfaid^it appeared) in whatfa)fc faith only)uj\ifiith , and in whit fenfe ivtrkj 4lfo )u(iifte. Faith ortely juftifieth as the great p-'tncipal Majkr duty 9f the Oojyd^ §r chief part of it's condition^ to which ali the rejj arefonie way reducible, IVorkj do ')uliifie as the fetovdary^le^e principal parts of the condition of the Covenant', and afterward hi ex-prefly maintains jrom the Second o/Jamcs Crphicb mu(i «or bt mderflesd faith he by a Met:-nomy as Mr, Pcnible and others explain it) and iffo^ then Mr, Baxter hoids thit Jamts tea-cheth that we arejuftified by work/ «f Charity^and gruini to tbt poor y and ijtbis be not one cf the errors that prereccndemned in Hqw Enghndy which God from Heaven decUn'd agatrA} I leave it to be tcnfidered.

R.E.

BUc that which follows about my Do^rinc ofjuflification is the very height of alf. I know not what is in your heart; but a hearer would think it were ciicvilee-biiilition of rancour and malice in a moft evident falfhood that hach Icfc no room for bluQiing. I do not remember that ever I met with the like from any man in a black coatjand I may well fay as you did to Mr. M4r(ba\i fhould fooner have cxpcdcd this from a Jcfuit then from you, and cfpecjally in the Pulpit, and before a tlood ci tearc. The 21. Article condemned in New EngUnd'Wis this [to be juftificd by Fairhiis to be juftified by works.^ This was one of the Antinomians arguments againft purification bv Faith iFor their opinion was^that the Covenant of Grace had no condition cither of Faith or obedience,and fo that no man was juftified by Faith, but by G hrift oncly dwelling in them, even as our Antinomianifts fay, that we arc juftified before Faith, €itherfromctetnity,orclfcimmediately on thedeathof Chrift. Now to prove this, ^hey bring thisreafon againft juftification by Faith, bccaufe [to be juftified by Faith, is to be juftified by works3 therefore they think none is juftified by, Faith or works. N.QWwhjit doth Mfil', but bring this as the fame tenet with mine, when it is even difcftly contrary ? That this was the meaning of the Antinomifts is evident. In the 27. error they fay, it it incompatible to the Covenant of Grace,to joyn Faith thereto. And the 57. error is, tha» we arc compleatly united to Gbrift before, (fy-c. without any Faith wrought in us by tlic Spirit. The 28, error is, that to affirm there muft be Faith on nuns part to recerve the Covenant, is to undermine Chnft. Error 38. is, There can be no true clofmg wirh Chrift in a promife that hath a qualification or condition expreftcd. Error 48. is, That conditional promifcs arc legal. Sec error 44,45, ^47,50,<52,64,^7,^8,72,8i. where the fame is evident. * Now wftat is the Dodrinc that/maintain ? why, it is in this plain terms.

That Faith only juftifieth as the condition of our firft juftification j Butfinccrc obcdic»ice to Chrift as a fccondary p^rt of the condition of our continued atd con-

fummatc

fummare juftification ar judgeltientj yet that neither Faith nor obedience is aay caufe ofour)ul^ificacionjnor the leaft part of that Righteoufncfs which the Law requires, and which we muft plead for our juftification j nothing but the faiiffadion of Chrift is that which Divines call tjie mittcr of our juftification.or rhe Riphrennrn fft which wejguftpi ^d co_acguit us m ;ucigemcnc. /n at works in F4w/srenfe,that is, fuch a<!fro «sas Iiavc rejat jon to the re A^a rd^ not ai"of grace but of debt, ■R om.4. 4. ar c no conditions otjuitihcacioo at ahi Forfo works are put in oppoiiTi6jl luCMiill^ wo nor if they be put in co-ordination j But works in yiw^ his fcnfe, as they arcfubor-) dinatc to Chrill^are conditions without which juitification fhall not be continued or j confummatc at judgement, ^nd herein I ufe none but the plain Scripture-expre/ii-ons for proof, and fiy no more then "Jamet , and have cired the plain words of a multitude of Scripture: which I would Mr. T. would rationally anfwcr. 1 lliould deal with him more cheerfully and gladly then in this loud quarrel of [nfanr.Baptifm.i^nd I undertake to maoifeft, that 1 afcnbe no more 10 a orks chen our Divines of greatcft note usually do, that is, to be fuch a bare condition of the Covenant a^ aforefaidj only 1 give Icfs then they to faith, not thinking itmeetfocall ican inltrmenrall caufe; and yet am refolved not to quarrel with any about that phrafe. <*nd in this Mr. T. hath in my hearing exprefled himfclfof my judgement. Ax^d yet he would have made his people believe, thae this is one of the dodrines condemned in the /jntinomills in New £n^/rtn^, when itisasdire^ly contrary to theirs as can be imagined. Prohpudor h£Cpi<tas^ Yea, when I wrote that bookcfpecially againftthe, i4ntinomians i wnd do here folemaly profefs that I am confident noadverfary to the main doarins of that book (^for fmaller collateral points liiick not at J is able to confute the /intinomi-an dotagesj but he will build chem up with one hand as he puis them down with the other. And here let me take what Mr. t. brings in after on the fame fubjeft. He faith. I. Ihold that works juflifie as Part of the condition of the Covenant of Grace. Anfwer. i. So doth James (peak fullier, that a man is juftified by works, and not by faithonly. And is not Saint fameh Orthodox ? And ChriO faith, If yc forgive men thdFtrefpaflcs,your heavenly Father will forgive you: but if you forgive not men,nei-* ther w'lV your heavenly Fat her forgive you. And is not Chrifi Orthodox ? Alfo,Gomc to me all ye that labour and are heavy faden, and I will eafe you. Take my yoke upon you, for it is earie,aBd my burden, for it is lighr^ Learn of me to be meek-and loWly, and ye fhall finde reft to your fouls. Reft, from what ? from that which they were weary and heavy laden under. What is that .^ One thing fure is the guilt of fiMnd accufation and condemnarion of the Lawftjiough I amjtoid thai Mr. T. doth A interpret it of the PharifeesdoftrinC;but if hemearn Only tliarjc isafoui inrenpretati- J oiv) Andtobecafed of the burden of guilt and condcmnatioivis ;iiftifying, I think: And fo to come to Chrift in wearincf8,as to take his eafie yoke and light burden, and to learn of him to be meek, &c. is the condition of this bencfic. Sor^ev, 22. 14. Bleffed are they tbat'do hk commandmentSy that tb'ej may have right to the tree ofltfe^ and may enter in by the gate inzo the City j And Mat. 2 5. Well done good and faithfuU Servant^ iyc. Gemeye hkffed^ inherit the Kitigdctn i /^r Iwas hungiy^andye ^c, with a hundred morefuch Plain Scriptsurcs. '^ /'

2. But yet I fay only that thefc are cond itions of Tuftificacion at iudgemen r. and the continujjaceontherc; but not of^tiiL^dLA^^^hich Mr. 7. pafTcrh over. And 1 ufe to explaTiTmy felf^y this comparifon. A Prince offers to marry a beggar j ht requireth no Dowry with her, not a penny i but only that ftie confent or accept him for her Husband i yet it is implied ti nt fhc both concintic that confenr> and ^

pcrfof qa the . Officct o f a Wifctoai Husband, and be faithfuU to him : which if flie he /^

~B^ 3 not

not but cleave to anorher,aDcl prove a where, be will turn her off Now this woman

is policircd of tliis Prince and all chat he jiatluupon mecrconfcntor contraft atfirfl,

""wichoiu any tiling flic i but yet (he Ihall not continue To ponclTcd, but on condicioa

Ihc conrinue faichtullf cfiougli for parricular failings thar violate not the marriage Go-

/vcnanc,!hc (liall nor be caA offJSo we arepclleflcd of Chrilt with all his bcnehts up-

jon condiriGii of our filth alone , or mccrbelitfc and confent ■-, but wefhall notconti-

Inucit, bucon condition otfaithfull Love and Subjci^ion to the death. Yet cliis hath

Vor the narore uf a dowry,as it were^as if we mult Uing any thing in our hands to

Chrift, cither for hilt participation of him or continuance, bor faichfulncls is no me-

ruing-woik. Ir was inciuded chat wc muft be faichtull when wcconfented and cove-

nanu'd ro be faifh.'uU i and that to attain the ends c-f the Covenant. Or thus, As <i

man that freely Rcdccmech a condemned Traitor.on condition that he take him than

KedeciViCd Iiim for his Lord, and acknowledge the benefit, and receive it, here the

accepting thectt'r is the only condition of his prcfent dehveranccj but if he perform

not the ccndirion promifed, he forfciteth ir aga n. So with us in the prefcnt cafe. Or

as Shimei that was freely pardoned, bnc his pardon was to continue in force only on

coiiditicn lie did nor go beyond the prefcripcd limits.

Mr. I. chargcch (lie that I hold, that juftifying Faith doth include acceptance. >3nfwer, a hiaiiicus Errour indeed. Suchasis delivered, Joh. 1.11,12. As many as rcceivedhinuje them he ga\€ power to became ihe fons of Ood^ even to them that belKve i/i his name'. Doth he think that live fcje^ing or refufall of Chrirt is any parr of the fin of infidelity? Doth he think that Faith is in the will as wellas theunderflanding ? if he do nor, Davenant in his Determinations, and Dr. 7/4//,and AmeftM , and JWelanWim.^ andmoflof cur Divines are againflhim, and/j/j^o CrQcm and many more againti BelUrmine do affirm it to be the common Dodnne of Proteftants.' But if he do rhiuk that juflifying Faith is alfo in the will { as doubtlefs it is^ then how can he exclude themoft immediate Elicite i4^s, which Rejpe^hearumqHafuntadjinemy zrc Eligere^ Con/fijrjrf,«f/,as jiqui/i. and others generally ? i4nd I would fain know what is the danger ofeither of thefc points .''Is it leaft hereby we rob Chrift of any of the honour of his office ? O that any man would manifeft that in the leaft degree! Hath the Govc-nanc of Grace which promifcrh and giveth Jufliftcation, Adoption, and Salvation anycondition,or hath it none ?1 know no man that is not of the Anrinomian Faith, wilfay ithath none: /Ind if it have any condition, is it any queftion whether Obedience and perfeverance be a fecondary part of it? IsnocGhrift the Author of eternal falvation in all them chato bey him ? He b 9.$. And /would know whether Chrift do perform this condition for us ? or whether he require that all of us fhoulddo it our felves? and enable all his Eleft to do it accordingly y Doth Clirilt Repent and Believe in himfelf,and obeyhimfelf in our ftead ? or will any fay fo, fave a crazed brain? why then if it were not of Ohrins part to fulfi.13 thefe conditions of the New Covenant for us,(^but he rcquireth and enableth us to fulfil them,Jis it any wrong to Chrift that we fulfill themj? or to know and fay that we fulfill them ? or to call them the conditions of his Covenant,when he hath madcchemfo? What? is it a wrong to Ohrift todoashcbidsus ? and as he requireth us upon pain of damnation tq do .^ and will condemn all that do not .^ When ChriO hath bought U5, is it any wrqng to him that we obey him/ a«d that to the endshcharh propounded, m. as ihc condition of our participation of hirafelf and his benefits .^ If I give either to Faith or Obedience the leafl part of that honour which is due to Ohrift, then blame me, and Qiame me, and fparc me not.

But Mr.T, faith chat^he thinks I have not perfwadedany one Miniiter in.England to

be

be of my Opinion,] To wliich I girc hirei this Anfvrer: i. Ir is none of my endca* deavours fo CO doe. When I had once put forth my Arguments in that Tra<Jtace, though briefly, I was fatisfied. Let any Minifter ftep forth and t^icnefTe againd me thatcaH,that I havcfolicitcd or importuned them to my Opinion 5| Nay, Ut my own Hearers fpeak wl,iecher ever I foUicited them or any one of them, to the entertaining of my dodfitie,in thofc controverted points UMuch lefs did i ever preach and project CO promote it, and make a faftion for my Opinion fake, I leave that which I have written,to God,to fuccced as he pleafe ^ for my part, I look not afcer it. Nay, as weighty as forae points in that booke arc i if I had thought that the publilhingof them would break the peace of the Church, I would have kept them in : So far am I from your judgement about the not (ilencing of any truth for peace. Truly, Sir, God

hath given mc fuch a detcftation of Schifm and Church-diHurbances, that I keep a

jealous eye upon jiiine own heart again jt it continually, a nd you ihould not ^lame me for being fharp againft it in you ; fori think I fhould abhor my Iclf, if I found my felf guilty of it. When 1 firft ict forth that fmall book, as the truth was precious to me, and 1 could not eafily fupprcfs it 5 So / reckoned what I might exped in its entertainment in the world i and experience of the cafe of excellent Mr. Wotton^ Bradffmvpy Qataker , ^myraldus, Conrad, Bergiui , Lud. Grocm , Junm , MeUn^iftmy

and almoflall that have done any thing confiderable for trut h and pea ce , againft

tljghjghcxtreames of t he times, who were all cenfured as de diners or erroneous (with the leaft ofwhom I confefs my felf unworthy to be named J I fay their example bid meexpeft thecenfure of many hot-fpurs 5 which I rcfolved upon ; But withal I took my heart in hand,and fhewed it the temptation to Schifm & Fadion, and proud contendings that lay under thefe cxpefted Genfurc8,and charged it to take heed and avoid them as deathjand whatever provocations / undergo, / rcfolve never to make a party or rent in the Church , /maycrrc,but /will be noHeretick. Though /have caufecnough to be diftruftful of my own heart,yef To firong is my hatred of Church-divifions and making parties for Opinions, that [ dare pronjile you in the ftrength of Chrift to avoid it. And if/ bcJJjirpsr then fume tbink/^'cet agahiii others , it is only a-gi\ni\. fuch ChHrchrenterSy and groffe errors, and not againft any peaceable rain, /heartily love thofe that receive nor my do(^riue, but placidly dilfent, as well as thofe that dorecciveit.And though by fomc ftirrings/havefelr that its v;*ry natural to love thofe that are of cur own Opinion, yet knowing fuch motions to come from pride & felf-idolizing, f prayed to Gcd to cru^h them and kill them in the bud. i4ncl the example of Mr. John Q&odw'ut^ (who / beleeve was teiiiprcd into^a way of Schih] mens inrpmperarey^^l ap^ai gft bis claboiare Treaiife of juftifica npn ^ a~ncf ofh.ers rhac Iiavebeen und(5nel3y the fime fempracion,wer.eand are as pjriarsof Idlt in srtineeyes. yind frefolve to do as Learned Gataker^ to diflfcr from my Brethren of the Minjftry in peace and love; and whereto we have attained to walk by the fame rule and minde in the fime things j and then if in any thing any be otherwifc minded, God will reveal even this unto us.

2. i^nd where you think / have n6t made one Minifter of my judgemnt,/ know but one that you made of yours, nor have heard but of one.

5. Perhaps they were of my judgment before,and then how coivld /make thrrafo? But if that be the intent of your fpccch, that there is none in Eagland of ray judgment, i muft tell yon rha-c in every thing no two men in the world arc cf one judgement , huiin the main of that b6ok,/could nameyou divers Mijiiiters, fome thatnowdoe live imong us here in thefc parts, and fome that lately have done, ijia approve iti yea divers of greateft'juote for Learfling in <?3j/*r</, ^^A CamWiiiie ^ and Lmdon^ that

have

have tefiified rhcir approbarion, and indeed do overvalue it; yec others ceniurcit I kiio A'-, po captH ,'enorn, &c. Yea more, let mc tell you, that for ought I know, every Mmilkr in rhc Counrrc/ may be of the fame judgement ( though 1 conjedu;e other-w.f ,and am nor loiiCicous to enquire; ) for though i have had ipccch wiihmany Mi-niilcrsof fhi. Cciintrcy fmce 1 s^rotc that book ([ think thirty or fourty) ycr to my heft remcm\)rance never a man of them did either mention hisdiflike of it, or diilcnc from mc, Qf if any have difputed any po/nt of it, they have qukkly either btcu fitib-hcd, or by their fiUr.ce fetmed fo. i4nd how can,M. T have ground to think, that lio njiniffer in E^g'and is of n»y judgement / England containerh more Miniftcrs then ever did m3ni[cl\ioM /. thcirjudgcmcnc, . •

4, bin [ can rdl Mr. T. ot a great many Divines of grcateft name and eOcemin the Chuich, thit aie of the fame judgement in thefe points that hccxccpte'h Jgainft, as i am. ff hough 1 confefs I knew it not whtn 1 wrote that book. 3 For Jul'tihca' tion by works, Cc nrgd. Berjiu f m his excellent hoo^^c^lkd^Fjjjii^^Qoitpl- Canc-n^ &c. and Lkdcvi . (yc(minS^am . & Johan- Cr6 €jn4 di jujh^.aticne, <^ J:>ban. iSeigiiis in Joh glzd. with divers others do affirm,thjt fincere obedience is the condi-ticriofno. Inofing or keeping jnfhhcation when we have it. i^nd is not that all one jsto fav,ir 1^ acondirionof JuUification ascontinur:d,as /do? Yer the fame Divines lay, we^re juiiified by Faith only without wosks; but then they fpeak of ]ufiification at in the tiilt Ad^ and (o I id) too. ("bci it was not fo clearly difccrncd by Divines TTrrvjf"; j/ T^r/JF/iTTrhad^cvinctd it. tki c iuflificati on is a coyiti^ nf^ ^^, ^"^ nor a/iy InHanraneous ad, i)jn>iul ct femel as to be ccafcd,as was before raughtj 2. And for my definition cf Faith, not only as it takes in Acceptance of Chrift, but even of Chrift as Lord, into the formail definition, Mr. 7. may fee tliat Dr Fre/jo/iij pc-remptory for it and large upon it. And Mr. iVmowof New EnglandTm fTis judicious grounds of Divinity gives the fame infenfeasi do [juftifying Faith is arecciving Chri ft.as our Head and Saviour , according as he is revealed in theGofpel]fo doth godlylvlr. Culierrvell'in his Trearifc of Faith .• and Mr. Trogmorton in his Trcatifeof-Faith fix or fcven times over. But why fliould I name more, when the Learned godly Divines in this Land in the ^Henibly have agreed on the like definition in their Catechifms, to which /wholly and heartily fubfcribe [juflifying Faith isafaving grace, wrought in <he heart of a fmncr By the fpirir and VVord of God,whcrby he being convinced of his fin and mifery, and of the difability in himfelf and all other creatures to recover him out of his loft condition, not only affenteth to the truthof thepromife of the Gofpel,but rcceiveth and refieth upon Chhftand hisrightcoufnefs therein held forth for pardon,e^c] And better in the fmali Catcchifm, they define faith in jefusChrift robe [a lavirg grace, whereby we receive and rcf\ upon hi nx ^innp fnr r:ilvarion ^^ he i^ rffered to us in th e Gofpefl This definition is the fame in fenfc with mine j and J heartily embrace itj for any man may fee that by [Receiving] (^which is fomewhat McraphoricallJ they mean ("i4cccptmg'l for it is related to the Offer of Chrift in the Gofpcl; /fndir isChrift himfelf: that they fay muft be received: And if [as he is offered in the Gofpel,]thcn certainly,as Chnft the i4nointed, eras our Lordjcfusj eras King, Prieff,and Prophet, Head, Hufband. Yea, and in the very main point they are of the fame judgment as f am, that more then Faiihis required to jufiification ; for they fay in anfwer, to this Qucftion, what doth God require of us that wc may cfcapc his wrath and Ciirfeduc to us fot fin? To efcapc the wrath and curfc of God due to us for fin, God required! ^iuh\ Faith in Jefus Chrif\,Rcpcntance uRtolife,with the Diligent ufeof all the outward

mean"

means whereby Chrift communicateth to us ihe benefits of Redemption. And they prove it from A ff. 20.21. Frov. 2. i. tod. and 8. 33. to thcend.^/i. 55, 5. and in the great Catechifm they.have the fame proved from Mat. 3 7^8.L«)^. 13.3,$. Ai5F. 16. 30,31. Joh.'^. 16. 18. Now though Mr. T. perhaps make no greac reckoning of the judgement of the i4flembiy : yet thofe that doe, me thinks lliouid not cenfure them incenfuringme. And for thofe that will not believe that Obedience is any condition of our continued orconfummate JullificiJtion, i would know of them, whether they think that God will juftifie them in judgcment^though they feed nor,clothc nor,vifjtnot,&c. and will he continue their Juliification here, though they take their brother by the throat, andjfay, pay what thou owefl .^ or though they live in whoredom, drunkenncfs, murder? &c. /f they fay Noj then how can their obedience bedcnyed to be fuch a condition.^ And i would knowalfo,To what end they do abftain from thefe fins, and obey God? Wil l they fay. Only in thinkrn|per<; fn c forgivenefs and deliverance, as the Antir^omJAns^si or alio as a meaus or cQr)(^ jcti>ti^ of their obtaining falvation,asalro our Divines fay."'i4nd how can it be a condition of ourfalvarion, and yetnocowdition ofourfinall juftificacion, or ofthecontuiuance of it here/ And is it not asgreat wrong toChrill, tolay that our Works or Gofpci-Obedience is acondition of our falvation, as to fay, itis a condition of our ftnall ]ufiification.*' furc it is Chrifts Office to be our Saviour j and he that makes his own works to be his Saviour^doth wrong Chrift as much as he that makes them his Jufti-ficrs ; but he that maketh them butfuch conditions of both asaforefaid, doth no whit derogate from anything ofChrifti except it bean honour ro Chrift to have his fervants wicked and rebellious. They that will fay that all their obedience harh no other tendency to their falvation and finall Abrolution, but as meer fi^ ns. and . that rhcy Obey only that they may have a bare fign which is not fo muchasacondi-j tionofLife, 1 fhall expcd they ftiOuld flag in their obedience erelong: /amfure' the end of Ftfj</j bringing his body in fub^cdion, wasjeaft himfclf ftiouldbca caft-away: aud he ftrove for the high price of our calling ^ and he would have us run to obtain the Crown : And Chrift will condemn men at laft eonomine becaufe they would not that he ftiould reign over them, and becaufe they did not improve their Talentsjand they fhall be made Rulers of many Cities that have wel improved many. Talents. But I have brought proof enough of this in the Book it felf that is accu-fed.

I will only adde this, Though if it be unmannerly to challenge my Senior, yet becaufe / know no milde ortncdeft way will prevail, I do here challenge Mr..T. and by challenging provoke him to confute the Dodrine of that Book which he accufethj and I ftiall think my felf as able to defend it,as almoft any controverted point in Di-vinityjand fhall thinkit afubjcd^ more worth my labour then this of Baptifm.And if Mr.T.will not anfwcr this challenge, nor by all this be provoked to undertake it, lee all men judge whether he be nor a meet empty Calt^mniator,that wiljpreach againft that in the Fulpif,which he cannot confute.And let him nor pur it cftby faying that others enough will do it, and therefore he need nor. For i. So others enough hare written againft his Doftrine, and he ftill urgeth me to it .2. / have importuned other Diftenters to produce their arguments, and cannot prevail with any one ( fave one friend that at firft of himlelf did fomewhar, which is not unanf* cred j) ?• Becaufe /amaconfumingman, and like to die quickly, therefore fome will delay till I am dead, that they may have the laft vyrord - and feem to conquer when none fhall gain-fay them. Therefore I would fain provoke Mr. T. who is at hand, to do it fpeedily, and / fhall thank him for it as a high favour.

Cc ^nd

Awd for that PalTagc of Mr. T. [ I amfurein his Letters to me, he faith, he was hided at from all pares of the Kingdom.] I anfwcr 1. Mr. T. having publiffecd in ihc Pulpit whatpalTed privately in Lecters between him and me, hath now fully fctme free to publifh the refl, and necelfiiared me to fome. So / leave it to th^ judgement ofall,Ahdther/may not doit without blame. 2. The relation of this is like the rcfl:, as from a bitter root, (0 moft falfly j when yet he had my Letters which might have diredcd him to fpeak the Truth. The words [from all parts of the Kingdom,] are his own falfc addition, which is become fo ordinary with him,that it were a wonder if he fhould be a revealerof extraordinary Truth. 5. The occafion of that palTage in my Letter to iVr. T. was this i/perceived, becaiile I never meddled in the Puipic againft Anabaptifts,and becaufe /had preached that fome Truths muft befufpendcd for peace, therefore it begun to be taken for granted that I took Anabaptiftry for Truth,butonlybecaureit wasadifgraced way I would not be for it. Therefore to convince iVr.T. that I did notgoagainft my confcience, but would entertain the fnoft difgraced Truth, I ufed fcveral i4rgunients, whereof this was one, That I had voluntarily been moreprodigall of my reputation in putting out that Pamphlet of ]u-{\ification, which I knew was like to blafl my reputation,&c. and that 1 was fo hiffed at^ that 1 felt temptation enough to Schifm f and he need not adde more;) If he urge further, I will publifh the Letters as they were written on both fides. This palTagc was true,as from many hot contentious fpirits who fpakc againfl what they could not confute: i4nd Ifpokcit alfoto lee Mr. T. know, that though my temptations to Schifm were greater,yet I wasfortifiod in that point: Yet what doth he, but thinking he had me at fome advantage, in his next Letter fals in with me, and offers me his help for the defence of my Book, wherein we agreed, hereby to draw me to a combi* nation with,and engage mc to him,for dividing ends; But I abhorred the temptation, and made him no aofwer to that part of his Letter: For as / thought / had no need of his help,f6 /was refolvcd not to engage with a renter of the Church. For as / wiJ »ot meddle with Controverfies till /am forced^ fo when / do,it fhall be in unity and iove,asfaras/can.

And fo much to MT.his fhamelefs charge agiinft my Doftrinc of Juftifi cation,as if it were the fiine with the An:tfiQm']fiin NcwEniland, which it is dirc<ftly contrary to.

Mr. T.

Ylt 1 niacdde thmmuc}} furiheTy that it u very ur.faf^ for any man tojudgeif Do-liruiehyfi'.ch auijientall pange thingt. Mtny injlancei couid be given, wherein people have been led to Enor^ upon a ^uffofai thdt God hath determined agahii any opinion by fome grange acciJert. 1 will name but one. V/e read in the Story of 4 great contentim thtt tktre vcai in England a little before the Conqu&lU -whether married Piiefi were mere acceptahle to Gcd^ then Mcnkj that vowed a ftngle life \ atlafi they met <r Gaw >« Wilt-fhirean<i Synods there to dispute the bufmfs', and that party that heldjor marrted Priefts fate on one fide of the room where they met together^ and that party that were ftr Monke fate on the pther fide the room \ it hapned in the Difpute, that part of the houfe where the party that were for married Priefis fate, feU down, and many were hurt, 4nd many loft Mr livesf np^n tfjs they^ufently concluded that Qui was better pUfifed mth Afom^

1

Infants Church-memberJJdif and .Baptlfta j q y

then mankd Priefts j andfo it was taksn that Priejfs were not to be marred. Now ittdie of the ill Confequenees that fell upontbii-^ to conceive that by Accidents people &euld determine ofVoarine- %', give me leave to tett youy we tnay father think we ou7bt to determine^ that God m^y order accidewti fo, as to bccme Ambling bUck;,that people (hould not receive the trttth i rather then bj any Accidents to determine a truth no be zn untruth therefore I conceive there ii no fa fety oj ]udgirg what Vo^rine U truCyOr falfe^hut b\ going to the Law, and to the Tejiimony, and try thereby. And I xvould wijh Mr. Baxwri Followers o/ Kedcrminfter to ta\e heed how they follow him in this direUm^ and learn what the Scripture flsws them, and to take beedojfmh mongers wrought from Hea-ue^^ tti he talks ojy but to cleave to the werdef God, and mekfi that their only Rule, feeing we have Scripture to guide m^ and no warrant to judge tf^aideitSyOs Miracles from Heaven tofwayHt.

R.B.

NExr. MX gives his judgement and advice that we judge not of Doarinesby fuch accidental ftrangc things, and tels a ftory of a houfe falling down ( /con-jcdurc he nieans the ilory oiDunffane) and concludes that it is rather to be thought that God may order i^ccidcnts fo as to be tumbling-blocks,&c.] To which /anfwcr* 1. Will not this roan rather fight again ft Heaven, and difputc againft Miracles, then he will let go his Error ? ( Ifthe nature of the fin againft the holy Ghoft be well lludied, it will appear to lie much in an/njr</e% againft the convincing teftimony of Miracles J Muft God witncfs^of Hercticks by wonders from Heaven, and ft all the fons of men be fo vile as not only to ftiur their own eyes, but alfo to labour to weaken the credit of theTeftimony of Gi9d,&to bring his wondrousproviden(es into a mean cfteem,and to darken the light that fliincs froniHeavcn in their faces' O that God would make you feel with true retnoriV^how far you are fallen when your Qpi-nions and credit have fo much incereft in ycbvand God fo liftle,that you can fo freely fjcrifice his glory to your fancies! God worketh Miracles fo feldoni that when he doth ir,mtn (hould obferve,and admirc^and learn, and not cclipfe his glorv manifcft-'cdbyrhcm. ^ ^

I. He calls them only ftrange i4ccidcnts; 2. He compares it to the falling of the houfe,which might eafily come from a natural caufe. 3, He dif«vades from fudging of Doftrinebyfuchi^ccidents. 4* Yea, would rather haveus judge that they are (tumbling blocks that people fhould not receive the truth. Anfw. i. All monfters are not Miraculous / know: Some come from a mcer dcfcft in nature; and fome from er-ror.But ihcfe in queftion arc fuch as muft haue a fupernatural caufe:When there fhall . be the parts of birds, offifhes, of bca(ls,Cas hornsj of man : i could willingly enter a difputc with Mr. T. how far nature may go on in this, but for tedioufncfa. And then this to be on two fuch leading perfons,and at fuch a time, &c / will appeal to the judgement of all the godly reverend Miniftcrs and fober Chriftians in Ner»-England, whether this were not rlie extraordinary dirtding finger of God Yet who knows not that the Law and Teftimony muft be the Rule? fto theiudpcmenc of which I provoke Mr.T^Buc when blinded people dodcfperatly pervert this Rule ^nd God Irom Heaven fiiall judge them vifibly,pnd in contioverred Cafes InrerpofJ Ills judgement, would Mr.T have us fo carekfly regard it i yea,and rather judge the

^^ contrary?

contrary? Ic fecms if he had feen che wonders o(Egypt^hc would not only have been hardened as Pharaoh.buz judged God laid them as liuaibling blocks. Who would noc tremble to hear the hoiy Goi to be thus accufcd by nnii? as if he led people into evil by his wonders ? I know wonders that are noc M raclcs, are not to be interpreted or trufted to contrary to the word,for Satan by Gods psrmiffion may perform them,and Antichrift may do lying wonders But yet i. True Miracles are never to be dilVufled, butbelieved^whacfoever they teach j For they arc only thi fcft.m^nyof God, and God cannot \ye; nor w.ll he ever give die Tefliinony of a Miracle to any thing that is againft his Word.Ocherw fe how fhould Chrift himfclf hare been believd to be God? Doth he not fay himfelf, If I had nst dme the w9iks thu no injin elfe could do^you had nQt had fin; butHJwyok have no cloak, j»r ymr ft n»

2. And fome wonders chat are not proper miracles in theirnarure,may yet have a plain difcovery of a finger ofGodin thcorderingofrhemi and fo when they are noc againd Scriprure,but accotdittg to it, fhould excecding'y confirm us. It was no miracle for a man to fall down fuddenly, nor for two or three, or four co fall ; Yet for fo many Jews that came to take Chrift, tofallac once, an d fall )ull at that time, wis hire a convincmg wonder of God. Would Mr. T. if he had been one of thefe ]ews» have perfwaded them not to regard it, but rather to take it as ordered by God to be a ftumbling-block? So, if ic were no Miracle for Miftris Dyer and Miftris Hutchinfm co bring forth thefe Monfters, yet to fall out on the leading Sedarics, and noc on one only, bat both,and chat infuch a time when the Church was in perplexity,becaufe of thofe controvcrfies, and for one to have fuch variety of births, and the other a Mon-fter, with fuch variety of parts fucable co their various monflrous opinions i chefe arc fo evidently the hand of God, that he that will not fee ic when ic is lifted up,fhall fee and be afhamed. How ofc doth the Pfalmift call on che 5aincs to remember the wonders of God, and next to forgec his works ? i4nd I hope Mr.T.his congue will fooner cleave co the roof of his mouth, then thefe wonders of provideHce fhall be forgotten by i^t?W' England* And the forgetting them among us, is no fmall aggravation of our fin s That ever old England fhould become the dunghill to receive the excrements of all chofe abominations which were purged out of New England by wonders from God I I give the people of K/(iermm/?ey therefore fti 11 the fame advice, ie. that they take Scriprure for the only rule , bur flcight not the judgements of God on the corrupters of ir,nor (hut their eyes againft the Commentary of fuch providences-

^ . Mr.T.

CHrtd hith told ym h their fruits you ftjal/ know them'. WemK-interpretwhtnwe fay he means by the'p' falfe do^rine y that were but idem per idem. J And Cbit^ I hath [aid. Mat. 7. i^ Beware offalfe l^rophcrs which come to you in fhecpsclo. V thine, but inwardly they are ravening wolves, ye fhall know them by thtirfruitsi He faith, it u a wifmerpretation to fay thefe fruits are faife do^rine', contrary toWiis Pifcator, Perkins, his Sermon on the Mount h and ikjiovc not whji thefe mens interpjeta' tions fhould not hold for the truth. If f<* be that wefhaUkflowfalfe Prophets by their puns then their fruits are notes, and notes do di^inguiflj', and fo they mufi bcthenfuchasa^^rce f aU of them, or none of thm ; but the note of unhoiine\i doth ntt agree to aU jaijc Prophets, or to them only h therefore that cannot be that by which they fhould be hriown tooe jAlfe Fro^hets. For there were many falfe ?rophctSy thatmt onlyjeemed holy pratitne

hut if we believe fioriesytnany ofthofe that have been accounted Hereticksyhave livediUnd died ho'y lives. Andthcrejoie thit U very uvfafeto judge of wen to befdfe Prophets by their unho- \^ linefs of lives, ^ay, andlthinf^ thn4y all thofeeannot be acquitted that. Eaptix^e Infants^ as if they were all holy men; yea^and I think^it tmy befifely faid^that there are as many unholy men for their number^ of that party,ar \ell that be is of if he bC9fafelh or ofthxt opinion that he U of as there are oj the contrary Opinion,

NE.KtMf.T. contraaideth my Expofition ofMat»'j,i$[ny their fruits ye/f)allkfiow them']Hii rcafons vc chefe, i. Ic miift agree to all or nonev but a vicious life do^h not agree to all. Anfwcr,This I have anfwcred beforehand Ihewed that ic is fufficiehc that it be ordinary , or agree fo moft. Chrift eels them how to difcern the whoie parties of falfe Prophec5,and not how to difcern every particular man that is fuch; ic is fufficient that enough of the men may be difcovercd to impeach the Dodrine. You may know fuch a mans flock of Oieep by the mark , when yet perhaps fome may be uumarkc. You may know Spaniards (rom EngUjh men by their colour j and yet fame few Spaniards may look clear,and feme Engh(l) more fwarthy>Yqu may.know a Crab-trte by the four fruit 5 yet not every Grab-tree, for feme nr^ay have nofruir, and fome grow where you cannpt know them. Is there no ufual chara^^r of a faftion but that which is a ftrid property of each individual party ? It iscnoughthac by the lives of the generality of them , Hercticks may be known. 2. Many have lived godly that have been called Hercticks by the angry Fathers ffor the Church hath Hill been too libcrall of this title even to thofe that diflferedifl nothing fundamental. J But what realHcreticks can m.T. name that had holy lives? The bcft have njade nothing to facrificcjLhgj mJty and peace of the Church to their fancies, and rent it in pieces to ftrcngthen their party. ; < .

i. iWr T. faith, that there are proportionably as many unholy of that party tHatI am of ;*To which /anfwerr 1.1 never meant that nicer Anabapcifls were Hercticks; therefore my fcnfe of that Text were neverthclefs good, though all the Anabaptifls had holy lives. 2.But for the comparifon Mr.T.makes,! have faid enough before. Lay by the common people who are confcientioufly of noiide, but will be of that fide which is in credit, and then compare thofe on each party that are carried to it in judgement and confcience,and experience will quickly confute Mr .T, his reproach, i^nd itJs no fmall degree of evil that a man is fallen to,when he dare flander onm^ke infamous the whole or greaceft part of all the holy Churches on Earth,' to maintain the reputation of his own Opinion- / know we have fome Davids C\x\(m^din& Peter s^ yea,and Jndas''s too > but let him either fhew any that ever came to the height as Cep and his Followers, or any number of zealous profeflTors that lived as tlie Anabaptifts mentioned by BulIingeryCal^i?ijScc. or have been guilty of the fin that in this age hath accompanied the Anabaptifli.

C c :5 -«r. r.

200 * r//?/« Scripture proof of

Mr.T.

I A ^^ /'»'' f^^f ^^ faith[jhat veT€ but idem per idcm^ it is very firange \ Falfe Prophets \ jL\were the fub'jelfs, Mnd their tit^rine thefign.ind is thii idem per idem ? thii is but « ' corxeit ofyir.bixitXiytndllcoRfefstejtu'jbeyoMdmyfkilito cmetve.

R. B.

IFyourcapaciry cannot reach to conceive a thing fo eafi©, I would advife you to think your fclfunfic to lead the world out of error. /< man would think that your Logick fhould be better^though your Divinity be fo bad.Falfe Prophets you fay were the fubicds,and their doarine the figa.But there are three things in this fubjca ccn-fidcrablc,and thequeftion is,which of thcfeis the fiiratum, the thing (ignificd by this fign? I. .4s tliey were men,and fo Chrift never intended that we Ihould know them to be nun by their fruits.2. As they wcrci'rophcrsjand fo Chrift intended it not neither. 3j. But as they were falfe Prophets ^ and fo Chrift intended that by their fruits they fhoiild be known. A^ow what is a falfe Prophct,but one that preachtth falfe doftrinc? are n^ot thcfe Synouima's ? Now Mr./, faith their Dodrinc is the fign; Not their Doarine as Dodrine^bur as falfe. So that this were plainly according to Mr.T. Beware of thofe that preach falfe Doftrine; youfhall know them to be preachers of falfe Doft» fine, by their preaching falfe Doftrine-, or you fhall know their DoftriRc is falfe by the falftiood. And doth a Philofophcr of Mr.T^s ftandingfay it is beyond his skil to conceive that this is idem per idemi and call it one of my conceits.^ Lee better Scholaii

judge. _ . '^ .. . -

Yec I was not ignorant that more then he names did fo interpret iij But magis atnica vtritas, '

Mr T.

but at U(l all falfe Dd^ines lik^elj end in

R. B.

BEing not able to underftand an ufual phrafe, you fuppofe it to be ridiculous, an4 play with itj^probably and perchance]are terms of your oWn, and therefore the fitter for you to )eft with. But by [likely]/ mean [ordinariIy,or for the moft parlor

ufually

urual!y]ic being our ordinary feufc of chat phraf:. And this nootherwilc propounded as a Rule chea Chrifl-himrdfc docn propound ir, not co be inllead of Scripcure,but as a confirmation and explication of ir.

Mr. r.

WHere hath there heen knmn a f§chty ef Anabaf tills fme the mrld fir^ hflew them thu proved not wik,edO Wi?y, i tell Mr Baxccr if he doth fiot knsrv. i. /« London there is known at tha day^ ani I doub: noi but there are irt this congregation that eante^jjicit. 2rTe<tyandlwilI'eilhimthiu jive bnndted years ago thofe that be accounts AMbapSifii^rvereholy meuy and o-ie /a ? epnted , and reckoned ametfg thofe Saints that oppofed thePApijls'y and [wil^pri^ve it out &f ^tziui Clunicenfis, out oj Bernards Epijiies, the 2i^o. EpijVe, 5. And abunia-me of others thee vrere m Germany and Franc.^ whom we hive reafon to think thit they wen holy, Tea^ at this dxy in the low Countries there are Societies of Oedly men that deny itaptiTimg ef Infants '•, and vphen men have rakgd ai much m they ean againjl them^ they b: but tnfes^in comparifon^that they charge them with.

R. B

THofe now in Lindon are not yet come to phc proofjwhen they have reached to the end of what they are tending to,thcn ir will be feen what they will prove,if they do not repent and return. 2. It is hard with your caufc when ye cannot name one fociety of them that ever lived in the world, that proved not wicked, except thofe now alive, whofe ends we yet fee nor.3. If I were never foable to anfwer rhis,yet as the world goes, ir is not fafc to fpeak all or half that wickednefs of the i4n'abaprift$ now living, which the Hiftory of this age will fpeak to pofteriry. 4. Yet if you had named that fociery, that are not guilry of Schifm,and deniolifhmg the Church by di-vifion, and contempt, and reproach of the godly Miniftry, and difobediencc to ihofe in Government further then they pleafe rhem,and Covenant breaking,and negled of the Lords day,&c. You would credit that particular fociery if you make it good. In the mean time I fee, them roiling down the hill fo faft, that 2 think mahy have but one fkp lower to go, when they place their Religion in full mourbed Oaths, and blafpheming the moft high God, and Curfmg5,ancl whorcdomes; and when even the ^rmy begin to bore rhem through the tongue for blafphemy.

2. /fnd for your inftance five hundred years ago, I haveanfwtred it before .1. It bewrays your caufc to be new and naught when you can go no higher then five hundred years ago,and yet you except aga'mft the witneffes that we produce neer fifteen hundred years ago, if not full our. 2. I know men arefo tender of their own namef, through pride, that they think him a railcr that doth but name their faults; and they look to be liroaked,and fmoothed, and reverenced while they fpeak mof^ wickcdlyj fo did the papiftsBifhops when they were condemning the Martyrs, and flindcring the truth;yet(^though I abhor revilingjl takemyfelf bound to tell you of the quality of your offence, that it is in my judgement a moftunconfcipnablejefuiticall trick to

feducc

;, ^3 ^'^^^ Serif lure proof of

feduce poor ignorant fouls/or you to circ the iyes and tlandcrt oi Papifts aga.nft the codTv R^^^^^^^ 80 about to make ycur p.oplc and the wgrld bchevc th« they

Lc riirh and i^o to fcTc in with thcfe Handerers,and fee up t^ic.r cred. t ^ I h^ve told you be ore how the Wah.'cnfcs and ^Ibirgenfes are acquit from thefc flanders, both b^t ie row^ wricmgsand their very admfanes;. You may upon the fame ground ^^J.X^ wirches Tnd hiiCRcrers^and what not? for their adverfariejs report that of ;t4m !o > Id !et .ou wm take it ,11 to be called an accufer of the brethren •, you

''"r A^dtr'tl'll'l! Germany, 8.c. I have told you before what they were our of n^Jc credible and knowing -viinefics then ycur felMnd as godly as the world hath had fmce the Prinwrive dayes.

Mr. T.

Il9t

i; here^tiamed in ibis palfage. And if the men of Kedcrm nfter kpovo any [ucb thing by ms oi lyhsi,per{idm\nc(s, covetoufiuJs,niali:e, confempt of the godly Bnthren, licemoufnefs, er ?i feared cenfcieme, they may do weU to foScw the Me Mr Baxter hath given in his Ser-mtin'' M u tell me of it, between me and them ', and if they do not vein n e, to take two me'e mthihem; and if I heaiken nofto thm. r» tett it to the Church. But I Icve not to tecriminatc^ for that xvere to fetid: labhorfuch ddrg.Mylifeishin^mtoyeu, if I am gmlty jf lying pMioufnefs, co7,-etoufnefs, malice, ccntetm of the godly Brethren, Itcenhcufnefs, or if a femd confMnce whether I am guilty of thefe J appeal to you that kjtorv my conveifaticn.

R. B.

THevknow fo many, that makes them the more abhor the way that leads to ir. Tnd for your felf, i. /never intended theaccufiog of you... thefc, but named ,ou w"th the honou of being the moft abie,and one of the moderated, /f you w, 1 rro^fe your felf accufed when you are not, you may .2 Yet becaufe you charge ,t as mv duty to tell it you,and thatfirft privately, &c. I fliall (ay th.smuch. ■./would rhefe Soke OratiLs did not too frequei'W manifeft how eaf.Iy untruth will fall tliele I "0""^ Yh . ,., have fhewed in that which s faid already, and your Inters LT^oiradon' Se"m'n'fty tormuih. .: Perfidioufnes lies mofl in bteak.ngCo-and ^o"^"/ . and this/ charge YOU not with :t IS a great queftion in this age,

quireth many moncchs yearly rcfidcnce} having means alfo of your own befidcs and ycc 10 complain as you do in your Books,of the great want that you and your Fanulv

may be put to 5 Si ego ftcjecijjem 4. And for malice, I wiII no' accufe you

of It, leaft i fccm to plead my own caufe. Though many of your Hearers think that they have oft heard its voice m your Pulpitj and in particular when yoa wo-jJd have made them believe, that my doftrinc was the fame with that condemned in A>«.. EnglMd i whichyou have (cconded in prnir. 5. And for the fm of coacemnina your brethren C yea, the moft of the learnedft and godUeft Divines in the world, mul-titudcsot whom arc incomparably in all cKcellencies beyond your fclf J lap-peal to ail that ever difputed with you, and to your own molt judicious Rearers whether rhey have ever known many more guilty then your felf ^ who pretended to be learned Divines cherofelvcs :J and whether it be not ufuall with you to put ott the authority both of their arguments and judgements with a coniempcuous Imile, or a wonder at the fillinefs of them? And you told me your Iclf, that it was wilfullnefs or Kegligence in all the Divines that were tor Infant-baptifm. And who can exprefs higher contempt, or more evident untruth5 or a confciencc lefs tender in ccnfuring others? or more pride, in exalting his own judgement and fincerity / But I underftood by thisi thic it was wilfullnefs or negligence that kept your felf from being an Anabap-lift folongj and therefore what wonder if he be one now , who had no bettei prefervatives? 6, And for licentioufnefs, further then it is exprelTcd by this liberty in finning, / hope you arc not guilty. Though your not reproving the prophaning of the Lords day, and excufing your felf from refolving the qudVion concerning its mor/ality, hath no good favour. 7. And in all thcfe , the tendernefs of your confcience appears. If you think i wrong you in mentioning thefe, I give you my true i4nfwer. i; I never intended your accufation in the palfages wherein you will needs take your^felf aceufed. But you will needs make your felf the accufed perfon. 2. And fo publickly challenge me to make it good, 3. Efpecially becaufe you will needs hang the credit of your bad caufe on your own, as if you were refohed they fhould ttand or fall together; elfe fliould I never have medled with your faults. But that eaufe hath this day troubled England-, and I will trouble it by fpeaking "the truth. 4. ^nd if I filcnce your fin after fo publikc an invitation to reprove you, it may lie on me. 5. /mention no faults, but what all theCoun-,trey knows, or what you publifhed your felf in prcfs or Pulpit; for the matter, 6. 1 have privately admonifhed you of your untruths in Letters j and of jour hard cenfures, before two or threes and of your plurality of places, and 'thefcandall thereof i but all in vain. You made fo light of having no Icfs then four Market Towns to lie on your fhoulder^, as if it were nothing; and tliofe cvafions (from non cbligacion in LawJ do fully fatisfie you, which fcen} frivolous to' iiie, and to far wifermen ', feeing where you receive wages, you owe duty, which confcience will require, though the law of man fhould nor. And were you abler then you are, and had many to help you, / dare fay, you are little enough for the work of one place. 7. i4nd for telling the Church ; you know you are not cf the fame particular vifible Church with me, where /may fotejl the Church of your ctfences. 8. i4nd indeed in this 7 have,the advife of fa^c pious, fober men that/have advifed with, who think it my duty to lay whacl doj feeing the reputation of your fuppofed innocency is the fnareofmany, who forget that there are ihoufands more innocent tJ^at differ from you, and thou

D d ' - fands

fands Icfs innocent that arc of your way. p. Ycc fhould not this have moved me, but thar / ftnde warrant from Scripture. / finde Chrift fpcaking far plainlicr of the fcdu-cing l^hahfes,aiid the leaven of their falfe Dodrines and wicked lives, & that openly before the people : and Fa«i faith far more of them that would havcfeduced the Co-riutkhns and OaUtimi: Hepublifhed X>emrtJ his forfaking him, and turning to the world, and AlexAtiders oppo(ition,and Hymendm and Fhileimh\^c Do<Srme,and pan-ilhrnencs yea, he openly reprgveth Peter to his face, and publifheth both his diffimu-hition and ]iciinabai\ in an Epiftle to others, thofe thitftnne ^o^'"•^;) '""^ berebnked before all.thai others may hervarc. i Tim $.20. Yea, and that fliarply, that they may be k)und in the Faltli.Tlic credit of no man in the world,muf\ be fo dear to a Chriflian as the honour of Chrifl,and welfare of fouls, and peace of the Church; /fany would make their credit an Engine todrawmen toErrorand Divifions, and encreafe the Churches calamities (which is too palpably your cafe,J all godly men are bound by true and lawfull meancs to contradift rhera , and nor to Arergthen riiat Engine. 10. And yer / will not fay fo much as your felf, nor ever did. Treat of Scandals, page 234. Yovi(:iyt[ jind no better (then the Jefuites) are the ends of many other Merettci^S; 04 Scciniam, Anabaptifis, Familifls. Separatifis and the reft of the litter ofgrieicni mives, as Paul calls them^ A^s 20. 30. that enter among Chnjfians andfj>are not thefi-ock-^

Mr.T.

THey hjve confident ey^prcffions to /h^epoor ignoram fcuts^ whom God mB hive difco-vered in *he day oftriaU} I conceive (iill lam reckflncd among thcfe -, Mr. Baxter j/zp^/ti fijerv what confident expreffions they rverey and when they were delivered. 7n e, I was then Confident-, and I am (iill confident:, yea and fo far, that as far as Iknorv mjownfjtartyl fhould lay dorvn my life upon it, tbit it if a, truth of God, that neither Jefisi Chiji, nor his jipojHes did appoint Ba^ti^ing of Infants, but that it is a meer conceit. Did I ever go about to (hake a-Ry o\ your fouls ? it is true I have brought all the Texts of Scripture that I know tj, which are urged to prove Infant-baptifm^ and have anfweredthem : Tea, and thw much more, }j Mr. Baxter rviU let me have his a^gumeuts, or write, he fl? all have an anfwer{ if Oodblefi andenable me ) (0 fuU, that thereffiallbe no ']uflreafonjor him to fay hchath not a fuUanjfiver. And Uhank, God for that which hath p<i(fedfrom me, jt hath been nothing but fcuad arguments.

R. B.

W4s ever roan in fuch a cafe more confident ? When you tell your Hearers, Tlieir blood be on their own heads if they yield not to you? as if It would be their Damnation, and lofe the blood of their iouls if they were not Baptized again ? And do yo u not here confefs your felf fo confident that you fliould

lay down yout life on it, that yon are in the truth ? Truly Sir all the Miniftm and Scholars tkt I can mee with, that heard your difputes did tli.nk you had l.lly ttZds to build fuch a confidence on. And for all you boaftfo much of your an-rer"bv writing, /think your writings have l.ttle to be fo boafted of. 1 would God had perfwaded you to imploy your parts and pams a better Way.

Mr.T*

BVt when ibey meet with an} that en feanh m their Falacies, how little have they to ftyQ What fakcies hmpafid frm me^htt Mr. Baxter fiiould thus witte > why tio.h be not pTsduce them .'

I

R. B.

Did produce them before witneflcs cnOugh,and in p4rticuUr,beforc many of them CO whom / wrote that Preface.

Mr.T.

YOu kji^w lijave had as much opportunity to try their ft rengtbyOS moft,and[neveryet met with any^in Oarifon, or Army that could fay any thing which might fiagger ajolid man^} If Mr. Baxter never met withfueh^ he hath met with thofe th^t urgefmn Mat. 28.19,20. that Chrift bid gomak? Difciples^ and baptise Difciples , and Mar. 15, i^. Go preach the Oo§el to every creature h and thatftiU the ^peftk puts repenting before baptizing''t andm not thiiablt to f agger nfolidman / tiuly if fo be that menwiUnot be fiagge-ed with theje thingsy that hold baptising of Infants, for my part IfhaB tefo far from thinkjng it it part of their folidity , that it is pirt of their weaf^tefs, and that their praUice k a corrupri n. And I will not new be afraid to ^eak^itj that it k but [light, fnvolctfs arguingyand a man ofreafon woufd thinl^Mr.BdLZiCT were rather in jefty then m eafnc^»

R. B.

WHen you will from your ^drguments from thofe texts, then we fhall know their flrcngth : In the mean time, all your confident words fhcw not mc the lead ground for your conclufion : No more then this, Scripture requireth faith to Juftificarion, therefore none but believers are juftified, which is falfc,aud yet like yours,if 1 know what you would theoce deduce.

Dd 2 Mr.r.

Mr. T.

BVt he[a'}th of his Dyputation[ToH heard in my late fublkkVifpute at Bewdley, Jan.i. ;vith Mr. Tombs, whe is tak,en to be the ableft ofthtm in the Land^ and one of the mojl moderate, bow little they can fay even in the hardefl point ofBaptifm, whit grofs abfurdities the) arc driven to, and how little tender confcientioui fear cf erring is left among the beft, '| f O ^e faith this j the people of Kedermiii(ler hear how little they can fay. From whom did they heart it ? it may be from iVr. Baxter himfelfin his own caufe *, a mans orvn tefiimeny ii fcarce a competent wiinefs \_ But how little they can fay ] ( 2 J why ? / was net toplead by vpAy of arguing then, it was my fart: only to Anfwer : And how could the men of Kedermin-fter know by this what I could have faid^ they might kpow what J did jay j but I thin^^ not -what I cohU fay i for how the men of Kedcrminfter fl)ould know what J could have [aid, i4 pange to me. f O They might kjtow that I preached feven or eight Sermons of that Text in Matthew, andfo much as neither iJfr.Baxccr, nor aU the Divines in England w///' be able to stnfweT \ yea, and more I will fay i and preach, and write, if the Lord fl>all fave my life. (^4j Seeing Cod hath carried the bufinefs fo far, lamfo engaged in it, tit if ^y life be of' jeied in it., I conceive that I offer it as a fdcrifice to Ood,

■ ■ . .',■..•>-

WHat a ftrange feigning fancy have you, that would make men believe that it f 0 was only from mc that they heard it,and not from your own mouth? And this you would tell the men o(Bewdley in the Pulpit,who themfelves faw multitudes of the people oiKederminfer prefent at your Dirpute,being a confiderablc pare of the Congregation, which was judged to be many thoufands. (a^ And how few will believe you,thac you could have fild much more to the points in hand ? who heaid x. how long we (taid at it 5 even about fix hours .• 2. i4nd that you,though Refpondenr, took np far ti)e greateft part of the time,and would oft-times fcarce let me fpeak,and Mfually inrcrrupted,and were very little interrupted your felf .g. And that /gave you leave alfo ro oppofc in proving the repeal of the Ordinance for Infants Church mem-berfhip. 4. Aw^ rliac you forced me to oppofe,and never will be brought to Difpure as Opponent your fclf, but only to put us on tlic proof. And yet you would make men believe r!uc you could fay more if you might. (3 ) For your eight Sermons, I heard rhem moft repeated, and unfeigncdly ;udge them worthlcfs for all your great boaft. You chole out the weakeft ^rgumcntsjaad then triumphed over tliem^and fome that were ilrong, you uiged in a wtak way of your owns or elfc weakly anfwercd . /t is cafie to conquer and triumph when you have no body to gain-lay vou. (^4) For the facriftcingof your life, I wifh you may doir,if ever in a better caule, left vou lofe it. But if you had conccivd your \\ic in danger, you would not have thrcatnc'd rac with the danger I go in for oppofmg you.

Mr. r.

Mr T.

HE^dith {what gnfs abfurditief they are driven ro/] Mad he named them we xhen might bive judged oj thm j the grc[feft abfurdines J conceive veere notjuch as he talks of hU Arguments brought me to', the mfjf were about my Expofttien of 1 Cor. 7.14. and whar if one let pafs an abfurdjty upon a'4 Ei^pofition urged[uddenlf.

"f^'T^rrw

R. B

HEre begins all thac I charged you wirh^though yoH arc picafcd to take the reft to yourfelf. ^nd i. for Abllirdities, (i ) where you would have had me name them, but thac was not fo fit a place j but to pleafurc youi will namefomeof fhcm here ( though about 1 Ccr. 7.14. you feem to conftfs fome; and yet even now, you thanked God for thac which paflcd from you, and fay, it was nothing but found /Arguments. J i. You abfurdly affirmed, That Chriftscomming in thefleflil is a mercy gji^en to r/?e Cifjurff/jinftead of infants vifible Mcmberfliip. 2. ThatitistoX the Infants a metcy given tbem inftcad of their vifible iJfemberfhip. 3. You affirmed I that all the whole people of the Jews were members of the Congregation of the/ Common-wealth fas you callit)but not vifible Members. 4. YouabfuffHy affirm- 1 cdjthat the Infants in the Wildernefs were no Church-members without Circumci- | fion, 5» Yea, you affirmed this after you had granted that all thc/nfanrsofthe Jews were vifible Members. 6, Yea, you affirmed thac noTieyvcre vifible Members without Gircumcirion,and foGod hath either no vifible Church among the Jews, or but Caleb and Jofima.oi few,when they entered the PromiRd Land. This was not a flip from you, before you were aware, but you infiftcd on it neer an hour to make it good. 7. This you did after our folemn engagement in the face of the Congrega-fion,that we would not fpcak any thing agaiaft our judgements for the advantage of our Caufe againft the other. And you took it ill when I told you i believed you fpake againft your Confcicnce, f that neither the /nfanrs in the Wildernefs nor any without Circumcifion were vifible TJ/embers .•} and yet when I told you that women j were vifible Members without Circumcifion, you confeficd if, and unfaid all again *' and yet had nor the ingenuity to confefs you had erred,though you yielded the point. 8.YCU mod abfurdly affirmed, that no lafant can befaid to be4 vifible Church member wirhoutfome ,4<ft of his own C though his Parents enter him into the Covenant ) with God ^ ^nd doth not this overthrow all that you faid before,thac the Circum- ' cifcd infants were vifible Church members? For it is by no Ad. of ihcir own thac they are members any more then the uncircumcifed ; Yet did you appeal to the Congregation for the truth of this ? 9. You acknowledged that the Infants of the Jews in the Vv/^ildcrnefs were Members of the Church,and yet not vifible Members: And when I afked you. How you know them to be Members, if they were not vifible or difcernably fuch.'' You anf« ered, Becaufc the whole Congregation of the Jews in a lump was taken to be the Church of God .* So tha c you knew tbe whole were the Church, and thac the Infants were of the Churcfe,and yec they were not vifibk Mcm-

D d 5 bets

bcrs. I o Yon faid Qvifibilicy] was the Tubicft, and the perfons vifibic were the Ad-jund i which as delivered isabrurd, ii. You faid that chc merciful! gift and Ordi-lUDce for Infants ChurdMiicmberfhip was Repealed in Mercy. Yea,thac it was a Aicrcy to all and Soxwc i to the favcd and to the damned. 12: Yea, that it is a greater iWcrcy CO us Clirifiians, that our /nfanrs arc not taken to be Church members* 1 ^. You ahfurdly affirmed,that the /nfanrs tl^ac no w are not.vifiblc Members hare as much mercy as thofe that then were vifible Members 5 yea, and more mercy, and

- rinatbecaufe they arc not vifible Church members. 14 You faid the Jews were na-

I rurally branches, butnot by narure : When the Text faith both, Aow.ii-24. 15.

' You .-ttHrmcd ahfurdly, that they were called Naturall,only in their being Men, and not Branches. 16. A(tc: all this, you come again to tell me, that there was no fuch thiii^s_ajdfilile_Membei[l^^ chout Circumcifion^>-wiifca_vL gtupon the jlnftance oTwo menb eing^iTi^ ha djg. rantedit before7afteL -3 loi]g~3eniall,

( wirtclTierthe people a laughing atyou j'And was this truth orConfcieniious? 17. You cell me that [cannot tinde any one Author that expcundeth I Cor. 7.14. ofla-fants holinesinmy fenfe, before Luther and Zmglim \ Isthistrae? 18. You fay

- that the word €^<j(ric»„i8 taken in Scripture many hundred times for Authority: Is that true ? 19. You confidently infiftcd on it. That the Corinthians were certain that

(their cluldrtn were no Baftards,and yet they doubted lert their living together were fornication, ( A\^d fo they were furc their children were lawfully begotten, but yet doubted whether they lawfully bcgof them.) 20.Y0U yielded that the word fandi-fie, and Holy, is taken in my fcnfe ncer iiK hundred times in Scripture, and no where elfc once in your (enfejand yet pleaded that here it muft be taken in yours and not in mine ; without fhewing any ground for ancccfficy of it. 21- You argued long fhm fnoft abfurdly,and as like a right i4nabaptift as ever / heard you^to prove,That all things are pure to the fure, and landified to Believers only by the prefent Aft of Faith and the chcprefent Aft of Prayer. (^Aad fo revive the old Hcrefie of thofe chat would alwayespray} as if all things became unfanftified and impure to us as foon as we give over praying and aftuall believing,^ and as if the fruit ofrhefe lafledno longer then the Aft.) 22. When I urged you that thcnfleep could not be fanfti-fied to us,nor any thing while we necp,becaufe then wc do not aftually pray and be-iicvej you Itood in it that deep was not fanftified. 25, To prove that fleep was fanfti-tied,I argued from the Apoftles words, AH things are pure to the pure j therefore fleep is pure to them. And you denyed the confequence, faying, that by all things was meant Some things. 24. And to fliew that thefe were not meet flips, and that you lud the Confcience tadefendfuch horrid abfurdicies, as the Truth of God, and had io hr loft your modefty at to plead thus before fo many Minifters and Scholars j you nirjft learnedly argued from the word,which the /^poftle there ufeth to fignifie Prayer that ipTiu^ti fignifieth only prefent Prayer; and therefore it muft be only prcfenc Prayer that fan<^iifteth. 25. When /argued to prove /nfants Difciplcs, thus: If they are not D,fc>plcs,then it iseithcr bccaufe they are uncapablcof it,orbccausGod will not (hew them fo much mercy j but neither of thcfe; therefore &c. You brought a third ; It wasbecaufe they have not learned. 26. When / further argued j If they have not learned, then it may he reduced to one of the former 5 either becaufe rhcv are uncapable,or becaufe God will not Ditw them that mercyi you give a third, bccaufe they are not taught. 27. You abfurdly fay , k is nor Circumcifion as ntccffary and engaging to Moies Law, but it was the Doftrine of the falfe /Jpoftles, I which Peter faid that they and their Fathers were unable to bear. It were tedious to Vnumbcr all. How lamentably did you argue to prove thif Repeal of Gods Ordinance V for

for Infants Church memberfhip ? nothing but idem per idem over and ovcj .-infofjiuch that frequently Mr. Oaed and the reft of the Minivers th^t fare ncxr me, urgtd mt tc.

Mt. T.

BVt U this pi much 5* (^\)When a mm rvaifst.upon at ajudden. ("2) And the buftr.efs wuf fo carried on, that I tiHtfifcarce know of it (g J ^nd h^tve concealed from me the Argw menu beforehand i andf^Jrvken I hadfcarce time afforded me to repeat them, (5) When the Opponent would n')t open his terms. (6J When a Kcipondent jhaUbefo checked^ ai he did me then. I thin\ he may be driwcn by an Opponent to as grofs absurdities^ as hs can fliew in any OHiofmyAnjwtrs.

<^r}y

Px. B.

BUc /underftood ( as from other!, by your private confeffions, ) To here by yo'jr own confcifion, that you are confdous of feme abfurdities that" you were driven to \ yet you excufc wiiat you will not confeffe: and what needs rhere any cxcufc, had there been no fuch matter? but fin Is an eiiradglln^ engaging thing. One draws on another by a ifeemingnecefllty. Your excufemuch aggravatetih your f.iulr. For while you pretend to fee more truth' thed moft 6f th^-Chriflian worlds even the moft godly, and here to plead for this truth; as if Gcds-Ofory needed mans fal^ood to^mainrain it, and as if the heap were not great enough already, you here add in four lines fix grofs untruths more. I am forry that Tamnccefntared to tcllyou4o. Bur he tliat will fin openly, muft be rebuked bcfore'alI< C\J 1. who can belicvo you were Tec upou at afudden, that knovyeth how'manyf wccks,yea,pnonechs the bu-iinefswas in motion, and how many Mefl^e; and L^tfers paft between us ? and that it was not in my power,t.6 forceyouto Dfirpthte .<^ (-2 J = 2.' And who then can believe th^t that bufincfs was cafriecj on fo as you fcarcc knew of it Z Who carried ic on but you and I? Did you not know of your own Letters and mine.*' Did not you force me to that I did,3s I OialJ fliew? Did not you promife your people in the Pjulpic toDifpute with me, when fome of them urged you to it y and preach eight or ten Sermons to prcpolTcrs them with your notions ? and told them when you promifed the Dirpure,that you thought good firft by rhcfe Sermons to acquaint them with t!)e ftate of the Controverfie / and therein anfwered, as you thoughr, all of moment that could be faid for Infant baptifm ? When I never preached one fentcnce beforehand, nor fince foyour Hearers or mine own,chat /can rcmcmber,on the Queflioni and when you would not at the defire of your people, give me leave to preach one Sermon on it afterwards?& yet can you fay,the bufincs was carried on that youfcarce knew of it?Why Sir,I am forced to tell you,thar it were awonderifyoufhpald have found the truthofGod which others have lofi,whcn youhavefojoft compn modc%'

and^

and trurh in your PulpicTpccchcs. f 5) 5. And is it true, that^I concealed my Arguments/ Did you ever dcfire mc to lee you know in reference to the Difpuce what Ar-gumenrs I would infilt on/ Yca,cr did you ever dcfire mc to give you any thing as ro your own farisfadion or inforn^ation ? And could any Arguments of weight be new and f\rangc to you, that hadftudicd the peine fo long? and wroc on it fo much ? and coiuradidcd {0 many?and laboured to make a party & Schifm for your Opinion/who would think that a man that had any fear of God,fhould do this much,beforc he had fcarchc out all of moment that could be faid againfl him I Yea, did not you tell mc that Divines did all differ from you,and were ignorant in this, only througli wilfuU-nefs or negligence / and did you not Uill plead with me, that the Controverfic h mt difficultf And yet do you lay the blame on me for not giving you before-hand my Argument I fiuc what if I had denied you it? had it been unfeemly and unufual? But be-caufe you fay the like in your Letter to me, and make this your common cxcu(e, let mc cell the world how falfe it is. /he firft time that ever / had a word with iJ/r.T. a-bcut /nfanc Bapiifra, was about five or fiK year ago, when he accidentally came into my quarters at the houfe of mymoft iniirc & dear friend QoX.Sylvanm Toyler inLond^n, and there did / urge A/r.T.with this one Argunent,and none but this, which i ftood on in that difputc, drawn from /nfants Church-memberfhip. After this I was forced to preach on the fubjed at Coventry^ and /am informed by thofe that had rcafon to know, that Mc. T. had tlie i\^otes delivered him, where this Argument was in the front. And yet did he not hear my Arguments before?C4J4-That you had fcarce time afforded you to repeat them,is an untruth that hath a hard fore-head; or elfe it durll HOC have appeared to the world againft thouiands of Witnefles that arc ready to convift it i and in the Pulpit before that very Congregation that knew it to be falfe j and knew tliat though you were Kcfpondent,yet you fpoke much more then 1 j and that I was fain to beg of you not to interrupt me»but could not prevail; and that you repeated Arguments over, and over, and over, before you would take them right j which ovcrtedious and frequent repeatings indeed i told you would lofe us time ($J 5. Nor is ic anymore true that Irefufed to open my terms fo far as was the duty of an Opponent; Indeed I was lotii to turn a Difpute into a nicer Catechizing, to follow you in anfwering QueOion after Que(\ion.lf f had fpoke ambiguouf!y,you fhould have fliewed the ambiguity, and have diftinguifhed accordingly, which I intreated you to do. ^636. Nor is it any truer that I checked you,if thereby you mean any paf-fionate uncivjll terms: except you mean the checking your Opinion by Argumenr, which mated you, or the bare naming and difcovery of your mi flakes and raifcarri-ages. However / hope you are not fo baflifull aftcr^ all your defying the i4rmies of I Jfra'elyind calling, Give mc a man that we may DifputCj &c. for your uncircnmcifcd I Opinion,as now to be driven to abfur4itie5,mecrly by a check from fuch a one as i!

' '■'»*" ■ ■r ii i Kn ii — ' ■■■ 11

r\ -

Afr r. . .,./ '. ;..:■•:■

: / :' nr . ■ • •

LEtMf Ui^'CTbringhis Agumnmsinwriting, thatf mayexafpinuhem» andibenfee r^hitabhrditmhecanhringmet^, For I toid him before the Difpute, that a fuuden Anfwer wauld not fatisfie any lamed mm in the xpM, I couid feZ?^r. Baxter that at learned men as any 'were in the Land, were mt very a bU to Anixvtr a t a fudden, though thsj v^ere e^celknt in writing. A nimbk wit, and <i mkhk tQngneytbougb.ibiiilJwm2ndgement,m4y da nmh before ftUy pcop!e. ^

R. B

How niafiy Rcafons did I give you againft writiiig,and you denied not the validity of any one of them? And yet do you call for writing ? why have you not anfwcr-1 cd Mr^Cobbet,m.ChHrch,Mr.Bay\)y'^HtherfordyDrew, with many more .<• And did I nocf fee the wcaknefs of your anfwer to Mr. Murfljals Defence,.which you have nowin^or neerchf Prefs? But yet feeing nothing but writing will iatisfieyou, writing you ftiall have. But Icr me tell you i I take it for the greatcft injury that ever I received from man, that you have thus forced me unavoidably to deep my thoughts in fo bitter a (ub;cd,and take me ctf my fwcetcr ftudies, and wafte fo much of my precious time in fo low a matrcr,whcn I am paffujg into another world,which I refolved ftould have had ihcfe thoughts and hours j and that you have deprived the Church of moreufc-fuJl labours which I had in band on the moft weighty fubjeds. I pray God lay noc this fin to your charge. For my own parr, I am fo far from being delighted in it, that 1 profcfs i take it for one of the greatcft affiidiens that ever befell me.

a. What you talk of not fatisfying leajrned men,is vain j /was never defired tofa-tisfic learned men,but only to fajisfie your hearers of Bevediey^yvho are unlearned.

5. Youfccmto compare your fclf with thofe that being as learned as any in the LandjWcre not-veix^ble to anfwcr on a fudden, bur were cKcelicnr at writing; And indeed this conceit of yours is it that keeps your Followers implicitcly of your Faith; Whereas I affirm from my very heart, that had I time aitd ftrcngth, I had far rather deal with you by writing then by words j and think my felf far abler for it. Only your people be not able to examine wriringsj as they confcflcd to mej& therefore this is a pretty device to deceive them, to make them believe that all your writings arc that which they are nor.4.What you intimate of the fhallownefs of my judgement,! deny not to be true; but for a nimble wit,a^ voluble tongue,! am far to feekjand profefs that: I came not thither in confidence of the advantage of my wit & tongue (as the world is n-iade bclicve^but of my caufe. And jf your people be fo filly as you intimate, that they will be fo taken with one difpute from me,whar an advantage have you to catch thefefiUy people by all your pa ffiona re Sermons for Anabaptil\ry,& all your private infinuating endeavours /* But /hope God will watch over them, and not fuflPiT them to prove fo filly. But concerning the truth of all this,! wholly refer it to the judgment (nor of the filly people Jbut of all the Miniflcr* and Schollars that were prerent.

Mr T.

ANd Icmfefi toyou^ the thing that moied me to the Difpute^ wtti the goad Ofinhn that 1 had of iVr.Baxter, that he muid have fought for truth tandidly, and net take ad^an* tAge to trample men under foct^ and tefhtw himfe^ to crow ever his brother. I thcught tbgre b4i beeti no fnchfphM in .Wr.Baxrcr, but I was mifkhsn 5 jxiMf^n Wp thiffmlt.

Ee t(. B

{

R. B.

ON what Grounds your good Opinion was taken up I know norj but/perceiveit • b an eafie marrcr co take it down. You crave pardon for your^W (finton^ hue it Will never be wtll with you rill you crave pardon for your il) epiniens Bur how did I traruplc you under foot ? was my language unfeemly or dif-refpedive ? You Hiould have named the ill words I gaye you ^ which I provoke you to do» ^nd how did I Crow over you? you knew J beg'd, and beg*d,and beg'd agab3> that we might keep clofeto the ftrideft Logical! Dfiwnng^ without any vagaries or difcourfes; And what room was there then for me to trample ycu underfoot, & Crow over you • And when I would have drawn you to ftrid: Difputing, you had nothing to fay,but [The people muft be ii'ade to underdand.^^f you account the bare difcovery of the nakcd-nefs and evil of your caufc by ftrcngrh of /Argument to be a Crowing oyer you ; and trampling you under-foot, I am forry that you fo make the difcredit of an ill caufe to be your own: Yet you would do well to confefs, and forfake that caufe that cannot defend it fclfany better. Would a man ever have thought, that had heard how light Mr. T. makes ofmoftDiyines in the world in this point, that he would have complained in the Pulpit of being trampled on, and Crowed over by folow and weak a perfon as my fclf by meer i4rgumenc /

Mr.T.

Ndbovp little tender confcjenttm fear is left among the befl. ] Whit a falfe charge U fy^berc P It appears that in the Difpm I had a confciemioui fear : Mere u a deep chargej nnd gathered as I conceive, upon a (light proof. I have little confcienttoM fear of erring lefi^ and thit U l^r.orvn by the Difpute at Bewdley -, What was the Difpute that makes methut? Why, becaufelhid not yield to Mr. Baxters Argnmnts, I did not yield lo them, nor do I/ee any Reafon why I ffjcuidyield to them then. Hath a man no confcientiow fear of erring, un-Ufs he h^ld the fame with Mr. Baxter ? ;Wr. Baxter holds that Works juftipe as part of the condition ofthe Covenant of Grace, and that ]upfyi^g Faith doth include Mceptance and (undry other tkhgs he preachetb as confidently as [ do thh. Andfhalllfay hehathm cov^cien^ tious fear ! I thinkhe hath notperjrvaded any onel^Mnifier in England to be of hu Optnm.^ lamfure in hit Utter to me Jje faith he mshijfed at from all parts of the Kingdom j and JbaU J fay he hath no fear of erring^

R. B-

WHcthcr this deep charge be falfe or true, and on ftrong proof or on Wcak^ I will be judged by the moft judicious hearers. Yea, and leave any Reader to )udgc,whcthcr he that will mamtain all theaforefaid >lbfurditie5,rather then forlakc ftich a «ufe, have any great confcientious fear of erring ', For what yo"/ay about holding the fame with riic, its one of your vain intimations: It is for no fuch th ng

that I charge youi but for,i; ileturning fuch feeble Anfwcrs la.Building your caufe on fuch grofs abfurdities. 3. For ftandin^ in rhera, and faying and unfaying againft your own confcienccand kMowledge,and cngagemcnc; and yet will not confcls ic .4 Fc^r your lamentable arguments when yon where opponent, to prove the Repeal of Gods Ordinance for infants Church-raembcrniip. To what you fay about my Dodrincof juftification, / have anfwered before. Only this much more 5 If I have made no one Divine of my mind, but am hifled at from ail parts,thcn you may fee I am not of your judgement arid fpirit j For I do not feparate <?r make a party to follow me, nor djiVe-fpctt nor alienate my felf from thofe men that are not of my iud§en)ent,but reverence and love them with all my heart. Should I be angry with every man that is ignoiant of any thing that God hath taught me? or that in their well-meaning fpeak what they undcrflood not / Many Manufcripts that are abroad betwixt me and others, fhcw that I have done the like my fclf in my ignorance.

MT, T.

HE kjieiPweMllaboared with him.firf by my felfy and afterwards by otheKs to get hU Arguments in writings before Jentred upen the Freachingofthis point in publike ', and this was the great thing I aimed aty and laboured fo much ajteVy that fo [might not lead people in-* to error j thU very thing didfl)evp a tender jear of error : and truly if I had not been willing to kjiow hii Arguments to k^ep me from error, I had not yielded to the DifpHte,

You muft not blame me if I believe not all you fay here ncither,bccaufe /cannot believe what my lift, but what feemcth true. I know you fent me two fhcets or three of an Anfwer to Mr. Mar/halls Defence, only on i Cor, 7.14. without the beginning or end of the debate on that very Xext./t feems you expeded that / fhould have confuted your anfwer to W.MarjbaUi yea,and took it ill that I did not,and exclaimed fmce againft me in your Pulpit for ir.iVbw 1 leave it to any man of common reafon ro judge, Whether^if I had entended by writing to deal with you^that I was bound to confute your Aeply to another. Nay,whetht»Y"if I intended a profitable hiandling of the qucflion J ic had not been a meer dotage in me to fail in upon your quarrell with another, and that in the middle, on a loofe fiieet or two that had neither head nor tail*" and what is it in you to be angry at me,that 1 plaid not the dotard .«' was it not much fitter to fetch it from the bcginning,and to argue upon ray own principles.^ But you fay you laboured to get my Arguments. J Anfw. j. I was oft in company with you, and you never defired them that /know of 2. You never that I know of fent to me for one /sirgument for your own ufe till after our Difpute; but only for the information of your people j nor did your people that came to me defire any thingfor you, but for themfclves; and told me that if I fatisfied them not, they muftyield to you. And did it not then concern me to take rather the ccurfe that wa"s ficteft for their information then yours? And therefore wlu: truth is there in your

Ee 2 fpeech,

rpeech, that you fen t for my Arguments to keep you from erring, and thereby mani-fcfted your confcicntious fear ? 3 Nay, you fxprclTcd fo great confidence for your O-

pinion,thatin all my conference with you,I could never perfwadeyou that the point was difficult,but cafiej and laid (as before^ that it was wiifulncfs or negligence that was the caufc that learned and godly Divines were againft your judgment. And could /pofhbly think then that you dcfired any Arguments of mine for your information, when you never demanded any fuch thing ? 4. /thought it would fcem meer pride and immodefly in me to fend Arguments to you to inform you, as if I could te^ch YOU, or fay more then you had heard h having no Gal! thereto. $. /gave you twelve Reafonswhy I might not enter the Difputcby writing, and you could not gain-fay oneofthemj andyetarcnot you afhamed to blame me in the Pulpit fooftfornot doing it ? Have you yet ended with Mr, Marfliall and Mr. Blak^ Zee. after fix or fcvcn years? your people defircd prtfcnt fatisfaiSionj Could they flay then while you and I wrote one againft another, as you and others have done? Theyconfefl they could not examine VoIumesiWhy then fhould we write thcm?It is well kuown that I have neither time or ftrength for long works. Let the world )udge whether that brow be not hard that blames nie in the Pulpit for not writing? When you followed me importunately to write my Arguments, I offered you^ r. To Difpute publickly , only for quick difparch,which I profefs was my end. 2.Or to Difpute before a few : g. Or to preach each of us two Sermons, and fo leave it; 4« Or to write ex tempore in pre-fence one of the other. §. Or to write as you dcfired ac diflance, fo you woul d but flicw and give me any alTurance of making a q^jick difpatch. For none of all the fe could I prevail,nor yet be fuffcred to be quiet jtill at lafl while you preached only for your Opinion, fome of your hearers urged you publikely to Difpute with me, and fo fliamc forced you to promife it them in thc^PulpJr.

Mr. T.

AiVd purely if Mr, Baxter had hut hid fuch a tender eonfcienthm fear of keeping bk Brother pom errar^ Of he fhould have had^ he would net have permitted me togBtn from dgy to day^ to bold that vehiib vp^ an Error^ and nevsr let me have an Argument^ though h2 w^fent to^ve times^ bur conceal them till he could have an opportunity, that be might Of it were upon a Coxk pit fhew hts skjH, and get a repute^ at if he bad confuted we^ und thereby put the people ofthk Town, and aU the Countrej a laughing at me.

R. B.

TRuly S'lty I had no hope of convincing you, nor any call fo attempt it from you or any other. Would you have let yonr Opinion alone, or touched on it modcflly and tenderly, I fhould have lived as friendly with you as I did; Yea,would you ftavc given me leave to look on in quietncfs, though you had rent the Church, and gathered a party at Bewpdley^ I fhould perhaps have done little againil you. I never ycc preached againft your fclf or Caufe that I know of here, And would you give'rae no Kfl, nor fuffcr mc to be quiet, and yet fay, I did it to flicw my skill upon a Cockpit)

pit, and get repute ? And if the people of this Town,and all the Country laughed at youjlet any judge whether it were long of you or me. Did I provoke them to it? Did I not rcftrain them/l remember indeed ^v^len you had long difputed that none but the Circumcifed were vifiblc Church-members s aud th^n confclfed the contrary,when I inftanced in women, the people did laugh, bur were in a word reftrainedj And was thatlongofany body but your felff' You took another courfe to ^ilific me, telling them how I was unacquainted with the School-difputing,and that 1 would be hifled cut of the Schoolsi I told you when /was rcfoived,! would notfpeak a word in defence of my own reputation s I came not thither on ^0 low an errand, nor had any time for it.Indced the Miniftcrs rcplied,thatit was yourfelf that would be hifled out of the Schools and Mr. (Joo^ once would fain for expedition have tanght you the School way, but that he was filcnccd. But what's this co me ?

Mt.T.

Mr. B^y^ter hath in bk next DheShn only tm paffages vphkh ///;/«i^ / </m hound 10 rake notice of, \_ Ihofe that Jay no truih w to be concealed for pe^ice, have at little of the one J as of the ether. ] ~7hi4 I kflorv by his Le iter U meant of me* It k true^ in afhop </ this Town, bearing Mr^ Bi:itcr preached^ that for peace fake truth (honld be conceakdy I/aidant truth was to be concealed, [0 as to be loff for peace h and that this was tny meanings i certified h'm in my Letter : and if he had dealt candidly with me^ he might have put this in his medi-tationsyand perceived that was my meaning : And in this fenfe the Proportion is tine, and »e more then what Auftin bathf/tdjWe mufi not lo(e truth for fear ofjeandal.

Mr T.

f Meant not you only,nor more then others of the fame Opinion in this pafTagc i for I have met with many fuch before I knew you. That which 1 delivered, was,rhat fonrc Truths arc to be (uij^tindcd for peace; and not that Truth (\f\ the ^enerallj as you exprcfs it, after your ill cuftom that you have got. i4nd that you affirmed I that mo Truth was to be fufpendcd for Veacc,] and bid Mr. D. tell me, thar[if I Preached as before faid, I preached a falHiood or unrrurh,]of this I have full and credibh^ wic-nefs. And yet ('according to your ill cuttome) you deny this,and fay,you add'i'd,t'iac Truth maw not be fo concealed j~ as to be loft] which words come i n fmce. And fo Oiuch yon fcem to be confcious of, in fayingi It was your meaning. And for me ^ how Gould I know your meaning^uc by your words ? But 1 will take it as you ftand to ir, and confute it anon amoog fome more of your Errors. lu the mean time, you might 'feehow you abufc Auftiti[:(he have the «vordsyou allcdgc;J For to fay( Truth muft Slot be loft for fear of lrandalI]doth as much differ from yours,thafj^No truth is to be concealedjfo as to be loft/or peaceJas Truth from a wioft deftruftivc falfliood.

Eea Mr.r.

Mr,T'

THe other pajfage is \_tejnpS4tms are mvf come nedr your doors^ j This 1 dtubt uH but he means oj my being here. I thankOod Ihave^as occafion hath hapned, preached to them at Kcdernjinftcri and 1 kjiotv not that by me they were tempted ta evil. Here I have preached^ and many of them have come to hear me, and I kjiovo not that I have [educed them. Why my hdnghere jhouldbe dangerom to them <a^ Kcderminftcr, I know not. Andai Mr.^^Y.ttt feews 19 mak,e me play the dcv'iU fart ; So IjhaUpay for kim^ that Ood vp»uid give him a eonfiderate and acalmjfjfitjtorexiew theje parages ofhiiy and lay afide all thef'e kind of bitter expreffions^ and debate with me wherein we differ, fjrly, and as it hecomei Chrifiian Brethren, and not m this manner go about as it were to paradtgmatize, and ftigmatixe me throughout xhe whole Kingdom,

THat I meant you, and your Doftriiie, and party herc,is very true, and judge that 1 was bound to warn them of the temptation.For your preaching at Kederminfier I give you unfeigned thankes, and was more glad of your labours then other mens, and had you preached no otherwife at Bewdley fmcc then you did ar Kederminfferytbcn they fhould have had caufe to thank you^as well as I. And as I wrote not in paffion, but in confideration and calmncfs offpirit^fo upon the teview of it, 1 finde that it is 4 moft evident truth, That Anabaptifts in pleading againil: ihcir own Childrens Privi-ledges, as that they are not Chrifts DIfciples, nor Chriftians, not Members of the vifi-ble Church,not holy by Reparation and dedication to God, not to be entred into Co-venant to take the Lord for their God,and to be his pecuhar people. Sec, do play the Devils part,who is the Accnfer of mankindcj and in fcveral refpeds before cKprelTcd, far worfe. And this, with the Schifmyou have made in theClnirch, ( and ftill with reight and main endeavour to make,^ and all the grofs untruths and mifcarriages in the managing ic,being your great and very hainous fin,£ had nor only warrant but ne-ccflTity and duty on me,to warn my people of the danger, & publikcly reprehend you, though /know both you and your party take it ill, and think me too bitter. A man may not fuffer another to fct the Town on fire, and not meddle with him for fear of being accounted unpeaceable^cenforiow and bitter. Men are colder in Gods Caufe rhen their own. You have endeavoured by your writingb to make your felf famous forre-iifting truth.and kindling a fire and fadion through the whole Ringdom.and further^ a»d tnercfore Idobut my duty, in (hewing the whole Kingdom your error, lam commanded,T/jem that ftn rebuke before all, i Tim. 5. 20. and your fm is fuch as is moft publikely committed. We aie befeeched to mar\e thofe that caufe devifnns and offences, contrary to the do^rine which we have learned, and avoid them, Rom. 14.17,18 For tbey that arejuch ferve not our Lord Jt^fy^ Chriji^ but their otpn beUies, and by good words and fait (peeches, deceive the hearts of the ftmple.

If any yet think mt harflj, 1 refer them to Beza'i Epiftlc before Calvhs Tra^atus Thcotog. which contains my defence, if they will read it.

^r. T.

Mr. T.

I Say no mQve^ Ihdve wiped away the dirt that Mr. JBaKter would have caj\ mo myface^ andforhim^ I pray God forgive him the wrcng be hath doreme^wboam confc'tCHS ofnn ether then brotherly dsi^0ftme?2t towards him ', and the lordgivshi^^ menrem fanam in cor* pore fan0.

Mr T.

THe dirt I caft at the face of your Error and zealous Scliifm; and you were pleafed to ftep between, and take it mtoyour own- You arc fo in diilike with vi^afhiiig thcface,that you have but wiped ir,which is lutum Into lava^e^ and io have made irfar worfe i and yet being in your face, it is fo neer yorr eyes that you cannot fee it,and fo neer yout fell, that you have not patience to endure to be told of it. And for me, if [ have done you wrong, it is againit my will, becaufe without my knoA^ledgc j yet I know we are all fo partiall in our own Caufe, that I muft daily beg of God,as to dif-cover my fm, fo to forgive me that which 1 do not difcern j and particularly in this my writing. And for your unbrotherly deportment to me, the mo(\ hath been your frequent tfadncjng me in your Pulpts which yet as 1 know not that /ever heard of with paffion y fo if it had been all, it fhould never have coftrae the writing of a line, Euc of/our fm againft God and his Church, /dcfire the Lord to make you fenfible, and give you repentance unto lifej and that you may livejo right the Church,as you have wronged it,and to make fome part of amends to deluded fouls,by your as publikc recantation. And in return of your prayer,bec3ufe /cannot put up Sx^Jahm requefl for you , that yon may profpcr as your foul profpereth, / defire you a mind as found as your body ^ and that the;inflamatirn,Mole and falfc Conception of your Inteleft may be fafely cured, and the Monfters there begotten by the pretended Angel of Lighr, may difolvc in the womb where they were conceived, or if they muft needs he brought forth, that they may be ftili born, and have no other cnrcrcainment in the world, then to be 3chsld, Abhor"d^and Butkd,

A

plain Serif ture proof of

A briefe Confutation of divers other of Mr. T. his miftakes.

M,

Error /.

r. T. holdnh , 'that no truth is to he fuff ended [/o as to hi lojf^ foy Peace.

Confutation,

THcfe words Qfo as to be loft] which you add fince, do fjgnific an Event; which is (^as fuchj no Objed of Law. God commandcth not Events dirciSIy, nor for* biddeth them. Duty only is the Objeft (or rather immediate refult orproduft_) of Precept j and ducnefs of Reward or Punifhmenr, is the immediate Produft of I*roraife or iTirearning. The Law coramandeth us to do our Duty to prefervc Truth from being loft, but it commandcth not the Event [that it be not loft] If Truth be loft whik I do my duty,it is no fm of mine: If it be not loft while I neglciS my Duty, it is yet my fin. God diipofeth of Events, and not we. Now our qneftion is. How far a man is bound to reveal or inculcate Truth for the prcferving of it ? 1 delivered this: [That Fundamentals and points of neceffity next the Foundation in matters of Faith, and alfo matters of abfolutcly neccftary pradice, muft be made known : J But among other caufes of our want of Peace in the Church, I laid dow b this Tenet for one, [ That no truth may be fufpended for Peace: ] and I proved the contrary^ That fome Truths are fo fmail that they may be M^txidtd for Peace. Mr. "t. fent me word^ that this was an untruth- Now his laft qualification can reach no further then this: That a man for Peace may not fufpcnd any Truth all his life time Ahd I prove he may: Thus, i. That which God never commanded me to reveal, it is no fm to conccart. But God never commanded me to reveal every Truth j therefore it is no fin c« conceal fome Truth. linftance intv^o fort of Truths, i. Truths un-knownj which God never revealed to me j as thoufands about Angels, Spirits, and the things of another world. 2. Common Truths about naturall things; as that this Inke is nnade of Gum, Vitriol, &c. and this Paper of Rags, c^c. Where am I commanded to reveal thefe ? and that to the lofs of Peace ? ButMr.T. will furely fay, ttiac fie meant only Scripture-Truth. Anfrv. i. HisafTertion tomcin wriringis [No Truth muft be fufpended. e^c.]without exception. 2. 1 will prove it of Scripture-Truths. ItisaScripturcTruth that ii/;;<zrn was the Son of 5dCdr, fiViA Eiiphxi i\\z Son oiVr^ m d Ira the Son of f^e/^,with hundreds the like; tlm^Je/lw came the

Famlttf

Family of the Jcfuites y of Makhkl the Family of the Malchielites,%LC. And is it better never fee Peace in the Church, then filence one of thefe Truths ? But perhaps ilfr. Tj will fay he meant only Doarinals, or Prafticals.

1. But his words are clean other wife.

2. That they fhould falute one another wi th an holy kifs, was a Praftical truth 5 ihc Gontendings, Qiieflions, and Difputings about the Law,&c. which Paul forbixts, wcreDodrinal atlealtj with multitudes of the like. And may not one of thifc be (ilcnced for peace, even as long as one Uvcth ? i prove it further, 2. If a man cannot poifibly have time to reveal ail Truths while he liveth, then he may and muft k^vefome unrevealed: But no man can poihbly have time to'reveal all Truths while he liveth, for at Icaft feme men cannorj therefore we may and muU leave fome un« scvcalcd. Sutperhaps Mr.'i. will fay, hcmeantonly of a purpofed willing concealing.

^«/. 5. I argue to that alfo j If a man have a multitude of Truths to reveal ^and can poihbly reveal but fome, then it is duty purpofely to reveal the chiefefl:,and conceal the reft: But this is the cafe of all Minilters,oratleaft of fome j therefore &c.

4. That which a man may, and muft do without reference to the Chuches peace, that lie may,and muft do much more for it; But a man may, and muft conceal fome Truths whether he will or no,withouc reference to the Churches peacefas the afore* faid arguments fhew. J therefore much more for it.

5 When two duties come togefher\,and cannot both be perforHaedjthere the greater muft be chofcn, and the lefs let alone 5 But the duty of leeking the Churches peace is greater then the duty of revealing fome Truths j therefore when both cannot be performed, we muft chufc the former.The Minor is cvident,in that the charge is fo carneftiy and frequently laid on us in Scrtpturc to feck peace j but not fo to reveal every fmall Truth.

6, When two mercies arc before us,and we cannot have both,wc muft choofe the greater only i But the Churches peac is a greater mercy then fome Truthsj therefore, when we cannot have both^ Peace muft be chofcn. To prove the Minor,I argue thusj Th^t which is the lofs of all outward Mercies, and Truths for moft, is not fo great a mercy as that which preferveth them, and giveth us the comfort and profit of themj But want of peaccfefpecially if the privation be total )is the lofs of moft other Mtz-cies and Trtithsf^to moft menJtherefore,(6rc. Who can reveal Truths or en;oy Afer-eies, where there is nothing bur enmity, bloud, cutting of throats / &c. When every man is an enemy to other,who will receive any truth you reveal ? Is not that man far gone that doth not know, that it were better for the Church that the Truths about FanU Cloak and Parchments, with the like before mentioned, were wholly buried, then the Church fhould live in everlafting enmity and bloofhed ? .

7. If a man may fufpend a Truth for a time, then in fome cafes he may fofpend ,icfor all his life time. But the Antecedent is proved thus. i. Bccaufchislifeisun-. certain;, and if he filence it in one Sermon, he knows not whether he ftiall preach

another. 2. And the caufe of his then fufpending it, may continue while he Tiveth.

' 8. ihc gpeateft fins are not to be commitred or occafjonedj nor the greareft diiTio-

nour done to God, rather then the fraallcft truth be concealed. But the total breach

of Peace contameth the grearcftf or exceeding great) fms, and bringeth the greateft

r. difhonourtoGodi thercfore,&c. the contrary to peace is this, For every man to

•hate his brother as an enemy, and fhed his blood asC^/sdJd ^k/i,&c. And had

^r. T. rather fee the Church in this cafe, ih<:n thev fli'ould hc4r his fuppdied

^^ Truth?

'' ... .— . — ..'__ ^ __ ' • '

Truths ? K'bulcl not this overturn all R< ligion, Worfhip ofGod/and Huminity,whcn every man were like a Devil ro Ins BrorhcrvOr Child, cr father, or Mother, going a-» hoiit night and day feeking how ro devour them .«' He that had rather (ee the Church in this cafe, then his Doctrine of Anabaptiftry fliould be conctaled, is good for nothing but to make an i4nabapcift of, that I know, When Chrift hath faid, Bj thii (f)ali aU men kporv that ye are wy Difciples^ifye love one andtbtr. My peace I leave niih ypu^Scc.

p. The very reafon why Paulio'\>\ds qutflionsabout the Law and Genealogies, S^c ^which on one fide were truthsj was bccaufe t^iey engender flrifc,that is,brcach of Peace •, therefore he thought fome truths were to be file need for Peace.

lo. Hell is not to be chofen rather then the leaft truth filenccd j But the total pri-vacion of Peace is Hell ; therefore, &c; We arc little beholding to thcfe rha r would iiave the Church turned into Heli,rather then filencc their fuppofed Truth.

IT. If a man may filcnce fome Truths for his own Peace, then much more for the ChurchesiBut a man may filence fome Truths for his ov\ n pcace,thereforc much more for the Churches. The Minor is evident from Chrifts own pradice, that would not anfwer his Enemies when they enquired what might cnfnare him fevcral times^and fo the Apoftlcs; and no man is bound to accufc himfelf,though it be Truth. And I con-je^ure that the reafon why 3/r.T.meddled not with thcfe things in the Fulpic,while the Ordinance againft Herefies and Errors \^ as in force,was his own Peace^but whca the Authors were pulled down,he quickly fpake our. And is the Churches peace of fo little worth to him in comparifon of his own .'^

12. Mfliy, That Tenet is not to be fufFerd in the ChL:rch,which evidently tcndcth to its deftrudion : But this Opinion, [ that no truth is to be filcnced for Peace] is fuchithcrcfore,e^c. For if this take, then every one that doth but think it is a truth, that Chrift is not God,that there is no God,nor Heaven ,nor Hellj that it is the height of Religion to Blalpheme God,and Swear, and Curf?,and Whore fas Copind the rcfl of the /fnabaptifts that follow him} or that it is a duty to kill Kings,to blow up Parliaments, or the like, will prefently think himfclf bound to reveal it to the world, though it turn all into confufion. And will there not be enough that will think it their duty to praftife it P And fo you fhall never want for a Clement^ a ^avilliack^^a F««x,&c. And every Congregation and Markct-plagc will have heaps of Preachers, while every man hath his truth to icvcal,though it turn all into afhes. And fo 1 leave jhis Opinion to .Vr.7*.and his party \ and again dcfire my friends to abhor it.

Error II,

Mr, T. hc/deth^ that Bapti^^ing U wH fo tyed ts adj perfgn, but that perfon thit k the in-(irument of converting other s^may be the inprutnent oj baptizing, f Tet he [eemcth to fiipjent t0 our excfpting tfrvcmen.^

Confutation,

'His he laycth down in his Anfji-cr ro the fixt Queftionj which he handled in his Sermons 1 prove the the coairary thus:

I. H

Infdnts Church-memberJInf and Baptifm»

I. If Chrift neve r fenc anv biic Miniflcrs ro Bapcize, then no others may do it ; Buc Chrirt fenc non^ biu Mmitters to Baptize, therefore no others may do it. The Antecedent is evident in the Hiftory of the Gofpcl-, Let themfhcw where Ghrift fenc any other,and I Will yield, TheGonfcqucncc is pnsin hence-, i. In that none may d® ( any work wichQiuAuthoricyi buc they that are not fent have no Authorityjchcrcfore/ &c- 2, The Apoftles received commiliion for Prea diLng ^n^ Bapti zing together j tiierefore one may no more be done without commidicn then the other,3ccording to Chrilts way. The Apoftlcfaith» How (IjaU they peach except they te fent i and Ghrift hath joyned Baptizing in the fame Commiirion. 3. That which Chriit hath made pare of the Miniftenal work,by putting it in their Gommifsion,that they may not be ufurp-ed by others". bucChnll hath made Baptizing pare of the Minifterial work,by putting it in their Comraidion 5 thecefore, j^c. Ilie Apoftles received this Commiliion as Mi-nifters,and not as -Apoftles only. 4,if there be no example in Scripture of any but Mi-nifters that have Baptized, then no others may *, ( for the /^poftles eflabliihed the Ghurch according to Gods mind,and the Scripture is a fufficienc ruIc)But there is no fuch example, ( they that affirm there is, lee them prove itj therefore ,§i:c, $, (f any that convert may baptize, the n wpnten m ay ; Bur that were abfurd } therefore, &c. 6. If all things muft be done in order, then every man may not baptize, bui; thofe lo whomChrifl hath committed it as there OfficcBut all things muft be done in Orderi therefore, &c. the con(cquencc is evident, in that Qj:jerre(ji^ircsihat cvery Member of rhe body_ha ye his own Offic e j and if every man ffioulcTB^judge^rto have"autlio-"' rity to baptlleiwhac iiornbie^onfufion would it make in thofe Ghurches that border upon Turks or pagans, or live among them i Every one that had a conceit he had converted them, might baptize even the dcrtders of Chriftian Religion, and make mingle mangle in the Church*

M

Error V.

r. 7*. hoJdeth, thut not Miniften onlyilmt ctb^rs that are no Miniffers^tn ay admmfle r he Sacrament ef the Lords Supper,

confutation.

THis I am informed he preached *, but I am certain he affirnfied to me ip Difcourfe with confidence. In a cafe of neceftityf as if people were in the Indies) where no Minifters can be had; if any fay that it is better a privare man Baptize and ^d« minifter the Lords Supper, then wholly omit thciti, I will hoc deny iti For the re- . vercnce of antiquity prevaileth much wfth me j /tfnd I know God hath alwaydif-1 perfc4 with Gircumftantials.,when they come in competition with the fubftance.Buc / Mr. T, fpeaks It in reference to our ordinary cafe in England' Now againft him I fhall now fay thus much. i. He that adniiniftrtth the Lords Supper fin breaking the bread.deliveringit to all, bidding them, laA.^ f4t ,&c J muft reprefcnc the Lord Jefus, whohimfelfdid this at the Infticuriori ; But only Minifters, and no private men, areperfons who fhould reprefcnc the Lord Jefus in Church-adminiftrations 5

F f 2 Therefore

J 2 2 VlainScripture proof of

Therefore only t^inifters and no private men may adrainiftcr the Lords Supper. Mi-niHcrsonly arc called hirAmbafTadors,Stewards cf his Myfterics,and befeech in his i^ead.&c.lt is a filly anfwcr of >W.T.rhac Sacraments arc not called Myfterics of God. I For tlic Word preached neither is nor the Myftcrie it ielf^but a revealing and eyhib-litir.g of,that Myftrriej and fo are the 5acraments: The one revcakth chem ro the ear, and ^heoclier totheeye. a. If there be no command or example in Scriprwre of any bur MiniOers adminillrtng the Lorps Supper,thcn no other may do it j but there is no command or exaiuple in Acriptiirc of any other doingit j They that fay there is, let themfhewir. ,, , .

Eur by this time you may fee whether Mr. /. would reduce the Mmittcrial office. I. Others may baptize. 2. And adminifter the Lords Supper. 3. And then,Preaching is all or almoft all that is left, ( for he gives them Icfs far in Government then I do ") And how well he defended the Minif\erial priviledge of publike preaching,in his Di-fpures with Captain Braj^ is too well known. And whac need the people allow fo much of their meanj then to maintain Minif\crs ? Is not this next to the utter extirpation of thcm,according to the doftrine of their learned Martin Mar-Prieft •?

Error I V.

M

iiever

but not (jods^fenHngy Slc

I

Coftfntatictt,

I Conceive thefe dangerom Errors of Mr, T. about the nature of the Covenant and Seals in general!, which I fhall touch in this and the next, are the root of his error about Baprifm, or at leaft much flrcngthcn it.

It mud here be undcrftood, that cut qneftion is not about the internal feal of the Spirit,but only the external feal of the Sac?amcnr,w hich are two diftind things.The nature of this Seal, & whether it feal conditionally or abfolurcly, I have fully opened in the /tppendix of my ^phorifms cf Jn!iijrcation^ whither 1 muft dcfire the Reader tO' turn and read ir,co fave me the labour of doing it here. His opinion I prove unlound, thus- 1. If the Sacrament right]xjldJIUBifij^ ^an liypQcnteJiaT^^all in it that is cf-fcn^aJQf Go^ sjgual fealing, then it is an aftual fealing i But the Sacrament rightly ad minifTr'tcTioanTiy peer i te hath all things in it eflcntial to Gods adual fcalingither-' fore if is hisafluaUealing.A feal is an en gaging or obi gingfign, or at leaft a teftify-ing ; He that aiftually ufeth a fign to fuch an end,doth aAuaiiy feal Now 1. God ufeth thisrign.2.And to this end. i. Heufeth the fign,whilehisMiniftersufe it in his name at his command i for immediately he never ufctH it or applieth it to any. 2. He ccm-mandeth it to be ufed to this end, to engage himfelt to make good his promifes. For I.To what other end fhould God command them ? 2. Elfc he fliould command them ro be ufcd to one end to one, to another end to anoihcr,which it cannot be fhcwed

:h^

that hchatl.1 done.^I fpcak of the end of tlieOrdinance.not of the event which God hath decreed fliali follow.^ 3. If the promife Kg to others befides Bel ievers.then fo is the feal,(for to whoaiGod promifeth, to theiii he eogagcth himIcirto*pCTf&rm ) but the promife is to others, therefore,&c. This will be evident, if it be once underflood that ic is ool y the Qgn ditional prnpiiff^ which (^n^f^a^f^rliKy rhpJ^jrM^i^r^rc j- ifthiiit believe in the Lord Jefus^ thoujlalt befave^, ~] For this promileis niadfero unbelievers ^ * though the good promifed is not to be enjoyed by any that perform not tlie condition. This I have fully proved in the forcfaid Appendix to my ^phorifmt', and will fall under the next queftion. 2. If God doth no more in his atSuil fealing to believers, then he doth when the Sacrament is rightly applied to Hypocrites ', then he aftualJy f-aleth CO Hypocritcs:bur God doth no more in his aftual C.aiing to Eclievers,then he doth when the.Sacrament is rightly adminifired to Hypocrites^ therefore he actually feakth to Hypocrites. The Major is proved by the enumeration of the feveral A&s.i. God makech the promife i 2. Hecommandeth Minlfterstopublifhit j 5. He hath in-ftrtutcd the Sacraments as mutual engaging (igns or fealesj 4. He commandeth Mini-ftcrs to deliver or apply them to thofe th^iJ profefs their confent & defire to enttr or renew the Covenautj (This I need not ftand to prove,feeing 3fr.T.here yieldeth,thac the giving of the Sacrament is a right aft of the adminiftrarorj which it could not be except ic were commanded} as alfo the initiating Seal to the children of thofe believing parents that will enter them into the Covcnant,as is proved tjcfore. Now what act more then thefe doth God perform to the Eled or believers Ink be faid,that he addcch the feal of his Spirit, that isnothing to the queftion, feeing we are fpeaking only^ the outward feal. /fit be faid that he affurci h_the confcicnce of the truth of the promife, & mSkcth rhe outward feal efF^^ual. I anfwer, i.T hat isTlill the inward feal,and fo nothing to this. 2. That is the making of^he feal fuccdslulJ,whicTrTs nothing to the ad: of fealing /f you feal a Deed of gift to three men,& one belie veth it, and another doth noc believe it, and another doth half believe iCj yet this doth noc make it no fealing to him thatbelieveth not^youfeal equally to themall.2./4nd God doth not ajways thus adure the £left or believers, but that they oft conclude hardU-cr againft themfelves then others do that have no faith. So that 1 dcfirc Afr.T.to pro^' duce any one Ad which God performeth to believers, and nor to others which may / appropriate the name of fealing to them.But all this dependeth on tlie next queftion - h whether ic be the AhColme or Conditional! promife that God fealeth to ? which we are now to enquire into.

Error V.

r., r. boldeth, tfmthe Covsmnt iflcbereofBaptifm is the [ul,is the AMolute Cmuni I of Grace,n.ade cnfy to the Ele^, '

ConftttatiQa.

M Any more mi (lakes he utters in the way to this about the Covenant. This he publikely pleaded for in his difpute % and allcadged Dodor ttviffe as affirming ih^ Covenant of Grace to be abfoluce. To which/ then anfwered, 1. That to thruft in tucn^ names and words, when in dilputation we were enquiring what the Scripture

Ff3 faith,

faith, was unfcafonabJe and diverting. 2. That Dodor Twtfe doth conllantly in aii his WriciDgs atfirm, that the prgmilc of Rcmiffion of fin &faIvafion are conditional i though the proiiiile of the firit grace, 1 will take the hard heart our of their bodies, ^c. ] is abfolii:c. This 1 dare affirm, as having read fix of Doftor Twi(fe his Books a-gain and again (^Ahich i think are all) having been long ago fo great an Admirer of hull, that I valued him above all others ; yet though i ftill a.uch value him, I would give young Students this caution,Tiiat they rakehced how they read him in thcdo-dnneof Judification ; tor hefpeaks of Jurtihcationfrom eternity, and Rtmifiion of fin fromctciniry^and Faith procuring but the knowledge of Fardon and jultifying in forQ Conjiient'is^^cc. as the Antincmians do, and fights againft Arminians ^ith ^nrinomian weapons, to cm: great endangering of young Students, who are i. Ape enough to run from one extreme to another: 2. Efpecially toa worfe; g. And will eafier fwallow an error when it comes in way of oppoficion to an adverfary, and as an argument agamft another error. A^d 1 have been informed by a Godly, le.jrncd, Juditious Divine of the AlTcmbly, that the Antinomia.ns being queltioned, did plead Doftor Trr/jjej authority; and the AfTcmblyqueLtioninghimfor thofepaHages in his i)Ook|^ while he wasModeratorJ he wasable tofay littlein escufeof them. Tliis on the by. But Mr'T.\ anfwcr to me was,that the promife of faving grace is not conditional *, and that though fome parrs of the Covenant beconditional,ytt it is all together that is called the Covenant; and the leading promife being not conditional, therefore the Covenant is not conditional ; and that it was a grofs palpable error ofmetofay, that the promife of faving bcnefics, was made to Infants that were noteleft. - „

And he faith in hi$ Exafheh and Apology^ that Mr. Marflal fpeaks like Cervinm and the i4rminians iri his afTeriing the conditional fealing j and when he talks of che Ge-venantiChrifls furetifhip,&c.

To all which I anfwer, r. A great many more Hot-fpurs of this age do make any thing /4rminianirm, which isbut contradiftory to Antinomianifm. I will not fay , Jiir. T. is an ^ntinomian, for I think he is not: But this opinion,fhat the Covenant rracc,which Baptifra fealeth,is only to the EIe^,and is not conditional, is one of two mafter-pillars in the /fntmomiari fabrick. 2. But to thefe Mr.Bla^e hath fully anfwered Mr, T. though in his Apol he paflfcth over much, and is not able to difcern his meaning; but he hath thelaft word, and that mufl be taken for a fign of vidory. For my parr, I fpeak impartially,according to my judgment, 1 think there

" is more true worth in thofe two or three leaves oiMr.Blak^s book,in opening the nature f/the Covenant,then in allA/^T's books that ever he wrote about baptifm-And Mr, Blakf: hath fully cleared Mr, Marjbal and himfelf from the charge of fymbolizing \ with the Arminians; and hath fully provd,t hat the entrance into Covenanr,and ac-c ^ination of the terms of it r^though not fincerely and unrefcrvedlyj is common to the Ele^ and ileprol3ate\and that the I'leprobatc are within the verge of the Co-vcnjuUiJ5.icnjderedjnjchc^o^ andjcc£j^d fas bcforefaid, wFth a naif h^rt J

r And if any that are runlnto tte oFIier extream,fhall rhink that this affirmiflg that

J { Chrilt hath brought the Reproba te alfo 'n£g;^-CgV^"^^- of P'"^ ^^ condit ionaJI be 5 ?• \ any part of the y4rminian Err6fs;'as the whole icope'orKcripture is agamft them, fo

\ Mr. Blake hath faid enougli to fatisfie.He that will deny Reprobates to be fo far within theCovenantofGrace, muft not only deny Infant-bapt)fm,but all Sacraments,till he be able infallibly to difcern a man to be Elcd. (/Ind doubtlcft this intercft in the Covenant is a fruit of Chrifts death.)

Mt. f.

fZTGt

l^fuliy

Infant ChHrch'memberJI.^jp and Baptifm.

215

f

MuT, one day in thePulpit, in pleading that the Covenant bdongeth only to the Eled, was pleafed to bring me in as witncfrmg thereto in the A^^vi. .of my A^^tr, p. 43. becaufe I there fay, that the Abfolute promife or Prophcfje thf re mentiontd is made only to the Elcd. When yet the very (cope of tlie place is to prove that it is not the Abfolute promife that is niofl fitly called rhe Covenant of Grace.

But that this ^Ibfolute Promife or Covenant f if you will call it foj is nor/t that is I fealcd in Baprifm and the Lords Supper, I prove againft Mr.T:^ thus,ckatly. /

I. That which is fealed ro by the Sacraments, is a proper Covenanr,having a Tle-flipulation on our parts as well as a promife on Gods part: Bur the Abfolure promife is not a proper Covenant, wiih fucli a mutual aigagcment, but properly a mecr Promife or Prcphtfiei tlierefore it is not this Abfolute Promife which is fealed by the Sacraments. The Major Mr, t, cannot deny.; for he pleaded it himfejf in the pulpit as arcafon to prove that Infants might riot be baptized, becaufe they could nor engage themfelves. And he brouglit tharpafTage in my forefaid Af\€nd\x ^M. as atcca-ing it, where I fay that it is a mutual engaging fign or kiiXo: ; As st is given, it is Gods kalj as itisaccepred,itisours.i4ndindeed the very definition of a proper Covenant f of which Ommde Juie keUi.imi other Lawyers will inform youjfhewtth as much that it mufl bea murual tngagcmcnr. Now in that abfolute promiic, [I will rake the hard heartout of their bodies, &C.J there is no fuch matter, but only God telleth what he will do.- ...

_ 2. If it were the >lbfolute promife of the firfl grace that is fealtd by the Sacraments, i then rheSacramctitsmufl be given to noman,or to all men: But that is a!)furd,thcrc. J forefoisthefornier. Theconftquent is manifefl, becaufe that ><bfolure promife or ^ . prophefie is only of the Elec% and that before /Regeneration. Now no man hath any fign given him, lo much as probable, by which ro judge of the unregenrate Ek<S. So that It muft either be given to •^Ilor none.

5. Orwemaydrgueihus j It may beknovvjn towhom that Covenant belongs which is fealed'by the Sacranicnts: But it cannot be known ^'before the fulfilling' -no nor at all Jxo whom(particularlyJtha t^Abfplurcproni ife dcthj^elong j therefore that iijbfolutc promife is not it which is fcaijed by the SacraiiienrsP

4. If (according to 3fr.T/i|udgmentJ that abfolute promife muft be fulfilled to a inan, before he be capable of receiving the Sacraments whi<;h arc Seals of the Covenant of Grace,then is is not that abfolute pron.ifc which is the Covenant of grace fealed to by rhe Sacraments: Burfaccording to Mr.T.Vjudgment)th^t abfolute promife muft be fulfilled toa man before he be c^p^hle of^a righr)recciv;ng the Sacraments which are fcalsofthe Covenant of Grace j tjicicfore it is^ot that abfolute promife which is the Covenant fo fealed to. ^^

The /4ntccedent iscvident,if vou confidcr, i. That it is the p'romire of the firfl re- f ncwing grace which wcfpeak of (^for all after-grace is promifcd conditionally.) ^

2. That ;ifr.;T.pIcadcth that Eelicvcxf only are Difciples, and fuchDlfciples only tnuft'be baptized. ,,^ *; " ^

5f, ThatFaithisapartofthisfirflGraec abfoiutelyprcmifed fas is commonly ;udged) Thegivmg of a New,foft heart,is the giving the feed of all Graces, and fo

ofFiufo.^ ' ^ .. .

_ The confcquenccU as evident; bec2ufe,the Mercy promifed in the Covenant which is ieakd,is nor given.before the firft fealing ; but the Mercy promifed in rhar abfolute promife, IS f according to Mr. T. and in part tbe truth) given bcfqre the firft fcaling the Covenant of Grace ; thcrefore,&c. God doth not promife and feal to a man that nvM a new hcarr,fo giychim a new heart j or to a man that is a Believer, that he wjl

give

c

226 rlam Scripture proof of

^S'vc him to be a believer, except we fpcak of ihc ccntinuance^or incrcafe of faiih ancf ncwnel's, which is HOC the ching in qiicltion.

5. The benefits of the Covenant of Grace, which is fealcd by the Sacra men rs,are (by thofe of age)to be received by Faith i But the benefits of the abfoluce Froniifc <){ the firft Gracc,are not to be received by Faith j therefore this is not the Covenant of Grace fo fealed. Tlic Major is evident : Mr. t. faith, oncly Believers niuft be bap-' lized as Difcrples. Tiie Minor is proved befotc. Faith is pare of the thing* promilcd, and we do not bylaith receive our firft Faith, or our power to bc» Iicve.

6 The Covenant fealed toby the Sacrament, is a plainly propounded umjuefti enable Covenant j but this abfolutc promife of the firfl Grace isnotfuch, but very dark and doubtful, (" and the molt learned cannot agree whether there be any fuch thingj rhercfore,&c. /havefpokcn my judgement of this in the Appendix of my a-phorilnis. The places that arc alledged "to prove an abfolute promife of the firft Grace, fome learued Divines fay do not prove it 5 bccaufe the New and fofc Heart there mentioned, may be a further degree ofNewnefsand Softncfs j or though there be no Condition there expreffed,yct it is in other phSfccs, and therefore to be fo undcrftood there i to which end they cite Xew/.go. where God promifeth the very fame bleffipg ("to Circumcifc their hearts that they may love the Lord,&c) on a condition which is here thought to bepromifcd abfoluteiy. Mr.T, could not underftand M. Biak^ a-bout this.

So that you iee what a ftrange wild Doftrine it is to teach, that it is this abfolutc promifeor Covenant to the Elcft only, which is fealed by Baptifm. And whether Mr. T. do not in this fpcak liker to Mr. Sa!tmar(h and the Antinomians, then Mt\ Ma)fljaU doth to Corvinm and the Arminians,let any that have read both judge. ^ And by this alfo the former Queftion about Sealing Conditional! y,may b« decided j which Mj-./.darkneth with a Maze of wordsj and addcthjfThar God Seals not Conditionally in this fenfe, as if he left it ro a mans liberty to'whom he had Sealed, tp agnize of Recognize chacScaiiug^ or xo free tliemfclvcsif they pleafe, and fo nullifi^ all j yet fo as to afford them a while the favour and privUcdge of being in Covenant with him ^ which iWr.A/<ir/&4/?,heconceivc(h,nieantJ>y his ConditionalSealing.3

Here is more things heapc up, then will be fatisfied in one anfwer ; therefore 1 (ay,

1. It is improperiycalled Liberty of the will, which comfiils in an indifferencie to good or evil^as Gibiduf. and Br^dwardm,^c. will fully teach you.J

2. More improperly is the nullifying of the Covenant called a freeing of theni-fclvcs, which is an enflaviiig themfclves. '

3. i4nd the violating of the Covenant is not fitly called a nullifying of it.

4. Yet if you will needs ufcthofe terms; 1 fay, that God fealeth the Conditional Promife to thoufands that fhall perifh,& Icaveth it to their own choice whether they will Reccognize and conrinue,and befaithftil to the Covenant,(giving them only his Common Grace •, J which men do prove unfaithful, and break the Covenant, and foperifh for treading thebloud of the Covenant under foot. And doth -%r. 7. think. That no wicked men pcrifh as Covenant-breakers with Chrift ? . ; ; . r-

5. It is unworthily rajd,That God affordeth thefe but a while the fayoar &privi-ledge of being in Covenant with him, feeing it is their own wiifuH ad to caft them<-klve:s out of this Priviledge; they might have continued it,and proceeded further in it, if they would. I remember wh^t Minut?mT6lix (aithof jhe |ew& in hiiO^avim ( in%he^cnd oi^Armbimm'ih'u i^ig. 594. -) ItA pm eos deferuijff cok^ehendes quam e^s defmos j nec^ut impie loqmiii crnn Ve<f [ito e([e cafioi} fed a Vsq'^ Mt.difcipJttiA

ttAfisfugas^

Infants ChHrch'memberJhip and Eaptifm. '227

tranijugas^ deditos, 6. Yet withall we affirm, Thar to his Elcd: God freely givcth as leave, lo a will to enter fincercly into Covenant with him,and faithfully to keep Go-vcnanr, and fo the continuance of the i^riviledgc of the Covenant.

Error VI. Agaififi Magifirates juberdination to Chrift the Mediator*

ConJHtafion.

I Shall not mention this fo much to convince ^.I*. as to vindicate the Truth, an4 my fclf rbut wiH be brief, bccaufc it is not of kin to the reft of the matter here handled. ) ^nd he hath not eaufe to be offended at it, bccaufc it tciideth more to his rcpiita#on then difgracc. -i. in that it is an opmion that hath learned and godly abettors. 2. i4nd bccaufe he is generally taken for an Eraffian^ and this will (cem far to vindicate him/ce-ng Mx.Oalafpie ihJiiks, That the picving Magiltrates Subordination or rcl<dving or hold ng thcic iiuthority under the Mediator, will go very far to the making good £r<?/?/«l.!i.caure, /<nd bccaufc many fu'ped me to favour Erajims way my tclf before \ ctnie to the point,! fliail fay ?his much to remove prcj«dice»thac I pfoftfs my fclf of no Setter party, nor to follow any Matter in Chriftianicy,buc Chrift. I have read Eraflm^but «^^^<ading of him brought me no nearer his judgment then I was before ever I law his book > or ever r«ad or heard any thing that way, I know he was a very lcarncd,judicious man in Divinity,Philolophy,and Phifick And whereas many blame him for mcdlingoutof hisown Calling in the bufincfs of Divinity,! wilh chie ordinary fort of our Divines were but near as able in Theologie as he.

Phyficians in thofe times did as much honour their proftfhon by their grtat learning and godiintfs,as m auy age fmce the CceaticHi, that is known of: i4nd they were very great means by thtir intereft in Emperors, and Princes, to further Rcforroa-tion,and procure that liberty for Religion which was obcained in Germany. Witnefs, Crato^ Jul' Altxandriiiy Monavjuiy Cafp. and Jo&n. Ndvii^ Peucerm^ tragWy Piate* rufyCureuSi VadUnus, Fuchftuf^ Otjheru ^Zningmus,Cameralius^ Valer. Cordus^ Scheg* kjus, Scholfz^^s^ Pofihius^ Objopdus^ htUnnernf^ with multitudes more, to whom the Church hath been much behoiding; among whom Eraftus wai in all refpetts one of the chief, and moi^ honoured by the D.vines, as well as Phyficians of that age ', as is apparent by multitudes of Epiftlcs which ZanchJus^BHliinger^ 5i/n/er,and many pthec wrote to him.

And for fuch young Divines as the moA of us are, ro blame men fo raiich more learned and judicious then our fclves for writing of Divinity , as if it were beyond thtir reach Or callirg»doth favour of that Arrogancy,whkh maketh our facred funtt-ion b> man;* to be defpifed.

A s for Eraftus his book, I conceive that fome of it is good, and fome erronicous i his arguments for mixt communion are very weak, and he feemeth oft to contradift what he there plcadeth for. For my part f were my judgement of arj moment to o-thcrs^ after my moCt ftrious fludy in this point, bo^h in Scriptiue and Antiquity,

G g rfpcclally

plain Scripture proof of

rbccifllly rhc writer*; of the three firft CentiiriesJ I am confidently pcnVadcd,Tha^ the true way ofChrilh Difciphne is parcelled cut between the Epifcopal, Eraftian' Prcshi(crian,and Indepcndencsjand that evciy party hath a piece of the Truth in pc-culi^r j and had we (o nruch humility., peaceablencfs,and felfdeniall^as to meet and lovingly dcbac«ihccafe,a«dlay all toget!ier,it would be happy for the Church. And I verily think, That if every one of the four parties do entirely cftabliOi their own way,thev will not eftablifh the Scripture way. For me to caft in my Model, would but be ji dged Arrogar.cy; but to bcfeech them to joyn all fpeed ly in a peacc-making Conrulc4tion,me thinks Oiculd notdeferveacenfure. And yet letirbe taken how it will, I purpofcjifGod will fo long draw oucniylifCjto acquaint tlic world with my thoughts in this alfo. But to the point.

Mr. T. tcld them publikcly in che Pulpir, that I had delivered in my Apherifms a DoArinc of dangerous confcqutnce, and fo read to them thefe words, Fag. 27^. 1^ Some of his Government Chrift cxcrcifeth by Miniftcrs, andfomeby Magiftrato under him. For I cannot con(^ent to them that fay, riic MagiOrare isoncly the Officer of God as Creatour, and not of Chrift the Mediator, &c,] But what could be.VATs.cnd in tclliug his people of the dangerous confcquence of my ^(^rine in the Pnipirrfor that is his way of prcaching,though I never meniioned hirtTdireft-iy nor indircdly i no nor ever preached to my beft remembrance againft his opinioa of Anabaptifm to my own Hearers^ when yet he never told them what that dangerous con'equencc war* And can any man conceive what danger can be in raying,Thac the Magillrate is the Officer of Chrift the Mediator .•? Where lies the danger ? All that ever I heard is that (Tom Mr^GaUffie; left it bring in Church Government by MagiHrares, and fet upon £rtf/fw his caufe j and^r. T. alledgcd notany Scripture, or argument of his own againft it Cyea, though Iwrote tohitmtodifputeit^ but told the people that Mr. Galafpie had confuted it i efpecially that his 7. Argument (which he namedj was unanfwerablc. And he told me, That he fhould take ray Dodrine for Errour till I had anfwered Mr: Galaffie: which is a ftrangc refoluti-on. Should i deal with all Mr. Qak^ie hath faid on this point, I fliould fill too much paper with this Hetcrogencal fubjeft. Onely this I fay, i. 1 undertake to prove every argument of his to tliis point to be vain and falaciousi toany man that will difputc it. 2. Wgainft Mr. Gdlaffiei Judgement, I lay to Counterballance it, the judgement of Mr- KutherJ9Tdy his companion, and a man acknowledged a more able difputant then Mr. 9ahfpU (^though both very excellent men>nd this I do with thefe advantages. I. Mr. Rutherfirds greater ability* 2, He was well acquainted with Mr. Gr4-Ujf.es arguments, and yet judged contrary : why then may I ijot judge them weak / g., It was Mr. Ruthevftrds judgement upon fccond thoughts, which ufually are the wifeft. 4. He was far from being an Eraftian. therefore this opinion will nor prove a man an Eraftian. His words arc thefe in his due right of Presbyteries, Pig. 409 : [Otje5. Bat they rcafon, a fupernaturall good, and life cternall, are eflfefts flowing from the mediatory office of Chrift, bcftowcd on the Church r but Kingly power lie >J/eth not from the Mediator Chrift,but from God as Creator,who beftoweth law-full Kings and Magiftrates upon many nations, who know nothing of a Saviour. I anfwer •, when I confidcr the point moreexaftly,! fee not how Kings, who reign by the wifcdom of God, Jcfus Chrift, Prow. 18 .14 15. have not their Kingly power from Chrift.N* ho hath all power given to him in Heaven and in Earth,iW<if.28.i S.For they arc Nurfe-fathcrs of the Church as Kings, Jfa. 49-1 $ • ^^cy are to kifs the Son, and exalt his Throne as Rings, Pfiil 2.1 1. they bring prefcnts,jind Kingly gifrs to Chrift, 11 King8,P/a/,7a. io,u. and they fervc Chrift, notoncly asracn,butalfoasKi»g5,

as

as Augujim Ciith,fi;i,^. ^d Btnifac. Com. 50. therefore arc they ordained as means bv Chriit ctic Mediator, to promote his kingly Throne. ^^a-'n^^a « means oy

5orBc of our Divines will have the K.ngly power to come from God as Creator,in re^cit God giveth Kings, who arc his Vicegerents, to thofe who are not redeemed, and to Nations who never heard of Chrift ; ^„d others held that the Kingly powe^ rtowethirom Ghrift-Mediator, m refpcdheaccomph'fiuth hispurpofeoffavingof his redeemed people by Kings Authority, and by the influence of their kinely Go-vernment prccureth a tccdmg Mmiltry 5 and by their 1 rinceiy Tuiory the Edification of his body, the Church, which poifibly both aim at Truth. [So far Mr Ru^ tbcrj9rd.'] •

3. bir. Galaxies unanfwerable argument Cas Mr. T. called it) I fl^a!! briefly repeat, and anfwer. It is this. 7. That Government and authority which hath a Foundation m the Law of Nature and Nations, fyet might, and fhould have had pla6e,aiul been of ufc though man had not finnedjcannot be held of,and under,and managed for Chrilt as Mediator : But Magiflracic, or Civil Government hath a Foundation in, &c. Therefore, &c. Anfwer i the Minor can never be proved, and the Major is apparently fallc. 1. No ^cripcure faith,there fhould have been Magi lira-cic in innocency. 2. Inferiority and fubjeaion to the Creature is part of the Curfe. 5. Even the Woraans fubjeftion to her Husband, is mentioned as parr of the punifh-ment for fin. 4. There would have been no evil workes to reftrain,nor any difordcr, if there had been no fin : therefore there needed no Magi fir ate. The Magiftrate is Gods Sword bearer, and there would have been no ufefof the fword in innocencie. $. And for Order, God would have ruled all immediately, without the interpofitioil • of our fellow fervants. v>;t

2. But if there fhould have been Magiftracieiainnoccncie,it follows not that it is not upon the Fall delivered over into the hands of Chrift.The whole Creature isdc livered up to him upon his undertaking the work of Rederoption,and fo Magiftracic. and even the Law of Nature it felf. And the deniall of this is very injurious to the Digaity>Dominion, and Redemption of Chrift. And yet fome are fo zealous agatnft Arminiani(m,that they run into the other extrcam,and even deny that all things arc delivered up to Chrifl upon his Purchafc and Reden5ption,which yet the Scripture is raoft exprefs for} 1 will name f»me undeniable Arguments. I. R</m. 14. 9. For this end Chrifi both died, rofe, and levivsd, that he might be Lerdr of the dead and living. He that expoundeth this offomeonely of the dead and living, dare pervert Scripture from its plain fenfe. And I hope they will not fay,That this is fpoken of Chrift as the Eternall God^and not as Mediator: For it was the end of his Dying,Rifing,and /levi-ving,to procure this Dominion. 2. Mat. 28.18. AU power in Heaven and Earth is given r#merthereforc,fure the power of Magiflrates,^ Go teach aBnationSyScc. Two ftrangc anfwersAfr. Gfl/^i^/e gives to this : i. It may be meant of all power in the Church onely. Anfwer ', He that dare fay,That all power in Heaven and Earth, is onely all power in the Church, and none elfewherc, fhall not be much difputed with by me .-for it is in vain to prcfs him with Scripture. And is it not fad, That the maintaining of our own opinions, fhobid drive Godly men to maintain fuch a Malignant Tenet againft Chrifts Dominion, as to fay that all power out of the Church U nor given to him ^ 2. But Mr. Galaffic faith, jiU pwer may he (aid to be given to Chrift ai Gods I. In refpef} of Eternall Generation i 2. JndoftemporaUtieclarAtion. Anfwerj I think no impartial man that doth but read the Tcxr,can believe cither of thefe Ex-pofitions,efpecially if he read thofe many other Texts that fpeak of thedelivering up of all to Chrift m amej and that to this end he died,that he might be Lord,8fcc. ArTd

Gg2 for ^

[ffo, _ _ ^'^^'« Scripture proof of

for chat of [ Declaration] he may as well fay, as many lately, That Chrift was mair from cccrni'ty, and bur Declared fo at his Incarnation. The Rule he brings our of Aujlin Cat^utd dicitur fieri quando incipit patefieri ) will fit the Antinomkns well wh5 fjy wc arc Jullifted from ctcrnity.But according to this liberty of Expoundings* Scripture will be oflittle ufc, but muft mean whatpleafe the Reader. Many other Scriptures fpeak moQ plainly, and fully to this point, ^^t. ii. 27. L;rk. lo. 22- All,, thlngf ire delivered to m^ of my Father, and no man ktinweth the Son but the Father^ and he to whom^ (^c, John 3. 35. the Father hveth tb; So.t, and hath given aU things into his baud John i?. 3, Jefu4 kjiomngthat the Father had given aU things into hii tuads i^c, John 17.2. Tb'^^u had givf-n him potver over all f.^fh, that he might give eternal life ti as mdnj as thou hafigiven him. Ephef. i. 20, 21. iVhish he wrought ji Chnjf whin be rdfedhim from the deady and jet him at hii own right hand in the heavenly place i^ fara* keve aO principalities, and power, and might, and domimn.f^c. andh.ithput all ihtngt under hii feet, andg^ve him to be the head over all things to the Church. So Rev. i. 5. ig.Pfal.z 2. Philip 2.6,-,8,9,10,11. Mar.9.6. Joh. 5.2^,27,22 Revel. 2.2(5. Heb. i. 2,3,4. Adsio. 3^. iGor. 8.6. 2Pet.2. i,&c. y^. (/d/^ij^/^ thinks ftrange that this fhould be given to Chrift [as Mediator] any more then it may befaid. That [as Mediator] he fate \n Simons houk, or wept for £,4:(^rw,&c. Anfmr, That[^s] is ambiguous i and either may denote the cdcntial parts of the Mediators Office(a^id (b thcfe were not his Ads as Mediator, for fo he onely Mediateth) or clfe the Subfcr-vicnt, Accidental or Colateralaft6(and foall thcfe arc his .Hfts as Mediator. J When the Qyeltion is whether Chrift fate in Simonshouk at meat, and wept for Lat^arm^ &c. as the ctctnal God,or as God-man, the Mediator,! do not doubt to fayCand pro-pcrlyjas Mediator.

And for his firft great Argument f that this will proVcHeathen Migiftrates un*-lawfull. J, Anftver. 1 make not the leaft doubt but heathens have their Migiftrac3r^;;i and all tlut is good, from and under Chrift the Mediator. M, Ba/^ faith truly of wicked men. That what bleffings they en)oy, they are given according to the Covenant of Grace,and not of Works : Treat, of Covenanrs.page 91. And indeed there can be. no bleffings from the Covenant of Wor\{s once violated : And God gives none in a» ny other way, then upon one of the Covenants: And if they are given according to the Covenant of Grace, then fu re from Chrift as Mediator of t!i:ic Covenant. And' it is nothing againft this, that the Heathen know not Chrift, nor the Covenant, no more then it will prove thofe Heathen Magiftrates or people to be from under God, and th« Law of works, who know not God, nor that Law. For as God, fothe Mediator God-man doth cxercife part of his Authority where he is not known, and acr knowledged j yea even among bruces,and fcnfitives that cannot know him. M. Ga^ ia(pieskcond argument is. That we muft prove the Magiftrates Commiftion to be from Chrift, or elfe we give Magiftracie a dangerous wound. Anfwer. i. U being proved that all things are delivered into Chrifts hands, and all power given to him, and the Father judgeth no man,but hath given all judgement to theSon;and that all mercy is now given by and from him,it cafilv f ollowech that the Magiftracie is froni» him. 2. Mr. ^utberfordhh friend hath done it to his hand, out of many Texts of Scripture in the words before cited.Ir is Chrift,the Wifdom of the Father that faith, Byrne Kings reign,(f^£. Prov. 8,14, i$. /. -^ u-

But I intended not thii much^having fully explaincd,1imTtcd,sriid conftrmedTnit" point in my Le<^urc5 on Ghrifts Dominion, which are in the tranfcribets hands, intended for publike ufe, jf they there mifcarry nor. Onely I muft fay, 1 judge it a very caiU work to anfwer fully all the reft of M. Qala^ici arguments on that Queftionj

ana:i

Infant ChH^rcb-memberfhif and Baptifm: ^^ ^^

and CO vindicate the arguments for the affirmative from his exceptions. And that it '

is mens great miftake of che very nature of Chrifl, Rcd5mpjon,and the Covenant of Grace,v*rhich makes them thus deny his univerfal Dominfon-,which as it is hainoufly derogatory to Cnrift to deny it: fo if fome violem men had bur fuch an occafion a. gdlnit others, they would with open mouth proclaim ic BUfphemy. Oh that I could' Ice as plain Scripture warrant for mecr ruling Elders ^without power to teachj as forMigil\rates! 1 douot not but in ruling the very Church, there is fomewhac proper to Che Magiftrate,and fomewhat to che Mmiftcr •, and it is not difficult to ma-nifclVtocach hib own work, i£ prejudice had not dope mens ears. And chey that would not have the Magtltrate rule the Church as a Church, but onely as a part of the Common wealth, may as wel Uy ch- Magiftrare [hould nor defend,promc»ce or be a Nurfing Father to the Ghurc»:i as a Church} and at laft they muft needs come ro che Libertmes,and AnabipriltsD^ftrine, Thacthe Magiftrate may nocrule a Ghriftian as a Chriftian.buc onely asam.n or member of the Common wealth; i4nd then cither the Church mult bear the f ^r jrd again ^which Chrift harh forbidden^ or clfc goesupthatlibercy oftalfeworfhip, w?iichiscomm3nIy called Liberty ofConfci-cncei whichi (hould bciDrry ai^v fober Divine fhould introduce, by denying the ne-ccffary power of che Magtikatcia fie Church, which I doubt not he derivcch from Chrift the Wediaror, waj is ever fiacc the entring upon his Office, the conveyer and Ongiiial of all rrue power, vhicH Crhough I now W4nt time, and am loth to digrefs iofarinthispoinr} I thinkmy felf luffi-tenrly furnifhed to mak^t good.

Ovely char M, ^u^h.^rfdri mav nor win: a fecond, I ftVall add the judgement of one fit to be his fecondv who was no time ft rver, EraAian, /Irnfmian, nor a Diill Divine to beeahrv m.fled s and rhic iscxcellent ^fr. BaU'xw his Treatife of Covenants ^ag 905, 506,^07.^15. Ir may be dercnbed rhe higheft and fuprcam decree of ' airifts ExaUarion, whe.cin he harh received of rhe Father excellent glory, diciii-ty, power, and dominion, and'is ar^ually ma^e the head of his Church and LMand Rw/^r of all things both in heaven and earth -, wh6 is ^Qnt into Heaven and' is on he right hand of God. ^agelsjand 4uchoriticc,ind po vers being made 9ub-jeauiirohim. i Pef. 9. 22./^?^. 2, 7,8 9 Heb.i.i^. iar.15. 2$. /^ad/^^^ 20^ This glory and Dominion was given co Chri-ft, and fo .vas nor that erernall Gfor y Nacuiil and Elfential which he had with his Father before the foundation of the world. So ?zg 307. It is not then the might of Divine Sovcraignry over rhe Crca^' tuTes.which IS given to himj for this doth fo follow, the nature of Gad, that it is ne-ceiTary vith every pcrfon that hath this Nature, This the Son could not relinquifh &c. What IS is thea ? A right of executing immediarely, andin a manner appropriate to this perfon, the Soveraign Dominion of God over every Creature. This So-vera-ign^v is given to the pcrfon of the Son,both as God and Man nov^ afcended Sec Vide u'tta, ' '

So Pag. 2is- 4- Chrift not only as God,but as Man,hach power over every Creature. As Mcdii^tor he hath received a power imptriall ov^-r ev^^ry Creature ; which is apparent in this, that the i4poftle faith^ Chrift is fo placed above all, That all are[ub^ )e^underhHfmyE^\\.i.2\. Tomeif givsnallp9mrhheavenandeirth;Mit.2S 18. that is. Power whereunto every creature IS fubjcft. He fpeakerh of ir as dnie, becaufeic was immediat ely to ^^ Pgjfof" |ed This perfon as GodTecemng^iyv oIdnrarydifpen-' — faHon t'Bis'honor from the father, that he (hould in an immediate and appropriate manner,execute Government over all creatures in Heaven and Earthithe fame pcrfon as man participating in this KinglyDivine ^uthority,fo far that he fliould inftrumen-Mlly concur in executing all that judgement which Chrift according to his Divine •

Plain Scripture f roof of

nifiife did pfincipaliy tflfcft. Thcugh che Father and the Spirit havcariglu and fo-saihms over the Creacurc, ycc th^y do wotimmdkiciy execute this in luch t nun-iitr at the Son doch, who hath received a right of cKccunn^ /wwe«iiif«j//and in a niaancr appropriate to his perfon, the Soveraign Dominion of God over every Crea-furc The Son by voluntarily diipcnliiion lent by the Father, did empcy hiiiifeif of txcrciOng and fhcwing forth his righc and Dominion over every Creacurc i and the Father by voluntary dilpenfation docli relign to the Son the immediate cxccuciou of all power over every creature, till that tjjiie that all things be lubdued under him. This the Scriprure doth lay down. As inrcgard of Earthly Powcrs,rh'ry arcrlub^cd : For he is Ruler of the Kings of the Eartli,Afv. i. 5. He hath this Uoya.i itatc written on his thi^h,as it wcre,/C/ng oj Kings,^ Lvid of lords, Acy^.19 -^9 i^^^^^ he hath power o cr che Angcls,is plainsborn by the reverence they do him,and their Obedience ta-w ards himj Every kjnecboweth to htm i the cvii Angels yield iigns of rub;edion,cifhcr deccicfully to wrong ends, or by force compelled, SiC When the Saiucs ftiali judge the /Ingels, what power hath Chria himfelf that way ? And as for zbe excelkncm en Ei\th,ib€) do all receive their power from Chrij},^ are at hu difpojs-, Yca,thc ApolUc iaith, Mc a crowned rfitb glory and honour^ and all th'mgf are put under hUfeet^ Hcb. 2. 7,8. The ApolUc fpeaks of that Dominion which Chrill received over all the Creatures of God^nonc excepted. Thus far Judicious Mr, Bill.

To conclude this. The iVagiftraccs arc herein little beholding to Mr. Tomhs^ or any others, who deny theni to hold their Power under and from Chrili tht Mediator, as faying the molt probable ground for the utter extirpation of thcni. For there would be quickly enough to Difputc & preach againft che lawfulnefs of any Chrifti-'*an Magittrate, if it were once taken for granted that they receive no authority from the Mediator, when the Scripture is fo full and plain in ir,Thajc_aliPowerjs_gutcato liim,and all things are delivered into his hands, and that for chitiinll he died, that he might be Lord both of dead Snd living. 1 confefs I would willingly have no Power to be over mc,which is not derived from the bleflfed Mediator. Ai much as I am againft the *Antinomians^ I believe they fay true in this, [That the Morall J-aw bindcth us^ as it is cheLa w of Ghr J^^ thc /v/^rliator. ] i4nd then fure the fife Com--"nTanHrKerfffiuTTbeTiis Law as well as the other nine j and it cftabllheth autlioriry, and requireth obedience to it.

O that Magiftratcs would as heartily own Chrifl for their Lord (^in their mca-furej as he will own them for his Servants i and that chcy would as readily viii» dicate his caufe and glory, as he will certainly vindicate rheir juft authority .• the* would their own f^andingbe thcfurer,and the Churches Peace,and welfare greater, 1 am certain that if they inifcarry, it is the Mediator that will judge them ; C For the Father ]uigeth no man^ but hath committed all judgement to thc Son^ Job . $ ,22, 3 w hich is both a fuf^icicnt medium to prove that their i4uthoriy is From Chrift, and me thinks fhould be a quickning motive to them to fee thatthcy ufe it For Chrift» feeing thenCas hopeft i4/.fd^rit/w faith m Deliru^or.v'mor.part.6.cap»2o.K,)Sol Jufii^ tu qui quondam erat in fignoLeonUy ifnkWefi inftgne Virginis^ tunc erit in frgn$ Librd^ where the great mull be weighed as well as the fmall, and wo be to them that arc fouvid too Light.

i4nd though 1 know they that differ from me in this point are many and Learned, yet I muft adrifc them to confidcr, Whether, as it is Trcafon to deny a Princes Title to part ot his Dominions, though the reft be acknowledged i So it be not high Trea-fon againft che Lord Jefus co deny him fo great a pare of his Dominion as this is,when

he

Infants Church-memberfhip and Baptifm.

he hath purchafed it fo dearly fKam, 14.9-) and we hav£ no reafon of mortienc that fhouM move us to deny ic him. I conceive this to be more evidently derogatory to Ghnft then my Do<Srine of]uftification,which M. T. herefpeaksagainft, in which I never yet could meet with the man t!iar would once name to me the icaft particular wher«in lafcrbed any of that honour to works, or toman, which is due roChrift: Wherein I conceive,the Dodrine of juftification by Faith as Ph^fically and properly a palfivc Inftrumcnt, to be moft hainoufly guilty,

I fhall add but this . He that faith, Noiite tangere Chrijldsmeos f^fairh Hierom in vjt. Malch.mon.)touch not mine Ano'mted^dld certainly point cut tlieir Relation to the chief .Anointed Chrift *, nor is there any now anointed but in fubordination to Him, For my part, I will not fay, a^ our great SchooU Doftor to his Prince, Defend me by the fward^ and Ive'tU defend thee by the word: but whether they Defend mc,or Offend me, I undertake to prove, that all true authority is from Chrift the Mediator, and to defend the Royal Prerogative and Dominion of my Lord, whofe name hKingof Kingf^ and Lord ofL9fds(not oncly rhc greareft of Kings, as fome Malignanrs do interpret it, as if others were, though Jefier^ yet not fubotdinatej befoie ^hem all caft down their Oownsfii received from him,and held under him,and to be ufed for him,and refigu-ed to him j J Who hath the Keys ef'Death and Hell : who becaufe he humbled himfelf^ and became obedient to the death of the Crofs^ hatb therefore a name given him which U above e-lery name^xhit at the name (>/ ] E S U S every kflee fhould bow, ofthingi in heaven, and in earth^and under the earth; and that every tongue (i)ould confefs that Jejm Chrifi U Lord^to the Glory ofOodthe Vather^ to vphom the Mediat^/r(hall then give up the Kingdom^ and he fhall be all in aU^ whom angels and Saints fljaff glori^e by everlajti»g Ftayfes^aud whofe ii the Kingdom , the Pomfy and the Glory for Every Amca,

igt

>^ A

ICORREC TIVE

;|; For a Circumforaneous

lANTIDOTE*

,| AgainfttheVerityofaPafrageinthe W

^ Epiftle before my Treati/e of

f REST i

^ Markio.,4.

^ them,Sufferthe httkchtldrm to come untJm,J„dforbid ^ ^ them mt: for of fuchu the Kingdom of God. h^

■^ " l i'Sf^

g Auguft. T. 10. Serm.i4.de Verb. Apoft. f^H

4 yf/«fr 4e Parvulof nemo duhitft^ gtmdo nee iUi hinc S

^ dnbnmtcimexjartedtqufuon^^

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M..

^ ' ~ ■ **

JJ London^^tvatG^ Anno Dom. x^-iS. •#<

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Infantehurch-memberfhip andBaftifm. ~ agy

Dr. TwifTus in Praefatione Vindic Grat, adver/^ Arminium.

"J^,gfe§|^'£ piactdaCollatioiie quatn (pondet, nth I dico. Neque enim ab ea quotUs quk ^VS< W dejlelin, fihi aut\uk cauj^proddU fed ^otm adv^rfarne \ judvero tamomagH i^, Dt & ^bef, De nobif hue in parte non efi qutd fpcttdiam ; latn tranfaiU funt partes '^ jy^^^T '"^*- ^^ ^(^^ ^"'"^ /^' ^ tanquam ad extrema devenio. Confido autem nnpfuam ♦c*^ 'i!^^%* <J w^ vei (amnnias (iruc/^do^ vel contut»elias evomendo extra mores pie Cb if-tiams exiurfum effe. ^gnofcofav mnnunqurn mefervidin^ wcalefcere *, mmpt quoxki de-texerim ffaudem bominu atqh impofturam. Indignor enim^ ^ qm nonmernh hdignaretMr, caufain Retigionit cum yHJiU ratmibm nenpcjfit enerv^ru dolUfaltem ^fephifmatU obm, Etiam commoveri foko quotws fr^fidentem hominii audatiam pompofa quadam ariumeBta' tmeinfolefHntemanimadverto^ examinatavert (^pre^a^ ^ ad exawen Scbolafticnm re* vcwa, iSaJf^h tarn magrifica differtniio deprehenditurre inanis e(fe ^ vaha. Interea tre Imites virtCHJidid etiam in hoc m\nime exceffife confido. Verum (nut quid hie ptfcatam vi" debitur, fiquid ihrumuft pictas, fiquid flagfantius aftum eft quarri dccu'iuprimam mihi ^ratitunfecerit LeSfor ft ignoverif, nam^ mead rgmfcendutnaliisparutum ejfe deprehendet. jSf'tiliobtiritfinonpoterit^ atfecundam grati*m ut Bhiineam squum erjt; eMyeroefl^ uthse ja^um tneum mihi duntaxat vitio vertat, non autem caufdi datnno pr^jhHat.

Synodus Dordrecht, in Art.i. dePrjcdeft. Canonc. 17.

SEeingwemuftjncfgeoftheWillofGod by his Word, which teftificrh that the Children of Believer s^ arc H QLyfnot by nature,bu tby the benefit of the free Co ve-nant.in which they are'domprehended wirh their Parents^ tWriforegodly Barents ought not to doubt of the £Iedion and Salvation of their ChildrcnjWhbm God cat-lech out of this Hfc in Infancic.

Spanhemius in Diatrib. Hiftoricdeoriginc/progreffu^d^r. Anabaptiftarum./e5F, 5^6,

WHen by this means Co(thc AnabaptiflsTrcafiin and Rcbelliens) Satan had endeavoured, not only to Divide, and to caft dirt in the face of the ncwly-acvived Church, but alfo to render the newly attempted Reforwatien of the haafc of God hatcfull to Authority ,as if by it the power belonging to Princes over

H h 2 thti?^

their $iibje<?^s were abrogated,and the New Golpcl did bur lead the way co Tumults -and Stdicionsjic cannor be cxprcired,into whac a hatred chat holy work of ilcform-ing the Churches was brought with men chat were yet faflned to their cid fuperlli-. cioii. For rhofe Tumults began to be imputed^not to their Authors, v/;^. a few ritads of Seditious men, bur to the very EvangeHcal (/Icformcd ) dodtrinc, and to all the Teachers of it. Ana that fo much the more, b caufe thofc new Lexde-.i »j the An^ibap-iJlfi hid been formerly ftniliari to thofe meriywhoje endeavowi God had ujei in the Reform''^T ing efhn boufe'i and they boafted that Luther was of the fame opinion with chem. And ' nKjr.over, the common people whom they had Itirrcd up, did fcem to he Fie^ejfors of the (/ofpe^nd to ftick only to the Scripture, and due they would vindicate the L$-herty oj their Cmfciencei by the fw')fd. But thofe VVorchic;.,** ho had approved abroad to the Churches rheir Faith and Integrity in re-meafuring(^or reforming^ che Temple of God, that they might wipe ctf that blot thar was cafV both on themfelves, and on the (reformed J Dodrine of the Gofpel,did think it meet to maintain their own Gaufe,and Gods,by p^ft/i^e Writings, Which was (hat ply performed,among others by LuthertMeUnihn^Zu]ngiiM^\iuliingeY^ MenihU^Kigim and others,who ftrongly inveighing againfl the Seditions,and Scditi-ous,*nd warning /Rebellious Subjcfts out of Gods Word ofxheir duty to the higher Powers,and reprehending thofe Tribunicial Prcachcrs,and exhotingall roquiemefs, and to due Reverence ro iheir Princes,did leave nothing unatccmptcd, for the (top-ping of the violence of thofe men who with raging minds were running headlong t8 villanies and mifchiefs.

Bradwardin. in Epift. ad Merton. ante li. de Caufa Dei.

ALiquoties accldiffe comperiy ut in rerum di^cilium tra^atioae^ aut infrpientia relator is auditorem corrumperet^ aut temeritas auditoris relatorem infamaret, Q^apropler aqus cavendum mihi videtur ut poiijimum illic uhi fine periculo aliud fi-'ntjri nmpotefl^nec facile prjifttmamui afferer"^ nee aliena temire dcVidi^are. Novi ego quinta^ Ht dicit B. Aug. [omnia cor hufnanump^'iat^ atque eojudicioquo infuicognitionefalliiury cetera qu.que qu£ propter ipfum jftnty mK refle fufpkarur. Sluid enimboc e(fe futatis, quodde^

rerum veiitxtetam diver/a [entire foknt h)mi?tes^ NunqutdnonHnneiive^itas'i •

Nunquid non omnes noverunt unum id qfiodeHy & amire [a'Jendi dtver[a finxerunt .^ Nm iic 'g3 puto : S^'d narrant quiquejom^ia f«i, t&ea qua primum ipft in[e opimone deccptjjunfy

poflmodam alios ne[hntes (educunt. Quia enirade longe Veritas videtur, iudirJa

parit i & tanrum de ipfa poteft qiiifque quantum ipfe eft. In nobitquippe^ qu^d d'lerum eegmtioneptrcipmus, eo modo cordis inteU:l}ui de hii qudi extra [nnt ad veritatem )Hdinat^ quo[ interittt animm 7nreprd[entatione figurat. Vndc neceffe cfi^ ut dum mens intetint pjave afficitur^ Intellt'Sm q v.que in judicio eorum qu&foritfunt^ decipiatur.

Dr. Whitakerus cent. Stapleton. de Amhorit. S.S. 1.1.0.9.p. niihiji28.

E receive not the Baprifm of Infants from the authority of thcChurch,neither do wc defend it by the authority of the Chirch againft the Anabaptifts. Th^

Scripture

Infant Chnrch-m^mHrjht^ and Baptij'm. a 5 9

Scripture is abundjindy fufficicnt for us for the defence of Infant* baptifm, without incerpofingeveD any mention of the Church

^^'\C Memlib. 3. Gap.i. pag.482,

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p

IF thou thlnkeft that Infant baptifm doth reft on no other foundation bat the Judg-incht^nd cuftom of the Church, and that the AHabaptifls can bynoother argu-nQcnt be refuted but by the authority of the Church, thou had CI need to be fent thy felf to the Catcchizer5,who may reach thee tlie dodrinc of Baptifm, and the princi-plcjof Faith. Mnd whardoft rhouclfe nowbutbetray the Chriftian Faith to the' enemies? who, when there are moft ftrong defences agamlt Hereticks lefr us in the Sclprures,w;lr give them all up to the Htreticks^or wilt make noufe of them? Is this to refute Hereiics and Hcrctickb? firU to confcfs that the Opmions which they main-' tain can by no Scripture be confuted,and then tourge the authority and cuftome of the Church ? But both the Hereticks and the Devil may be conque red by the Scrip-turcs alone. And we have lorjg ago overcome the Anabaprifts by the weapons of the Scriptures, and have trod them down with weight of arguments, while you in the mean tm»eeither lay fleeping, or endeavour to fleal away our weapons, fo far were you froru affording us any help in the fighr.For now,as if you were forry for theAna-baptifti,and would fain revive their almoft-buned Herciie,you downright affirm thar Scripture no where teacheth Infant- baptifm, &c.

Let the late Oxjerd Con vocation (^ which ^l/ir.I'.glorieth in, read this and forward; and the like in Do^or Davenant de Judice Controva- />. 17. 28. and many more, and confidcr qjnifljccerunt^^ quanam %tntate^fy f mo animo^

Dav. Chytr^eus in Dedicat .Enar.in Nuiner-

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THe Members of the fame Body, faith Naxian^en^ do make war upon one another. . rhey all pretend to he gidly by this one Thing, Jbat tkey iondtmn others«f\ MngodUnefs: and he is the Btft man among them, not that lives e^uieily in the Fear of) God, and medling vichhisown buiinefs, fpeaks not an idle word, but he that I heaps up moft evil fpeeches againft his neighbour— " —-They obfrrve one anothers/ crrori,not to bewail them,but to upbraid diem i not to cure them,,but reproachfull/^ roobjeft them ^ and that by Hirringin ohrrmens wounds,they may cover & defend their own w ckcdnefsi and what chcy praifc to day, they dilpraife to morrow, and admire what others difcomtir^d ; and as in a fight in the night, and by NIoon Oiine, we know not the faces of friends from foes but run headlong upon one another,and areconfumed one of another. Yet I commend them that underts^keconflidts for the truth,& profefs my ftlf ro be one of them. For a Laudable war is better then a Peace that fcparateth from God But now there are fome that unfearnedly and boldly fcoki about fmall and unprofitable matters and draw all that they can ro thcir^ci«ty,and then they make Religion the pretence of all their fcoldings,and abufively wreft that Venerable name t) ail ahejr privatccontentions and hatreds. Hence we are hated in other i ountries,and whith is worfe,we cannot fay thatw^are upjuftly blamed,evcn by tiic more moderate among our fclvcs. And the wicked they build upon our back^^

H h 3 a«d^^

and that which we intend againfl one mother, and objeft againft one another, rhcy make ufe of againft us all s and fo we arc become a new fpeSaclc, not to Angefs and mca,butco«lT the wicked at all times and in all placc5,in mar ketfjit their fcafts,&Ci

.H- 1 learn and profefs Divinity, potas an inflrumenc of railing and o(lef)fationj&£

w*t,but as the Art of true godlincfs,an^ of Paith 2nd Obedience towards Go6^ndp( Kind|icfs,lu(\ice,Gcntlcnefs and welldoing toward my Neighbour, and I hadirart^ fhcw my fclf a Chriftian and a Divine by Ardent Praying and Doing good, then by fubtlc Difputing and contentious brawling.

TO this Rcfolution of this peaceable Divine,my very heart unfcignedly fubfcribeth.* But yet,as himfclfwas an ac<:urareunfolder of truthfand able for ir,being Maltcr of Arts at fifteen years old, and deferredly, in Melati^hont judgement) fo I delight m thofc that are clear difcoverers of the myftcrics of the Gofpel, and being unavoidably compelled ro it,as now, I dare not betray the truth of God under prcteiKJC o{4T?i4^ ing contention. 1 remember iWi?/<in^^eni Poems, '^ /^k?

^ ^ ■ ■■

jj J Hon cafk fertur natura fine ordm^ [ed Mens

Fermatrix^ rebiufifftaqHe vimque dcdit. Ffu^m Amigdalmw for is efi Unugim cm^m^

T>ma magis fub qua lignea elaufira j atent. Kuclemiiimi4iofHiivi4Utet,(»t«iue[alHhrfs^ i ndT

tilj f in ErgofchoU fimilit cjedatur Amigdaltn effe, lnf»dDo^mdiV9xfoMt unadejy^c^

a. Rivet, in Dedicat* Apologetic, cont. Grotii votum ,

7\n<} '>^'iT f)ortr>(T.51 incpro race.

TAnta cum animi impotentia fe gerit^ ut db eo viro qucfti pleriqtte (^intcf qnyfegojffe fui) hufftaniorit ^ peentiork ingenti nomine Uudabant^ tanwrn t^ ^vtsTitndiftti ef fundi mirnm videri fO^t^ raft iSudfuccMrrerety

Fr^cipit6S4git if a gradus^ ^feUea torquent Lummy contemnit bumiles rMtiOHk babenttt.

Sed,

'ISjaSfiJ^urcBfmlKh$Wjbip'(^

m

E GTION

L

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Merc h Iiftic in this Writing worth the repeating^ but what is iA ' his Valcdidbry Oration, which is already anfwcred \ and I havc^ no time or words to fjfare. They that ;udgc his caufe bcft who rpeaks mofl and lafl fhall be no Converts of mine, nor (hail I rMfcg^A^JUfa? judg€ my ii^lf guilty if they mifcarry by their Error. Yet bccaufe ; &• ^ 8|ji® that may be ntedfull to fome men by rcafon of their prejudice and cxpe^ation, which is ncedleflc as to the nmrcer, I fhall adde ^mewhat to thofe palTages which are lead nnedled with before.

The grcareft of Oiy trouble is, that I am for<:cd to deal wirh a Writing which is filled with fo many j^erfonal matters (which it is pitty any Rtader ftiould be ftopt and troubled with)afldfe many angry words^ and fo many hif^orical untruths j thae as I know my very mentioning the latter will be ill raken.f^ I know not how to deal with the former^ For if I fhould plcafc aiy fclf in overpaihng them, I know fome will fay his Book is unanfwered, who take the firength of it to fie in fuch words; And if I anfwer it, as I fhall bur weary a-judicious Reader, who looks for arguments,^hd 1 oaths'aitcrcarion,fo I fliall be forced to (peak according to the matter j and having naturally too harfh & keen a fiile in writing{even when 1 am moO free from paffion)-which a iong^ftom of akeen wa^ of preaching for the m oving of dull hearers hath habituate^me to)lam jealous of my felf ,Ieft 1 Ihould tranl^rellebelore I amawarc^ * And then / know it wiU be taken to be in fplccn and dilaffedion to Mr. Ti pcrfon, whom I profeffc unfaignedly to love and honour j and the Lord that is fcarcher of \ my heaft, knows, that if he would but be a friend to tlic peace of the Church, and live quietly, vvithoutmakingpart'resand Schifms ('when wearcfo deeply wounded by our Divifionsalready} /could, for all hisOpiniont,liveas loving'y wi-li him,and take as much content in his fuciety, as in moll mens in thefe parts, a< / did as long as he fo lived neer me. And I never liked the praftlce of thofe men who do a^ fome wild' beafts when they are hunted, who when tliey arciquke tired and can run no further, will make an odious flink to drive away thcpurfuers (*as Cflmero fpeaks m £p?i?. ante KefjfOfff. ad Epiji. vin deHuJ

The Argumentative part of i*/r.7'/s Hpiftle is confuted before : And theugh the Hiftorical pat t have fome latent corruption in it, yet dare /not lance it,Ieft it fhould saufc a fmart^and fo a conflux of more humours to thegricvcd place.ff the complaint

of his rudcrings which .I/-. 1. begins with, bemcerly co raile acompailion in the Rcadefjl willbeonc that ir part ftiall aulAcr hiscxpcrtaiionjbucif ir bcalfo thcrby to draw chcm to entertain his doftrinc, 1 am not one that can be moved by luch arguments tor the five things he complamcs of,he mult give me Ic avc to.rc)oycc in his happincfs^thar thty were no grcater,as much as to compaiiionaec hini,thar they were fo gi eat. 1 His fn quent-tlittings. 2. H.s niuch toil. 1 am giad thty • ere fo fniall in comparifon ot hisBrcthrcns : I darr not imitate Faulin layingm ne and his in the ballancc rogethcr,by comparing the particulaTs,lcft it favcur of Vanity m me. 9. And for the ijn,Mii ing of his bodily ilrcngihhcieb),I congratulate his evidenrftrtngfh& hcaithfulncfiiaud according ro my little skil in Phy(iognom:e,l hope he may live yet many a yt-ar, if heeudangcrnot hmilclf by going too oft mto the cold watery and if the padi MIS of his miad oe not to his body as a keen i<nife, too big for the (heath, whicii ih^refore Ihauld be drawn the more feldom & warily.4. And ior ih^ impairing of his outward ilace, I cannocfo much companionate him,bo li brcaufc thtle things are tcy low in the eilccm of every Chrif\ianCfor he that loves fht woild^thc love of the bather is not in himjalfo becaufe to remove from l- fs means co more is no great lofs or I had hoped that by this time all had been repaired. $. And that he wis hindicd from returning ro his former ftation, I hope it was no grievance to binn.bc^ caufc, he faith it is a grievance to him that he remaverh from BtW/^^,(unlcfs it be a gri vance not to have bothJBut mcthinks a man fhould not voluntarily bring a grievance upon hmfclf,nar refuf; one people,and choofe another,cxcepr he dcfjred it as a more eligible<:ourfe. I would have no godly man be over querulous, when God hath done fo much for us, and brought us into an eflate far better then ever we enjoyed. I fpcak this in reference ro many fad complaints alfo in Mr.r *s other writingsj and verbal, againft the hardnefs of mens hearts for not repairing his lofles.

For the content he mentions in the enjoying of my neighbourhood, I fhould have been as much rejoyccd in his, if i might have had it with the Churches peace and my own i and yet fhould be. And I hope fhc rtly to re;oyce in his neighbourhood in heaven, where we fhall have nodi verfiry of opinion, nor pride, nor pad ion, to raife jars and difaffe^ion ro the interruping of our Joy. For all he fo oft tnrcats men with the blooo of their fouls, if rhey yield not: yet 1 hope his way and mine may boch end in Heaven 9 though I think mine be the dryer, the nearer, and thefurcr.

For the paffagcs which he cireth out of my books, 1 underftand the meaning of them better then he» 1 hope he will not go about to periwade men that I am of his mindilf he do, I doubt not but I fhall prevail againft him in that, and by this book pcrfwadc them of the conrrary.Thc fcnf of the firli paflage is this,[Scriprure makes remiffioii of fms to follow Repenting, Believing, and Baptifm] therefore it goes not before as an i media tefmit ofC hrifts death. I never intended the connexion of Believing and Baptiimg: it I hadTyet to the profclyted at age it is true and found.

The fenfe of the next paflage, Append, p. g2. is, [Perfons know not into what they were baptized i and many profelyted ones baptized at age know not into what rhey are baptized ] which ignorance, as following after baptifm, is mens fin among us ^ and as goiog before bapiifm,is the fin of thofe baptized at age.

To the third,/»4g.sd. 1 would have him know,thar Parents have-authori ty .taag^ r^pr 'W r.(?YO^^"'' ff^r rh.'ir^rhiirjrpn^ ^t^A enter them in it, as they have to put their names in a bond orLeafe. Orclfe I provoke him to tell me if he can, how the Ifrae-litcs children were in Covenanr,and the Profelytes childr n. For 1 hope he will not Hill fay chat the circumcikd were not in Covenant, though he Aitly maintained in

our

Infants Chmrh-memberfhip andBap^jfm.

our difpurc^clracnonecould enter Covenant, no nor be a y\Uh\t Church-meniber but by Tome ad of c heir own which /iifintsthen perforraed nor.)

'[5 The place be fo urgerh them to rake notice of in my Trear. of Reft, p. 6^. 1 e •^nmight eafily have d-icerned doth fpcak cn!y of the aged, and not at all of Infant's. It ,will nor follow,that bccaufc Church mcmberfhip is,a foffieienr evidence to the aged of chcifintereil in the Lords4upper,excepr they blot that'tyjdc!ice,Hiar therefore it is

G

a fufiicicnr evidence or the rntcrtft of/nfants, and that uy the nihial uCg of ic j which they arc naturally uncapable of Every Peer of the Healii] ar age jnight have fare' in Hic luuft of the Lordr,wiil it follow that therefore they nuy doc fotn che fwadling clours? Moial qualiftcanons fufiicicnt in their kind, doe prtfuppcfc thofe narnrai. ones which arc pr«requ.fire, that n;!ay be faid to be fuffcienr in j'uoqenen^aud to producing of rheufca/i</>p<;/?f|;/a/>pone«£//s whichyec is nor fufficient tn ommgimYS. Eva-y Bu: gels at age, as ructi,haiii power to trade and bear oflice, &c. in the City Will it follow that (i-!erefQrccyeQL.fa£iHUlia ^oeio rhar js born J^urge fs? Y^r tliis is My.Ti potentargu-Dg.For the relt,abourgiving iAtanrs the lupper"/have tfflfjverecj before;as alfoihe ill conkquents of/nfant-Baptilm. Wh ch /defirethe Reiderto turn to, and perufc iiiipaftially (^in the fccond parr^ .vhere he fairh, chat fBapcifm is inorencceirarytobe rcforined then Epifcopal Ceremonies,againfi which, though much more ei{cufable there have been fo great contending ]he Items tome to fpcak as ii he had yet fomc of his old Epfcopal cercmonicus fpirir,'though I hope and btUcvc verily that he did nor turn nneerly for the times, diough with rhc rimes. Ii he do in* deed think Epifcopal Ceremonies morcexcufable,! wifh him ro as-fwcr what 85 writ-,.^.rtn againftthem,by Ames^Bajne, hradjhawj Barker, Jacob, iWJe^Jfmi^ n,S>-Cat'] '' vpright^Hidoclavs Mtar^ Damaft, Gerfm^Buccr, wirh abundance more, If by [fDigreati .^..; coutendings^ he have any aim at me, I muft fay, i. I proceeded as groundcdiy as I was able in that bufinefsi I read overall for Ceremonies as well is againllthcm. 1 writ out wiih my own hand Do^or Ames frefh fuit, in the broad margin of Burgefs ^for the fubf^ancej& deliberately compared one with theorherJvtfould I had fpeac kfs time in ftthngmy judgement in that point, fo/ had iMiowfof greater works S 2. Yet was I never a hot contender, nor difaffc<Sed to the perfons of my Brethren ^, , that were conformabUi but difcemcd clearly fas MrMiU and others did) in fomc ' 'turbulent cenforious non conformifis the fame fpi rit which now carrieth me n to km-.'■ ration and Anabapriitry f though ihccaufe was better, yet the difpofttioiTaad mo« tives much like.)

But the fouled of the corruption is in the bottom of the fore.He faith [his jcaloufie over them,is,Ic(l their averfnefs from the Doftrine he raughc them,occahon their ad» herinp, ro metr formal Teachers,who may excinguifh that power of godlincfs rhac is among them] But i. Are others befides Anabaptifls mecr formal Teachers,St enemies ro the power ofgodlinefs, 2 Should MrX boaft of his own power of Teaching -jp^jand godlinefsincomparifou of whom others are mecr form2)ifts.«*3. Why (hould • - averfiicfs ro his dodrine drive them to formality? who more averfe to ic then the old non conformiOs? & yet who Icfs addided to formalityPor who had more of the power of godWatd^Kcderminder is more averfe to his dod:rine then Bewdely, Sc yet i hope ,^ - the power of godlinefs is as far from being exltinguifhed as rherej& that they are not ~ addi<Sed tomeerformalTeachersffor/have found that favour in his eies as to be exempted from that number. J 4. Was therenopqwer of .godlinefs there before .^. t, came thither?or is it much increafed rincc?fure the be^fl of the people that I fpeak with ', ^,i:oraplain to me, that ic is rather much diminifhed,& their profitable converfe turned Into heart burnings and Jealoufie, and fruitlefs concendings} where he fairh thsrf he

J ., 54i ,tf^)^^\i9)sPiam Scripture proof of

ne/cr move them to take his tenet for his f4kc] I believe, if they had not taken itjo hh ra!(c,or upon trurt fro him, few would ever take it;For they that refufe to difputc or nuintairt it thcmrelves,and confefs they be notable,no nor to examine the books that are written, do fnrc cake ic upon iruft. Heconcludcth that if he undeffandany tliing>his opinion is according to Chrifts inftitution^ fo that if he be miftaken in thi?, he will yield that he underftands nothing.* and then they are too blame to rake any thing on his crnft.And that he is miftakpn Ijcre, bcfides all that is faid, I prove thus: Thaj:j^a( ^ict vvj^-ch quite Qver ninies tUc rr^e end of Riprifrri^-.c an erfftDC H'r prs f^lce atid not of Chri^. Bui the pra^ice of baptizing the children of Chriflians, ordinarily at age ofdifcretion^o verrufnesthe true end of Baprifm^ therefore ic is not of Chrift,^c. The Minor 1 prove thus. The true f principalj end of "Baptn7n js .,'ro ^e Chrifts fien for folemn admi(Tion of Ch'aicli lutiUbm ("ui difi:i;iltf5.J ti^c this end is quite ovcr-thrown by the ordinary baptizing the children ofChrirtiaus at age,rhereforc (fy^-.Thc Major in plain, ^i^?>^ i<^ qq ^f^^ nnr A^nicA fj»nA ifyou name another cnd,as to be a fign of Remifiion of fin, the argument will hold as (Uongly. J The Mnor I prove thus.If chey chat ordinarily baptize (uc'i it age, donoc baptize them till long after rfiey are infUllcd Church-members, then they quice over throw the forcmenrioncd ^t\dyfvii^. to be the fign of their i4dmi(Iion into the Church J Bu: the i4ntecedenc is true, therefore the confequent. The Antecedent 1 have proved already on two gtounds.i.Thaticiscertaine they arc Church-members inlniancy, as the whole book almoft proves. 2. However they'cannot orherwife have any knowledge when choic jrtiac arepioufly educated begin to be Church-members, no not of fome yearcs.

Wr, T. /huts up with his uioallfbut dangerous] artifice of working on theiraffefti--^Ons,wJien he miftrufts his ftrengtli co work on their underftanding5,and clrefcforc to terrific the poor fouls intohii ncts,he beatcs the waters with the moft dreadful threat iiiingjiKid bids thtin^beware that for difobediencc to Chrifl the great Propher,you be hoc cue off from his people] From that text A^s. 3.25. he had thus thundred againft them in the Pulpit,But doth lie indeed think it a matter that will prove a mans damnation to diffirr from him in the point of Infant-baptifm.'or not to be bagtizid agtin .<? I5 not this the min chachtth preached againl^ Papifts placing ^lectiTry in Sapcifm? and is nor thlsTie that wa? angry with me,when he did but imagine that I had called him an Weiretick, wh4t can befal an Hercrick worfe then to be damaed, or cut off-from the people of Chrift.<• and this he chreacnech co thofe that would not -yield to his opinion. Is ic thofe thac would know the truth, and yet are not of hi«^ minde, that lie threatnerh? then /hope his threacnings will reurnc to him f not on him) again. And w'ly then was n ot Bapcifm in the Creed c alled the /Ipotlles.^ »iut if he threaren only rhofe chat bcUcvc his dodimffi ind' ^et Will noc own it, I hop- ic is bur fcA^ that hay* (b corrupt a belief, or a heart fo loofe from cheir own principle*. Tor my pare having diligently obfecved what bach become of thofe my acf:iuaintance who have i)eeu Rebaptized, /have fccn them fall to fo many deipeiace opmions-and pra^ices*,ff>me-to make a Religion of fwcaring and Blafpheming, none rogrowber-cer,and B)oft ro grow prefenrly worfr^as if a vifible judgement of God did follow that a^to^ tluci cannot believe thac men Oialbe cut off byChrift from his ^oplefor wanc-br being Rebaprized. Moft rhar I have kiiown do qu ckly cue offfhemfelveEfas fD:>aaj they have been waflied^ fr. m the vifiblc fociety of G-^ds people where they I^v^d, in4 withwiioiB th^y before convcrfed..

SECT

infants Cburch'-memherJhipand'Baftifm. ^ ^ 2A<i

% ■ . ■'■!;*

SECT. 11.

yOur Firft Scaionfl miifl needs fpealce ir.if / will fpeake trutlO^egms the Anl^r wUli an unrrLuh.Thar paHage was neither intended foicjy nor mainly againft your fclfc. Ic wa: againft ail that take that conrle. Alas you need "^not kz your lelfe a-lope, you have too many affbciates in England) many and ttiany bouts of thit narOre have I had, before I had to deal with youiAnd why may not every one that! have argued with^fay as wel^thar I folcly or mainly meant rhem.-'y indeedfinglcd you out for com-•fucndation, as the rno't learned and moderate, but nor for difcommendation.For the term [Anabapiifts^ I have fpoken to it bcfore.The Baptizer of Infants you fcornfully ciil [Officigiing Fric(\s] /fby this you would imply the unlawfulnerfc of Minifters tiillings,then whydid you never endeavour firft to prove it unlawfull.*' / fcldpm hcfir rhe term [P.^-icAsJ fpoken of any Minifkr in (corn, but it is to intimate that,they 4rc •no true MiniAcrsof Chrift,but as the PjpifhPrieftsi ifyoii meane thus,why iiaveyoki concealed this all this while, who will not conceal a fupp6fed truth for peace C>fV' the Churches 3 Nay why did you never yet renounce your owne catling [6 the Min^i-(\ry.^ How long have you been fuch an Offidating Pricft/ Me thinks you thrive a-pace (andapacej in your prpfeflions your language begini to found: liice Mn'tn Mar pritfJs /t's another untruth, that /(aid, Tliac di^ping^iri cbtd,water is Mijrthcr and Adultery [/faid that the ordinary pradicc of baptizing incof(i^Water(fn rivetsj with us is a breach of the fixth Commandemenc,T/b6My7>a/( nn ^^wrt^yiAnd the ordinary praftice of baptizing naked,is a breach of the fevenrjiConirnandment.I'^oa Jfialt not commit adultery lam forry that you are cf the ftme opinion,|coji)cftiirc ttia*: by thar time you have baptized halfe as many maids as Wo>lien naked in Cctlld river, as you have baptized Infants like an Officiating ;iVrcfl',youirfccc'wiir either take cold, of your heart ml take heat./fyod wouldbs micd by itie^you fhipi^d not endeavour to introduce inro theChui^ch,a cutlom' tor every young ^^/ihife or neighbour fo muchas to look on a hat h ing tcthfli^lja o r Safin pa left to thbfe wlthOq C i, the na-mc of a CburcRTITl'd a SreWs, iWaT^r^Tsyrif and a'Pander, a Chriftian & a f or-^^ nicator to prove Smonimaes. I eafilyyeild that in tatulliint time, arid CyfTidns, dip-"ping was ufuall. But wirhall I believe-, i. That iris rto more then probable that the jailor in the n)gi»t in his houfc, and the three thoufatid by Petci were not fo dfor. 2.Thac the Praftice fprun^up in the hot rercountrcys,whcre cuftomhad" taught thera tK) Ro aim oft ha ife naked in comparifo n of ustilTcrefore it was there ^as i t wbuW be among the naked /ndians) more clyiTor leliTc immodeJL arid fefle dangerous to t1ic;r Jivcsi bathing bemg theremedicinal, wh^fl in thefe cou^treys it may be mortal; And foit was'jbroughtby littlegc little into the colder climates,upcn a fuperfticious con ccit of its neccftityor conveniency./doubt nor but on rhelfkc erroneous grounds, <4c-lay of Baptifme begun to creep into the Chwchcvtn'mte^tulljdns time, & cctifi ning \tto^aflorand Whitfut^ayrpr(ueh times; when accoiding to Chrifts rule, they nmii be baptized at their firft folemn admilfion ; Bapt'ifmtti initiathncm ^j fjuafv'f^rtuniv noflri Chriftiamfmi €([e dorewus, inquh Doftor Hum fed, 7^/w?/'n,pagei45! 3. Ard I doubt not bur there was fprinkling then as wel as dipp ng (though I never favv* a<r% fpripkled with usj therefore TcrfM//. faith, lib. de f(e&h Qttis eaim ttb't tarn infJjt

* ' "^ V!STi%

^ ^.^xmicniis viru gfj ^r ^ imm ur<vn (u'li^Ri bet cqu£ crn.rr^cd&biil /nd that Bapcilm >^as When ofc by fprinklmg, appeart in t)pridns Epift. 76. adwaimnK- Set al(.j PaneH-AS yinmr.iiiions^ n./\^, t^pj:^«j miglu have liclpr you C9 chis as well as ro fomcwhat for tiie* ciiftom of dipping. You mighc io In 111 have found that ihe .^poAlcs fcinctime poured water on rhenj.asin rhe fore'Ci-ipreircd cafes, as Aquinas &: orhers judge, and t!iar LcLurcntiHSAn'i LmcVJhs were fo baptized: an 1 Qoneims apud Ei/fch, and Waiaj'i-dits 5frij^&'s)udgemenr(which ycucouid there fpie with Vive*, lb far as was for y(.u) , Is not pouruig-water (morc^ or Itfic on tliema wafliing? and is noi vyafhii}g(to riic rigiuends^ bapcizing? >^ iieic you (ay [^ liad I mindcrd equity or peace, I had chofLn-rachcr co Ihle you Aiicipa'lobapti{is. fl anfxver i.t hac'b an unufual wordjand 1 will r)Otbnr:g nrwnick- names on you or'any; i'wKh clicforaier were nor known; but when a people are knowji by fuch a title, wc mufl uf- ir,if wee will be underflood or . ufc a I'criphrafjs or dcfcnption of them inflead ofacjtle, as I have faid before. 2 You know the title is taken frona Rcbapcizing, upon the denyal of Infant-Baptifm, &not the other additional opinions, which have liil varyed according to the (eycral Sc^s of thtm, 3. 1 fpoke nor of youcither only orchieMy, and therefore was to fit a title to you alone;HovV few of that title are known that arc of any note that are not in other things more then you? For the Churches in London that difclaim the title,! have named you already fome of the fubfcribing l*aftors,whofe writing arc rank,with ylntinonnianifm,Sociniinifm or ocher evils. Where you adde that [many Preachers charge them wirhPtftilcnt errors,to make them odiousco the pecplc,that they mighc drive them away out of the Land,if not deftroy tfiem]Lcc me anfwer for my fclfe in that once for all,I never moved Magiftratc or people cither to drive them out of the land or to deftroy them.I may perhaps fpeake more vehemently to you or others then is meer, for/"confcfs my Uileis naturally keen, but if I oflFcnd in point of good manners,and be too rude with you in my language,yct I can trucly fay 1 am far from fach uncharitablcne(Te,orperfecucing difpofition. My judgement m tiiac much debated point of liberty of Religion, 1 have alwaies freely mid^known, I abhor un-. limited lil)erty or toleration of All. & think my fclfe eafily able to prove rhe wic-kednefs of it. And I have heard yen fay as much your fclf. Tliougii I confcfs if I were of the judgment that you and fome others are ofi_that the Magillrarc is notun-derChrift the Mudiaror,or holdech not his power fronrhim] then 1 fhould be for Ut bcrty of Pagans as well as ChriUiins.Buc as I believe that the Magiflrate holds his pDwcr from Chriftjo/believe he multexercife it for him, and not be indifJ.reot to Chrirt andSatan,Chrinians and Pagans. If every man Oiould have'Liberty under preLenccofworlhippingGod, to preach up Mahomet, or preach dovn ChriO, and hiafphem chacfacred na )ieby which we muft befaved,yea,or to preach down the fundamental Articles-cfthe faith, or to drav people all to pieces into licentioufnes & riifobedirnce,/ (hould ab'ior th itMagiflrare,who pretending to be a Ciiriilian,fhon](i grant fjch a Liberty, ar,d (iiould rather live in the wWdc^mcrica then in England.On the other fide, I befeve that many are inclinable to a contrary extrcam,&: chat if we forbear not one another in many points of diiTcrence, no two men on eartfi will live peaceably together^ abhor their difpofitions, who in difficuIc'do(ftrinal,controvcr-le'd points far from the foundarion,mufl needs have tlieirjgv^Q ludgemcn t: the ftand-ard & rule of all other fiicns & none robe tolerated that dift-crs !rom t fieri), (^'greater I nifndc there mufl be left in do;^lrin2ls then pra«^icals. In a v&ord, The Toleration ri:;K I vyou'd have,is for the Ciuirches and my Brethrens Peace, & therefore / would «o. Iiave uripeacea!)lencf!e & divifion to be encouaged or defended.lf men will ei-iher keep, their opinions to thcmfclves,or modellly & peaceably make ihem known /

would

(

f-vsr

Infants Chnrch-memherfiip andBaptifm. ^^y

would have no rigour ufed ro fuehibut if they rhinke they are bound in confcience to go preach ic at the Market place,and importunatciy to foiicitall to it that they can come near, and violcmly ro drive iron ro the divifion and overthrow of the Church, and to make themfclves parties in \r, /thinke the wanronnefs 8c violence of fach men fhould bere(tr4ined,not prefencly by driving thea) cli: cf die: i uid, but by a difcouragcment and penalty proportionable to their oflRrncc,/tlimKc aifo that crueiy tender confcienc^s fhould be tenderly dealt with : But no man fhould bee fuffercd openly to make a known plain Cm his profcffion andprafticc. The Kings that fuffcred rhe people to worlhip at the hi „h places are reproved, though the ttxc Uhh that yet they worfhipped only theGod oftheir Fathers,& chough it wa3 alio a concro-verted poir.rjOur fathers fay in this Mouucaii,ai>d you fay at jcrufalem men ought to worfhip, imh zl^.e Siniarjtan WT^man, 7^6,4. To conclude, j think if the good that an /-rppg ^^nift^-r Hoth he {jreargj- ni^-n rhe hiijc^ tiiar hi5>encouragement for the one fiiould he greater then his difcourageia^.cnt for the othtr. But 1^ the hurt be greater then the good,rhenhis difcouragement fhould be greater then hisencourage-menr, and the Magjfirare fhould by wik and covenicnr meanes hinder him from doing that hurt. This is part of my judgement in thlspoinr.So far am /from feckmg to banifh or deftroy you, that I never wifhr your hurt." And /meet with few godly Minifters, but will lay a? much. They will be glad if they can keep in the Land, and enjoy the proteftion of rhe Laws and cxercife of their Miniflry thcmfelvcs. /pray you Sir call up your accounts, and tell me, whether the number of Minifters and Schollars in the Vnivcrfitics, and people who are againft your Opinion that have been difplaced,or have fuffered of late, be not far greaterf yea, far indeed^ then the nnmbcr of Miniflcrs or Schollars, or people of your Opinion chat hav.e fuffcred. And if all be executed which is enaded & rcfolved onCwhich we mufl rationally exped")' tell me who fliould ralk in your language/ /have left all I had for the publike caufc, and fcrvcd them ^molllyon my own charge^ from the firft day of the war to the laft, and hazarded my life over and over,and almoftlofl ir^for I doe but live) and after all this, ycu tell nice of my danger, ^nd yer / doc not fpeakc in your language,, nor fay, they would defttoy me when no body medleth with me, but / live in peace.' For your own partjam flili of the minde, that you have no caufcof fuch hd com-plaints^nor to talk of banifhment and dedrudion./never heard that you fuffcred any fuch matter, or were likely fo to doe; And yet you have as mudi footing in the Land as mofl of your Brethren; and (59 more then [ would win7; Your Brethren will be content if they may enjoy one place, and djc yoa f> talk r,t yanifli-ment and deflrudionwhile you enjoy fo many .«'

What you fay cf my virklencyiT.moderatenejJe.zv.d noc heeding whac / wrore in fay • ingycu play the devils-pa^V, I have fully before an'fwcred.lfirprove true (as I dare fay,I have proved ir true ^riien is it worfc ro doc ir,or to tcl you of ii? Had yen rather do ill then hear ill.'' You accufe them (and that without reference to their Yin) to have no Right to the Members of Chriflj vifiblc Churchf which is not to be fo much as vifibly or/ccmingiy members of the invifible Church)nor to be Difciplesof Chrif^, nottobcChriftians;this'youdoebyyourfeIvesandby your inftruinentVi by word and writing, violently & pafJionatcly, before God and before men,in lefPer Hl in lar-ger Affemblies, by preaching and b/Difpuring:/^vid yet dare you fayfo confident^ ly that you do nor accufc them?rhe reft of this Sedion h anfwercd^lrcady.

Jj ^ SECT

SECT. m.

IN fhcfecond Se^ion is nothing but what is before snfwctcd^ worth rfic repcring, Nor yet in the third Sedion : There being but a vain citation of a paflagc out of my Book of Rcft^p. 549.little know 1 to what purpofe^and an aditlon to the heap of notorious uutrutlis.i.He faith he could nor have libercv to e^iprefs himfcifc without Checking, when being bur Refponden*, he fpake very far more then my fclfc, and ufually interrupted me, though 1 entreated hrni to-doc otherwrfe, as loathing that courfc nor can he name anyClicck^but the term [Ca tcchizingjwhich I conceive wa? no raoFc then meer, Much lefle any hinderanceto him tofpeake, A fccond unv truth is, that [all that were prefenr, know he could not have in tlK Difputation liberty thus toeyprcfle himfclfcll will give him three hundred to one of thofe that Were prefent,& let them judge ofthc truth of this.Swrc i am,all that ever Ifpokc with abotic ir, judge clean contrary, th«t he had his full liberty to fpeakc withoi^ hin-derance, which 1 could not poflibly crave, but was fain to let fall my fuit, and fpeake by parcels as he would give leave. 9. Another untruth is tharfifhc might have had liberty, he would have diflinguilhed of a ftatc of fcpararion toGod.]{^ti fides^ ubifrons .«* Did I eVer checkyou fas yon will needs call my cnrneatics, ybat for not diftin^ifhing? when you would needs ftiji turn by que|iixuiiae_a«L ldn$ difcourfes ro the people, I enr rcated vouro remf mbff rJlgtaw^ of Dirpuration; "^bdought you over and over to (nTHn^rnflrofauyrerm that was doubtful tbyouvand dare'you now (^having fo marjy WirneflTes of the untruth,} tell the world deliberately in prinf,that you would have diftinguifhcd if you had had liberty. If y<mr 0pm ion l^d to this pradk^, J will none pfic. Quid Aomdi jammi

Sfcf.iv.

THe fourth Se^ion is anfwercd teforc*, only here he add5[God (aith tlie Children ofthc ^fraelite§ arc Gods Servants £.cv7r.2$.41,42 55-1 <ay faith he our children arc not: Is there any contrariety tn thefcfpeeches where the fubjectsof the propo-fition arc not thefame? To wliich I anfwer, i, But this proves that Infjnts arenoc uncapable in point of Age. of being Gods Servants. For elfc rhc Jcwcb Infants would have been uncapaWe, 2. fiUi^luvcjJicJislicv^ngJe^^^ ij^- Or

Profelytes ofthc Gentiles? 4. If God rookcFRe )e\vs children to be his Servant, by your owneconfeifion, much more ours, who have greater Mercy and Privilcdgei.5. Where you talkc of Servnnts in this fcnfe and that fcnfe, rhey were fo Servants as to be vjfj ble Ch urch>mcmbers, and that is all the fcnfe that 1 contelt for. They were reckoned amoiTg7»!fc/b'T)ifcip!es, and fo are ours to be among Chrifls Difciplcs or Chrftians, ( As Mo^s Difciplcs alfo fn fonie fort were Chriftf difciples J

SECt.

S^ECT.V.

To the fifth 5eftion, The Text i nX>tVK..29- wa s broa4hc ^o prove that God en-ircdinto Covenant wirh Infantt ro cake them for his People,and to be their God, andcoufequetifly midc theiu Church.-mem':)ers Let us fee your excepn'ons. I. Youfay (^r/joMjv.ii. doch not necelfafily comprehend the little ones.^To which Lfay. 1.1 doubt not but you have weighed the Text deliberately, and if you here fpeak not contrary to your own jodgcmtrnt & conrcience,! am forced to tell you that /.fct very low value on your judgement j an^d if youenterprct all other Scriptures riius, it is great pity yoa Qiould be that way impioycd.But if you do fpcak contrary to your confciencc, then/muft tell you, rhati fet a low value on your coufGicncc,and loath that caufe which did thus prortirure it. 2. Do not you know that lthou~]h a Collc^tve tcrm^ufually through the Bookcs of Mofef fpokcn of all the pcop]e,cxccpc any be particularly cxecpred? 3. Arf not little ones here named? and yet are they exclude/ 4, Why Hiould/Wb/ei (ay, ffe^eflatuipur Children andWives^ th»t not thcyl butyou might enter the Covenant/ 5. Doth n6t Mf. T. confcrtc that the Jews /nfaat$ were in Covenant; Why elfe were they Circumcifed, which is the Scale of the Covenant? ^. /dcfifcno meanes to convince any min of your flrangc abufe of the '?exf, but oncly that he will read it, SjCt^«nd this day All ojym hifore the Lord y6ur G4dy your ea^tains ofysur Xnbes^y^Af Eldert, aud yOdt O^'en^ mth all the men of litae^youflUtkOms^ymrWives^andthe Strangef that is in thy C^^np^ from the ///»-er of thy IVood, unto the drawer of thy V/nter. thitthon fhou'dej} enter into Covenant with tk: Lord thy Godj and into his Oathy which ihe Lord thy God mak?tb wiih thee tbit day that be maj effMflr thee to day for ajeoplei to kimjelfe^and he may be ta thee a God.'] He that can confiderar'ely believe^lf^r.rhat the word[f/?«x]v. 12.doth not necedarily comprehend thei«r/e(?/iei,if/kncv hinr./would tell him, that f will not undertake by Scripture to convince him of any thing ac all, and /(ay again in Sobriety, that if the Papiftshadas plaine Scripture for thcrir Religion,as itdiflKirs from ours, I would not delay a week,but would turne Pipift, & deteft all iepsracion from them / fay if they had a plain Text as this to prove that thefe itttk Ones were- entered inro the Covenant. And wiiere he faith^f fought to fuggcft tothf; people as if it were bis impudence to deny this.] /anfwer: i. Did fever ufe any fuch terms ro him / He will not fay /did. What then was the fuggeftion? Why / told them theTcxt was fo plain, that /knew not how ir could be plainer fpoken. He may as well re 11 mc,that every time /confuit his argumenrsj fugged into the people that he is a liar,& fo for*.; bid all oppofing him as unmannerly. Where he fairh,thar[y(5M] v. 14. isdiilingunlied (tom VtbemthatifaTri^ (t*yc. "| I anrw<!r-, i. [ thinke nqtjjMit ^'from them that were ab * fenti q,d. Not with you One'.y, but (/jur/)) withlilrfl that is here ('l\\it is,>5m) and^ him that is not here. 2.Wereit othcrwife,yet it were oncly from the people of othtr Narions that flood among them, Whtrc he faith ffome enrred into Covenant in be-halfe of the reft, ] I anfwerj i. God entered into Covenant on his parr immediately, ©c by A^si the Mediator with them all, and not with fotnc onely, 2; I doubt not but

• the-

a JO

rlam Scnpturejroofof

^^

the Parents enrered their children Inro che Covenant, and not t!ie Infanrs tlicm-fclves, which Hicws, God harh given Parencs this interclt and Aiuhority.^. But that any other" that hid rhe^iife of reafon fliould nor enrer tlieir own confcnc is r^rtion 00!: zo be admitr-'d; And yet Mr. T. in his Confuracion-Scrmon, cxcliidcrh the Wives from a perlb.ia! oveninring as well lis die Infanrs;but bircly on his own Authority: Nay, he Hiili ic was oncly che Capcauis and Oificers, though the Covenant is

mad^ with tUtf reft. . ^ —-: ,—"-—- ..:-_.._

2. He fair!) .W)j.'7midc tliSt Covenant with him that was nor there that day^thac f«!^ r.'i c^ir pof>iM-iry noL y^ r Uc\vx\\ fhill K therefore be laid r'lar they were vi fib le Mem-

vverctlKOUi

/rfjeviden: th^ Covena.it fpo ke <^g p^iL sJUa-JDxUaTe xhac o'liv of thofe that were not in bcing^bucfuture; They that

efe^ nor, coiMd nor be Members vifiJie or invifi^ie, Ai, they haZIla-^ficia^ fo they hada Membcrfhipvthari?, tn polfe & in fmnntiorte^ non inef/. By vert tc of 'miiDeed ot'Ciil'r, rhey llK.uld he born Church member^, /fa Landlord do by Leafc nukeover any Land to you and your children, and your cliiJdrens children, paying fomuch Rentjdorh it follow that your children (who nre unborn) are none of this mans Tenants,becaufe yourchildrens children, fwho a.e born) are not his Tenants adually, burpotentiaVIy? Or,if a Kingbelet ovcf U3 and our children, and childrens children f by compaft,) doth irfollov, that our children in being are not his fubjefts in being, becaufe our childrens children/npoje arc not fuhje^s w f|/ip, hue in ;)3jfe only? Ah here is good arguing / 5. Your nexc Anfwer is, that [an «n-rring into Covenant by Parents doth nor make a vifiblc member in the Chriftian Church,though it did in the Jew^. ] But Sif,thisis buttobeg theQueftion, I have fully proved the'contrary.You cannot fliew a line inScriprure where that Prrvilcdge is revoked or repealed^ which is the gr^at thing I ftiil urge you to. Ycur reafon here added, I have manifefted to be moft vain, and a compofition of fidions f about the different Church Call and frame. 1 inrrcat the Reader to turn back and read ir,becaufe you lay the main ftrefs of your caufe on \t.M'fes gathered noChurch (ie n9V0yhuz found it gathered to his hand*, only he added rheii Laws,& caufed them frequently to renew the Covenant. .4&ra/;4m gathered no Nation, but a Family, and taught them too, if God may be believcdi Yea, Abraham had no new Church frame in his Family,much lefs did he gather any Church in a new frame, bur in the fame as was in 5e;ni Family^ before him and in his time i Circamcifion was a newfign of the Cov^nani^but not a new r.hnrrh.frampWt^y^ yheprofelvt;c^ rhpiri_parhprpd without teaching? that is a foul fidion. And hath Chrift coo^manded nowtoteach any y.nd _hcfore wee Baptize t hemj^iL rfofelvtes (^. AsJatmmmiia^^y^\\f^r^f^'i you vthatevera O Relievers cMild e waTffiptSe^tagejn the Scriptur e? '?Vhat you cite of mine in your 'Mirgin,. is tb no purpoie. 1 lay that God lent not Magiftrares or Commanders to bring in the world to Chri{\ (^ as Mahomet did to him, J) but Miniilers. Would not t man wonder w.hat you cm gather thence** M en that are born out^ oiL-fhc^hu'rch, mijil.he iaiigh[,and by co^ifcnt brough t in : I know thT^ o7dj nji7rrvrButjt fo^^ notVthat fherctore'th ofe boftt ih the Churfch,o r born Meml^^rsyTTiirf^ be h. Bur,y6a fay, that I fay,p. g. that fne Jcwsand all profelyred Gentiles wcicJjoLsL-bcfQrc.] Before, When ? before Gbrifts comminc. True, but thev were broken off foruja:

belief m^ft ^frhfrn ^'""^ .in Argumentasyouhint at, I findeto anothmJIelrTthe Preface to theAftsbfthe Nevi>'E?2gknd Synod. But doe nor you know, that wl^n Chriftha dadded ane aLA£tjclg-rp'•b^^''''<"''rcd.['*'y^ bc^<l'''^f "^t" fh^M^mhp, ye

TeT n your fins 1 from that day forward,they that would not beleeve that Ar-

nclc were cut ottj and fo the body of the Jews moftly unchurched ? If any few

Jews did believe that Article at the firU revealing, then picveif you can that their children were ever Baptized at age. But if the believing Jews were firll unbelievers, then they were firll unchurched, and fo muft be brought into Chrift as Profelytes. It is no Church, nor is he any Church-member (^at agej who profeileih not every Fundamental Article.

4. You add [this proves not the Covenant a pure Gofpel-Covenant, not including peculiar bcneftis to the Jewifh Nation.'] I anfwer, 1. if byfpuxejyou mean that it is not only a Gofpel-Covenanr,but that arid more, it yeeldctti as nujch^/nccd j for if it be a GclpclCovenant, no matter though tliere be more. But if you mean that it is "nSrEfTcntiaTly UCoverrant of Grace, /could heap up abundaince of Arguments a-gainft you j you may finde many in Mr.'iiiri/-oftht Covcinnrt: "/add^i'Thac Cove-\ nant wherein God taketh t hem to be his peop'^.,& eng ageth jii mfelf t^o be their God.^ I is a Covenant of Grace : { foFIinccllTelJrFGoJirTT^^

nanc withany but in Chrift, and upon terms of Grace ) But fuch is this Covenant / made with the Ifraelites and their little ones j therefore this was a covenant of Grace. ' 2. That Covenant wherein the Lord promifeth to Circumcife their l:earts, and the 1 hearts of their S^d, to love the Lord their God with all their hearr,& with all their fcul,chat they may live,was a Covenant of Grace; ("for the ApoHle to the Hebrewi fo defcribes it.J But this was fuch a Covenant as is written Dcui. ^o. 6. Therefore this was a Covenant of Grace. 3. That which S. Paul makes the words of the Rightcoui-nefs of Faith, was the Covenant of Grace; But ih;s is fuch,as is evident by compa- ^ ring, Rom. }o^6^iS. with Veut^iodZ^i^^. But to this you give two forry Anfwers, being rcfolveSTo fay fomewhat. i. [itislpoken of the command] anl. j. And is it not alio of the Proraife foregoing .«' 2. And is not this from as great a miftake as the other, to think that Gods command is no part of his Covenant ^ That[he will be their God] is hispromife ; but is that all the Covenant .*' Thar ^they fha'II be his people, and io take him for their God,and rcfign rhcmfelvcs to him jt liis is both commandedL, ^y him, and co j?fnanrrd by rhrm. 2. You anfwcr, [it is frequent with the ApolUc to accommodate words to his purpofe, that have a different lenfe in the places whence ihcy were taken, from that to which the ApoUIeappIyeth them, as/lojw. 10. id.] anfwcr. A n^an would thinke here you plainly mean, that it is frequent with the ji poftle to wreft and pervert the Scripture to his own ends from its true (enfe; and yea can mean no better, except you mean that he alludeth to the words, making ufe of the meer phrafe without the fcnfe j and indeed that is ufual in common fpeech; and fuch is that Rom. 10. i8. or elfc it is truly interprered by him. But that he doth not barely allude to this in DfHf. 30. is left undeniable . i. He bringeth it in, a/er. 6. as XSodsikfcgpticao f r h e /^i g ht f oi iijafiso fFaith? &cJja\!JjiRi)eforefaid, Mofes defcri-Bctnthe R ghttf ufnf fs which is of thel.aw&c.2.He addeth the ver>(J|yp£f]rion to every fentence,[Who Hiall afcend into Heaven] that is,faithhe,to brin'gC'iriJfJbwn from above.«' i4nd [ Who fhall defccnd into the deep, ] that is, to bring Chrifl: again * from the dead ? 5. He fully exprcfff th it,v,8. But what faith it ^ The ward is nigh thee, ] ^c. that is. The voord cf Faith which we preachy that if thou confefs with thy mcuth^Scc. Is not here a full difcovery that the Apofllecxpoundeth,andiiotonly_allud£th t^odTcfe / wprds ? Name me one place in the New^Tcftaraent chat more evidently fpeaksin an ^"^ Expofitory way of any Text in the Old ?

Your lad anfwer is the worftofall. You fay, 7f the Covenant did contain promifes purely Evangelical, yet the Covenant in refpcft of them cannot be meant of all and every of the Ifraelites, that God w ould be a God to them, that is,fanftifie, 4»ftific, and adopt them to be heirs of eternal life.] anfw. 1 j God faith, Toujiand aU

K k here^

herey^c. to enter into the CeviMnt and Odtb.Sec -4nd youfay, ic cannoc be AH t whom Ihall wcbelJCvc,God oryou? 2 You foul y mif nicer prcc che Promife, To/(g/otto a (/Oiijasif itwcrcfacliascouldb^verilied tonon^bar theEled. Godhach promi?ed to others to be their God,who are not Eled^as is uadcniablc in the Text : Therefore in a larger fcnfc, as / have before in due place fully explained if. Axid why may noc God promife Juftiticacion, adoption C and San<^ification in the fenfe as Divines and Scripture moll nfe it, for the work following FaithJ and eternal life, and all on the condition of Faith, and this to more then the Elcd.'' and hath he not lo doae ? Buc of this, and of fnfancs condition before.

You would fain fay fomewhac to^ to that Dint. 50.6. but like the reft. i. You confers it is a promife of fpiritual Grace but rothe Jews after their captivity.2. And upon condiiion of Obedience : 5. And not performed to all their Seed,but ontyTo^hc Z' led: '] anfwer,i.Eut did God promife fpiritual Grace to the Jews after the Captivity, and not before ? Was not the Promife made to them that then Were .^ Were not the y captivated oft in the time of the Judges, and fo it mighr at leaft be made good then ? /f God would do as much for them before they forfook him,and broke the Covenant by Rebellion, as he would do afterward when they repented, then he would Cir-cumcife their hearts before as well as after j But the former is true; therefore the latter. 2. And if it be on Condition of Obedience, then you confefs there are conditional Promifes j and then it was made to more then the Eled. 3. [fit were not performed to any but the Ele<ft,no wonder, whn it was a conditional Promife, and thcrcfl performed not the Condition : Which God willtaufe the Eied to perform.

SECT. VI.

TO the fixth Sedion j about the fenfe of/45. 15. 10. Mr.T 1. Thinks he hacli the fame advantage againft me as / had In another cafe againfl him ^ but he is mif^akcn. i.^Btrcaufc I affirm that in other places as well as this, Infants arc called Difciples, as A^. 11. 26. Where it is faid the Difciples were called Chriftians firfl ac Antioth, /nfants are there part of tli^Chtiliians and Difciples, and fo in other the like places, 2. However /am certain if we have not the nameclfewhere,yet we have the defcription, and names of the famefignification. They arc Church-members, Gods people,his Servants, and therefore Difciples. g. But efpecially Mr T. fhould have confidertd, that /argued with him aboJt the meaning of a word, [whether Holy, be meant Not Baftardsjbut now we here argue not fo much about the fenfc of the word (for we are agreed that a Difciple is a ^fihoUar^ofChrifl, oj^aMcmhetjfhis School or Church*,^ but about the application of this term, and the lubjcdscapacTty for the Title. The term we are agreed fignifieth one fo Relatedj;QL..€hria_a5 their Maftcr. Now our i^ueflion is, Whether /nfan ts are fcj ^rclated. "^"^ ^

/ And your bringing fome palTages ofdieCliapter not applicable to /nfants, doth V not prove that therefore the reft is nor j no more then feveral palTages in D^m^. 29. I applicable only ro the aged, will prove that little enes were not taken in to be Gods ( people. The reft following is anfwcred already jWhere you fay, [all my colour from V^ this

Infant Church-memberjloip and Baptifm.

this Texcl.es in caking die yoak for cucting a little skin] /muflfayicis but one of' your fidio'ns. 'Did you ever hear me talk of any fuch thing / Cutting chat skin is npr Circuaieifion^ as the word is ufcd in Scripture for a Sacramcnr. Jf you be put to define Baptilm, will you fay it is nothing but wafhing the body ? Or will you fay, the Lords Supper is nothing but eating a little bread, and drinking a little wine? thcfe are wilde definitions. You know many things go to the definition af a Aeiatioii 5) and among the reft, the end muft be one ; And (o muft the fignification and engage-/ Vnt go into t^lic definiiion of Circumcifion 5 And if from hence you would infcr,that it is only the aged that arc capable of fignification and engagement, you may thence ftrait conclude, that no Infant was ever Circumcifed. •

And where you fay, that [all this would only prove Male-Infants to be Difcipies and not Females] f anfwer ^ i. That is as much as / nceded,when my Poficion was That feme Mant s arc Difeiples,& fo to be baptized. 2. /fhould foon thence pr6vcCt6 my own fat is faction, though not to yoursj that if Iflales arc Difciplcs, then certainly Females, both being Church-members till Chrifl, though bur one Circumcifed. indeed according CO your Dodrincthat plead that none were vifibieChurch-members bat by being Circumcifed, it would follow, that never any woman was avifibk Church Hicrubcr. And for your conclufion^that the Reader may perceive the fleighti ncfsofmyargumenrs and howfuperficially / handled the bufinefs] /eafily confefj he may, fo he do buc Ice with your eyes, and through your fpe(^aclcs, or at Icaft be 4 Reader of your own education or tutorage.

SECT. VII

T N the fevcnth SeiJtion ; i . You believe that if I were required to fet down who X the Anabaptifts are,thac fay. Children are not holy as feparared to God, and where -tncy affirm it, I would be hard put to it to free my fclffrom ovcrlaQiing. I anfwer ^ i, iThough I kept not a Mulder roll of their names, yet i am fo well acquainted with tlicm, that I CQuld fill paper enough with them, if it wcrelavory and ufefuU; But why mull I tell where they fpeak it/ In many a fieId,houfe and Palpic f All that they fpcak is not in print I hope. 2. -4nd why fhould you think that jour felf is fingular in this point,from all your own party ? If ycufay fo, why m^y not others ? I have fpenc many and many hours upon this with others, more then with you. Do not mofl ol them interpret I Cor. 7. 14. asyoudo? and confcqucntly deny my interpretation? Eur fuppofe /have overlafhed, and you arcHnguiaj in this j why then fhould you be fo angry with me for not being of your Opinion, and threaten the men ofBewdUy fqr ir, to be cut off from Chrifts people, and fay, Their blood be on thei^r own heads, when yet none of your own party are of your opinion in a point fo ncer the Foundation of your caufe .<? But ycu are affured you fay, ih^c / wrote this paffage in haflc and inconfidcrately,not well weighing what I faid, and that however I name Am-bapti(\s in the plural, yet my only inf^ance would be your felf. I anfw. i. But how will you afTure another that you fpeake truth in this ^ 2. But if it be lo / wili not be the firft that fhall take up your Opinion and joyn with you. I will fee forae body clfc lead the way. / marvell that you can make none of your own Folowers of your

K k 2 judgcmcftt \

iudftement! Bacyoufay, youdid notforawlycxprcfsit- lanfwer, Biic youflacly

dcnvcd the affirnutivc, without the diOindions which you now put in, vi^. [that

fome Infants are Holy bv aftatcd fcparat ic^fl^toGod.] And to wliat ufearc chedfftin-

aions YOU now brin^ / i. 11 isTcpararion by^vcnaiiL£LP[oill!|^2or^Gods appro-

priaiing of them to himfclf,which I told you 1 meant; and thTsbyTnTwrittcn Law j

cvenashcljnaificdtohinifcUthe//>dei7rt?^from other people-, and the firft faorii

from other Sons. Frofeiiion and Vows of Parents wl2ich you call fan^irying, is noc

fandifying in fo full a fcnfe asTTnTTTTrGoidiatjaiK^^ fcnfe i

tliourh chefs aifa ren-otcly.But for the fcparation by Election wnich you mention,ic

is no reall proper feparation,but only Gods p uri;iojc to fepara te them hereafcer.When

>ou fay a man is )u{\ificd, far.ftified, or favcdfrom Eternity in Gods Dccee, You

inu<"lmean, that heis nocreallvand truly juftificd, or fandiftcd at all, bur only Gcd

did Decree ro )!:flific him anc iandifie him . which proves it is not yer done ^ clfc

how could G v! Decree to do ic hereafter ? -l^oikin^ cannot have a real aduall Moiiff,

or Affeftio.j, or Accident. Elfe it were a f;:;und arguing ab efi ttnii &d]acentU ad e/f/e-

(undiJerafdiM c/I,ergo eft, xife^dratM were not temtm dimumem. So that your fep*-

ration by Eledion is but a purpofe to feparate hereafcer.

In the next place, you let fall many untruths together (if rhe Reader have a dcfire to know the number,lct him count hinifcif; for i have no minde to ir.)You intimate 1 would noc tcU you in what manner children are holy y which is untrue. I would/ have you trufl that memory no more. You back this with another, that you would have told me more fully what you deny,&c. Yet ycu add morc,that I checkedyou,fe all along the Difputc I carried my felfwagiftcrially,fcornfnlly,and nflbrotheTly,wt«n you cannot inftancc in one fuch word : All you name, is, that when you overturned the Difputation by turning it to divers Qiieftions one after another, I faid, that was-' t notDifputing,but Cathechizing.- and wh<:n you turned to long Difcourfes to the peo-1 pie, and faid you muftiatisfie the people, f told you I came to Difpuce with you, and Vnot to fatisfic them,r. e. by ItyngDjksmik^ioJtu^xe the Difpure. And was there Ibmuchevil in thefc two wor^v^Then I faw no other remedy to prevent the lofing of ail out laboiKsand eijpeftations 5" Another untruth you add, that I did not [ as one that minded the clearing oftruth ] wlien 1 can from my heart fay, i t was my ormoft. aym.Bot my judgement wa5,& is, that your popular diverfions for the hiding of your Errors did nor tend to clear the Truth ^ bur that the^ri(fteft argumentation is moff conduciblc to clear it. Another yet youadd.asif I aymcd [but todiminifhyoure-flcem3when certainly Sir,I dcfire the advancement of your c'fleem fo far as it hinders not the advancement of the Gofpcl j and where ic doth, and you v^Wl needs involve your own cfteem with the credit of your ill caufc,as if you were rcfolved rhey fhould' f^and or fall together, 1 confcfs i had rather they fell together then ftood together: Which hath ciufed me to write here fo mlch as /have done in reference to your felf* Next you add, that/did it to gain an Oritiion tomyftlf, as having the better*, which as/was a fervant to the Truth, and ss that Opinion is meant of a true Opinion, /acknowledge to be true ', that is, it was my endeavour and dcfirc that /might folly vindicate Gods Truth from your Sophifms, But Qthough in fuch contcfts /dare nor fay that there is no ftirrings of pride or vain glory in rte, it being^fo natural a fin, and ftickingfi?_eIcfeLro uLaL',YCtJ/ can~truly fay,fhat /fought Gods Truth above my own repuration,and that I can be gladly vile fn the eyes of men,if/ might but know more ofthe Truth of God ^ as/have evinced by publifhing difgraced Truths. Did J rhink Anabaptifra were of God, I would entertain it, withrejoycing. Where you next add, that the Auditors will teftifie thefc things, i fuppolc you mean one among

HAany

Infants Church-memhsrfiipdnd Bdpt}fm, T^tT

many hundreds i who fhcw alfo whsc their principles art by fuclj tcftimoiiies. You nexr add, that [for this rcifon y-cu ob:aincd no': froni ,r»o lo k.iow ia wJuc manner and by>vhac means every Bchevers /nfanr is holy at, (cpitacsd to God,1 / anfwer i Can you for fiume fay fo, being fuch a Difputant / Could nor you ha/e iorc'c m« to it by diaingifliing,whic(i /entreaced you to do ?. 2.Did /everHeFy'7oTeI^y^51^I^ ? 2 - Nfly,di(rn^nTcll you ever and over without your a^kingGiccafionalh^Jthar /meant not that the patrh of the ParcntL was a caufc, bu£t?iecom ; iiiig g^ and that Gods Qa ^

You have nothing but the weaknds of your memory anJnotarics co excufe alTtHele^ palpable untruths j which yet do but excufc them a tanto,

Kor your further Difcourfe here, /paOc it over, as b^mg pundually anfwered a/. ready. Only where you fay San^ificacion is taken for ChaPacy.i 7^4.3^ and that is near to the taking;_HolyJfGr [Legitimate] /anfwer; i. ChsiuTil^Iauioned buc as pare of their reall lan<ftity,and not the whole, in i Thej. 4. 5, 2. Chaftiry is a Vcr-tuc, and FaDQiOiaxLahainH^fin > legitimation is no Vertue, nor Baftardy any fin I at all \ How like thefe are?Fut any thing wnn^?^^^ ~ ■ - , YQ^ ^^V. p ^-j^

fajch children were holy, but notasfcparared to God,] when /convinced you that HoIinelTe is taken for nothing elfc in alloihcr Scriptures, but for afeparation ta

God. *—~ ii^

. You add four Rcafons againft my-feni^^ this Text, i Ccr, 7.14 The firft is an-r^creAefore s The fecond is anfwered by Mr. Marfiall and others long ago. That ray fenfe fuppofeth as you fay, the fanftiftcation to be from the Faith of die Believer as cheCaufe, is untrue. Did f^nor tell you that /denyed it to be the Caufc, but only aconduion .^ Your third aifo/have anfwered before, Yet do you here give up in my judgment the whole ca jfe about this Text. You fay that this propofitionrThc children whereof one of the Parents is not a reall true believer before God, arc none of them holy as feparated to God] is falfe,takc the feparation c© God,what way and to what ufe / will Do ycu know what you have faid ? Why then you yield that feme fuch children are Holy and feparated m my fenfe i that is,that they are Holy by vcrtuc\ of Gods Covenant, claim,and gift, as being fcparared from thofe without the vifiblc J Church, to ftand m the Relation of Difciples,Clixiftians,orvirible church-members $4 ^ This is my fenfe of Holy ; and if you yield this to any children, fure it will be ro-^ theSeedofChriftians; andiftoany,why fhould net chofe be baptized ? But/fup-pofcyou will recant thefe words. As for your con fcquent, /have fhewcd you before the ungroundcdncTs of it. Your fourth Reafon alfo is before fully anfwered ; What you cue out of my Ajfenlrxcds no other anfwer, but to wifh the Reader to read the whole.

Ai for the foiw arguments which you fay /ufed againft your Expofirion, the three \ firft are imperfedly cxprefTed, and the fourth is none of mine. GrotiH4 might weif i Expound e.5a7rr|^ctjTo,i Cor. lo.a.by quafi bapti^ati funt ^ For it was a fimiiitudc or i Typej but what is.that to this Text where is no fuch thing? He tels youMiirPat iif.m !

iiiiiHidJimle. Mcthmks then you fhould rather conclude, that as all the Vrtf^/J, \ even/afaiits and all were, qHaftba^n^ inumba & fmykudine nofiri Bapifmiio^ all the Church now, whereto /nyfpiWftbeirmnimi^ratcd. fhould be iScd byBapt.&nj Efpec.ally when the-rfpoftle purs fuch anEmphafisin the wor^LiJlL afldTm«to there cited by Grot 11^, Ci}th,Jlii^fguramanififlhr in Baptrfmis:^ wejto.^&c That which /cailed an irrational fancy.was not 4hat you here fancy wc to fpcak of,but this i when in the Difputation /asked you,How thiCmnthians could

t

bcfurc thar their cliildf<n were nocbaftards, when yet [hey doubrcd of the lawful-

ncfs of their marriage. You anfwercd as if they might be lure the children begot bc-

foiC the Converfion of the Believer were lawfully begot. I told you that then the

Apoltlcs confcqucncchad been vain and unfound, if he had argued from the Legiti-

I niation of their children before, only to the lawfulnes of their cohabitation or maTri-

l age after, fpccially when the doubt was only of the ftatc after. And the confequcnc

Ij^^cifc were your children unclean J would be falfe, taken of thofe before the convcr-

iion nf the Believer, and taking uncleannefs in yourfoicei therefore I toidycu chat

Expofjiion did put upon Paul an irrational fancy.

As for thofc whom you cite for Expoundmg it of baAardytycu fhew not where they fo do,and 1 have not time to read whole Books for that. However(though for Papirts : could gracilie ycii with fomc raore,as Br^no in he, Bsffurwine, and others thar put in that Expofition among many oihers,yct3for Prorcftants you know there is so.to on^ agamft you. To your confident application, / reply, that the Chriftian that would not delude his confciencc ("as you IpcakJ mcchinks fnould be afraid «o go againft the plain /nftifurioji of God , who as ycu did conftfs did_OrdaJiLchacJniH^^ be [ M embers of the ViUblt Gh»rch,whcn ycu cannot y eTbring one Scrlpcure-norTm ray \JijdgcmcntJ) one wora oi i't:nieand reaicn,to prove the repeal of that Ordinance. You addc,that (jcu may now freely fay,that however (my arguments J fcemed fomcwhac at the firft hearing, yet now upon exad confidcrarion,frivolcus.^c,3 /anfwcr, i. /c is rather an addition to your courage and boldnefs,7 doubt, then to your jut^menc that makes you fay fo,2.How can you cxadly confider ihcn[T,thar cannot remembeir or repeat them? ^. /f they fecmed fomcwhat at the firfl hcaring^id not you grcfly before muliitudesdiflTcmblc, when youfpakc very far more coiitemptuoudy of them then, then you do now I h not this to confcfs, that you did but fet a good face on ir^ and word it outjto delude the people, and make them believe that thofe arguments werc^ nothingjwhich now you confcfs did then to your fclf fcem fomewhat ^ where you fay {_ you doubr / ur^ed them likcr a Sophifter then a lover of Truth] fhail / tell you my very heart, if / know any thing of it ? It pofrefrei;h rac with an hundred fears, le(i / make Truth my /dol ; and / never doubt of the finceriry of my heart, bur this h the main occafion i / know that thefiifl pointof true Religion is to take God for our End and chief Good: C AdAha^-Q inik the only v< ay ro God. ar KLEaith.thf way to' ^;iCli iif\. and Qh fHlf nre ft^; uay in rhfx{\^rj^7^f> /..ji^^^i^'-m J N^^'^ I know as this • is the nrd great duty, fo /doiatry or taking lome thing for our Happintfs' inlkad of God, is t he firft ^reat damoinp ^ fjn(as /r.fideliry i^'rhg ffC9n^ ^c } Nowa;. fomc make Thfjr hnn'f'nr, nrid tn^^ r^-^'^rj^^ ^rs -indfom e theiijefhly d elights to he their Tdol and happinefs, fo when / fcarch my heart, I finde my^deflrcs after the knowledge of Truth fo f^rong, and my delight in it fo great, that / am more jealous of my heart in that point, then in any one in the world, Icfl /fhould prefer iuch truths before the God of Truth, and \cii Adams inare ofdefiring toomach kno v ledge fhould prove mine, and left / regled God and ray delight in him, by my oter-bufie fearch after Truth,and too much delight ia it. Which / the rather difclofej to give warning to all Students to take heed of this fnarc, and lefl when they have overturned other /dols; they fhould be overturned by this lafl /dol thcmfelves. Certainly to fomc fearching ftudious men, it is no fmall nor contemptible temptation. So thatSir, when you are pleaCed to dcfcribe me as of excellent abilitic5,hut a Scphifler,& not a lover of TcurH, if/Ifnow my fclf, you have quix mift it j and all is clean contrary, i//^. my abilities but mean,but my love of Truth too great, and dangcroufly too great. By this my cor-ruptien you have advantage co win me, if/ could difcern the Truth with yCu. \ SECT.

SECT, vrij;

IN your eighth Scdion, you aflauk my words, which you fay have a manifeft tind-cure of reviling and little reafon. What arc the revihng cxpreffions ? why, my calling >#ntinomians, 5ocinians, &c. Scfts. i^nd is that an untrue or an unfit cx-prelHon ? But about /ndcpendents you ceal with me as you fee j you fay [ Let reafon be heard; why fhould men be any more called a Scft, for denying that it is of Divine appointment, that a Synod of many Churches fhould have power to ex-comumnicatevchen others caJled Presbyterians for holding it. J I anfw. Letcominon l^onedy be heard tpo.

"why fhould fo notorious an untruth be fb infmuated by a preacher of Truth? as if i called all /ndependenrs a Sed", or any Independents for that reafon, becaufe . they deny the power of Excom^munication to Synods ? When as I fpeak of none but Scparatiits, and of no independents but thofc only that are Separatifts, and as they hold tilt doArine of popular Church- government. Sir,/ meet with many Indepen-dcifts ("conimoniy fo called) that wouldjooiJii^'^^^^'^c^jeQJSle^^^ by vote j therefore d d i diftinguifh luch from others, and far am I from vilifying or reproaching them, but reverence and love them as Brethren. My words of them are only thefc (^ T^''' /ndepcndency which gives the people to govern by vo te, is thcfam ejhfng in a^nocher name^/i'/;^. as 5eparatifm. Cbuld /plainlier Uaut my fpeech rolKofe only tjiat give the peopld to govern by vote .•' Do t fpeak of any otf er at all .^ ^^nd yet do you come in with an iiifinuation,as if /called all Independents a Seft,or any of them, becaufe of their denying Synodical Excommunication ? yea to a Synod of many Churches ? That confcience that will fuffcr you to deal thus, doth certainly leak or hath a flaw in it. ■*

"' 2. ^nd doth this infinuation efpecially bcfeem you, who have twice told rac irt conference, that Independents if theyj3akcjL£aay;^arcl^ y This is not fair

d<;aling.

Atid for your next Queftion, Why ^^nabaptifts fhould be c^led a Sed ? /antwef,' becaufe they do mike p a rrif^ yand fg parare from the Chnrch in tht m a intai nin g of an error. / would you had Cyprians little Traftatc de Vnitate EcckftA written in your, hearcand as it would help you to anfwer this /I^ueflion your fclf, fo it would recover you to be a blcfling to the poor Cliurch of Chrifi,roo much already torn by Sefts and diHention, and calling for your compaffion and help, rather then your mercilcfs widening of her rents and wounds. You again talk of my rafh and hafly reckoning you among Hereticks,and /again tell you that you miflake me,f did not fo. Or if you will needs face me down that fdid, as berter knowing my meaning thenmyfelf, then do / here recant ii, and unfay it again to make you farisfadion. /confefs I would have men take heed whom they call Hcreticks, it being no fmall fin and danger to be fuch. ' >

You again complain that you cannot get my argumenr's *, Why, did you not hear them in our difpuce ? But to fatisfic yoar importunity, here you have them, and much

good:

good '»ny chcy do you ••, rind O that I might be fo happy m them, as that you might th--. Vyo: co.:vinccd and rcclaimed,if not from your crror,yet at ieart from your dividingx:a'. f M rhc propagation of it. YoufayJ was willing to blafl your reputation. Bu; ih4v^i»iorc truly toidyou my ends. 1 could heartily wifh you &: my fclf that victory over our pide,wliic'ri migh: caufe us to be Kfs render of our reputation then we are. i have ro!d you in my Pr.facc the untruth of ycur imagmation ^that my opofiti-on to you took off my neighbours from being your auditors.] i4nd i have told you in the fecond part of this book,what judgements c f God /mean, befidcs thofe in A'ew-England. /could name you nmki:udcb more if / thought fit. / had reference roforac of their friends and mine that upon the change of their judgements have turned to moit notorious wicked lives, and run on in their errors till they denied Clirifl & rhe truth of Scrip: u:e, and made tliem butafcorn. /had reference alfo to fomc friends of ou s,rhat ic is n jc (ic to name to you, that on their death bed have cried out of thcfe opinions, as that which was a great caufe of their luinc. Where doth ycur opinion dwell aloae,witiiout other errorsPyou Vnow that even thofe in thefe countries reuni about,rcachcis S: private perfons that are rcbaptizedido few of ihtra continue of your reinde,b_utjiiA ^ti!rn ^rm'inians, & many far worfe. /sit not fo with twenty for one? and is not thisa"Viriblet)UdgtM!cifjt" TTor thofe in New England^ /am refolvcd not to fhut up niy eyes again(\ the convincing light of extraordinary providences, whether miracles or wonders. I do abhor your flories of rhc Earl of kottands daughter, and DuuftzPie^ and the reft f not like to thcfe in New England J whereby you feek to datkcn and difgrace the wondrous works and tcftimonies of God.Take heed how you difpa-rage and fpeak contemptuoufly of thofe works whichGod commandeth his people to keep in remembrance. 1 his is fomewhat worfe then taking his name in vain. What judgements have bcfain the undervaluers of Gods works ? & how iea!ous hath he aU waycs been in that PoincMoft that will not be convinced by wonders of Judgment, have pcrifhed by Judgemenr.l believeChrift to be the Son of God for his miraclcsj Ycc would 1 hinder none from trying dod:rine by the Scriprures.nor fet up any other rule, as 1 have before told you. Nor do well relifh your exception agalnft that one ftory in the Book,cntitul^d,Gods judgement on Sabbath breakers, as being jealous that it is from no good-will to our dodrine of the morality of the Chrif^ian Sabbach . Buc your arguing is againft the fcope of the book,though you except but againft one thing for the verityjas alfo againft Dr.Beards Thea[er,& the Fathers frequent making ufe of foch providences,&: againft all other that fo obfervc themjTake heed of Pharaohs fin. What you fpeak whether Ws.Htitchinfon and Mrs.D^e)'were Anabaptifts,! anfwcr, I. I knew divers of their company that were. 2. /^nd I intended thatpalTage only againft the Antinomifts,againft whom God plainly fpakeby them^and againft whom I confcfs my zeal is far greater then againft Anabaptifts. I conceive Antinomianifoi the moft.dangerous plaufible error that ever invaded the Church, iHfinuatirg them-I felvcs into well meaning minds under a falfe pretence of advancing Ghtift and free \ Gracc^and if you would have given meleavc,l had fpent this time againft it,which I Sim now by you compelled to fpcnd againft Anabaptifts. For any that made ufe of mfy name and words in ihe Pulpit,! approve not of it, as thinking my name unfit matter for a Pulpit-difcourfc. And where you again think 1 intended chiefly to make you odious, I again tell you, it was only to make your errors odious to my friends -, acd agam / wifh you lefs folici tous for your honour. For what you Say of my doftripe of ^uftification, / have anf«^crcd bdbfc.

Infant Church-^memberjhif and Baptifm,

259

SECT. IX.

TO your ninth Sedion, I Icnow fome interpreters expound it of Dodrinc *, every falfc teacher is not a Hcretick, nor the falfe Prophet that Chrift aims at. 1 think thefc rauft iubvcrt the very foundation. / dare not fay that Pelagius or Arminim were fiich (^though I like not their dodrinc. } For ought I know,they may be both with Chrilt. 4nd fo/fay of many more whom the Fathers called Herecicks j &fo of every ■Jioncft ^nabaptift. Towhatclfcyou here fay , 1 have anfwered it fully before. .Where you fay,thar [in my Logick then falfc do^rine & falfe prophets arc the fame] 7anfwer,that it is but your fidion. In my Logick,a falfc prophet & a teacher of falfe dodrinc arc the fame 5 To make the forme and fub)ed:,as you fay^thc famc^may well feena falfe do^rinc in Logick. You ask [ are the whitenefs and the thing white, the heat and thing hot,all one / or doth a man that knows hot water by heat,cold water by its cold,know idemperidem ^ '] anfwer. Did /ever think to have found you at this pals in your Logick too /' Can you know the fuppfitum, even the Subjeft & accident by that accident alone ? Can you know both that it is in water, and that it is cold by the cold ? or that it is cold water rather then milk or whey,when other-things are cold as w«ll as water ? i4nd can you know it is bpth water and hot by the mear hcat^ when other things may be hot as well as water ? t>oth not he go about to prove idem per id«m,who will prove this water is coId,bccaufe it is cold ? or this wall white, be-caHfe it is white ? Or if he will prove alfo that it is a wall becaufe it is white,he will mend the matter fairlj^. Chrilt never intended to prove(or teach ois followers how to provcjthat the falfe prophets were men,nor yet that they were prophcts,but that they werc/d/ftf prophets. And is it not idem per idem to prove that they are faljs teach* ers,becaufc they teacb falfly'^ that is,thcy arc falfe teachers,becaufe they are falfc teachers. / leave your Logick and mine to better judgements. i4nd if you confidered buc how the iipoftles ever after this, when they write of Hereticks and falfe teachers, do ftill accufe ihe.m of wicked lives,you might fee this in part expounded, /know there muft be forae fair fhews which arc ihe fheeps cIoathing,but ftill the men are ravening wolves: i4nd doth [a ravening wolf J fignific ficlier the error of doftrine, or the vi-* tioufnefs of cheir nature? And fo/may fay ofthefruitofa thorn or a thiftlc. But for the application, if you would not needs force my words to a fenfe /never intended, wc fhould nor be at fuch odds: For be it known to you and all men by thefc prcfents, that / take not a meer Anabaptift for a Hcretick : no nor thofe that hold greater errors then thty,exccpt tJifcy-ajfo divide.and rent the Church. / like Mr. ^ines his description in of a Heretick his Sermon againft Hcrefies. Scripture and Fathers place very much of the nature nrHcreii ^iy^ g^hifm ^pri frparpinn^ ■ And fodo the mofl accurate of our maderns,as Vcfius^Oatak^r, See. Though cu?Iome had alniofl prcvail'd toplace it only in an erroneous opinion, or obftina cy in t hat opjnion. Buflinger'sis this, H£fetkum quHmdicOy inttiligo SeilmufnauthoreHrqui Ecclefum fdndit^ quijal^adst erroned dQVnina fevtimctm pergjt umtatem Ecclefia infringltur fl^ turbare^ DUhg.cont, Catabapt, page 24* When /talke of a Hcretick, /mean an a urhn f of ^je^s who

rlain Scr/fture proofs/

r^ndet h the Church, who perciriacioufly procccdcrh by falfc and erroneous doarine ^infnngrand crmMc the unity of the Chufcli. TTis not much out of the way which

Vimrius (inftitur. p. H2O ^aith was thedcfinicion of many then, vi:(. Hoentictds e(i

qui rehSla fide &Ecc!efi£ dotirm, aljcmi tmpor aiu commadi gmia (7 ma:tmc glorU ,

Men ^ novas opiniones gig,mt velfequitHTy ut veljc maneat a9t.cclejtadm^us. Yet I

( know lome will Hatter themfclvcs wjth this, that while they gather into Churches,

themfelves, itisnoforfakingthcChurchi if they leave one Church, theygoto,or

\ gather another : To^hom I will now fay no more, but what temUkn iiith of the

^MArcionits C^dverf, Mardon. li. .\.ca. <;. ) Habet pUpe g» illud Ecc kfm,(edfuas, tampof-

urasqusmadulters •, quarum ft (enfum requiyas^ fucuus ApojUncum mvemas qua^. jifrjf.

tolicum i Marchnejdlicet condme *e/d/i^Ho de Marcmii examine. FiChtniaMis^/rtt^dV

fiiciunt Ecchftof ^ MarcionHd, The waipis alfo make Comb6,3nd the Marciomtes aifo

make Churches. r ,/- r .^

for ray Queftion which you mak-e an affirmation, yon putafalle knfeofyodr own upon it, and then call me Dog for it, and fay [like a right Englifh Maftive, I fly in the face, &c. '] The Queftion me thinks carrieth my meaning very plainly with ir. It is neither owwaff dubitantis, nor yet dttermindntis: but only fpeaks what a rarity it is according to my reading ; and yet becaufe I will not therefore affirm it rare ffor afociety of Anabaptifts t© end well) muchlcfs that never fuch a thing was, therefore 1 provoke them to look over their own intelligence', As if I had laid in all my readmgit is a rarity j fee whether it be not fo in your?. If a Phyfician ask, How many Tympanies have you known cured, cr where have you known one well cured ? The Ayeftion intimates the rarity of it in the enquirers obfervation, but not a determination that never fuch a thing was, or that it is a rarity in every mans obfervation. 1 have feen neer a dozen cured within thcfe few weeks, and yet fienins de fatibus faith, he never faw a confirmed one cured, and others generally make ic a rarity, ^ndif my obfervation fail nor, yet a queftion is not capable of being falfc : but becaufe you fay [you may boldly fay, that I here play the Devils part with a witncfs") truly Sir,my dcfire or intent is not to make them fetm one jot worfe then they arc, but only to obfcrve the ftrangc hand of God upon them in giv^vig thera up^ fo ufually to moft wicked opinions or converfations ^ and againf^ tTris judgement £ dare nor ffiut mine eyes, nor harden my heart. Sure I am the good lives of the Par-liamcnts friends, was the grearcft means toencrcafe their party j and it was an Argument that many a thoufand ventured their lives and fouls upon ; They rhoughc iure God would not give up the generality of the godly, except here and there one, to be fo far deceived, as to be on the wrong fide in fo weighty a cafe r, and in the mean time give the generality of the moft deboift, to know the truth. And the Argument is probable too in the prefcnt cafe. But let us hear in all your reading where you can name one Society that ended well i and fo prove me to play the pare of a Dog or a Devil: ^U lies upon the proof, i. You inftance in CyprUa, the Heme-robaptilts and the Picards,which you well know were no Anabaprifl-s: for we take words according to their common ufe. Nay what a jeft it is that you fometimes complain of Ci^rwn and his brethren as thefirft orgreatcft introducers of Infant-bap-tifm, decreeing for it in a-Counccll j and yet now bring them in for i4nabaptifts ••? Your next inftance you have more confidence in, and therefore ufher it with a vaunt ftliat I may learn to order my pen better hereafter j I may rake notice that befides the probability that Berengarius oppofed the Baptizing of little ones j notwithftand-jng what Mr. ^dryfc<i//alledgeth,it is more then probable by Ee/iiards 240. EfUile, his ^./a«». on cm, rmus Clnnkicnfti his Ef'^fik a^ainft Fmr d^ Brms, and Heuncus

Eckbertttifermon, 7. adv. Cath, that there were many hundreds of yeares fmce, a very great number of godly Societies that diddcny Infant baptifm^&c.J I anfsver^if i leant by this your example to order my pen, it will be a fearfull ordering; vi^. to jo)« with flanderous papifls againft godly Rcforn?ers in defaming them eontrary tothcir own confcllions,yea,and the acknowledgement of the moft ingenuous of their advert-laries. 1 have toid you my thoughrs of this dealing before^ You chat dare,i fay dare, again and again obtrude fuch a cheat upon poor ignorant people that cannot gain-fay you, have a confc'encc fo venterous for a caufe fo bad, as 1 dare not follow your, nor learn by this example to order my pen,cxcept by raking warning by your doleful mifcarrUge. For Bcrengarmi^ as he was but one man and no (ociety, fo we muft take j n for a (lander of him, till you bring better proof, and anfwer what yT/r.iWij>j^iz//and I Dr. Vfm fay againft it. The world may now fe? what a caufe you pat fuch a face / upon, when i You cannot bring the leaft proof for ought yet I hear from you, lo much as of one ni'an (much Icfs Societies, and leaft of all, godly Societies) that did once oppofeor deny Infant baptifm from the i4poftles days ril about Luthen time:2, uSnd yet acknowledge that Infant baptifm hath bin ufcd in the Church finee Cyprinns timeatlcail,if not ttriuHians (as i have proved before:) dnd did no body comradid k for fo many hundred year / and yet is it an innovation ? you flill mifreport my in*-terrogacion for an affirmation. / do but provoke you and others to enquire whether they' ufually have not proved wicked. And 1 again provoke you to prove the contrary: for certainly you feem to yield up their credit as loll, when you cannot bring omi wordoftolerableproof to the contrary, out of all your reading. I have told you the reports of the godlieftDivincs then living of them,who mcthinks when they concurr ^yi^§I^ to unanimoufly, may be beleeved in Hiftory. For Alfiedim^ you know he concnrrs ^^ with the reft, though he acknowledg e them their fheeps clothing/^vf/lem bstidi vita) and no more j adjoyning them to Pdagians and Novatunsy and concluding chat they are not to be received 5 and no doubt they,many offhem, profersgodlincfs,even thofe that now preach down the godhead of Ghrift. And Atfleclifti in the lamc place cx-pounds Mii. 7. of the fruits of an evil life.

¥ or CaffandcTy i. He fpeaks of feme appearance or profcffion ofgodlinefe^ which none denies them j no doubt they arc mo ftprofeirors, and godly words are in thc iir, writings j but what is that to the liveTofthe Societies, and to the end i 2. Caifarid^t in all likelihood never faw a fociety of them in his life , nor perhaps one Anabaprift, For he lived at Cobnia ^gripfinA among the Papins,where Anabaptifts were not; and bcfidcs he was a man for long time of fo exceeding weak and oonfumed a body, and troubled with the Arthritis^ and alio of a folitary dilpofirion, that he lived Continually as in a Cell ^ fo that when the Eiiipcror Tent to three Princes to fend him to him, he could not flir towards him (" as Qrotms ante Caffand» confult, J And Calvin faith he was ab hctoiitium^confuetudineremotus'', ^ex JoHtudm diihe^^iittu centr^^ternt ^ and that he wnslamiay^elkrvay e ju9antro\ ubi hAcietups ben^iatuity non extrahendu4 » quid Cttloni^ tot annoi in fterquiUnio fu9 ad hunc ufq-y dim finquitj jacujty &c. Re{ponf» adBaldvh' mirali, theolog, page 508. And how was C<jjfdnrfcr like then to know the Societies of i4nabaptifts .«' 5. And Cajfander could not (ce the ending of any Society of them, feeing they were then but new fprung up m his age ; thofe being the firil, for ought I yet hear, that the world ever knew. 4. And befides he was a man that bent all his ftudies to reconciliation, and therefore fpoke the bcft of'all parriei^ that he might difpleafe none. $. Yet being a Papift, he went about by excufmg the i4nabaptif\s to lay the blame on the Doftrine of LutheVy and by matching other Sed^s with them, to Icvell the Prorcftants; as you may fee inhiiconfK/^ AiUC. 2. de

L 1 2 facT'

Tlain Scripture preofe of

facr. Long'tjfime bic ProcciUncs ab un'tverfah Eccleftd intele^u, immh vert a communi fenfurece(fefunty<!^c. duapropter hk error omninb refeUendk^ ejf, ut qAiprimm Anabap-t'tflar-'im erreri occaftonem dedertt : cm entm Luthivm affereretfitm effe non baptiz^are infan^ Us, ft verum fix eoscredere^ atq^ inde cencluderet riti haptixar't parvuios^ jdtb vere iSos credere : illi contra hunc in modum raticcinati funt, Atqui matiijeftum eft eos non credere^ nen funt igitur bapt'tz^andi.

Wc fee then what Mr.Ts witnefTcs are, both for the Antiquity and Piety of thefc men. / have fure brought better proof of the i4ntiquity of/'ei/*-baptifrae, and yet more could do. Origen both in hb. $. in epiil.adRom. and on Lcvit. is cited already by Mr. McLYfliiU, La^Umiuiinlib.^. Infiitut. (^i% BuUtnger cites himj inquu^ taptifmum Icce ci rcfmciftomve0e^^ congre?artnt ur adfficTft /<r Kcclefumomne ij^mtei__And t

("finde him iayTng, lib.^.c-1$. «/ qucmadmodum Jud.'-cos fufceptacircutneiftanejrceiiamg-ntes baptijmo^ideftypmfici ro^iiprojufionefalvaret. And he fecms ro rffcr to /nfanc-baptifni, when he faith, ^od turn fit cum howo coeleflikvacro purijicatu^^experit injantiam, cum tmni labe,2:c. Inffit. iib.7. c, $. Hterome proveth /nfant-baptifm ar large/d Ut. (j^ dd' verj. FdUgianos, So doth AHffin centra Donntiftas, (fy-ad MarceBin. & Pet'ttun, Epifcop, /tfii. Epip. 90. inter eat qudfunt in operibus Auguftmt. ij>ic»niy negat parvuhs per Bap-tif/num Cbrifti apeiditioneltberari (^ falutem percjpere mrndm^ anathema fit. FulgntiHt defidead Fetrutn : Firmijpme tene & nuUatenm dubiteSy parviilp(, qutnecpropria volun- ' tatecredere, ntcpcen'itmthmpro peceato^ quod originaliter trahunt^ agere pojunty (acrg* (mentttm jdej quod eft fanctum baytifma , t^ujja^'m y^f/o^jf ^fyj^a dtas Cf^p^x e(fe non poteff, \tt^cerTadf4tHtem' Fontiw Faulinns {mquit Rhenanus in lib. teftiHL de Corona militif^ taptifmHtn^ defcibit (as you may finde m his Poems in Orynei Ortbodoxographia. )

Jttde parens facto ducit de fonte facer dot Infantes nive^s corporeyCordeyhabjtu.Scc,

And it is evident that they baptized Infants even in antientcft Churches, in thas they both judged them ordinarily faved, and fo to be vifibly of the Church ; and called Baptifm initiation; and affixed it to all Church-members. For Tertuliian makerh it an argument to prove we are of one Church,bccaufe we jj ^ eadem kvgcri fa iramen' idj de virg. veland. page 221. cap. 2. edit, FAnsel, which excludes tlioieThat had not that Sacrament. But the ordinary falvation of Infan rs they ordinarily alTcrc (it were cndlefs to cite thera.)And of thofc wi thouc the Church,they had very hard thoughts^ Therefore Tertull. in carmine de'judicjo 6'««in/,brings them in among the other mikra* blc ones at judgement, faying,

7)efun^'jq\fenes animif viventibus afiant. Infa^tumq; gemens rejonant vagitibus orbls^Scc,

That is, faith Famelius^ not as then in an Infant age, but thofe that were In*-

fants on earth. And if Latiantius call them temras atq\ jnnocemes an'mas, qu&maxmi^

eft itasparentibusdulc'm^is^c. Inftitut. Iib.i.cap.2i. Sure then he thought not that they

were to be excluded the vifible Church, or that it was an age that Chrift would hate

or rejeft. And \ijuftin Martyr fay that the Chriftian Religion fuffcreth not men ro

expofe their Infants, ( noSra voo do^rtna non ftBit quenquam effe moleftHm aut injurium^

li AC ne Infantes quidemfas putat exponere, Apolog. 2. Page 191. edit Oelen.) then fure they

I thought it nejoi to exclude them out of tlic vifible Church of Chrift. For the Anci-

\ cntcd

entcft and purcft Fathers were far from Mr. Ts judgement [that it is a mercy to /n-fants to be out of the viiiblc Church]They rather judged all without to be without rr lalvation, For all Chriftians and onely Chriftians are vifible members ot the tliurcli Cvifibilketft nohVijaJ 2nd only CliiiiUaAs (fay they) are faved fexcept Clemens /ileXAtid.and feme few thajjax£ agans are faved .) Yet further let us hear lome more of the Antients. ComiliumAfdvittanum fut vul^ oj vel w'lm Carthaginenfe C utvereJ, Amthemidixitneganiibut infantes EapiiT^arflnreSijJionm origiKalu peccati y ((^ fHb)un-git ifta canone 2. Q^onUm non aliter inteUigcndtkm efi quod ait ^pofioim^ Per unum hoA minetn peccatum intrgvit in mundum^ ^ per ptccatwn Mors^Scc. n'lft quemadmodufM) Ecclefta Catfjolica. ftbiq; difufa femper inteliexM i Procter banc enm regnlam fidei j5r | PAtvnltqmnihii peccamwn infcmetipftsadhuc committere potuerftm, ideo inpectatorum\ remijjioneffi vefaciter baptixantur , ut in ek reiene rgtions mHndetury ^juod gsneratjonel i_ tnxerunt, . " 7

CaU^xim the FelagiaH was forced alfo to confefs this (which he naighc better have denied then Mr. t. now can do, if there had been any ground for a denyalj zi^. /a-i fantes Baptism in remjfiorem feccawum Secundum rcguUm Univerfalis Ecclefix^ I Secundum Evangcliifententiam; ut Augufltn. (cubit W. 2, contra Pehg. ^ Cje.'c^. qni ef^ de peceato oi^tn, cap $.PoTro Augu^. eperit iffiperfeHi Com. Juli, U. 1 . cap. 48. ait : fi Deum colt! in quo (peravit ^ (perat eccleftaprimitivorum, qudt confcripta eji in cMiih cur nan credis Bapti^andos parvuteu^^ erui de potejlate tenebrarnm ? &c. Et idem Auguff. fernt' 10. deverbps Apo^^J^ccom^j^ tJUis eeck fia aliorump edes ut veniu n U aliaruin corut credanT^^UorHm UniUjtHut confiteantuy* guontam qiiod ^j^n im a lio ^eccante pYAgravan^ tuFi fif cuin iJ [aiii f«nf, alio pro eis ccnftentefalvantur. Nemo ergo vobis fufunetdoiFi^ not alicnas. Hoc Eccleft a femper hghutu fenper tenutt. Hoc a mci)oYum ^de aecepit \ hoc ufqu; infinemferjeveranter cuftodit, Q^oniam mnopw eft [anis medictu^ fed agrotanttbus, fluid neceffarium ergo habet fnfans Chrifium, ft non ^gfHat f ft fanus eft, quare per eos qid eum diligant medicum quant ? f quando portantur Infantes^ dicuntur tmnino nuUum pro^ paginii habere ^cccatunty & veniunt ad Chrijium\ cumon eii diciturin Ecclejiaquieos apportant, Auferte bine inn^centes ifiosi non eft opus fanis tJiedi:us -, fed mal^ habentibus'^ nonvenitchriifasvicarejuftosy fedpeccatores. Nunquam di^um efty fed n€C aliquandodi -cetur.

And that Origen (who elfcwhere affirms that the Church received Infant-baptifm from the Apoflles^did ackno^^ledgc it as unqucflioned then, appears in that being a leadjer and Patron of the Pelagian error (after vard fo called) he gives this reafon of their Baptifm,that it was to wafli away thofe fms which rlar foul was guilty of while \ it was in feme other body(according to Vythagoras fancie^beforr it came into rhar,as ) v\. //«r6W^ affirms of him in Dialog, adverf Pelag. It. 3. coxdufione. Rffk/it.- t-pif-pus An- ' guftoduenps qui Conftandm M. m^^O'e vixit^it:, Haneigiture efepincipaUmin Ecdefia indulgentiam. neminem prxrerit, Cloquitur de bapti/moj in qua anti w cnmin'H omnepen-Urnexponimm.^c. Citatur ab Auguff. H. cont.Ju!ianuap.2.<^ Hv.i. ultirrn opcri f cohX.'jHli-an.cap.'y^.pag62y6^. The fame Atfiin faith, Clib.4. ad Bonifaccont. i.Pelagt'tepift. cap.sy ^.J Ahftt Ht a'iquandofjdes Catholica dubitaverit utrum nafcentes trabejCnt onginde pec-j catum quod Renafcendo deluerent.So that in his judgement the Church never doubt.' cd of Infant baptifm any more then of Original fm *, a^in lib. 3. de pecc.mer. ^ re-miff, cap. 6 ^ 7. He mcncioneth it as the Hereticks novelty, that Infants were not to be baptized for Remiflion of fin, but that they might bcfanditicd in Chrift ; but their~Bapttfme it (elf they durft not deny-

Hierome lib. 3. cont. Pelag.fi'nh,Q»i pirvvdui efl.parentis in baptifjno vinculo folvitur. Ac ne me putes }:afetico fenfn hoc imeUigere, beaius Martyr CypriinuSy &e. And io he re-

Ll 3 hearfcth

hwirfetli Cyprians words^which are rhcre,as you may findc them, /i6.3.ej).8. ad Fidnm, Si a 3apt'jmo atqs a gratia nemo prehibetHr: qnanto tnagis prohiberi non debet Infant^ qui resens ?.'iitU'! nihil p€cca{^it, mft qitod jccundum-Adam CarnAlner natui^ Contagiummortif antique prima tauvittiie contraxit ? qui ad rimiffam pcciatorum accjf$endam bac jpftt jiciliuiatcedtt.qucd an rcmittumur^ ncnprcprk^ fedaiiena pecata y which tefti-niony-of ijpr?tfn f With circle before cired our of Origeiiy TertuUian, lren£4i^Jn]Un.J I vaiui^ more thc.i many lacccr,ytc I .idd r!ie laner^becaiile Auftin was l<kcr to know che truth Oi'clie Primitive C!ui:<:ncs prat^fice then Mr. t. And A^j]inii\th^ T. 10. de verb,. Apoft. Serm. u\ iU'^tirr.vcloi effefanuhi nemo dubitat, quancio neehicf illidi^biiintqui cxpurtealJqH^canifiiii'Unt, uiud in divcrj places he eels us rluc the Pelagians chem-ielves durit lioc deny if, at lont. Julian. I:. 9. c. g. ^afi qnifqucim noffrun vos dixerit t\^garepn)VuUs Biiptix.a'1 opoitere / Ntneas dicitii mndebere baptix^afi y fedpro magdtw iime Japientti£Vdj}r£ res wirabiles dicitii* Sec. Skit. i'].depec. orjg. Nxm nequepif vulU negant bapiifmi faciatrentuin^ nequeabfque redempdone Chrifti aliquibn^ regna Cislorum promittunt* EtBptjl.S^. ad Hilar. C^a^^ej\ carftteiipropter baptn^andospArvuhs^^c. And lie circs Pelagius own words, thus Cdepec. orig. r. 21. ^ /;. de gratia Cbrtj\i 6. 52. J Baptijma unwn tenemus^ q^od iifdcm factawenij veriit in infantibui^ qulbtts etiam in ntajoribus, dicimus ejfe celebta»dum. Et I. depu. oiig. c. 19. Huis ille tarn tmpiiu eji ("inquit ip[e Pelagius J qui cHJi'flibet dtatii parvulo intevditat communem bumm generU redemp'.ionem^. And Aufiin laith, Epif}, 13, ad Voluf. 3. Confuetud^ marrii EcdepM in baptixir\dis parvnlis nequaanam jperncnda e/?, mqt^e omnino fupeifiua depulandaf. tiec omnino credenda nifi Apoftolica effe/traditio . All tfiac 1 have cited out of/tujiin^ with abundance more, you may find/in Koj^wf his Ff/<j^Mn Hiftory, and hhthefesde r^dobapt.

Yea it feems the Heathens by the light of nature difcerned both Infants corruption, and Gods re-accepting them. Of the former fee D« Pleffis verity of Chriftiaw Rel.c.17. Of the latter, LfZ/ Hi Giraldus Smagm. 17. /g ^p s gentium^ fhews out of Plato^ PerfiuS>^Plauius^^c. that t!i"e Gentiles had Rue s forTIlX! ey piation of Infants. And that BjprifttifuCceedcd Circurftcifion, and the jcvvs fiapiirrirpi^Hgurea^ourfpirituall ^ wafhing, and fo our baptifm j fee MaCariui in hof»H. 32. and Hm. 47. And the moft ancient of the Fathers infifl much on the purity, innocency , nicekncfs, &c. of ln» fants, as being fuch to whom all that will be faved mufl become like: and therefore they fure judged them nor to be all caft or kept our ot the vifible Church ; fee Dorj-'^tbeHsinGryneiOribedoxogYaphiaiT[>ag. 214. And Clemens^lcxandrin. Psdigog. hb. t. cap. 5, and 6.

He that would have more renimonies yet of the Fathers Judgement for Infant-baptifm, cfpecially/4j</?/nx, may read enough in Fi/crut^riiif, znd Crifpines Bibliotheca e Fatr//?Mi.p.n5.n^,ii7,ii8,iio,i2a,8cc. And of the€ounce! of Cjjrr/j^^ej reftimo-ny.fce more in Bihlioihicn. Pxtnm (by de la BigneJ To.i.pa 87 And ifithe^rhksiBibli* r,*h^rj,_^ .<^^fi^ij:,^ruu.fi, ^,h!l^fy San^a,you may finde CH^- 9-P-'^g $i^.)th3t when Julian biought Chrijoftomes tcf^imony againft Infants original fm, i4«;?wrels him, that Chr'ifofiome maintains the Baptifm of Infants for the Fenaiflion of fmne, or elfe h<?\ fhould go againfl Innocentm^C)prianiBafi^Greg. I^a^ian^en^^mb'ofe •, but he goes with them in this. .

See more of thisalfo in SchJujfehrgius his Epiflle before his lib. 12. againft Anabaptifts, and the whole Book ; As alfo Wigandus de Anabaptifmo^ Cbytra-^J, Sec.

Now do but compare all thefe Teftimonies with thofe which Mr. T. brings for the antiquity of /inabaptifm. Bcynaidwui a Popifh Abbot of latter times (though a -

pious

pious man O an(i I have/hewed the falfncfs of his report, and the ground of his mif take. The like may be fa.d of the reft. How fierce and nanderous,aDd foul^mourh'd a Papift Pet, CUnUcenfu was, is apparent, not wily in the Book cited by Mr T but alfoin his NHclew defacrtficto MiffA, efpccially the Chapters for Tranfubftantiation JnAuau^rio biblMec. Patrum Vol, J.p.ii oo. &c. -"tuDiianciatiOfl,

And (or bh new witnek Eckpertus S£bonaugknfif fvel Colomnjis', J i Itbcin^ the Albigenfu whom he rerms Cathari or Ptrhans; I have proved before his report to befalfc. 2. He wasa Popifh Fryer, and livedbur ^^nno ndo 'nb Fridaic impiZ tore I. as It is faid in his ife, and as I finde in tht Epuome Btbiioiheidt Qefneri ter Fr;/«m, p. 210. ^. Hf/e^ls us that /nfant-baptifm hath continued from the Apoftfes time till his timcC4«//H/ir/o BibLPatr. p.8$50and why will not iT/.T. believe him m this as wdl as in rhe other / 4 The fame writing of his which faith his advcrfarres denyed Infant-baptirm,doth aifo fay of them as foiioweth ; i. That fhev impiouflv taught^ that all are damned that die beforethe years of difcretion ; C At fi iu edJt padicdtmnetasveftra viz. Oitodomneiqu'imte anms difaetiomsmomntHY, condehinan^ tut. Sec. md. pS$^, J 2. That marriage was finfull,and condnuance in itdamnabfe fNemtnempQ^efiJvariqui cwn conJHgeiu^ pe,maneat ufqs ad^nm: 0 Dmom ^ uadi vobii jfta de^frnj page 841. 3. That they taught it was unlawfuil toeat fleOi; whereupon he calls thtm Devils again 0 4. And that all created flcOi is from the De' v.l, (^page 851.) $. That they deny baptizing by water, and would have men baptized only by fire. 6. That they denyed the humanity of Chri/i. 7. Thatfomeof them held the loulsofmen to be nothing but theapoftare fpirirs thatfell from God sit the firft,fcnt into bodic? .This is the Charader that he gives of his adverfar ies Now cither Mr. t s Fryer Eckbems fpeaks true or falfe. If true, then all the reft of thefr crimes may be as true,thc credit of the accufation refting on the fame witnefs • And then it is a fair credit that Mr. T. hath got to his caufe, that a few Hereticks and De Vils about 1160, years after Chrift, did take it up / But if the accufation be falfe fa^ /have proved that it is) then indeed it is a feftimonyfit for/Wr.r'i caufe; and n^ wonder if it caufe hira inlulringly to tel iiie,ihat he produced it 10 teach mt to orWer mypenr , iv^/iuca

And his former w'itnefs (wfiieh he bad from Vofim J m/afid^s might well be called Strabo in this i Bor i. when he denierh Infant-baprifm to have been in former times,he fctcheth his proof from Auftins Fraaice,(miftaking his age ten years :i when Mr.T. knows that it was in ufe divers huodredyearsbcforc/^ji/Jmtime. And 2 fte forgcth a wrong caufe ol^^uftm delay of Baprffm. And 5. yet he w itneffeth that hi fantsare to be Baptifed i and brings for it, Afi^ia^a concilia & almum pmum docmema quamplurma. 4, In a word, either he denyes that Inranrs were Baptized be fore Cyprian's time, or fmce that. If fince, then Mr.T. knows r-'iat ir is falfe Jf be fore, then OFw« with the Councei of C^rr/j.^e, 4nd0rfge-,u lumi^.^c. werclikcr far to know the Truth of fact, then Strdo that lived fo manyhundred years afrer th^TB,fpeakipg contrary to all antiquity. And yet if Jfr. T. had lookupage L. of that ^^^«^^ he might have found his own wirnefs, faying, Jh:xz ConcjiJoGerundenCt unii^

antiquity.

" j", "^'^""-^ ,, r '-^'-'•'y --»-;•-*'gcutidiiyamtminjanrs to be iaved ; and they generally (except as before) tye lalvariQi ao the vif ible Church jand there-fore muft needs take Infants for Church.members ConceTnTngThirTalTcrTiear for one, what Cmian faith, Ltb, de mitate Ecckfu Edit Jer. Stepbam. page 14, i < ^veL'e\ Tudim folk a corpore, divi(mm Ih(H unitas non C4pit j ab arbou fi^nge rumuml fia^its ^

geiminare not poterit y k jonteprAciie rivmitj pricijus drefcet. Sk fy Eccleftt Domini luce f ^fufa.^&c , nihil f*^" **'^cJmurMJus ia^e nutnmHTj (phitu ejus aniinawtir.-

Jj£c HQs Deo fervat; hdc pjjos regno quosgcneravit ajpimt. Qjtifquif ab Eccfeftafegregatus adu/terd'yungitur^ ipTomjJis Eak^ce jeparatur. AVi; pcrveniet adChnfliprdtmia,qui rel'm-quit EccUfiam Chrijii. Alicuusefij prophanitse(i^ hojtjsejf^ Habere jam nonpoiej} Deulit patrcniy qui Ecclefim nonfMbttwatrem. i>ipotuit evad^re qui[qucimjvdjxtraarcamiJoe ftdty^ qui extra E'-ckfrdfn jorisfuerit^evadit. Etpage ^o. EJe Martyr non paejf^qui in Ec-dtffd non t,! •, al n-guu •> p'ivsnire nott petcrit^ qui tarn q)nt regnatura ejty derelinquit. If any doubt whether Cyprian fpeak this of the virible univcrfal Church,rhc whole Book will evince it j (he fpcaks not of the Church of Aomf,as the Papifts would have all underhand the word Church. J

But I forget my intended brevity I am fully fatisfied that M/. T. cannot fhcw rac any Society C 1 think nor one man^ that ever open their mouths againft Baprifra of /nfantb till about 200. years ago or thereabout. Which confirms roc much that it is from the Apoftles times^cr elfe feme one would have been found as an Oppofcr of it •, Even is I prof fs ferioufly, that it much fatisficth my confciencc, that Chrift and his Apoftles did never fhuc the Infants of belceving jews f^and conHqucntly not of be-leevingGentileO frof^ being Members of his rifible Churchjn that Inever findein all the New-Teftament one word of exception,arguing,murmuring, or diffatiifaftion

^ ^ againft it, when as it cannot pofTibly be conceived but thofe Jews who kept fuch a ftir before they would let ^o Circimcifion thefign of Church memberfliip,when yec the> had Bapi:ifm,anochcr fign,wouId undoubtedly have been much more fcandalir'd at rhe unchurching of ail their children, and would much hardlier have let go that priviledgc of their Ccurch mcmberfhip, or at leaft have raifcd fome fcruplc about ir, which might have occafioned one word of facisfaftion from fome one of the Apoftlcsj lEfpecially, when J^d«/calls them Holy^ and Chrift faith, Sufer them to come tome^ind

\0 ■ \i^^^^^ 'l^^^ net't f«y oj fuch is the Kingdom of God. I know not how Mr. t. and fuch Vbrhers think on thefethingbibuc tor my parr,they ftickfoclofc to my Conrcience,that I dare not fay Chrift would have no Infants received into hi5 vifible Church among the number of ClKi(\ians,whcn i findc he once placed them in the Church-, & neither Mr, T nor any man breathing can Hiew me one word of Scripture where ever Chrift did put them out again i and yet thefc men pretend to ftand^to the determination of Scripture. I would this one thing were impartially confidered. I conclude this in the words o(Pet.MiTtyr ("Thef.Argent,ex. iSiy i'),GeH.Tbel.^.p3gc(^mihi) \ooS.hc.com.^ ChriPianornm Infantes quditdomfcuntur^ ncn minus adDeHmperiment quam Jad^Qrum filij antiquituspertinuerunt; ideo ita baptifmo tingendi^^ uf jlU circumcjdebantur.

WcW^ Mr.T. for all his anger, cannot yet name me one Society of them (^out of any good Audior,) chat proved not wicked. He next therefore is fain to come to thofe in Lon(i«» i ofwiiom the Hiftorics of this age will fpeak more freely to Polkrity, then is convenient for me now to fpeak to Hr.T, I tremble and grieve in-ilcad of fptaking j yllas, to look upon the face of EngUnd after all my prayers, labors hazards, tears, hopes ^ Ah poor England ! Oh that my head were a fountain of tears for thy fake '. I think my approaching death will he lefs grievous, to think that I muft go from this Land of fm and mifcry ! Do 1 need to tell £«^/an^how/^nabapcifts have proved ? Surely to this /<ge it is in vain, whatever it may to the Ages to come, they did not fee and feel whar we do, and far more ycteypeft todo. Yet doth Mr. T. raik of their danger, and faith, [were it not for the mighty over^a wing power of God, and rhe Magi ftratesjufticc, they would fall on us todcftroy us. ] To which I anfwcr *, 1.1 never heard of any fuch danger you were in j what have you

neve

Infants Chwrch-memherfhifmdBaptifm^ %^y

fvcr fu<TfSred,8c frcm svhom^ Art you nor more afraid then hurt? and afVald where ^ hjo fear is? WhcivyourAntagonifts are one afrer another apace lurned ouc onK>4jfc Sc home,and feparatcd from their d£far peoplc,for Non-conform icy, a re you yet afr^iid of them / What, afraid of a profligate Friend, niiftaken for an Enemy / & of thclc chac never hurt you when you were in their power ? 2. Bur fuppofe you were in danger from the rude Vulgar h To have I been, at kzi\^ as much as ever you were: But do we encourage rlTtm to ic^r would wee infringe yoiir Liberty .•'/hope you doe not think that every man that difputerh againfi you,wouId knock you i'ch' head. When I was iflthe^rniyi thore^hacfpokea^amft thcMagiftrates power to ref\rain fins againft the firft Table,did yer freely acknowledge the lawfulnels of fpeaking,preach!ng,and difputing againft chem. But thofe arc pali; as wee grow older, we grow wifer.

^nd for what you fay of the ylnabaptifts Orthodox Confeflions, 1 anfwer, i. The fame men that fubfcribe chem, have many of them written other kind ofDoftrine elf-where. 2. We arc now enquiring whether their Lives be Orthodox (as one fpeaksQ and forchtir l^'ofdlion,/lay tomy friends, as C\pria>t de mit.Ecdef. -pig, 42. 45. CfiHjeJfio in cxyeiium glorUe(f,no?t mevitum jam mtna-y nee perfiut laudcmjed inittat dignuaiem : cumque fcrjptum fit, Qj^i perjevaaverit ufque in jincm, hk falvu$ erit; qiitcquid amefinemimit,.gyadHsej\quoadjcj};gjum [alutu gfcendnur, non terminus gu^ )am cHlminis JHWfi^a teneatur. -Nmo per amfefforis exetDpim pereat, neque InjuMt-tiam, neque infolcntiam, ncque perfidiam de ccnfcpU mmbm drfeat. Confejfor eft-, fit. bun\ilii ^ quietus-, fit ina^u (uQcum difap/joa modeftus.utqui Chrjtti c§njefcr eft ; fi Chnftum ium ctnfitetur tmitmr. Nam cum diCat.qui fe extcUit kumiUkbitur, & qui humiliat je exaUabitur-y^tpfea. PatreexaltAtKsfit.quiafe in terriifermofy virtus ^ fotimia Dei patris humiliavit.qucmcdo poted extoUer.tkm diUgere, ^c. Conjejfor eji €hrij]i\ fedfi non pofteaper i^ium bJafphemctur majeflas & dignitas C\m{[\. Lingua. Chridum cmjeffa non fit tua[ediea, non turbulenta, nan convkiii et iitibus perftrepens audiitur; nfin contra jratres & Dei faccrdotes^ poji verba Jaudis/ferpentis venena ]<t' culetur, Ceteium fi culpMn & deleftabilis pofimodam fuerit , ft Confefionem fuam tnak Converjatme prcdegerit.fi vitamfum turpifdtditate nucuktursU Ecclefiara denique, Vbt ConfefTor fa^us cfl,dcrelinquens, Scunitatis concordiam fcindens, fidcm primam perfidia polUnore mnravcrir, Z-Z^w^iriyrM per cQtifejfionm non potejf^ guafi fit ele^m ad gloriaprdimium,quando ex hoc ipfo magis crsverint mrita psenarufis. It is wei! worth the Englifhing, but /have nor time. i4nd certainly nie-thinks many

in England fhould fee their faces in this glafs. Looke a little further yec

^ what (ome of the vjccs then were, p^^. 50 Innobifvero fie unammtas diminutaefi, fit & larguat operationiiinfra^a eft. "Domos tunc Sc fundos vemndabant,^ thermos fill in ccelo reponenies, deftribuenda inufusindigeniiump'etia ApffloHiagerebant'.At nunc de patrimmo nee Dec'imis d^mu4 ^ cum vendere ]t^eat Domms emlmus p'tiw fe ^

augewfta. He doth not fay, Vcndimus qu<e Dcminifunt. & p. 23. Hifurt qui fe uliro apad temcrariotconvenas fine divina difpofitione prjijiciunt, qui fe prcpofit^s fine uii Ordinatl-om lege conftituunt, qui nem'm Epifcopatum dante.Bpifcopi fibi nmen affuwunt, fedcntes' in peftilenti£ cathedra, peJfefSclues^dei.ferpentii ore fal/entes.et cmumpend^ veritatif artifices, venena lethdlia linguifpeftiferis evaraentes, quorum fermo ut Cancer ferpit, &c. And /ntreac the Godly to obey what he further writes,/)tfg. 45. 46. Stat conjcfforumr, fars ma)^r et melior infidei fu^rhcre, et in kgis ac difcipljna dctninica Mruate Nee ab Eccltfi^ pate dtjcedunt^qai fein Eccie/^a gratiam corfecufos de Dei dignatioae mtmnaimt^ &c. Of to cqi^idem dik^pfimrfratns.Sc corjulo par iter et fuade^, ut fi fieri poteft nemo ex frmibw pertat, er cmfentientis popidi corpus unum grcmk juo

^^ gaud ens \

gavdens mater includat. Si tamen qu'ifdttm j'chifmAtum duces ^ dijfentjonii /tutores, in c^ca ^ objhMAU dementia pemanentes^MOnpotudrit adfsliHPS viam confilium falubre re-xocare-', cttteri tamen vel fimplicitatecaptiyveierrore inclM, vet aliqua jallent'u aJiutU calliditate decepti.afallaciavoslaqueisjolviteyVdgantes grejfiks Ab emnbus liberate, iter

return vi^ iCelefiis agnojdte Deus unusefty ^ Chriffus unus,^ una EcclefigijuSy ^

fides una^ et plebs iniMam corporis unitatem concordid glutino copuUtUy fciadi unitas non potcfl^nes corpHS unum diffidio compaginis feparari, divulfis laceratisne vifceribm jm frUjlra difcerpi.

If any fhall now dare to make an ill ufe of thefc mens vices,ancl fhall hereupon be fcandalizcd, and grow into a diOike of Religion it felf, bccaufe of their mifcarriages, /would have fuchconfiderjthat they thereby give theDevil the very thing he delires.. This is that he aims at, and would havej to have men turn from godlinefs becaufe of fcandals. Remember what Ghriil faith, M^oe to the world becauj'eoj offences, fbe-ciufe cfl fcnces ufuaUv hija ic^JienTjfjronabelie ving, by ma king them diftafte the truth and ^^i ofChriftO^"^ mbTta him by rvfom offence comet h : And hleffed is be that is not offended i?i me, if you will read but Mr. Tombcs his Treacife of Scandals, perhaps you may receive aPrefcrvative from his own hand againfl the danger of his do(^rine. Were it not too tedious, I would tranfcribe fomcofchofe Anfwers which Clemens Alexandrinus fStromatum lib. 7.neer the endj^ives ro their Ob)cdicns,who then caft in the Cbriftians teeth the diverfity of Opinions among them, and thereupon were

J. kept from imbracing the Truth. He tels them, that even a^ong the Jews, and the Greek Philofophers of greateft eiteem. there were many Seds and yet none of them

7 *refufed to-be Jews or Philophers for that. Alfo that Chrift foretold that Hcrefies fhould bemixt with Truth, as Tares arefowed with the Corn^ and therefore being foretold, it muft needs come to pafs. Zf therefore any fhall not keep their agreed Cove-nanti, and fhall tranfgrefs the Gonfelfion that is among us,fha!l wee alfo abftain from the truth for his fake that ftood| not tohis profcfrion.''But as anfioncfl man mufl be no Lyer,nor fail of any thing which he hath pro'mi fed,although fom others do leap over or break their agrged Covenants^sind efpccially that profeffion which is of the greateft thmgsjwee keep it, and they leap over it or tranfgrefs ir. Thofcarc to be believed & regarded that firmly adhere to the Truth. And we may tel them for our dcfencc,that

7- Phy^n-^ns^i^llfn'-^j^'^^^g^^'^^Hi Yers opinions agreeable to their Seds : ^nd fhall

^ any patient that necdetb help,refufc a Ph>fitJan,b(.eaufe of the Herefies in Phyfick.-? Neither fhould he that isfick in foul.pretendHercfies ag*infl his health & converfion to God. Certainly, Herefies are for (to manireft)the Approved, that is, thofii that come to thcLords dc<ftrine with df-rrprpKn ^^trircii^verinfrconnrerfcir gr^yp hy rhp f»}f^ impi^ellion, or thole that are~already^ ap prove d in t he Faith, boih fordo ftrine and Life. There is need rherTfofe^cf iij mucTi the greater care & provider^TTo examine how we mufl live exac'tly and perfedly, & which is true Piety & the true VVorfhijp of God. For it is evident, that by occafion of the difficulty of Truth, arofe Qucfli-iDns*, from whence thofe that are fick of overmuch felfelovCy and arc ambitious, and_ Ivai^ g lorj^P^ arc ""^^^ ^^'^ of them who have not learned, or rsgntly received X^he (Truthjhut oncly ta ken to themfclves a pgrfj^ afTdn^cfin TOwiedge.We mufl therefore Vwith the greater ftudy and cire fearcli aftertlTac v\ lfi<:li is Ihe Truth i-ndeed: And a fwect dil'bovery and remembrance will be the confcquent of Labour. Becaufe of Ht rcfies .therefore we raufl endure this Labour,and not wholly give over all.If there be fet before you fonie fruit that is true and ripe,and other made of wax, as if it were, true; you mufl not for the likcnefs abftain fr.om' both. So if there be one high rodc,?c: other by ways that lead to precipices or gulfs, ycu wil not therefore forbear alI,bi3C i keep

Infant Church-memberJldi^ and BapUjm, ^ ^^9

ketpthe beaten rode which is free from danger.So when fonr.efay one thing,and fcrtie another, about Truth, you niufl not therefore give it over, but the moftcxad: and accurate knowledge is the nsorecKadly and diligently to be enquired after. 5o far Clemens KAlexandriniK^ where ycu may fee much more, which 1 cannot Hand to rehcarfe.

''■ If on the other fide, any man of knowledge think I fay too much either againft the Opinions or perfons, irefer them to Scblhjjelburgm EpiflJe to this firll Book, where their Gbjedi.ons are fully anfwcrcd.

i4nd for Jyfr. J. if he will needs find out more Companions in his error, Sadeel will dired him to foa\€^(^Adverf.MondChoiBurd^gatetifes,p:9i.p2.)'ivho tels thePapifls thac they have little rcafon to )oyn theProrcflarits with the^nabaptifls,fccing Itis ourDi-vink:s and not they that have confuted them; and that the Monks fhew themfelves A-nabaptilts in bapriziiigmany that were before baptized in our Churches. So much for the Novelty and Schifm of the ^nabaptifts.

Giie word more againft juftifying the wicked. If yet Mr. T. will appeal from Hit Itory to the Englifhrtnabaptifts for the credit of hfs party^fnot to fpeake any more o the Blafpheming Religion^ let him bur caR his eye uppruheX a^Vn * We know the Maftcrs of the dcfi eo to be AnaKap^i^f^ of the {] yfiheftj nrmr"what the four men tha-t lay in the Tower wCTe,""s no if cretjaind \»; hac the Lea^rs of them in the Field were, 1 partly know : Their (lain General Torrffon v.as one of our Corporals j and all the profi fling part of the Sculdiery of my acquaintance were of the fame way; And I be* lievc Mr T. knows what Corner Mr. Den was. ^nd was not the bufinefs of Munffer inferior to their Defjgn? How fair a way were they in to have drawn to their party moft of the v/^rmy,a.nd fo to have overthrown both Palianienr, General, ComiBon-wcalth, Religion, and all that was worth the having? They thought th€mfelvcs,thac a few daycs f if nor houresj more liberty would have done the deed: And then the * whole world might quickly have feen in the face of England what ^nabapti.fls are. S. Georges Hill,and their printcdPamphelts /hew whether they were for Community or nor. Is there any Kingdom on earth in that fearful plight as this would have been brought to, if they had had their way ? i4nd becaufe Mr. T. cannot bear plain Engli(li,iec him hear Sphinx{Heipf,) and let him be Oedipm and if no body elfe be guilty, let him fuppofe we fpeak oncly of the Levellers- It was an old Rhyme^ Omnibm rebui jmpera^ify Nulla fides eft jnpatl'n : Mel inere^ verba La^is. Felincor-de^ Fraus in fa^isy

You have read, it may be, the Story in i)/(p/tfn/?0ff,Didfe^.//3.4. which produced the faying, Alter refpondit <iiquum Jed alter habet cquum. Ug is not alway the beft man, that is on horfe-back.They are ill principles that lead men Sacerrima perpetrando fa' cincra, to get themfelves mmen PLuprali^^ a grcar name^as big as their brothers in Flaut, Cwcul. IherapiviigmopktagimHfy f^h one reads it^ Or, as a Divine gave the Vi^iiks ^Bof^ba rJoj^ladiciurJ^ajh^amwucquentes. In this / have not the leaft refl<r^ion upon any Righteous Dcl«idersl)TthcTr Countrey, or Nurfing Fathers of the Church; muchlefs do 1 diftaftf the Works of God, or repine at his proceedings, or defire to obfcure the glory of any of hisProvidencesjhaving oft beheld them with admiration, God is known by the judgenscnts which he executeth,?^//.^. i ^. i4iid I would have none fhuE their eyes when his hand is lift up. i^nd I have learned to diftinguifli between Event and Dujyj the Decretive and Legiflative will of God; and wil love the Jcwes malice never the better, becaufe of the Redemption of the world by Chriftb death,7/o/. i. 4. 2 Ki:)g, 10 .1$. 16. /like not thofe men that Heftodah ^.S/joJ^wctj, that for Jvfima^tran(pofua littera^ ^uzVijfuia j and fay «r Lupin BfopUm

M ra 2 contrti

'^yo ?lam Scripture proof of

iOntra cviculawytst quidem JuditiacavfdmejHpeYAs^ ego verote v'mcf robuje demiiun, According to the old Pi ohkm,

Die mihi, qu'fd.qu^^ toto ]am reitt.it in orht} Vic tnl^HS bov verbis, iiiierkUffy t,i-us

Rcfp.

Uan verbis tribiis^itf} uia refpindeo voce ^ ^_^.

, ItlS, vd tranrpoftiis^ y'iSm alelitterukf ^ VS f*r V/S apices pirvo d fc ininedifhnt: J VS nunc mundw. bgbet^ Yl^gaiajmper habet,

TktaYch \n Camilh tcis us oi Brenms hh An^^cr to the Rom am ^thitz^\i(td him ^uaHim ratione Cluftum obfidtonepremaei^Refpondit^ ]mct\in\ri\']^q,(9 it q'tj mmus foniseJlpmnthiicedereJHbetKr.fisc efi^non ^jui Lance,fedfjivu Lincea JuHciim ex-hibere. Sic Vmbriciarmnti de controverfitis contenderunt^ ^ yujfiorem eos cai^jim hibe^e cudidemnt qui adverfmos (ii»i inter^miffent ^ inqidt Heidfidd. Vt canit Ennm lib, 2. Affnal. Pellitur e medje fipjentiayVi leritur les. ChryfolJomcs complaint is, Ventis terravi reliqmt Calumniatores vcnslnnt meniUcium Aecipiendo fe invi:em, juyamnta coJt-fumuttty non alitef qudmJH'/and^ folnm Dei mt;m')res. Piuiarcb in Dione te\s us, that Flato laughed at tiic timerous Tyrant Tfionyftusycum vidifftH ipfum ali(jnindomultis cir-cumfeptuin cuffodihuf. Qji')d tantum mulum {uK^iaQfeiiliiiUt a tammultis fi>ellniauf neceffe habeas CKjlodiri ? It was Luthen (ay ng, S^eid. lib, 10,J Cum auJijfet: Anabaptjifas fegnum moUriy rapere arma. imnirewfbes^ ja^are vitiorium Antcquam ddbe^aHeni, Crajum ^'dkm £{i acrudem djimomm refpondit^qui non diu fit hifminibus impofitu>iis: Bik he that pretended holinefs was a more ingenious Devil.Many i4iiabapcifts now prerend toag'ff of Prophcfit'-c Sofi^fl/vjtfifaich ouf Henry the Seventh had, who calling an Aftrologer before him, askech him, art thou an Aflrologer? the other anTwers Yea^ And f faith the King ) canfl t houj^ll where rhou [halt be itEi^€r nexf ?H? anfwered No/A ^y then / carTteijjh eeTTaith [he King^jThon fliaTtlie in f»c!i a Prifoniwhirher h^pretently I'enTiiim, and m'afiegcjod c!ie Prophclie. But yec 1 wouT3 ndc have you expcft to fee thefc Frophciies falfilled on every iiian that fecms in danger. What will you fay men Ere brought in no danger only to try their honcfty, and then to countenance the honed and faiclifull, and <!ifcounfenance the reft'when-it is knotvn who ic is, ^i legif, Reiifve tnetu peccare recufit, and men can diOin-

guifh hetwJKt him that fweareth and hiftt tlut fearech a n O^sch -Who

knows but Con!hnt^deiig'n IS driving oji.«' Eufc^biiif telsjts, li!?. i. r. u. devit, conff. That he made an Aft,that all that profcffcd theChriftian t<cligion,fhouId give up all their Honours and Offices, and lay down Arms, whereupon thole that were finct^i'e in the Chriftjan faith, defpifmg Dignities and Honours gave up all*, on the other fide,

thofe thJt were butChriflians in name,deR.yedChnft,left they fliould lofetheirpiaces.

Which when Conjiandnt faw, and had made his difcovery, he prefently pat the Re-Tolved Chriftians into their Honours and Offices again,and expelled from about him

all the reft, faying, // th^y were not faithful to Gdd^ even to Ch-Hi tvhitnthey fsrved

tieitmr k^U they be j^ithfull tome, nor will be trujJy in defending me and my Go-

ijernwent.

(St is an ill Opinion that is a cup of forgetftilncfTe, as fooA as it is drunks rhc man fs drunk with ir,and forgets his former friends, kindred, profeflTion, promsfes, fclfc^ jf #iot God, ]^)nh(ihitns ^ mn ipjiahr mn greffus ennti^ > Nou (pedes e^^Jem qu,s

fnat ante man^. But aias, coraplaints arc frultlcfsi we feci, wc fear, but God one/^ can remedy.

H^n eadem ratio eft [entire 4c tolteye morbos. Senfus inefi cm^is: toUim Arte malum .Ovid. I.^. de Pont, Only /addc Prou 70,25.it isafiwrc to the man who dcvourctli that which is holy, and after vows to make enquiry.

Yet for ail this i doubc iiocburmanya godly man isan Anabaptiftj &that it may be faid of fouie of rhera as it was of Scbwenck^feidiuf. Ca^uijeguiatm^ hanim n^.ndcfui(fe . feo emm ei>^gio ceimeffatusf e^, inqim Spankem.Di&tnb. Ke AnahaptT' ~ iui2^.)\^\t\j^lm Bcgulared heads,racher then honefk well meaning hearts.Whom i can truly fay, / hearcil; iove, and-can live peaceably with them (and have done) if they w)ll bur confcnt to a peaceable lifcj So far am / from ever defiling them any liart.. But little -know ihty whither char way leads, nor where it wil! leave them except they rccurne : Orif ma^iy particulars cTcape, yet what wrack irufeth to make in focietits?iconclude with thewordsof I:/?drJ/«.f, fpc^king ofSacans way of itmv>i\m.{ liiosautemptQSxidcriUvamsimblk4t^ell/^^^^^^ inimbtni facmt. MitJib^ I %:ap. 4. The Devils way to make godly men ungodly, is to mlnarc tfiem in vaS Religions.

SECT.X,

I Am glad I am come to the laflSe<^ion j for this altercation is a weary woVk./faid [They have confident cxpreflions to fhake poor ignor2nrrci]ls,whomGod wil have dilcovcred in the day of tryal]And /fiy it 5gain,beciure I would h-ve it remcmbred IthinkonI'i:rrH//i4«5Words (it.' Fr^/fripL fcircd alfa by Dr. Muf/ifrey^ Jefii''tif.p.6j.2.) Rjiiefes a pi^dcosvaknt,qni mfJe non valentk where faith is weak,hercrics (&fo errors) prcvailc&arc Itrong.TiicfoIid men thari>/r.T.harli perverted I never knew,nor could hear of. The grcacnefs,povver,and valour of the Captive is a glory to the Conqucrori commend him when you have overcome him, rhougli ycy <iv-rpa"- liim beforeichic's the way in war ro animate the common fouldiers that are led ail by fame & the poli-cie of their Gwides.VVhetherChrifl and hisi'poaits wcreagainft 6apt(fm,wc have en» quired alrcady.You adde.[Thatyou cannot tell how to conftriie it any cthtrchcn a judgement of God on men ilWthoId roc?rncaiy againltF2pirts,Prelarj.,& Prcfbireii-

Aans toouhat in Gods worOiip^humaije^inv entionsar^ ^obe left as will-worrhip,& yet

ycontcndfo much forInfafitbapcifni,e^c.p4^>(?ni7eu^^

Vel you that atTeriion is too much crudely exprcfTed for me to own. 1 never thought alUliLngs of himia n invcnr!on iin.GQlis worflii p^irher wil worfhip or unlawfril^n:.nt>y | circur^amials muiTbeibx iheJiccies of humane determination or mveption, whicfiT God hath dctefiiiTnedSueiXJi?^^ of the old Nonconformilh.)

^2.1 am fully convinced that I fhould gricvoufly fin againft Jefus GhriO & undervalue

^;..hisfrec grace and full GofpeI covenant & m-rey, if I fliculd keep [•Janis gut of his Vifible ChurchiAnd therefore why fhoisld /reckon their admirancr amcig humane

!>'ihveBtions ^ 9. You have faid fo little, and very nothing to prove the repeal of rhac dmrch meriibcrfhip, which you confeis tfiey once had^thatl marvall you can fo c ■>n-

. -,^dcndy call ir a humane invention. 4. 1 never heard Presbyterians fpcake for f|iimanc •kvcncicKS inworfhipo if they know ir to be fuch. 5. Me-thicks a man i-iou'd be

Mm 3 th&xs

pever the iiecrer Gods judgments for being againft will-worfhif/j but he rhat isa-giiniiitinall orhcr points, is likcit co abhor ic in t'nis: /fhould raihcrfcar kllthofc that Ijavc iWallowed down humane inventions in other poiiK?,fhould be in as grcac danger of Gods judgment in thfs, as they that havenot.Eut Idarcjudge neither. That the Papifts and IVclatical party do as you fay, urge Infant-Bapcifm tobea tra* airion,is no wonder, i. /a that wee cannot loolc they Ihould he of cicareft judgment 2.They purpofely do.it to get credit to GhurchuTradirion.g.Yet they are offand on, as their intercA carries tljcai.You know that eei/<jfK/i«f himfclf,when he Is disputing for Tradicion, fays as you fayibut v/hen he is fpeaking for Infant-Baptifm, he makes ii fully proveahlejro.'n Scripture. For your TcAimony of the Oxford Convocauon in theirBcclaranoii .la^inii the Covenant, i. I fee liili, be the men what they wiU, fofar asaTeftiuiuuy h ior you, it (liall be vahd. 2. I confefs my felfefor Learning /unworthy to be named wirh n.any of the leajjie d men of 6)xf:of ihe Erelatical partyj' "f (and I heartily wiHi thac tliefe Tint es haidealt more wifdy Zc m oderately with chem, ^ Smproving and cherifliing tfieXearning and great Abihtics'liraTrof them thac areof god]^' andfober hves: But yet in reverence to tlicm/will not fhut mine eyes *, Mufti needs fay, that without Tradition I fhculd be at a lofs about Infant-Saptifm, bccaufe the Vniverfuy of Ojc/oraffay fQ.''and all for fear of Arrogance, if I fhall think my felfe wifer then a famous Vniverfirv? No r, when you have cleaiiy and confcionably anfwered this Book, then I fhall b.bcrcer able in modefty to -ftooptothclearnedVniverrity. I do nor think but there was many a fingle man m O:iford that could then have proved.Infanc-Bapriim from Scripture, though all to-eerher could nor.

You nt Kt come to that wliich mentions your felf fe the Difputeiwherein though I fo praife you, yet do I not pleafe you ; For you feem to be of Favouring mnd^CGellm No^e Attie. lib. 19, c '^.J Turpipn eft exigue &frigide hudxr'^ quam infe^anter vitu-perari. But you think that my end in mentioning this, was to glory in my imagined viftory, and crow over you itj print. To clear my felf in a charge upon the fecrct intentions of my heart, I have no way but denyiug your charge i and how will you prove it ? But becaufe I know God that fearch^th the heart will have the hearing of this caufe, I will deal freely & open to you ray very heart.I dare not fay my heart is free from pride in any work I t^ke- in hi-ndj I know it better then fo. But Sir, if I have a heart that I know, then the end of my mentioning your Name & the Difpurc, was this. I am a man almoft (pent in a Gonfumption ; I thought with my fclft f when / wrote that Epiflle to my deareft pcople,as the words of a dying man )what ruinc & defolation ADabiptiftry hath brought into all Churches that yet entertained iti h(jw neerycu liv.d to them, how confidently aud zcaloufly you prels your opinlon;and that when /am dead, who knows whacMinifter may fucceed me > perhaps one that mayencline thac way^or at leaft,onc that may not he able to maintain the Truth a-gainft an Adverfary : therefore left they fhould fall into fo fad a cafe, / thought with ray fclfe,pcrhar5 ai IcaP the very remembranceof thisdayesDifpute(whcn rhcy heard how little Mr. T. could fay, and with what poor fhiftshe would have fupported his ' caulc) m.ay be a ftav to them hercafrcrjand if ever he triumph over any weak perfon-in conference hercaf'.er, they may remember this, and know that it is but through the Defendants wcaknefs. This was my very end, and to this end my very con-fcience required me to do it.

And for crowing over you, alas,Sir, it ^as but over your ill Caufe. Have you not read Politjansihon Ep'idlc^ Dolet quod AnacM in difputatione te vicer'm^. Dolere ron debcs* Nam (i funt amicojum ammunk mnia, non m<tgu quam m, vi^or e^Oy nee

mintij

mmi ^nam tuv0uf. Sed hoc tufomffe doles, qnod hac amicomn legs necegeplane fum ii^)U qiti tc vicu This pride makes us all fo tender of our credit, and to complain of ourdifgrace^ when Truth hath the Credit, /am deeply fenfibk of the truth of Chytraits his words, ("ut Mdch, Adam in ejus vitaj Contumelm qua vulgo tales b". : demur nimio otio iagenia noJJra infirma (^ muliebria, a^ impk ver«e in]nrid lafcivi-I entiaycommoventur. l^enit taxdem mm <?ccf^A}(.cVTiKii ndSafa-ii omniHtn malorum qH£ cmriiSpares facit^(^v}Sld viSlori'^iiefintm ^quematuumafert. *

Where you r3y.[Themoftconfiderate& godly Auditors thought meet tomourn, , as perceiving It to have been my hour of Temption] lanfwcr, I believe you may s^ foon number thofe Auditors on your fingers.And it confirmes me in ray apprehenfiori of your partiality in judging, that you lliouid take your party for the raoft confiderate and godlyj when for thofe of them that /am acquainted with, / never judged them to be of the higheA form for confideratenefs or godlinefs, either before they wereiof your mind, or fmcej at leaft me-thinks others fccm at leaft as confiderate and godly in my eye as they. ° •'

You adde, that[/ have been abufed to become an innrument to hinder the receiving of truth.and the Ringleader ofa parry of men.who neither mind the things ofChrift nor regard me, fiving wherem they make ufe of the kcenefsofmy fpirir and abilities CO op'pofe the truth, and uphold their repuce] There's many of your miftakcs,Sir in chcfcfcw lines, i. Who be they chat thus abufe me, as you fay? Truly Sir no man in f he world that /know of,but your felf,& fome of the moft godly of my own people j I mean,none clfe did everprovokeme(thatl rememberJro that difpure,bat what your neighbours did for their ratisfaaion.Ycu were inceffant in calling formyylrgumentsi and my hearers told me/would be guilty of much wrong to the Church of God in thcfepartsjif/didnotfomething. 2. What party is it tnat mind not the thine* of ; Chrilt, that/am become a Rmgleadcr to?/f you mean that all that are not ofyour judgment arc fuch, this were the cenfure of intolerable pride: /f you mean any ungodly party hereabouts i as /know them not,fo i am a Ringleader to none/live aN molt perpetually in my bed, orchair,orPulpir,as Cahjn faid of Cafwderfuch a larva am / that am here celled up, and how can I be a Ringleader to any^Eefides 1(1 had " been for parcics./ had never come to contort with you;/am wholly for the Churches , unity, agamii all that would make Parties by divifion. g. ^nd whofe repure did / or do I uphold Did / name any or plead for any rnans credir?Some bodies repute /per-' ccive you would fam havt do .vn, whofocver it is.But this pafiage makes me fear left you mean thegcncraliry ofDivines that are againft your opinion,fceing/medled with • no mansrffpu:einparc:cular. And iffo^Oh confider whither vou are fallen ifvou fhould think th.n none of us but yea do mind the thi.-os of Chrirt/& Hjre fucii have no need of me to uphold their iepure.4. Vv^hoever you mean whether they rceard me or nor, is a thing Uittk regard. Ah Sir, either lamabafe lying Hypocnte oreMel came,to plead for God,and not for men: & did / once bdieve your caufe were Gods • I would not neep ciil /had cryed you mereyiBut my full perfwafion of che co'nfrarv' makes me deal the more freely with you. And Imui\ confcfs there is as you fav a cer-tain keencfsof»fpirk in me, partly from infirmity, ^or imtHilks pieruLue mr.fi ^ i partly approved oi by my judgmenr,whichrdsmeif}!culdrpeak of every thing according toitsnature,&notbe remifsinacaufe of God.Butyet iknow northati flicwed ; Kthatdayvnorisitfofaral to my ftileoffpcech, as pf writing where / confcfs lam fcarceable torefta.n or avoid k. But,Sir/confef^my fault, and wit hall defire you ' to confider, as HctdfeU fauh,You hare net the-Bec f jr her fiing, butchsrifh her for- ' the honeyiifmy ftik be too fharp, yet fee whether ray matter be-npt truej ut mel ul- i '. ■ \ ' cer'Ata

cerata tanium mr.d.t ^cy- purg^t.iilUqtili^ifuki t'^Mtii/ic -^P^h'i^nf.ti n^it mcrdtt^mfi fjtfuid ef: viticjum. h ib oncly the ulccrarcd parrs that liony do:h hire and pur^c,be« ing other wife rvveer and profitable : (o the Jree fpeech of (uch a friend frctce^h nofv cKccpc there befomewhat faulty. No lover of truth ftrould rcjcd ic for a. har/h Itiic, I am forty you can no more paticnd3' endure mc.

Awicufasmollesmrdaciradete ver$, ut Perf. Sar. i.

1 fpeak the rnorc freely,/"confefs, ("though I knoArffhall incur the difpleafurc of man^ bccdufe ^remember what language the Apoftles ufc to Cluirch dividers and diflu'.bcrsi and how the Prophets fpcak of the fins even of the bc(tj.and becaufc / havereai [fa. 5. ;.::. H'lrbe '<■> the -p- that callevifl gocd^ and good €v'iU\ putting Varkpes for Li^ht, aiJUghtjor Ddrkm[f which is common in thefe times wherein Satan hath transfoinied himftlfe into an Angel of Liglit,and his fervantsinroMinillcrs of Light, and harli deceived rren h far, as that there is fcarce an error fo vile, but it is preteuded to proceed from glorious Light. I lee alfo chat this C^nitjr is a fretting and growing evill. Thofc of your Brerliren in rhefe Countries who a while ago laid out their zeal againfk /ufanc baprirm,are already preaching as zcalouily againft the Godhead of Chrift. And fome of them arc grown fo far, that the Parliaiiiencis fain to make an Ad: lately againfttheni that call rhenifclves God, & tiiat lay VVlioredome Murdcr,^c.are no fin,bur he is iikeftGod ihac committeth theni (fyc.{WG may thank ill manners for good lawsj / hope their zeal will at laft he raifed a little t o be friend Chrift the Mediator, as well as God as Creator ■-, and to put in one claufc againfk them that fliall deny Chrifl to be come in the flcfli, or deny his Godhead , or chat make a fcorn of him openly, or that prefer yifd/jome^ before him, or that call the Scripture a bundle of lyes, ^c I hope at laU:they will notonely honour the Father, but kifb theSon left he be angry & they pcrifh in the way:for if his wrath be kindled yea but a little-- ) The difcafe therefore being of fo dangerous a nature,/ think will not be cured by fmoothing and fljttery.I rtmembred, Frov.24 24. He tbatfiith to the wickedythoft art rigbte&HS.himfhali the people c/^//?. Nil ions fhall abhor him, i4nd for your felf, if I be in my ftile a little too kccn,ic may mitigate your pailion to remember that it is the fruit of your own imporruniry,& of no ill will in mc tb your pcrfon. Let mefpeake to you in the words of famous D KeigrMd- in his laft Epiftlc to Albejicus Qent'iks dboxxx-Vhyc^. Qjiare qudd mihi ob]ids te a m: ya^ori pejfiMe— jd immerito mihi a te obj^^um ejfe taa fpftus voce convineoy &:c. iluid fi plus Aloes quam me^lis medicainentis meii adm'ifcui^vel cum acrimonja potiuf majcre tanquam ad fecanduin (fy' ureadum acce0,t(tmen hoc quoque a prndente monm mugijlro fcis probari, qtium nulla reperitnr alia rnediina. Ciccr. offic. I i» Ac ego tmdicinam atiam fjipinjcuk in teexperiw fruffra^hanc unam futereffefalutaiem duxu alioqui defperandum. And read but the ftile of famous r<iIz^/« (as / know you have doiie^ againft Baldrvin and Cajfndcr, (adv. ^'.■fpcU }and fee then whether /have the twentieth part of his kcencls.

Where you next tell mc again, that [ f reckon you among -Hercticks] I can but tell you again, that ic is your miftake. ';

But you have found fome Opinions of mine, which you fay[may & are taken to favour more of Hcrcfic^And what arechofe/Fain I would know rhcm,if they be as bad as you make them.The ftrft is my dodrineofjuftificationthe harfheft part whereof is delivered m the very words of Chrift & Jar/es-yhwi to this /have laid enough before;

1 would

(

.^^^ j^^j^^^ Church^fnemberjlnf und Baptifm* V^

I would I could but get you to try your ftrtngrh in a candid difputc about it. -My ntxt opinion favormg more of Htrtfie^ is[univciral Grace in Awyralds middle ^ay avowed by we (you fay) in this place of niy Epiftle] To which I anf. i. Call this a miftake or a falfliood, which you plcafe, for one it is, and the more laulty m that my words were plain printed before you. / onely faid, that [The middle way which Camero, Lud. Crodw, ^myr^/^, Davenanf go, 1 think is neereft the truth J i do not fay they arc the truth, but Hccrcr then any yet / have !T>ct with. And to tel you freely my thoughts^thac is the pni nr nf nniverfal Redempnonvs herein I thin j^ yj fflyrd/,idochbef\ ,and in that (as I havelaid in anocberbookj i appiovc ui u.ulL he

faithTBiu abouTthc Decrees I differ fro m him; cipecially the Phrafe of aconditia^ ^rhat^fnrfiV^iuiQASldinike.And/nowliaeipnkmiubjudg-

nal rrrrrpj("^ hirh hr hp^h f^rfikrn ^f ^\

tnenr about univerfal Grace in general ^but ohly after univerfal RederDption,as approved by me. 2. Are 3i(hop//^//,Bi(hop Car/fon,Bilhop Davenant^ Dr. Ward, Dr. Goad, and BakaniHaU.dvA Di Prejfon, and Mr. Ba//,Hcrt ticks ? what Htrcfie fhoui-d this be that this doarine favors of? iinkfci it be Chriilianity,! cannot tell. Ifyois ftiould mean Ain)inianifm,/pray tell rr.c. was it not the Synod of Dort that con-demntd ArminiaiJfm? hath any Synod done fo much againft them in the warld,And were not the Britiifh Divines taken for tire chiefcU flower in the garland .'^/f yoe know not that they go this middle way about univerfal Bcdemption.read their judgments in the Synod,& you will know,And were there none fo quick lighted in thic famous learned aflembly as to difccrn theDodrines which favor ofHerefie in the very points which they aficmbled to extirpate? And why have all thefe Divines been reputed the moft Orthodox and excellent oppofers ofArminianifm evtr (ince till now. ^nd was learned MartwiHiAn Aiminianh and Imj/. CiociHim Aminian ? Sure they v.ere taken for fingular and eminent men in the Synod of Don againfl the/^rminians. Read tl.cir excellent Thefes delivered in the^-ynod, and you will fee that they aiaintam the fame do^rine there which they do in their books and as plainly & ycc then it was not accounted to favor of Herefie j Was noc Catneio taken for the ablcft man iii thofe Churches againft Aiminianifm?and do not his writings witnefsit? And yet you may fee him in'his fepifile to I. C. averting the fame doftiine as Awyraldui* Alt the generality of the Divmet of the Vnivcifity oiSalmurmm, of Bnme, or Benline, all ^rminians.'^Yet Rivet andspanhem will tell you that they goe this way;yea ( Wctf ^f/iwefpcaks of reformed France in theGcncrallJ and a reverend, learned, anticnt Do^or of Cnmbiidge tels me, that Bifhop K/Z^er is of thefamejudgrmcnf, and he was never taken to favor of/4rminianifm. And to cocfirm me in it, I have lately received from a pious judicious Gcnrltman, a Mannf cript of Bjrhcp VfiKn in refolutioa ,

of thcquefiion of univerfal Rcdemption,detcrniining juftas Ma nwH i,p^''^^f-^H ^"d thercft,mo{\ folidly and excellently fhewing the twoex^reamesv and the danger of them. i4nd from the fame my much honoured friend J have received a Manufcrlpcof Dodor Staugktom^hixfig a Latin Difputation in Cambridge of the manrfer of the work i ofGraee in converficn^whercin as he difpures for a middle way^bclow that of a new I

/e quaeretur : tar/ien Yolunrare Fropclin fut ior^u lur Revtrcr^^Ki Saristpuricnjisj illiM cffi^<ickM}istanhim de^im\i:r /^a Aj )d that Dcdcr Fnftcn gees the fame way you hia^ Y^_feT"'~tirlTrs rreatije'o^ 9- lo. .<^nd let r r.e tell ycu that Judging

by Weight and not by number,f^becaule as ycmble ianh inThe fearch of knowledge,ic is as d tfcrying a thing hr ofiT, wllerc one qujckjight may fee further t hen a thou fand

■ "■ ' Nn ~ ctear

27g - ^ vUin Scripturefroofc of ,.

clear cyesjin mycltimacion, Camero^ Math. Martinius^ CrHms^Caf>ellus, Amyraldus^ pdi/e/wnr, Frcjon, Staughton^VjIm^ Ball^doc weigh down five cboafand of our vulgar Divines.

Yea I think it wil be found that theSynod ofOort tliac were deflroycrs ofArminia-nifm, went in ornccr this middle way which you fay is netrcr Herefie: As may be fecn i n Canon 2, g,4,$. 6./4/tK.2. de R eJempt. Though many younger hor-fpurs of lare do quit^ 6ut-gU riie Synod, and IcoR on Aujiins Dodrine as Auj}:n did on the Pehgi-ans. Ye when Rzi/eniimfclfrepcacingCcmero'j own words (Difp.6, fe^.io, ii.)con-cludeth that thofe that go that way,do agree with all the Orthodox in fenre,& differ only in ihe manner of cxpredion. ^.id yer is it fuch a fault? However in my judg. mcnr,ifany that ever breathed in tlici^hurch ofChnltmay claim! he priviledgt^f being thouglir free from Arminiani/m, itis Dr. trvi(fe\ If Ifhould fay more then he h^th done, I may ei\ped^(^and hopejthat my book fhould be burnt as Mr. Archers was.And yet I believe you know,thac Dr. twtffe is down right for univcrfal R edem ption in this middle wayrycj & tliat he ma^kerh very great ufe of ir to Anlwer all tcKtsbrought by tlie Arminians. I thir.k I gave you inftanre enough in the end of my Aphorifms. Gonfiderof/i/enfti reduction of the Synod @f Dort. Scc.pag. St. pjgv 145. 144. I willingly profefTc that Ciirift died for All j in refped of procuring the benefit Cof pardon and falvationj conditionally, on r nnf^irjnn nrfhpirjaifh..Sn he HatWmany times over, mat unriits acarli hath procured for All men^p^don and lalvation if they will bclievci and fo he dyed for All j bur he hath furthcj^procurcd ^airh for hi?; E leg. that they mav believe; fo p. 154.161.164. id-^. 170. i94nrrid in ^ his difcovcry^oTDn^r Jackfons Vanity. pa£, 527. 551. And in his Vtndic. &rat.lih. 2. pare 2. Crimj, i.fe^, 6,pag. mihi 441. And againft Mr. Cottan^ Ph-IA' ^"^ \(^hQ higheft Antiarminian that ever had the liappincfs to be reputed OrchodoK^be yet but in that middle way which Mr.T. fait!-; fivors moie of Herefie, then i muft go higher then ever I intend before/fhalefcape his cenfure.When Mr.f hath aiifwcred folidly andfatisfadorilyvICmeanbettcr'then the Pofthumusi;??/(iK/<eharhdone, &as well as M OirenboaOcd thathecan do}cither Amvr«/W«j or Bifhop Oavtnay\tsVdxt folid, judicious, excellent DiHertations, or (both to fay nothing aiMtvtm'm^.Ood'As^ Camsrn^ the BiirciOiDivineSjmuch kfs Ttyf^r^kj^whofe name is enough to make the fame caufe bad that is good in another,tliough a learntd » pious, peaceable nranjchtu we ftiali' know more of his mind and have more caufc to hearken to his heavy charge. "^ My Third Tenet that favors more of Hcicfie, is,[That the Magifirate is under Ghrifl as Mediator] To this I have faid enough before, though fo much more I am able to fay for it» that i dare provoke him to diipurc it,as I have done in vain M. ball^ & M. Kutherford:x^c no HcrcticksJ thipk,w-}io lay the fa.xc as 1 O that i could fee our Ma-giftraies heartily own Clirn'lfur their Lord, and acknowledge their comminions& auikoriry froiv. him,and imp'oy it faithfully for him: and not onely fupprefs fins againft Naturesbuififisagainfl the Mediator alfo, and buildup his hpufcandtnain-•» tain the power and purity of his Ordinances! Then / dare undertake to prove thac Chrifi the Mediator will own rhcm for hisfervants, and bear them our. Know the great Objedion is,[Chrift liimfclf would nor divide inheritanccs<^d faith his King-dom is j: "'" "f rM i ? w<^rM j Anf. You mufl diftinguifh, i. between Chrifis Tifl£,^d ;, the^ g vtir^'^^^^'^- "7. "Between the exercife i mmediarejy bylrTy^^^nTfilni^ 4Qd mcdlatel-y by his fervanrs. 5?. Bctvs'een Chriitin his huiniliation,ftanding in the rodm of finners in the form nfa f^rvrinr^apf^ r;()riflia hi^ rxalco^on when the debt was paid. And fo / anfwer,i. ChriA v. as not to reign in vifible pomp, as Kings on earth clo,noc to exercife hi^ dominion then fully by his own humane naturc,bccaufe he w»^

Xii our Ikad, fuflfcring all his life time for our fin; And for his humanity to reign a^u-»liy, and to fuifcr at.the fame iime,is inconfifknr.You may as well arguc,that he was noLLord of his own Difciples, bccaufc on the Grofs or in the grave he did not vifibly govern them. Or that he was nor niaficr of a litrlc meat aud drink (^inright^becauic in tUe wildernelTe he hungrcd and failed.How could Chriftfufftr as the lurttyof Tinners, and exercife his Kingly power vifibly by himfclf at once ? 2. Yet at that time he excrcifi:d it by others 5 / undertake to prove, that Pilate had all his reali Power fromChriil: whom he condemned:/Is Chrid tels him,he could have no power exctpc. it were given him from above •-, fo there is none given from above under the Cove- j nantof Grace, but from the Mediatory all things being delisted to his hands, and' by him given out to the world in fubferviency to the ends ofhisdefign. 5. And fo far as Chriil did nor,of yet doth hot exercife his Rule^'as he dothnot over chcworld fo fully as over the Church j chefe he Ruleth as voluntary fnbje<:is,the world he only ovcr-ruleth as Rebels^ yet ftilt he had the Tide, and is their Rightfull Lord, evta when they deny him. Let Mr» T",but perufe allthofe examples which hkhdellns brings cue of antiquity, cfpecially in England and France(^de Jure plebisin Regm.Ecclef.pig, 52.53. 54. 55. 56 ) of Princes bcing-Prcfidcnts of Synods Ecclcfiaitieai, and theR judge whetherthey tooke thcrafelvcs to be the fervants of the Mediator:i4nd let him ^ read (^if he havenorj what OrotmsQde JwpeiioJHmm.potej}. eirca[acra)imth for themj and ittclge whether that power came not from Chrift. 5ufe as Oronus himreif,fo Na- i Xiani(jin^ and the Bohemian confcflion cited by him ^pag 80. do all fay as/iwhich take ' together. Specialis ilia ChrjftiprcvidintUproEcclefia excubans^ Vicarks fibi adfcifctt \ eafdem freteftates vera fideifatrcnaiChriffumojculnntes^q^^nbHS ipfis Chnjlmfuim ) quoq-,mmm jmpertit,Hifmt Reges ^proceres, quos Naz^ianxenns alt X^ti'2 ffvud^X^ivi X§n» avvitouiiv^ rf^n equdi eorjsrtjo peteftatis {abftt t&m impiti cogitatioj fed Vicario Jure. Qjiomodo ^ illudfuwendutn ^ahprnic^Con-fpf fmnit^ |»f.ap ^iOra r,uum communem clTe cum agno potcftateTR,&e.i4ndwefeall thefe meer Herericks/ Many the hke telti* monies our of antiquity might becitedrparticularlyin the tiemkdejuiifdi^ione pr in-ei/»«m. colleded by Simon Schardtus. I will name but one of them, in Epifiok Leodien-fmm eont. Falcakm.Admorteri^uidempojfunt {ImperatoresJ jncrepari^argki a difctetis virjs {excommunkariaut minime aut di^cikjquia ^ho* Chriftus in icrris Rex Kegum vicefua conftituit, damnandos i;[^ falvandoi juo judicio reHquit.V/GTc all thefe Divines nccr Hcrc-fteinthrV

Do^or Fcn^nes fecms to own both my fuppofed Herefics together, when he faith [^Chrift is called a Lord for his eternal power before all time: but the Lord and God of thei»'or/i/Wo//?ijC/?Mrc/jaftcrthc Greation and Redemption thereof. There is no change or new thing in Godjbut as the Coyn in filver without any chang in fub-ftancc beginneth to be the price of that is bought; fo Chrift is Lord of his creature, not by any change in the Deiryj but the newnefs, the change is in the Creature; Mis Jiumttnity'nLox'd o{ y6 II creatures by the peifotiil union to the God head, and the right oj his n'eri\ Do^or Form's ofChiifts three offices/i^. 5. cap, 2. It is a brave world svhen it muft be accounted Herefie to fay that Chriflis Lord of 411; and All Power in heaven «)d Earth is given to him. and fo /ill derived from himi& to.de-fire Kings and Judges to kifs the Son left he be angry and they perifh. Whether rs worfe, to put Magiftratc^o utofthe Ch urchjis thjp pld ^na bapdfts did, ortomjiL^ them from under Chrift?and what fliouIdTReydo m thcChurchinHyBe'norunder Chrift? /f Magiftrates have not their power/rom Chrift why ftiould they exercife iL'/oy Chrift? /f they govern us not as Chriftians,but only as men then they may no more encourage a Chriftian then a Turk,whcrcas they bar the fwotd for the encou*-

Nn 2 ragcmcHC >.

ragcmen: of ihcm chat-do well.ilcw.^. And do not Chriftians do wcl in wo, fhipin^^ Cnri(t? Elfe if tl?c Mtgiftra te as .1/ p;, k. ag //rag./te a'.>d a . t:.^ pLJin liiivin:.' a C'lriftian and a Pjj^in ji^jnjy^cr ralv'c the LJirjltianb par: any tn'c chcuhc otiiers» nor miy do any tfiing ro vards tiijr funting up of Gliriit more then at mJ) w.nn the , land, as a Migiftracc! Sure Mr. Dtfj Sermon againl\ Rcfoimatioii caiuefrom this-fountain-, ^^■^■^'r f^.T'"^^'' ^^'"g'^ "^"'^ ^"^'^^ "^'• ^renuiTin2 Fathers .o thr Chuich, then to any Heathen r>cicry, con-1ary to tiie I'rop.-Kiic. And ITthe Magiltrarcs govern us fi'ot as thnlUans, buras men only, then chry may not p'usiifh men tor ofifciding a-gainft Ghrill,norforblarphcm;,i^ him, or diawing men from him,nor may they reftrain any H-rcfie or fur againll him:whereis chcy are fct to be a terror to and execute wrath on them that do evil. Kom. 15. And is not Blafpheming ChriA, or teach-ing falfe doftrine evil?By what right then did the Magiftraces take down high places and falfe worfhip formerlyPDoubticffe the very moral Law now is theLaw of Chrift, and therefore if the MagiAratc muft not fee Ghrifts Lawes executed, and rule according to them, then according to none ? feme fay they rule only by the Laws of the (Land: But they ftrft make rhofe Laws of the Landi the fuprcam powers are above Ithofc Laws*,therefore if the Magiffrates govern us not as Ghrif\ians, but as men,rhen Vkey may not mikeanyLaws for us as Chrifiians,nor againft men as ofipenders againft Chriff,fceing the Legiflative power is thcchief of their power. But I forget my fclfj will faybutthi5,Allmagiftrarc?fliall find at ]udg«ient that they arc under Chrill the Mcdiltor.

ButMj|T.hath yet found out in me //erefie indecd,as he thinks,& that is for being ;jgainft him for Infant Baprifm.i^e faith,/am more juftly chargeable with //erefis for altering Ghri(Is way, ^c. knfmr.i. So he told them in his Pulpit,That it was f/ere-fie to maintain Infant Baptifm from the ground of Circumcifion. See the parriality of this man ! he may call our Doftnne //erefie in Prcfs and Pulpit blamlefly ,bur he may not hear his own called fo in a Dream, Again,! tell you I never called you //erctick, nor doth it grieve me to be called fo by you. .."

You proceed to the difpurc & fay,That,[they might hear how little you did fay„ \ but furcly they could not hearein that difpute how little you CflM/t/fay, muchkfs how little Anabaptiflscanfay, ^c. Anfwer^i. We know noue of them fo able a$ yourfclf, therefore if you cannot f;iyir, we may weMceafe our expectation of ir«. 2. And wlicn will you make us believe, That in fix hours free difcourfeyou did not fay what you could.'But you fay,[That we may know by this, & your other writings and Sermons, that you can fay ra'ore »hen you faid then ] By this? Why, what is in thii?afairbufincfrc toboaftofindecd! I have read your writings, and heard your iSermons repeated for the moft parr, for truly I could not intreat my lelf to lofc fo much time as to hear them all) and I rauft needs fay fome weak aguments yoi^ cahly anfwcr j but rhey that will be brought to your judgement by fuch difcourfes, are in my eyes very ignorant or trainable fouls. But wee fee now, /hope , what you fayv and if this be all, / dare fay Men are in nwredanger bY shtit own weakn efsa_then Uy

Sut yet you fay [you anfwercd enough, notwithftanding your care to fay no mcre^ then was ncceflary i e.to fill the peoples ears leaf\ they fhould think you at a lofs^&r your naturall hefitancic in anfwcring an argument at the firfl hearing.]A;f/»ivr, This hefirancie muft bear the blame of an ill caufe, But why then faid you no more afterward in your Sermon,3nd here in this writing upon deliberation? i4rcyou not here hcfuant aUo? But alas what a ftir is here about the Credit of dilputc! Rather then wc will differ about it, 5^/v(j vmute. the viftory fhall be yours. JidJfeld tells you of

iwo

two brethren that had lived long together, & never fell out, they vi'cre of luch meek difpofirions; ar laft fairh one of theni, Brother^ what (})}jt do men mak?tofall out, let's fee if you and I can do ir. Why faith the other, we muji takietlm tilcCor jomefuch thing) find fct it betyv'xt ni% ^nd Imuj} (ay it it mine^and pu muji fay it is yours^andfom wuji grm ho'j-ir and hntcr ; fo they fet the Tile between them, and one faid it is mine, the-cther faidjcis not, biicitis minevwh}'then (quoth theother) itis yours Srothcr, take it s and fo rhey could not fail out; for he could not contradifft but once. And fo Sir, if you will the honour of the Viftory fluli be yours, faving the Credit of the Truth. And for the Packing you fpeak of,to cry up a Baxter,as I profcfs to know of no fuch

■ packing,fo I am confident it is your {i(Sionjand if you plcafc;, you flial cry him down again,and let them cry up youj and then all is well./ will take the name of Heretick, and Maftiff Dog,fo wemay bebutfrieflds.Buryou come on with the full ftrcngthof your reafons,why /could not argue from theChurch Mcmberfhip of thcjcws Infants to that of ours. And what is the fumm of all your reafons now upon deliberation in full force ? Why, f becaufc the vifible Church of the Jews, was the whole Nation brought into Covenant together by Abraham & Mofes without previous inftrudion ; bur the Chr iftian vifible Church had another Stare ScConflifution,being gathered by Apoflles and other Preachers,by teaching them rheGcfpcliand therby making them Difciples; feme in one Countrcy, City, Family, fome in anorherj noone Countrcy, or C.ity,or Tribe together, &:c. ] This is your firength; And, Sir,can yon be angry with a man for nor being converted to your way by fuch ftiifFas this?I muft cfefire the reader to fccall thij anfAcred to fliame of it in the beginning of this book i.Did A-Braham bring a whole NaiiojTintoCh urchfcllow ilil p, or , a fa mny^nly? 2. Nay when \ will you prove that Abvahains fa?!iT!v"was not a Church before circ umcifion as wel as I after? 5 Did /'?/^fgf gather an)> new Church.^ or were nmif>atl injl ^ m a Church be-/ fore Mofes} and did he nof^nlv renew7TTe_ Coven3nr,and give them La ws/ 4. When you fay,Thcy did bring them into Covenant without previous in(trud:ion,either yr)U mean the Infants, or die reft, or ail.''if the Infants, that*s but to beg the qucftioni why^may not we do fo nowfeven by our own Infants & others, that are made ours? as Ge. Calijctus fjith EpJt, tbsQi. C. de Bcfp. } They were brought in Covenant but by orhcrs.If you mein^KUged^kis fuch an untruth as methinks thefillyeftPfeacherof the Gofptll fhould never have uttered j Dot h not God fay , h e knows tha t Abraham uill teach his houHionldjDQth not Mof?i reach th em tun v an'H frf;qi ]gnHxIIg^5?^ the Covenant imply knowled ge and confent? Do thev Covenant fo they konw nnr who or what? And is Abrahmind Mcjesio barbaroufly uncharitable thai- they will force men to Covenant, & never teach them what they do,Bor who that God is tha'C t1iey take for theirGod nor that there isfuch aGod,nor that tbey muflheartily fo take him,ncr what he wil be to them,and do for them?or could they be compelled to Covenant whether they would or no.^Is not all Mofes writings & Joffma's inviting thcm^ to a volwnrary covenanting contrary to all this? or is it not a Oiame ro mention fuch I a thing.'* and to feign men robe fuch blocks, & God to be d-elighred in fuch worfliip j and Covcnanti-ng,as to have men engage themfelves, to take the Lord only for their God, and love him above all, and fervehim( which was their part of the Covenant^ without knowing before hand whether there were a God,and who he is,and what it is CO Love and ferve h!m,and whether they muft fo do or no,and fo to promifc they

' knew not what, to they knew not whc? this Covenant fo made was like to be well kept. Thefe kind of fidions are the ground of your Opinions. $. Sir, if you were my father, I would tell you that when you f*y [Chrlft makes • Nn ^ BO

r\ci one Ciry,CcuTirrcy> Trihc,his Di(ciples]ycu fpcak mcft malignantly & wickedly ggainnrheKisfidoni and dignity of my Lord jclus Hath he i.o: ccmn»jndcd to Dif-Zg cij^leNarions^Hatli nor the Father pron.ifcd lo give him the heaiil£iiorNations for . his inhcilrancc, and the iicrermon parrs of the earth for his pofT~diionTr/7/.2r& thac I Nations Hjal] k ujcJiiaiJAnd that the Kingdcms o(the w-orI( j fli;^!! h^-rnme ^ h<- j^m^ domctouiLoi-' andhisChrifVai.d doycunotfee icfuifilled bt/crc ycure)cs.^ i».re not t^ervdlcy.Kedeminflcr., ^c, and England frill oflarcjasfully Chrifls Difciples,and (o ChurchiiiMiibers,as thcjewes were inCovenanc witfiGod,and foChurchmcmbcrs? We art noc a ll finccre; 7 ri ie^ no mo r^ wfi^ rh.^y- f^r ^'rh tTiany nfilif-m Qc'd was " ^t well p !ca(edj2Jir flitir niira'l rhar Nanon ^Covenanters ffcm his rcfi/ ave Caled atrd ^.y/;jr*r We may have Pagans and infidelsTurk among us unknownjBut th^y had many among tixm known.In the mean rime,weasgencra]ty profefsChriOianity ias they did cofcivc tlie rruc God And areyoufure there's never a City or Town chac are ailfincere / rhink you be not; Or acleaitis therenever a godly family as i4/)r4-h:i?7u was? You cannor be ignojant thac rhc term [Difciplcs] in Scripture is given to more then thefincercly godly.

6. I have told you enough before, that Mef^s and Abrabm did no more in this, then Makers and Princes, may and Pnoukl do nowi and / am forry that you are one thac would nor have thtm do ifi& that the Apcliieiwere ffnrr«^ prnf/^iyp^. p{^nfr rtiar ^/^r^ IK) rthard]- nini^hsxi^fo were the Profelytes made before Ghrifts timcjand fo as they received in BaptiTTn an eijjs novum e t le rp novam ^er gmm t^icitur homo not/Mj, lu (^^J<it" ^t nomen nov um Cbrilfiam^ ut Raynmndus de Sa'^findis, TheoU nat. tit, 282. ' ,

You conclude that this was enough to anfwer my main Argument; And have not youa ccmmandable rather then a comrrendabi c judgcmenr,ihaccan bringyour felf to think fo,and prefently put from you all your aHTurdi ties too? I remember Mr. Herle's words in hisCcnrcroplationsf^^e 257. \?iUie hath wadicd his hands and he is free, and blind too let them fee to jt:jMnc it isjiic^rch ofthehcartv andjf jiijt _ Jlopr, 'tis catching and gt length ink<^ s t hc'brainT Ho vvcarily?o induIgencTand fe lf love claw Deftreint oO^i^cnf \ \\t {(^^oTwnu^A f^ jn haurTTl E irtHere were noOMIindLat length he dare fayirin his hearriFi/<zfc would fain be free ^rcm blood,& now the defies of his heart have wafhed his handsj& his tongue liave wiped iharijlamfree you think you have now hidden thefliamc& nakedneb of your ill caure,^sCd/'v?nfaid tfi

(P[eudomcodtmos page(w/^i)j7i8. /d^em i'Jh accidlt quod perdkibus qu&[e bent kti' tareputant inventa latebra ad Caput oceultandumiio ycu- You fay 1 fhevved you not ytput abfurdities in private conference? That was, btcaulc it was nor my biifinefs or pur-^ pofe ro make you angry. You fay [it fiiews a very great height of Pride in me,to take on me toiudgeyourfpirit, and uncharitablenefleor malignity to\\ards you, who would thus ceniure you&c,]Anfw. Let the reader review what's faid to this before, and judge, whether it be not as clear as the light.

I'or the delay you ufed before you wrorej I anfwer^ i. Wany other reafons might move you to t!iar. 2. / doiihr not but your confcience was-tenderer then, then now . Or it may be it is the nature of your Opinion to benumm at the firft, and incite

(afterwards,as a blow on the head, or a wound in the fiefli doth not firfl taife fmarr. Matthielus writes of an Afs(^do not miftake me,and think /compare you to the beaf>, for Ido notjit is but the nature of the difeafe thac/fpeake ofjfhat having eaten Hemlock was ca(\ by it into fo dead a fleep, that the ovt ner took her for deatl, and begun lO flay off the skin, and the Afs never wakened til the skin was half flayed oflT,and ihen (he fiart up,and run abou t with a hideous noyfe and loathfom fight. Ihave been ac«iuaintcd

aicquainted wirh rorteAnabaptii'h,rhac^vhen ihey were firft infefted,got rheirBooks

in private. and kept all lo clofe to thenifelves,while th e y were ftu dying rhe point, &

ferljng iip on theirLec s^that noliDiJAL almoit knew it for fo me ycers^jcjlien ttiev HarT^

ourjand have tytfh^t9^>cc WkQjmjk nJ Foxes with firebrands at their Tails in

the Chuich of Chrifti evcnitidrTrtheirlabour in the //arvelt, to bu n inftead oiga-^ thermg i to divide, and Co deftroy ; nor confidcn'ng, thar ccuncxa omnia <^ irdimia haberj cportet^ m quod ad foiat'mm ejf^ adtoni'^am (tr. Inmlia horolcgk fmt dilftyluU, A Clock or Watch in pieces will be uiekrsjfiiith Eftf, Nuernberg de arte velum, lib. 4. cap. 'j.pag 268.

For your [delaying to preach at Bewd'^y that you might be fatisfied & dcfift fron:i preaching >lvh3t yon intended, or go more Tli! ely to work.&c.'] This is untrue, or ftrange. Sir. x. You n-ever fcnt a word to me (^as manifeRedJfor any thing towards your ownfatisfaftion. 2. N-^t could that be your end, when 1 cou'd never perfwade you there was a difficulty in the point,but you faid wee all differed from you through wilfulneffe or negligence. You made no doubt 10 defend yowr judgment againft all men whatfoever, you called die contrary [Herefie3 in the Pulpitj you wondered, fhll that men did not fee your caufe ro be the Truth being as clear as the fun: And yet did you defire to be more fure and fatiified by mc? and never exprcde fuch a derirci" For your next faying [chat/ A'as refolded to lie clofe till, &C.3 it containeth but a many of untruths more, not worth the naming, or confuting. Your further blaming me for not givingyou my Arguments to keep you from error ("unasked, as ro that cndj I have anfwered before. But fee the modeiacion of the mofl moderate of thefc men ! Mf' T: faith that my fpeeches provoked hi^ii ro Prez^ch what he did-,/ never j fpoke one word againfl his Opinion in my Pulpit to this day ; / have baptiztd noncl herc'at alUinfo muchthar many of my own Hearers did verily think that 1 was aa | Anabaptifk till the v.ry day off?ur Difpure: and yet becaufe I did but in private be-/ fore three or four eyprefs my felf unfacisfied with Mr. T. Papers, he faith I provoked him to Preach. vj^.S. or 10. Sermons againft Infant-Baptifm.I know no other words of mine that: he can mean: Afld I believe he could not for fiiame name what words they wcre.Mr.T'.concludes briefly tha-[he is forced to exprelTe it as a grievance that he hath neither f-und thar lovecf trufi-i5Candor,nor love tohini neither btfore/iOiOr fince rhe Dirp'jte,as he -tKpcded from me.] Anfwer. i. For Love to Trurii,r!ie Lord grant I do not over love it: To wliat 1 have faid of this before, I add my liearty lub-fcripticn ro CH:i<fHrhis wifh,/;/). 4, ^e^/Je futrtum ram ccvfaus wsnlbus cmpertam comprehenfdtrqHe veritatemfynel rcti^repojfemusqua^ pro^irusngi'mm jcjhvis occu'is hibresexcfcH'a'i m / vki.Hltf.^ 2. And for Love to you, i do here folemnly pro-fefs in his fig!-: that knowcs m\ hcfrt, thar I do ir?tirely and unfcigsledly Love you: (But whar the beticr src ycu ifrr that/) and all rhe feu! mifiakes that /meet with in yen, I impure, i. to your bad c<!Cie,to tite common depraved nature of man,having by fad experience in this sge, found it in almoft all men that I have trytd, and molt in- myfelf^ihat t!:e hearrcfman is deccitfull above all things,and mortally or delperately wicked: And .hercfore all chefe things do not much diminifh my affedions to you, becaufe / f indc v/e are AH nau^ Jjt^^ cn all almoft 0arke naught J and ihit^^j ints hav^. k fs ^(^irv.,gnd more lin inTHemthen ever I ig jgfij"£Jj " and that t!Kj^aT^onTrgTg|rcyorG^ daily need[^ of Qhrii^s blood, is /ar gf ESeT' ^^--^.^ to the S lintstlirircver I dreamt ofj vAvcUnuktsme lavemsreccnforms thoughts of ^ dnravcd nature in £mral^a2d!e£jjij^loM fnefs0fpartj i: ular perfms atcnrnp^rfd anp _ ^ ^^_ uantthiYy tbenever I hadJntnpife.ZYidmorcand more (till to abhor the Antinmian dotages, that would t^jkcjisoffffojn rnBitfrion, humiliatiiiQn, and begging pardon.

Why-

JiS.?..^ ;^^— ---■-^J'laJ^Scrif^meprffofi'rf-

why may we nor write plainly againfl one anothers judgment by a loving conIcnt?a9 Ludoxic. CapdlHS {vhi. EpiflanteSpin-ifin)znd Clcpf^enbur^mi^Scio cthcfsliavedoDc; that (o tach one producing his thci;ghts,ihctruth mayappcaL^oiay it not be your own indifpofiiion or mifapprehenfion that may make that letm unlovely & unfriendly^ which h not [o^ Fit enim ut quipAllatum (^ Iwgum ^uito Abf^Kthid haber.tjnje^fam.iit quicquid deindeguffarmjapiatabfyiithiuw-, iisresmn[a^iunt id qucd junt^ [id id quod jccum afe!UP.t,inqu'tc.Djetericus^ntjqunat.Bibi,D^djCatme,kt Fueii quandoque po» tionem h^uftuii atr.drawypr&fmiunt acerbiia/etv^ forMdine humojem inquiaahte lingu£. Jtaque nan potid accrbai jcd (/pinio Juvat exijliw^^tionem mA^cnm deponere &c.iKquit Euf, NirembergfSenecafecuadMj de a-.te vcluntatif. h^.g.c^p.ip.pag. 2 15. Lepidepeiitus cc* quus Medio'anenji Th<j pcft beiJum injceiiciter gejium cum floreutjnisjreprohanti epulofy rd^ondenf. ft FUrcnihi ti bj^iuliuw aufermt, irfe in cu^ a non ero\ $i bi ji^.cundifur^iSed te nhnjum concakjaciunt & appiitiu hcjiespnvant Idim memberg, iib6.cap.L\ 5 page4^0, Same men are fo hard to be plearcd,he had need to be an highcr.4rtilt.in man-plcaf. ing then I that can do iti when 1 fay nothing you are difpleafcd.Sc more when /Tpeak^. Seme de hay lib. ^.Cup. 8. fpeaks oi LeliM the Orator, that being tr.Qitalium iracundif-ffimus clienilfiio in omnMs fibi c.nfcntimi irafietts excUmut, Die Aliquid cancramc,uc I Duo fjmus. ^

V Por your felfcjSir, /yet verily take you as a friend to me,and believe you wifb mc wcllj yea both your fclf and man) cf )our judgement / take to be friends alfo to the Church, and heartily to dcfiie in general its welfare, though you miftake in the •particular means rheicco; But let mc tell you that as itiswtitren of dmigonu4^ that he dail y prayed Go^ ^^ (^ef^nri him from h i^ P'ripn^-fc 1 fnr h^ ,\\^xif,r much feaij, his EncmieijSo dol, cfpeciaily, for this poor State and Church. Oh thaflSosJ would fave us from fuch friends^ to whom ail out finensies arc as nothing •, / mea* both real mi^aking friends,and alfofceming ones: For Tm-i yrc^Ma/-fk? lii efi^t per avfici faUoe nowen; Tijtafnqytcnff.ieLicafuvia crimen hubet.Ovid.itb, 1* di art. Am. ' . ^-^

What ajeft is ir, that you fliould cKped that in my E^^ifllc7 fhouM have mentio4$ flefl your Letter about tiuth and Fcace.or elle 1 deal net fairly with you? When y&f I make no mention of you at all; and if/ had intended yc u, who could know it ? You give me too high a commtndaiion, when you can produce nothing but manna* gvng this bufmefs with you,t0 teflifie my ways to be far from Truth and Peace./ftial difpleale you to tell you this plain truth j how far Anabapciflry is from the Churches Peaces Germany hath feir, and England is feeling .* and how far the men are friends to Truth, both Theological and Moral Hiilory lioHf already begun to fpeakjand 1 truly fear that the fupplemenc of this Age will turn the Proverb of Fides Ordca d^ Fides PuM'jCa, into Fraes /tuihapizj'lica.Fox my neighbours danger in their high efteem of mc]whfch you fpeakofjtofarasit is faulty,! am as ready to help on the cure of it as you would have mc;but hitherto I think it hath not cccafioned much their hurt.Cer-tainj ji fl i , tharji hl ^ efteem is by God com manded, i 7hef. $,12. 13. and full cer-tam that fuch a high citecm ot the iviiniitery is not the couife that the i*nabaptifts (of my acquaintance 3 ufe to teach the people , nor themfclves to pradife, and that the dif eOeem of Miniftcrs hath been the potent preparative to the ruine of many afoul and Church.

For the private Letters you' mention between ycu and me, yrur frequent raif reports have made ir aimoft necdH'ary that [ hereto annex them, for the world to fee wharcaufe I had to hold off from writing, and who was the importunate fojicitoy hereto j but that I am loth fo mucli to trouble the Reader.

To

Toconclude; Ih<rrefolemnlyproftfc,S.r,isa dying mm, that/have weiehfd your reafous »s faithful y and impartially as /was able; ,„d if} (hould noIfpMk fno .her word, / muft needs fay, that to my befl apprehenficn they fe,m to me b« ^e -niiftakes and vanities ■, I am not mafier of my own undertlanding.and therefore caS^or b<;ofwhat,udgement I wilU orif/could, yet/am willing of noSrbot the JX yoH cannot yet drive it into my head.tfeat it is a mercy to bg^uu^gliheSJeCb frdl^^^ of_£!mflHa«<^M»>faxi a-be w It; nor tliat itis a be ntfit ro^^heiw ;r»Krr^TrT^ i:hildren are kept out: Nor yet that ChrilTimtafdei' ntafier then ^fofa orLf^^ r fc-cifu! under the New Teftamwt, then under the Old : no h^Jrvou proved,om^^^^^^ P Ihat he hath Repealed the Church-memberniip of/„fa„rs nor ff!ew dTeIhe ScriS f rures where any fuch thing ,s written. When / think of Cl.r.fl taking /nfams in hiA arms.and faying, [nftriliem lotme tome, i>niforbidtki^mt, /cannotThink h-wo?M I

' .'^Afpics viiltui l4erere^~^^p4frmjntHS ^epriiiMfamores:

^c that made his Covfinant foJaEgg^andh^^ ^^^. ^ j

pf tiis peopicwho as is confefled^wcfconcg in. And he chatc3S >3r^-h hiVrrfJ 1 n "" rhiirrh.to that of a woman to her fnckino chiuZr. j! ^' • u.-"^P^^^/^ "^^ i9ve lo hi5

aurf to^hatpfa woman toharucking.h^ wc y for he carrycth the Lambs in his Arms and gently drivct'i rhofr «.^rK ,,i j

h^ difpifeth not {he day of fmall things, /f 1 be ^i4en ir/il mt^lS& believe /am not) the Lord (hew me fpeedily my itiiflakes. If you bi m i.aken f as fJ verily beheve you ?rej the Lord bring you back to his trHth,andWyoS futhlrif reonng his Church ; and make you more profitable, then now you^re hurtfal h J there .nay be no more death ,n the pot of your Doftrin.to be a grievaSS Koodlv an4 a hinderjince to the fuccefs of your more commendable labours Et ^ ^'

Skm»s!pmcifitgr)fttC((mi(vn. ' ''

s84

•- nM ' fd

|'fif#ttt^t'^iff'#tti#"fl'^l?Wt

lip*

An Advertifement to the Reader.

T Hough I have found God (b crofUng me in (uch rdations;, that I cannot promife to write no more on this Subjeft, yet I think meet to let you know I am fully (b purpofed. My Reafbns are the(e. 1.1 am unlikely to live to fee Mr.T'i Anfwer to this. 2. It I fiiould^yet I find the Subje£\: is not of that nature^as to be very feafonable or (Weet to a dying man. One ferious thought of my Reft, doth delight me more then a hundred of Biptifm. 3.1 find that all fiieh Controverfies occa-fion dif con tents arid heart-bumingSjand fo both hurt thofe that wc oppoie, ii tend to difcompofe our own {pirits^Bc much unfit us for life or death. 4.1 find alfb that they lead to vain ftrivings a»d exchange of words, and diminution of Chriftian Love and Peace ^but when once the Truth is Politively afTerted, and beckt with fufficknt Arguments, all writings after that, will do but little to the information of Readers, but manifelr onely the parts of the Con tenders ;and fill the world with llrife. He that cannot fee the Truth in this, will not fee it in twenty Books more. 5. !t is more like a Scold then a Chriltian to ft rive for the M word, and thofe men who wilj *judge him in the right that fpeaks laft, will Tightly be on his iide that lives longeft, and not on his that fpeaks trueft'. 6. IfGod ihould further pro-traft my life, 1 have work of far greater moment to do : and I know ii to be a (in, to be doing a lefTer good, when 1 fhould be doing a greater 7. I difcern already what Mr. T". can fay, by his writings, his Difpute; and our private Conference: and having propounded many of thef fame Arguments to him, he can give no better* i^nfwers then ^i«hef which I have here already confuted. Therefore 1 being not fo long winded as he, have no reafon to contend with him for meer nuinbe 4iid length. This which I have dgne. His importunate calling fo

^%f^^

tny Atpiminu^ byM^wgrn, Letters^ Fulpit^ and PreJJey havecompeFd nic to, left 1 fhould have betrayed Gods Truths, and Mens Souls. It was contrary to my refoliition J but now I have fatisfied my Confcience, jn leavingthe world this f^if^/wflw; for the Truth, and againfl the niifcar^ rla^esof thefe m^n, 8, In a word if Mk, f, inftead of a ratisfe£tory ^n^ jmY^ do but multiply vain wordsj as hitherto he hath done^ to whaten^ iliould 1 reply ^ If he give a fatisfaftory Anfirery I deiire not to reply > butifllivetofceit, I promife the World to publilh my Recantationt'- 1 know a man may Tay fomething as long as he can (peak j and the worft caufe may be born out with the greateft confidence and pretending to the Truth : I know alfo chatit is a great tficouragement to Mr.T. to Answer, when ke knows he (hall have no Kefly ; but little care I for feem-ing to be conquered^ when I have once difcharged my duty for the Truth.

That words (liould do good on Mr.T'. (efpecially fuch as arefpokea m oppofition^and feem to him to diminilli his reputation) I have fmail hope : But that Go^r Judgements (which he now makes fo light oQ may ^t laft convince him, I am not altogether hopelelTe. For as I fee and hear of divers of the/f<«^^ri of that way, who, when they have run themfelves out of breat h, and gon e through every, form in the School of Seduftion, an d takena^ta^ofeve^^

again (wheiiT they are weaned with'lhevaln purfuit of feeyn ing truths and have perverted more fonh then they can ever recover:) So aUb^ God doth fo ftrangcly follow the moft of them wkhhls Judgement:, giving them up to that height of/:^/«j?(5« and/^^rj^^r/i^^jPf, that the>^ ftop at no mean degree of Error. The late ieaciitsg Jeachers of them in thefe parts^ are already preaching down the Go^^<w^d/Ck//?5 and poor Souls begin tdih6lieve, that they cannot be ftved except they deny the Godhead of their Saviour (by nature:) (Befides thofe that turn Ranters or Blai phemrs, and that thofe have gone diftrafted^of which we could dve a fuller account then IS now fealonableO God may give M.T.a heart to confidcrof this^tlaft, ajud to return : Ffpecially when one twelve Tears more experience hath taught him,thathfs labour to bring men W his jud^e^ went, IS moAly vain ^ it being but a prepai-ing them for fome further Errors, and an opening the gate to a longer journey, except theextraordi-naryMm>./(Jo^, or the late Aa of p.rhamm reftrain them: and trikn they Will be forthcr from his judgement then lam, orthen they were before. (Or if this my warning may be a means to ftop them. I /half think itfeatoiiabMiough ungrateful.) And for me, if my Doarine be Herefie.

•O^^ ' and

and there te none in Heaven but fuch as were againft hfanu B/iptifm £tLS when hefM\[fbeirhioodhe tipon their onn he^tds'] meivmay ea^ly think ^^^^^^^^^'^ ^^^^^isvcryQm^ty^ not one having cntredliil s^oui 156 years ago : Or^ if hhflit^deroui Fryeri \w:vc true wnm'ffes^ not till a-bout 500 or <5oo years agOj he being not able to name one man chat ever before gain-faid Infmt-Eaptifm (for ought I can yet learn by him or any other,) nor any Jev^ (b malicious as to charge Chriji with the unchurching o£Infantf^cyen when they rake up all tliey can againft his 'Bodr'me : Even when they mod bitterly complain of him for teaching their children fljouldnot heCiYcumcifed^ Ads a 1.2r. yet do they never once open their Jiiouths again ft him for offering to (hut out r^«>c/(7//^rf;i from the vifihle Chuch : which yet is Co much greater a matter then the former, that it is to the utmoft ofmy reafon an utter improbability, that thofe fame Jewi fhould all pafle it over without offence, and neither they, nor any one Chriftian, (b much as raife one doubt or queftion about it; having been romanythoufandyearsinpoflellingofit, diViA their chUdrenhdn^ natu-rally (0 dear to alL

* .. ^ I j i t.uiti I I L I ' " '■ " ■■' "" " " "i •• I " I r'' • -' :i,

AN

AN

APPENDIX

V3 3r7r!j Being lome briet

.'ANIMADVERSIONS

On a Tradlate lately publifhed

BY

Mr. TH. BEDFORD:

And honopvcd with the great names and pretended

Gonfent of Famous^ Learned Judicious Davemnt and V/her^

with an Epiftle ofMv.Cranford^ and a Tra6i:ate o^DrWard^ (on

which alfb ibme Animadverfions are addedr)

ALSO

An addidon to the fifteenth Argument, C(?/r^, .20. of the firft part of

this Book,conccrning the Univcrial Vrfibic Church, occafioned by

Mr. S«m. Hkdfotts moft judicious Vindicationi

AND

Some Arguments againft the old and new Socinians, who deny the con** tinued ufc of Baptiim tofetled Ghgrches. occafjoned by the la te ^ eruption of the E RR O U R. "^

For in Chriff Jefus neither Circumcifion availeth any things nor meifcumcifiony but Faith which workfth by Love^ Gal.5.(5. Col.g.ii, Rom.a.28,29. i Cor.7.19.

1 thankOod that I baptJT^ed none of you, but Crifpus and Gaius. For Chiif fent me

notto bapftJT^tjbut to preach the GfifpeL i CoiM.14,17.

' Simon hii^elfe'ttlfr believed^ andwai baptised. — — tbmha(i neither part nor lot in this

matter j jorthy heart is not right in the fight 0} Ood For J perceive that thw art h

the gall ofbittemfsy and bond of wJqHity'tA&i.B,i ^,21, 2^ .

g?^*'^——y***" ' ' " ' ' " ' ■■ "r ^-i. ' ■., , ■ ■■• ■ . ■■■ L I !■■ H 1 ' I 1 '

iQ^don Printed^ ^«w Dom. 1 656. " ^

I

For the Coveitant.

Sicut crediniLis in Patre, Fillo, & Spiritii Sanfto, ita Baptlzamw irv nomine Patris^Filii, & Spiritus Sanfti. Et ConfelHo quidem Dux ad fa-Intern prxcedit; Baptifmus vero Pa^tlone m noftram Qbiignans ,cQnfcc|uittir,

Chrjfoft, torn, 5, HomiL ad Neophyte

Utinam congrue pergamus, k Symbola ilia atque Pai^iones quihis con» ftrifti lumus, Cordibiis inh^ereantj Confefli fumus Chrifti Imperium ; Di-abolicam negavlmus tyrannidem. Hoc Chirographum, hoc Paftum, hoc Symbolum docetur efle conftriptum. Videte He Chirographario iavcnin'-mar iterum debitores,

AngufiMuqq.fuper Levit.q,^. ...ji^^i^

Proindej cojligitur inviijbilemfanftificationem gui bujHatp adfiiifeatq;

jjroiiuile ii gg YJfi^l F^^s (acrat^ nm^jjiia prQtetnpQrum_d[i>^^ nmu^ talunt, &c. ViiibUem veforanitmcaHonHnquaBfiereTp^^ facra-

nic nta^iine Ifta invi fibili) poflc a delTc, non yoM j^dcm- Nectamenadeo

-tacramentTimviliSrfecontcnincngunieft: Mam-Xn"<^^^rtor.4Ju$a.Jayifi" biliter fan^tficari niill^ nvflo pmAJjjn^ eft quod Cormlius^ 8c qui cum co erant, cum jam inviiibilitcr infufaSpiritu San^b knaificati apparerent*

I baptizati funt tamcn: Nee fuperflua /udicatti eft ^vlfibilig fanftlticatloj

\ quia invifibilis jam praecefferat*

See more fully the paflage oijuftin Martyr's ApoL t. ^vhich I have cited in my Treatife of K<f/?<Prfrr.i.pag.i7f.

Let tbofe tak^ notice ofthiftpa^ages^ and tkmttjfjhf frimltive JDolhmi

And Vradkffy whowould have both Sacrffmentiadmhiflred wi\hm 4my w:»

pre^ Engagmg^or Covcftanting on our part •, ^d thin^ Minijhrs go beycud

I their hounds in requiring any fuch escpreflEffgagenifnt : As i^Sacramnts did

ynelyfeal to Gods p4rtrfthe Covenants anduiUamu ^

-A

3^;?;r;.-Sii^£iiZ7 ■«ifS.C«3fej;s?~_v'«E :iS.ii Az-

289

A Premonition to the Reader.

^^^^ S I was dayly thirfting after new Books, I lately met with ^ ^ the Traftate here examined. It came to me as under Dave-^ A S ^^^^^ "^"^^^ ^^^^^ ^^^^ ^^ greedily take the bait 5 but ^^fife ^T ^^^winguponitberorelfwallowedit, I fbon perceived the ^^^^ hook. Belides the Reafons following in the entrance, my great love and zeal to the name of Davenant (with thofe otherWorthies)wouldnotfuflrer metoktitfopafi (unlefs I could have hoped (bme other would undertake it.) But though my time prohibited me the levying of an equal force^yet I refolved tofollow atter with my houlhold retinue (as Abraham to refcue Lot) rather then ftanditill and fee the name and excellent labours of fuch a Prince in Ifraei to beenflaved to attend the fervice of fuch an erroneous defign. But my zeal in the Covenant of God, and Faich of his people, andfafetyofthe Church, which I conceive all w'ounded in the Traftate I oppofcjdid yet give me a louder Alarum to this enterprize. The great ignorance of the true Na ture and Mo ral Anions of Gods havps^ Jiandinji at the top of our Ethickj (as ^^"J^fcre es Ae ev^^rixx y^f the top of our ^hyfck^^dtttm-Amn^ dj_midJ2iklto^ur Rights (both 7n Duty^ Reward and Punifhment) andfo being the Changer of our Relations (as Gods Phyfical Operations are of our Natures and real events) hath Joi} not the vulgar ondy in the main body of Divinity,but,alas,even thofe that fay, Are we blinde alfi > I choofe rather to feem arrogant in faying fo, then to be really injurious to Gsds Church by niy filence^ remembring that of ^«-Jline : fo boafi of what kno rfltd^e i^e have not^ is Pride ^ a^ ^ tn Ae^x t) r^ \ yr. hav e^ is Hypocrifie atidl iiftratituAe,

And it this had not betain the Authors of the Opinion which 1 oppofc, they would never have given that to a^eremony (though of Divine In-flitution) whic h is dueio_th e C(?z;^>i^^t ^u3i^aiih ^ and moreover have added to it a natviral Impoiliblity, vk. co be an hiliru menc more then Moral, to work a real change in an Infants Soul. For my~part^ Tarn much againft thofe men, that fend every man to fearch for his title in Heavqj^ the time and fenfibieord er ofjJiefpirits w orking in his Con ^ ^^Krfion; jsfelngn owceFta hjXafterm^ii^^J^^ miftake )

"'" botfi.

both by the experience of my own Soul, and multitude of gracious Chri* ftuns^ whom I have examined herein, and efpecially by the Word c/ God^ that Go<//firft time m his ufual courfe to work on the Souls of tho r-r^d (^fhts peoplg. is in their Ci&//^^Qo^, t o which end He hath appointed the diligent: godly education and inltrurtion by the Parents to be a means foregoing the piiblique Miniftry,' 8c will not be wanting to his own means (though the Word convert many that have negleUed thsir Parents^ or been neglefted by them.)Bac as I know not the time of the Spirits cafting in thepfr^, whether imnedi^itdy before the Afting or/o;?g before it : foif I did know AC CO b: the latter, it fbouldnot make me deny the effiifacy of the Ccvettant^ov the FriviUdgeiofBilievmfe^dy nor to affix a wrong end of theA<t/,nor to overlook the feeret differencing work of the Spirit,which proceedeth from Ebam.md is proper to the faved.How exceeding pron? are weflelhly men,to flqfhly do6trines and worffiipslAs we are led by fenfe^ fowcturtioureycsftilltoftniibleobjeias. Hence all the C^r^ww/^; anci formalities that we have wearied God with. And when we are driven from ' thofe of our own Invention (which yet is not caiily doqe) we will lay all upon the externals of Gods own prefcribing.The Lord fend forth fa ranch of his Spirit, as may teachus to worlhip in Spirit and in Truth; and tQ toow what this meanethjl will have Mercj^ and ml Sacrlficf,

UH.HL i ll! M l

Wick'

InfantChurch-m^mberfljip and Bapifm. - -—- -—^9*

WicklefF in Trialogo. lib. 4. cap, 15. p. 120,

Aj^^^ Efi'^eo Cdefalute Infamis non bapiyiuy ccncedeado quod ft Vcui voltferk^ 'fC^iW^>*''^f^ P^^ft damnare InfMtem talemfm injuru ffbi faSa \ ((^ft voifierk^ p€tej} tpfum , ,.^ R^ Uhare , Nee audeopartem altcim definite j neckboro circa refutationm^ vei

f' ^ ' ^<i cvidentiam in iffiWateik acquitef^dijtu^ fed utmutiftfukuc(0^£onpenshumirne»' P^^^ mffim igniifanttatn^ vetbk coH^mohsiibm jtjkandi , qucdnrjfj cUttt m'thi adfmc '^®^ ^ yi t alii in fans aTeo Jalvabituj^ five damnabmt, Sed fcioy <i}ikqu}d in ijh f^^ew fecerit, erUjuftHw^ ^ opm mfferkordia a cmUiifidelihm cQUaudAxtdiini, Hit ammf^i f« autboritdte fua^ fine fcientit in ifta materia qukquam depilunt;, tanquatn ptafumiuofi ^ ),ftijidimn[ejundam.

j-f'ssa-

Zninglms de BaptSom. «. p.6. 5. i,

ANd when this opinion was everywhere fo rafliiy and without confidcratioh re* ceiyed^thar all men beltcved,that faith was confirmed by fignsf r^«t it^ejficientiy : tnuctj mote when they jay it if infirumefttally wrought by thmatfirfij we nnift neceflariiy cxpcft this fad i(rue,that fomc ftiould even deny Baptifm to Infasus. For how (hall k confirm the fait^i of Infants, Cn^uchlcfs infufe the iccd^ when tr is manifelt that th<j^^ i as yet have no faith ? Wherefore I riiy fclf (that I may mgeniouliy confefs the truth) fome yeers ago being deceived with this error, tliqught ir better that ehildrcns bap* , tifm fliould be delayed till they came to full age; Though I never broke forth in that iramodcfty and imporruhity,as fome now do, who being young Craw^ and ignoranr^ njore then is meet for fuch a bofuicfs, do ufe to put forth theaiteIves, crying out thsjt Infant baptifm is from th^ Pope and the Devil, with fuch lilce curfed cruel and horrid fpecches, Cbnflancy and fortitude in a Ghri(\ian,i vehemently approve .'but this kind ofmadnefs and rage, void of love and of all 0(der ofChriflian modcfty, merhinks ftiould be approved by no gpdly man, bat onely by fierce and feditio«s difpofmons-

''==^^Whitiik^Ht0^fi^^nUD.S4m.Hndfon Vmdk»elfint,irHnh-Ecelef.Catholf,22%,)

Infants are to be baptized, not that they may be holy, but becaufej hey^ are holy.

'ij^rW

f ""11'"^ He four famous Leyden Profeflbrs, in Synopf.pur. the.6og. We do not tyc the

I effira<;i«? of Rflptifir^ fff fji^i; ffinmenr when the body IS waflied 5 but We do

H with the Scripture, prerequire faith and repentance in i411 that are to be

-*^ baptized J at leaft, according to the judgement of Charity : ^nd that as

well in /nfants that arc within the Covenant, in whom by the power of Gods blcfling,

and of the Gopel-Covenant, we affirm, that there is the feed and fpirit of faith and

repentance 5 as in thc'agcd j in whom the profefJion of aftual faith and repentance is

ncceflary. *•

So chat thefe learned men are fo far from taking it to be the end of Baptifm to be

Pp 4R

Ani^enim uen Ltvatione^fed Refponfme fancmr.TertuK de Re[urre&.c,j^3, /'A

an Inftfumenc of operating this feed and fpiric in the hearts of Infants, that they ever cTcpeditas prerequifjcc. 2. wind that in fmccrity (in them in the feed, in others in tlie A&:J at Icaft in probability it muft be fuppofcd : Though for my part, I rake the parents faith to be the ordinary conditions prcrequificc, and that this feed of grace flowi from Gods decree, into the Eleft oncJy.

thcologi Sa'murienfei TheJ. theol.pttrt. 2. i $9. de pcrJsveranttA.

THeir fixth Rcafon they mightily put on, vi^. That from cur Tenet it followeth, that all believers Infants that are baptized, muft needs be favcd. And why fo ? Becaufe by our Dodrine, Remfrion of fin and the Holy Ghofl is conferred by baptrfm to the children of beleivers j which two benefits are fuch as he that hath once received cannot fall from. Ai Remi^fion of fin is beftowed on the aged, on that condition that chey perfevere to believe, which if they do nor, rhcy lofe the benefit: fo re-/ miflion of Original fin is given to the Infants of believers alfojimiig ^ndition that Iwhen rh?y romp rn af»e.thev donothii]!^ fnr whir h they giay bc dj^rivcci ot the bene. jRt. ./irnreretorc it any afcer pardon received ihoald Ull bomlauh, he would fall back into the ciirfe .• fo if any /nfant of a believer fliall when he grows up, fhew him-ielf unworthy of that benefir,it is to be thought that he hath obtained nothing. This one difference there is between thefe two ; that true faith is never taken away from thofe to whom it is once given ; but many to whom baptifm is given, are deprived of the benefit, For the gift of true faith cotnes omiyfrtm Gods EUlHon , and Gods Eie^i«n is fuch,that by it is derermiiid,that all to whom true faith is given (hal be brought to falvationv '<nd that is not done without perfcverance. Baptifm is not therefore given becaufe of Eledion *, but therefore becaufe God will have the time to be the condition of the Children as of the parcncs, fo thsy do nothing that may render rhem unworthy that prerogative. But that theyy?;iJ//do no fuch thing, is notncccITarily included in that reafon for which Baprifm is granted. As to the fpirit ^feeing its efficacy confifteth in this, that it may fit the mind to behold, and fo imbrace tne Trutfi Ihiningin theGofpeUand the mind of Infants is in that (\ate,that it cannot put forth that Wd J iffo be any force of the fpirit do afFcft them, it is wholly different from that efficacy which producer^ faith in the underflanding. This therefore is nothing to th^ perfcverance of faith.

THus oculajlfimui^adwir&bilky Awyraldw^ one eye of that Univerfity which in Divinity is one eye of the Chriftian world.

He inclines rather to think there is «o operation of th« fpirit. i4nd indeed,be. caufc tl'iC miraculoiB giftof the Holy Ghaft waspromifcd and oft given in Bj^ptifm Q whereof ye: baptifm was no Mctaphyfical inflruaient } in tlie firO tunes, though onely to thofe who had for were probably prefumed to havcj) the regenerating gift of the Holy Ghoi^ beforc,manifefied by their repentance and Faith h therefore many pivines thought that the giving of the Holy Ghoft in ordinary for Regeneration,v\ as joneflated end of Baptifm, which from the conftantprcrequifttion of repentandeand ■Faith is evident to be a miftake.

'■ Calvin.Jnfiiiut.lib.4.(ap.i6.Se^'2i'

Here is tto ^morcpre f ent efficacy tobecK peded in/nfan t-baprifm , then that it conftfmand mUi^^ BytlicLord . Thus^BtcHcd

Catvm* "

Some

T

Infant Church^memberfiif and Baptifm*

295

^#Jfeteiafe.^fepSte^«fe^te^fe

^^^?^|^5^f^Ql^^^^|^ t)js[5)

#t4»i#i###f if iit###i I

Some bricfe Animadverfions on a Treatile of Baptifmal Regeneration y lately

pnbliflied by

Mr. Thomas Bedford/

^ ^T is not any dcfire of contending, or contradiftlng ray Brethren, as the

^^W ±. Lord knovv€ch, which is the caufe of my racdling with this Traftatc, ^^ i ^ *"^ difcovering the failings of fuch Learned, ilevcrend, Godly men; ^i^ X ci-; E'-^c the true Rcafons arc chefe, which I fubmic to the judgement ot the ^-y-^.^'^ Reader, whether they are enforcing or not. i. The Doarincitfelf which I fuppofe, I conceive to be dangerous, as well as erroneous, as ftiall beancn raanifcfted. 2. I conceive it aslii<ely a means to make men Anabaptifts,) as moft know, if it go unrefiikd. When men fee wrong Ends put upon Baptlfm, and / too much giren to it, they are ready to fufpcd our Doarinc concerniiig chs righc ends, and to give as much too little to it. It is hard rcfifling an Error; withouc being driven into the contrary extream; Efpccially to vulgar fpirits. And I fpcak noe this upon an uncertain conjefture, but upon much fad experience I have known too many of ray fpeciall friends that have either turned Anabapnfts, or been much daggered, by occafion of this Dortrine of Baptifmal Regeneration s when they had dif-covered once the error of thatv they prefently began to iufpcd all the reft, tliinking that we might as well miftake in the reft as in that. i4nd indeed, I was once in doubt of/nfaot-Baptifm myfdf-, and the reading (and difcovering the errcr_) of Dr. Bwgcs and Mr. Bedfords Books of Baprifmal Regeneration, was one part of my tcmpcation. I cannot but think it my duty therefore to endeavour the removal of this ftumbling lione our of the way , which others may ftumbic at as I have done.

3. And I conceive if it go unrefifted, the error of this Doftrir.c is far likelier to fprtad aad fuccecd in thcfe times then evsr. i. Bccaufe of the licentioufnefs and vanity of this Age, wherein every miftake that hath a man to vent it, hath many to cntcrtainir. 2. But efpecially by reafon of the conrrary error of the Anabaptifts,-which having brought fo great difturbances and milchicfs to the Church, many'^

Jlain StrifturefTOofeof

incautclous men in difllkc of their ways, and in heat of oppofition, will be apt to run into the contrary extreme. <fnd thus Errors ufe to propogate and flrengthcn one another.

INdccd at the firft broaching of this Dod:rine among us, it was fo much difreiifhed (jiOx^i^_2r/Mor onely, bur} by moft Divines and godly people as far as I could learn, that itdidlbcceed and fprcad as little as almort any Error that ever I knew fpring up in the Church i Inforauch as the Books thtt maintained if,were not judged worthy an anfwer. But Mr. Bedford hath now hie on a more fruitful feafon and Toil for the lowing of his fccond feed. And to make it the more prevalent, he hath ador* ncd it with fuch venerable mighty names, which any humble man will ftoop to, and muchfufpcft that Opinion which contradi<Scth their judgement. ' Bur whether all thcfe are truly on his fide,I have caufe enough to doubt,

In cy.amining this point, / fhali firft fhcw you the Heterodox opinion. 2. ^nd then that which I rake co be the Orthodox, 9 /fnd then give you feme arguments againll rhe former. 4. ^nd laftly, feme brief animadv^irfions on Mr. Bedfords Treatife, and Anfwer to what he and Dr. If^rdfayagainfl that which/judge the Truth.

I. Mr. Efd/tfr^i Opinion is, [That the Sacrament of Baptifm doth as an Inftru-mental Efficient Caufe,confer and effeft in all that duely receive it, not putting a bar by their unbelief (which no Infant doth) the grace of Regeneration of nature, even Aftual Rcgeneration,at Icaft m a^u fgnate (y mdicali; out of which Radical Regeneration and Seminal Grace, the cxercifed Aft of Faith and Graces is wont to be educed when the Spirit comes to work by the Miniftery of the Word 5 And that to thiscndBaptifmis iflflitutcd, and rhisitcffcdeth on all Infants Eled ornotEleft duely baptized j yea, though the Parents fhould ncgleft their duty, and make but a Church-formality of it '-, yet he rather inclineth to their Opinion, that think the cfS c«cic of the Sacrament is not hindered by the perfonal negleft,Ignorance or misbelief f;f the Parents •, but the Infant is freed nor only from the Gnilt, but alfo from the Vo-minion of fin, tliat the guilt is not only removed,but the power of fm fubdued to them. That as fin is purged away, fo the fpirit of Grace is ("to all theCe) befto Aed in Bap-tifm to be as the Habir,cr rather as the Seed whence thcfurureAfts of G*ace and Ho- . linefs watered by the Word and good Education may in rime fpring forth. Thar in thcBaptifm of Infants, the Spirit workcth nor as a Moral Agent to proffer Grace to ^fie v/;n J hwf a<i p n^rnral ^r rafhf-r fup.Tnarnral Agpnr rn work it in the Will, to put <pracc into the heart, conferring upon them Seminal and Initial Grace, which doth nor prefuppofe Faith, but is it (elf the feed of Fajth. That to this end the Sacrament is fo generally nece(rary,commonly and ;n ordinary,that if the Sprrit do convey Grace to any without (and fo before) the ufe of the Sacraments,this is to be accounted extraordinary ; For the Spirit is not wont to convey the Seed of Grace orhcrwife -, and that operation of the holy Ghoft cannot be expeftcd but only in tlie ufe of the means, fcil. the Word and Sacraments (that is, the Word toperfeft, and the Sacrament of Baptism to regenerate radically) without which the aft of Grace is neither eflPefted, norperfeftcd : ForBaptifm is appointed to Give us our firft Title and intercft in 1 Chrift} and even thofc that believe before Baptifm, have as to the benefits of Bap

l*:i(m, bwi'jusadrem i but not jw inre. All this you fliall findc in Mr.hedfords ^Tra^. priore. page 90,40,41,94,95,95,85,87. And Treatife of the Sacramenr^V page48, 91,110,115. I29,£55, J43, 175* 192. Afld in his Way tojrrcedom, ^y

|W£c 50, 51, 52, $3,&c.J Dr. B«r|€j in this differs froiii him, that he affirms only

that

Infant Church'^memberjhip and BapHfm^

that Baptiftn is the ordinary means of conveying the Seed of Grace, or the Spirit to Eleft infants oncly, but not to the Non Ekft y yet he)udgcth,that though men live in open wickcdncfs 40, or 60 years, and then be converted, that thefe received the Seed of Grace,or the Holy Ghoft in their Baptifm,which remaincth as the Seed under ground all that while j and fo he affirmcth not with Mr. Mfoxd^thdH the Holy Ghoft fo givf n to /nfants may be loft.

■ " ■ ^

BEfore /cometo lay down what / hold to be the Truth in this Corvt^ovcrfie, / muft prcnnifc fomewhat of Diftinftion and Explication. I. We muftcarefully diftingai/hbetwixt, i. The new Covenant mutually to be entrcd and engaged in between God ind man, containing Gods promifc of I^cmiffi-on Jufttfication,i4doprion and Glofincacion ro man,ifhc perform the Condition,and mans promifc toGodthacCbyhls Grace}he will perform thefaid condition 2. i^nd themecrprediftion or promifc of God, that he will give to his Eleft C^ncly,} new and foft hcarts,and grace to perform the forefaid condition^

2. We muft carefully diftinguifh betwixt tliac Grace which makes a Real Fhyfjcal change upon man \ and chat which maketh oncly a.£clacivcchajngc. Of the former fort is Regeneration, or fandification, fas they areufually taken for the work of the Spirit infufing the firft principic or habit of Grace, and afterward incrcafing and exciting it:) and fo in Glorification. Of the latter fort, are, /vemiaion,]ul1i{icaion and adoption, and Sao ^iAciiLon as ic fignifieth a Dedication of the man to God, or ra^ ther the ftate and Relatjon oTa man lo ded icat d and feparaced; and alio Keg elicrl^

Hpna^itflg pifiethoiKiKW^Uhui};' "" ^- *— . ~^

■5. So we mutt diltinguilh betwixt a Donation- i>hyri6al,which works thefaid Phy^ fical Effeds fas when you put money mro a mans hand ; J and a Donation Moral^ which gives not any Real Phyfical bcii)g immediately, diredly of it felf ; but oncly fo gives a Aight to fuch a Being or Good, as you give a way your houfe or Lands by a word, or by a written Deed of Gift, wirhout moving the thing it felf.

4. -Accordingly we mu(\diftinguifbbctwixta Phyfical/nftrumenr, which iscf-feftive by a Real /nflux or proper Caufaliry of the forefaid Phyfical Mutation ; i4nd a Moral Inflrument,as a Deed of Gift is.

5. We muft carefully dirtinguifli between thefirft, chief and mof\ proper aft and 1 /nftrumenc of Donation : and the fccondary, IcfTcr improper ad, and inftrumeur^ j being but the Gcremonial folemnization. ^

6. ^nd laftly, we mufl diflinguifh betwixt perfons that have true Right to Bap-tifm in/bro D£iV_ajaii_ihoii:that the Minifler ought to Baptize, though they have no fuc h fight in/ffffPf? j bur nnf Iv in fdja ^cdeCi^.

And now upon thefe Diflinftions thus laid down, I fhall give you my Judgement in thefe following Pofitions.

^ I. Baptz/m veAS never injiituted hy Gdi to be a Seal of the Abfelute Prm'ife of the fi^ftlje' ttal Grace j but td be the Seal of the Covenant properly fo called^ wherein the Lord engageth himfelfcanditmaVy to be our God, to Pardon, fulfils, Adopt and Gierjfie m i and we engage surfelves to be his Feople, andfo to perform the faid Condnion,

Of which, could I have leifure to be large, I could give abundant proof.

Argument i. IfBaptifmbe theSealof thefirftabfolutc promife of the fir fl Grace i tlien it fealeth either before that Promife is fulfilled, or after j But it neither fealeth before nor after, therefore not at all.

I fuppofe none will quarrel with the Major Propofition, and fay, It is juft at the

Pp g tiriie

^ o ^ flain Serif ture proofe of

ifh\i of fulfilling (or ef rnfufmg a new heart i) for ^^^^ *s impofliblc. And for the Mi-j\'6r, I. If it fcal to that PromMe before the fBifiUing, then iris not a mutual engaging Sign or Scal>CFor iliole to whom that Promifc is ycr unfulfil!cd,arc yncapable of pre* fent engaging thcmfelves to God-, being Aliens and Enemit« ro iMm.J Bwi»«is a mutual cn^,ag»iig Seal. IhisAfr. b. conkliethi And the^Jcramcntal Adionsmanifeft ; Jleceivin^ the Elements is oar ciip^^^i-^ fign . thar we receive "lefas CluiiX fo be our ;^i'.ciy Saviour a nd Lord -, as giving 'a L.'oQUign^ _a LJje giveth us ChrifTT

2. Ific l^al r<) that abiolutc Ffoi^ile ot'chc hrfl Grace before the fulfilling of it, then no man can la) claim to t]:a 5'eal, nor any Minilter knew to whom he may Ad-minilkr ir,and to whom not; For chat Promifc is neither made to any perfoos named nor n"'..uked out by any qualincatioriS,(as.the Promife to Believers and their ^ced is;) iiof IS It fulhilcd upon conditicn cf any prercquifitc qualifications; but onely fig-itihcth what God wtH do for his Eled,who before the tulfilling of that Proratlfe have not the Icaft note of difference from any other men.

bur there arc feme men that may claim the Seal ofBaptilra^ and whom Chrifts Mirillers may know to be capable iubjetts: Therefore it is not that abfolutc Proraifc of the fir ft Grace which Baptifmfealeth.

2. Thar it cannot feal ro thac abfolute Promife after the fulfilling of it, is evident. Forelfcit fhouldfeal toacontraaiction^andralfliood vAs ifGcd lliculd fay,[ I will give thee a new heart, and to this ifealjwhen the party had a new hejrt before. Or, [_i will take the hard heart out of thy body, Jwhen ic is taken out already.Or,(^l will give thee the firft GraceJ when he had it before 5 & fo it cannot be the fiift that is afterward given.For of the Promife of mcreafe or additional degrees,we now fpeak nor. Moreover, If Bapcifm were a Seal to the abfoluce promife of the firfi Grace, then i: fiiouldleal ro none but theEie^ s (For ail Divines Hiat I know who acknowledge luch ah abfolute Promifc,do make ic to belong ro the Eleft oxicly.J But Baptifm doth I f^al to more then the Elt<S ^ (This Mr. B. confeiTethJ Therefore it is nor to theab-Ut>lurt Pionfi'feof the firft Grace, that itfealcth.

^ Again, if Baptifm be a Seal of that abfclucc Promife, then cither ofthat one^^ . or ©fthc Conditidnal Promife of juftificati^ n, 6^c. alfo 5 Bur neither of thefe j There-ibrc notof that abfolute Promifc at all. i. Not of the abfolute Prcm^fc onely 5 for I. then it fhould not Seal up the Promife of Adoption, jufbficatioii and Glory ^ (for thefe are allproroifed but en GondUion,whatfoever the Antinmfffs fay to the contra-ty.) 2. And if It fcaled that abfolutc Promife of the firft Grace onely, then the Seal Ihtjuld belong to no Believer *, C¥or all believers have the firft Grace already, and fo that promifc fulfilled to tbcEH.) But the Seal doth belong to Believers j therefore h is not the Seal of that abfolutc Promife.

5. Andifitfcaled that abfolute Promifc, then there ftiould bene Conditional

qualification prercquifitc in the receiver 5 But there are conditional qualifications

prerequifite in the receiver f either inherent in himfelf, or relative, the foundation

bcivig m the Father or othersj as Mr, B. confeflTcthv Therefore, ^c. 2. And that it

fealciA not the abfolutc Promife and Conditional both togethcr,me thinks every raan

f fhould grant, who well confidereth, 1. The exceeding difercnt nature of thefe two

^Covenants j Ont being improperly called a Covenanr, being properly but a Promife

'> or Prophefie 5 and the other a Covenant properly -, One being the A^ of God alone,

and rhe other of both parties mutually ; One p.omiiing one fort of Gracc,& the other

another •, One being made to rl^c Eleft only,the other to All. 2. i4nd the inconfiften-

cy of fealing thefe two at once", Onehyiug^ Ivpitigive a nCw hearty ^and fo Faith.^

The other, I mliim pardiny Sec. if thou do believe, or fup^ol^ng thcu doft believe.

Laftly,

Laftly, If the Seal be applicacory to particular pcrfons, then it is the Seal of a Pro-mife thjtt may be applyed to particular perfons, that ihcy iKay receive the thing pro-mifed : But thcabfolute Pfomifeof thefirlt Grace may not be applyed to anyparti-cular perfoih, that he may receive the thing promifed: therefore it is no Seal of that Promife.

The Minor is evident, in that no man can know that the faid abfolute Promife is madetohim, till it be firft fulfilled, and he hath already received thegood thertiii promifed (no man being cither named or defcribed in it,) and then it is too late to ufe an exhibiting Sign, or Seal.

Pofition. 2. As Saptijm was not influuted to be the Seal of the Abfolute Covmdnty fo (\

neither to be an Injiriiment lo confer the Grace in that Covenant promifed. |

I need add no more for the connrniacion of this, feeing all the foremcniioncd Arguments do bear down more cleerlv the conferring, then rhcfealingufcof Baptifm as to this Promife, And thercfcre I dcfirc the Reader to review them, and apply them :o this Pofition. If it be the ufe and end of Baprifm to convey the ftrll Grace promifed in this abfolute Covenant, then the proper fubjeds of it fhould be Infidels and Open Enemies toChrifl:, who iiave not received the firit GraceCof a new and fofc heart and of Faith. ) But Infidels arc no fir fubjc^s of Baptifm, much lefs the proper fubjed : thcicfcre it is not the end and ufe of it to convey the firft Grace. I fliali add more to this anon : i^irft, in the mean time,! fuppofc that none will affirm that iris an Inftru-ment toco ntey the.Grace oith ^r Cny enant whrr^iof itis notfhe Se al. And indeed if it werefuch an Inftrumenr, I fhould cafily believe tHaFwemuft Ba ptize ejjthcr^ U___ or none .• For that Promife being made oncly to the Eled:, we muft eitiier Baptize all, that v/e may meet with the Elcft among the reft s or Baptize none, bccaiife we '

know not the E!ed. What means hath any man to know accordiijg to this DoArinp whom he fhould Baptize ? L( chey fay, It is Believers and riieir sied, to whom the Promife is madc,it is true; but then that cannotbe meant of this abfolute Promife of \. the ftrfl Grace; For doth God promife to give the firll Stcd of Faith to them that arc BcUetersalready? And cheir^eedaretaken in with th!em,and on tneCojidirioi^lity of their Faith, and into the fame Covenant,and not into another; And the abfolute Promife being made onciy to the Eled^, i& not made to the Seed of Believers as fuch i cither to all them, or them oncly ^ and indeed:ao man knows particularly ro wl^om. Therefore! mu(l needs fay, that the, -Authors of this Doftrincof Biptifmal Regener^. tion, do err throagh the confou-ading of thcfe fo different Covenants, . ^

PofirioH. 3. Baptifm fs both a Seal of the prnper Conditional Covenant ef Orace^ and-a means of conve ying, the g6<fd therein premffed^ euearding t othecapaity of th e fubje^. Xh 'i^l

eafjly graht.^ -^—^ — ■

Pofinon. 4. Biiptifm it infiitnted ta Se4 ^ven to hfAm thefymife of Pardon^ Ji*f\i' fication^ Aicption-tand Glory, and hereby to beameam ofmaking%w3for coiferringthefeH'

'^tsvmjhein,.. .. y. .n.'-'.^. ;• , i-; ■ .,^v.i'■ i.,:.v .. ,. ..

^ '^^What it faid againft this fealiog to-I^fants^t fhalJtouch anGn,in my animadverfioais

'^W^X^yvW^r^, . : 1,:^ . . ■ :••;■;■

Pbiition. $. Baptifm if fuch a feal and means of eonveyance in prj^bubiUtyj^a^ thel Infanm fyf true beiia^ers^ their Church membey(hip andvifibteChrifiiamty king certain u And if any will add'iihat i t certainly amvey eth thele Ae Utm benefits to them alLJ . wiilmt] >

coutndia. . , —~ ./

^a; .Porition.(5. Bsfides thefe Relative Benefit B ptifm vs a means ofincrsaftng inward Grtce,

mi fo making a Rial change u} m±he fouls of tbofs tb^t hdve Faith and the ufe of

Re^fon. ^ lu^^-, ,. ~ ""T-T—'T-

Pofition.

^ g rlaift Script urc froofe of

Pofition 7. Baptifri vpoik^ih all this onely ai a Moral Injlrument ^ h H^]fpH ''"^

•fo working m the joul^ end by (eatjiw-fw^-^SLCon'uey^ ^ e^mht to the ber.ejits c f thdt

Covenant J butnvt as Phypcal Infiumints^ by proper real efficieuie on tyejonl j ncc datur

tercium.

That they are no PhyficaIInftrui[Tienrs^r.^,fr<la ijci Mr. g. ac knowledge; and the former faith, They are burMouTTnTtrumcnts i chough the lactcr addc6 Hipcrphyfical as a tertjum, which we lliall anon examine.

Pofic. 8. Bapttfm ii mt thefirir principal Injlrument of the forefaid conveyance j but onelf It Lompfenhth b^ ('oletnni7;ation af ui objlgnation that conveyance wifah vpas before efeiiudlyy ^CHirantty and certainly made by t'he Covencint,

Thib I (liallcorihrm anon, when 1 ccme to Dr. W. who oppofeth ir. Pofition 9. Bapnjfif^^oth convey^ andfealthe ajorejaid benefiti to none but the children of true believers^ and nU to \hechildren0] hypocrites.

My realons arc : V\i\\ The Covenant promifcth Remidion, Adoption, and Glory to none bur fxiaLB clievers anu their Se ed : Therefore t\\c Seal can affurc and ronvey it tononothTr. F or the Sea! cannot ^o further then the Covenan t. Secondly, That Faith which cannot help the proper owner to rhcfe benches, tannoc help his Children to them ; (S*oi their jntercil is but for hrs fake, as they belong to h\m\J But a falfe Faith cannot help the owner to Jufiificatlon, adoption, or Glory j (as not being the Condition to which they are prooiifcd \ J Therefore not others. Yet it will not follow the children ot Hypocrites lliould not be baptized-, Forwc ought to baptize them, though rhcy have no true right to Bap-fifmj hgcaiijg w^ a rc to take all for true Believers that make a probable pro-fcTTion of Faith. They may have rjghcJn_^^ro£c^J^, that havfe none before Cod. '

Pofit. 10. Though ^aptifm tbtufeal and convey the Relative benefits of the Covenant to Infant Sy and a right to feme real benefit Syyet was it never infiitHted to be an Indrttment for the ytiX^itiQ of the pji real f ^ racioM change upon the fou L tr for the tniuftnith^MAIiAhit or feed of (fecial grace into the foul -, no norjor the effe^mg'of an) real mutation «n the fouls of Infants at'aQ, either by infufmg the firft or fubfequent grace .

1 put the word£Real] here, in contradiftindion to (^Relative; ] And I fpcak of workinggracc itfelf on t he heart, ai^tjjnot pf giy'"p ^ Hlpj^- «•» ^^^^ <^fape ^ which fas to iubfcq uent Grace jEaptifm may be an Inftrumcnt to do. Here i have two things in this Polition to prove, i. That Baptifm was not inftirutcd to be an inftru-ment to work thefirft Grace, or Seed or Habir of Grace. 2. Nor any Real Grace or change at all on an /nfanr. Thefe arc the rarain points wherein / differ from Mr.B\& Dr. hurges Dodrine : Efpecially the firii 5 which is fufficicnt, if proved,to overthrow the fubftancc of their Treatifcs, though / faid nothing to the fecond. ^nd the former branch / prove thus.

/Argument i. // Baptifm vpas not inpituted r# kethe Seal ^f the Prp mife of the fiiff Real gyace^Cbut onely ojthe cond uii]-''^ rn.|>pf./>w» af^f^rp-^ j then it was n6tinftituttd to be an Inftrument to convey the firjigrace. LuJ the Antecedent U true: Therefore fo is the Confequent,

J fuppofc none will deny the foundncfs of the Confcquence,tnor be fo abfurd as to affirm that Baptifnj was tnftitut cd to be a Seal ofg ng Covenant ^ and to comccy the Grace of another to which itwas never 1 ntcridHSita Seal. i4nd for the Aa-tccedcnrT/ have proved it before j and'a^dTthus much more: i. If Baptifm were ■the Seal of that abfolutc promife, then all that arc fo fcaled fliould be favcd. (^for it is generally confcffcd by thofc ihac acknowledge fuch a Promife, that all are fared to

whom

uhen it is made J But all that are (o fcakd, aic not faved, fasMni>. confelTcihij Therefore, &c. 2 • /f Baptifm be affirmed co be rhe 5eal of chat ablblute prcaufe ut the firft Grace,then ic is affirmed to be che Scai of a promife.thc very Truth of wIioJ^ being is very obfcure and doubtful!, and denycd by many great, and learned & piou'i Divincsi bur Baptifm Tbeing the badge of Chriliianify,and of rhc plain Covenant 0^ Gracejis not to be afSfmcd to be thcical of an obfcure doubtful promire,rhcrcforc, &c. 1 hough /be not my fclf of their opmions,yefi will tell you their Rcafons who deny that there is any fuch abfoJure promife of the firlt Grace, i. Becaufc there is but one or two obfcure Texts \xijevemy and £:^ec/jjd pretended co be iuch.2oThofe Texts do mention (cm mercies,which all othcrScripcurc cclsus arc given but conditionally^ as, to remember their fins no more, Hd, 3. 12. Thcfcforc by they, we mui) accordingly expound the lej}. 9.The very lame n^crcits which fccm here tobc promifcd ablolutcly, are in other places promifed conditionailyithereiorc bythem is this to be interpreted for it IS not ncceflary alway to add the condition.Of«f.50.0.[And the Lord thy God Avill circumcife thy hearr,& the heart of thy Seed, toLovc the Lord thy God with all thy hcatf,and with all thy foui,that thou mayft livc^This fcems co contain the fame mercies;and yet v. 1. 2^ 5: it isj ycmifedh" ron rwlKJ"" «^har t{ie^M^urn&:_obey the voice of Godj which fhewsKThat it. was n or the firft GracetFM fiThnTrTieSlir b y circumcifm g t he hearr^buTa turtfier"dcgree;2. And that it was conditionally pro« Tnilcd. 9. And the Apoitle in reciting this Covcnaar,i/f6. 8. ktm to have rciped; to the excellency of the mercy promifed rather then ro anyaUolu tenefe in the promifcj and not to expound it of the fir ft Grace, bur as a"profi)jie made co luch as are already believers, Buti leave this to every mans judgment, whether thefirft Grace be ab-folutely promi fed or not,! doubt not of chtfe two things,i.That it is a bfolurelv&iY.g n withoiit rclpeft to foregoing Works or Mcritsj and not as the Pelagians thouglA. 2. Such a promife is, or would be but of the nature of a mccr prediftion what God means to do co fomc men,whom picafeth himfclfibut no man can have the lead comfort from it apon any knowledge that it belongs to him till the promife be fulfilled^ the good promifed bcftowcd already j^nd no man could claim chcScal of fuch a promife, nor any Minifter know to whom he may give it.

If any fay that the firft jfperi a l Grace is p romifed condirionally,&itis that conditional Promife that Baptilm fcalethjl anfwer, i» Shew the promifc.2. Shew the condition jg.Thar is pure Ff/ggiawifmiFor tjiat^conditi on muftbe fomc w ofkc_oi_man, i and fo grace fhould be given upon mans worl(s.Yct l yeild thus Ur,T.That there are ' previous works which God worketh in fome men, as preparatory to the firft fpecial Graces 2. And there are fome duties,as to hear, pray, (^c. which God commandeth '

jnen th at hav^jULguce, for thsQhiaimjagofgrajueig.And that he maketh fomc half.

"promifcs(as Mr.C»/:o» calls themjto men,upon fuch duties which they may do without fpecial grace: As Peter faid to 5imon,[Repent and pray,if perhaps the thoughts of thy heart may be forgiven: ] And [it may be God will hear, &c.] Such probabilities God gives men which may rai(e their fpirits,&bca good encouragement to duty and

Ainduftry in the ufe of thole gifts they hnvej but he hath made no full certain promife of the firft fpecial Grace,upon condition of the good ufe of mens naturals. And Baptifm cannot be the Seal of fuch a half promife as thefc.

(,,.,...,;,■-■::, , -......-,.,.........

theBibleythem Orace ispme^HJfite as a condition', therefore the Ordinance mt not in-(^ ftitHted to confer it,

aq By

By t he fir ft grace here / Hi I mean thac grace w hich _confineth in a real c hange of dieS^u T/Ahcflierhabirual or adiial .o r if yog wil c^al ic Seminal or lUdical,ymnTiay7 •y [prc-requiiice, as a CondiuoiT] I mean, cither in the party, or another for him.

^ The force of the confcqnence is evidenf,i.In tha t othcrwifc B ipiiTin ihoujci be in-

flitured rn giye mf n that y^iiirh i. pre,r«^i;|nJrf tj jp rj.^m , fc fo which they h ave aU

i Cteady Tas roall t ji cm that arccap abl^ ^off '-J ^-^

The AnttcedtiuTs undeniablc,aTm^ht beTnanifened by a recital of the particular Tcxts^could we (\ay fo long upon u.John required a profcffjon cf repentance in thofe he baptized. Jcfusfirft made them Difciples, and then by his /4pof\ie5 baptized them Job. 4.1, rhefolcmn infiiturionofitas a landing Ordinance to the Church.which tell us fully the end, is in Mat. 2%. 19.20. Goyand Difciple we all Nations, baptix^ing them, &c. Now for the a^crL a Difcip le and a Rpliever arc al! one, Mark, \6.\6. Hz that believetb and is baptised Jhall be fived, Ai^. 2. 38, Repent and he baptised every one^ &c. V. 41. They that gladly received his word^ were baptized. Ad. 3. 12. 12,. the Samaritans believed, and were baptized both men and wcmen-, Simon himfelf believed and was baptizedy Aft. 8. 36 37. If thou believefl with all thy heart, thou mayji Qbc baptised J and be anfivered^ J believe, Bcc. Ad. ^. Patdbelieved u\cn Anr.amann^rutlton^and then was baptized. A<S. 10, 47. 4^. & 16. 15. 33. & 18 8. & 19 4, $ &c.

You fee it is ftill required, That all at age do firft believe, and then be baptized ; Now doubrlcfs t hofe that repent Sfbelieve^have that firftgrace which isthe condi tion of the newCovenant alrcady,& fo have that abfolute proinife fulhlled to them.Ther-fore God did not inftitute baptifm to be an inftrument to give men that which they have before jndeed if it be only rlphr m ^^ \]\\^^y that is i^iven by a moral way of Dq -r.ariont fo baptiliTi m a y complcat and ioleninizg that gm wnTcIi wa s c urrant be/oS . and IQ It dotn. bu t fn"regard ot inherent habits or qualities it cannoFd^oTrl This argument is fufficient alone to all thatMr.B.laith when w'e have but anfwered his one great exception. Ht granteth all this to be true as to men at aga^ and that to them it is not the end of Baptifm to confer the firft Grace; but he thinks that to Infants iris otherwife. To which I anfwer,

1. 1 require fomeScripture proof chat God hath inftitutcd Baptifm to Infants to one tn6^ U to the aged to anorher^vvherc the a^H ajr riipiihlf '^f horh.Ind^d it may be to fome ends to the aged,which to InfanFsftis notibijt that is not froJn any diifoenc in the nature & ufc of the Ordijiance^but from the natural incapaci ty of Jnfants;but that it fhould have fo high an end to /nfants,& not to men at age,who were at leaft as capable of that end, thii no word of God fpeakes s And to feign fuch a thing without Scripture proof,is to feign a Covenant and Ordinance that God never made,

t^ 2. In relations, fuch as Sacraments are, the jnd enrereth the Definition therefore / //ifCnot through any natural incapacity of the fubjc^,but Godsmeer inltrrurion)bap-^ r rifm have ends fo exceeding difSirent in Infants & the agcd,then youmuft have feve-I ral Dtfifiitions of Baptifm, and foas it were fcveral bapcifrasi but the ApoUle faith, I Hi there is but one Lord, and one faith, fo but one baptifm,Ej>h.^. $. V 3. And according to this Dofttmc, Baptifm fiTould leiT up one Covenant to the Fare'n tsan d avmtlifjidiftiR^, ^venan t( t>?g .the firft Grace )to.dlcr.hildrcn,whjclT^ the parent was never fealcdrwhen yet tHc /nfaots intcreit is for the ParentsTake, Sc comes in as an /Appendix to thisj which is moft grcfly abfurd. /f God have not made the pr/^mi ff Qf ^hf ^r^ Grar:tLanx£l^^JJ2 J"f^"^^t th en xaiiie^ged^ then i t is not the

end of the fcal to c onfer the (/rac e of that promifc any naorc to^ijoijasts, ijicnjo. the _—.^ — — jigj^.

aged : buc God hach nor mide chat promife any more co Infancs, then che aged \

lliereforCj^Src.

4. /fcheparcnc^aiLdchildjocnTcronean d the fame Covcnantjaeforc Baprifm; then it is the bcnchrs of one and tiTctamcXIovenanrj which by Bapcifm is fealcd and conferred. Buc che Parenii and Child do encer one dnd che Umc Covenant} Therefore, ^Ci '

The Antecedent is evident through aji the Scripturc.Circumcifion was the SeaI,or fjgn of Gods Govenanf, and is chereiore ciUed che Covenanc it felfj buc this was not * two Covenanc& but one, Abuham and hl» family all entred one Covenanci and A^ bulmm received Circumcifion, a Teal of therighfcoufncfs of chat taith which he had being yet uncircumciled. The aged and che Infants of all Urael,%>f«f?9.io.i i.do all enter into the fame Covenant, which is the full mutual Covenanc, wliercm the Lord takes them for a peculiar people,& they take the Lord only co be tlieir Godi ic is not Gods abfolutc promife, That he will give them a heart to take him only tor their God,The pro»5ijie is to you, and to your chiidrcn,A(J/. 2. aot two lb d iiUn^ promi-Tcs, but the Lme, And the Child coming in for the Parents fake, ic mult necd§ be in the fame Covenanc,

Ob), But /nfents have not faith when they come to Baptifm, as the Parents havcj and therefore it muft confer the feed of it on them.

Anf, I, We mult not tdke liberty upon our own fancies toaddc new ends to Gods Ordinances.

2./ntants have that faith which is the condition of the Covenant in their parents; the Parents faith is the condition for himfclfe,and his childrcn,tiii ihey come to the uie oircafon themfclves, T

9. /t is utterly unknown to any man on earth, and unrevealcd in the Word,wh€« ) ther God give Infants ufually any inherent fpecial Grace or not /

4. But if he dojicis far more likely chat he gives it before Baptifm by vertu^

_^ that (7y/^n.inr vyhich i^ith^hf^ ^4 ^j ffi^ jj^^^t^.Htj^fi^ rh^rr^ /

"that Baptifm fiiould be inftituted to confcrrc it/ whrch is infiitut«d to other ends to ail others.

5. The aged being,i.Th<; mofl fully capable fubicas.2.And the greater part of the world when Baptifm was inititutcd, who were to be partakers of ic.a.And the moi^ excellent and eminent lubjcas.4.4nd of whom Scripture fully fpeaks,and but darkly of/nfantsj Therefore it is moll evident, that the full and proper ends why God jnflituted the Ordinance, is rather to be fetched from the aged, then from Infants. ^ * " "*

6M the very Baptifm of Infants it felfc be fo dark in the Scripture,that the Conrro-verfie is thcrby become fo hard'as we findir,thcn to prove not only their baptifm,but A ncw.di^ia;^ad4>f their Baptifm, & a far differ aax-govenanr by u M./m .iV and far difl^rau.£raceiy^ conveyed to them, this^! be a Lrd task indeed. And Specially fuch men as are fain to tlic to Tradition for proof of/nfant baptifm (as Mr. L.doth)mechinks Hiould nor fo confidently obtrude on the world fuch new dif-ferent ends and ufe of their Baptirm; and that as from Scripturec They can prove from Scripture, that Baptifm feakch co them another Covenant, or confcrreth ano-ther Grace thcneveric was intended tor do to any ojhersj and yet mult goe to Tradition to prove that they muft be^aprized. j v. u«guc 10

4nd to that end to over-magnifje T^adition,& intimate a charge of infufficicncle T. ' f furlT'^^' '^f words plainly import in his Treatife of S^crmems, pag, 92. 95.L"Tr3dition8 Aportolicai are Authentical, and not w be rcfufcd becaufc noc

^1 2 written

Tlain Scripture proofs of

"writccn,if found to be Apo(\oliciil.Apoftolical Cuftomes msntioaed in the Scrip-"rure, have a more unqiicrtioiuble certainty then Traditions,buc nor greater Autho^ '*ricy.Neitheris this tofcrupTraditiou,as,thcPapifts,in prejudice ofche Scripturej ♦*bccauf wc admit none asApoftoIical which either are cofK|;ary to the cuftoms men-"tioncd in theScripturc^or which may not he conf irmed as re^fonab le from the Scii-♦'pture. '] To which 1 fay, i. That Tradition in matter of Fad:, to confirm" uT in the /Authority of Scripture, as reporting the miracles which it mcntioncth,or confirming I itsHiftory, or telling us which arc the Canonical Books or clcj.ing, and confirming. I any Scripture dodrine^ I fay, this Tradition I acknowledge more neccflaryand to I be valued, then mofl do imagine. 2. But where you intimate, i. That there are Trar ditions-^poftolkal, which arc Authcntical & have no Icfs authority then Scripture Apofiolical Cuftoms. i. And that in fo material a thing as Infant-Bapcilm, and fo. about the proper fubjed of fo great an Ordinance. 3. And that it is a fufficientexcule. that we admit none contrary to Scriprore Guftom,or which may nor beconfirmed as-KeafonableitomSct'iftutCj I muft needs think this prejudicial to Scripture and a complying with the Papifts,though you deny ir. If rhg Scripriirq be Gods perfc<a Law.it

Sure f^<^r<'rmin«>w£allr^^i^r^^1al ^^^^f^qf ^ffnr(h,p^ f^ ^]Ch \t ^xr^^ nnr n^^Af Fnr a pprf^/f

Rulcconccrningworfhipand pofitive Ordinances; and if not for thefe wherein the light of nature falls fo fhorr/hen fare it is a perfcft rule for nothing,I know mcer cir-cumftancesarc determined of but in generall,and left to humane determination in

(Specie, I.But that is becaufe they are things not fit for Laws to determine in Spec^c^ for all timcs,placcs and perfons,becaufe there is a ncGcffity of variationjor ac leall no neccffiry or fitnclTe of a dcrermination,& lo it is ne part ofthe perfedion ofGods law to determine thcmiotherwife if it were Hcceffary & fit that they wereuniverfally de^ tcrmined of, then how can Gods Law be excufed of being imperfedjiit determine ^lot of thenajit being the Rule of worfhip?2.Efpecially,when you acknowledge Tradition to be Icfs certain t hen Scripturcj and fo you would make us beleeve that God hath left us as an'uncertain rule of neceffary worfhip.when hemighr have given irus in ihcccrtaiiii'cripturc 5; And you know that our greateflDifputcrs for the oldCere-mo n i es.wcr wont to rc fcrvenQr >'i"p,f^TT''^^''''nn fufn^ggrxirxumftantials or things. 'Tndlilerenr. A nd it you ;uclge infant*Baprifm a meer circumltance,ybu are much mif*; taken) and if you judge it a thing indifferent, then it is more indifferent with you to be an /inabaptilt then it is with mc. 4. And fof your denial, there is few Pjpilis but will fay as much as you (for the moderate fort] & willingly admic of your two Limiratiom,asCif 1 had time) /could fhewyoucaftly from their own words.5. And indeed if all that is not contrary to Scripiure-Cuftoms,& thatmans vain wit can find reafonable from Scripture,nuift beadmitted,& that upon equal authority with Scfi-pture,ifthey dobut cake it for a Tradition Apoftolical, then 1. It will fet mans wic a work to makeGod a worfliip or )udg of the currantnefs of it accordingto its reafon-, and one man will think it reafonable, and another not. 2. And what a multitude of Ceremonies will thisadmifinrotheChurch,to the burdening of mens Confcieuces, and the polluting ofGods «ror(hip?Is not this the door that the body of popilli irafh came in at? and the argument thai hardcneth them in it,& hindereth cheir Reformation rothisday/And if you open this gap, what a multitude of Fopperies wil.rum in^6. And as you fecm to confcfs,fo it is unqueftionably certain, That chcfe Traditions that men fo talk of arc utterly uncertain i That fure they can be no part of Gods law, and rule of worfhip, Traditionjia^^

o Lfa^ whic h may confirm its authority in j certainway^but thc fe prgrenrled ftJditi^ onTairFBytjlStrwtttmiTnefM^^ is mere

between thefe pretenders to Tradition?as there was between thofe that contended about £<i/ler *, fome pretending Tradition from 7''^i7, and fomefrom Fe«r,and the Bthiopians to this day pretend to Traditions from thomm, different from the reft. Yea Jrjineus{(o near the ApoftIe5}.upon pretence of Iradition was deceived above twenty yeares m the time of Chrifts life upon earthjwhich is very ftrange.And is this Tradi-rion our rule for worfhip Mt hath many a time made me wonder, and (orrowfuil to tliink that fo many learned fober men fhould fo earneftly contend for tucf c Adicional w Traditions, j nd fozealoully cleave to any Ceremonies, Formalities or Corruptions >^ in Worfhiprwhich they can but findf rhar rhf Farhgr? have ufcd when fome of them the very Papifts thcmfclvesjliis:e caft off I Methinksmen fhould deliretogo on the

fuccr firic of the rieHgciandT feeing whpg» rh^-ir^ ;^ nn law^rhfre i<^i)o Tranf|^refrion.rin being nothingelfe>utaTranfgrc(Iion oftheLaw,thcy fhould concIude,Thar it is cer-* tainly no fin (^ tfiereforc fafcft} to let go thafc ^dditions which no taw cn;oinerh. But on the ocher fidc,That it may be a dangerousfm to ufe thcm,both as bcmg an ac-cufation ofScripture as in rufficient,and as adding to Gods worfhip. If when his worfhip was fo muchCereraonious heyet layetha^arge to dowhatever he commanded, and adde nothing thcreto,nor take ouglir there1irom(that is not to^or fr om the mrds commanding o nely, b ut alfo rhetwar^ cAmmaifi'^^^^ h it likely then that hewilibciels "T^alous in ilTTs now?

.If we might not adde oneCeremony to an hundred,may wee adde to two or rhrce? DidChrift take down aU thofe of Gods own inftifurion,that he mi ghr £jve ixianjeave^ to fe.t up j^thers of t heir own?I fpeake not of meer circumftances,neceirary in Qenergy^ but which muft be diflkcencly & occafionally determined; jip^^f myAical,DQfl:r^na l Rites, or the like Ceremonies not ncccffary in their Gfnj^. Why could not Chrif have determined thele himfelf,& that in his furc written word,if he would have had them determined? Hath netGod made us work enjough,but we muft make our felves fo much more ? Yea,thofe men that arc mofl backward to Gods undoubted worlhip, are the mof\ forward to make more of their own. Is it not the priviledge of the Gro-fpeKGhurch,and excellency of Gofpelwotfhip, that Rudiments & Ceremonies are down, and God will be worftiipped in Spirit without fuch avocations?In vain do they worfhip him, reaching for Dodrines the Commandements of men. Who knows wfi ^t wlll .fik4ieG rid but himrelf?8: ha th he not told us what he expedctlTFrorBus?^ Can that be ohcd t gn g ewh ich hath no command for it.* * is not this to fupererog«te,& to be righteous ovi^rmuch^ h ir not alio to accuie uods Ordinances of infufficiency as wclas his word as if they were not fufficicnc either to pleafe himjOr help our own Graces? O the Pride of mansheart,that in ftead ofbeing a Law obcyer.wil be a Lawmaker \ And inftcad of being rrae wof fiiig gers, they will be wor"niip iTuk^t>! And , that are fo little confcioas of their own 'vireiicf5,as"t6 thirtk themlcivcs "^ io7 fuch a f work as this, and fo little fenfible of their weaknefs, and difability to obey what is already commanded, and their two frequent failings,that they will make more work themfelves and fegin more Laws tobeobeyed'.For my part, /will not fear that God will be angry with me for doing no more then hchath_£QjiiiiiMdidj^^ ingclofe to the rule of his word in matter of woffhipTbut I IhouldlrcnablcToadd or diminifh. To the Law, and to the teftimonyj iftheyfpcak not according tothefc*ic isbccaufe there is no light in them.God is wifer then I, to know what is acceptable to himfelf,aQd fit for his creature. I fhal but make my felf unexcufable at judgment

0.1 3 f^'

for all my failings in known ducy,when / wil needs fupcrcrogacc by adding of more, /fiy c.'ic more of this, i. /n connpiKioa ovcrfome learned Divines f whom 1 fhajl not namcjwho are more clear m many Dodrinals then moft of chc world befidcs, and yet ftlll arc fo ftrongly addided to unwritten Tradicions,Formaiities,aHd Ceremonies. Doubtlefs chc Church oiKome themfeivcs are not near fo blame-worthy for thcirErrors in mcerDodrinals,(miltakc5 hach made them fecm worfc in fome of thcfe thtn they arc) as for their horrid unreafonabie confulion, vain pompous fhcws. and cmldilb jcftirig formalities In wor(hip;The reading of one of theirMiilals or books of Dtvoiion,wouid make a mans heart rile againik tHcm more then ihe reading of their Do<:tf inal concfoverfies. 2. And i lay the more of this to Mr, B. becacife iie u plcafcd (T/"frfi. oj Sa^T. page. i8o.) to fpeak to the ilnabaptifts argument,from Chnlisfaith-fulncfb, and 5crjpiiircpcrfcftion,thusi[_T)bMii the triumphing Argument oj all Schjf-tnatkkji, ^'^^ mjlik^e the Ceremonies oftbt thufchy whether National cr LaihoUck J Where 1 any tlcidcr rtiat looks to knowa mans mind by !}is words,muft think chat he means thar all rholc art ^chifmaticks that millikc the f4idCercmonics.And if fo,chen i.This ib very hard,high,uncharicable cenfuringvfeeing many hundreds of fuch never fepa* rated ncr made any Rent in thcChurch: and are men ,SchiJ"maticl$>-ihat n ever made Kcnts^ 2. Yea,muituudesof them that confoimed not tothele CercmonTes^wercas 1Ioly,'Tcarned, judicious peaceable men as thefcages have known.It feems nor fuch a man a^ Mr. B. to brand luch as ^ei^noldsjhainy Brightman. Aimsy Parker^ Sandjord, Bradjhan; BaiJ, Wilderffjinty DodyT(ogers\fJook^r^wi th hundreds more, with the title of ■Scnilii^3ncks,w(io did more againit Schifm by writing, then all the contrary minded m England.'^ And even of rhole that conformed to Ceremonic?, fas i ncouvenienc , Nnrfhpn^ ^l"^h Y^^"MZ^T U" h^'-.nyifiJigrrhfn fnrhfar preachiHg jwhatamultitudc of cheTiiolt learned and godly milliked chem,tneie times navelntwed.witncfs onr Re*, verend and learned AlTemblies judgment againft them: and are thefe Schifmaticks tor a mcer midike.'' 4. But cfpecially one would think that there (hould more refpedt be due CO all the Churches o(ScotUndy Holland^ functy Helvetia^ &c. that are known , CO miilike thcfe Ceremonic5,then to judge them Schifmaticks.^ 5. But for that phrafe oi^Ceretnonk^ of the Caiholiff^ Chtirch^ ] ic is very rank, and fuch as is not ufuall with Pfotcftant Divines.

I hope this learned man doth not take the particular Roman Church for the Gatho-lick Church;& if he do noc,l am utterly ignorant what he meanes by the Ceremonies of the Catholick Churchj/would he would name what Ceremonies the Catholick Church holdeth which thefe men miflike,(yea or which they c/onof,be'jng unwritten,) Arc all the Churches of Eaft and Wcf>,cven the Ethiopians complies, & all agreed on any one unwriten Ceremony,& that fuch as thefe men midikci* And are all thofc Churches or perfons that miflike them»no parrs of the Catholick Church? Sure this is no Catholick Doctrine. God will teach us before he hath done with us,to be more

/entle and tender of one another in fuch Traditions and Ceremonies. But to return to the point in hand. Againft this Dodrincof Mr. B, / argue thus : If there bcTraditions of equal authority withScripture>t;)o/r('A'^:i/C«/ijmi,thtn there are Traditionswhicjijjajhe.vayLaws ofGfldJ^ which menmuff be judged,juftifted,or condemne^fTbuc there are no Traditions unwricten.that are the very Laws of God; therefore there arc none of equal authoritv with the ScuptuvoJpojloiicalCuihmsJChe Major is cleer, in that thofc Scripture-Gultoms were part of God Lawsj for though all examples of good men in Scripture be not diredly binding, yet when God hatli gjycn a.£fta in\iinQn to fgnic in fp cclal rQjg£J€fjhcmauga ^ Church & worfliip,

and promif ed^to be with t\\zm,z n6 j^\'reH rln^m hy h{<; fpirjt in doing ir^{^as he dici to | ^ iJpolTlcsTcn ere tiie very cuHom by tht m eftabH.licd hatn tne torce o ta Law.kur"^ ! befides thofe mentioned in Scripture, there is no ceruincy ot any luch cuftomeieita-^ blifhed by the i4poft!cs, except you will call every cccafionali art of theirs thecfta-blifhing of a Cuftom, i c being the mind of God tliar his whole Law fhould be written, and fo certain.

Elfc what a fad lofs were the Church of Chrift at, concerning the knowledge of his will in matter of worfhip?how would thegcncrality of ordiiiaryChriftians be wholly puzled in difcerningrruc ^poftolical Traditions from falfe,& reafonable ones from J unreafonable ones? it being indeed a thing to them impodible ^ and needs mull it I bring them t-^M-hg ai'^h^tFy "f ^^^^ pr^frrtr (,f•H1'•^^^<^<^ know what to take for ciuranr I Tradition-, Sfld what Church rau(\ be judge, we fliould be at a lofs, there being fuch / difference among the Churches. How (lily would thisDodrine of Tradition,equal to Scripture^ Cuftoms, brir;gus over in rime to Rows againland indeed of all their Do-ftrinalerrors,this & fuch other that deny the perfcd:ion ofScriprurje,in being a ^uffi^ cient rule forjajth^and theefTc inMalft f.f wnrn-iprj^n fj the accidents in gcncial/o far as an univerial determination is fir,^ are to be reckoned among the moi\ dangerous, and fo they are by nioft Proteflant Divines.

And. for the point of Infant baptifm, whether the Scripture give us not proof of more then the reafonablencfsof it, upon fuppofition that the inftiturion be firfl proved by Tradition, I leave Mr, B. to judge by what I have written, (^thougli the pradice of the Church be an excellent Expoficionvand confirmation of the Scripture herein.^

The like I might fay in regard of baptizing but ^n ce y*at leaft with Chrifls

baptif m. into the name of th^ FathcTj^Cn,anH Un\y Qhc^\\ } anri irti» rpreiving the ^ Lords Supper oft, which I undeTtaIcetpprovefullyl30fh from $cripture,&yet;»fr.B. faith, Treat.of Sac.^y Tlie ground of which pradifc(^why baptifm is adminiltred,and "received but Qnce^and the Lords SuppejLCftjimcs)bindingus to obediencef under •*corrredion I fpeak it_) I take to be not any dired Text of 5'cripture,either conja '^manding the one, or prohibiting the otheribur the Tradition of the ancientChurch *, "received and approved by the GonUirucion of the prefent Church. ]/will not further digrcfs to lance this paifage,8c let out the corruption.I have iaid the more ro^

.this,becaufc ifmy beli ef of ,Srripture be once fhaken,my Chrifiianity will be fhaken : ^

and ifmy belief of ScriptuTeperfcdion be oncelftaKenTbiV BrliefOt' lis trurh^ wi ^^ c foon be fhaken i and if I once believed Tradition of equal authority wjtn Scripture^' i^poftolical-Cuftom^^fJid that in matters of fuch moment as Infant.baptifm, my belief 0/ Scripture-pci^tftion were fhaken already. ^

I now proceed to confirm che fecond parr of my Fofirion,(which i*s higher then the firfl, and fo will be a fuller confirmation of the firft,) viz. that baptifm was not injfiui' Ud to he an mfirument^ by which any real QidCe jhould be wrought in the joul of any Infant^ or any real change made in it.

Argum. iJfitkaninjirkmentoffueb a change, theti either as a Phyficd kjfrument^ OY a moral: but it is as neither of thefe--, therefore none at aU. //ere iiill remember, that I fjpcake of an inflrument efiPcding the work or change it felfe upon theSoiiU& that I deny not,i.Z>ut thatBaptifm may be an inflrument of conveying RelativcGrace.2.Or | right to real fubfequent Grace.g.Or that God may renew theSoul of an Infant at the time of his Baptifra:he is free to work when he pleafcth.But,i.He hath not promifed < or revealed that he will do fo,much lefs inflitutcd it ro that end.2. And if he do,yet) Baptifm is no inftruorcnt of that work. The 5'urgcon may lance a fore, or cleanfe a

wound

Tlain Scripiiire proofs of

■wound m a mans body, at rhcfame rimeasheis wafliinghis handsi buc thewafhirtg

ofliisliands vAa-not thcinftrumcncofir. 5**^,.

Herc,i .1 will prove the Minor, That ic workcth not th s change as a Phyfical, ndr ' as a Moral infirumcnt. 2. The Major, Thar rherc is no/fri^rn.

I. Do(ftor I'l^^r^in his annexed Traft,affirmcth icrobe no Phyfical inftrumcnt, but a Moral i and Mr: ZJ. himfclf affirmcth ic to be no Phyfial mftrumcnr, fffjg.40.(chough in hhTr.of Sacr.^ag 192. he U\thjbe SfjrH workcth not as a Moral agent Jut oi a mturd^oY rather fu}ernatur aiybut that is nothing to chc operation of the in/irumenr.) Now a Moral inltrumcnc may direftly convey a Detiumu or ajwj ad riVTT,burin real changers ic cannot direftlytffc<ft convey or cpcrate the rhing it fclf, lave only propone ndo ob)e^hm^vel juadendo (^^hich molt judge to he operatic metaphorka in gemrecauj^f finalispotiusqu^m e^c/enm. as Dodor 2Vj/i oftenj and thus it can work on no lnfanr,nor any that want the ufe of reafon.Toprove this furthcr,wcrc to v/aftet!>!;c.

2. So dorh/rne nature of the thing man!feft,that it can be no Phyfical inftrumcnr^ -nor have an} real proper efficiencieon the foul. An inftrumenr properly is Caufa qu£ irfluitinefeihmper virtuteminf<rjorfsrationi<^ as SuareT^^ ArrifAus^ Stierius^ &c. t/ei Injhuwentum eft quo. ex dire^Une alteriusprirMpiiif agentis influit ad prcducendvim ef-fe^uTnJ'enobUhrem.ut SchjbteryScc,Now BaTpuimcinbcino fuch caufc, for the water isnotafubjedcapable of receiving Grace,or of conveying it to the foul; itcannoc approach or touch the fouljnor infufe grace into it, if it could. And, Eadem eft aHie in-ftrumenti ^ principalis cauf£. viz. qi4oad determinationem ad hmc e^^Htrr, ut Aquin. Schibl. ^c. Therefore DanJius faith Ccont. Bellarm.4fi/2'<7m. Com. 4,p. C^ihiJ 23^) ftgna torperea in aninfasincorp^reas agere^i^ ftgnttm imprirmre^ €x vi^lgatiffitna uguU Phyftca ntnpojfunt. And Amefttis in Bellarm. Enervat, Twi.g. I. 2.c. 3. Bapnfmwexteriiii mn potejl effe Phyfcum infjrumentum infuftonis gratia^ quia non hahet earn «//o modo in jefe. And in this fcnfe / take it that Zutngiiusio frequently denieth that Baptifm workcth any Grace or pardoneth fin, or rcncwethi as in Tom.2./>. 121, b. 119. 120. Ec jre^. But /need fay no more to this, becaufc it is conftfled.

2. All Jics then upon this,whether Baptifm be a Metaphyfical inftrument as3f.B.faith /f he give not this as a third Member,ihcn 1 hare faid enough to him alrcady.If he do then when he hath fhewcd the infufficicncy of the olddiftinftion)& the nature of his Metaphyfical ijiftrument, aiKl proved it, then he hath done more then any that ever went before him. i. Btitchc waterof Baptifm is ameer tiaturall being, and thercfbrc cannot be any other then a Natural or Moral infkument. 2. If it were a pure Spiritual Supernatural being,as God himfeif is,yet t|j ekin d or way of oper arinn ^ yould jvrj>jH <^ir;|ifr ^hyfigfi l or Moral. T he fcnfe of which diftin^iOn is not to denote the matter or cflence of the Efficient to be Natural or Supernarural,nor the force in Gau-fation to be either by an ordinary natural way,or extraordinary and fupernatural i But as Schibler, Ruvia^ and all (olid Philofophers explain it, A Moral caufeis that which doth not truly and properly effcft,but yet is fuch as the cffcd is imputed to it, Cand therefore many Phylofopherseall it C4H/4imptffd^iftf 5) >< Ph>fical caufc is that which truly and really effcfteih j & fffff«w pro;cWwe a^ivitatefua attingity uu Schibler, Eac quo (iiqm Iffe) apparet quod non foium faufa Phyftca dicatnr m, qutf eft tojpui HAturaieJed quod caufsi PbyftcA dicantur etiatn Deus & Angeli qMtenus vere jnHuunt aliquid pioducendo^ veluti Angelus dum fe movet^ & Deus dim cttat. Tepic. c, 3. /. 133 &/>.ioi.&p. 42. Sicetiam SuareZ' Metaph, diQ>. 17. Seii. \ N. 6. Legeetiam Xivetidifp.g.f. 16,17,18. p. 15^, 1(5$. fully of this. And do not allDivmes & Schoolmen concludc,That not only the foul of man,but even God when he under-

i^andcth

Infant Church^m^mberjhip andBaptifm^

eth and willerh, is Cau^i Phyfica a^^s ITius immanentis. And furc if your Hipcrph) fical or Mciaphyfical tatium would have place any vyh^rc, ic would be abouc cjic immd-■ ticnc Aasof God. v

May i not thereforefafely conclude,!hat all thofethac give this for a ten'mm^ do cither undcrfiand the rerms Mora! & Phv(]cal ia a way of cheir own, different from Philofophers that ufe them, or t\\c do nor underftand the fenfe of them j For is not your ^apiiffn either a caule reaI,or niccrly imputative / haih ir not either a pi ope: in^ fluence and caafaliry, or no^? Is there any middle between chefc ? or any third member tQibe imagined ? But the plain truth is, this is a common trick of men, that either know not what to Jay, or know noc what they fay. lo caft in Hiperphyftcai as a TertinWt to ftop ihc n.ouths of rheignoranr,& amaze mcn/nftead of clearing che truth ro themi whea if you aik rhem the meaning of rhcir[Hvperphyf]cal]they wil tell you no more, but that It JsSupernaturaI,or above our rcach.the meaning is^they know not what iris i and therefore know not what they fay j and tlicrcforeit is noc a fit fubjed for difcourfe. , .

i have found this Trick common when I have diTpurcd with men about the inflru^ mentalit) of fairh injuflificaiion, when they are forced to deny it to be a Phyfical a^ive inflruriaent, they next fay, it is a Phviical Panive Inftrunient; and Credere.is not JigetC: hut pan j and yet faith is Nutiiia.Affenfus ^ fidmk j but thcfe are no afts, but paliions.

FearfuII Divinity and Philofophy : And when they arc beaten out of this, then the

aft refuge is cliis of the ignorant j itisa Hyperphyfical inllrumcnr, and neither Phy^

fical nor Moral. And fo Mr. B. feemeth to doc about the inftrumencality of Baptifm,

in operating real Grace oa the fouls of Infants ', and is it not a real proper caufc of it

then?

THefe Pofirions aflTertcd.do cut the finews of the main part of Mr. Bs, miiflakcs; ycc I will examine feme moje of his additional Dodrines. 1. Where he faIth,That[Faith may give men j^f ^i yem.buc they cannot or dinarily hivc^us iff rg, without Baptifm. treghoj Sacr. page 91. And traif page 86. 87. where liTs Opponclit laiiti^ That [^ihc aged are regenerated before they are bap.ized,]iic an-fwcrcth, [1 grant it.as far as it may be done by the Word without the 5icrament.But when th^ cficrt is commo n co two meancs inftitqted ofGod,; r is not abfurd to fay.that ^

itiiJClotPerfc§cdJjy_onc^ the Spirit in thewordnliey are rcgt.ncrare in part by

the fameSpiritworking In Baptifm fully. We nsuftfaytherefoire^That to riic aged Baptifm c6nfcrreth a more perfeft ftatc of rcgeneration.By their faithwhich the word begat, they have obtained Jus ad rem, by the Sacrament Jus in reh that which is begun by the Word, is perfect by the Sacraments J

ffiA conceive this Doftrine contrary to the very nature of Gofpel-mercies and Grace,0 ^ < and to the very fubftancc of iheeovenant,& fo to the truth.Right to a thing is cither 4 H^ ^ imaujiiatel y or/w^mfn/a^ ^ at the end of fomecerrain rime . A nrJ it is either cendi^ j ^t^^ iional,or abiolutc and a<Jtua].Again,it is either che firt\ adual right, or onely the con- / . ^'^^^ tinnauGC,which is conditional. And the mercy to which wee have right,i£ cither aRe-^) iative change, or a real. y

I. Right to a thing/«^ temim^ is at prcfenr an imperfeft right, being properly'buc

f^]£je?""5l2WH?Jt^"«^^ii«n heir to his fathers Lands ac his dcceafcOThisiB-dccdis not properly/i<; 7n r?.

Rr Bii6

'1'%^. plain Scriptnre proofs of

BiK 2. This is lioc the right which Faith gives to Chrifl, and pardon of fin, and adoption, but an inimediarc right.

3. Asfoon as the condition is performed (that condition which is ofnccefTity to the end, though fome accidentals be unpcrfornicd,J immediately the benefit is ours^ as truly as if the promife were abfolute, in regard of the firft right. But the coniinu* ancr of it is conditional (\\\\.

4 Methinks this learned man fhould acknowledge, Thar as to the Relative bene-firs, fiich as Pardon, Juiiification and adoption, Right to them, and Right in them, are infeparable, (fptaking of prefent Right to them. J He thar hath right to be a Faetscr, is a Father,or to be aSon,is a Son : He that hath right tobe Gods Son,is his 5on>and to be a Member of Chrift, is a Member. He that hath right ro be immediately pardoned, b pardoned, or to be ju»1ified,is)uftificd. 1. Tht Jtts adrdm, and inre^ arc relations here thar refult from the fame grounds, if not all one. 2. Or if they did not, yet what (hould keep us from poflWfion, where we have Right to the thing / Either it isan abfolute Right to it that we havc,or but a Gonditional. If an abfolutc,God is not unjuft to deny any man his Right. If but Conditional, then itisnot aftualrighttoiti it is properly bur a pollibility of future aftual Right, and till the Condition be performed, he hach no more Aftual Right ro ir, then any other man j nor fhall be ever the better for that Condition if he perform not the condition j therefore this is not properly Juf udrem. So that I dare fay that he that hath a true adual immediate J^usadrem^ ri^ht to pardon and juftification, is pardoned and juftified, and To hath Jus in re. ,

5. This Doftrinecontradifteth the very tenor and fubftance of the Gofpcl, which faith, Thxt at pj^n; as received bim^ to them gAve he power to become the Sons of (sod, even .10 them that believe in bk mmt^ Joh. 1.11,12. And dU thut believe in him,are yiffified ftom \ aU things^ from rvhkh they couH not be ]Hf\i^sd by the l^dvp of Mo^es^ Aft. 19.^9. Andt^ kirn gave all the Fiophets rvitnejs, that whof^ver believeth in him threugh bis r.ameJfjdU receive retniffion of ^asy Ad. 10. 45. i4nd John 3. 18. He that believeth en him, is not condemned^ /fnd verf. 55. He that believeth on the Son, hath everlafring life, &c. Soalfo Joh. 5.24. &6. g5»4<3»47. &7-?^. &««.2^r2^- Rom. 9. 26, &4, 5. Sep. 33. with multiudes of tl>c like. Now if they have nor Jms in re,then they arc fttll unpardoned, and un)uftified, for all their faith in Chrift.

But where you fay,That the promife is made to two things, vi:^. Faith and Baptifm, /there tore one cannot perfedly doitj i anfwcr, 1. h ismade ro one astheproper I Condition,of abfolute neccfiity ; and but 10 the other as an accidental folemnization, I though ncceitary necefjitateprdCepti,^ medii for Solemnization and fignificarion, ob« ^fignationCtaking the word necelTary limi redly,) yet not of that abfolute neceility, as that withouT it the end cannot be attained,oris not confUiid3Laic*un£<i-where tlierc 2stri ^e faith, wh ich is the proper Condition.

2/ Baptilm when ic is^ntioned as neccflary, is plainly underftood Relatively, re.

ferring to the Covenanr^hich'^yTSapnfm we enfer A^ SeaL-As when a Proclamation ismaoe, That wholoevcr will lilt himfcifa Souldicr underfuch a Commander, and wear his Colours, fhall have fuch and fuch priviledges and fay. Now the meaning is, J jf he will be his Souldier and fcrvc him; Liliing and Colours being fpoken of,and afed Ibui relatively; It is ordinary for an officer in haft, to forbear lifting many of his niicn of a long time, (apd but foi' the weakncfe of his own memory, might forbear it flill,) ai^d many a thoufand never have Colours '-, & yet they have all the privilcdge of Soul-diers. And why is that? but becaufe the thing intended as the condition indeed is his Gonfent to be fuch a mans Souldier, and take him \ot his Commander, & fo ©bey him, iw^d fight for hina; biK the other arc buc cvmplcmcnial,engaging SoUmrwtics, So in

the

Infant Church^memherjhip and Baptifmo ■ 3?9

the crowning of a King: in marrying a worn* witfi a Ring, or the lil<e ceremony : li ;.fhcrc be conienctcftified between King and people, hcfhallhave /«f in re before he •i^Jis crowned. And if there be confent between a man and ^oman tcftified by Cove-, fflanting, they fhall have Jus in re and enjoy each other, though the Ring or other Ceremony beforborn. And fo /doubt not it is here in the Covenant between Chrift and us j where there is true confenf,and Covenanting, thtre is true pardpn and jufti-ftcarion (^and for the firft feed of grace, I have proved already, chat it was no end of Baptifm to give cither 7m/ <!£/rf m or in r?.^

6. And thisDodrmebringeth in the Popifh neccffity of Baptifm tofalvation ; according to this Dod fine, we have httlercafon to hopefor the falvation ofanyuH-baptizcd, at Icaft, that might have been baptized; But of this next. 7. And fo ic would bring in Lay-mens Baptifm and womens, or ftrongly incline toir. 8. And would make many a thQufand true believers to be all damned. 9. And would leave irodeftfuftion the children of rruebehevers, for their fathers ncgleft of baptiiiug them, as Shall be next touched.

2. \7\J^^'^^ ^^ "^'^'^ ^'^*^ 1^^^ ^^ ^^^"^'" ^^*^^^^^ ^^^"^ ^^^ Regenerate in parr,

V ▼ but have not Jusn'n re 9 and that Baprifm is ncceffary as a means without

which God is not wont to couiTcr the grace of Chrift to falvation (Traft. p. 47.^,and

thiat the operation of the Holy Ghoft without which the ad: of faving grace is neither

cffcftcd nor perfcded, may not be expeded but in the ufeof means, word and Si:

'c;ament, {h' 6^.^ that is, Baptifm for ingrafting the feed of faith^md graces in us,ai>(i|

the v^ord 0r exciting ajid cheriftiiog it,andthe Lords Supper for confrming h(p:^$»)

"and that iff the Spiri't do convey grace to any without the ufe of Sacraments, this is 10

be accouniid ooraoTilmary, Treat* of Sacr. p, 145.] 1 fay, all this fecms to me very

unfound dodrme.

¥qt I. What can a Papifl fay more almoft for the neccftiry of it ? then that God is -febt ufed ro give grace without it, and that we may not exped the Grace of the Sjwri: without it.

2. What hope then of the falvation of many thoufand Believers and their children, that dye without Baptifm ? doth not this overthrow our hope of fuch ? For either God hath promifed to fave fuch though unbaptized,or not ^ If he have, then we may exped ir, and that in an ordinary way, vj:(. upon promife, and then God is wont ta give it *, for fure he is wont to fulfill his promifcs. If there be no promife of it, ana God indeed be not wont io to give ir, then what ground of Chriftian hope of the falvation of fuch ? The promife is the ground of Chriftian hope. Who dare cxpeft falvation from God,for himfelf or others, out of Gods way ? which were to tempt 6od, and plainly to prefume. i4nd therefore the mofl that we could do in fuch a cafe, were to leave aH believers & Infants that are unbaptized, without true hope, in the cafe of Heathens InfantSjConcerning whom God hath not revealed hismind.^Though indeed that will not hold neither^ for if God havj^ revealed, that he ufeth not to give faving .■^race without baptifm,fhcn at leaftin all probability the unbaptized are damned. ^j • g. And can any thing be more contrary to Scripture,then that believers in fincerity are damned ? And can any dodrine be more deteftable then that which would teach !^ us not to belitve the great promife, Thar whofoevcrbelievethfliall notpcrifli?butat teaft to quejfion the falvation of the faithfull ? Ard who knows not that true Believers may be unbaptized ? And whcreas-you give them hope, if ic be in a cafe of necelfity,

R r 2 where

rlaiff Scripture pro ofe of

where Baptilm cannot be had; A'hat ground have you to give them rhic hope,if grace be not ioh^ex^:lkd wiihour BApiifm, and God be not ufcrd co give it ? your charica-bie opinion of men, is ^ poor ground for chcm to build their hope of falvacion o^ except you will (hew chcm foriic Scripture for ir.

4. And coiifidcr whit a multitude you leave ro this damnation. What you will fay to the times before Gircumciiion,and the Uraeliccs fourty years uncircumcired,we ftialii.eanon. You arc not certain that the twelve Apoflies were baptized, atid fo accoraiiig to you Wc muftqueliion their (alvarion. You know that even in Te.'tu'Jians time, they begun to delay baptlfjii long^ and fa down to NaT^ianz^ns time, when they forbore oit, except in danger of death j and you know how long Conliant\ne hirafclf,' and /iufiift, and many others did defer it; and that the Novation error bred fuch a fear in men 01 finning after Baprifm, that atlaft tnultitudes delayed it, and fometill their death bed. And were all chefe unpardoned and uniuilined,noc having Jui inre? w^rc they not truly poiTel\ of Chriil aad grace?Nay,were they regenerate bur in par*?, And it mufl needs be that many muft dye without it? and did rhey perifh? Or was it by an extraordinary way that Conftantine^ Auj}tn^(^c. had the faid grace befoie Baptilm;- Yea, wha: fay you to all the Churches of the /JnabapciUs in Germany^ HoUandt EtigUnd-, fyc. Have none of them Grace till baptized ? Are you fure fo many thoufands ate all unpardoned,or that God is not wont to pardon them,aod give chem Grace .'' I dare nor chink fo uncharitably of them. And yet they might liave Baptifm if they would, and are notdenyedJt,by any cutward impediment, bur only by the error of their own mind : but who dare think that it is fuch an error as excludcth them from Grace .«• You fee how many thoufands of them 2LXcm England already; And what if by their prcvalency, and the peoples ignorance and inftability, Anabaptiflry fhould become the common Religion of the Land (which you know is too poffible i) would you fay that the Land were excluded from Grace, and rf^ight notcxpeft the operation of the Spirit.'' Or if they had grace, that it were in an extraordina y way ? 5ure that way that God gives grace ro fo many millions is an ordinary Aay. And fure the word is an ordinary way to faith : And fure faith is an ordinary way to ]uftift:a-Xion.

5. Berides,you do ill to exclude all means befides the Word and Sacraments. No doubt prayg Ms alfo a me ans j God will^ive his .Spirit to them that ask^ If any man lack wifdom,lcrTiimasl( of God, whogiveth co all men liberally, &c.Teck the Lord and your foul fhall live, &c. The like may be faid of Medication, Affiiifticns, Mercies, convmcing wonders of providence, and tlic like.

6. And if you fay thatycu leave not all the forcfaid pcrfons in eftate of damnati*-on, then you fccm to affert a middle fhte, and then we may look for a middle ^^'acc between Heaven and Hell. For if a man be thirty years between his faith and Bapcifm (^as many a ihoufand Anabaptifts are many yearsj he hath all that while Jusairetn (to Chri(t,pardon,&c. )burnoti«re. Now if hebefavcd without Bight in Chiift and pardon,it is ftrange j and if he he not faved when he hath Right ro Chriit and pardon, h is flrange too, and then he mult be betwccnaftacc offalvation and damnation.

7. Again, you make fo long and ftrange a wgrk of Regcncrarion, as I never knew Divines do. Thole that deterred their Baptifm till necr death, it items the work of Regeneration was half donci perhaps fourty or fixty years bcfore,and partly then. For you fay the word doth it but in part* and not fully, nor gwpr^tmJuUn re, efpecially w a man that takes Regeneration for the firft Aftual Renovation of the nature by fpc^

cial grace 3 this is llrangc doftfinc.

8, And.

S. And what confidcrare man can judge it credible^ that the Gofpcl Ihould place fo great a necelfity in a Cermonial Ordinance, when ic hath fo graciouily delivered us from them , yea when it in rhis fo eminently diflfcrcth frontvthe Law ? Even in the Infancy of the Church, God did fave all Infants that were faved without an> fuch ordi-nance,many hundred ye^rs \ even from the beginning of the world till AbrAham. And even in Abrahams time he made ii nor necelTary to ail his Church, but only to Abra-hams family, to be cii cumcifcd. Sem and his family who were then living, were not fo much as commanded to be ci cjmcifedi Not MdchiT^edccfinor zny of the fubjefts over whom he V. ab Kiiig,or any of char Church to whom he was Priclt. And to thofe that were commanded the ufe of ir, (0 far was it from being of fuch ncctiij-y to faivatioi), that God dir(5enrcd with it in rheir journey in the Wiidernefs, and that to the whole people, fct fourry yetrs tjrac^ fo that none of the world (except the feed oiKeturah» Efau or ll^-iac!) did then ufe jr, ro fhew that even then he would have mercy and not facrifice, and would ever difpcnfc with Ceremonials, when they were inconfjitent 1 with moral*. And can any believe that Chrifl harh placed fo much greater necc^fity now in his few Ceremonial ordinances, as that men have not Jus in re without it, nor may CKpcd R?generatic*i before it, 01; without it, now as well as then I What muft they in NdW England that preach to the Indians, judge of this dodrine .^ or any that live among Jews, Turks, or Pagans ? 5ure if they baptize them before a probability of Repentance and Faith, they muft forfake the condud of Chriit in the work ^ And if they have Repentance aifjd Fait^j, they are regenerated ; And furc this mufl be no extraordinary courfcj for it muft be ufed with all their converts of all Nations.

ANother unfound doftriac CI thinkj here maintained, is, That God dctb ofdmariiy by Sa^tijm give the Holy Ghofl, or the feed of Grace^ or Regeneration to Infants that afterwards lofe it J andperiffj, as rveli as to the EkU. ^

I do not here fpeak ^f rhcr '^^^^TJYf ?,^'*^^ (^f yiarWnn of original fin , which bein^ received onconr?it)nn of a pf^irh withnnp th,e m.it is not fo abfurd if we affirm irmayhflrft. Btir ^ rhr Holy <^h nft within them. W hat is here meant by the fHoly Ghoft] and [the feed ofFaith'J is hard todilcover. Doftor Surges confcireth ^*^1. / it is not the Holy Ghoft confidered ejfehtiaUy indperfomlly, but operatmly^ and yet*^'*^ /I faith fi Lis not only grace wrought hv the Spirit. hur the Hoi vGhnfi Hweliingin^ f^^u; %, ipy^r y true ClTrnTia n, and workTnggrace] Ba miPn. Kegem.pag. 12. But whacmiddle "~^^ ^ thing between ths^ence and grace of the Spirit there is, I never yet heard. Is any ~ '^''V^ thing [the Spirit himlelfj which is nor his cfleace or perfon .^ If he mean the ciTence is given,but not coniidered as the cflcnce, but as operative. I Anfw. Confideritho^ you will, the Holy Ghoft iscfTtntiaily everywhefe^ and m.oveth not from place to place." So that what it can be but aw cffe<^ and operarion of the Spirit, I never yet:

heard. Tet the very perfon o ft be Holy Ghoft may be faid ro be ^iven Rclatjveh to ,-^

work this in u s, and fo Mera^TIovically tg _be,lcnt; As ChriU according to Ir.s Godnead ^"^

was given andlcnt to his Office forulr Butftill that which is given/iwi/y into our natures, muft needs be a created thing, and fo only Tome wori^ of the Spirit. And Mr. 6. confelTeth this more plainly •, for hefsVch \^\t is that fame degree of grace

It Aprinciple : <^nd then it mufl be PrincrfiUfn qnod^ velqtto--, the principle which is tecelvcd, or by which wc rec^' ivc the obje^s of the loulj The former is only things True and good, as fuch s ;ii\d cannot be u. The latter mult be either tli^ faculty it

Rr^ fclf

——— ' ' t ■ ' ' ^ " ^^ •'• ' '

PlamScripturTfroofcof

fclf or power *, or clfe fomc difpofuion or Habic co qualific and fit that power. That fj grace infufcth no ne w power. Dr. trvilfe in his late Anfwer co Co'vinm will tcU you, t^ Tn many placcs(a£'5^u may lee in chc index jand ttnrttls only a Habic that is intukd. j

For my part,l cafily acknowledge that we arc all at a great and rcmcdilefs loisconcerning the nature ofour own foulb, their being, motions, and thelc Habits and qualifications of thera. But wharfoever you will call it^ mcthinks Mr. Bs. Dodrine caa-noc hold found. For the Holy Ghoft or Seminal or Habitual grace which is given to them that Icfc ic afrcr and peri(h, is either fpecial, ctfeftual faving grace (pre tempore^ IP tht habit and feed, or ic is onely common, uneffc^ual, not laving grace. If the latter, then it would not be faving to thole that dye in Infancy, as Mr. b. thinks it if. If the former^ then it would certainly and infallibly bring forthjpecia^javing A&i of Grace as foon ^s the parry had the ufe of re afcn. ftJrHIBKrarc given for the facilitating of the ads i and to feign Habits or IcHs of cffedual faving grace, which yet will not at all br/ng forth an a5 of faving grace, is new Doftrine. When Chrifl rives the reafon why the hearers lilcened to the fiony ground do fall away and Wither, bccaufe thfy had not root in thcmfclves, which intimates, that if they had had root, they had not fain awav. Mat.j^^. 21. A nd/o/^w faith, They cannot fin, ■—Becaufe the lecd of God abideth in themTlo that tITe Radical & Seminal grace which Scripture (peaks of, is ever cflfcftuall in Ad^, and will not be loft. Not that habitual grace will ferve torn without the Spirits ccnrinucd affiftancci But things work according to their natures i and when God will change the operations hcwillfirft - change the natures ; if he will have a flcnc fpeak and reafon, h^ will make it a man » and if he make it a man,hc will have it Reafon : where the Spirit gives a new nature, he will not deny that conferving, concurrng grace which is ncccflary to the performance of new Ads. SuRSofc fas we may for difpura-ion fake) that thofc Infants hJd at that time the ufe of reafon. would that Scniinali grace be cffedual to produce fen-cere Ads, or not .^ If nor, how can you feign it to be faving grace ^ If it would j then how comes it to lofe that efficacy, and not to put forth fuch Ads, when the party doth firf\ come to the ufe of rtafon P

If you fay, rhat it isan effcdualgracc, which is in it felffufificicnt to produce rhe >lds, it other things concur. 1 anfw. God giverh ic either for the produdion of the faving ads Absolutely ^ or onely Conditionally: If Abjolatily^ then it (hall doit; if Condnmaljly : i. Name the condition if you can ; either the condition is expedcd in the parent or the child; Mr. B. makes it to be in both, tra^, p, $4, §5, $5, §7. He faith [i. That the primary grace which bapiilm conferrtthJ^ unicn with Chrift,. the jVronHjry i?, re ^enera'iion : whsch is but Potential, asan IngraffinginroChrift fand fo is the fame witli thariic cals unianj and fhall become Aduall, on condition the branches apply themfelves to the root, and draw juice from it: If through their own or their parents faults they learn not co draw frcmChrifl the juice of gracevic way never come into Ad. 2. Hefaithjicisyecmore agreeable rothedodrincof the Church, to fay, ThatBapttfmall Regeneration is Aduall, but onely initiall and ftminal, not full aiid perfcd , yet of the fame degree witw rhe infufcd habits which the Schoolmen difpnte of, and that which Paul cals [ the Spirit oj ^dith^ 2. Car. 4. 15. and F(:tef [x\\c incerrnpnbleSees'] 2 Pet. 1.4. and [the Divwen<ir«re,J znd John [the feed of GodJ In the conferrfing of ihis(^he faithjBaptifmal Regeneration is defined. Bur yet this fs fuffocable and lofeable j and therefore when it is lof\, ic is becatsfc the Parents ncglcded the education of the Infant,and the means of confirming ic ffuch as Gonfir-ination and the Lords 5uppcr.}

To all which /anfwer, i. Thg ufe of 5crainal or Habitual Grace is cffc^ually

Infant Church-memberjhip and Baptif:n. ~ ^^ S

fo difpofc and incline the foul to Ad j the principal Ad: for which ic is confeircd, is the ait of Faith, or coming to Chrilt and applying him to our fcivs> f^i^d fo drawing grace from him : Now Mr. Bf. doctrine is, that God gives Infants by Baptifm chac Radical grace which lliallenelinc their fouls to come to Chrift and draw from him, upon condition they comc to Chrift and draw from him, or which fhall enable and incline them cffcdually !:obclieve,on condition they do believe. How abfurd is this? If you lay the condition upon rhcirwill to ufe the means, or not rcfift the Spirit, I Anf. The nature and ufe of rheir Seminal or Habitual grace is f iQaving and cffedu-all^ to incline their wils effectually to ufe the means and to obey tiie Spirit,as foonas thty are capable in the ufe of reafon •, Now according to this Doftrinc ihcn,God gives them grace to incline the v.ill effeftually to ufe means for increafe, and to obey the Spif ir, upon condition they do ufe the faid means and obey the Spirit. As if a Phyfi-tianifiouldtell his Patient, I will open your obftrunions (or give you a medicine that (hall open them) upon condition they be opened j or I will give you that which fliall reVive the paralytical members, upon condition they be revived.

2. Moreover, when this condition comes to be performed (of drawing from Chrift, or ufmg meansjor not refiftingjthe party hath then the ufe of ReafonJ i4nd then,fcc-ingby vertue of the feed of grace, or the Holy Ghofi dwelling in him, he is (^cflfe<ftu-ally, if favingly^ inclined to good, why were not his firft ads of Reafon good I Thofe finfull A^i by which he loft the Holy Ghoft, were either his fir ft A^% of Reafon, or fomc after->4fts. Ifhisfirft,then who was it long of that thofe firft were not good? There could be no aduall condition in him prerequifirc to the goodnels of them j for it cannot be required that he have any ads before his firft i And to what end hath he the Holy Ghoft or Root of Grace to inclme him toad well, if it do not fo incline him effedually , no not to the firft ads, before he hath refifted the Spirit or forfeited grace ? will God give his faving grace and Spirit to be wholly ufclefs / \

But if you fay, thatit was not by his firft ads of reafon, butfome following ads, / that he loft the Holy Ghoft} Then firft. Why rather fhould not his firft right ads / ha^ire confirmed his grace/ 2. Why fliould not the Holy Ghoft work asetfedoally in/ following ads, as in precedent, feeing he is given for both / If you fay [Becaufe the party w^iiZnot obey^ I fay again,what was the ufe ^UhtSx^nr_^m2\^^ ^^ nn^H^ 1k-

him wiUing ? And aifaI would have Mr. B. remeriifeFfTtKatTITiisTieraakethmen not y only lofe lois Initial Seminal grace (^whichyet he fcemeth only to alTerr) but to lofe \ and fall from adual grace too. For ihhe former ads Were gracious, befoie the patty , loft the Spkic by following ads, then he muft needs lofe alio adual grace And in- / deed.whai Mr^B. makes confirmation,by the Lords Supper, to be the condition,this that I fay muft needs follow; we ufe not to admit any to the Lords Supper, rill fiX' > teen, or fourrccn or twelve years of age i Now they have all the lime before either aded gratioufly, and believed and obeyed the Spirit, or not i If not, then they loft the Spinr,of u ^^ai uneffedual,even before they came to the condition of confirmation. If they did, then they fall from many years adual grace,as well as initial, when upon the aegled ot the Lords Supper they lofe all.

3. Efpcciaiiy I would Mr. B. fhould confider,that*this dodri efficacy of the Holy Ghoft upoa mans Will, and which makes God adual faith upon, or according 10 precedent Merits or works i Pi^lagianifm. So much f<»r the conditionality in the Infam,

\, For the other part of his conditionality [f/^. that this Initial or Hafeitual Grace fl;all become adual, if the Parents do thchr pare in education] I anfw. i. Thg

children.

^1 2 __

^ ^^"^^^Ti^i^smptuti proofs of

.:rtii{|VVff living under rhc found of rhc Gofpel, will furely hear 6f rhe t^rtoe'pf <:hn(\ ap^ rhtP T^cdual Grace wiM fqre produce A^ua!, rhc, objcft being revealed. 2./4nd in the mean rime th'^fe Graces will be Aited, which rc^uire^ntt (u-ptrnatural Revelation of the ob)c;^,but che ol jed is known by die light of Natorcas Love to God, Fear of Gcd, Obedience CO hiiii,&c. g. It is acknowledged that <*od doth at ftrft take Infants into his Covenant oi Grdcc,as belonging to Parents that ace in itj and fo theParcnrs Faith is rhc condition ot their entranccbui chat the Parents faith or duty fhould be the condstion of rhc conrinuance of the Hoi; Gholt in the /n-fant, or of the operation and efficacy of the feed cf Grace, fo that they ftiall- be cart o'jcofCovcnant again without any fault (f their o,vn, but only the Parents, this is iVange Dodrine to tiic Orthodox. 4. Wh^n f hty are well educated, yer wee fee mul-rirudcscvcp ot": he: children of the godly never come to fa ving Faith or Grace. And who then did fail in pcrfoniiing rhe condition ? The mofl holy, skilful, diligent Parents that cvrr i knew, who have taken paii^s with their children day and nighc by fair means and foul, have yet had wicked children, 5. This is not only Pclagi-aniffn, bur fupcr-Pelagianifrn, to affirm that God giverh Faich, orthc firft Adual Grace, nor onely according to our own prerequifice works, but even according to o-ther mens. Yea and that he doth give Radical or Habitual Grace, or rhe Holy Ghoft t6men to be operative or cffedual, on condition oforher mens aftions. In An^tn^ Ftojpery F«/^enfiH/, and in DodorTn?;/e and all other modern vindicators of Grace, you may findecnough againft all rhcfc.<5. Where God gives the greater means, he ever gives che lefTcrj where he gives faving Seminal Grace,or the Holy Ghoft,hc will give the external means which is ncceffary to the A<Jt,and not let his Spirit be loRmetrly for>^ant of external means without any fault of our o wn./f he give F/r«/ his internal Grace CfntjeBvs) he will fend him to'Ananias ro reveal the objeft. If he give Comeliui a gracious nature, he will fend Petei co reveal ChrilVto him. /*ndif he give the Holy GhofVto Infanfs,he will provide parents,or fome body elfe to reveal hj^ Will ro them, objedivclyj Elfe you may as well feign God alfo to give the Holy Ghdft to the aged which yet fhal never produce any A^ of Grace for want of means ro dif-cover-fe excire. That love which caufeth Gdd to give them t1ie Holy Ghoft will caulc him to give them the revelationof the Oo\^t\: Agi\\^ 7. Thefe children have the ufc of Rcafon, when their parents muft teach them and bring them to the Lords Sup{>cr. Now either they haveufcd their firft /ids of Reafoh for all that time rightly ^according to the degree of their capacity)or nor. /f not then the Holy Ghoft was unefleau-ail before the parents fo failed of their condition, and io was loft before rhe means of lofiug it i if they did ufe it nghr, then they fall from /<<^nal.grace as well as Se-minal or Hibitual through other mens faults viithout therr own.i4nd therefore it isvain thatMr. B. faithfthcdifeafeisinthemrelves, which is u.)cufed,bccaufe the parent feeketh not the remedy for them] for the difeafe f upon his fuppcfition) 1% cured, fm pardoned, the parry united to Chrift, the Holy Ghoft given, the Dominion of fm taken away, the nature/Regenerated, and inclined to giacous A^\om^ and the per fon in a fta e of falvationj Now the qucftion is how he comes out of his Oare and lofcth all this again? Can our parents lofeour grace and ftate of falvation? Lafily I dcfirc Mr. B. ro review all rhe Texts he menricncch in Car. Job. Pet. and fce.whetlier that t^Pirit of fai^h] that [incorruptible feed] that [feed of God'] fee. be not the grace which IS not lort but pcrmanenf,if therebeany fuch. Doth not John fay wee cannot fm (thar is to death)becaufe his feed rcmaincth in us ? And fure it wil remain in us then i for nothing hnt fm f which that feed prohibitethj can take it from us. f know th^ whole concrovcrfk about the certain pcrfcvcrance of Micvcrs is of

great

great difficulty jiBd I k«ow the moft, if not all the Fathers within two hundred, li

not three hundred years of Ghriajpcak as if they were againf^ us» both in thar,and

Free-will, as thofc chat read rhcm throughly may cafily perceive, as Scultetusic-

cufcth them particularly infer Ndvoi^ whenhementioncth their criors jaBdl kBO\lr O) . ^

that all rharcall on thcF4(hcr,who judgcth cvcryman accordiwg to his works withouc / ^^

refpeaofpcrfoos, ftiould pafs the time of their fojouming here in fear j and he that nrt, £y

thinkcth he ftandcth mull take heed leO he fail jand Chrift thought fit to warn his ^^~^

own Difciplcsofrhe danger of not abiding in him ; and therefore Ijudge it unbe-

fecmi«g fo weak a head as mine to be too pcrewipcory in fuch a point, and to cenfurc

tlldiircRtcrsfofcvcrcly asfomedo,whodo butilicw rharthey never ftudied the point

fo far as to findc oar the difficulty. Bar ycc as, 1 am paft doubt of the certain pcrfcve-

Mice of all the Ekft, & that the foundation of Gods particular choice ftanderhfure

tht Word knowing who arc his i fo / am perfwadcd thar there is a ftate of Grace here'

that noae ever fall from i and it is yet my judgement, that none ever fall totally or fi-

ually that have habitually or a^ually thaccffcftual grace which CliriftUkencth to the

Rooted feed, 3faf. 13. 21,<Bi/wAk/;fr€i'4i/effe/j/dr aiiinftihe irttereftofthefl^flj as to

live ChriQ thechttfcji loom dndintereji,and fup-emacy : And f believe thac no femi-

nal Bor habicualGrace,which is not enough to bring theheartro this,or would produce

thisirfa,asfoonasthefoulcaa aft, is faving Grace, ^ud therefore thar if Infants

have fuch in the Rooz or Seed,that God will prcferve it j and if it be not fuch they

muft be faved upoi condition of their parents faith,or periflijfor this cannot be called

faving. Dr. Trviffe aga nft Co,V'nus citeth a faying of Aullm Cchough / confcfs he

hath many that fecro to run the other wayjchat is downright forthiscertainty o! per-

tcfcuncc : pens non pr^iitfm^tcrum mmtmrn adducit adfalMjnjmtmlemqspXftiten' ^_

urn, qua bomo r(:coiiSdliM MLX)iO inChnjhJwnllh ampiiorem ^J^pI^ ^^]^^^ i'^^" [ "^

eammprabeat, C§n:. Ju'.hn. PeU^. iib. $,tap. 4. CTrvilfe Cont. Cil'.%in. p. §04777^

But for the former point f that the efficacy of Gods grace depewdeth not on maBSWill3>t8j?i«isallpIainandfullascanbcderired.(as P^iulus Erynachuf, (who ever he be thatfo nameth himfelfjin his late Trias Pattum degmkr'i^WX fully certific you) Mac Gratia qu£ occultehumanis cordibus trmitur diving Urgitate, a mac dm cor-de refpuitur hjdeo quipje tnbHnHf.ut cordis duritiaauferam primnw. Aui, de pradeif^ San^. lib. i. cap. 8, & r 1 -^-gT^

V*4^>f<

—K— r tc A r u X.' ^ . -^ any condition, 1 know nor."

i.Bcciufe I fiade no fuch thing m Scripture..<raual grace /finde the condition to the ag€d» habituall Beceffarytheretoj but Habits dire% and;fr/f to be the conditions I find e not. 2. B.caofc the very Phylofophical points are very dark and uoccrl taiH which are all juppofcd in thefe opinions ; whether the foul be capable of Moral Habits, yea or intcllcaual,or any fuch qualifications beyond its faculties and powers, bcforeitbecapablcofAiSing. 3 But yet my opinion is, that the foulisfo capable ~ and that God doth give this feed ofgrace,or habitual grace to fonie Infants: but thai IS, 1. OjjlytohisEIea,2.AndthatBaptirmwas leverinHituted to be an Inftru* ment of working it. /am paft doubt: But for the pardon 43f original rin,aad other Re-latiregra^jc^f affirm that we are to judge it probably givento the chiM of every Believer (their vifible Church-mernbcrlhip being certain)and if any will fay, that it is cer-taialy given to every fuch childe, even the non-eled, I will not gainfay him. My rea. fonoftlmdrflcrcncc among ma»y others, is, i« that Rcmiffion nad Juftification arc

^^ . given

given byaMorall Aft of God, even by the promife or grant of the new Covenanr,

which Covenant is condicioftall and univerfal; when any perforracth die condition

(ai Infants do by their parents faith)dic Covenant prefently pardoncth and juftifieth

them without any new Art QJGod (io chat it is noimraanenc A<^ in God fromctcc-

nityj&if this perlon doth by unbelief dcp'iTc hi mfelf after wa rd of dje bcnefit,thc Co-

veg^nc ^hich itill rcmainc thi ^nnd i r i onaf ^ wTr LcQiidcmn bUnT as bcmi^ i c did Id l tlflfe

him, and ail this without any change in God or the Covenant,buTo flly ill llie p a t t yT

Though that learned man that oppofah my Dodtrine in this point, take ic for ua.

true, that Gods Ad of juftifying is by the Covenant grant; yet 1 doubt aoc fully

to manifcft the n uth of it, and the great ntcdfity of fo concluding, if God enable me ;

and wifhany ftudicus Divine who dorh not with the Antinomifts affirm jultification

to be an imminent/let, and fo from Erernicy,ro tell me what other Tranfient A<it

It is, if they can, and not to tell the world that it is an ^ft of God, and a Tranficnc

Ad, and never tell them what Aft iti5.Z;//>M»faith,and all thcpvilians. That an

/Obligation is taken away by the fame kinde of means by which it was induccd:Suc ic

Swas by an/ifft of the Law or Covenant that the obligation to punifhmcnc was

^ brought upon usj therdoreit is by an ^ft ofthe Uw or Covenant that iris taken, off

j again j f which is the formal nature of i?emhrion,J

l^ Well, but now for Regeneration,or the firfi Habitual grace, the cafe is far other-

wife. This is not given by fuch a Legal Moral Ai^ of Donation, It is indeed firomi.

led, but in another kind of Covenant, i//^. The abfolute promife of the firfi Grace,

made only to the Eled. Therefore not only C<iffjero,but even Davinant, an4 Doftor

V/ard with the reit of the Brittifh Divines in the 5ynod of Dorr do conclude, Ttiac

Conditional Acmiffion comes to all direftly from the Covenant, but faith ii from

filedion, and Chrift hath^given to all men to befavcd,if they will believe 5 but in

that he givc^kiom^nl y CO believe , thgrc the My qerie of Elcftion begins toopcn it

1-/^ Hi/elf. Act Synod part 2. p779. And therefore though faith be a fruit of cEFinTclrath,

L^>^yct not fjo immediately^norin the fame fence as fomc other arc ^as Awyraldus h ath

^c0y /hewed wclij & the further opening ot that point will be of exceed inglUc in tFe coiTT

s troverfies with the i4rminians) And therefore to fall from faith according ta Dodor

^ WArd^VavenantyZnA the reft, would be to fall from Eledion i and furc the Holy

Ghoft, or the true Seed, Root, or infofed Habit of faith muftflow as dircftly from

Eledio n, as the Ad of faith. If Dr. Ward fay contrary here, reconcile him co himfclf,

and his brethren.

So that this one reafon of my judgtmenr, why we may better judgeit certain. That all the Aifanrs of true believers are juftified and pardoned (^though tome fall off and perifh) then that they are regcncratcd»or induced with a fincere new nature,anH the eflfeftual Seed or Habit offaith. Though yet for my«©wn opinion, I have refojyedl no other then this, That'wc arc to judge the Remifrion,or ]y1iifieation and Salvation of particular infants moll probable, till the contrary appear^y them i and for die full certainty,/leave it as to me uncertain. u

_ -. ^ _(

HAving touched the chief of the miftakcs of this book,/ ftiail now be briefer in niy, aimadverfions on the by paflagcs. ^'/H' 39-he faith, .411 grace is to be fought from Chriirt as the fountain. From "Chrilt it is not derived toman, unlefs a man be firflingraffed into Chrift, as the '^branch into the vine j the innrumcnts of thij in^raffing arc die Sacraments, gfc.

Infant CbHrch-memherftjipand Bapifm. ^ i»

* Atifw, This cannoi hold true, though it fcetxi the eaule of other your miftakes. i. /$ .^.e Grace of infition into Chrift, and union with him, no grace ? 2. Is the giving the ; .h ojy Ql l'jft i:n ^j2!^t^^>^'S ^^ fi^arp? ^. Are the Sacraments which you think are Inliru-ments to e(fcdif, anci therefore before it,n o Grace/ 4. Efpecially, i s true faving Faich fiograce which our Divines generally fay gosth before our union with ChriiVras the^ means of if, and indeed may be fully proved from Scripture fo co do? Doubclcfs,if ail Orace come from Chriit, then all thele come from him, and yet are before our union with him. The truth is there is much Grace,both common & fpecial that comes from Chrift before our unioii with him. All that Grace which draweth men to Chrift, and joineth them to hira, is before this union, even from the decree and good pleafure of God.(as the giving of Chrift hirafcif was) and alio from the Love and Merits,of tbie Mediator.

''^Pag. 44. He faith gvcll and folidly that, fthc means of application on mans part is ffalth which wotketh by Love^the PiimarY frnir of t\\\^ rnvVj ^ ro g rieve for offend, l . •Nng God Faith and Repentance therefore arc ncctflary ro iiim who deliretF) to have'^ **Chrifts bloud applied to him \ which if they be wanting, negle<fted, rejcfted.whac *'wonder if the Sacrament be dellitute of its end and fruit ^

Anfw, mt doc you not fee then, that if thefe, vi^ Faith, Love, Repentance be all prerequifite in man to attain the endof Bapcifm^thac then it was never the end of it to confcir thcm,& fo not to confer the 5ecd of t!icn)?whcn you have proved that it is the ^d of Baptifra to /nfants to confer all thefe which are prcrtquifite in all men elfe,thcn foil will do fomewhat, and almof\ prove it another Sacrament ^o them. 1 th<: like I may fay to the following lines, which require yet more; » i'a^.45. And forward he comes to his proofs, ^^/. 2.& 22. which fpcak of Ea-ptiltD for Remiflicnoffin, touch not theQueftion ofbeing an inftrumeut of opera,* ring a Phyfical change on the foul, Remiifion is but a Relative change, and Baptifm I confcfs a moral inftrumcnt ofconferrineircotvypj^riv/^ly, ac ^h^, prowning nf ^ King £'9H^m\\\ Chr Kirefifim, ^hich was yet his Uimt. The fame Anfwer I give to EpheL 5. 26, and if It reach to an fcfire<ftiflgofrcalGrace,that is only to the aged that are ca-jpable of it by a moral inftrument. The grea; place flood upon, is tttr%, 5. To which 1 &y, I. It may be the Lavcr of itegeneration as imhm.s^M^.^m^ ihoufibi ft efe/l it not, 2. /t maybetheworkof Tf^egencr^tion it feif^thans called wariiinT: " which is an ufual phrafe. 3. But I fpecialiy give you this anfwer, /Regeneration is not *

ufualiy taken in Scripture in the Precifefcnre as our DiviaesufuaHyiakeit^ for tlie imt>Untiog only of the firft Habits of Grace : hnr:». P.v.j...p.^,^.j.rh ir. hr thir ii in ^ / €hrift, is a new creature, old thmgs are paired away, behold all things are become ^^ ncw,Ai)ew£jjji£i:ui£wHe^n<:wJ^,ane>Kjk^ rhatweare mcmbersof new ^ost^^twJmS^Jji^^y^M^'^^ Kegcncrarion figmfiechall or mod of this'new ^gtit^Nbw 3.aptnmgiveth much oithi^.^n^ r.he rd\ t hp nifip.h 4. You cannoc deBybutinthatfirftAge, when uieii weie convertea ftom JudaTmi and Faeanifm but the twoft that were baptized were the Aged ; and you confcfs that RegencratioR wasmihcmpicrequifite,and the^poftiefpokeonly tothem,orchitfly : Now ifhis meanmg were that bapcifm was thelniirument of giving ihenifaith,or thtj firft crirce xhcBit were apparently faifejetdoth he exprcfs of whom he fpeaks ther?,ev^nof fucfa as were fomenme foohfh, difobedient, kc which werennr Tnf^ nrc 5 ' Yoifr fclf add$,that Baptilm here is Gods /nftrument in the vcryTaire manner as the word h ^led ;[che powp of God tofclvation] Sut the word is only aMoraLinftrumenr, and foworketh inherent Grace in none but the aged that have uTeofi¥afon to ander-ftftjf4.^pthc^fihu way pr^mifc Grace to others, wd fo &ivc them a righr.-:i«nd

f H^ ' PiainSmftuJe pocftff

fo fiaptifm can work inherent grace as a moral inftrumcnt only on tl«ft li(iicli?^ei^c!: though by fcaling it may convey to infanci a right to whac the Covenant prg* mifcch, '

^H^ 47- He bringetlivTbfeii g. Except amsn bebornef witer anilcifibf Spirii^b^ cannot mer, &c. which [ctfniw^] he expoundeth thus, That Baprifm is a means not without which God cannof,but without which he is not wont to favc,(^c3 Anfwer^, I. But the Text fcems to make a flat ncccfFity, faymg {^he einn$t^2. Therefore aofc to mean irpropcrly of thefign,burofthc thing figniticd. g. Such a multitude of our learned Divines againll the Papifts have anfwcred thh, that / think it necdicfs to fay more of it. 4. Only remember what/faid before, that ilcgcncraiiiinJii-iakcn for that new ftat cof Relat[Qns> Priviledgcs. and adual Ht^linefs of { ifTWhich w g t-ni ^ ter into wncn welcome into Lhriits Kingdom, which is to us as a new world into which we are born. And fo Baptifm may regenerate, and we may be born of it $.^nd Chrift fpoke this to Nicodemui who was a t ag e, and of all th e' aged of the world then unconverted, and therefore Tie c6iild"if6rimTrthat"5ipt)fm muft give them re- ' pcutance, and faith, and love, ail which your fclf confcfs to be prcrcquifitcin the aged. ,

Page 48. The next Text is, i Cor. 12, 15. Bf one Spirit we are aU Eapti:(^sdinto cne B»-dy] knfw. I. Tfie Apofllecxprcflcth himlcif of the Aged here, who certainly received not rcpentancc,faith or lovefl mean the firftjby Baptifm and yet he fpeaks of that way by which Ail entered into the body jfrom whence is an invincible Argument againft yoUyJhat ingr^ffiffg^ or entering into the Bttdy^ whereof Baptifm is the means^ is fucb' as jis common to all the dgp tired : Bia the ingraffing or entering them in your [enfe is not ^ common to AU (but proper TolnjMnts^ and excludeth aU the Agerf, and thofe to whm ibe Apofllettenwroteffor the chief part of them J therefore the Apofiks fcnk is not «h^-^ fame with yours (but dcftrudivc to it.J ^nfwer this if you can. '^h^':

a. Baptifm is plainly a mora)/nftrument of entering all into the Body, even as when all Burgcfles & Officers are entered into a gorp orarjo g hy ^ he (^orpoiation* QiilLJjr Coyeoant, the y mav be faid to be entered by kiflingthe book, which is the fign and means j but moft properly by the Oath or Covenant. Divines (let me ' /[/VT^ fpcake itboldly^do to Chrift himielf and the Church a great deal of wrong,by feign-|i -I -_l"g fug^^ i* P^^y%^l M"'f^" «^ifh c\m\{\ ivhirh jc dangerous to hold, and then fitting-''^y^ lill the frame of their Dodrine to that dangerous notion. The comparifon from the / Tree and Branches holdeth not in all things, as not in the Naroreof the Infition

and Union; /f we be phyikally one Myith Chrift; then one what/ One perfoo/ lliat is Blaiphemy. One Nature eflentially? That is a great Blafphemy. They that will fay it is an Union \\yx'T'j^^y{\r^\^Jh''\\'""'' rhrm?'^ r?jhr wayi:^f ^***'^**^i but if they mean it is not by a real, proper making ^?r iu Bf'"g, ^^^^**'^, f^r^P^nftf vcta Rclativc or. MQtaU then wiien they rcU me what they mean^ / will be glad to "TmsnfiTlanTlHcm; Tnthc mean time/ believe we are Members of Chf\^% Myj\'tul. Body^ thc-^«ftfrXQi4JXii^jLPi^thc..iVt-w Jetufalemi and have a far clofer Union with him in AflFcftiop and Relation and Moral Uoio nf then is betwccDL.a Husbund^ ^A Wife, w ho yet are called one ftcfh j and thaF our Communion hence ariiinf isreal, andcoftfiftcthin communjcati^m.ofrcal an d mo re then r elative^b cncf

^ut^/ dare . not believe we iUCQO^ j^ nce^Naci i rc or Pcrfon with Chr jlf; wd fo Dclfie man, and makeGhrifTthe grcatcfta^ual linner irTthe World : as the iterc-ticks of thi;^^g^£for fo/ dare call them^ fay,That mans foul is but part of the (rod-head. Thcfe phyfical, grofs^caroal concci ts of our Union with Chrift,is the very point too

tbac

Injant Cbkrcbr^^mbtrjloip andEapifm* ^f

!5l«Mthipftu5infhcp«^rincof Juftificacioni and brooghc Divrtics co fay, That tafth isPhylicaiiya MivcAccepcioo of Chrift hirafcif, and no a^Uc ail, buc i Paifh)ii. .

|. .-^^'♦(^f"hindecd, tint this is a great iAj/lierieofour Vnm with Cbrifi j but the fimi-liradc by which he opens the Myiteuc, is that of Marriage. And Mr. b. here fccfnctli CO nic to fay as / m this; For p. 48. he laith,That without doubt ix4s the MyiiicaJhoi. d2:ihat wcaic baptiz^djntQ : And if the M^itical fwhich is the Church jthcrrnoc~ tiicNacurei nor arc wcmaHc one Individual with Chrift,nor conjoyncd by any phy-fical co-agjiientation;But wc are united to th ^C?«e hol y Corpor ation. whert:uf Chrift IS the Head. We arc not now enquiring after any improper fifthbte Union kngeniK vd fpeae, but a proper Union whicH maketh one/ndividuai of two;which we niuft be cauccious how we aflert.

And pa. 49. Utih^That£/t is our reUtim to Cbrifl, and not to Chriftians that is noted i/i Rom. 6. 4,6. Col. 2. 12. J whereby he lecras co interpret it but of a Moral or Rela-. tivc union .- and if thac be tiis meaning, fofar wc arc agreed j but faith f both in feed I and ad) goeth before that union. -^

H J. Iccoiid Realon is drawn from the experience which men hare of the efficacy of the dacramencs j to which /anfwer, 1. The aged that arc then baptized»have certain > experience that his dodrine is unfound i and cnat to them Baptifm is not for the cob'-veying of Seed or Ad of baith, which they mud have betbre, or not be baptized Ccouid it be known) 2. We have no fuch experience that he fpeaks of,of7nfanis.For his following reafons of the unetfcdualnefs of Bapiifm to fome, / have examined thent already.

But i'iii. $7. he concludeth, That [it///owti by experience that fme infants receU ved Grace m ti<ij>r/|m, ']4n)iev. i> A bare affirmation; without the Icalt fhewof proof. : 2. if they did receive true inherent Grace in Baptifm, it foilowcth not that Baptifmr*-^ an inllrumentof tffcding it. g. The friits you difcern in fome betimes i but whether they received the Root then, or fo long before, no man can be certain. 4. But if they do receive the Root in Infancyf which is my opinionjit is far more likely to be by verrae of the Proraife, and from Eledion and Divine Love before Baptifra, thca ^ by Baptifm. 5. ttowever we arc fure God nevef lels^s that he inftituted Baptilin tQ? work it. ' . ■ " .^^?i-^^^^'*;'^fis-.- ; ..■'•' - --^f^*

Pag. 70. He faith, That IWithout douWthepflend is exhibition^ the Utter ob-! fiination'] and that [There h no piace for jtalkgy bm upon fuppo^tion of the exhibit tion']'1nfrv.i.i()ou mean that exhibition is thefirft end inrended^you fay true(though ; not as to the Root of Faith. J Bat the next words fhewthat you mean it of the firft " «flFed,or end obtained. 2, And then I fay, the clean coiitrary to your obfervation h true, /ndced there is'no place for fcal!ng,eycepr there be either an exhibition, or pre-" v paration to it, in and by the inf\ruraent which is fcalcd; But that not the inftrumenc ^ or writing but the Seal ir iclf, fhould firfl exhibit ncceflTarily under (ome other noti- ' on,before it Seal, is an obfervation that ncedeth more confirmation then your word. AHthofepaflagesthatproveoniytheeffcdof Remiflion of fin, and Relative Grace, I ibill ovcrpafs i as alfo all thofe paflages that need no anfWer, or that arc anfwered

Tag. 74, He faith [The water oj Baptifm doth mt touch the fouU Ut the foue of'^: tbeMoMdofChrift,~jAn[vp. i. Then that water can be ho inftrument of.effcding in-'* licrent Giace on an Infant i Forifit touch not the foul, then it is no Phyfical in-ftfumental (or at Icaft by fome force fent from it reach the foul) And a morai inftru* mcirtdothbut, I. Convcya right, and To rdativc mercy, as the CoVeriant andfeal ^> Sf 3 dQ •

?^c> V Plaw Scrifiunpr^Bfr > jr^r^^ .

do, Or 2. operate morally by rcprcfcnti^ngand fignifying to the cyracni oth<>r icn.

fes, IS tfic word ro thenar •, And fo it can work on none thac cannot uftder-

flandir. , j^.». -, *

2.1 hope you thinknot rhaf ChrUh Woud, of any naturall force ofindufhmtfeh

the foulc arty more then warer.EIfc fair fallTranfubftantiation.Buc moraflyl 3(?ktfd>v ■

ledge the force of Chrifts blood doth touch the foul,that is»thc g'^accwhich his b?ooo

hath merited.As the price that is paid to redeem aCaptivc inTurkic doiii byitsforec

touch his body. Thefe phrafes need explication there(ore,tha!: rhcy may nothirrr.

' Pug. 75. He faith [The bread harh neither a narura! nor rupcriiatyrai efficacy in Jt

felf] Aniw.then it 15 neither a natural nor fuppernatural inftrumcnr properly^bur ma-

ralty 5 for what it hath not,it cannot convey,e"Xcept you mean only rhat it hach itnoc

principally in it fclfj but furc you will acknowledge, that not fo mucii as derivarivety,

or as received from the Spitit; the Elements have not grace in rherafciycs.

/ lam glad you interpret [the Divine nature] in us, to be [only the tflfcdfs of grace

land holinefs imprinted by^he Spirit] and not with Doftot l^urgefs, of the holy Ghofl

Ihimfclf, as diflinft from his grace. Though I fee not but the rcKc C^orgivc 6ur the

TinguUriry^maybeweli interpreted of a/le/<2»iej)drf/C7;)4ridn oft/ja Uivjne-nature in

Chnff, which by thofe prtcms From/pi wc have inrcrtft in, as our Husband and

Head.

Pag. 79. He confcfreth[ThatGircumcifion & the reft of the 5acramenrs arc called Seals, becaufe by the Covenant of God they confirm Faith.] Anfw. Then they in fucli fjrcfupppofe Faith r a«d therefore were not inftitute^ to convey it,cith^rin thcSc<d orfirft/^<Jt. . , f,,,,

But he feith that [The Charter or writiftg* is not a means of conwying, atwfitten but as feaIed.]^»/n?rr.Doth not this conrradi^ what was before, that the exhibition goes ncccnariiy before the fealing ^ 2. ^mong men indeed, a Seal i& to make the wric currant, But Gods Word being as true as his Oath,and the Promife unfealed as true as fcaIcd,itconvcycth even without the§cal:Yct not barely as wricten,bucas belonging to us, which it doth upon our Acceptance and faithful! covenanting vt'irh Chrifl, be^ fore/"and often without the Seal J the Seal being co make our Faith more ftif)og,and net cheXovcnant more true. ^ .

His Obfervation on Rom. 4. makcth itnolefs againfk him (p.So.jAnd he is rhcre forc'd to acknowledge,that [God addech the Sacrament for a Seal of the Covcnanr 9nd oi conferring further Grace b^ the Covenant. ^ThcTciore not for conferring thefirft Grace, nor for conferring primarily before the Covenant. To this difcription / whollv lubfcribe. ^

HisObfcrvation p. 81. /much approve [that feeing the ^poftlc calleth that a Seal by w ay of /nterprecation^ which Go d had c jlkdiair a fip.n> rh(-refore we are warrant ted fo to interp'Tct the word [fign] app licd_tQ_th€ other Sacraments.

Pag. 82. He laith [l acknowledged God is not tied to means \ but I add,To mcan& which are abfcnt.] ^nfi^*- Means are,i. Such as he hath tied falvation to,as abfolutely ncoeffary (as is Faith to Jufiiftcation jj 2. Or but accidental, which are nccelTary,that i8-,Oae,orfHchasdughttobcBfed,and ufed as meansybut not a/j/j/wtc/jf neceffaryi fuch»is Baptifm.It is not abfent to all the Children oC i4nabaptifts,and yet who doubii but thofe that truely belicvr arc ^uflified ?

/f chisdiftinftion of ^perfand andi^^ra/NationalRemiflTiow ftand fp. 84)ic x:an be true of no Remiffion but that of temporal punifhraent But the/ipofllc cxpoundeth rWs Text of more,i/e^ 8.

Where hethiiik6ch)j>«8$.Cthac itifancs peri/hlRg^ire cpndcnaaed^onl/ for iollowsing

fin;

fi», and thac Original fm doth not return JI ara clean of another niindc. My Rcafcn is j bccaufe Aii /tcmiifion !S« as to the concmuance of it^ but Condiaonaii. while we are m this life: My proof is, Wc arc no othcrwifcRemictcd, then by chcConditioijal Uovcnanc, ^Whoever bciieveth, ftiali be forgiven, juitiAed, ^c] whicu Covenant therefore wfil judihc and pardon no longer then we bciicvc,Thefetorc do but fuppofe a failing from the Condition, and it is evident (hat ali the forgiven (in returns i be- . cauic Condjcional forgircncfs is of no force longer then we have the Gondiiion. And ^yS^

the two Lxaiiiplcs he adds do contradi(^ him, and confirm me. i. Who can believe, ^^^ ''X^ thac when the ij]aeiites fell in the Wiidernefs for their unbelief, thac their unbelief did not bring b4ck upon iheni all their former guile / The Text oft chargech aii cheir former tvebcilion upon tiicm,upon their renewed infidelity* 2. And thac in rlic Parable which he addcch, is fully for mej For the Servant to whom he had forgiven all the debc though he be calt ijito Friion principally for not forgiving his fellow fcrvanc, yet this plainly brought back upon him all the dcbtjforhc muli lie till he had paid the uctermolt farthing.

Fage 86.87.Arc great miftakes,but /have touched themalrcady. Yet/doubt nor, but at. a Kings Coronation, or a iiurgeflfes kiding the Book at his Oath, or a ^eal to a Charter, may be faid to perfed them j fo Baptilm may be faid more fully to confer our Aighc co die mercies of the Conditional Covenant,

Fage 88. He brings the example of the-dngels and Mdantior faliifig away from grace j Sut the Queltion is, Whether allfpccial fandifying cffedual Grace, which gives Chrift the chief Adual intereft in the foul,do not now flow only from £ledion, and proceed from that Abfolutc Promifcof a New heartland fo upon a furer Covenant then thac with Adam: and fo whoqj hecallcth he ;ufli6,eth, and them he giori-ficth i That the Aportafic of every Saiar (and even the Eicd:,>is poHible,/doubt no^j but wirhail it feeras to me to be Ccrtiiiofl/Hf«r«w.

His reafon of the necelJity of aftuai Faith in the Aged, rather then infants, is moft found, I p- 89.) Bccaufe another Law of jaftifying is propoHnded to the Aged, to which if tney fubicribc nor, they perifh,

Moft ofhis Summary i^phorifms/have anfwered before. In his firft CoroU what he faith of the Conditionalicy of the right ufc of initial.Grace,is anfweredj that Grace is given to afccrtain thofe ^df> which he cals the lighr ufe, if it be faviug, cif«ftual Grace When he faith [they may wholly lofe Hope of falvation, 1 either he means by [Hope] only [the ground of Hope] or clfe he acknowledgcth that fuch do iofc A^ual Grace, as well as nitial or Seminal.

The fecond .Corol.were it rxadly opened, would hardly be reconciled what went before.

Where he (kith in his fccond Aphorifraj [That Chrifl did not die for the (ins of /mpcnitencie and Infidelicieofa wicked will : ] If he means as he fpcaks,/am far from his mind, For I know not how all the /mpenitcncie and Infidciirieof Fauihc* fore his Convcrfiou.or any other who after believes Oiouldevcr be pardoned ifChrift did not die for it. But I judge that this Learned man means only final /mpenitencic and Infidehtie v And /confefs Chrifl neyerfdycd for chat j yet diners mifiake me in ihis, as if i tliought or faid thac Ghrift died not for Unbeliefj When alas,/never dared > uo have fuch a thought. Only /fay,he dyed not for Final unbelief. For I diftinguilh between unbelief, i,As it is tKrcatned by the Law of works f(or To d/y/5 even againft the Gofpel is3and fo,I fay,Chrift dyed for it, or elfe wo to us.2.^nd as it is threatned by the new Covenant or Law of Grace ffor it hath its thrcatnings coo, wharfoever

fome

J 2 2 VUin Scripture f roof of

fomcfay to thccontfiiry, asall iropcniicBtuubclirers wili fincl,^ audio ChiiA died not for ir. For Chriil never di«d ro bear the curfc of the New Ci)Vcrant5oi the poniflimcnt which ic thrtat«cih./^od it rhrcatucth Hell to none but final unbtlitvcrs and rebels agamft their rightful Loid. i4nd that which is not thr<:amed,Chrift need •ot bear for us as threatned. 0iit jf they will needs teach men that Chrilt died for final unbelief aid impcnitCDcic, their Dodirine ruay bring many a foul ro damnation^ buc when chcy come there, they will find that Chrid died not for thofc fins, H they do not, let me perifh asa falfc Prophet.Thofc that <ay the contrary, do reach univer-fal Redemption with u witnefb'. Such an Univvfalitie a& the Scripture never taught; not an uaivcrfal conditional Rcdcmprioni but even Redemption from the penalty of not performing the condition, /ndeed Chrift is faid to 4ie for all fin s bur Ccndirions arealway fuppofcdto be excepted in all conditional grants.Hethat fairh he hach died, that whofocver bclieveth fhould notpcrifti,orfor all finsjif we will believe, dorh plainly tcl us,that he died not for final unbelief. Excellent, learned Martinias in his mod folid judicious Tk/>/ in Artjc. 2. at the Synod of Oarf, would in fewliaes teach rhc contrary minded founder Dodrinc, if they would but learn. Cut ir is a hardci thing to ccach a Teacher,thcQ one chat knows himfclf a Novice.

HAy'wg done with Mr. B'y Traft it felf,/ fhould next examine all the refl adjoined: But //hall only give a brief taftc of their Doftrine, aad that wic hall reverence to fo famous men ; and I think,rather vindicate them from Mr. B'i injuries, then op-pofc rhcm, exceptfomewhat in Di. Ward, And in him / fhall i fhew fome thingi wherein he is againft Mr. S. and 2 Two or three points wherein his own Do^rinc requires corredion.

I. /n the main point,[;the kind of caufality ro be afcribed ro tlic Sacrament] he doth nor feign ic to be an Hyperphyfical inftrumcnt, differing both from PI>yfical and Moral; buc only faith, nhnCauja finequancn^yNlWchn nocaufc, but a Condition or Anfecedcnr,3orrathcran/ni^rumentinagcnerail fcnfe, thar is a Moral inftru-menc; asaCanonfliip is given by the giving of a Book,and an Abbots place by a Aaff, and a Bilhoprick by a Aing, and as upon the agreement of the Contraftors,an Inheritance is delivered by an authentick inflrumcnt.] But who knowcrh nor,that a Car.onfh:p,/4bbacic,Bifhoprick,are but Relations .''and we ackoowlcdge Baprifm fuch an Inftrument: And the Inf^rument of Contra^ors, as ic dcth but perftft what the contraft had firfl done (whichis contrary to Dr. W^himfelfjfo it delivercth only a Aighr ro the thing and not the Thing it felf, and fo caufeth only a Rclative,aBd aot a Phyfical mutation. So that according ro Dr. t/'i Explication of Baptifms Inflrumen-taliry,it is impoffible It fhould be an Inftrumcnt of operating any Phyfical Muration to the foul, and foof infufing inherent Grace

Peg.99. Heraei?t46nethBr«fi«74ri//flwExporuion ponendi ohiam^ Buc hradv^ardme in that Corollary fully and purpofely confutcth tht Dodrinc of Gods offering Grace, fo men will n<>t ponere obicem: He fairh, Et qnkquid obex dicatur^pttel} ifia refponfa imipi^ ftCHi ai$d prdicedentes. cumnullui pofit hnnc ebicem utltre nifi Deur. vel per Veum ipfum prdtoHentem ; ^ p ipfe cum voluerii toBere, irrefiffibUtter tQUitur : as he jbctorc fhcwcd, lib, icap. 10, H9cidemprdtftenf4 de^at'ta fy P^nitentiSy i, cgp. 10. To

whicK'

1.: which end he heaps up abundance from the Fathers: I conceive this is deftrudive to the Doftrine off/aving habitual Grace which fliall be cffedual to produce its A^ upon condition of fomcwhat to be done firft by the party or the Parent.] So the fame Brdciw»4rflf/»^there concludcth,(pag. 612O that NK/TKxGrd'iaw \imAm memuf^ per JjfpdfumefM prainam, nee per atiam quamlibet atimtm : of which alfo,in lib* i*

.^^ fully. And heconfuteth thcai that lay, [That God offers Grace freely to every one, rfo he open his hand, his bofome, his heart to receive itj and fo he that receiveth Grace, therefore receivcth it, btcaufe God giveth it 5 but he that receiveth it nor^ therefore receivcth it nor, becaufe he cpcneth nor, and fo God giveth nor, becaufe he accepteth not the Grace which is offered i as if one reach you a gifr, and you ac. ccDC it not, 8fC,] f This he fpeaks not of iielative Grace, but Jteall /nherent. ) This he confuceih alfo in ii^. i. cap, 58. & 10. & 22. Zc CoroSar^ ^jas & alM pajfm.

Page 100. Dr,iV. faith, that [This conferring of Grace by the Sacrament is nc-ceflarily conditional, ] Therefore it is not a Seal to the Abfolutc Promifc of thcfirft Grace.

Page, 101. What he faith of Chrifts death ] that though it be the ttioft potent and efFcdualremedy agiinitfin, yetit profiteth not, except it be taken and applyed ] f truly approve of, as it rcferreth to the removing of Guilt; But if it fhould be fpoken of the conferrring ofli he firft Grace of Bahimal pf y \ ^nal Fairh^ g< >ppyic^if>cc,8rc- whi/?h are in fome fcnfc the fhiits of (ihrilts death, then 1 believe there is no application by any /i& of ours that doth precede, For it it do,then cither that' applying Adi is from the Grace ofChrift,ornot, If nor, we have Grace without Chrilt the fountain, or cife we do it without Grace-, which are both intolerablc.lf it be from the Grace of Chrift,then either that Grace muft be received from him without a former applying

%k*ii^ of ours, or elfe a former is requifite ; and fo wee fhould run in ittfin'mm. But I have reafon to believe, that In this the Dr. means as I, from his judgement with the reft hi the Synod of 2>orr.

ilnd where he next faith that in the aged [Several Difpofuions arcrcquired to fif«

f vHian tareceive pardon (^and fo juftificationj i/;;^. Catholicke Faith, i/opc of Pardon^ ( iear of punifhmenr, grief for fin, a purpofc againft finning hercafter,and a purpofe of s new Hfe,all which difpofe the ilecciver] i agree to him though all do not, , Fage 102.103. 144. 138. He coBcludeth, that [The pardon of Original fm is die

.; yfirft and pimtttily benefit whereof an Infant is capable,] which is quite contrary to Mr. B. whofaith that firft they arc united to Chrilt, and fo i. Regeneratc,^and 2. Pardoned,

Page 107. i/e faith that the cleanr!ng,falvation, renovation,regeneration9 in Ephef^

. 5. 26. Tit. 3. 4. Kom. 6,5.1 Car. 6. n. cannot be meant of ihe)Jr^ ilegcneratlon|bu9 of a fuller meafure i which is enough againft Mr. B.

in his own Tradatc he pleadeth dircftly for no more butthejuf^ification of Difajnts and pardon to them -, as his the[. fhewsj and oft, when he comes to mention their Aenovation,hepurs itof?^asbeingnotneccfIitated toafTcrtit. '

what \ic h\t\\ypagei2'^. [of the New Covenant made with all mankind,] if it be* meanif as I doubt notit isj of the Covenant as enafted and offered on Gods part, to. all upon Condition they will accept it^ and enter it on their parr, /eafily believe riia^ fo the Covenant is made with all, at leaft where the Gofpel rs preached,

Moreover, Dr. W, pj^e 209. 210. an, 212. 215. argueth largely againft any mfo-fed Habits in Infants, both out of the i4ncients, and from Aeafon j Andasketh wherefore Uhm anim^ ad agendum promptitudmmaut ad a^us vjrtutum facUita-

tt tionem

tmem tonexnt? &c. And to whatclfearcHabirsor your initial or Seminal Grace but to incline the foul to Ad when capablc/He Ihcws^that according to AuftinjBzpui-mal renovation liccllin rhcRcmiirion offm, but rcnnvarit^p m rhe Image nfLTinH bcRins only at aftual Covcrfjor, and no Habits arc mfufcd into /nfants: And if Vour Initial Grace be not Gods Image or pare of it, I dare fay it is not faring. Nay» he concludeth,that Anjlin frequently coucludeth, That the /Adequate efdl of Baptifm iu lufanis^is that Henovation which conftfteth Only in the Remiffionoj Original ftn-y but that other Renoviiionywhicb is to the Irrnge oj Qoi^ doth n9t begin bm at the time vohen the heart is convcmd, Auftin tallies of no Seed of Faith in them, but onl y Credit tn ql^ o eui teicavit in alterg sC^'"^"'^^,& Injantes-. tmdecrednnt: tjuomodo c rsdmLFidejA' remumTA nA he laitlfthe like oTall the Fathers & Councels, that tlicy fpeak not of the "TanSification of/nfants (that is by Inherent Grace. J And therefore that the elder Schoolmcn,//4/e/i/. Tom. G^y/enC^/J'^^alfo deny that any Habitual Grace is infu-fcd into Infants. And none yet hath told us what that infufcd Seed of Grace i5,which being faving, is yet fhort of Habitual. And that all our Divines do conflantly teach that Xnfantsfandifiwtion is at death.

But feeing the T)!?e/ri which he defcndeth is only for KemiflTion of Original fin to Infants,! will not ftand upon every by pafTagc-, only three or four points wherein I fuppofchc is befidcs the Truth,! fliall be bold to examine a little further. In that he ofcco affirms that Baptifra doth notfeal to Infants, but only to the intelligent: 2. That the Word doth not apply Chrilts Merits to any Infant^ feeing the word applieih not b«t when itisunderftood. z. That Baptifmis the_firiijneans o f remilfion, and the Coycnant^forcJt^q)liJ5lLdo^ twoTormcr 1 hopcarTbut mii-cxprcf-

fions of a Tolerable fence, thoyglTintoIcrable as plainly fpokcn. But the third is fo injurious to that Church and Covenant of God, and feemeth to be the very Core of mens afcribing too much to Baptifm, that / cannot without wrong to theTruth overpaid it.

THc firfl ofthcfc hehatb,pag. 137. 158. ^)>4/;/m.Buthe hath nochingforthc proof of it. He takcth fealing to be properly adiial affuri^^as torheminHf nfrhr party. But doih not our common ufe of fealing conrradift him? Sealing tcliifycth the full confent of the party ftaling^ whi ch pcrfcdeth fomc time rRc ratiticatiod ot the Inttr'umcntor Grant in Lawi thdtno Advcrfary may have any exception againft rhe parties right to whom it is fealed : And this (uH Jeftjmo ny of the S ealcrs jConfenE doth ilronglier oblige himfelf toihep crformanccof his promiie^ j^Slggcma irrnre, tgffur^flfcMII tcr l bjjr c^^^ to whom it is granred,ancr lo prepare for his

'fifiiu?aftuai mental aSaraqcejfo that the parties knowledge or mental certainty is but a remote End of fealing i or if it were the fpedal End^ yetnot asprefenfly m,

I fee attained, but for futurity. Do wee not make and Seal Deeds of Gift to Infants, ordinarily? and Taflamenrs wherein we bequeath them Legacies, and put their Hiames in fealcd Lcafcs, wherein we engage our felves to them, and they by their Parents doe again engage to us? And yet fliall wee fay fo confidently, that there can be no proper obfignation, but to thejlntelligcnt.'' God is pleafed thus to ratifie that Grant in Law Ccmplctively, whicH before was ratified as to the fubflance (as Mariage is without the7(ing„ and an Oath without the kiOing the Book, and a Soldiers place by confent without Lifting and Colours, and a King's without coronation;^ and this for oui ufe, before it is to our knowledge; hereby all Adverfarics are the mxc fully difAblcd jQroraqucftioningojir fight, and diflTcifing us pandit is not dif-

fonaAC

fonantfrom Scripture language, toray.,that God dothic to confirm his Promife ffor fo it is faid of his Oarh,which as this qucftion is all one with his Seal: yet we know God may fwear to do good to Infants.} Heb. 6. 17, 18. Wherein God willing more abun-dandy to fhew to the Heirs of Promifc the Immutability of his Counfel, that by two Immutable things wherera it was impoflible for God' to lie, we might have flrong Confolation. The_ConfoiaiioiuijamaIwayas^^ Seal for confirma-

tion i but immed iately the ground of fnri ^ ifeTronTotingrris laid, and God is pleafed, as it were to bind iTiWIelt, ancl engage himlelf more'Je'ej^iy f6 fhe performance of his Promife.^And in the mean time, ask is by the Parent that the child believes, (as it were) and h'ath intcreft,and is engaged : fo the Parent hath the comfort in the behalf ©f hjs child, for whofe ufe the writing is Sealed. So that it is a moft obvious truth. That God Scalcth his Covenant to infants, and the contrary gives fob* much advantage to the Anabaptifts, and denycth the apparent priyiledge of the infants of believers; Dnrh nor Gctt\ fav^ rirrnmof^nn yt^avajeal o f the righTCQ ulhefs of^t^frh-JL And were nor Infants Cvfcutncifed? aW tha jfore had the Covenan r Sealed to them? Doth not God fay that Circumcifion is hisTovenant and the hgn ot rteveiil:o lnfants7And as Mr. Bedford well notes, the Apoftle warranteth us to interpret a Sign to be a Sealing Sign. So that 1 admire that this reverend man fhould fo detraft from baptilm, under pretence of extolling it 3 and remove Gods ends, that he may add new ©ncj»

1

He fecond miftake [That the word doth not apply Chrifts merits to any Infanr, but to the intelligent onely. '\ he hath page 104,196, ^c. This is an ill way of advancing Gods Ordinances. I doubt not but this /levcrend man by Applying^ means onely Applyi ng to the Confcicnce for aftuall co mfort.-Andfo'itideed if 1 wcrc'of'tHt Antinonuan opinion, "fhac Juttihcacion by faith, isowely in fare CORfcientia, or ^as icarnsd Mr. (?»en faith, and afTerteth^ terminated in the Confcience h then I would alfo believe. That no infant can be '}u{lified by the Covenant (and indeed not at'aU) Nor thae the word can apply Chrifts merles to an /nfanr: but till then, I fliall be far from believing cither the one or the other. For I doubt not but as one dcnieth Infants alt Juftification. ffor / think no man will fay, it is terminated in their ConfcicnccSjJ (though / will not be too confident in this age, when men nfiay fay any thing, li rficy have but Rhccoricktofill uprhe vacuities, & cover thenakcdncfsanddeformitiesjj So the other denyech them all rrue Legal application of Chrifis merits; there bc.ng none at all,if none by the word. Av\& what reafon hath the Reverend Doftor to take the word [^pply] info narrow aienfe ? That yhich conferreth a thing upon a man (either naracd,or defcribed^doih apply it to him. Eutj diewordof the Covenant o r^ Promifc doth confer the bene fits of Chrifts merits upon/hfantsj theretore it dom ^pply themi Iftft Word is Godsj^rincipinnttniment dTgtvmg right to Rcmifliont Juftification, i4doption3&c.BHrgivingright is certainly an ^pplymg. li mfants have any right at all to thefe privilcdgcs, and to the Kingdom of Heaven, and to Chrift himfelfjit is given in the Covenant i and therefore it i4pplyeth. But this will fall under the next, /conclude therefore. That this Reverend man greatly wrongcth the Word, and the Church by this Doftrine, [That the word doth not apply Chrifts noc* rits to /nfants,] and wo to /nfants if he fay true. For the Sacrament conferreth nothing but what the Covenant conferred and appiyed firil: i which is the next poijar*

T t 2 The

cT!

THe third therefore I conceive to be ihe great raiftake of all, and the fountain of . nioft ofihe reft. vi^. Tjiat^l^haprifm is t he firft means of Rc miU ion^ and h m the Covenant before bapt! fm.^This he hath divers reafons for, Page 191, 192. 195. Tp4,!55. Gods covcoiBt^nd promifeb«iTgThrgrtmnd of my hope and confolation, I dare not let pafs without examination, a palTirgc fo injurious to it. i. If Gods w ord jjfhis written Deed of Gifc by which he beftow ech Rjemilfion, and JufiificacionT and haprilm tnc 5eai oj: it \ then Remillion and lulntication is by the Word betore it is b y baptifm Cfor tjj e Deed goes before the Seal in ord er. ] but the tormer is true,thcreiorc the latter, 2. U me word otpromitc be part of Gods Law ,which is both the fountain and difcovetcr of all right or due j then our ngrtt to Kemiflion mufl come primarily from this w#rd of promifc,rather then from baptifm ; But the former is true,thercforc thclattcr. 5. If the word of promife b e Chfifts Tdk ffiwu-by wfiichhe bequeathe rh. the benefits of his blood to his people , then are thofe benefits conferred principally by that word of promife: But the former is true, therefore the latter. 4. If Remiilion of fmbe a removal of the obligation to punifhnient C i. e. Guilt.) and all obligations be removed by the fame means they were induced, then Rcmiilion is principally by the Word: but the former is true, therefore the latter. Thefccond branch of the Antecedent is cleared,in that by the wordfofchrcatning} the obligation was brought on us .• therefore by the word f of rclcafc or promife J it muft be taken off. The branch it felf is a rule in the Civil Law.

Oftje^wn, True: it is the Word that gives the righc: but it giveth it uppn Con-dition r andbaptifiii is that Condiiion ; th ereforert giveth it not aftailiy before baptilm. -"

Anfiver. Baptifm is rather a duty, then properly a condition cf Jufljfication v or you will think the name of a condition befits it, then you rauft diilinguifh of Gon-ditions -, fonicare foabfolurely necclTary (^being principally inrcndcdj that liie right orpoffcffion fhall depend upon it; others arc re^uifite as accidental to the former which ought to be prefent, but may te wapt^^ "^itlibut diftiu^ion of the Right, or nulhfying the Grant. .;ri irj.'

Of the former fort is our Ccvcnahj:,or engagement to God,or our faith. Of th^ later is baptifm.

I. Pofit. the Covevant fiequcntfy giveth fui!RemilJion tvithimt bi^t)[w. 2. Baptifm never ^ivetb Remtffion without the Covenant. 5. When brthgo together , the Covenant if the fnU mexiii erinjirnmcnt oj Djitiim^ and Baptifm hut afeceftdary for fslean csmpleat' ing it: which yet weulfl be valid if they were feparated. 4. The mw Covenant , as it ii granted by God in Chnjf^ dotb befiowChri^ and Rcc^miliat'ton^ and Remiffion conditionally 9n aU^ even thofe that never are a^ually Reconciled, The abfolutely neccfl'ary condition is our afTcnting to the truth, and accepting rhegood here offered j and fo Covenanting with God, that it may be a full proper mutual Covenant i whofoever doth this iincercly.fhall have the benefits of the Covenant. Baptifm is but the fign of this Covenant which fhould be added ordinarily j but not to make our engagement acceptable, or Gods engagement valid aid cffcftual j but as a duty prcfcribed for folemnity, and for a more full and formal engagement.

All thefcjhad / time, /would flay to confirm j But foaicwhac will be fpokcn to ic m anfwcr to the Dolors argument! followiflg;

50

So that when I fay [Gods Covenant Juftifieth or Rcmitteih, '] I do not mean thi r'^v/.n^nr <ic rw|i^f an^\«;rj^#»» |n thi> Scriptufc, bcforc our performance of the great ncccffary Condition, That is, before oor Accepting of it, and our Cevenanting again with God: For till then, it fuftifiet h onelv Condi tion ally^ which s not an Adud juftificacion, but (o full a preparation to it, as it is uluaTIy Called by that name : As if a Condemned Traytor have a pardon granted to him C'and offered by afiindrhac fucd it out on his behalfj on condition rhat he thankfully accept it i this n-.an is tiid to be conditionally pardoned j though .yet he may rcfufe it, and fo be never Adually pardoned.

Bur) ct validity or efficacy of the Covenant ck|th not de pend upon the perfor rii;_ ance of every duty required by it , or evgry ^rrnmflanf^ r>f arrifjen roTthc " gre at Condition, flucn a ^ tcaLinnhv banri^ni i<,) ^nrr yn rFi^.Snhf^ntial andaEloiut c ly ncccliary part ot the Cofidition. When a Prince marryeth a beggar, and require ' nothing thereto but her ccnfenti rcvy rhis confent is all that the match de-pendeth on ; and yet there are many additional duties, sfs comely behaviour, folem-l nizing the marriage by engaging figns, &€. which yet, if not perforrticd, breaks no^f the match.

That Baptifm Jiiftiiicth more without the Covenant, me thinks no confidcratc mam /hould queftion. And yet this Dodrine of [ Baprifm, being the firfl means of juflify-ing] comes neer it. That the Condition juftifyeth Without Eaptirm,and confequcnrly before it, I yet further prove, thus. i. As to the Reverend Doftor, he confclTcth,that yolid repentance,con)und: wiih true and lively faith in the Mediator, obtaine th pre- _ ienyj^miiTiQii of jjiiswith God, Pagi i4<^. J This is as mu<lh as I defitc. For thcDr, wlTfacknowledge^that^t is attained by thefc as Conditions on which the Coyenanc or promife conferreth it to the party; and fo it is the Covenant which innmediateJy juilifieth on tbcfe Conditions. And every man knows that baptifm is to follow faith f and confcquently to follow jullification as currantly granted,though not as folcmh-ly fealcd^ and not orderly to go bcforcit.

But he faith, ** that [thtJUiUigl|aKh, which in the Judgeriient of the Apoftlcs fuf-** ficcd for the baptizing of thole thatUefired it,w5.5 not ever fufficient in their judge-" ment to the Juitifying, pardoning and^faving ot^fuch, AH. 2, 37. They who are •'prcfumed to be truly pricked in heart for their fini, from their hearts to defirc de- \ •* liverance from fm, who are taught to feck this deliverance in the merit of Chrilt, I X ** are judged fit to rccdvc baptifm, and in baptifm remifiion offins : but are not prey "furaedtohavercceivedit before baptifm, ver. 5&. ' ^

Anfrver. This miftake hath dangerous confequcnces. If men be taught once that it h?> a faith t hat is fhort of juftifying and faving fairh,which admitte th men to baptirm /"as i "^ havingfrue lighr in jnrn T)ei) irjgTTrnake iqu\ wTSrFin rhe Tf^Q^rh y When Chrifl-'J • feith [Mak^e me Dtjcipks of aUnations^ baptising themy'] he means fTincerc Difciplejj though we cannot ever know them to be fmccre. 2 When he faith, He that bslkvcth and H baptised, fltall he fived\ here faith gpcs before baptifm, and that no t aCom« m®n,bur a faving faith i for here is but one faith fpokcn of,and that is beforcTjaptilm, 3. Thar faith lo which rhe promife of remiliion and Juftification is made, itmuflal-lo be fcaled to ( or that faith which I5 the Condition of the promife, is the Condii ipii in foMJ}fjoij\xUto^che^'iit.J Wt it is only folid true Faith which is'the Condi-tion of the promife (^oTrcmiffion j J Tlitrefore it is tliat oncly that gives right in/ore Bet to the 5eal. 4. The Dr. palpably miftakes the Text. i4/i?.2.57,58. when the A-poftle faith,i[Repent and be baptised jor the Remifien offih^ ] he plainly mcancth believing, as intended before bapitifm, and comprifed as chiefly aimed a c injhc WordT^^^

[tafrix^f] U is uTual co pur the fign To for the thing fignificd, profcficd, and engaged to by thai fign -, which plirafc in Scripture is the occafion of tlicfe mens miftakc y and giving fo raiKh to baptifno, as to wrong (and make void almcft) Covenant, an'd faithg and all.

The phrafc is plain as if i fhould fay to the enemies Souldiers,rLeave yoor old Commanders, and come all of you and be liOed under our Gcncr3l,and you fhall be forgiven all your fighting againft him.] /s not this ordinary language ? -^nd is it not obvious to any man here. That the word \_Lifling] is pur for [Taking him for your Gene* ral, and giving up your fclves for hisSouldicrs.] ^nd that this will Tervc, though iiAing were ovcrpaft ? /f that Tm imply not believing (folidly) as p;e-rcqui(ire in the Wo rd [Ketenf\ (x^r. of youftnbtlicf. >> (r in the word [ftc hptj^edi'] then i. It \i requires not laith at all ^ for there is no other mention of it. 2.i4nd tl>cn Peter bapt'tT^ed Xmbelievers, ("and (hat without requiring rhcm to believe,) which is falfe.

5, Ifitbeonly this Initial fairh fas he calls it) ("which is not folid and juftifyin^) which IS required before baptifm^and remi(]icn,rhcnfoIid faith is required either after baptirmandjuflificarion,crnotatall. To fay that it is not ncccfl'ary atall.js unchrilUo ani to fay it is neccllary only after baptifm and remi(?ion,i5. i. To make a faith which rs not true,lively,and folid,ro be the Condition ofbajKifm & remifiion j or elfe 2. They Hiuft fay,Thatfiich arc juftified by bapiifm,without any jufiifying faith, g. And it is tc take away thencceliity of a true and lively faith. Fori. According to this Dodrinca man may be faved without true and lively fait!i,by Initial faith and baptifm( 1 ufe the JDoftorsdiftinftion and terms, } For if the man that upon his initial faith is baptized and£orgiven,niould immediately dye; no doubt he ffiould be favcd,( before truefaith come.) For what fhould condemn him,bur unpardoned fir? 2.And if tliis Initial faithj which isdiftinft from trne and lively, can procure hit fiill remiirion ( which is the greareft rautarion,^ why not aUo the continuance offr ■: And fo what ufe for true and

I lively Faith ? If any fay, That this true Faith is to be given in, and by bapcifmiani fo neither before,nor after ; I anfwer, i. However the iormer a^Airdities of the cfticacie ofa Faith to juftiftcatioB, which is norcruc and lively,&c. would follow. 2. When will any man fhew roe a Scripture to prove, that true lively Faith is promifed to meo ■upon the Condition of a common Faith whi^; is nor fuch ? Or that baptifm was infti ^ tuted to confer a true lively Faith.wherc it was not bctore? The Eunuch muft believe ^^jmkgiUdsJieaUJstioic he muft be baptized *, AndSmon that djd not believe tdth all ^isljeart did receive neither a true lively Faith , nor remiifion of fjn by his baptifmf Mark that. For he was yet in the gall of birternefs, and bond of iniquity, and had no part nor Fellowfhip in that buiincfs. And if Si/woni Faith will not procure rcmiflion and juftificatipn for himfclf, thou^ it may procure him Church Memberfhip, then ic cannot procure remiffion and ^uftification for his Infanrs,though it may procure them Churclj-Mcmberfhip. But this Reverend mans miftake ^ifeth from his affixing^and a-ribingthaFcmain remiflTion to baptifm,as its own immediate efifed:, which he fhould afcribc and affix to Gods Covenant and Grant, as the proper tffcft of it ; and therefore becaufe he finds, i. That the Apo(\les baptized men that had no true lively faith a. And thar yet they bapdzed nien for the ReraifTion of Sins i therefore he conclu-dcth. That baptifm Rcmitteth fms, without a true lively Faith foregoing(in the agedj for them he (peaks of^ But this very dangerous miOake would be reftified, by 1. Dif-tiriguifhing between the cu rrant juflifi cajtion of xbeCgyenanj-, or P.romife, and the Gompletivc by the S.eaTr27 Between right to baptifm wfo^o Vet, and right jnforc Ec-; fTeJFi. MinTnerTtraveright to baptize thofc that bcforcAjod have no right to baptifm. [ £or they muft judge of ractas right by a piobable profeffion. V Baptifm

Bapcifm is ordained to fignifie & fcaJ, mi thereby confer rcmiifion of fmsj but doc to all that have Righr in the JudgemcTi> of the Church, to be baptized, but only to thofc that have Right to k bTfore God,& to whom his word doth firft give his remif-fion;that is cot to all whom we mufr baptize,as hd^gprobably true believers,but only to thofe who have true right to baptifnn and its bcncfir,as being wue believers indeed. The Apoftlcj. did not admit any to baprifni who did not make fuch a profeifion,which men ought to judge a probably note of iiacerityX& the children of fuchJLec any man prove whcreever they baptized any whom they knew to be devoid of true faith . yet if they had known Simons heart by extraordinary rcvelation,thac were nothing to the peine (Though / ncicher believe they had any fuch hcart-fearching kriOwkdge,nor ffhatic becomes any man to thinke they had much iefs to affirm it,before he can prove it)But tliis whole matter about judgement of prchMity and ofceytainty in baptizing, 3 have fuller handled againft Mr. tombes before^whicher I refer the unfatis fied reader.

So that I doubt not to conclude, That the Reverend Doftor yielding that[folid re-pcntancc joyned with true lively faith in the Mediator, obtained prclent rcmiffion of fm (even before bapnfm) ] is a full yielding this whole caufc [that remKfion is ckt-rantly granted by the Covenant or promife as the pjincipali inftrumcntjand oft only by it 9 and not Only or pr'tJiwily by baptifm,]

2. That the Covenant juftificthiirft, yea and ofc without the fign, is further proved by example, i. Of all chat ws c jMHeddom Adam till Abraham^ 2. Of Abra^ \ bum hin?fclf,who bcii g the firfl figugd perfon, methmks wee fhould in him difcern the ( ends andefifefts ofthatfign,and he wasjuftified by the Covenant and faith before^ it. 9. In all the females a mong cfie ]g'4iB that were uncircumcifedf though t he Ifma-eliies and^domitesTand atcer .vard cne iigypti?ns,as Hiftory tels usiwcrecircumci-fed,) 4. In all the males that dyed before the eight day. $. In all iTrael for forty years in the wildernefs. 6. In Chrilis own Apoftles, who if they were ever baptized (which is uncertain to mej yec it is like long after their Juftiftcation. 7. In Conffan' ?iiff, i4«^«y?/«e, with multitudes both yongand old in thofe times, who either upon "tertuUwis weak grounds, or the fears raifed by the Novation errors did long delay their baptifm : fome of them till neer ^hejr death:, and y^t were Juftified by faith. 3;In the generality of the jrCatechumeni,who no doubt wciC pardoned upon their believing, long before baptifm.For the Satehrs generally delayed tht baptizing of profc- -lytes or new convertr, quire beyond &briides the Scripture rule and Apoilolical pre* iidenr. 9 /n all the Infanrs of Believers who now dye before baprifm. 10. hh-all the Infants and yourhof the godly Auabaptiils. 11. And fuppofc iliar the error of tfec Sociuians (^that Baptifm is not necciriry to fetled Churches, but only for tlie firft entering con verted Heathens] fliouldprcvaile yet more [I mean feparated from their other damnable errdrs}which we are fadly taught in thefe times to think to be no im-poinbilityiifwhole Kingdoms fhould take up that opinion, and thereupon lay down all baptifm, fhould we think that upon their entering the Covenant of God, rhoogh without that feal, they were not luftified.*" were they all unpardoned,and fo damned."? or fhould they have onely Jua ad remfrnt »oc in re,as Mr. B.faith/ or muft we fay that Veuspotefifednonjolet tales Jdjlilicare^ sind fo that wee have no found ground to ex-pcft it ? It is no impoflibility that all the Church fhould take up chat eiror, or the greater part •, for is is uoc fundamencall and certainly damnable. Baptifin is iiot in the A poftles Creed. t;

But to the examples of the fcraajes, and the uncircumcifcd in the wildernefs/ tlii§ Reverend m^n anfwcreth [that rhfe meanes might be neceflary to ofic fcxe & .lot to the other for AeraHHon, as welUs Jbtkal'mg p, 176, 177.] Anf. i. As a duty it was.-

bm- -

4but noc of i4bfolutc necciruy to remiilion andfalvation ^ God not taking fuch dif-icrcnt courfes for that great end.2. f he difpoifablencfb fhews it was not of that abfo-ufc neccliiry. 3. Obfjgnation isnot of Abfolutc nccdTiry (therefore not the feaU butrcmiflion IS. , '

Fag* 17B. He faith [Itisprobable the parents define or vow ofcircumcificion might fcrvel Anfw. That confirms what i have faid» Mens dcfircs or vows are noc Inflru-rncnCt of JuOificarion or Regeneration to others : much lefs the only or principal In-llruments: before or without the Covenant and Grant.

Butlccus nowconie'to this Reverend mans Arguments againft Covenant-Juftifi-carion and Rcuninon to Infants; r. Hce mentions three Covenants, ^i^. i. The '•^VMN/j'conditionall Covenant of Grace to the faichfull andthcir fted. 2. The Abfolutc of die firf\ Grace. 5. TheCovenantof Ghrift that he fhall fee his iccd^^c. And he faith it is none of ihcfc that lurtificth Infants without tht Sacrament (Stconfcqucnt-ly not before it) Pag. 191. 192. 193- Anfw. it is the firft, vtTi. Tlac promife

(fnade to all that believe, that God will be their God, and of their feed, and they fhall be his people and that the feed of the Righteous are bleffed: and that he will be mer-cifull to them. £to<i. 20. and that they are beloved for the Fathers fake. KoW. 11. and that they arc Holy, and of fuch is the Kingdom of God, &c. as I have before pro* • dBcedthcm. But he faith, i. [That the words [l will be thy God, and the God of thy feed J . contain not this fentcnce, that [Airthe children^f Believers fhall be Juflified] buc only that they fhall bejgarfjkers oftJK.fame C^yenanr,and ha^tt^-ftghi co the fa me confg^dcration wi tliT its bcncfitsTS YTl Anfw?*!. The Covenant as oflrere3 on ijods fiaTtTnot yet Accc^ptcd ancl entred on theirs, doth notaftually fbuc conditionally^ iufti'fte cither Parents or Ghiidren;But the Covenant accepted^which the Parent is to do for hirafclf and his Infant, Deut, 29. lo.ii Jdoth it for both, at leafl it is (Wrongly probable that when a People have God engaged to them to be their God, and be mer* Cifull to them, Q^c, that he juftificih them.2.You confefle as much as / defirc,a;i:^. th^c icbfiogs them into the fame Covenant as their parents, and to the benefits of it. For^ I have proved that the parents arc juflified currantly and fufficicntly as to their falva tion before the Ad offcaling,and oft without ic y therefore according to you the chil' dren are fo too, > _

2. He faith [ma ny children of tihc faitbMj(li.«lLBferilh3 Anfw. i. That contradi-fteth notthe certainty of their ]uf\ification by the Covenant before baptifm, any more -then the certainty of their jullification by baptifm as tlie firil iiieans,which you affirm. a. Efpecially it is noc againfl my opi»ion, who affirm only a certainty of Church-memberfhip, and a ftrong probability of Juflification (not denying the ccrtaintyj till the contrary be difcovcred when they come to age.

2. His third Re3foni5[Becaufe if Infants be juftified by the Covenant, then they

that dyebefore Age, aad they thadiYcihoiild he all-iUtejunified before Baptifm. j

Anfw. AncTwhatgreateTirbrurdity in that, then that All alike fhould be juftiftcd after

. Baptifm, whether they live or dye (as you teach?^ 2. The /tfnfwcr to the former may

fuffiee to this Reafon. . ,. ,

4. His third Reafon is, that [Thepromife Gen. 17. 7.1sconditi onal, on co ndi*

J\\ l4>ni«tion Q fCircum cifion,as theoriiJiaiiLmcaniof rcnutti fin rthercibrc the jcws~ehil- '

^"^ *'^^dren werenoForamarTly nullifiedjy thepromife alone, w ithout th e Sacrament] AnC

This is anfwertd belore by diftinguifhing ofConditiunVTlt, luCfr-as'the evenr de-

pendcth on^andfyfil-aiLiljdoih^^^ baptifm

J6 of thcTatcriorcri can uamc you many aprcmifc to the Jews on condition of

iheir

Infant Church^membef'Jhip and Baptifm^ |j I

their obfcrving each pirticufar Gercjiionie, which yet were performed, though feme were omitted, and the people not prepared according to the preparation of the San-duary, Alfo the inftanccs before do anfwer rhis.

$ . His fifth Aeafon is " [ Bccaufe from this proraife Peter exhorterh the Jews. Afff " 2. §9. to bring their children to baptifm: therefore he fuppofech that their Infants ''More baptifm were not Aftuall)'comprehended in the Covenant, nor ;uiiificd &c* Anlw. This Text, which this /Reverend man doth«ifo mightily miflakej have fully an-fwercd to beforcFef^r calls in the Infants to baptifm, but with their parents,and not before them. The Covenant was but conditional! cither to parents or children, ("and fo neither Adualiy^uftifiedjtill the parcnts(for both) performed rhecondition. Now the condition was Faithjor Covenanting to take Chrift for their Lord and Saviour; thisFe/er implyed in the word [BaptifmJ as neccffaTy to go before it. Or elfe unbc-lifcvers muft be baptized for remiflion of (in. If I thought rhefe few words made not all this Plain, it were eafx to do it more fully.

Next rhe Dodor faith [There is properly but two Covenants. vr:(. ofLaw, or Gof-pel i the tormcr it is not -, Nor the latter j Becaufe, i. The feed of true believers arc oft not faved, 2. Unbelievers children are often faved.] Anfw. 1. According to his own doftrine they may be juftrficd with their parents, though notfavedrAnd what is that againft the Gofpcl conditional Covenant? If they be not faved, himfelf fhinks-ic is only itthey dye not in Infancy, but rcjtd recovering mercy at agea2.The Infants of unbelievers arc not faved as theirsj there is no promife of their falvation,if they dye in Infancy,nor fo much as a half promifc,or ground of probability and ChriOian hope: God hath kept it fecrec what he will do with chem And if thev live to age & believe thty are then in the Covenant of Grace upon another ground. So that I think I may conclude that thefe rcafons do conclude nothing againft the primary intcreft of the i-~ Covenant fn juftification, nor for the primary or fole incereft of the fign. ^v.

And 1 marvcll the learned Doftor would alledge thatof Ca!vin\n A3t. 2: gS.asfor him,which is as plain againft him as/can fpeak. Tametft in contextu verborum bapiif-. «j«i, remiffionem pecaxorum hk pracedat^ ordine tamen feqwituTy quia nihila!iu4 eft quam bonorum qud per Chrilfum confe^uimur obftgnatie, utin conjcientiis noftris rata ^nt. Can any thing be more againft the Doftors opinion,rhen to affirm pardon to go before baptifm? The truth is, Cdvin giveth too little here to hapcifm, fo far/she from going the Dolors way,for its fealiug ufe is more then the certifying of our confciences as I have /hewed t And aftiirance to our confciences is not luftification. Let the Antino-mifts that fay rhe contrary, (hew it out of Scriprure,wherc we are laid toht )u^ified\n. our confciences by faithMnd the Dr. knew that Qahin in the foregoing words doth purpofely fhew this to be the order of Gods proceeding.i.Acpenrance or a true chance 2. To which next is added rcmiffion of fmsi and 3: they are called to Chrifts death %> the groundj and 4. in the fourth place he puts baptifm as the feal by which the Pro». mifcisconfirmediwherefore(faith C<j/vm)in thefe few words we have the wholefum almoft of Chriftianity, vij^j that a man renouncing himfelf and the World, do wholly give up himfelf to God;2, That by free Remi(fi9n effin he be delivered from the guilt of death, and fo be adopted among the Sons of God, &c, ] And he faith that fthcreforc Luk§ afterrvard in Pauls Setmtn^conjoyneth Faith to Repentance^ in the fme ferSe as here hepfttteth, Remijfmaffin']Sct Calvin. Antjdoti in Concil: Trident', Sefs, 6, cap 5. Saying the very fame that /do: and thatif/nfanrs had not the prpmife of life, and were not born holy or heirs before hand,it were a profaning the Ordinance to Baptize thcm.Tra^at. Theolog.p. 389. Sec alfo Pi/f0tor in mt, 5.11. pleading the fame caufc.

Vu /r^

?Uin Scri^tHr^fraof€(jf\

It were cafie to addc an hundred fuch Tcftimonks of the Judgement of Schorr if/had ncccHicyand Icifure.

HavijPg noted what I diflike in this reverend reans Tradate / will not Trouble my felf or others to meddle with the reft whichl approve.Onlyl addeithat though in thij one doftrine I finde him go too far,yet I fo highly reverence and honour him, that / take him to havcHccn a Divinr f^f rhehre hcr fornuand be yond the vulgar ftrain,evcn of thofe that we honour for their great learning & judgment; and that he was one of thofethat found out the middle way of Truth and Peace, which this conrentiousage rcjc^cth. Let me inflancc in two more points in this Trad^are exprclTed.

I. Pag. 225. [Aamundandum aHU»n &juftificandum totalis caufa efi Deus in genere €au{a Phyfftd^ feu eficentis i Juftus enim ^ Juflificam non c^ nifi Deus^ d'uente Au-guftino Epjjf. 50. Ad BonifacVbi hdc ip[a de re agit ^ cap. 49. Mi lib. 5. cont. lit. Pe-til. <tf conyCrefcon, 1. 2. c. 20. 21. ] This diflfcreth from them that dare fay, Their own Faith is Phyfically the efficient inftiumenrall caufe of their own forgivenes and iuftificationj Yea that it is a padivc Reception of Chri(\ himfelf (by the faid Phy-ficall inftrumentaliryj and no aft at all,But nt/men atimii. Yea and look on thofe as injurious to the Church of Chrift (and fopubiifh themj that deny this raoft abfurd doftrine. It is not onely one, nor two, nor three that have ufcd me thus.

2 Pag, 238, * [It is certain that the conditional! Covenancjs made with All man-"kind,as it is not made with the fain Aigels.asGod hath promifed to receive All men

" into favo r on t\\^ COndicion y f f^^jfl^ anrj r^p^"'"''^^^ i whrnr^ alfn All m^'n may be

*» trnlyand ferinnfly JnyiffH N y tile preachers of chcGo fpcLto thf paticipacion of the **faIvation obtai-ned by ChrifH but the fain Angels norTas being fuch as God will not "again receive into favor under any condition.Yet /grant that the things promilcd in **the Covenant, arc not given but to thofe that imbracethe Gofpel, and their ici:d.^' Jliis in the found doftrine of truth, which may bend your witsagainft in vain, and> which Mr.To»i>j,faith is in Amyraldfts and mt fo near to Herefie.

THe next great name that Mr. Bedford adoraeth, and would fortiftthis book wrth^ is Bifhop Davenani • which mof\ learned judicious man / have as high thoughts of forthtfolidity of his^udgement(would my efteemaddeany thing to hiiiKn>e,or were of any value)as of almoft any thacthisKingdom ever brcd.Thc truthheis,»ny that perufe hij writings, may find» that as he ftudicd to avoid extreams in Divir:icy,fo was he admirably blcfl in the fucccfs of thofe ftudics, God having opened to him fl think J the true middleway in many weighty points of /Religion. As to in-iRance in two. i. The doftrineof univerfall Redemption, as !S to befecnin the fuffragesoftheBritirii Divides in the Synod of Dort ad Art 2. &Cj .^nd efpecially in his late excellent, jiiditious Diltertations on that fubjeft, and on prcdedination,-*-gaitift which /find indeed a learned,godly man^whomCthough unknown I much lofc and honor for what of God / fee in his ftudics) / mean Mr, Owen of Coggefljall in E/Jfx," to fpeak very confidently,and undertake rodcmonftraie, that the main Foundation of his difTertioa about the death of Chrilt,with many inferences therefrom, ari rcirherfouhdin, nor founded on the word] with much i«ore. Butif/ may judge cf this confident undertaking, by his fuccels againft a man more wcak,& not to be juiiii£:d with learned Dtftendnt, eiihe my judgement is utterly contemptible, or elic his attempt would be mcerly vain, as to the undertaken ilTue. The fruits of good karning, piety, quicknefs of wit, and very good Rhctorick / fliould expcftj encugli tocafl fuch a milt upon the truth, thanhc vulgar ftudcnt imli notdifccrn icj and-

to

«o fet fuch a glofs upon his own notions, that fuperftciall Readers fhall judge him in the right. (For vulgar eyes behold truth only in the Y rituge-<»t>ih/> fp^'^ii 'i''j; lanp^ij^g^ y according to whioh they pafs their juclgiiienr, wtie re error h avjn^ofr rjiejine^ f^j'^rh^gj V-doth as oft deceive thcm./t is only within doors that 1 ruth Is tobeiecn naked,where none buLpai«foW, humblcjonging^pidij^^ accefsOBuc as the

parts of ritK-lcarne"^ niainVliaatncy the additionofrouch more, I think would have found work enough in dealing with a Davenam^ fo 1 am much raore confident that his caufc would fail him more then his parts, and that Davenams caufc is built on the impregnable rock.

2. The fccond Inftancc of this famous Divines efcaping the dangerous eKtrcams, h in the doftrinc of Juftification,whereirj he harh clearlydifcovered,how far good works * T/i;^. Evan gel icall, are neccflary (w;^. as conditions bothinfome fe nfc of attaining jijft«^c£tfon^andj^^ howTar Hor(i/i:^.arRaving any merit

or projpcr cauUUtyj at juJtij.Habltmnib' ASuali.cap.^o. 51.6' Faffim, For the af* fertingof which fame dodrine,/ have been judged fo injurious to the Church by fome men,when I never yet heard it once blamed in Davenant,

And according to the ufuall bent of his fludies hath this excellent man gone in tfc point of Baptifm, giving as much to it, as poifibly may be, without giving too much : but leaving Mr. Be^/or^ in the point inqueftion, as far as /can find, His Thefes are thefe [1. In the controverfic of perfevcrance or Apoftacy of the faithful] or Sainrs,thc queftion is of that faith or fandifying grace, which cannot be received, excrcifed retained , or caft away, but by fome aft or operation of free will interpofing. '

2, In this controvcrfic of the lofing of faith or inherent grace, regenerating or fanftifying, it is fuppofcd, that they who arc faid to have loft faith or fain from grace have formerly received and had that grace,which they arc pre fumed afterward to have caftaway.

9. The Papifts acknowledge it not as a point of faith, that any Habits of faith or Chanty are infufcdrnto Infants m Baprifm,nor do rhey reach it,as of faith, that any of them are made juft formally by the inhefion of habituallRighteoufnefs ^^^ holinefs 4. ThcProtcftants grant not,thaf ;uftifyingfairh, or charity unjtiic to God ' Rcgcneratinggrace, which repaireth^Il the faculties of the fbul, arein theVerv ' reent of Baptifm infufcd into Infants. ^

Of

wlierehe cites Calvm.Jnjimt,lib.4, cap jS,S. si.faying [Thereisno more pre. fenr efficacy to be required m Infant-Baptifm, but that it confirm and f^ablifh the rn venant made with them by the Lord] And he concludes, that fhc knows none of our Divmes who determine that thatRegeneration N^hich confifteth in the creation offoi! ntual qualities (which we call fandsfication, and the Papifts, formal juflificationj IS produced in the very moment of Baptifm. And that neither Arroinian Panii^c ^^n Prceftams acknowledge infantsio the very receiving of HXTb/^tZ takers of thofe habitual gifts, or fpitituall quafrties, which properly are faid lo conftf tHte a man juft and inherently holy. t- F" i^'are law to conlti-

5. The Fathers acknowledge neither aflual nor habimal faith or charlri, rn u. „• to /nfants in Baptifm. And they teach,thatconverfion,or thecr«tfon r7,.? i?"^" which isproprly tobe called Regen<ration,is nocprXed intheZil thev!^!""' ^e capable of reafon] To which end, he produccth ..any teft^onfes o d e^FatTer" addith! "^"'" "°' '" ^'^"^"' ' "°* ^°' *•»' '''O 10 recdve/he

iiiaVlini"'"'-'^' ^" '»'■*""'''•?""'' f^'>- rightly) "eaMolvedJrom.the_j„jltor Ori-

'^"^ ths

This (he Oiif h) »• the Primary cflTca of Baptifm, and the reft follow ir, which he

/fhcws in the particulars, i. Juftificacion of Infants is nothing clfc but the pardon

[of their Original fin. 2. WhenlnUnts arefaid to be rcgencrarcd in bapci(m,thac alfo

\o dcpcndeth on this rcmiiljon of original fm, that it may fcarccjor indeed not at all be

diftinguifhed from it. Renovation in baptifm is by remilfion of all fm, faith Auguji,

Infants Regeneration confifteth only in remi^fion of rm,and acceptation to life etcr'iial,

{faith CajAndiTi The fame is to be faid of tranflaring /nfants out of the old Adm^ and

[ingraffiag and incorporating them into the Nevy. For this alfo isconncKtd with re*-

Sfniliion of original fm. For as foon as guilt is removed from the Infant,which hecon-

^radcd in old A^am, tie is cikemcd ipjo fajlo to be of the flock or family of^he f.cond

/tdam. For which he citctli Bex^a and Aujfin, ^"

Much of this down.right againft Mr, Bfd//or(ij,(and Dodor Burges') doftrine, and none of it for him in the point I oppofe : And here thofe that are fo hor^and high'for 1 Phyfical union (or fomewhat c(|uallj with Chrift, may fee that this learned man af* firmeth but a relative and morall (^in Infants ', and doubtlcfs union with Chrift is of the fame nature in them, as in the Aged, though not on the lame conditions.}

3. Again(he faith)that which is called the fan^ification of Infants baptized is con'* ftituted,fof the moft part, in this wafh ing away of origina l fin. Though 1 will nor deny that they are alfo Iwly or fan^fiHed in orlicr reipeits j As in ttiat jhey are de dicated jto the holv Trinity i for to be dedicated to God, i^ in one fort to Be lanam^riTTfiic

~T heonciywordrma 11 Divenants Epiftle, that hath any fhcw(^as far as! difcern^ of favour to Mr.Bs caufe,is the next,viz. headdethfth at they have rhe Holy Ghoit dw£ l« ing in them in a fecret way, and to us unknownlBut confider here, 1. He doth norTav Tti^TTs thecaie 01 all baptized Infants, as of other effcd:s he doth : nor of any nqn* clc^,but only that Infants may indeed be faid to be fan<Jiified, bcfides ihc former relative fan^ifieation (which we all acknowledge) 2. Hedotb notafcribe this to Ba-ptifm, asbeinga fruit ofiu 3. He denyeih a!! Habitualland aiftuall Grace in them by iJaptifm, and doth not talk of any feed or roof,which is cffe^ual fjving Grace and ycc* noHab;t;.4. Hcaffirracthno union with ehrifi bi>e Relative, 5 He maheth remiflion ^he firftfrui^ and the rcfl but refuits from that, conrrary to Mr. b. 6. He faith, [it is jthe Holy Ghoft operating', but Q^'idautmhoc aut quale ffr.explcet qui inteHigi't', e-Uo/dtforwe nofl/Btf^ere. j.e. Whatit is, orofwhatforr, lerhim explain that under-ftandeth j for my part,I eonfefs I underfland it nor] This doubtfuH cbfcure paffage on^ ^hcby,is all the countenance to Mr.Bx caufe, that this modcfl,lcafned man rflTordeth. 4. He fhews alio, that Infants ^doptionisof the fame relative nature, and he con-^ludcth of all together, that[the ]uflificaiion,Aegeneraticn, Adopcion and San^iftca-tion of fnfanrs arifcth from '^mitfion of originall fin onel'y,by the bloud of Chrift ap-plycd to BaprifnT) To that here is no grace,buc relative given by Eaptifni to them.

2. Fiopof. is [That ]iif\ification,Regeneration,Adoption, which we yield doth belong to baptized /nfants, is not uuivocally the fame with that ]ufUncation, Regeneration aixi Adoption, which in the Qucftiou of the Saints pcrfevcrance, we fay,is never

loft. . .„

And for Regeneration, he citeth, Aufiin Epijf. 2g. Parvuhim, mn R^ejeneratio m

i^A in Renator m voli*n taji£_si nfi(iit^ fed ipfw Keit OiULims mamentmi rejUKWnm ' *"* ''*^' ' minall grace lie, it none in the —"^ ^

\jadi. And whc?c inouicfTheir icminafi grace lie, it noneln the wTH I

^ ^. Vnp^l. Is [the Juftification and Regeneration, and i4doption of baptized In-

ts, conferreth on them aftatc of Salvation according to the condition of Infants.

V /'ropjf.ls [Thgfc who in Bapulm were trucl.y juftift:d, Regenerated and adopted \ fuicablc

Infant Church-memberjhfp and Baftifm. ^^

foirablt to their Thfant-ftare 5 when they come to the ufe of reafon, are not juftificd, regenerated and adopted^fuitable to the fpccial (late of the aged, unlcfs by repenting, believing and /ibrcnuntiation, they fulfill their Vow made in Baprifm.

The laft Pr(^pf. j^When we teach the [perfevcrance of the Saints in a flace of juftifi-cation once obraincd',we do not deny the quality or Aft of a faithful or juft man inrc^ gard of the fubjcd to be ntHtable ajijilfligable; jj mvvce affir m thar f he <pt-^;ia l Iqvc of j

God dot h nor permit, that he whobv believing inChrift wasjufttfi^'^^flti adopt edto^ be a 5on'Ot uod,^houic[ by lotiag that fiirh andlandihcationjCcafe to be a Son ofGod,., and perifh for ever.]The fcope of this whole Traftate is to prove,That the dodrine of a the certainty of believers pcrftverance, is not impeached, or weakned by aiferting / that thofc may perifh after for aduall fm,who wercjultificd and pardoned in Infancy, itranfcribe the more of4t not only to fhevv,rhat if aflerreth not the pointi oppoic but alfo becaufc lara fo much delighted iu all chat this learned man hath writs.i4nd thougfr itiy own Judgement doth yet difcern but a flrong probability of what he concluderh asuniverfallycercain,yet will/not contradift that affertion of the certainty which others (efpcciaily fo excellent a man J ir^y eafily fee ground for, though I do nor.

HAvingfhcwed the great diflfcrence between Bifhop D^t'ewdHff judgement, & Nil-. 6'j,kt us enquire of his other witnefles,what they think-And in the preface he is plcafed to make ufe of the great name of tliat Reverend,Learned, FamouSjSoh'dsPions Pi vine, Bifhop V^nr, I arn a (Iranqer ro them both.and cannot conclude that this Reverend man is not for fifm. But as / am bound to do my part for vindicating the reprt-ration of fo excellent a man, fo 1 believe tha^ lie appf^veth not of Mr. B*i doftrine.tviy reafons are,i.Mr.B'^ weak reafourfo think the contrary j he faith [if he had not been of the fame judgement,he would not have been fo careful! for the publication.] Burhe mightbcofthe fame judgement with Dx.Ward in theXhefis which he maintaincthanfd yet not in every palTage on the by ^ now Dr. -WajcIs Thcfjs d.ffcrs much from Mr. BV do<Jlrine,and fo doth he in the haPidling of ic. 2. h is like this Reverend man would have uttered his approbation of thofe things, had he approved tbem,3./find him in other things foneer the mindecf Judicious Davenunty that / have reafon to conje-ftare, he is fo in this. But Davenant (^though he go further then moft) yet not neer fo far as Mr. BV inaicribing to Baptifm. 4. But efpeciaily / am perfwadcd the folid judgement and great parts of that Reverend man, will not permit him to cntertaiu Mr»B% opinions; ' i4nd indeed m his Preface Mr. B. (eemcth to dcicrt himfclf and his caufe: For he fcems fully to approve of the Fathers opinion (^which is Davenants and Waydi)thit rc-iRilfiou of Originall fin is the firft grace that Infants receive in Baptifm. But then whatis become of his ofr repeated 00(^1 ine, that it firit united them to Chrif\,and fo rcgcnerareth them by giving them feminal grace fequal in degree ro the Jufufed habits which the Schoolmen Ipeak o(J and then remitfion of fin, The tv^^ofirfl arc here &ft OHt, and than he and i fhould be nccrer to an agrecnReuc,

Vui As

tUift Spture pro^fe ^?/

AS for Icarred mr.Cranford, whether he intend a full approbation of Mr. B/. do-ftrine by his [in quo uperjes femcmiam zeramlhefibmeT^phfatam'} Ikf)ow n6t^ though/ rather think the contrary by his abiliti€s..lSk)njan aimofl thatappiovcs abook intendeth to approve of crcry rhmg in it.Bur if/fhould be miOaken it doth but jufti-fic my endeavours ro remove this fturobling block our of mens way,Icft in thefc times, when fo many dtn) /nfant-bapcifm, we fliould be ready to run from them into th-co-thcr cxtream. Sure I am, that till of lare, I fcarcc ever fpoke with any Divine of note but midikcd Dr. Burges, and Mr. hedjoyds doarine,and it gave generall diftaft to the godly Mmifters and People, as eKprelVcd in their books. Though i know that it is UP good argument to prove ir unfound. For my part I have written this meerly upon the enforcement of confcicnce , in appichenfion of a neceffity of fo doing, feeing no one elfe inclined to it: i4nd I hope this learned man will not take it illjfceing as wc (hall difl^r while we are here, lo wc may manifeft, as well as hold our different judgements for the fearching after pretious truth, without any breach of Chriftian love.

/have not anfwcred cxa^ly to every word, nor half fo fully as clfc/.would j (though I think the main miltakes are fufficiently difcoveredj becaufe/havc buc three or four daycs to meddle with it(at vacant hoursj the Prcfs flaying for it,becaufc the re ft isprinjedoff. ^

WHcreasfomc(\ickatit,That/ make the condition of the /nfants Church^. Membcrfhip, and /u(\ificarion to be wholly without him, in the Faith of the; Parent; /anfwcrthcm. i. That it it evident in all the Scripture?, that God putteihl a very great difference between the Children of the Saithful!,and other mens.2. That he maketTi fuch promifes to them, and giveth them fuch priviledgcs, as / have exprefl in this book.3.i4nd that this is to them as they arc the Children of his Pcoplc,who believe. 4. ^nd that he never requireth any condition inherent in the /nfaut, that/ find in Scripture. And doth not this then plainly tell us. That the Parents Faith is the Condition/Ij the Parent be a be'kver^the child h entered the Cownant^ the Father enter ing it for )himy and his,Deut. 26.1( the parent be not a believer, the Child is lef-out. And what other condition can be imagined ? That this is the jndgemcnt of our greate(\ Divines,/ will fhcw you but in 2. or 3 (bcfides what Davenant and Wardhvic done out of the Fathers, ^c.) becaufe / cannot flay to adde more.

Perk^m on the Greed, Pag, 127. vol. 1. faith, [Tk F<iiri; of the Parent doth bring the Child to have a Title or Intereji to the Covenant cf grace, and to all the benefits of Chrijf.^

And in his Treatife //(?«? te live ppell, vol. i.pag 485. 48 <^« he{mh^[there be three opinions touching Infants Faith j i. that Infant shave AliAai Faiths &c. Bur this opinion fecms to be an untruth. 2. That they axe faved by fome unknown and unjptak/ible vcfiy^ rvitbcut Favh. I fomewhat doubt of this, becaufe, &c. g. That children have faitb after a frt, becaufe the Parents according td tbe tenor of the Covenant^ I vptil be the God^aud the G 01^ of thy (eed^ believe for themjehes^and their Qhildi en i and therefore their faith is not ^n!y theirs, but the faith of their cbildrenMencc ir is that the Scripture faith. // the r90t be hsly.the branches are holy i and if yon believe^ your children are holy. i4ccordingto a humane law, t\\t Father and his K^ are but one pcrron,the Fathct Covenanting for himfejfand his Children : what thenlljTniWHTTTiderthar the Father might not belierc for his Child, and the Child by the Parents faith, have Title to the Covenant and the

benefits

benefits thercoRIt is allcadgcd by Bellamine Jib. i.dc bapt. cap,4/) Tbit by this means Children (f)ould be born believers^ and fo be cohCeiyed and born witbaut "tgind fi^. Anfw. Believing Parentsfuftain two perfons ; one whereby they are men, aid thus they bring forth children having nature, with all the corruptions of nature: The others they are Holy men and believers: and thus they bring forth Infants that are not fo much Uicir ChiIdren,asthcChildrenof God. And Infants arc Gods children, not by vertue of their birth,but by means ofParents faith,\ivhich intitles them to all the blclfiags of th^ Covenant. Children proportionatlyfuftain a double perfon : If they be confidcred in and by themfelves,tbcy are conceived and born in Originall fin; /f they are confidercd as they are holy,and believe by the faith which is both rheirs,and their Parents faith, and confcquently have by this means Title toGhrift and his benefits, Original fin is covered and remitted./f it be faid,That by this nieans all the children of believing Parents, arc Children of God; I anfwefjThat we muft prcfume that they are all fo, leaving fccrct Jndgemenrs to God.

To this 3.opinion I moft encline*, bccaufe we are to Judge that Infants of believing Parents in their /nfancy dvin ^,arciiiftified-^ and Ifind oo iuftification in Scripture^ withouffg i^h. .Sn Aigiif^. Serrii. i^., dc verlf.^pojf. (2^ hp2ji,2^. 57. 105, de ba^t. lib. 4. cap. 2. Bern. Sernii n, in Cam. 66. Juftin, q. $6. Thus far Ferkjns.

Hereisnonc o(M.BedfQrds Do^rine; nor that Eaptifm dochall this at the firft meansjbut the Govcnantand the Parents Faith chiefly.

n Ivet^inOeneJ. Exercite. SB. Page/i^-^i. l^oflri, certe^ inter qm venefabilis Beza in i^Kefp. ada^a CoU. Monthbelg, concedmt [nfantibui ita tribui fidem alienim^quA in iffnnoneft^ut tamen pm fua in lUii ex^aBo Dei cenfeatur.Fidemautem intelligunt earn quafarentes^nonftbifoHiifedfHhquoi^uepojierisaterniein Chnfo viu J«i, Deo fem^ per relj^ii particuUrJbus in hue dijeerp.enda fobole judicih^ per dei mifejjcordum recepC' runt. Nempe qudiinmt itur promijficni Divin^^ Ero Dens tuus (fy'fitninis titi: Juxta quam ApojioUSy fi Radix fan^a^etiam & Kami ^ p primit'!<£ [anUdi.ergo ^ Maffa.Taiis amem fides non ccn<^^grdr«rW>^ applicans gratiam p rorrirThm linigvcl i\\\ fin rium nnfritur^ fed tanqum n^A(;:ctipuni promffpnehh proleJpf6'& exkde nufcitur j i^ ^r"^ ^^ ^"^ f parens mferetur pojt conceptiotiem injantis^quod tempQjc nendiimpotuitei aBu fideip ap-pticare, Infans tamen nafcsfetur f andus ex vi promiliionis ^

Z^L^iflgf/MS /conjecture f^udied the Dcftrine of Baptifm as much as moft Divines? mdheisfo large and frequent in proving, i. That aU the infants of believers^dy-ing in Infancy, are certainly faved, whether baptized or unbapized^and that by verruc idf the Covenant upon the condition of their Parents Fairh, and brings fo full Tefti-monyofit. 2. i4nd that baprifm doth not regenerate, nor fanftrfte, nor take away fin (he mea«s properly and eflftciently^ but only fign'fie and 5eal it ("and fo cxbibite by thefe, J that 1 rauft refer you to his books they being too l^rge to Traafcribe. Sec Tom. 2. p.wf i2o,i2i,i22,andp. 56. Scalibi^affim.

DOdor Twifs ront. Corvhum Page 29, 90. ilaid fane ad Heterodoxium omnem fjoc ex parte ab ipfts amoliendam [uflicerer.fi modo Infamibm duntaxat foederatii & intra. lLclefi£ gremium prmealify ^lutmm Chrifii gratiam acccmmodirent. /it ut In*

mibn^

•TTg Plsin Scriftur^ proofe of

Tjiinx'ihni extra fddus Dei morientibHS ftlHs conttngit^hc in /Irm'iHii fententiamiming ulis

VrattditmefftidtCimttf. Vid. nftrd.

Mort you nuiy ftndc ro this purpofe,and contrary to Mr. Bt. doarmc.page 32. 5^. ^4i S5» 9^» 37i 38, &c. Only the learned Doftor Fage ^%, col. 2. argues upon an utter raiftake oiAuftins opirtion,fuppohBg rha: if a non elcft Infan r fiiould dye before the ufc of icafon after Baptirm,then he fhould not be faved, bccaufe not Elcd j nor damned becaufe pardoned. But he might have known that Auftirn judgement is, that if he dye before the ule of rcafon, after Baptifra, it is a certain fign that he is Elcd» and fo that no ilcprobate fhall fo dye

*Hetcftimonieslof W^/c]^/i#;:2«rng.'w/,Aw/rdWw,thc4Leyden Profcflbrs in S^Mpft purior, tbeolog. I put before ihefe Animadverfions.

faith iitrone

iurn idem keatus Cjfrianus affumif, quod etiam atqjie etiam conftderans^ mvenio^ noh tantum pafmem pro nomine Christ id quid ex baptjfmo dm at pojfe fupplere^ fed etiam fi( ^em converfioncmque cordis/? for^g ad cekbrandum m^fferium^ baptifm i, in angufiii ^te^ormtjuccurri nonpotefl. Neqtie enim latro illc prommineCbrijthtm^fxus ^f\Jeayro tneritisfdcinornm fuorumj nic quia crediditpajfus e,/?, fed dum patjiur Credidit.

to what 1 have faid,alfo the Doftrine of our learned and Acvercnd Alfcnibly is tenfonant, which being too large to tranfcribc you may fee in confiff, cap, 27.28.and InbQihthtCitechfms, *

AN.

)

:\Tz-^.

Infant Church-memherjhip andUaptipu. 559

-"^

I

An Addition to the twentieth Chapter of the Firft Part.

Take it to be an invincible iirgumcnt to prove that Infants Church-mcmbcffhfp _ which they arc confcffed to have had before Chrifts Incarnatioii,is not revokcd,iii ihat They were Members of the U nivcrral viH '^'^ ^^^f■•^h i*i ^^'L^*^ "^ f^e ^fc^^Na-. lional Church ; Yea, and thar mnrg imn^c diately and pr'^^^^Y * which Univerfal Church is not overchrown by ChriU, and therefore not their (landing in ic. Mr. T.

confefleih the lews Church was not then the univerfal Churchy and tha t Infants then ^—

M^c Members of the dm vena l; botfte iaith, ihcvwere primarily Members of the Jews Churcn/and cheretorc that falling, their intereft in the Univerfal fell with it: ^nd fon»c others 1 meet with, tha^ deny there is any fuch thing as an Univerfal vifibk Church.

For the full fatisfa^ion or confutktion of both thefe, there is fo much written, and

clearly and Judicicufly by Mr. Siamud Pl^dkn in hi^ late Vindicarion of the BJf^^

gnd Vniiy of the Church Catk^icke vifible^ tUt I ccutd not but gi^ethis notifccofir»

CO refer the gainfayers to it .• Seeing that which 1 did but (lightly touch, and weakly

perform, is there done with-a dmirable ilrew2th and fuln efs, by abundance of found

arguments from Scripture, and the Nature of the thing, 'where alfo Mu T. may fee

enough tocpnfutc and (hame his diminutive contemptuous exprcflions concerning the ^

Kingdom of eijrift,as if it were but here one in a Town,or there one in « Fancily thar jrj ni

Chtift would have called, and that he meancth by { AUNAtmi\t o bcDifcipIc^l. >s r'^^A^

indeed the Scripture isfuH againft him in thar, and (pcaketh mere glorioufly of the *^*

Kingdom of our Lord, as he may find it cited there by M'. Hndf-n^ Zach. 14. 9. And ^

the Laid [hall be King oven aUthe earth \ in that dayfhaU there be One Lord, ^d bis Name

One, l)aD. 7,14. There vcasgiven to him CCht'ifiJ Vcmmon and Qlcry^ and a Kjngdontt

that all People^ Nathns and Lan^ ^ia^esfhouldferve him, I fa . 2. 2i 3^ 4c LfljaJlccme tcpaft

in the lafi days that the tncuhtain oj the Lordi Houje pali be tftat'afhed Ort the top of the

m^urtains^ and piall he exalted above the Hills', an d an Nations fhail fiovp unto it ', and

many people {hall go and fay, Cme ys^ let us go up to the mountain ofibe j^ordy 10 the houfe

sfthe God Oj Jacib , andfje will teach us bis vpayes , 0id rre vpilt walk, in his paths. For

Pfal. 8^. p. AH Nations whmjho u bs^ tnade ^ ihatj cme andwo^fiip before thee OLord^

andftiall gloi'ifirthy name. So /&. 2$. 6» Pwl. 22. 27. All the ends ofthevroild fliall

Ttmember^ and turn unto the Lord^and all the f^jndreds of the Nations {hall mrfiip before

him P/al. 72. 8. He fihill have Domkion alfofiom Sea to Sea^ audfiom the Riyfr to the

Ends of the Earthy ifa. 55. $ thou (halt Calljt^JtlityaujfM thou kpevFefl nw, and

* N ations vphicb kn^vf not t hee fhallrun unto thee ■■, faith Mr. Jiudfon^ It isfpoken of Chrift

runder theGcfpdy and there is fet down both Gods CalJ of a Nation, and a

vNations anfwcr to that Call ^ and thefe two are fufhcient to make a Church.

¥£1.72.11^ 17. All Kings {hall bnw dov^n befoie hm^ all Nations fifallferu him,Mit,HA^»

Xx thif

. Plam Smfture pmfs ofi

the Kingdome ofOcd JhaUhetal^n Jfomycu > andiiv en to a Nation b rtrim Uith fruits thereof. Rom. lo. 19. Mic. 4. 2. Muny Nations fhaSfaycome^i^c. \M. 52. 15. He fl)aU S> nn/(te manfNgtiont^ ]tr . 4. 2., the Natifiis fbaU^ie(fe thmjelves in h;m^ and in hmfhall thfy^iry Ifa. S^.i. llont^. 17. Ac v. 21. 2 4- Zcch^^2^i « Many Nat iitis (fmti b^ oyned U th^ Lo rd ^ ipthat da^^and (ha Ubctsj peoj''''- J^^ that the Scnpcurc (peaks moremagni-'Tic^itny'ot the Cliurch ot CihrllTfor the extent of it, then Mr. T. doth. Though fome are fo bpldas to affirm, that to have Chrifts Govcpanc, his fatjsfa^lpn, his Church, his feeing caixtAnd' to any more cl^eo' the verxplcft „anrd favqd ». is.np honour to Chrift,but a difgracc; many fuch defperate exprefjions i find in late writing of a famous learned man, or two, very difhbnoiirabic tb^hrift and Scripture. Mr. Hadfcn faith better then they CF4|.220.)rhe Covenant of Grace and falvati^n by Chrift,and I th€ fir ft Evangelical P^omifc tha^tever was made in the world, w ^ to Adatn and Ey e^ I rcprefcntTn^ airmankihH^anH rhereioreconle gi/entlyTHeiwTToTeTRurch ofGndT^ Vj I deiire Mr. T. therefore wheii he is anlwering that argument of mineTc^apT 2o.to ^eal widi thcfcftt'ong fupports of it in Mr. /fH^i/ow^ book, and not to turn it over with a wet finger /as he ufeth^ being backed with fo flrong defence of Scripture and Rca-fon, as he fhall thcr cfind. When he hath foundly proved the taking down of the uni-vcrfal vifible Church,f whereof all Infants were Members,who were ever Members of any particular Church,^ or yet the cafting offall Infants out of this Univerfal vifible Cihurch, then he will have done fometliing proportionable to his undertakings. Bat thcii he mutt do it with mofc Scripture and Rcafdn, then he hath yet produced to prove the Repeal of their Church-memberfliip, or the Morall overthrow (de )urtj of the ElTcntial frame of the Church of rhe Jews, as well as the cutting o^Tthe Ac<^iden-rals^ and of the unbelieving Members. The vifible Univerfal Church as well as the in-vifible, Cthough for the fake of this latterj h called Ghrifts body. And the Body k kit one j and therefore not altered in any of its Effence.

Arga.

tn ,;. p tij ii j..i«U.v .V-

ill I \\ -^'^ ■ ■'" ' '." '

II ilili II wm I )■'<'

■i Q'Hi

J 1*. 1) u;

ICM !.•.-<■!: j..p^

Arguments to prove that Baptifin is a ftaiidijng Ordinancefor entering of all Church-Mem-bers(ordinarilyj)and not only for the firft Difciplingofg Natipfli

W//en I had fent this Boole to the Prefs, and t great part wasprintcd,a Neighs hour Minmer, and very iovingfricnd cold me, that thercare fomc ilfcn up in iNcighbbnr Goun'trey to us, who do confute the ^ebapciziers i biic it was on thj* ground, as denying the continuance of ^Baptifm as a Handing Gr^irj^nce 13 the Clhiifchj and therefore he dcfircd nie to adde fomewhar by way of an Appendix a-^aiirlV^thTs Opimon i which (fkeingmcris erfron <ifai(e itfiecfiflaryjlfliail dp^-(>M5 very briefly, :. ;m -.,,■■ „ m , ---^ ' ^/.

fiucl will firft prcmirethefc two^flertion^M. In my Jwdgcment thif ^rror of the old and new Socinians, though bad, is nothingfo bad as ^f.r^,and thofe others thac deny t!it Church memberfhip of infants. ' , :•

INtyVearonis, bec^ufc they deny Only the fign and Seal.to Infants, Cwfcich is incomparably the IcfsO bat nor tije Privifedge arid benefitfealtd("which is the grearer.JBut Mr, t. dcnycfh them both chefign and the Privitedge of Church-memberfhip, and confcqucnilyallthePriviledgesthataredueto vifible Church.members only. And though he ycifd the life of the (ign to them when they come: to age, yet it i^ ro be but afn empry fign, as being quite bcfide Ghrifts Inftituri6n, and vpid of the true end of B^prifm i for it cannot then be the initiating fign to rhofcthac have been k>m in the Church before: — i ?• , ? , , ... ., yr

ltI' li"':^"^/^^^^ Arguments only to thofe that acknowledge the Divine j^uthority MScnprure j for nafdrt t<^neth us rlorhing of meek- pdfitives, tterefore to thofe of the Seekers that deny boh B^tifm and Scripture, it is in vain j it being impoOiblc to 'convince them of the duty of Baptizing, till they firft arc convinced of the ijiithoritv

oFthew6rdqfGod, wtiichcnjoynethtf: r , / zt ,?

_:But oxhcrs I prove it thus: r. From. MattL zgr ^ic^^GcandDiflipkmeaUmti' ons, bapt7pnithem,{^c.'V^'hcntklnrgncthm! whu Chrift hath con?wncd, lAaa f ftipft not feparate,; But ChrifthathconjojMtiedDircTpIb^^ /

cour/e to the end of the Worldras th^exr vale Ip^ i kv-Och'ei'g ftji e we iiiuf bityrfepa-raV^fhcm. Thorgh the word ffcr evdrldo fcmetime fjg«ifie aiimitcd time in the old Teftament, vi^, till the New World nnder Chriil: -, y^ UmlatC^fii ftUl the End dlmM ^*"^^^* t^o other then the proper iignification withoutplairi impu-

XX 2

AmiW,

ArgH'H, 2. ^rom I Cor. 12,1-^, By one Spirit wsiire\a!l b(ipti7:ed into one body- If Bap-tifm be Gods apfointed ordinary way of eu^raftii ^All ipco tlic^ iJody^oflliirirt, tncn«

it is a lUndmg O.dmance, as bcinfoi a ttanding uk; Buc Baptifm is Gods appointed ordinary way ofcngrafcing All into the body of Chrift : Therefore &c. 1 he Antcc^p:^ dene wtll appear pain in the Texc,if youcanfidcr, i, That ic is rcail Bapcifm rhac.is: here mentioned, +ic Spirit being fpoken of asaconcurrcnr caufc. 2. That ic was Alt ' th»tvfre»c rhus Eaprized into the Body

/ Argr^m, 3^, Is from the cxprcfs place, Ephef. $. 26. where it is laid chat Ghrin faD-a-f-cth & ci.-ai,fech h.s Church with the wafhing of water by the wordjchac he might Vcfcnc it rohimfrlfa^lonous Church,&c. If the whole Church ofChri ft mnf>4n duty bcwaN>ic4_wirhW , then f r is a l\anding Ordinance for the ufc of the whc^I? ■ CfiiJich i Bur chrAncecedi-nc is plain in the Text ; Therefore, &c:

\^rgutn.^.^fom Rom ^.^/f the ufe of Baptifm be to BaBtizcmcn^^ Chrift,

and into his dcarh,the« it is a landing Ordinance to tRcChurcRias bc mg^of a Aand :: ingufc: But the fcimcr is in the Te5^: Therefore, &c.

Argum.$Js UomA^i 3. 28. & 22. 16. if Baptifm beinflitutcd for the Remiifion or fin, as the wafhing away of iin f whether by (ignifying, fcaling or exhibiting} then it ts-rftancfing Oidinince to the Church j (as being to a ftanding ufe and end, one a^c of the Ghurch having no lefs need of it then another; } But the Antecedent is in the Icxtj Tliereforc, &c. . . , . a «.

f Argum. 6, h from Co/, 2.12. If the end of Baprifm be our burial and ilerurrcaiOtt (withChrifl, then id's of f\anding ufc, and confequendy a flauding Ofdiiiancc; J,u.t Othc Antecedent is in the Text; Therefore, &c. . . , , r, ^^^

Argum^ fs from i Pet 3. 21. If tHe end and ufe of Biotjfm be Churches Wljtl tion, thenu is of continual ufef and fo a ftanding Ordinance.^Buc the AftcecedfiRtlT in the Icxt. therefore, &c. ... . .

UrgHtn: S. Is from H^b. 6. 2. ft is there rcckon^d^>n3ngjheJtai^^ files which a-rej illUadijliUiik. and therefore it isloTelclf:

' 5oGri/: 2.27. fcis the ordinary way of Initiation in:o C'lnft, or purcmg on Chrift^ Afgitm. 9. /fwehavendi warrant by w ord or cxajT i2lejjiiU^e_NewJciUaigac I (60CC the folemrnntirtilHorrTif-Stpt^^

; C hurch w irho ttcbaptiftiLbuc bo th Prec ept and cQiit h m^Elxa mple ofadmicting t hera

/ byltlteiwemuft not admit an7 wrTlloUcitCordlniiTiTyOBut the Antecedent isevi-

I dlenc,?o6 4. i. A^f 2. 38, 41-& 8.12. I5,i5.g5. 38. ^9.18, e^ 10.47.4a. &i5. 15.

35.& 18. 8. & 19. 3. 4. $. lliin.6* 3. &c. niecoofcqtiicatisundoubied to thole chac

I take the Word for their culc. . . ^ :,. r o -r • u » .

) Argum.io. If Cirifl fiimfdf havcjngirutedtlieO^ of Biptifn m the Word,

a nd not i gain rep ealed it y then it it a ftandingQrainance to the Ghurchj ("and no

manmuTTdarrco^ but CHnft hath iafticurcd it i and lee any man

flicw where he hath repealed it that can jand till then it maft^bc acknovvicdgcd to be

^ill in force, - . , . _. ,r t

\ Man,v more Arganunts in^g'it be brought from oth^r 5cripturc>, as7it^.5.«?*.io. d^mn z. $MUluz do fpeik of Biptifiv.) Ei>bef. 4. $.As the wiole Church is one body, and hath one Lord, and one e-'aith.fo it hath qog^coininn bipjifm:

But I wil addc no more,bccaure it is but on the by,as to my main intended bufinefs, ^mdbccaufithisis furficicnt to chofeehatcan judge of Scripcarc Evidence when they hear it, ^ad will be ruled by it whcncticy k^owitjand for others, ic m not many words that can care their difeifcy

lunde

Infant Church-mmberfljip and Bapttfm. oao

|Undcrftan4 alfo thac fomc few ^nabaprifis there arc that Rcbaprize upon ocher -^^rounds chcn common ; Who believe that /nfants arc Church members, andmuft bcencrcd by Bap:irin.*Bat becaul^ they then Covenant by their /'arcnts,and m«ft »c-GClVarily afcer Covenant by chcmfclvcs .-therefore they take ic for a doable Covenant ai>dfomiirtbc an iceraced Sea!. *

And rdme becaufe they cannot be rcfolved whether Baptifm in /nfancyor at Age be berter, thiiik it the fafcft way to do both, that fo they may be fore ti hit on the righr.

jf am part doubt, that both thefe forts do go on far Icfs erroneus and dangerou?^ grQimds,then Mr. T.8c the reft who deny all /nfants rhe benefirs of chc vifible Church-memberfhip, wliicn is far more^then'toiteracc the A^ oi Bapcizing. Yet doubtlefs they are bo;h in an £rrour. For ic is bucone Covenant which we enter in /nfancy by ourFarentsandaragebyourrekes.Thela:terisbuta renewal and recognitton of \ the Covenant vhicii before wee encred: Cthough abfolutely neceffary to the falvation ©f thofe thac come to the ufe of Reafon^ And each renewing the Covenant muft not have a Repeaciag of the Seal.

And for the lacter,mens owit ignorance will not warrant them to change or deprave Chriftsiinftications:.4ndtoboth;i. Chrift never commanded Baptrfm but for the )H^ firftentringofDifciples,andifltohisbody&c. But we are not twice made Difti-plcs, n'>r twice entred into his bodyf I Coy.i2.13-&c:)2.The Apoftles fto whom thefull clearing of thefe doubts, and difcovery of Ciirifts will was committed J did never Baptize any into the Name of Chr«l, but once. And we are to be Follower*, of them as they were of Chriftjand to take the Scripture for a pcrfcft Rule and Law t And therefore not to go beyond !^ . ftlibtt I have not time to addc,^ Kiguwt^m s.qv i^^^j-pi^ hmmvoowe, ■:<

Tbp

tiBi«4 ! fe.^.,» ' ■■ ■■' '!^ * !i)f[}^"vy

^-K'-ji

The Conclufion of this Treatife.

I Was not fo ignorant in the wtiting of this book,as to cxpcft to plc^fe them <i^hom I concradi<ft. Experience Hath taught me, that my free and plain dealing with men that arc too proud to welcome' that truth which tcls them they have erred, doth but diminifh and lofe the affeftion of my moft engaged friends; much more may I cxpeft the cKarperation & fharp cc«lure of others.But if Chrift put the moft unpl cafing raef-lage in my mouth,by his Grace, I wiU fpeak ir: / had rather men were angry with me for rpcaking^ then God for being Tilent. /f/yec feck to pleafe men, /am no longer his fcrvant. Surc/amthacI fpeaknotformy felf, nor the advancing ofanytlcfhiy intc-reft; I know as well as othcrs,which is both the pleaiing and rhe nfing way,8: though through the great mercy of my Lord, the daily expcdacion of my change, doth weaken my temptations to the latier^,yet to the former I am tempted aswei as others /hare fome labour with my fclf to bring my felf to that work and manner of performing ir, which dorh mofidiitaft j bur none to that which procured me friends. Biit I hdvq learned, that the very f«rmaliname of ftncerity confifieth in the prevalency of Chrifls /n* terejf in ut, Above the interejt of the Flefb. If i have any language of rafhnefs or mi-ftaKefas alas, it is too probablcjl ftialJ not dare to father ir on the Spirit,but upfeigrrw edly crave pardon of God and manf'defiring only that they would not judge of G'6d^ caufe by that, leaft they hurt ihemfelves more then me. J But 1 dare not avoid plain fpeaking under the pretence of avoiding harfhncfs.I know the pride of men ("that felf'* idolizing fin) hath brought them generally to be impatient of that language, which our pattern doth prefcribe us.When Chriil ( whom / would imitate)was asked by the ilulers,ofhisdoArine,hefaith[Ifpak€ openly to the world,I ever taught in theSyi nagogue and rheTemplc,whither trie Jews alwa(ycs refort j 8rin fccret have / faid nothing. Why askeft thou me? ask them that heard me what I have Taid unto them,they l<now wh^c /faid,7o/jn.i8.2c.2i.]Thercwas noevil in thisanfwer which they could bear witncfs of •, and yet Chrift is fmitten •, and if he had now given fnch an anfwcr, our times would have cenfnrcd him for arrogant, unmannerly, faucy, ard rafli. [ dc-firc not to pretend to more wifedom then Ghrifl.lf I be thought to be in the wrong, ^C.the Anabaptifls in the right,if this book wil not convinccCas iris unlikely where the receiver is not capable} we muft (lay till the great judge determine ir by his finall decifion^andYhen itfhall be known. If any will Reply, I again will give them this en-couragtrmenc,thac they are likely to have the honour of having the laft wordjfor were I able, I yet purpofe never more to deal on fo low a Theam.

Foftfcript.

Infant Church-mentberjhip and Baptifm^ ^ '^ ^T ^5

* ^*■

Fofifcript.

HAving not long fince publiiiied a fmaH book, Entitukd Afhorifms of Juliification and ihe Covenants, I quickly foyhd too many pver-vduingit, and fomeovei^vilifyingit (contrary tonryown mc^n.Eftma-tion zndExperi^tiofj, ) The former wkh the Stationer (the Impreilion ■ being fold) do importune me inceffr^ntly for a iecond Edition ; lam not ' only diitra^^ed between niens contrary judgements and delires; but fir 'riiorejbetween a fear oKv'ronging the Church by miftakes^ and of wrongs Ing itfby iilence 5 and Ghrili: by hfding my Talent, and his precious Truths, which after hard {rudy and earneif Application, he revealed to me on theie terms, that I (hbuld' reveal rlj/ni to oth ers. My foul trem-;bles at the thoughts both of being a depriyer of the Truth,. andof being {^ man-pleaiing' betrayer ofit:' *A^i daily importune God 'to direfirme in thefe ftraits, (b have I beyond modefty importuned all my iHrncd friends ( from whom 1 had ground to expeft that favour,) whom I diP eerned to diilent, and were likely to afford any help to th^ change of my judgement, that they would be pleafe d fpeedily to impart tb'ffie theti' thoughts ; Bufi Icould never yet prevail with aiiy togratiiie me hep^n; (fave one ingenuous friend that voluntarily attempted fomewhat at the firft 5 and another Dear and Learned Brother with whom I prevailed for a few brief lines and words, con joy ned with aprofeHlon not to difpute< the Cafe.) Someaccufe that Book of-obfcure brevity, H(biBeoBnfeonv<f-; nien/phrales, (bme of particular Err ours^.; and moil, of ere(^in2; a nexC franie of Divinity. My prefent.purpofe is(if God aifift)to clear in the next whatfeemsobfcure, to confirm what feems to be but nakedly allerted, tomanifeft theconfent; of the learned to moft that feemeth novel and lingular, to adde mnch where I find ij; defe(^iv$, to reduce the whole to abetter Method, and contraft and annex what I had prepared of Uni-verfal redemption (becauf: I will not provoke the angry world Vv^ith any more contentious Volulmnsjif I can chu{e)and to retrace what my friends (hall difcover to be erroneous. To which end I earneftly intreatthem, that if there be aiiy who think it worth their labour (b fir to endeavor the^ pr-€V€»tion of my doiftf»4ftjwy ^o- ReaLorfuppoied -Tjuth, or^that have already prepared any Notes to that end, that they would be pleaied fpeedily to vouchfafe me the benefit of them. - Or if the Wifdom from above (which is firft pure, then Peaceable, Gentle, eafi^tobe entreated, )

..... '-^Hi

(liall direft them rather topubli'h their Animadvetfions ; they would be pkafed (pecdily to give me noticcjthat 1 may delay my Edition,tiIl I fte what Uech againft my Doftrine. I prcfiime not to expeft this for my own fake, and meerly upon thefcore of Chriftian love, (though this were no unrea(bnablcexpeftation^/tf^/7. ^i9_,io.) but for the iakeofthe Church and tnith ofGoa, which I had rather die then be guilty of abu-fing. And this Encouragement I give to any t!hat fhall attempt this charitable work; Idofolemnly promife in the prefence of God (by the help of his Grace) to try all with my utmoft impartiality and diligence, and to beg daily of God to reveal to mi his truth : And do profefs, th^ if my heart be not wholly unknown to me herein, my love to Truth is (b flrong (and I fear excellive) that I had far rather Retra^V^ were it to my great difgrace (much more when it (Irould tend to recover the love of miy dear Brethren) then proceed, on the leafi: jealoufie or doubt of erring. This much my Confcience forced me to publilh, that at leaif I might be free from the guilt of raftinefi, and of inconfiderate wronging of tlic Church and Truth. Let my Brethren anlwer it as the Lord (hall diicjt them.

-r.i

An Addition to the twefltieth Chapter of the Firft Part

I Take it to be an invincible/frgiimcnt toprore that Infants Church-memberfl)^ which they arc conftfiTcd to have had before Chrifts Kicamacioiijis not rcvoketiiiB that They wr;rc Members of ;hc Uniyerfal Vifiblc Churth as well as of the Jews National Cburch j Yea, and tnarmorc immediately and primarily ; which llnivcrial \Cfsurch is not overthrown by Chrift, and therefore not thcr ftandingni if. Mt. T» Confcffeiti the ]cW5 Church was not rhe^j the liftivcrfal Chqtch, and th^c Intants then : wercMcinbers of the Univcrisl s but !»c faith, they were primarily Mcirihers M the J^ws Church, and therefore that falling, their iutereftih theUniy«*riaIicnwirhit: j4n^d fotipc others i meet with, that deny there is any fuch thing as ^n Univitiaiyifibic xrirarch. ■■--^■-- ■ . - y ■•--:■„•,•-• ;^ '" •- ■ - ^-' ; ,. *. Fof the full fatisfaftion or confutarioB of both thefe^ there is forauch ^irtcw,aifd clearly and judjcicufly by Mr. Sd»»W i/M^/<7« in his late Vindication oi tU Ejfetce andVnity of the Church Carkofkke v'lftde^ tbat I could net hut give this notice otit, to refer the gain- foyers ro it; Seeing that which I did but (lightly touch, ajftd weal^ perform, is thcicoone with admirable ftreugth andfuliiers, by abundance of fpuDd arguments from S^ip.^ure, and the Nacurc ot the thing. Where alfo Mu t, iway fee enough to confute and (hamc his diminutive contcmpruou? exprefiions concerning the KiBgdcm^X:hrift,as if it wcic bui here one in a Town,oi there one in t Fanail) chat Chtilt would have called, aBd that he mcancth by £ 411 hktkns"] to be Difciplcd. As indeed the Scriprure isfuil againft him in that, and fpeaketh mere glorioufly of the Ktngdcnrof ourLord, as heiray fiftttit cited there by i^'".7/Mii!f »»2itjb. r4. 9. i4hi the Lordprnllbt: King over aUthe earth, in that dayfhatl there be One Lordt and his KaxH One. Dan. 7.14, Tbire was given t» him f'Chrift^ Vcminion and G lory y and a Kingdom, that allPeoplt, Nations and Lanr^aages jhauldferve *<Vn, Ifa. 2. 2,3, 4. Jfjhali ccme topafs intheiafiaays thatihe mokntatn oj the Lordi hcufe jbatl be cfiablijbed on the top of the mmitains^ and ft)all he exalted above theJfiilb i and ali Tiativrii /hall flotvuntoui and many people /hall go and fay, Come ye^ let us^^o^up Sfi the mpuntain of the Lordy to the hovfe €fthe God ofjaab , andffe wiH teach us bi% rvayes , and we wi/? walk, in his paths, for Pfal. 85.9. All Nations whom th$u hull made, /hall come and wor/hip before thee 0 Lord^ andfi^ll glorifie thy name. So /fa. 2$. 6* Pfrt. 22. 27. AU the ends ofthetfOtld /ball remember^ and turn unto the Lordand all the fjndreds of the Nations (hall wor/hip before bisn Plal, 72. 8. Jie (hall have Vomitdon alfa from Sea to Sea^ and from the River to the Ends of the'Earth , ifa. 5$. $ thou (halt Call a Nation whom thou kp^wep not, and Nations ixhich ^^t» not thee /l)aU run unu thee Jj kitb Mr. Hudfirn, /tisfpokenofChrift under the Cofpcl 9 and there is iet down both Cods Call of a Nation, and a Nations anfwer to that Call f and thcfe two are fufficienc to make a Church. Fia.72,il|i7« All Kings fiall btw down befoie him^ all Nations fhallJervthimMit^iiA^'^

Xx ^

The Kingdome ojOad jhaUbetak^n jfomyouy arJgiven to a Nation bringing jottb fruits $hir(pj. Rom. lo. 19. Mic. 4. z. Many Narions fljalljay come^ i^c. I fa. 52. 15. He (ball ^rini^e mans Namm^ ]er. 4.*2. the Natmsfitall bleifc themfeives In him^ and in bimjhil!

:iheyghry:\it.6$. r.'tV«iirr4ri-7. Aev. 21.24. lech. ^lu-J^Uny N4,ti»ns(i)4U.beja^hed tt the Urd in that dn^yahdfhallbe my people. So thac the Scripture fpcaks nnqre magni -ficcntlyof the Church of Ghrifl for the extent of it, then iWr. T. doth. Though fonic arcl^^btild as.to affirm, .^hat to haT^Chnfts Gpvenant,^ his fatisf^dioiv, his Cjaurch, hisftilfnig io'ci^rdrrdiro any trioie ^cHAi* tffe'veryEl^ al[l\i^Faved^^/^rto ^i)i^)*ur to Chrift, but a difgrace -, many fuch delperate exjprdiioas I find in Ure writing of a famous learned man, or two, very difhfonotirable toGhrift and Scripture. Mr. Hadfon faith better then they CFd|;.220.)The Covenant of Grace and falvation byGhrift,aad

cthe fifft Eyartgolical profnifethatfe^erwas madein the world, was to Adam aod Eve,

tireprdefiting allnnankind,,i^ifd therefore conff^uefltly the whole. Clfurcliof Grod. f k defire Md T. therefore:>yhen,Ke is^anfj^epng that iTg\ijm.i)t^6tm\he,^(:ha^. 2p,. fo

Ideal withLthefeArongfuppprt^ of itiriiyli:. J^f«i/^/z/b6ok, aod not to turn itVer'wlrh

.'a wet finger fas he ufethj being backed wjth fo ftrong defence of Scripture and R^a*

. ion, as he fhall chef: efind, When he hatli foundly proved the taking down of the, iipi-.rcrfalvifibleChurch,(^ whereof all Infants were Member"s,'who were ever Members of any particular Church,^ or y^i; the caft^ing oflTall Infants out pf this Univerfel vifible

iChurch, then Jie will have 4pr\e^opethipg proportionable to His yndertakings.'' But then he muft do it with m©rc Scripture and Realon, tliehhe Hath yiet produced te

irprovc the Repeal of their <JhiirjCh-n;iemberfbip^ ex theMoraU.overtJirow (^de'^rtjoi cheEflcntial franfjcof the GHucch of the Jews, as well as the cutting oflFthe Acqi.d^n-

. «ais,and of the unbcJievingMeijn,bcrs.,X%y^fi^^ Chu^chas jyella* t^?;in»

fifiblc^f though for the fake of this latterj is galled G^riftsboiy. And 'thc,*6o(jy is

- Imc onci awi<tlvr,cfore HQt^^kfXcd i%^

jtiTii '—

^J» v'^ h^^tti

^>fa(i

Argu«

, Ji •{\Jk\^ <it i|^iik VWDw iUi^i f :.ju-..i ;,.*.\ uicn :««« A"

Infant Ch Hrch-mmbe0^ md Baftifm^ %%p^

. .i j l jL-^„ i , . .. — ^ * ' '* .i ' .. ' .i I '■ . Ji ll . . '■ '■M__m I i T I

Arguments to prove t^|iatBapd

Ordinance for entering of all Church-Members (ordinarily^) add ngt only for the firft Difcipiing of a Nation,

W//en I had fent this Book to the Prefs, and a great part was printcd,a Nef^" bouf Miniiier, and very loving friend told me, that there are Ibqc rifcfn oj^iti aNeighbonr Goyntrey to u^, who do confute the.Aebaptixers i but it Was on this ground, as denying the continuance of Baptifm as a iianding OVdind^ce Ift thfc Churchj and therefore he dcfircd me to adde fomewhar by way 6\ aft Appendix a-gainft this Opinion j which (^feeing flicii^ arrpr li^ke it ncccflaryj I fhall »do i buc very briefly* "•■■•».'....■,,■.. , y ,.■■-,..'..■ .

.Sue 1 will firft premife thefe two^ffertions: i. In my Judgerhcnt this Error oftHcf

old and new Socinians^ thougb bad, is nothingfo bad as Mr.Tsyind thofe others thac deny the Church memberfhip of Ii^fants.,, "

My reafon is, becaufc they deny qniy .tlie fi^n and Seal to Jnfants, Cwhich is ihcom-parably the lefs,>buc not the Pnvilcdge and benefit fe^Jcdfwhich is tlie greacer.jBui: Mr. T dcnyeth them borh the fign and the Priviledge of Church-memberfhTpv-attif confcqucntly all the Privilcdgcs that are due to vifible Church.members only. And though iie yeild the ufc of the fign to them when they come to age, yet it is'toie but an empty fign, as being qui>e bdide Chri/ls inftituti6n, and void of tlie true qiid' pif £aprifm *, fcr it'cannot then be the initiating fign to thofe that have been long in'rhe Church before. : r , ' • ' -.v? y.. .

2. I irirend thefe Arguments ,only to thofe that acknowledge the plviiie i4uthority ofScrips;ure jfor narure rellefch us itoThingt)f nicer pofitives', therefore-tcrihofe of ijijc Seekers that deny bochBapti/mjudScriprure^ it JSjinvain j it being iniooYfiblctQ' convince them of the duty of Baptizing, till they firft arc convinced"of th^* ^Juthorit^ of the^¥or4ofGod;which'i3n;)Qy'nerhir." :-, ... ,., . «• - * ' y*^

^;But ckiicrs I proveitthjasi i. From. J^mh:^$\^.Ooaiiimf7^emt6]i'mtr ons, fcfl/^r/t'"^ t«f«»,6f.«W.hcnceiargue thus/ What Chriit hath corijcyhed; i^aW muft not fcparate; But Cbrift hath conjoynednj|cipling and Bmmm as a flandlrlg courfe to the endof the world fas thcnext verfcIfSl?rJ^:rSe7dfS^^ r^cfhem. Th©uah,thcjjvof^ ^for^ever^dp romciimefignifie a limited ti^ Tcftament, vj^. nil the New World nnder Chrifi j yct^ fetb/^Qoipel LfiUthe Evd \ cf;he WorldJ can have no other then the proper fignillcation wit%our plain iiiip^^^^ ) d«nt Mjclcncc. * o r *- y

'2 ±2 Plain Scripture proof df

Argum, 2. From i Cor. i2,\:^.By oie Spirit ireAre\aO hdpti^^ed into ore body. If Bap-tiftii OS Gods apfointcd ordii;ary wa.y of engrafcing All into the i>ody of Chrirt/thcii icisa(lauUiiig6idin4iic-,as beingof a l^auding ufr. : Euc Baptifai isGodsappoinrcd' ordinal y way of engrafting All into rhc body of Chrift ; Tliereforc &c. The. 'Anc^ce-dauw.'.Iar>par plain in the Tcxr/if youcunfidcr, i, Thaticis reall Baptifm ^r hat is hc^€ ai«.u.ioncd, ilif .ypirir hcing f pokeo ofas^coucurrcntca ujg, 2. m at tt was A U' tliitwcie thus Baptized into the Body/ '. '"' '

Ajgum. g. /s from the cxprefsplace, Eph^f:^. 2(5. where it is faid that Ch/ift fjn-ft;fi<;i;h & cicanicth his Church with the wafhing of water by the wordjrhat he mtght fiV^-ftac ir roiiimfclf a glorious Churchj&c. If the whole Church of Chrilt riiui't in du? tf iie^rajQi^i^aaihjKAtcrV then it i s.a todrngQr dJjiancc£af,lh lufeof thc _>^hoto-Chu ch •) Kuf the Antecedent is plain in the Text : Therefore, &c;

•-»^«i/j.4-From Rom 6.'^ lithe ufe ofBaptifmbe to Baptize men into Jcfus Chrlft, iiKl into his dcath,<:hen it is a ftaftding Ordinance to the Church,as being of a landing ufci^But the former is in the Text: Therefore, &c.

Argum.$.h.froti\Ac}- ^. 28. & 22.1^. If Baptifm beinQituced for the Remiffjon op fin,as the wafhing away of finV" whether by ^g aifying,feal|ngor_cxhib irfng) rhen iris a Handing ordinance to the Church j fas beingro a Handing ule an(i end, one age of the Church havir.g no lefs need of it then another: J But the Antcccdcnc is in the Tcxti therefore, &c.

Argum. 6. /s from Co/. 2. 12. If the end of Baptifm be o u^r buqal a nd Aefurreaiort with Chrift, then it is of ftanding ufe, and confequendy a ftanding OrclTnancc; Buc rhc Antecedent is in the Texc: Therefore, &c. ^

Argum^ /s from i Pet 9. 21. If tnc end arid uTeofBtprifm be Churches j&It^^ tion, then it is of continual ufef and fo a (landing Ofdiliance.^But the Antcctdpn0r-in the Icxc. therefore, &:c.

Argum: 8. Is from kldb^ .2,11 is there reckonrd am ^ng rhe foun dations orpr^nc j^^ pies which are of ftandinguTs. aart tneretoreic is fo it (elf.

So Gal: g. 27. Zeis the ordinary way of Ifiicia^ottia^oCirif l, or putting o n Chrift,

Ar^tfm. 9*tf we liavcQO. warrant by word or cxam^cTn ili Che NiwTcftamcac

((ince the folcmn in(\itucion of Baptifm, iVi«^. 28^) co admit any Me mber jnto the

Church wirhour ba ptifm. but bo th Precept and conftant Example of admitting t hcni;

b'y it": then we muft nor admit any without itCordinariIy.>But the Antecedent is evi-

dent,/a^ 4. I. A^?; 2. 58, 4i.&8.i2.i3,i5.g5.33,6'9-i8,6' 10. 47.48. &i5. 1$ 35.& 18. 8. 8c 19. 3.4 $. Ilm.6» 5. Sec. The confccijenc is undoubted co chofc thac 1 rake the Word for their rale.

^^Argum.io. If Cirift himf-lf havg mH i iruted the Ordinance of Biptif inm the Word,

. and not again repealed it i th en it is a ftaading Jrdmance to ttie ChuTcTvC^nd no

man ihurt'dare to re^til his Lawsjv> but C^nft hath inftitured it; and let any man

/hew where he hath repealed it thac can j and till thea it muft be acknowledged to be

ftiil in force, _

Man,y more Argameats m; gVc be brought from other STcriptures, as lit. 3. $ > [ieb.io^ J^... John ^. $.(iU:uzd2(pi\ko(^ipti(m,) Ejfbef, ^, $.As rhc wiole Church is one bSI/Tahd hath oae Lord, and oie P'aich,fo it hath one common bapcif(n:

But I wil addc no more,becaure it is bat on the by,as to my miin inreaded bufincfs, and bccaufc this is faffi:ieit to thofechat can judge of Scripture-Evidence when they Tv:ar k, and will be ruled bv it wlienttKyMow ici**^ for others, ic knot many words thac can care cheir difeafe^

lunde

I^fatft ChHTcb^UemherJfjip and Baftifm.

:^343

"|Ufiderll:and alio that forwe few i4na!>aptifts there arc that Rcbapfize^poii otfier *|^roui)ds ihen coiiniion : Who believe that /nfancs are Chtfrch nicmbers, andmuft bq cncrcd by Bapiirai/BLic becaafe they then Covenant by rlicir Farenrs, and muiiiie-ccflVily afccrCovenant by chcmfdvcs .'therefore they taktitfor si dbobk Covenant, JUid foflaufl be an iterated Sca4. *

And Tome becaufe they cannot be rcfolved whether Bajicifiniir /nfancy or at Age' be better, think it the fafcft way to do both, that fo they may be furc ti hit on the right. .

/am pad doubt, that both thefe forts do go on far left erroheus and dangerous groimds,then Mr. T.Sc the reft who deny ail /nfants the benefits of the vlfiblc Church-mcmberlhip, which is far more,then'to iterate the A^ of Bipcizing. Yet doabticfs they arc both in an Errour.For it is but one Covenant which we enter in Mancy by-our Parents and at age by our fel/es. The latter is but a renewal and rccognirtoh of the Covenant whicii before wee entred: tchough abfolucely neccflTary to the falvation of thofc that come to the ufe of Reafon^And each renewing the Coycnant rauft not have a Repeaciag of the Seal.

And for tlic latter^mcns own ignorance wiH not warrant them to change or deprave^ Chriftsinfticuiions:/4ndtobochii. Chrift never commanded Baptifm but for the

never Baptize any in ro the Name of Chrm, bur once. And wc arc to be Followers

of ^hem as they were of Chriftund to take the Scripture folrii rierfcft Rule and Lii#%'

And therefore not to go beyond it. , l^ •; ^x«^ ivuieanai^^ .

r More/have not time to addc. ■ " - •'""" '" '-^ ^'^^'}^i^ humni^^io ^s %i ^^m .aob

.8380U.

.l!I3l?)SSi;'

Tfe

S!^

3^4 .

The Conclufion of this Treatife.

I Was not Co ignorant in the wxiting of this book,as to cxpcft to ple;ifc them whom I contradid. £xperienee hath caught me, thacmy free and plain dealing with men that arc coo proud to welcome that truth which tcls them they have erred, doth buc diminilli and lofe the afFeftion of my moil engaged friends; much more may I cxpeft the cxafpcration & fharp cciiurc of others. But if Chrift put the moft unpl cafing raef-fjgc in my mouth,by his Grace, I will fpeak it: 1 had rather men were angry with mc fdi: fpcaking, then God for being filent, /f / yet fcek to pleafe men, /am no longer his lervanc. Sure/am that! fpeak not for my fclf, nor the advancing ofanytteftly intc-rcft.' I know as well as others,which is both thepleafing and rhe rifing way,8: though through the great mercy of my Lord, the daily expedation of my change, ddch weak* en my temptations to the latter,yct to the former I am tempted aswcl as others /have fome labour with my felf to bring my felf to that work and manner of performing it, vi^hich doth moft di&aft -, bu: none tp that which procured me friends. But I have i^mt^, that ;thc very f^rmall nature of fttmiiy cmfiflfth jnjhtjrevgLsncf of Chrifis in% t^J^iniifs abQ"c th/jp ^ freft oj the Flej ^fi have any language pffilfhricfsor mi-fOcJfaTaUsTitistoo probabrejl Ihall not dare to father i r on the Spirit, but unfeign'* edly crave pardon of God and man(''defiring only that thej would not judge bfGods caufe by that, I6aft they hurt themfelves more then me. J But I dare not ^oid phin fpcaking under the pretence of avoiding harfhntfs.l know the pride of men Ctbat fctf-* idolizing fm} hath brought them generally to be impatient of that language, which our pattern doth prefcribe us. When Chrift (whom / would imitate) was asked by the i^ulers, of his doftrine,be faich[l fpakc openly to the world,I ever taught in the Sy-^iigoglie and rhe Tdriipie,whithcr the Jews alwayes refort 5 & in fecret have / faid nothing. Why askeft thou me? ask them that heard me what I have faid unto them,thcy know what /faid,/tf/jn.i8.2o.2i.3Thcrewas no evil in thisanfwer which they could bear vvitnefs of i and yet Chrlft is fmitten •, and if he had now given fuch an anfwcr, our times would have cenfnrcd him for arrogant, unmannerly, laucy, and ra/h. / dc-fire not to pretend to more wifedom then Ghrift.lf I be thought to be in the wrong, 3^4 the Anabaptifts in the righr,if this book wil not convinccCas it is unlikely where the receiver if not capable) we muft flay till the great judge determine it by his finall decifjoij.and then it fhall be known. If any will Reply, i again will give them this cn-couragemcnt,ch;jv tlicy are likely to have the honour of having the iaft wordjfor were I able, I Mt purpofe never more to deal on fo low a Tbeam.

Poftfcrift.

Infant Church'-memhefjhip and Baptifmo %^5

Pofifcript.

'/ij^ingrt^^ afniaHbook, Emtti^iie^" ^^p^o?ifms

brjuiUfeaiiOii and Jh^Covenaiits, I qiiickly found too many, over-

;'Valuing It, and fome over-rviiirying it (c6ntrary to my own mea?i. 'EftimA"

^l^m dimixfe^l^trnf.^ ) The former with the Stationer (the Impreffion

^';^i.hg t6lc|)^<^ inipprtime me inceffiutly for a {econd Edition; I am iiot

,!ipiily 4i^r^5^ed bet^^ mens contrary jiidgemeilts and deiires | but far

.^.more^between a'fe'ar pfwronging the Church by miilakes, and of wrong-

^irig it by filence, and' Chrift by hiding my TalencV aiicl his precious

..ttruths, which after hard fludy and earn^lt fivpplicationj' he I'evealed to

tipe on thefe tern\s, that lihould reveal them to others. 'My foul trdni-

^j>.B]fcs at the thoi^ghtsbothpfbehiga depraver 6ftheTrtith, and ofbping

' a mah-pkafing betrayer bftt: A^'f'daily imporutrie God todireft^w

in thefe ftraits, {b have I beyond modefty importuned all my learned

^ifriends ( from whom I had ground to expeft that favour,) whom I dif-

h cerned to diHent, and were likely to afford any help to the change; of my

judgement, that they would be plea(e d fpeedily to impart to me their

.thoughts 5 ^But^icouJd never yet prevail with aity to gvM^t-mt herein;

t,^fave one ingenuous friend that voluntarily attempted fomewhat at the

firft % and another Dear and Learned Brother with wht)m I prevailed for

a few brief lines andwords^ conjoyned with a profelllon not to difput^-

"'the Cafe.) Some accufe that Book of ^oKmrebirmyj -fbine of inconrv^^

%ientphraies, fome of particular Errours.; and moil, bf ere<^in^anep

I'framleof Divinity.My pre(entpurpofeis(if God a(TI(l)to clear in the mkt

f;>whatfeemsobfcure5 to confirm what feems to be but nakedly aifert^d,

Hitomanifeft the confent ofthe learned to nioft that feemeth novel Ind

^fingular, to adde mnch where 1 tind \t 4efqftrve, to reduce the v^c^e to

^i better Method, and c ontract andannex\vhat T h ad p^-pr^rd nP^n'^,

vgrfal redemption fbecauf e I will not provoke the angry world with any

more contentious Volulmns^if I can chu{e)and to retract what my /riends

(hall difcover to be erroneous. To which end I earneftly intreat them^

that if there be any who think it worth their labour fo far to endeavor

the prevention of mydotng^iit)wf^o--f^l*or-fi or that

have already prepared any Notes to that end, that they would be plea^d

fpeedily to vouchfafe me the benefit of them. Or if the Wifdom fronn

above (which is firft pure^ then Peaceable, Gentle, eafie tobe entreated, )

fliall

34^ ^ POSrSCRIPT.

(hall direft them rather to publilh their Animadveifiom ; they would be plea(cd (pcedily to give me notice^that I m^y^elayjoyJEdition^till 1 (ee what licth againil my Doftrine. I prefumc not to cxpeft this for my own fake, and meerly upon thefcore ofChriftianlovc, (though this were no unreafbnable expeftation,7tfw. S-ip^^o.) but for the fake of the Church and tnith oFGoa, which I had rather die then be guilty of abu-fing. And this Encouragement I give to any diat (hall attempt this cka-ritabfe work; I do (blemnly promife in the prefence of God (by the help of his Grace) to try all with my utmoft impartiality and diligence, and to beg daily of God to reveal to ms his truth : And do profefs, that if my heart be not wholly unknown to me herein, my love to Truth is (b ftrong (and I fear exceflive) that I had far rather Retraft, were it to my great di (grace (much more when it Oould tend to recover the love of my dear Brethren) then proceed^ on the leaft jealoufie or doubt of erring^ This much my Confcience forced^ne to publilh, that at Icalf I might be free from the guilt of ralhnefs, and of inconfiderate wronging of the Church and Truth. Let my Brethren an(wer it as the Lord (hall direft them.

Kederminfier^ Novemb.12. i^50; Bich. Baxter.

f I N IS.

4CGOMODATIONR35

^JlOi^ fore-debated Controverfie *'' -

Between Mr. B E D F 0 R D,

And the

Is manifefted that the Differences are

few and fmall j andthofecontijiucd with mutual refped and love.

^.^:^.

####§#####

###^###>>###

.^^

Loffdo^^ Printed^ AmoDom. l6$6.^

tf

Tleadcr,

Itn^asntydefirttobaverfvifedthis Appendix^ and have cone^cd aU harjher offetifivepaflages^ and blotted out whatfoever Mr. B. dtfowneth or hathfince recalled^ which is here mentioned as his P^ords j But feeing I cannetpojfsbly in thisfireight havefo much leifure^ Imuft defire you fi>far tc right both him and me^as to view over thefe following Fapers^ and wbatfoever joufinde in the former that iihere ncalledyor contradiHed^takl it as non di*-&jam or obliterated.

K. B.

i'^4####i'*"

Heverend Sir^

#^^S^& Have read over your Book, in which you have maintained the

_ ^W^ truth againft the Arguments of Mafter Tm5s, in the queftion of

^^ Pedobaptifm. fcoBfefTe my fclfe fo much taken with the C-lccr-

I £^ ncfle of the Judgement, and the Solidity of the Arguments pro-:

# * X ^ **""^ ^y y°" "^^"^ *^ • T^^^^ ^^^" ^ ^^"^c f° ^^^f °^^^^ P^ff of your' ^^^f^ Book which concernes my felf, / began to qutfiion mine own Tc-^ L / net, which /fouhd oppofed by him, whom i could not bat rcvc-

tfencc, whofe labours and zcale for the caufc of God / could not but admire and emulate. Addc this alfo, /found many things in your book interlaced And Obiter touchcd,which did not a little confirm me in what refolution/had fiycd on,as touching the Pcftilent Do^rine of the Anunomunr, touching the Non-coherency of that Dodrinc, that]uftification is an inftantaneous Ad, /?lJI///d^/e»5e/t^an^adedin our firft unition to Chrift: touching the Combination aud Co-adunation of renewed rcpenrance,of the care and conkience of Holy duties, the combination of thofc I fay with Faith in the perpetuation & continuation of the juftified perfon in that cftatc of juftification, in which upon his Faith he was firft dated: That F aith ^ ^kao fitf fs_no c fo much acaijfeas^tjic^n^ion for juftification : That the Co-

venane oTGrace lo far as it holdeth forthTHnft upon the condition of Faith and Repentance, is not rcftraincd to the lekft onely ; Howfoevcr, by a fpecial preventing Grace of God, they only are enabled to come up to the full performance of that coa-dition H hich is required 5 Others fo far carried on in the way as they do follow the condud of Grace,but then juf^ly iefr,whcn they grow weary and giv^c cffche care of Godlincfs i Thcfc and fomc other particulars which I found here and there hinted in your book / did not a little rejoycc to find-, For who is there that doth not congratulate the confirmation of his own ecnccprions by anothers ? cfpccially.fo able an hand. And hereupon utfu^n^fcriptum e(fy when I earner to what concerned my felfc in your book, I began xo ftaggerin what I had writr<>n -, Till upon more mature deliberation, examining what /had wriiten,and what you anfwered, /did plainly perceive, that in what you had nor mifiakcn my meaning,a favourable confirudion might eafily reconcile usj And the appearing diftercnccs would he found ;but ^cyo^A'xja, not worth thcwhilc CO conteft about thcmj Whereupon 1 refolved rather in this way to give you

Y y 2 an

an account of tli'ofe miftakcs and verbal diff-rences, tlien ro make a publikc bufiacffe ofir,aiid cogirc wja^ to cfut bicccrnefs of Spine wlncli commonly foUowcrh the Kc-ciprocicion odhcjLiw in macrcrs ofqueflion and co.urovcrfic •, Subfcribing wboUy to chat in your bcHK pag. 284 chac concrovcrfies occafi m difcontents and hcarr-bur-ningi, tend to dilcumpolc our owne Spines, and much unftt us for life or death, Sec.

Now thQn to t!ie matter in your book againft me j / obfcrve thefe five particulars^ in which Jycth tlic grcateft part of your oppoficion. i. That my Tenet touching the efficac) ofiufant-Baptifmis not Orchodoxal. 2. That it is not confonant to what thofc two great Divines Bifhop "Davenant and Dr. Ward have dehvered. 3. That in the ufe of thofc terms Moral and McraphyficaUrhcrcis grofs igaorance. 4. That in the ^ Tcaec of Ghurch-rradirions there is too much loofncf3,and too mucii affinity with ■" the Romanifh. 5. Thar there is coo much bitternefs in cenfuring thcfe for Schiima-ticks which miflikc the Ceremonies of the Church, whether Catholikc or National. Thofe are the principal.

As touching this laft, fio begin there) I may jufUy reply: Your Animadvcrfion Cometh in too late; fc. after the fault is mended: That part of my book which dealt wirh the Ambaptifii Arguments,/have finec that time rcvicwed,and (upon'occafion of the growth of that error)printed again under this titlcr,A moderate anfwer to tbofe / twoqueftioiis : v/;^. whether Parents may bring their children toBaptifm, 2. Whether /^itbefmful to receive the Sacrament in a mixc /^rtcmbly *, This was printed Anm I \^^^ -^"d howfoever /conceived no flrcngth in that confequcnce, T.B. faith, this is ^ tlRcmumphing i4rgumcncof all Schifmaticks *, ergo T. S. accounts them all Schifmsi-ticks that upon that ground do miflike the Ceremonies of the Church -, Yet to avoid offence, / left out that paflage wholly. In the fame Edition I did alfo bring again to the hammer and anvil, that Tenet touching Traditions i And / hope, freed it from all jufl exceptions, Which I doubt not may eafiiy be done,in as much as all our Divines whodifpute thatquedion with the Pontihcians do ftill return ro this diftin(Si-on; Some Traditions trc de T>oJliiiinkrcj^i iL''> and thcfc we difclaim. Others are (i? Tfjtibw' ^ya^endii Ecdefi/n , TherTare not alTof them difclairoed ^ /refer you to yeur I V)wn Dodor, nor the high cflcem of BiOiop Davsnant^ at whofe feet /fomctime fate, j i cannot but love youj c/ej«£/ice,Ch. 5. (& fequemibHs) .and to your own book,^. 151. ( God forbid that I HiDuld in any the lead particular fee u? Tradition to the prejudice of thc5cripturc5 Or account them all Schifmaticij^jvljichiniflike the Ceremonies of the Church, whether moreijiikcLSI^IuS^^ Lent, &c. or

National, as th e Vedurcs'and Gelju KS '"'^^■J^i^I late Canons prefcribed. Can. 25. 27. /rfdd thif,that irRiiac firl\ book ot mine, printed fdgS. there was both caArition,aQd interpolations ufed by an hand not mine ••, ("which you may eafily perceive in pai.S9, ofroyScrmon.) Particularly that Marginal note, Jusadrem., (fy jhx in rp, againft which you rake exceprions,was none of minc,though I fee not but it may have a good conflrudion ; Since all mtn know there is a diflFercncc betwixt /light and pofTcflioni ijiii crcv% hach right to Silva tion Q^ec is he not in PolTcHio ni, ^nd had your bowks come t6~thc"^fd'4 whiiT lllliiedlarTthcy woi^ld have iuiTercTas mine did ; and how to Iielp it, wh n the Books is printed, / could not devife. When it comcth to a fecond Bditicn, which I fhall haikn as much as / can, pcradvenrurc it may be done. But to proceed. Touching that third point, 1;/^ That in the ufe of thofe terms Moral and Alctaphyfical there is grofs ignorance,yea in this a contradidion betwixt D.ffariand aie ^1 fay no more bur this, I am not much careful ro wafh away the imputation of 5gflorance,favc in chofc things thar arc of prime Ncccffity \ I doc not arrogate to ray

felf

!

felt day great mciHrure of hanias learning. Hid/choiig'ic that definicion ot caH<k tftnaUs CO be rjtfi:ieiK wx-cli you fecdaWiie, I mighc well hive reftsd in ic : Fjf you miy eafily pifc-ivct'iic / ayiiiii ac no mire buc this, to fhiw, cha*: in the Sacramenc G3d doth noc only off^r grace to che cye,Sac alfo to the hand of the Soul; Not only reprcfenc ic,bar indee d prefeatic^ o^ea and confer ic upon the Receiver : Q^d-ijay? Foryoa will no-tiid me coaccribateany ofthisefScicy cp the Sac ram in c,b a c only m a Metony micii preJicado .i. The which is in termms aflferced in my latin Traft p.74. And wliac if t had called the Sacram-'nr, in^ra^emum M^tmmtcum? W hac if/ had explicated my term i'^f.-raphyfical, to bstaliiCiufii^qAe virhiivd^m rtonefi-it^fedtamen talis gji, ui ei tiiputetttr effetim ^ This yoa fay is Mndis caufi y Had / fscTRaFa^WH as my msanmg 01 [Vistap:iyiicil7v^hac great error had been commtced ^ Unlefle any will io binde us to the SchaoUcerms and their explicacions , thac we may not latum unguimdifcedere. Bucin this we wilino:diff:u Let ic b-e in/frM.^?^<«/n morah, or wkat clfe you will j So thac you deny ic noc to be (^what Reverend Perkjns arfcrtech it is3 an inltrumcnc to convey to m phrift and all his benefits. A mean by which we receive the Grace thac ic figni&^sT

I come noA^ to the fecond excepcion,!^/:^. "Taac my Tenet is ngc conf^nant to whac thofe two gccac Divines, cfpecially, not to whac Bifhop D^venant doth deliver. Here you beftowfomi pains in tranfluing much of thac which is in his Epiftlci I wifh you had tranflaccd it all, / fhould have given you thanks. Bu*: truly I am much miftaken, iFin this you doe noc milhkci And finc^ you doe highly efteem of him,in which I am loth to be behind you, Let me briefly reply i That/fhall noc unwillingly recall wlurfoever fhall upon jult exam'wathn be found contrary to his Affertions. /fay of him, as Cypritn of Tertu'J^aty Di Migiftram, Ler me here acquaint you with how wary fteps/walked in this bufinefs i I was in my you iger dives carried away with thac conceit of the Sacramsnrs,/'hac the fpecial end & ufe ot them was to be buc as verbum viftbUe^i raian,thac whac the word prefenced cj the ear,thardid the Sacrament prefcn,t to theey,Nor did / rake notice of any further efficacy in rhem, Afterward when /began ro look into the efficacy of them, and did well x^onfidcr what direftions the Church gave us to dcllre fome fpiritual benefit for the infahr, ("which I obfcrved to be done by ihofc Divines wlio yet in their preaching woald ipeak againfl the efficacy of ^r * the Sacrament) and wichal did confider thac itiU Gods way in dealing with man, is ' thac,oJjiij<rn propter benejtsian; fc. noc to require a duty, buc in the way of rendring us capable of a mercy i i did b egin rp refolve^ that Cj^ cq God did re quire the ufe of the Sacrament, he did h ol d fortTTTomc beneht in ic for^in ro eKpe(^ by it.^ ut then / was puzi-led in this, That the ufe of the Sacrament rs the duty ot all thac IT?riinder the means j 4ad yet I could not fee whac benefic any could have by itjave only rhe Eleft. Nor they hardly till they came to be regenerate by the word. Though on the other fide it feemed hard, that all fhould be bound to duty, and yet on:rly fome few be capable of benefit, /met with the book of Dr. Bwgcfi, Of Ba'prifmal Regeneration 5 This did coBvince me of the efficacy of that Sacrament to the Elcd; And not-withf^anding thofe pafTagcs in the Liturgy of Baptifm, which contain the dodrine of our Church touching that particularjyet durft / not extend thar efficacy of Baptifm further then to the Elcft,for fear of that Rock,whereof /prrceivc vou have alfo raken noticc.page 91. of your booki Your words art. No fcriptt^rt-againfl rh pg^jjpr fffy ^'U infants of Ee hcvcrs fo dying arecert ain[yjayed ; Nor Argument but only this that ^ST** then the cfiTTHren 01 the f aitnml that: pr ove w i ckcdma y fa 11 fron^_g ace. At this Rock Iftumbled^ Till at lafl meeting with Suffragtutif Th'e'olag. MagnTBt'nanniA.Auic.^, ^ SAp.u And with this Epiftle ofBithoipDavcnant to Dr. Ward, I perceived thac there

v/a$-'

Wis no nccciTiry ro relhain the efficacy of Baptifm in c^nfmnda grAtia to the clc^; that ' a (nan may have t^/rpor^nem drdinatiot i^m a(i falutem ^ wh o yet is notprddeftinatus adfu-lutem and that the jiiOance of/nfanrs filhng from Baptirmal Regeneration is not ro the purpole to prove the Apofiafeeof Saincsj Hereupon /rcfolved upon this Tenet, which / have publifhcd. You urgc,tl?at there is much difference betwixt him and mc, <T>v. Thac the/)r7>r^grd/ifjCQpfgrrfW in p.apfifm^ !< (fdiih Bifhop Davenant) Remijfio pcccati Orig^nalif: but ffaich 7. b,) it ii our union with Chri tt ; Then followcthouc Regeneration byleminai Gractr,and tlKU rtniiirK.n of fin j You add, that if the two firil,!;/^. Union and Regeneration be left cue, then you and / (hail be ncerer to an Agreement-Bur I be leech ycti (dear Brochcr,) Is this any whit more then a ftrifc about word*? Doth not BiOiop Z>«t.7a.7^t,when lie hath fet down the pijmarium effeihm baptifmi to be Remiffio peceat't Orjgtnalis, doth he not add,That out ofjhisd o rcfule t heir R egenera-tion, Jultificacion, Adoption, and 5and:ificarion ? The which7 thoug]rTficyi)e noc VrnVQC^eadttn with thac Regeneration and Adoption, which is afterward by Faith j Yet isi t (uch as doth confe r xix^r^n rhgm a f^jf^ f> f falvation pr o^ccnditwne parvulorum, NowTficnjl looking upon thcfe benefits alrogether,and feekfng to caH thcnjlnfolHc Order of Nature as I conceived, placed this hrll:, vi;^. Our Union with Chrift, Our incorp oratign i nto him, which /cal led th^primmum effi^um Baptifmi, and which I tafertoLe the foimafu ratia of our Adoption *, and then did / in this tanquam in majfa wrap up the other which / call fru^us Baptifmi., vi;^. Regcneration,& Remifllon. You will fay,That that Regeneration whereof Bifhop Davenant fpeakech, is only relative , but mine is real j His ftandeth in tranjlitione parvuJiJjyet erjP^'^f^^J'f i nji9iiaJtL.'hiit mine in the collation of feminal Grace ^ But withal youwTirhnd, rTianiis regcncra-tion doth confer on them fwhcther Elcd.or Reprobate) StajuniJalMijs ^ condition e parvukYum'', Nor docj fff k fnr any rJliiT^jfurther \ He feemes to (ubfcribc^to that of (Jer/wand other Schoolmen,cited by Di7]^ard traS. 2. pag: 217. That what is not Ainfufed in Baptifm into the foul of the Infant, vi^i. Habitus jidei, fpeiy ^ charitatisi is I infufed in mtmento fepMraticnis anim^ , if the childe dye after Baptifm ; For which Tc-Sicf, what Scripture have they ? without Rf gf nprg^^^q^ wi^hmu HoIinefTe none fhall f^Q^'^ ypl?-^'\' fie(>j2 .i4. This is their ground 5 How mucirmore conionant is the text oi Scripture, ^MpK judt^ey ro fettle the collation of it in Gods Ordinance? 5incc that text of jr^S^.S- tit. 3.5. give us fueh confcfTed ground for it. E-fpecially fince there is no necciJiry to multiply the wayes of regeneration, for /nfants dying^andforotheersfurvivingi And fincc, thac Rock «^e Apojiafia fan^orumhptQ* venkd upfupra.

And (b i come to the firft Poflrion, in which I can make it apparent. That I have not deviated from the text of Scripture and the trutli of God 5 /may be excufed, though none of thofc great Names mentioned in my Tradatedoe bear witnefTe witfi

Inae. I miglu here alledge,That what /have fet down, if taken in my meaning, is con-fonant to the Doclrrne of the Primitive Church, and the Ancient Fathetsj that it is in wrminiJ the Dodrmeot the Ghurch of £/j^/d»£/. What is the intent of my £»^/;j& Treatifc, but to (ct down the Doftrinc of the Church of England touching that Argu-ment.which is fufficiently acknowIcdgcd,in that he who liccnfed it to be printed was hut over-curious in this point, though not more curious then rhofc times required. But I fhall wave this, and deal by i4rgument j Your firft and main -Argument againft me^is this ', That Baptifm was not inftitutcd to be a Seal of the abfolurc promife, i-/;^, that in Jer.^2. Vak^ cor novum^wrhkh is that that works a real change in manjReafon, becaufe,befof c the fulfilUng of that promlfc, i.e. betorc men have a new heart they arc

uncapable

Fit to

SJl

uncapablcofengagingthemfelvestoGod, as being d!l then alrogtcher illieni.Buc Baprifm is confclTcd by nie to be a murual engaging Seal. Hence )Ou argue; Uuot maiciucd to be the Seal of this promife, Then not to be an inflrunaenc ro convey chat Grace. To this I reply.

1.1 admit^that D^63 co/ Mvumd(>th indeed make thcfirft real change; thatc'epefi-deth not upon the well ufiflg of Natural abilities, but is a?etrly the cffe^ of a prcven. ting Grace : that thofe previous works which vou grant are wrought in fomeiu the way of preparing them for ir, are fome fruit, cfF:ds or flaxes of that fir ft Grace as the dawning of the day is from the Sua fifing that followeth jSo Chri ft_hach a work upon

^ll^ ^rar^^^'^^^ ^^ '^^^ '^ into Unio n with himfejf ^AlI this / cfnUiTn^ ~

2. 1 add. What doth hinder,but that this Djibo c^r/j3i/-^n,though it be: abbiure.and a preventing Grace co_iheI nfant ^ Vet m ay be the- tffea ^nd frciir nf a conditional p rmniTe to theTare nt, viz. What he byTiiTFlith hath laid on for himfelfe and his V /nTanr. Is not chcumsidim cortuum (fy'[minis tui, an explication of Ero D^us tms fyl feminutui.^ Ac leaft, it is an exprefTion of one main benefit comprehended in that-^ promife. Dothutat-GoiLby tha t prom ife engag e himfelfe to do for them, w hatfoever

may be for the welfare both of body and foulc? Asfor them , lo for their chUdreiF'

according to their capacity, /s there any exception to this, bu! that only, M:d3 non-ponant obieem ? And is not this promife, Era Deuf tms ^femkii.kikd to the Parent, in that Sacrament / Particularly, that branch Dsitj Icmmif tui, is fealcd to the Parent in the baptizing of his /nfant i As e Contra the Parent by prefcnting his Infant to the Sacrament doch cngigc his /nfant ro the fcrvice of God', Thus it is eaOIy feea, How Baptifmis a mutual engaging Sral j Not that the/nfant doth or can engage himfelfe j But that his Parent doth engage for him ; So then .thc Faith of the Patent acceptcth of chA.tpromifc^forjiisjnfant, tcndereth his infant coTt^SacramentjcJiatia -Z it Godjiiayj[Cce£thin^^ tl,^

prayecof Faith, andcIoIecKliath that promife, that his infant may be received into Covenant with God.-and receive fuch benefits of the Covenant as he is capable of .'in the nujP ber of which I doubt not butr^r yi3i/<imfo denom inated from that principle of Grace oTwHTcfiffpeak, that this /ley is onc,[ doubtnot. And is nor this the fame ihac Mr. Verkjns With in thatpaflage cited by youp^j^. 33^ ? The Faith of the Parent doth bring the chjldiQJiayxajllk.Q£iB tercft to the Covenant of Gracc;gntT a^i1-Thc— BefieHtsotChrift: If to all»thcn fay /, to this for one. ^nd mfl\).tr,) wcigirwettr-Zbefeechyou the force of this reafon which f confeflTe hath prevailed much with me*, That according to this, we may fee the abundant goodneffc of God in providing for the comfort of the Parent, who by the eye offaith looks upon his Infant in the guiir ofthatfirftrm,and in the pollution of Nature-, Yea he looks upon himfelfe as anin. Urumental caufe inboth 5 i4nd what fiiall he doe to help the poor /nfanty Sairh God Bring hina to me, I wiiljcurehismalady, by incorporating him into Chr iift.^Bele eve* 1

IbringhimcoChna, Ifhallprocurea blcffmgi the blefling of remilfi on to take a-' way that guilt. The biding of regeneration to cure the pollution of Namre by little and little i So that m eflfed, the Faith of the Parent doth fct his infant as one chat is Re^ut in cum i i4nd if he doe afterward perifh, he fhall not lay all the blanle upon his Parent. Thii, to your firfl iirgumenrj the reft I pafs by,35 not doubting bur that ifyou do rightly apprehend me in this,your own candour and ingenuity will fatisfie yourfelfin all the reft. Efpccially in that ^ it is not the Seal of the firlt Grace, to the ^gcdj frgo not to infants, unkfs we fay, that irfcalcth one Covenant to the Parent and another to the infant. No,fay / a Not a difercBt Covenant doth it 5cal 5 But a

d^crenr

/ttiffercnt benefit of the fime Covenant nij Y '^ ^^^1 ^Q them. This Ci^r novum^ and prc-venting Grace cinnoc be Icaled to the fl^cm upon h>s faith j His faith is an cffcd of if, But to his faith may it be fcaled for his infantiwill not this evidently appear in the inilince o( Abrahaw.^ Not he prevented by his Circumclfion j Already he is juOified j But well may his fon Ifaac in his Circumcifion receive upon the faith of Abraham challenging the promife,hc may / fay receive preventing Grace.

Thus have/cndiavoLired in ihefpirit of mecknefs togiveycu an accoiinc of yo«r miftakings ^ The refult I hope will be, that in the main, / fhall be found to have delivered liOthing which is not confonant to the text of Scripture, the DodrineofoUr Cl'.urch,the dcrermination ofthofeDivincs,and your own conelufions. I fhall not aid much iiioie ; Tins only I fliall dcfireyou to take into ccnfidcrarion.

Howcan (he Dodrine of BaptifiTial Rtgeneraticn, bean cccafion of Anabaptifrt), thjsyou alledge as a reafon why you did meddle with my Trud:ate, becaufe you conceived it to be dangercus as well as erroneous ; As likely a means co make men Am-baprifts as moft you know i Now fay /, How can this be «? When as this is the cora-

(mon faying of the vu'gar. What is the infant the better for this water fprinkling/ And why do the Minif\erscry down the Anabaptifls for denying Infant-Baptifm,whcn they can fhcviiJis no good that comech by ic. Doth it not hence appearc that it is judged rather a^mtional way^cvcnt the ptevailing of i4nabaptifm ? vIt^. To make it good, that there is fome good gained by it,which ordinarily is not gained without it. Some real good.fome fpccial grace that is truly tendered by God in the Sacrament, & truly received by the infants of believers,for the conveying and receiving of which/fo far asitcan be tranfaded by a corporeal (ign}was the 5acrameni in(\ituted tobe a mean-s thereof. And truly (mt thinks) this fhould be a proper argument to overthrow the Antipedobaptifts. Mr tombs doth objeft to Mr. Mar(hal, that he doth alledge the Ancients for the proof of Baptifm, bur not upon their grounds j Had he and oihc« taken up that argument, I verily belecve they had long fmce, if not filenced him, yec provided for the laying of many from being led afidc with the errour of thofe wicked ones. So.much the rather /doc belecve this, becaufe fo long as that argHment,;raean the efficacy of the Sacsamcnt was acknowledged*, ri^. ^ Regeneration wrought fn Baptifm,thepradiccof/^nti-pedobaptiflswasnot received. Your felfc obfervethat Antbaptifm rofc not up till Lutters time. Mr. tcmbs inf^aRce of the Albjgtnfes and Waldenjci ycu have very well and worthily confuted *, Thty took cccafion from that pofition of his, No Faith, No Baptifm, Co-etaneous with him was Zuwgl'ms and o-thcrs,who to overthrow thercal prcfcnceinfificd nuch upon it that Sacraments were but fi'gns for rcprefentation •, /rd when that Dcdnrt >Aas cKce breached, it foone found them that could make bad ufc of it /any thing that tends to de dignfiic Gods Ordinances is fccnicccncd.) The i4n^&4f7J2j could cafil) irakc their advantage of ir.

I If no benefit ccmc to the infant by Baptilm,bccaufc he wants Faiih,thtn to what pur-pofe fhculd he be bzptiftd before he hath faith? HjiXLuiiJ]JIl.aJLtJb'P i* C' grant} a bc» efir ret tc be ccutt n ncdj even as it is aJUJujJMrxLPaviUc'gc j Yet if you make it nor a (larrxLiPlTa^J^ft ^p ih^ii^f^ipr, they will net nuch repaid theoihcr.So then, I fee nor Few ibis Icarire of mine Ih.ci^ld cccaf cr the error oT^rabsprirm. Ycu urge fome inflances rr^n ycur cwn krcwkdge.ard v» hich is n ere ic \Yk rcirr,ycur cwii icr raticn \ Ycu make my beck ere pan ef that tentaticr j 1 belecve it was the Icaft part 1 may not enter into the heart to feck what was tl eether.lt it wcll,ihat ycu did cverrnaficr that tentatien-, Weall have csule to bltft Ccd for }ciir labctirs •, and fhall havemoTCj ifycufvdy cut well this rciiir,tcichu p tie cifcacy ef tl e Sa-erar£<nu that Ic GcdiCrdirar.ce nay receive tlthcrcur that uduciojt^ The

raprlts

Papifts give more to Baptirm then ?8 due; Many of our Divines think to cure that^ by giving too little j They built all upon the Sacrament$,nothing upon the Wordi We take from the Sacrament, and give it all to the word j What is theiflue ? God hath fuffered thefe Sedaries to rife up ', by whom,in a juft revenge of our partiality,he threatens to caftoff the Miniftry. The Gofpel i$ <Aa4^u^i •d-i^eii i e^lm ia^ But is it not fo, in refpea of the Saarampnrg^ a< wpH ^^ yhp pr^?chin^ of fhp"Wrf > Thus have I learned; 1 hus do 1 teach i I (hall trouble you no further at this prcfent; but onely to r€-queft your candid interpretation of what I have written, and with all yciir prayers for mc, that wherein I err, I may readily upon admpnltion reform it^ and wherein I am. rigfct^I may proceed couragiouily notwlthftanding all oppoiitJon and difccuragement. Farewell, ('my D.Br,)God Almighty guide you, guard you, and blefsycu in your way and work for the Glory of his namdand the Good of his Church. So ft ill prayetis for yoB,and all faithful Labourers In Gods Harveft,

Lond. March 8. Your brother in the Faith of Chrift,

16^0, andinche workof cheMiniflry

Tho. Bedford^

E$Bor Ecclefi^ Londinenfis qti^t vulge dUitUT Martin Outwich.

T^ftfcript.

FOr affirther eonfirmatton of my conje^luretonclgmi the mo^ prevailing Argument again ft the ^nabaptifts^ I have fentj/onthis letter ^f Mr c Cranford to me Written with his oVpn hand. fVhofe Epiflleprefixed to my bookJhadyoH advifedly read it,yon ^oM have found to he more then a hare Imprimatur. Now^if by all thii you receive fatisfaElion^ I hope you ^ill take it into your thoughts how to wipe of that hUt^ that you have cafi upon me* Farewell.

Zz

Brother, *

Y0» kriowmj tnlnd^ that I conceive the ground of ^Anaiaptifm to have been the erroneota DoUrlne de nudis fignis, (U ii clear in the Ec' clefiafticalftories oj old^and mofi arguings of our Anahaptifls. I am wore confirmed in thii opinion by ^hat I ha^ once returned me in anfwer to an t/irgument dra^nfram fcph.5./row the efficacy ofBaptifm to inforce the hapti^ng oflnfantf^bj i^r.Tcunbs at Mr,Kobttts hu houfein London; viz. if that tenent could be clearly proved^ he would no longer oppofe that TraBiJe. 1 Jhallfpeak with you further about this bupnefs^ andrefi.

Mareh j. 1^50. fours^ Ja.Cranford.

My

My Reverend and moft honoured Brother,

3 51

Unfeignediy confefs my felf unworthy of {o much efteem and refpefl as thefe your lines imporr, and offo tender and friendly dealing as they contain. I rejoyce in your confent in the owning the Truths mentioned by you: And alfo to find by this your Epiftic, that we are fo much neerer in judgement about the point of Baptifm then I thought: we had been; and are fo fairly accomodated^that you doubt not to fay, that i^in what I have not miilaken your meaning, you plainly perceive, a favourable conftrudion might eafily reconcile us: and the appearing diferences would be found to be but Logomachies, not worthy the while toconteft about.] And Chould I deny that favourable conftrudli-on, to one chac fo favourably conllrues me, it being the only neceffary and fuffiaenc means of Reconciliation, 1 ftiould juftly incurr the cen-furc of chit unfeaceablenefs^ which I fo much abhor.

I. A5 to the firfi: and fccond points you fpeak of (being the laft of the five you namberj I im heartily forry that I have done you fo much wrong, ss to lay that to your charge which you have already revoked or corrcded ,vea and that in your books, which was none of your own. Wherein I mnft boih excufe and accufe my felf. i. This much in excufe I m ly tuily fay ; thac I could not pofiibly know of chat Caftration and Interpolation of your books; Nor well fufpeQ it in that point which I (aw again in your Latine Tradue : and that I never (to my remembrance ; faw or heard of your book which you mentioned, wherein thole things are reverfed j nor yec have I.feen it; (living fij obfcurely

Zz 2 and

and remote from that chief garden where fuch flowers grow. 2. Yet muft I accufe my felf,That before I adventured to mention your name,I had not enquired ^whether you had not fet out fome other book?,where-in ihofc poims might be reverfcd.For I acknowledge to you it is injuri-ou%to have that laid to your chirge,which you hive publickly difownd. ] take it to be fo uhen the cafe is mine own ; Mr. Tombs fcnt me his Animadveifions on my Aphorifm?; Therein the chief thing he excepred againit,was a word in my book of Reft: I told him that though I took that faying to be true in the fertfe whkh I manifefted, yet 1 had left it out purpofcly in the fecond Edition of my Book, which was extant before hefent me his exceptions; Yet doth he long after in his 7r<c-smfor, publiQi me to be erroneous bccaufc of that faying,and direfleth his Reader to find it in my firftEditior,which he knew was corre6ied in the fecond. 1 thought this not ingenuous; Your wrong is as much (ie feems,) though I be not fo guilty ; For Idid it in ignorance (moftly ncceflitated ; ) but he in wiifulncfs.

To the third pointCabout the diftindion of Moral and Metaphyfical,) I lay, I. ^t was far from my mind to accufe fo learned a man of ignorance (Tufther then as we are faid truly,to know but in part J in com-parifon of whom I am io ignorant my feif; Bat indeed ( as you may perceive by my words, ) my fharpefl fpeecl\cs in this, wereaymed at thofethit make this their lift refuge in the Doflrine ot [[Faith's Inftru* mentality in juftifying.] faying, It is not a Phyfical Inltrumenr, nor a Moral, but a Metaphyiical, or Hyperphj fica!. But as both to you and them, what phrafe may be too unmannerly, I difown, and ask you pardon for, and confefsmyftlf to be too oft faulty in chat kind. But for the thing it felf, I am glad to find that we are of one judgement herein,' . Ytt you could not well blame me.if when you termed it a Metaphyiical caufe, I did not undeiftand that you meant caufam Moralem ; For though r would, not fotye you to !ichool terms, as you exprefs; Yet when you are pleafed to ufe them and tye your felfco them,I muft needs wnderftand them in the School fenfe • t»ll you tell me, you mean them otherwife, and then I am fatisfied. And where you ask [^whatiflhad called it InfirHmsntnm Metonjmkum ?] I fay, you may call it what youpleafe; but I muft forbear fuch phrafcs my felf, till I better understand them; I confefs I know not what you mean by it; Only I understand this muchjthat you take it to be oxitX^ln^rumsntum Metonjmlce^ fie. MB^mA^d confcqqently in.proper fpeech to be no Inftrument at aU> aadxben I siced^oUurther €ontend.witbyouY though what Metony*.

mie you mean,whether CaufayEfeSii^Suhje6fi,oi y^iijmUiJknow not, nor yet fully how ic ftiould be any of thefe.

Astothcip^tchoiT'erkiftj, ic mult reeds be limited to thofc Benefits of Chrift which '^b^fgrjJilr^nH^ *"o"^"^iirjT>ikP« ^^p'' '"O t^^lj^-vers and iheiTleed^intltrcannot extend to [^all] unlimitedly, or to thofe of the Abfolute Covenant. Is not the Grace of perfeverance,a benefit of the death of Chrift ? And if all Believers Infants have that, then" according to you they are all certainly faved. To be bred up under the means^f Grace, is a benefit of Chrift, which they all receive not ; To be the Children of believers,and thereupon to be within the Covenant, I is a benefit of Chrift, which Baptifm conveycth not 5 for it goeth before | baptifm.When Mr.Ball in his Catech. asketh QHow we are made partakers of Chrift with all his benefirs.?j| and anfwereth [^By faith alone^he ixiuft not be interpreted either to think that our firit faith (and all the means to work h) is none of Chrifts benefits,nor yet that we are made partakers of that Faith by that Faith it felf. But the word [^benefits] jscvidently limited CO thofe particular benefics which are contained in that Covenant, whofe condition Faith is.

4. To the ncx'', which you calii~the fecond Exception] whether you go riot further then Dr. D^t/^;j^«^ and Dr^W? I think I have made ic manifeft that you do 5 and though you now think I miftake, yet after* ^<?rJ/inyour anfwer to the Objedion, youfeemto me to confefsir. ^ Bat I gladly accept of your double conceflion or regrefs. i. Where you fay^ that you fliall not unwillingly recall whatfoeverrhall upon jufl: examination be found contrary to Dr. Z)^z;^«^»^j afifertions. You cannot deny but that you muft then recall che aflfertion of real Regeneration, Sandification, or habits f^f Grarp., 9j ^v^n m [nfs^^'-s txbinil^n.^. or £hat baptifm was inftituted to that end. 2. Where you fay QHis Regeneration doth confer on them,whether e k6l or rep robate. /?^//<>« /^-l utispro conditione parvti lorHm i Nor do I feekforany thing further.] J th ink then we ftand at nogreatdiftancej B ut then remember that it is not all that the Church hath right to admit to baptifm ("that is, the In--fants of Hypocrites^ but only all that have true Right before God to the benefits of the Covenant and baptifm ("that is,to the Infants of true believers only ; ) And in this i think you will alfo agree with me= Now I then all the qusftion is, whether the habits or feed ofreal Regenerating^a, j Sandtifying^race, be abfolutely utct^i^^adjlatfim falutispro condi- , \iiom parvu/orumJl( you affirm if^ you muft provelr 5 which till you have done, I have no naorc to do.

Zz 3 Bat;

But here you muft underftand that Davenant and I, do not mean by [_S mHm falHt t6~\ thatlhce wherein one is immediately capable of en-pyTng Ood in"C7jory;buc that ftare whereixi we have right to both thac enjoyment, and.tiie immediate capacity thereto. Fori. Elfenomati living can be fata to be in a fUte of Salvation ('which is contrary to out fenfe, and common fpeechj For no minis in an i mmediate ca pacity to enjoy God in Glory> til l , hc beperfec^lyfan gified and freed from each degree of fm; But no man is fo perfed till ai'cer Death, (\x\ order of nature at lead J Indeed that perfedion wherein this immediate capacity doth confifl-,is our very Happinefs and Glory fubje^ively, as God. is Obj'edlively.

Here therefore have you, I think, ajuftanfwerto your Qucftion, W^ [^what Scripture have they (I^avettant, Ward, Ger/on and othec Schoolmen) for their opinion, that habits or Faith, Hop<s and Charity, ♦ which are not infufed by Baptifm into the foul of the Intant,are infufecl in momenta fe^arationis (tftim^^ if the child die after baprifm? How much more confonant is it to the Text of Scripture Cfav you) mefaltem jfidice, to fettle the collation of it in Gods Ordinance?] To which 1 fay, They can provjc from Scripture thac an Infant cannorf-.adu illy enjoy God in Glory without real Sandifying Grace,and therefore it muft be given them at Death. This is all part difpuce. But you cannot prove that an Infant cannot be in Statft falmi s^ that is. in Gods fav our,' and have righuo Salvation, witho ut real H abitual G race. Nor will you prove,that the'TexT^totliriettle the coTFatron oTTt on baptifm. I think you will as foon prove,that the perfedion of fan6lification in the Adulc is not after Death,but by Baptifm,as that the beginning of real fanflifi-cation in Infants muft be by baptifm. For I think, that the firft Grace, together with the pcrfedlion, is given to Infants dying or dead, to the fame ends, as the perfedion is givento. the Adult dying,or dead, I con-fefs to you, my opinion is, thar. Habits of the foul, and Ads are neerer kin, and do lefs differ then moft judge, fpecially if ^m«/s opinion fhould prove true, that immanent Ads (Intelle^ion and Volition; are notinthepredicamentof Adion, but of quality, w>.. the fame fpecies / of Habit. (Though he fay, that the fouls firft Cenatus or fclf determi. "^"^ation to underftand and will, is in the predicament of Adion.j And ifl muft take any thing in this part ofPhilofophy on truft, I confefs ScotHs his credit will go as far with me, as any man thac ever writ, noc guided by an unerring infallible Spirit. At leaft Habits are fo properly foi the fake of the ads, or connexed with them, thac you will hardly

prove

py^YP t^p akfninfp nprpOhyj^^'^^^^^ the ^fk t^ vF. neither nec ef^

fary nor pbflible, 2. And tharthis kDavenmts fenre,you may fee ful-Jy manifefted, p. 26 Nam voluntas Deipeccatum Originale iU remitteri' tisy eofj^fdvo/e fuo compleRentis fptfjicit ad ponendum illos i n flatu faimi^ y ahf^ pr^ fentaftea ali^fiafrrgtU irih ^f,*-/^*^'^ '*ift(/!^r^j^- Etpag. Ip, 20. Where ht approves o^Aufllns '^m^'^iParvtiium non regeneratio illa^quds, in Re natornm 'voluntate cotijifiit^ fed ip[in4 Regeneratioms SacramentHmt Rege nerilium fac'it, E t pag.14. ^Inod Infantes dicuntur tn haptijmo Rc^ generari^ id etiam ita dependet ah hacremijjjone Originalkpecc MJ^ tit vix aut ne vix quidem ab eadem difiinguatur. But what need I fay more, when the third,fourth and fifth Propof./>^^. 4,5,6,7,8,9,10. and 11. are (o full, wherein the common judgement^f fathers and our Divines is manifefted as well as his own. And the like hath Dr.Ward,

3. Ahdl would intreat you toconfider well of this Argument. That which is the whole condki on on mans part of his Tuftifica tion and Sa l* vation, is fufficienToiffiispart to put him in a ftate of JuIFfHcation and Right to Salvation : But k is the JFaith of thfe Parent (h^r !< fhe. Infants Vvhole condition of Juftificatio^l>ftdSaIvttfeft|thcrt:fbr€,&c.TheMajoc needs no proof : For el felt \^e ire no tro^ *nd full condirion. {Still remcmbring that by [[fufficient] I mesn u6tihttotume]HoddehetHr^\xt the totHm ahfolutc neceffarium. ) The Minor I think you will not denyj For you take not Habitual Grace to be the rnfiints condition, chat he may have Gods Covehant-bertiefics, but to bfe the benefit of the Covenant, fulfilled tiD him that before in his Parents had the conditio^. And indeed it is very plain in Scripture, that all the Itifaws Right is ifor the] fake of the Parent or fomebthcr, as in him, and not his own. And^ therefore there are no promifcs to them meerly as Jnfancs, but as the feed of the Righteous , th^ ch i Id renof b elievers ■ and confe fjuently, th^ w'hoTt^ nf rh^<!;^Conditiot^^i>rth^^ belteven? And if ,

this be not maintained, fdoubt we fliairgiV^' upuluo rhe Anabaptifts, And therefore 1 conclude that the Parents'true faith is fuflScrent on the childs^part, to put him inthtlhte of J^lification, and right to Salvation, (Though not into an immediate capicicy of en joying God in giory,for fo H Ko belie verjtiltjDeach* )

The Texts John i,%. Tit, S.j.fpeak nothing for you, as I have (hewed. ^ « :. . \\

Without Holinefe none Qiall fee God, not yet without perfe<aion. ^ And yet as the Adult have right to fee God, ( and fo ro pcrfedion ic felf,^ before ihey are perfcd 5 So Infants may hive right to fee God,

(and.

jjo

(f snd fo to real Holinefs ^ before they are fandified by Habitual -Grace. This expounds loh.'^, 5. as well zsHeh. 12.14. v I concdvf^ therefore that this is no ftrife abouc words (is you think;} or if it be,do you yield to Davertants vvords,and aiTert only theRelad^ve change, asBaptifmal ? then you and (are pretty well agreed fonly ' remrmbring that it is priurs & certo exfedere & parentum fide^^nd from Baptifm only as to the moral Inftrumental collation by way of obfig-nationandcomplemental Solemnization of that which before was ef< feftually done J

As to your wary proceeding in this poinr, 1 conceive that when you had attained to much of the truth by Degrees, when you went beyond *Davena?jtyyo\xkh it behind you. So hard is it not to go from extream loextream. But I congratulate your return, in promifing to reverie all chat is againd him.

But I can nowhere find that £Supra} whereas you fay the Rock de Apofiafia SanBommls prevented.How Davenmt and fVard avoid that Rock, I know; but, methinks they cxprefly leave youfhipwrakconk. Davenant^ p^ge 7,8. Nee qtienejuamfcio ex noflris Theologis^qul Regent-ratiofieriii^amj^^^Jl^Le^-Jjii^ihiil^^ creAtione (qptAm

noi San^ificatioMem^PofJtlficiijformaiem Inftificatlonem tndigttant^ in ipfo momentoiaptifmiproduBamdefwiant, Immo omnef hanc Rgenerationem JiveNativitatemfpiritualem adiUfid atatid adulta tempPis refernnt^Ho in cor^e haptiz.ati ex immortali femine verbit ^ operatione Spirits^ vera ac vivapdes enafcifUKCffm igitptr nee Arminiani^nec Ponttficii,nee Proteflan* tes agnofennt parvulos in ipfa haptifmi ffifceptione fieri partieipes illorunt habitua/iffm donortim^ am(piritualium qualitatHm^ qH<t proprie dicuntm conftituerehominemjuftHm & inhjir enter fanClnm'^ nemo ear urn potefl ami£ionem fidei atitjuftitiay ant fan^orptnt Apofiajiam argumento ab In^ fantibw fumpto demonfirare. It is undeniable that yo u make femina i Grace f the fame with that which the Schoolmen call infufed' Habits^ to be ordinarily loft both totally and finallyjbut fo doth not Dav-nant^ and fo dare not I. This therefore being againft Davenant^ I fuppofe you to recall, according to your promife,

5. Laftly, as to the queftion , whether your tenent be Orthodox? W here you faypt is confonant to the Doftrine of the Primitive Church and Ancient Fathers,] I think not (o 5 Nor do you prove it; Nor did

(Davenant think fo, when he wrote that fifth propo.P^rrfx neqtte aBn- '\ alem nej^ h.ibitmiem fidem aut charitatem parvulii in baptifmo donatant J <ignofcmt-^ Converfionem etinrnfive Novi cordis creationem, qf^^ proprie

Eegeneratio dicenda efl, non ftificum ad at at em rationii capacem pervene-rirtt^iniUprodticidocent* Seethe proofs.

But the main marter lieth in your Anfwer to my Argument<J,where you fay (after fome conceflion5)[]Whac doth hinder but that this Dabo csr novum, though it be abfoIu:e,and a preventing Grace to the Infant, yet may be the effedjmdJruijLiiJLajMdl^ ^ to the Pare nt,

t//«.whathe by hisTalthhach laid hold onfoFTmnTeRSncThlsInfanF? Is not Circumcidam cortunm &femmid ttiiyin explication oieroDms ttim &femmi4tm ? At kafl: it is an expreffion of one main benefit comprehended in that promife.Doth not God by that promife engage him-felf to do for them whatfoever may be for the welfare of body and ibul ? as for them, fo for their children according to their capacity,&c. To this and that which folioweth, I Anfwer. Thefc following Argu-ments perfwade me that you erre. i. No fuch promife ^thatgiveth certainly ^<?r novum^ox the firft effeflual Grace to all the rightly baptized, or to all the children of believers^ can be (hewed in the Scripture- OV« cHmciddmcoftHum &femmii /^//eerns to me to be none fucb^ i.Becaufe elfc it fliould not b e the lame Ci rrumriflnn fhar ic promi ftd 'to fhe Pa-rent and the child ; but there is no intimation of two Circumctliions la" the Text •• One to the father, being only an increafe or ailuating o£ Grace j and the other to the child, being the giving of the firft Renewing Grace. 2. The Text feems plainly to fpeak of Qheir feed] not in their Infant ftate^^ in their Adulr. Deut.^o. For i.«z/fr.2. the con* dition ofthe promife isexprefly required, not only of the Parent, but of tiie children th emfelves by name. 2, And that condition is the'per-fonal performance ofthe fame At^s which are required of the Parentf 'viz. To return to the Lord and obey his voice with all their heart and Soul. 3.Thecircumcifionof heart promifed, is fo annexed to theAd^ that it appeareth to be meant only of thofe that were capable of the A6, verf. 6. The Lord thy God will Circumcife thine heart, and the heart ofthy feed to love the Lord thy God. So that it is not meant of thofe that are uncapable of fo loving. The following Arguments prove this further.

And for that which you urge ^Ero Dem tut &femifii6l I doubt you will not prove that it reacheth fo far as you fpeak. Ic fufficeth that God will be to them a God of mercy,and do for them all that is neceffary to put them mftatumfaiuti^ pro conditioneparvulorum. But you have not jjj-roved that \.b\scornovHm is requificeto that ftate. The following Arguments will ferve to this purpofe.

e^^^ s. If

^. If this Do^rine of yours (land, (that this be the promife co all the faithful for rheir feed, to give them cor novum ) then all the feed ofthe faithful are certainly faved : T whether they dye in Infancy or nor. ) Buc thar is certainly untrue. The confcquence is proved, i. In :hacfe^'wo^'//w is given CO the elecS only, and is ever tffedual to produce its A6U in time, ard dothpgrfevere. 2. If God do ('as you fay) engage himfelf to do for them whatfoevcr may be for the welfare of body and foul, then there is no doubt of their Salvation.Unlefs you will fay, It Is not tec the welfare of their fouls to be faved, and to believe when they come to age, and to perfevere. If you deny the confeqjence of the Major j^ropofition of this Argument (as I know you will j then you will fall on the following inconvencies.

3. By this Doctrine ynn ^^}f^^ f^*" r^^^^^w ^^^ rn he prnppr rn the. Elefl; w hic h is contrary to airAntiarminians that I know of.

^. You will maintain that the tnoR proper Renewing Grace may be loft, and fo daQi on the Rock ^e JpofiAjta/arj^orum, which you fay you avoid. For when the fame promife, Dah cor novum^ is made good to the Adulr, you will acknowledge that they arc Saints, and have fpecial Grace 5 therefore fo have Infants if it be made good to them. If they Jofe cor mvum.ihcy lofe that which Bertim faith the Adulc lofe. For to lofe the Act of Grace is not fo much.

; 5.You feign a cor novum which will not bring forth the good fruits of cor novum^vjh^n occafion is offered ; whereas Chrift faith, A good tree will bring forth good fruits; by their fruits ye (hall know them. Whac ktheufe of Habits but to produce the A6ts? And why then do not thcfc habits bring forth adual HoHnefs, when they come to Age? Do they lofe them before ? Or what is it ? And what a vain ufelefs thing do you make of Gods fpecial Grace ? But this Argument I have driven home before.

6. If you flie this, and fay that this Grace doth ad^ then you affert the lofsofAdual Grace,as well as Habitual.

7. And then you will make it a hard difpuce, whether fuch can ever be laved. For total Apoftates cannot be renewed by Repentance.

8. As it is Pelagianifm to fay that the firft Grace is given fecmdum v»eritum, ("though all acknowledge Relative Grace as Juftification, A-doption, dec, to be given on a condition,which the Fathers called meri^ turn \ y So you feem to be plainly guilty of it; For it is given (according to you j on the condition ofthe Parents faith.

9^. According to your opinion, the abfolace proraife^D^^^ cor Mvumi

fliould

(hould never be made good to the child of any believer; (eKcepc you will fay, tc may be mads good to him for a fecond Regenerarion, after the lofsof thefirft by Apoftafie.) For if the new heart be given to them all by the conditional promifc made to the Parent far himfelf and his feed, then it cannot be again given by the abfolute promife. And fo that promife (hould belong to none of all the Generations of true Chrirtians, but only to the fird: Chriftian progenitor.

10, Nay (except you make the fruits of that promife lofeable j it was never made good to any fince Noahs fiao3TtRan?,b'efore ic was made.) For upon 2\^,/7^/?.fbelievin,c>, his PoRerity flioul d_have all New Hearts; and fo tfieir pofterity, and fo to this day.'

II. And fo there fhould be never an unregencrate man in the wdrld, eitlier now, or fince Noah*

12. The fame promife that giveth the new heart,giveth other mercies that are proper to the faved ; as the writing of Gods Law in the heart, remerabringnoraore thdr/ins and iniquities, &c. And the like promife gives perfeverance,[ I will put my fear in their heart?,that they (hall not depart from me.] And it promiferh adual Grace Qthey (hall all know me from the leali to the greattft.] It feeras to me therefore that you may as well fay all thefe muft be given to the children of believers as one; and may as well mike all of them as one, to be common and lofeable Grace. But fomearenotfuch, therefore none. I think cer novum is no common Grace fas \t is in this promife meant J

ig. You make the Parents faith to do more for the Inf^nts,then evet it did or could do for himfelf who is the principal: that is, To procure the Infant cornovum^ or the firft eflfeduai Renewing Grace.

14. I think you will never prove that Baptifra hath fuch different ends to the Adult and to Infants, as that it (hould convey that to one^ which is the very condition prerequifite in the other. CBut of this I \ fpoke to you already .J !

15. Cod hath not engaged himfelf to any certain time before deaths for the beftowing of any Gcac&^viHclHwuinmiliiy.^^^ fHe giveth {\x^utT)ommmabfolutus ; As the degrees of Grace and comfort to his people : he may give them when and in what degree he ^ will:) But COY novum is not tolnfants necelTiry a^ fiatfim faluti^y thaupf^ ' it be a dJpramMfitem.) He that faith it is, let him prove it Iherefore God is not engaged to give cor novum to Infancs in baptifm-

Thefe Arguments perfwade mc that you yet miftaKe in this matter. And now I expert that you recall all this according to your promife, ic

Aaaz beiqg

being againft the exprefs words of Davenant, pa^e 8. Tropof. 5. Con-I'rrjionem^ five Novi Cordis crenticnem ejtit profrie Regeneratio dicenda efl, non yiificum ^d at,item ratioyjis c^pacem p(rve?7erint, in ils prcduci do" cent. Which I urge, bccaufc you yer profcfs (^and iterate it) that you doubt not but for 77/7'2//y»; is one of the benefits of the Covenant which Infants have title to.

l^or Mr. Perk'ws fpcech, I aniwercd before. As to yourReaibn drawn from the comfort of Parents,! fay,i.We mufi: give no more comfort then God hath given. 2 Is it not a large cora-fort^that^Qij doih pardon their^Ori^inal fin, and put \}^em inflA tum \ftilfWs,r{\d will give them the meansof Cira££..,2iid-bi s own help when they come to age for the working in them jne^fh^it^^nifi ponatfir ohex\ .and will effc^dually work it in his ekfttrfTIieTittert IeiitoTTt>-j-^mltiion \xperience evince defa^o when they come to age or any ufe of Reafon, that all fuch children have not cor novum > but Original fin is dill predominant/ 1 he faith of the ?circm((j^oad corJiihnem)doihtmk^ the Infant R eHum i-n CHrinRelatiyej b ut you do not think fure, that all O-riginal fin is taken away in Baptifm , as the Papifts do / Nor do you prove that it is mortifyed,or overcome,

Tothefecond Argument, ydugive [hefame Anfwer, as tothefirft ; and I return the fame Reply. And where you fayjthat this will evidently appear in the inftance of Ahrah^-imy I fay, i. Prove that Ifaac had cor no-'vum by vertue of that general Covenant to the faithful and their feed, and not from Eleflion and fpecial Grace. 2. If that be fo,then Sfau had a new heart as truly as 7/^^rand J^cob, which I fee no likelihood of? I am glad that among the red, you feem to recall that over-afcribing to baptifm, and derogating from the promife; Cwhich Dcf^ard is more ejqprefly faulty in then you) and now feem to yield that it is prin-cipallyihfi Xovenantap d faith of the Parent y and thij is the chief thingthatlinfifted on.

To your Quefi:ion,Hovv the Doflrine of baptifmal Regeneration cati make men Anabaptilh,! gave you before a full anfwer, i.l have known many that it hath almoft made Anabaptifts, that were fober people.

2. A difcovery of one error in an adverfary, is a moft potent means £0 make us fufpefl all his Doftrine,and poffefs us with prejudice againft it; Efpecially about the fame matter. When men hear that the ground oFour baptizinglnfants, is I. That they may all be Regenerate really, and have new hearts: 2. And that by the proper Inftrumental efficiency of baptifm ; And when they fee by Scripture and Reafgnathat this can-

ftot

not 6e, siid by experierce clbtt defaSloxt is nor, but chat divers fUch baptized ones never difcovercd any new heart; what likelier way lo make them Anabaptids ? They think that to overthrow our ground?, is to overthrow the lawfulnefs of that pradice which is built on themo Even as it hardneth Papifts to read in many of our greateft Divines,thac Chriils A6 iive Rif.htcou fnefs a s fuch is ours formaliter, and not , only «y meritorioifly : that we are julfiffed by faith properly as by the Inftni- / ment of our juftificatidn : and that juflifyirg faith is Affurarce, ( fay fomej or perfwsfion that we are pardoned (fay others : ) and that tn thefe thirgs are the main differences between us and Rctne. Would not any irronfidcrate Novice turn Papift, when he hath found that we crre in all thefe, and yet make thefc the main difference? So in the prefent cafe. If ( as ycu fpesk, ) we could fhew men no othergood that comes by baptifm, but this •, then it were time to make good thi?; or §!ve it over; But I think there are other benefits, which wccan better prove;when the afTerting of one which we cannot prove, will (hake all with the common fart. Your Argument Qhat Anabaptifiry arofe not while the efficacy of the Sacrament was acknowledged, 3 is a non Citufa pro Catifa* I deny not the unfoundnefs oiLmhers Pofition,No faith, nobaptifm ; Nor<loI deny but ZumiUus^ gave too little to baptifm in terms, though I am ready to think he meant rightly. The avoiding of the extieams herein, is that which I endeavor*

As for yixCranfords letter affixt,it fpeaks not againft me. I own notx the Do&unc ^e m^i^ Jtinis; I acknowledge_an efficacy to the ufes

which they are appoinced to j thatJi^ As Moral Inltruments to convejt. relations and f ighty, though nofai Phyfical Jnflxa ments to make real mutations • But this conveyance I take to be but by c blignation, and

folemnizacicn^and complement of that which was before conveyed by; rheC ovenant effectually. I cannot blame Mr. Tombs to fayr wharMr. Cr. expjefleth. He might fay alfo to a Papift, If you can prove that the Sacrament of bsptifm doth ex cpere oferato take away all Original (in, 1 will baptize Infant?: And £Ood reafon^ Muft we therefore think that ground ncceffiry or good ?

MyReverendand dear brother, how far I am fatisfitd with youfs-and how far not, thefe few lines (hew. 1 fee we are neerer much rhen at (\i^ I judged by your books. The difference is fm3.ii, and indeed fcaice any,vvhen you have recalled what you here promifc ro recsll. I acknowledge your condefcenfion, and the Spirit 01: meeknefs in ^our line?;, I crave pardon for the defeds of if, which appear in mine, intreating

A aa I yovi

you CO remit all acrimonious and unmannerly expreflions. And then that we publfquelyrcontradifl each ocher, I chink, isno difparagemenc or wrong ; N )rdoIknaw why the dectcft brethren in the world may not publUluheir different Judgecncncs and reifon?, wichouc the leaft diminution of love; that (o by comparing them, the world may haveafurcher helpco thediioiveryoF che truth; yea, methinks, for that end men l*houId purpofc 1\^ agree to d > fo. Who knows nor, that we all (hall in fome things differ,whilc we know but in part ? and what hurt is it if they know therein we differ ? If men took it for no wrong ordifparagemenc CO be contradicted,-{'and there's little reafon they foould) then would our debates be placidly and lovingly managed, without any ftrife,exafperations or divifions; and fo the Church might hive the benefit, and we efcape the burr. For my part, I do but as I would be done by. I never felt that aay mans writings againft me, did make me fmart. And I can truly fay, that my fmall difference with you 1% accompanied with unfeigned love to you, and honouring of your worth,and prayer that God would prcfsrve you, and biefs your labours CO the fervice of his Church*

Kederminfier pn. z8. Your unworthy ,

165 a. fellow-fervant,

^ch. Baxter*

To

To the Booksellers^]

ii/r.Underhil and i^nTyton*

IJm ciepredto leave out the Jpfend'^x in the next Edithn of rnyhooh^ ofBaftifm> 1 Am loth to ^rong the Chtirch^or w] Reverend brother by being ^uarr elf cm', and yet loth to withdraw it if it be of ufe tow/irds the dijccvery of Truth* Itfeews to me thM the moft ^jfeElionate Brethren way ^ellfublijh their differing thoughts and debates^ mthout the Uafl ifj* jury ^alienation ^cr mutual dijfaragement^ thatfo others may have the heln of finding out the right. J dare not be judge in this particular^ nor have I thofe neer me at prefent^ that are fit to be confulted. I do therefore intreat you both to confult ^ith the moft judicious and Godly Divines whom yopt can procure to give their judgement infuch a bufmefs • anh tfthey tell yon that it Vcili be more ufefull to the Church to have that Appendix left out^ J require you 'Wholly to leave it out: Jfthey judge other^ije^ then print it^ and after it put thefe Papers*

Tours^ R, Baxter.

A Ccordingly we have performed our ^-^truft.

Thomas UnderhiSp FrmcisTytQn,

TPmfefiinanm Morator.

OR,

Mn Tombs

His PRJECVRSOR,

Staid and Examined, and Proved

not to be from H e a v e N;>

but of Man.

Yet G O D by Mr. T. fendeth this Truth to the hearts of allwhomit ntajconcern, Prtecurf.pag.82383.

[fPaftors and Teachers , or Preshjters to Teach and Gcuern the Church of God, I am affured area Divine Inftimtiony and a very mercifull giftofChrifl, Eph 4.11,12,13. i Cor.i2.i8. A6I.14. 23. iTim.j.i. rit.2,5. to whom People Should yield obedience, Heb. 1 37.17- an^ yield maintenance liberally^ i Cor.9.l4. Gal. 6.(5. I Tira.5.17.18.

If any go about to extirpate them, let him be accuried as an Enemy to Chriftand his Church.]

Or If Socinm be of more Authority with them^ let them receive the fame Truth from their Cracovian Czzcch. de Ecdcf. cap.2.

The Contents.

OF the Antiqmy of Infant'Baptifm. ' Seft. g

Of mj allegation of Hyginus infiitHtion of Gojfips* ibid»

whether all Difciples Jhonld be baptised, Se6l.6

UMr. 'X, untruly chargeth me with preaching againft Anabaptifts^hecaufe iVProte againfi them. Se6l 7

I truly mentioned hh plurality of places, Sed.S

Air, T. hl^ unworthy dealing ^ith me about my Do^rine of the Nature of

Faith, Sed. g

whether he excufe not Jinners from the guilt of breaking their Baptif-mal Covenant, Se^.l®

whether he accufe not hU own children tu no Chrlftians, ibid.

whether men are in Qovenant eo nomine becaufe eleBed, ibid.

The Relation of afervant may be^ where there is not fervice, ibid.

tJHy meaning fully apenedt of the term [Vifible] as to the Church or

Members, Sed 11

whether I had not reafon to think that LMr. T. judgeth it befi for Infants

not to be Chrifiians, ibid,

A fuller explication of my meaning of Inf^tit'Holinefs, I Cor. 7.14.

ibtd.

The ^onfequences of the ^Anabaptifiical principle of not communicating

Vi^lththe (fuppofed) unbaptized, ^fs^m

Gods admirable Vroviiencein keeping the Orthodox from the yinto^ioHi

. guilt of this Age y and leaving tefiimomes to vindicate them from ihe

calumnies of all enemies, S^d. 15

Gods eminent appearance by providence againfl the ^^nabaptijls and ocher

SeSls of this age, »t)(d.

Air, T. hii reafons for private mens admlniftring Sacraments confuted*,

and thofe againfl it defended, Sti^. 19 .

His reafons againfl Alagifirates tenure from the Redeemer confuted, ^ b: cL

A 2 ■ Ancients

JrtcierjtsarjdLMsderrtyOrthodox DiztrneSy toof^ not Infant-Baptijm at -without Scrifttire froof. Scdl.20

How far Mr. T goes towards the overthrow of the Mimftrj. Sedl. 2 1

Teople are mtto govern hj Vote. The Elders have more to do then the people in Excommunication: Excommunication a part of Government.

ibid.

^) mifiake of the fenfe tf/Mat.7.15,15. acknowledged and correlied.

ibid.

Mr. T. dothJangerouJlj extenuate^ and f^eak^dijhonourably of Chrifis Kingdom, Scft.aa

Letters between Mr.'X* and me ahut Hunting and Difputing.

My

Y Reverend and unfelncdly beloved Brother (for Co I will call you whether you will or no :) I lately overtook your Pracurfor^ and finding him in a publike andfcooj common Road (theugli outof hiswayj I prefently enquired after and perufed his intelligence. (News pleafeth humane Nature i eipeclaliy when it concerneth us.) 1 confefs I had no high expcdatlon of fatis-fadion 5 but yec I looked for fomething new, after fo great provocations and promifes ; But I found the old mattcr,the old ftile, with the fupplement of fourteen (heets of Paper, which had they besn bare, had been worth three pence, and would have ferved me for fome better ufe. A new Title

tlfo I confefs I found ; And Its like no mock-Title ('as you judged mine) x

Teflinans atcos parit^ It makes more hafte then good fpeed, fo nimble footed

as to overrun the Truth. The Proverb faith, TheJate_Me[[cnger brings thetrue^nms^ And a wifer concludes, He that is fiifiin his own caufe, Jhmetb juJTfTutlmnei^ ]■ hour cometh and fearchethh'm' P10v.18.17. John may oufiun Feter^ and go laft into " the Sepulcher.

I have declared my intentions never to meddle with you more, while you continue Enndem canere Cmtilenam 5 but I durft not tye my felf, as having found God croffing nay purpofes by his providential Call. Two things now prevail with me to do what is here done. i. That your Pracurfor fet forth at that very feafon when my Book is in the Prefs for a third Edition: z. The advice of fome friends to take this feafon, who otherwife would have had me to have confuted you with filence. Becaufe men mufb an-fwcr for every idle word and work, and every loft hour: I will fay nothing to the repeated or frivilous paflages in your papers ('which Is moft) but in each Se^ion touch on that which is moft material or new. The Lord guide my Spirit and Pen, that I may do it In his fear, and light $ and may not vent my own fancies or paflions, nor let fall a word to the injury of his Truth.

You divulge the great humility of the fix Gentlemen, who will fo patiently permit you to affix their names to fuch a paper. I know none of them but Major Gen. Hari rifon, whom I love fo well that I wilh he may patronise a better caufe. I finde the old querulous ftrain in your Epiftle,as if you were much defirous to be noted for aSufFerer. You firft complain of [a new ftorm by the violence of men bent to bear down diifen-tersfrom the determinations of the Affcmblyj&c] This ftorm did bear you down iwm London to BewdelyJ RofsJ dec I wilhyon lefs fuiFering or more patience. Your next fuSking was, that you found not the fettlemenc which you hoped for in the

B b b 5 Coumrey,

Countrey. I donbt thofe hopes are the rooc of your unfctledncfs. Two caufes of this, youaffign. i. The States fold your Lands_, out of which your maintenance there arofe. Are not the Gentlemen you fpeak to, part of the State whom you accufe? But if it were your Lands, the fault was the lefs: fome faid, it was the Churches,and fome faidit was Gods. 2. You fay, thealicDaim^of mensfpirits from you through the diftance between you and the Antagonift, did in a great meafuie fruftrate your hopes. God ufeth to fruftrate hopes of fettlemenc on earth. I am glad you can charge the Antagonift wiih nothing hue diftance ( and that only in judgmenf, not in af% feftion.)

Your fecond Epiftle Is querulous too, that [you finde neither your AntldotCj nor your fpeech regarded by many, nor perhaps will this writing take much with them.] You might caiily foretell that by the quality of your wok; except with thofe chil» dren that every wind of Dodrine will tofs to and fro. But let's fee what the book it felt will afford, to that difcovery of my injurioufnefs and wcaknefs which you fay [will appear in part by reading it.]

To what end you recite my Allegation of Jiift. MartyYth paft my reach to imagine: Vnlefs you would infinuate that I confcfs this to be the courfe with all J/;g baj^ti'^dt rvhich I exprcfly Jay was the way of bajftic^ng the aged,

§. u To your firft Scdlon I have nothing to fay.

§. 2.

To the fcccnd but little j for it needs not. The fuppofed contradiction In my wcrdSj had been removeii, had irpleafed you to read or cite them all, in pag.^. And is it a contradidion to fay^ [Tk giite is (Iraitj the way narrow'] and yet [hli yot^e U eafic, hii biindcn lightyand his commands not grievom^J

§. g.

The fum of your Anfwers to the words of the Ancients, feemstome to be this [I will regard nothing that Antiquity faith againft my opinion.] Such is your Anfwer to Oiigcn. It is not in one or two places only that he fpeaks for Infant-baptirm,and therefore the Icfs iikely to be corruprcd .Auguftmes rule you cite by the halfs leaving out[and wasnotitiftitutedby Councels, but hath been ever held, j Your crofs infiances fefni vain. I. Epifcopacie no doubt is of A poftolical Ordination i but if youmtan Dioce-fan Epifcopacy, it is fo far from having Aujllns univerfal Antiquity, that the firft Writers manifcft they then knew it not. ^, The time of Eaficr as it was at firft a matter of no great cbfervation to Chriftlans^Sc therefore might well be forgotten^as was the time of ChriftsNativlry, fo it never pretended to univerfal confent^one part of t&e Church pleading for one time, and others for another. ^. Infant -Co mmun ioji i s not on ce m entioned till many 100 years after (T/^W^; but enough againft Tt in theHrft Writers, 4. I he Millcnai ies opinion, was only aftfrmed to come from John by fome particular ■ men 5 and it is not matter of FaS, but of DoSrine, wherein 1 radition hath lefs Authority. Butareany of thefe like to the matter of Baptizing Infants, which muft needs be fo notorious, that it is next to impofliblc, tha: Origcn, Cyprian and the Church in their times fliould be ignorant whether this had been the former Churches pr aft ife. Matters of Faft themfclves are very different; fome pradifcd, but once ^r long before, or in a corner; fome often eve n throu g h ail the Cliurches^-and ordinarily. This in gppftifn jcnf th^ hr'^^r f'^'*'' If indeed you think that Aujiim Rule is uncertain in iuch matters as tKcfe, I defirc you by the nest to tell me, how

yott.

yQ uknow whether the Scriptures which v onno w ufe are the fame Rooks in vtrt-l-^nr patt wh ich were extant in ttie Ap cltie s i^&t 5na that there was not more and wKTch be "^ Cinfiohical.&c. Do not you careTo fmite through Chriftianiy, lo you may bring down " Infant-Bapcifm ? Salmafita and fome others fpcak as raflily and partially as you. Seeing you deny nothing In Juftin Mflrtyrs words, you niuft yield that it was known then to mothers that their Infants were of Gods Kingdom, and then certainly they were Church members and known Difciples or Chriftians , for non ^ but Chriftjans arc A . known to be of Gods Kingdom. And all Chriftians are Difciples, A6I.11.16, and airV Difciples muft be baptized, Af<a/.28.19. You think Cypvw?; and all the CoKncel Cand ' " confequemiy all their <..hurch) might be ignorant whether Infants were baptized 100 years before. And why ? Becaufe [it was not at ail or very rarely ] A rare Argument ! if k were [not at all] why might they not know that ? You fay, 1 hey might not know that Infants were not baptized, becaufe they were not baptized j that is^ becaufe it were cognofcible. It may be the fame is your reafon on the other fide. They might be ignorant that they were baptized, becaufe they were. But why (hould ycu think it rarely done ? (If fo, yet it was done J Doubtlefs either the Apoftles ]Akd and appointed it ordinarily^ or not at all. z. You fay, it is not known of what agethofe j56.Bi(hQps were; a perplexing doubt 1 Youm^sybe fure All or fome were Seniors j and itsiike^f never a one of them were old, yet they had old men of their Churches 5 unlefs you le fay. It is poflible that no old men were Chriftians. I am furc its not pro*-bable. 5. You fay, its not known whofc children they were. But as its moft probable that fome of them were Chriftians children, fo its certain that the children of former Chriftians were then Chriftians among them, either Paftors or Members, or both,and that in great numb.ers. And for what the Epiille expreflcth and implyeth of the Hifto-ry, lam content itfelf be judge. Sure I am, itmakesno queft ion of Infant-bap« tifm^ nor did Fidm whom they anfwer. I think you were guided totraDflate the Epiftle to the confutation of your feif. But your great noife is about Hyginm making Gof-fips: where 1. yon feign me to triumph in it, that fo you might bethought to have done fomething in confuting it. But I lay fo little ftrefs on it, that I think it not of fuch moment as you intimate. 2. You fall again to the old way in two Anfwers. i You fay ; the Decree in the Epiftle, &c. mentioneth not Infant baptifm, though it fpeaks of Goflips, &c. Kcplj I. It is utterly unttue tha theEpiftles have one word of the Decree or of Guflips; I have not Ofiander at hand 5 but if he do fpeak fo falfly a« ycu fay, I will lefs believe him hereafter 5 if he do not, you are the lefs to beb<:lifved. 2. You have fatisfied me hereby that you never read ihe Ep'ftles, which yet ycu might have done in fo many Authors ; why then would yoube fo rafhas tomlfveport them,v without firft confulting them. N^^ither ElondcUM^Suniu^ Nicolimnj CrabMinm^ Cra-tian, nor any other that ever I read, have any more ! piftles of Rygmm but two 5 nel- | ther of which have one word of any fuch bwfinefs. z You tell me of divers Wrircrs ' that fo difprove the Epiftles, that you could hardly have imagined any harmed Pro-teftant would ever have thus allcdged fo notorioufly forged a writing] m\6. you tell me [I have reafon to be alhamed of abufing men wich this forgery after fo much evidion of it by learned men, being more like to a brazen faced allegation^ &c.]

Keply* What man that reads thefe words wculd imagine that all this were falfc, and mecrly forged out of your own brain .? Yet fo it is. How could you think to perfwade any knowing Reader that this is true, who hath my Book to fee its all your fidion. Do ) I not know that the Decree of Hygmm is not in his E piftles at ail? but mentioned^ 6y themfelvcs by G/'/ifZ/iw, as received by Hiftorical Tradition , and not atallofilHe credit of thofe^Epiftlcs f Did I noj cxprefly therefore tell you that I took it on the

confent

confcntof Hiftory ? Did I once mention the Eplftlcsatall ? Let any judge that reads my Book. Why would you forge all this withou: one word to occafion you ? Do you think the deceiving of the limple Is the winning of your Caufe > lam not Igno-

rant what your cited Authors fay againft the Epiftks (whcrher foJiJly ajainft all, as well as fomc, I judge not) and divers more Celpecially Blondcllui)ihit fay much more then Reynolds, Whether the Tradition that I alledge be currant, I leave men to judge as they fee caufc: But certainly ycu venture far to charge me wiih thcfe things concern-lag tht Epiftles. For what you liy about interpretation of Scripture, t eafier believe my ski! to be fmall, then yours to be great; at leaft where prejudice pervcrteth your underIbnding. Let your next words ftand as witnefs, where you fo confidently limit fo many generals; and think your poor reafons prove that Chrift there invites men to himonlx2^aJVfaite,(and confcqucntly only fuchas are jKfiarjLcLstheL Do-arine) alTa not thoTe"that ai:ewearx^oLiin i and teacheth them not meeknefs by his example, but only by his Dodrine: ^nd you thinli by preving one , you difprove tht ether, asif they were oppofue,

^. 4. The next defervcs no Reply, being fuch difcernabi'y grofs evafions j fpcclally that plaincontradiaionabout/4i^. If.IQ. For his zeal to promote hisopinion^ and Ms aftuall withdrawing men into other bodicj;, let his hearers, and all that know his way judge, None that know him I think virill believe what he faith of this, but his followers.

§. T.

I have thanked you for your exceptions againft fomc points in my Aphorifms j but you might have alfo acknowledged that you received a Reply 5 even 12 fheets to your one leaf and fide. It feem« to me an unworthy ad to publilh all thefe reproachfull ac-cufations againft matter JB/j/-^^o», who never medled with you in that way. Would it not fufiiciently eafe your ftoraack that you might have your fullftroakat me? Buc whoever ftands in your way muft tafte of your fpleen. Will any man think your accufation Ihould be received^ that hath not heard what he can fay for himfelf ? I think Jt needlefs to tell the world what I have heard him fay to thefe Charges of yours; but this I will fay, that if by [temporizing with the Kings partie] you mean [flaying at home] fo didmoft of thegodlitft in Beyvdley,. and thanked God they might: But if you mean, either that he was for them, or did not in preaching rcpove them (which yet was then dangerous; imdex mllmffi Hopliins ^ now with God, did ferioufly to me profcfs the contrary, and vindicate him in both thefe particulars. The Magiftrate alfo muft be cenfured with the reft j yea, and the others that invited me ('though as eminent for parts and piety as any I know there^ muft be faidtobe [of fcmewhat a likeftampl whereby it appears of what validity are your Afculations, and how you will ftamp all that areagainftyour Anabaptifm.

§. 6.

1 am the more obliged to oWerve what you fay in this Sedlon, bccaufe you fay It-Is fO the chief points in my B ook : And therefore I may perceive here what way you mean to go in your larger Anfwer: and perhaps the Reply to this may fufiicc to the fum of that.

I,. You fay your confeftlon that all fliould be admitted Church-members by Bap» tlfm^was meant of fuch as by their profeflion are vifible, not of fuch as are vifibleia «nty way w ithouc pr ofcflion. ^eply .

Keply, But how cfr did you confcfs it of All in general.'* But I thought liow flfppery you were! And yet for all this you dare not fay 5fct thac Chrilt hath any Djiciplcs thac ' i^ ordinarily} ought not to be admitted by Baptifm. But the be(\ is, even chat which / you yielded was proved. Chrift will hav&4 H> Difo ple^ ep fer ac a py other door, ordi-/ nan ly ^Q o, Dijciple me all nations^ bapt^ing them. ') ~ "

a. You fay, As yet you hnde no Law or Ordinance (forlnfams Vifiblc Churcli-* nicmberfhip)ravc what is enjoyncd concerning Circumciiion^J

Kepljiy W !iat «ot yet? And yet date you boaft foconridently of your prepared con* futation.' Yet can yon findc naj^'^yv thsr iBa,^^g W omen Cnufchn aembgrsy nor the

uncircumciled Males in tlie V^Tldcrnefs! O the power oi prcjudklf!''' """

5. Youuy,youanfwermy challenge by another challcigcj To fiicw what one Church had Infants Vifihle Churc h-members bcfidcs th e Jew«s.

Heply, I. Tiie Church in Hi^rahams family, who wer^ no Jem.2My Books anfwcrs you asjo others,3. And 1 aulweryour GhalleDge,with another Chalicnge.to/hew me / what one Vifible Church on earth bcfides the Hebrevps\wc have any fuch i/iftory of, / as from whence we may cxpcd any light concerning that Cafe?when even multitudci' ol Divines acknowledge not the being of any other viable Church 5 ycr confcquen-tial pr6ofs I have given him already. To my lecond demand [What one man dcnyed Infants ChurchMiiembcrlhip till within this two hundred years? ] He anfwers,nor by naming any one. But.i. he faith, Til! hbtihams time nothing is faid about any Church frame. Kjply^ But as God had his Church till then 5 fo have proved Gods love the fame to his Peoples feed, and that the fccond Gommandment as to its promifc was Moxil^ and that Infants Church.membcrfhip begun not with Circumcifion. The reft of his ^nfwcr / think not worih tfee taking notice of.

He faith Infants are excluded from Saptifm by Mat, i.^, 19. M<ir. 16, i§, i6.~] As ) If it were excluding part of Dirciplcs,and part oTt^mrjmnor Chrift to coiHmand them j"re difclpk alinaticns baptising theniij He returns a qucftiorCwhat great comfort fofldws this, thac our /nfants arc ijy nature the Children of wrath ?J

Ke;>/>, i./cisa point beyond'controverfie in plain difcovery. Is thislo / 2. Take heed of equalling your own opinions to Gods clear Truths, g.'/r is a point of great neceiJity to be known,and tends to this .coojola t i onithat ( elfe n fants could not be faved by Chrift] which now they are ,Nextnc ialis on JllOtlltf! pafHlgc ul inillt:, cljar ["Tobevifibly inor ourofthe Ghurchjisalloncasvifibly ("or roour judgment^ to belong or not belong ro Chrift and Heaven. [This he denycs and doubts not to Oicw that this uiiftakt hath much milled mcj and faith, he can prove that Chrifl will favc his EU\&, though no ChriAians in appearance, nor Difciples by profeffion, nor vifible fubjefts of his Kingdom.

Kqly^ I. Bat whars chat to thequcftion?Becaufe he will fave an undifeernableBeliever, thac dycih before he can make profeffion of R-ith^ doth it therefore follow Hiat he that is faved was vifibly a Church-member ? 01 that to be vifibly in or out of the Church, is not to be vifibly or probably in or our of Chrifts true Kingdom? Can you have any knowledge who they be whom Chrift will fave, that are vifibly Chur€h'members?2. /advife you ro rake heed ol alTerring the Salvation of any \ me frly a^ Rlec^. They rpM^ hf> in f:r>Y.gnanr or nnder th^ promife , as w ell as Eled W or elfe you know nothing of chcii' falvarion. And who are ulider lucTTa pron^if(^: be / fides ChjiftiajnL)L,orGhur£^^ ? The reft of'ihis ■Sc<Hion fweec and four, ftall

pafs as it is for me. """^

Ccc S. 7.

S. 7.

To all this Seftion I wijl fay little j only Mr. T. dcnyeth not the Truth of my Narration in any material point. Only where 1 faid, 1 never fpokc againft his opinion; he iaith. My mcnaory retains not all i printed, &c. and cites a word fp<:^. 534. of my Book of Reft. ) But Mr. T. untrulv intimates that thofe words were pre^chf difor they never wcrc^ nor twenty and twtnty leaves in that bock befides.Buc I ftill fcc weak grounds will fervc his curn. I fee aj^fo h? \\ tnrtrF.ndcr .q( his credit when he prof^fTctb to have dorfC vrhafKc dld'tTiIs'^'ay on Ge«.i7.that he might fland right in one maas thoughts./advife him to preach to better ends,or elfe no wonder if he preach no better doftrine. /t is hard preaching Chrifland your felf together. / am forty the/n-dependents Caufc is fo low with you, that you have yet no wsv to txcufc thejn from being Herericks,butf that is unknown to you that thty make a party for their Error.3 Ycur charity is greater or your knowledge lefs then they fcemj then to wonder if you know not harder matters./doubt its known at ^vome and Co/iffaniinople^ which yet you cannot know here. You do not know that you make a party your felf, neither its like I Well 11 wifh thcfe men to confidcr where you leave them, and look cut for a better defence then this : Laftly you did confirm what I did furmifc: for you deny not but that your dcllgn in defiring my Animadverfions was to put them with the reft into your review : And fo now I perceive what would come on itj if I had yielded to your dcfircs-

S. S.

You complain of the charge of Printing; for which / confefs I am no: much forty, and do lefs compaflTionate you then for any other of your calamities. But I muft tell you it is long of your felf. When you put forth fuch Books as this, would )ou be (o uncharitable as to wifh poor men to part with their money to buy them,and time to read them? if the weekly Pamplcts did fing nothing but the (ame fong, who would buy them?But/findeby the laft Weeks News book (of ^uguj} 91J that you have found out a cheaper way of writing : And / confefs / applaud ix^ and think it had been better that your Pyrff^'/ir had gone Poft by the fame way : Only f though by your oft mentioning nrefopublickly,! perceive that I have a room in your thoughts^ / was forty there to finde, 1 That 1 was any occafion of the Oxfcrd Challenge. 2 And that you ventured to psfc ycur judgcnientfofar on fuch men and fo many, as to conclude that you [Jaw Ijttte «/ Gods Spirit in their Intentions and v?a)i.~] But the angring paflage was about your Revenues; where you fay, / would have the world believe it was defirable for my felf. True or falfc, you venture to fay fo. Is reproving your Pluralities a fign of defiring them ? Let me but cell you that jflhaddcfiredmoie, Icould havehaditiyca,was cffud $co. per attiUm without Plurality. / pray joube no^ jealous of my defiring your Revenues j for / do noc. think ever a i>eighbour you have will tell you that ycu need to fear me. 1 am loth to, talke of thefc matters. Where you lay I was unplundcred, I fay, Cantah'u viCnuSy /> had nothing tO'lofe,butBooksand a Horfe, which were lofl, but that part of my I books were prercrvedj&/never fought or rcceivtd repararicns,butfcrved the State ViiuclM)f my timcfor nothing. And where you ttll me of a good.eftare in Land that lam heir to, I muft tell you, 1 am never the richer for thar, nor defire ever to be. Indeed Sir,my \oo.\fer annum is much more Cfof all my very chargeable weaknefsjthen i knoY/ what to do with for my felf. And had / not better ways to cKccnd fome of it.;

i fiiculd dciirc to rid my hands of it well: but you iay [/t is f alfc and exceeding in* Various to you] that / lay Qou had fcur Market Towns on your /houidcrs] and yet complain, &c. Is this faife^i. You fay (There are no words that have a Ihew of complaint, but thofc m the clofc of your Kxamen and Apology.']

Kepiy. I. Two is enough. 2. Let the impartial Header perufe the Epiftle to your Antidote,and ^udge wlicthcr this be tiue.3. Even this book muit yetipeak the language of the reft, and in the Dedication complain of a Itorm from the vioiencc of men bene to bear down DilTcnccrs from tlic determinations of ilie AlTembiy &jc» the fru-ikation of your hopes by the States felling your lands, &c. But what need I look further then even here where you deny it, you fay ^7 cannot but be fcnfibic ot the great wrong/receive in my name, and perhaps in my cltate by Mr. B* nis calumnies,J / am lorry you cannot but be lenlible, even wlaen it is but a [perhaps: ] And iuch a [perhaps] as could be conceived by nothing but diflempercd jeaiouiie .-anci jcaloufic comes from too much love. Never fear it, Sir, / promifc you; / will not diannilh youreftatea farthmg, ifl can help it. This Terrene Melancholy makes you too fen-<ible. / do not think all your neighbours you have can conjedurc which way / may wrong you in your cftatei except only in the lale of your Books; and i hope you mean not that. This is ray firft untruth ; whats the fecond .^ I cannot gather it out of ail your Narracion,except that be it in tlic firfl; words [that I had four Market Towns on my fhoulders j whicii every one will interpret to be four bcnchcial Placcsmider my charge together.] u , _

Reply, I. Andean mens interpretations make my true words falfc? a.Did not/tell you to your face,that it was the Plurality that /excepted againft,more then the bene-tit ? 3. Let me ask you thefe two or three queftions. Were you not at once, even when/wrotethofe words,PreacherRefidcntat^^eW/ejf, Vicar o( Lempfter^ Parfori of ilo/;, Mafter of thcHofpitarat £e£(^Mr;.'^You willnot furcdeny it r 2. Had you

. ..Ii'ot three of rhefe long before that/ 3. Could /foreknow then how foon you would Chilling or unwiliingj leave ilo/f or B(?W/e>? 4. Were nouaiithtfc Market Towns .^ $. Is there any doubt whether thc^ were all beneficial to you, except Lemp(ier^And 6. did you not long hold the title of that, to the keeping out of any other? And was it not all the Ecclefiaftical means yoii had hcrctofore.Yrhough /believe you received not much from the dellitute people. ) And did /not teii you that a reverend Miniftcr told me that they offered you 6c. 1. to quit your title, that they might put in another, and you would nor/and you did not deny it ? 7, Qughr you to take publique maintenance for nothing? Or were you fufficient for ail rhelc places? 1 dare fay confidently that you have^as much to do at Lempffer as you & fuch another is able to do 8 Doth not thcHofpital at Ledbury bmd you to about four moncihs refidence yearly?-^nd caa you be four monethsconlcionablyabfent from jcur charge? But / doubt your cpi-

__jaion will falve this, and you will take none but the Kebaj?ii2.ed for your propc-r charge. Where now is the un;ruth? ^nd how fer^ouflj have / heard you complairi againft that godlyKnighr,in the very words here^uftTby you pag.25.line lafirfo orcac wasche^niipathyot fome men againft me, that / could neither get renaratlonl for ray lofles nor allowance for building, nor aug,mcncation,&c.] / am forced to fpeak thcfeCotherwifc inconvenient} paflages,bccaufe you charge me with untruth As for ttfe ^flcmbly of Divines whom you mention, I thmk you-would not have had them difobey the Parliament that called them 10 thacfervict: nor yet to have forborn to -preach ordinarily in Loadon:(if they had, they might well have been accufcdO Nor 1

I yet to give up their Pifloral things in the Country, becaufe they were deraincd oti a I Uemporw^y fervicc^no more then Chaplains in the c^rmy Hiould give up their- '-" ' /

-r

But/niurt needs rcll you, tliac you go on in miftakcs, when you fay, thar^had yon been an Aflembly man, ycu miglir have been filled in my Books a Learned, Holy>Ex-, perim«ifal, judicious, Hnmble, Hcarc-pie.cing PreachcV. ] / bonrur your worth; but had yoa been an .4rchbifhop,or Cardinal, or had you been PrtfiJent of a Cb^ii-cell,/chink I fhould have given you no fuch ricles, without knowing more by you then yet /do. h fcems you think your fclf as worthy oi it, as thofc ro whom / gave «r; Buclconfcfs I never To thought. Mpd others prize you as higl'.ly as you prize your fclf? For ihc profane palTagcs you mention^ I fay, I never thought ChriO fpokc pro-phanely in faying, fhty ihit k%U you (1)211 think, they do God [erv.ce-.'^oi; to fell the Pharifes, Wo to yOu HypQC,hcs^(frc.Tcw Fathers killed the Frcph.ct^ andys buUti iheir 5ep«/c/;re.s ^c. Nor for the Propntt to tell men,T/7^t t/7e;pc'f/7a'^ fo the'irtrtn ncis', Nor for God to fay to the wicked-,7/;eM theughtejl Irvai'aftogeihtr fmh a, or.e as thy [elf. Or for E/i4J to fay. Cry akud fcr he is a Oodi eirhir he ^s talking hr pityfning, Br be is ina]nurney. Or for PaHtto iiy, ^wareef dogs^bewafe «/ tkc Ccvajm; no nor Ba»«it* defcription of idols.

Seft. 9.

. For what is faid ofthe bufmefs of the Waldei-fesy I think it not worth the hbour to foy any more then is faid, or to difcover the additional flips of this Papery nsr yet a-bout his charge againft my Do<^rine ofJuAificarion, but only this let the Reader ob-icrvc.Mr. I. his ingenuous deahng. i. He chargeth me with thefe words in my book of Reft [Doubtlefs the Gofpc I tak€8 faith for all Gofpel prec^pis] and addcrhhis own Conimefltary in the fatnediflini^ charaftcr.as if they were ray words. 2. Thefe words he accufed in his ylnimadveriions 6n my/^phorifms; to which I replied in thcfc words f/n that/)tf^. 11»/apprehended my (elf fo obvious ro mifconftrudion, that I have corrc^ed ir j^rLrhpfcron^ E d ition, which is now Printed ; Yet 1.1 fpcak

POC nf Ruifh a<; inftifvino Knr av H->/» ranAJhnn r^f Vpli/jrinn^ whrh COnrdins more

thca that which is the condition of our fifil Tiifiifi^yion 2. 7 never termed thofe LGofpcl precepts] which arc not in foriie way proper to the* (/ofpel.] Hereupon Mr. t. itnt to me for the fccond Edition of my book cf Rcfl,whcrcin all this was alrcfed : He never made me any Reply to this. Yer doth lie fo long after charge on me thcf-fame words which I told hjm I had rcvoked,&: that in rhe Icnfr ccnrrary ro the words thcmfclves, and my explication to him. He fpcaks here of fending bis txieprioas bu? cothing of his never returning any thing to my Xeply. in which Aeply f anfwercd the four exceptions here mentioned pag. 52, Nay whereas he maketh this my fourth Error [my making obedience to all Gofpel Precepts an cflential parr of JuHifying Faith j Let the Reader note, r. It i^ utterly untrue ; / never wrote fuch a word ; He puts in fObedience") for |;fubie<^int^ ^g Chrif^Jand Jjuflifvin^ Fairhl fcr favicg Faith. 2. Yea this fame thingTie charged on me in his AnimadverTions ana broug!ir many Argumentsagainft ii; and /largely fhewed him his mif^akes; that by j]fub-jc<^ion to Chriu] / meant rh^rop pnanrinp r^p c onfenting to be at firft his fuKif iS-c -which flareth the relation,and isnotftriftly obedience to Chriff, butprcrcquiritci Even as contrading or confenting that fuch a nun be my ^overaign, my Maffer, Teacher, &c. noes before adually obeying him : and Bhe form of obedience prcfup-pofeth the faidiRclation. Yet doth Mr. T. after all this deliberately again charge mc with the fame words, which/ fhewed i. that / never wrote, 2. nor ever thought, nor intended his fcnfe. Other foul palTages here /will pafs.

Scd. ic»

s^a.

Again, you go on in a very fainiood,in vindicating your Informersias \( I preached the words which yen mention in wy book of i?e(t, againfl Anabaprifts -, which is untrue, Whether ycu forced me todifpute, fhali raore appptar by your Lecrcrs. Fag, 34. Mr. T. faith it is my fidion that ttlleth finncrs that rhey never finned agamlt their Baptifm and Engagement. Reply, i. i dcfire the Reader to perufemy words pag. 174. 2. tetany impartiall man judge, Whether that naan do not wholly excufe finners from being guilty of violating their baptifmall Engagement, (and lo teach \ them that they need not repenr of it, nor fcek to ChriA for pardon of it) -a ho teach- j cth them that they never were baptized, or by baptifm engaged to God? Can be L. break a Covenanc that was not bound h) Covenant, /

To prove Mr. T! an accuferof his own children, f (htwtd pag. 17$. that there is a double accufatibn ; the one wheii men arc charged with the reatus culpa : the other when they arc charged with the reatuspcena^ or to be oi'ligati adpi^nam: And t fiicwed that this is Satansend rii charging the former: This is the principall Guilt intended by the Accufcr j and he therefore proveth us gnilty of the fin,that he may prove us obnoxious to the punUhment;isi therefore accufation is net only the charging with afaulr,as Mr. 1*. imagined. Here he hath nothing to fay, burfuch words as/ am loth to give their due Epichitesto. He (aith / difcourle from the end of the Accufer and the oppofition of ]ufiiftcation to accufation and condemnation,Jand that by the fame reafon theaccufcrs accufation may be faid to be condemnation and execution too, for that is the end of the accuftr. ] Rtp^y-, Strange Law and Logick! 1.411 fcigned^and made on your fingers ends. It was a a materia, and not afinv.and , the oppofition of jufiification to Condemnation, tlsac /argiicd. I defire the Reader to percfc the place. 2. Every word of illuftration in the whole page is nor parr of the Argumenr. 3. Doycu nor know that theend enters the Difinition of thefc Relative moral 1 AdioRfc? Yet you fay,[/had thought accufation noted the accusers a<S, not his end 3 Itfeems then you are ignorant thatit denotcth a^lkmmoralem.qnj a fine jpccrficatur-y boihhisa^and liisend! I perceive there arc fome obvious and common truths that you yet know nor. 4. And could you think fii I had argued from . the end) thatit would follow char accufation is condemnation and execution? Have thefe thefameneartfttnd with accufarsonnt isthe nearefx end that fpccifies: the remote ends may be the iame^ but the «cxt are nor. He adds [th?c juftification is oppofed tO;4ccufation,and Condemnanon fhcws they are diftinguifhcr{,the one being the chargtr.g with a fault, the other palfmg fcntence. ']Kepiy. No doubr they are d»-ftinguifhcd.fJut that accufation is only the charging of the re^rMm f«/p<P,and not ot the reatum fcen^y it is the thing that you fhould manifcft. and let me now argue froin the oppofition ofjuftiftcarion to Accufition, though I did only ufe it for illuflration before.

/f the veatus poeuA charged on us unjuflly. be terminus a qu6 of JuRification, then ic niay be the matter of accufation : But the antecedent is true: ergt^ i^c. He addeth [Imuftconfcfs / yet underfland not his language of accufing without chargirgwith a fault, nor do I think any Law'didonarie doth define /fccufarion.l ilcp/f, i. Rue our queflion is, Whether accufation be any thing Befidcs or Diftinft^rom the charg-ing with a fault? though nor without ir. 2. Thef^ult here is taken pn ccnfe(fo, and therefore needs no charge; W^ho knows not that all children have originall lin? ("except moft Anabaptifts and fuch like, )Eut it is only the debmm pctntit, that is in

C c c 3 qucdion.

qucftion.g. The Law knows no accufing a man to be obJigatum ad p^nam without

charging wirh a faulr: bccaufc it (iippofech men to be rcafoiubki or at Icaft the law

to be fo rcafonablc as to admit no oriier acciifation of that fort;fiut what fhal we then

think of tlTtm that arc fo unreafonable,as to accufe one as obnoxious to fo great a fuf-

fcring, with accufing them of fin ? 4. The EngliOi word [ acculation] is ufcd for

the two Latine words la^io iZ^ dtv«/4f/o.] 5. Though ufually d^/ioisufcd in civils,

and dccwp/io appropriated to criminals, ycr are they alfo proraucuoufly ulcd. / need

rot trouble Mr. r. with Diftionaries.Ut him read [Vefenbechiuf, Diged, Lib. 48.

de Accufat. Jit. 2.pag. 540. where he faiti)^ Accufare etfi generaliter ftgnipcat allquem ad

Caiifm d'icendam urgercyunde Accujationis nomine etkm Civilit A^i9 (^ pejfecutio ve-

; rit, ftcuti Contra affio pro auufamne ponitur tamen obmm^ i^'c. And fufc you

\ know that A^^r doth Declare and Plead ^g^lnit Jus Po(fejfmisy jAsDmim, ufiH,

^Tf. Be fides 7?c/tf//o is in Englifli a true ^ccufation, though not that publick one to

which ufe hath commonly affixed that name. See alfo the fame Wefenbecb, in Cod.Ls*

tit. 43. pag. 77. Accujttio antem ab A^tone differty quamvis in hac materia pajjimjy

prmijcae, alias >Accufatio appellatur, alijs v^o ASho^ (fy'c, Quamvis etiam h&c qtu*

d^mtinm eft Accufatio. <^c. Et hm propria n:ta eft qua Aiimes ab Accufitienibus di'

jiingiiuntur, quod in illis petiiur aliquidab Agente.in his vera A^hrftbi nibtl poftulet/fed

aut pcenam fifca aiplicari ant reoinfligi petat. And do not you deiirc the infliding of

this fad exclufion from the vifiblc church Covenant, &c- yet ftill remember that ic is

your intending the Poenall Matter only that/charged you with, and not the form

ofa Pocnaity. - , - -.-noJ.

toe his queftion about Janizaries or other infidels, baptized in/nfanciejDo^ff

/need to tell him again,That Apoftatcs ccafctobc Church-members ? and that the

/ /nfant Title will not fcrve thofe that dilclaim Chrift whcu they come to Age/'and

\ that the aged niuft have a ri ^on perfonal l Covenanting or Faith ?

Fag.-^S. he affirmeth me toTay f that it Ts no more thanks to hina then to Sataa that he keeps God from making promifes to his children, t>. 178. j when there is neither the words nor fenfc therc.Only when he faith f/ did never difputc them out of the Covenant] / faid,no thanks to himiand/faid, after,[Satan may dy the like, [/s this to fay,] /ts no more thanks to him, then Satan, that he keeps not God from, kc/] Yet doth he exclaim of this as beyond all moderarion,wheB he makcth it himfclf.Doch he think no man will try his accufacions by reviewing my words?

F4g.3i6. hechargethmewith[;a moftfalfe fpcech] ashecallsit, «;;>. [Nor are they m Covenant becaufe ele<Jted J//?.f;)/)',Who wil not cafjiy underftand chcfe words de caufa fomali: q. d. eo ftomins, bccaufe ekdcd ? And fo he confeflTeth before,EIefti2 on is no Covenant. Nor do /believe his interpretation of Rom, 9. 8. that [the children ofpromife] is all one with [the Eled] if he mean it f§rmliter, and not only miteriahter. iJut if myfpcechbe mofUalfe,atIeart it will follow [j'e^useft-, ergo ixJeraius eft. J He is cleft, therefore in Covenant. But that is falfer then my fpeech.' Adam and all the eleft were cled from eternity ^ but were not fo in Covenant. And tlic Covenant that now bclo-.igs to the eled before Converfion or faithf of themfelves or parents) IS not a mutuall Covenant or fuch as we treat of, and Baptifm fealcth • But fuch as leaves them yet children of wrach, anti hated of God. And doTh Kom o fpcakof that? Ic is the eleft as Believers, and notaseled, (and therefore not till Bdievcrs)that arc in the proper Covv^nant which we fpeak of.Then he citcth Rutber^ )ji</ani NditQnjAy'\i\g,foi\el'Mijxderati\ as if that were all one with Omnes Ekm^ Hz lels me of my confufion about the Covenants,artd when he hath done,Diflin(*' ly opens it in my WQrds, as mine, He faith as if th« Conditional Covenant is «qua|j

tQ

to all till the Condition be performed 5 er^o, infants not believing, &c. Rcp(y^ As if he knew not, that we maintain the i^arencs F ait!?, or accepting the Covenant for himfeJL^ tif^ hi «;rhiMren to he the Infant condicio n? How forgetful] is Mr. T? " ^

He faith, my faying in gcnerall terms, that he"denycth that God covenantcth with /nfants of believers to be their God in Chrift, and to take them to be his peculiar people [is faid like a Calumniator, his words being fo plain to the contrary in that

Very place.3 ^^ph'y Qi<^^ teneat Proteum. ? i. (^Infants of believers] are his

words added to mine./r is /nfants of Believers asfuch,& therefore al fuch that we arc fpeaking of. 2. He faith, ([Infants may have an intereft in the Covenant of Chrift being elefted ^ but whether they have or not, he cannot ttll.] But I. This is but fome infants, even theeleft. 2. If he know not whether they have or nor, then he thinks it not revealed in the word} and fo he denies the Being in Covenant to fome, and the knowledge as of all or any ? Did/calumniate then in thefe words /

But /defire Mr. Ts. followers ro remember, that he here faith, that he there pcr-fwaded not Parents from engageing their children in Covenant, & promifingin their names:/hope then they wil do this much, if they will not baptize them.

Pag.-^g, There's a longer infulringovcr a fuppofcd [monfirous abfurditie, ,non-fenfe,gibberifhi ] then I will tranfcribe, but/will not only tell himj i. The relation ofafervantin ourcafe,is founded in Gods Dominion.Title,and as it is a Bcneficiall delation, fuppofcih curconfentorcur parents for us, as the Cond'itU fine qua ncn, 2. The terminus proxit^iis is nor fervicc, adtuall or intcnticnall, but Vcminus the Correlate :/ervHi eft Dcmhi fe'/vus. 3. The riaore remote Terminus of it, is twofold. 1. As it is a Relation of Duty, Duty is ihsit terminus^ but it is Duty^as ep: gaged to, and not as in prefent Aduall exiftcnce; that a^uall duty being yet a rnore remote term. A wife may be in that relation long before afluall procrcarion: you may bind an Infantas a fervant. Sodo we,promifing aduall obedience when he is capable; yet the Covenant begins the Aclation without it. 2. As it is a delation Beneficiall havimg right to the Privilcdgcs of Gods family aud Malkr-fhip, fo this K^ght h its Trwi?n«J :i4ftd this God is pkafed to convey prefcntly: he being capable of performing his prcmife, and the Infant capable of thofe benefits in great part, before the faid Infant is capable ofadiiall obeying^Evcn as an /nfantihac hath his life ill Leafe^and is bound to do homage or a<?1iialJ fetvjcefor it, when he is at age, is Oared in the rtlation of a Tenant, and hath ptf^fcnr right to»the Land, though not prefcntly capable of doing fervice. /t is fufficient that this fervice as Due, have a Ci- . vill Being, and an f^e.cr|n?f«m, a thing engaged to be done when capable,though ic have no pff fenr eyjficnce. So far the aduall exifience of fervice is accidental! to the Being of the/delation that it is fcparable from it. Read but what / faid, and now ray,andrevicw tl'arin fuhirgpagecfMr. 7'. and ifycurobfervation m^et not mine, that,(^Hf: ufually is moftconfident,whcre he is mofi notoriouCly weak,] then you fee inotas 1. Ifrhofc triumphant paffagts (hew not this learned man to be ignorant of the nature of Relations, then I cannot inrf rpret them, /s it fo ftrange to make an /nfant a fubjcft and nirmbet of a Common wealth, before he can obey the Laws.'' Th ey arc membra i rmiU^d Jcd r(^n iwpcr jc^fe : h Icaft ^eie rr.CTntla.. (^ ncn tantum fccundum quid. Doth he' thlilTvi'lier ore hadTCTcTiMtcd for fo much with Ayjftdt'e to teach him,thathe was not his Difciplc before he learned of him.He faith [It is monfhous' ablurdirie ro make a denomination without the form dcnominafirg,yea to account ic accidentall to conceive a Rda.rion withoMt the foundation, which is all one as to call ORCia Father without bcgcttirg.a Lord without dcminion.a fign without a lignificati- , ca] an4 then he comes in with his merry riddle. ReplySm J would ask hiin i. Whe-

tb€k^

thcr he be furc that f he Denomination In a Rclacion,bc taken only an<f ever from tli« fouiidaticn?2. Wherher he indeed did rhink when he wrote this, chac i4duall fcrvicc h iht fmdamentum oUhc ?^c\ii'\on of a rcrvant? /f he did /fnot ' ■ . ■'

5. Whether aftiiail fcrvice have the fame place in the Definition of ihe Aelaiion of a fcrvanr, as Begetring in ihe /Iclaticn of a father. 4. Wiicthcr Dcniinion be the foun-darion of the/feUtion of a Lord, or rather the Form'$. Doth he not confound the {oiir},\he Fundamentuinind Ttr«:/^«/, as if they were all one, or I denyed ali/I rcl! him there fore again,^haf(^though he call this abfurdo^um abfurdiffifkam^v/Wich I (hould be afhartitfd of) that aduall fcrvicc in e^iflence is fcparablc from a (crvanr, perhaps while he Itvcs ; But 1 have frayed tco long on this. The reA / pafs.

Sed. 11: This 11. S. hath nothing in it that 1 can find, which is not fully anfwered already. If the7(cader will pcrufenny words and Mr Ts. together,/ dcfire nomore .-/f he will nor,/ will not rcpeac tlielamc things. Only I cannot but obfcrve that Mr. y.Teems pag. 42. to have a dcTrgn to make the Reader believe that I uf^ the word [Vifible] in fomc odde fcnfe, yea, and lay fo great a ftrcfs on it, that s*hen he hath fhewed the iin-fi[ntfs of that ulc, he harh overthrown all. Wnd what is it.^ why |~/ miftake the term ( VifibU^as if it wrr^ ^ar finirh at to a pp^' ' " fugh in thf fnrl ^ menr cf pro babilitv.though not diicernjed.by fenf^by. which Dihnition the oppofue terms Vilibie^and lavfible^ may be confounded, add tlie term Viiible is vi^cd contrary to ihc common ufe of Writers, ScC. ] Ae/V. il mud the racher open the Myfterseusdeceit of thcfe words, becaufc it ftems he fpcans to make fomc great matter of this, in his following book. 1. The word [fuch] is pot ambigucuny./fit relate to [the Vifible Church mcmberfhip] then it IS a feigned abfurditie./ hope he will not pcrfwade men thuc / fay [A Vifjblc member is one that fcems a Vifible member, '] /fir relate to the term [Church member undillinguif]ied,then itishisfid[on flill. For / fay not thus [A Vifible member is one that fcerr.3 to be a m.ember,J whether he be dnc qf nor. but if ic relate to a Reall member of the Myflicall l)ody, then it is my fcnfe, whic-i / own : For in the place he mentioncth ch^p. 27. /diilinguifh of the word Church, intaits Primary and its borrowed fecondary fenfe. In thefirf\ it fignificth only the body Myflicall of Chrilt: In the fecond ic fignifieth All that are eng a ged by Covenant ro him;hecanfg they feem to be fmcerc, and offffcmyfiicallbody. So that/fay he that Ts (d engaged by Coven?ny, <^^\]] ^wQ^fj r^^"*" f'"'*"^ *f^ ^^ "» niembt;f- of the Churchy in rh^^ffffrM fenfi*

by Upv

r>r fh\^ y^r^rAyi^ fl^ ir!«, caVs^j V'f^M'' ' Bui he^fh but leem {(^ua talis, to uTJto^bc of the myfTicall Church, or of the Church in the firf\ fcnfe. ("For mark that / divide not the ^ffikj into its j;eci^/,/e^f^Hii'OCMrw infua tcquivocata.J And / addcthat the reafon of the Appellation given to the Vifible body,i5 its feeming to be the fame with the myllicall; or that the name is given fecondarily, borrowedly,from the myf^icall to the vifible. So that if you ask me whether it be certain or only probable, that /n* fan ts are members of the vifible Church ?/fa^^^^JIttUUk ^^ you ask me, What is it thit Dirf<*^ly or /mniediarply rnnfijnTregh r h^"^ fv f h members ? I anfwer. Their vi-iihle or audible, that is. their e:<ternall En£agement.bV'Covenant to Chr if\ : This tpcrformed by the Parent tor them^ is n on their part^ fuppofing ChrifU Title to them, Tti^Tthe offer of himielt in Covenant. If youask me further, Vv^hyare mccr cyrernaU Covenanters called by the name of the Church or Church members? /

(anlw^r,£ccaufe they do that whicluna kfs them appear to us to be Reall v me mbers of the Church myflica!./n thefe words you have my fcnlc as plainly as / can cxprcflc rr. C^nd 1 bclccve this is Mr, MarjJjalsmcsinwg in chac one queflioned Word in his

late

late excel lent, howcft, folid Sermon for Unitic^whcrd he denycch all except the truly gracious to the Members of the Church,but acknowicdgctli other ftich as we mult afc as Members) 3. the wor'd [Appear] too is sequivocaii. /fpcak not of any [feeming]] in Gcncralv but of a rfeeniing] by the way that God hath appoiijirqfj for raanift;ftati^ on cf icjas by external En gagement, by Covenant, or~ bv Piofelhon of Chriltianity. 3. Where he addeth [though not dilcerned by Icnfcj J If he diftinguifli not between j_d! tone<n and [diic^rnable,] he fpeaks his cwn fiftions, and not my fcnfe. I know no way co t!ie)udgerKcnr, for Inch an objeet asa Cliurch member, but by the fcnfes. But I do indeed affirm, that he is a vifiblc Church member, that perhaps is not fcenl Of heard : For / never ciiought that omne vi^j ^ eji v jfum : nor that a man ceafcth toi be a viiiblc member every time ^c is alone, oi?rui ilit fight or hearing of others. Yet.f \ think not thatGod hach any vihblc mejubei lil llrc'World,but he hath been aUmlitet ' vifm to be fuch, at one time or other, by lame perfon other. For he that is the means ' of Converting him,or he that baptizcth him,or his parents that educate him, cr fome^ body muft needs dilccrn thefefigns which God hath appointed to difcovcr it. By [yifiDie] therefore /mean not cither, [a thing difcerncd by the intclicd without the ( ien(e] as Mr. I*, fecrastoluppofe : not yet [a thing mccrly asvifible to the eye, or / dilcernable as by ochcrfenfes, without conlldexing it as intelligible ordifccniableby / the Intcllcd: ] for then the Church was vifible to Birds and Bcafts, but by fvifiblcj 1 mean, [that whic h is difcernablc by the UudcriiittdinRmediame fenfu,~] th e're being i-n iradoubleTrope; 2. iiya5>«etfiJoc/7e|j»a«zi"_vuibiej IS put ^br [knliBTci '} the moitnoblefeDfe,fof thercllrandits ob/edfor'theirs. 2; And then feniiblc is put for intelligibleme(iiffanre/ew/H. 4 He calls his ambiguous explication of an Adjcftivc ja Definition] and faith, [by rhis the oppofitc terras Vifiblc and invifibic, may be confounded.]

Reply. If by [confufion] he raeans[a confiftcncic] in cencreto in attribution to the iJameiubjei^,/fay, taking them as/have fully explained my meaning,^ eodem re-fpe^u, they are not confiftcnr./nvifible and Vifiblc are attributions from diflrna reafons. The Church isinvifibleor myfticallin its/ntcrnallform, and fmcere co-"\ vcnaming with Chriit: and it is vifible in the matter and in the external Covenanc S ^ndprofedion. But in thefe various rcfpefts/ doubt not but the fame Church and J the fame member, is both vifible and myfticall. But if by [confufion] he mean, that" vifible and invifiblc,and difcernablc and undcfcernable(a$explained_)arc terms of the iamc fignvfication,or comcidcnt^I fhal more regard hisafhrnnation when it is wcl pro-ved,5.Wcrc it not that /affcft brcvitie,! could by a multitude of rcftimonics difprove his affii marion,that[/ ufe rhe termVifible contrary to the common ufc of Writers Jif he mean Protdtjifit Divines on this fubje^.if. He faith,[he doubts not to (hew that it it not true,^^he that is not of the vifibIcX:hurch,doth notfecmCas I rake the word fcem^to bcSw the Invifible.]^ You may fee by this what you muft next expcft from t^r. Tviz: to prove, rhar He (that doth notfeem to be of tlicinvifible Chur ch.dcthfeem to be of the invifible Church: ] that hedo:th,and he doth not. Or that [ht feemeth ("rl^iat isjis to be ei\ccnicd in probability upon Gods warrant and diiedionj to be of the lovifible Church,who neither by Govenanr,profeffion,nor any fign of Gods ordi* _ narii^ndorhraake hismemberfhipfceiHingor difcernabie;] /f I can underftand him, ^ this iyt that^he doubts not to prove. If he doth undertake to prove Heathens or any .»...-.^^^^u.a i...r..^ 1..: r.rr. . . : judge d by a fign of

ToTSTiiitmSers of

^ ^ think mil eodsm cog-

•BiTfiij prove thcni members of the vifibje Church.

Ddd One

One word-more. He is offlndcd at the next palTagc, that he faith [he knows not whac CO conceive of ir,bur that cither by Gods judicial aft of leaving me to my f elf, or out of addiftedncfs to coluainiarc ^c]

V Reply, And what are thcfe wofds?i?ead thenaptf^.i8<.[Bui Mr. T. will fay,! beliciri

that ic IS better that /nfants were no Chriftians,thcn that they were.] Where i. ! fay

not that he did fiyfo.2.Nor that he will (yet he vainly asks, [who can fay but God,

that he will fay fo for time to come, feeing he may repent] I wifli he may repent. I

only faid that I [believe this would be his anfwer. ] Now whether I had reafon to

think fo, let the Reader judge. Mr. T. denyeth Infants to be Difciples,and vifiblc

Church-members, /argued with him that if their Church member fhip be rcpealed,it

li in mercie or judgment i he faid, /n mercy./replyed, If in mercy, then either'to

parents or children^ and of them, to the elcft or non eleft ; He anfwcreth. Both td ''

parents awd children, to the elcft and non-eleft. I further proved that Church memi

bers vifible, and Difciples are all one,aHd difciples and Chriftians all one, in the Ian-

guage of the 5cripture.Havc/not reafon then to think that he that faid ChurcTi-mem-

bcrfhip is revoked in mcrcie,and that it was better for them to be no Church mem-

bcrs,would fay alfo that, /t is better for them to bcj^c^ChrifVians? fSut I am glad M.f.

calls this[an /mpious Speech] which I defire hifikSl^mcmger and to think foilill.

And then whereas he talks of fuch mtmberQiipas theJewshaiJ,/hopein his next h?

will tell the world fome Reafon of his opinion,if he think the Jews memberfhip was

worfe then none : and he will tell us alfo. Whether it be in mercy or judgment, for

ihe good or hurt of/nfants,that Chrift now denyeth them to be vifiblc Church-mcra-

^rj, or fuch as he difcovercth to us to be of his vifible Church.

i M. i; confident words about Znfanc-holinefs in i Cor 7. 14. fliew mc that it wUl

not be unmeet to add a few words of the fuHcr expiicaTtTmrffDiy n*eanlng,len: in his

next book he run on in thedaikon miftakingfuppofitions./defcribea^thc holincf*.

mentioned in that text thusp^^. 80. [ A ftareof feparation to God, a? a }^er^^]\^^ p^^^

pie from the world, as the Church is fep'aratfdT^herein rne Covenant or Promife of ^

God being the chief ^SK'VTi is oft called [fcederali holinefs.] Now it fecms to me

that Mr. T. thinks that by this holinefs,/mean meer vifible Church memberfhip;and

therefore concludes that vifible memberfhip cannot be conveyed to tfie chiia by an

hypocrite parent, becaufe / fav that holinefs cannot be fo conveyed % becaufe / yield

that fuch are unholy, I muftlet him therefore underftand. 1 That /- take holinefs

the re for much more then vifible memberfhip: G ods Fromifc or <:ovenan r, as/foid,

IfTTfTc ground oi this hoJTneb : h u t nians Covenan rinfi nr Profeilion 's the Ground

oTrhc visibility of this mtmberfhip. This hollncls is Relative, and confifteth in being

tru ly Rclarive to Gcd, as a Ptcnlijr people ; an d truly fo accepted by him 5 and ha^

VTng right to his promiled favours in that uoircfiant, and the benefits that arifefrcm

the mutual Relation. But a man may (being a grofs diffcmbler that creeps into the

Cliurch to fpic out her liberties and to perfecute} be a vifible member. / confefs /

have not fully exprcHed how far this relation and Covenant do h intcteft thenf^ m

Chrift and his benefits ; whether it only giye them general! Grounds of Confidence

.. inthofewords, [/willbe thy God and thou my People] or [He will have mercic

on thouf2nds3&c]or,v^hctheritbefullRelativ(^ holinefs, wh;ch hath the inco*.

mitant Right to pardon and falvation, (which [/will be thy God] fecmcth alfo to

contain) I thought it not meet to be too peremptory or exprefsiti a Cafe fo much

difputed among divines;'But/mufl;confefs / rather inclliifijLQ.jhjnk^

X call holinefs which is the new Nature, bu t) that Re lative Holinefs whjcins proper HN

iJlHSirTTa kCconeilecnUf^, 4nd mm ttu<J^i:^i^iim^J^J^m^^ f<^f'

:Pr:

tainly favcd,being relatively in the fame (lace with their parents: and that this TnfanN relative holinefs being the conditionalicy of anothcrs faith, may be lolfj (without any advantage to the Arminians in the dodrine of Perfcvcrancc of a^aall or habitual Believers.^ / dcfiteVa'venantsETp'iaicinW.'Bedfordibook maybe weighed j and a\h Mr. Bedfor^ls^nd Dr. Wards Traftate j though yet/ continue my diflcnc in the points which I have opp: fed in them./confefs/am not able to an(wcr rheArguments chat arc in my own mind, for a certainty of rruc-b^licvcts-Infants remiilion and fal-varion, if they dye bef orethe ir /nfant-_ tirle ceafe^F|^ pm h owever ic is apparent that holrncjsjcrclrgmcw^^

"Meicradd, that as the word [Church j 15 taken equivocally. lometime moft properly and in its primary fcnfc, for the t rue body of Chri ft (as Tnvifibleor vifiblej ) and fometime iji its remotCjborrowed,lefs proper fcnfe/or the vifible part, that it is but visible and not fmccrej (as a pidurt^ is called a man, or a woman is called your wife bcforejour marriage, when it is next to concluding^ ) (o the word [Holy] alfo hath the like double fignifi-cation : i. Primary as it fignifiech the Relation of one fincereiy dedicated to God and owned by him. 2 Borrowed or rranflaced thence ; as it is gi. ven frequently by theApofiles) to thofe thatfeem to be holy in thcfirfl fenfe, be-caufe they fo fccra. 3. /add that therefore the children of true Believers have' that true relative holinefs, which this text primarily intendsrand therefore the children of feeming Believers, are fecmingly hol^ in rhe firf\ fenfe of the word, and truely holy in the latter,borrowed,Iers-proper fenfeieven as their parents are fcemingly holy thciti-felves,and fealiy in thisfenfe.4.1 a dd that the ground qf o ur jtagtizin g is theexprd s co mmand of Cli rift, m [f^jfripl g all Nations, ^ fiaprizmg them,! and fo to baptize all that arc Uilciplejl j. He hath not bid us baptize only nncere Dilciples, nor told ur tnat we mjuitknow them to be (incere before we baptize ihcm.d.He hath taught us by his /^poftles conflant exampIe,to bapcizc thofe as Difciples ohat by a fober Covenanting with Ghrift,fcem to be fo. 7. He hath authorized them thus to Covenant to fand fo Difciples) their /nfants with themlelvcs.8.1 doe not therefore conclude the Baptizing of infants di t^flly from thcirjio linefs, as if that made the Duty, but from Chriits prtcejjtdircdly^; and from their holinefs as that which infallibly aflbrestije, that they aTetHTchrg jobte^ of that Ba^tifm whic h Chrift comandethjtheir holinefs being either feparably concomirant with t)ilciple^fhip, or eminently containing it j cone but Difciple being fo holy, 9. And fo(though Chrift do Covenant With none but true Difciples jthacis,none cither doth thij> Covenant a<^ually convey right to its ben«fttsi yet) as feeming Believers or Difciples are to be baptized, (^being truly Difciples only in the borrowed fenfe) fo/ fay of the feemingly holv, being indeed holy in the remote borrowed lenfc by reafon of their feeming to be fo in the firfl fenfe. And therefore though true Difciplefiiip and holinefs be the qualification which God looksat in conveying fujxliaLBifiIUbYbaptifm,or fealing ic to them cfr<:d:uaily i Yet it i^ therifibility^of_Dilaiidl3ip^^ in 0" t''^ flrift fenfe) which is the

qualification whioi rnen^raufUookj[fter,(in their external Covenants and profdfionj and on wlijch we muft BapciZclhenCi^nd fo /conclude, that though the /nfants of Hypocrites are not Difciples or holy in tt)ef^rid fenfe, yet iti« our duty to baptize tiiem as being vifibly fuch,as it was the ^poftles diity to baptize the 30C0. and SimoH 4^Mix i4nd Mr. T. cannot fay that Hipocrites convey not a vifible mei^iberfliiplRj^ their Infants, be caufe they convey not the true holinefs or Difciplefhip, And I defirc Mr. f .[when he anfwers me, to take my meaning as here opened to him.

/f any one clfe ask me,What weflial fay of rhofe that have a common faith which is

yctundifTcmbled though not (aving j/anfwer, All faith ijaiiavingi^ dcfe^iveeithcr

.^;7f: " "*■ ■ — "~^ Dddi ■ ^^^^k'-^tryJ^^i ^i^^f _,-. ,,..^^

as CO theob^cil wct c Exccnfion.or a s ro the ifWve aariitahitml Intenfion, i.Somedo' fcriouOy believe lo 5liriU,ancl cmiTcnc coTtake Iiimas a Saviour ro pardon their fms by his blood and interccdioo,and to r4vetiicm from hell ac laft, and to comraand them To far as will ftand wicli fhcir ricfhly intcrcft. Thcfc men may bcfcrious in r hg Adi of ^flcuring and Conlcnringj bur it is not Chrirt as Chnll rhar rhcy receive \ not Chrift as a full Saviour and Sovcraign^ abfolutcly and uorcfervcdh Lto be obeyed, and th(:reforc chtir faith hath not the ob)e<^ of a Chrid a i faith ;Thefc men do not diffcmble in faying they beluvg jg Ciirift^buf rhcv diflc »ilh!<' ■" ^-^y'"ff ^^^y ^'fl'^Yf.in o r reccfvc Chrilt fully and liiicerelv a s he is oflgred them: and they dilknible orfpcak fallly in laying ihcy arc t.uc Cluillians. For indeed thcfe men are but xqtiivccaHy and in a borro Ncd finfe called Chriflians.Who wilcall a Turk a Chrifiian,^hough he [belicvcin Chriflasa true and excellent i'rophecofGodjand chough the A4coran re-\^?ilc the Jews for reje^ing him.-? who will fay that he becorjits a fubjed who is contented to receive the King as his cqual.''a./4nd as for thcfc wiio doc profefs to receive CMilJAiilcly and in fovcraigntie^ and yet doe ind eed pf^fcrre fomt? fl efhiv intercft bctorchim, theyare hypocritical as to the arf ic fclf i So thac^ though fome diffcmblcgrofTeiy and kirt>wingly;irr*T5niers clofely, not difceroing it themfelvcs: Yet all of thcnn fcem to be what they arc not ; a«d fo all wicked men are properly Infidels <^rhnnp^h QfftLall in one decree/^ fome open infidels, and fome hypocritical oncsj And 10 in una Jcnlc none is af hrif\ian but the true Chriftian *, and orhers are only teeming Ghrirtiansryec called Chrifliansufually in the forefaid borrowed fenfc. ./ndccd there arc fome that God is drawing towards Chrirt,wbo doe not difTcmblc: for they profefs not yet to be his, Cor if they doe, but coimccrfeif.^ but thcfc arc n©c Chriftians indeed till ihcy come quite over to him,

S. 12.

The fummc of this Scdion,vf/underflaBdit,i8,as!f he faid[IamrefoIved togoe that way which mofk fucccflcfuliy may promote the fupprefiion of Infant baprifrnj If /finiflcrs will not hinder or crois me in that, but let me quietly carry it oi>,as Gods work, my heart is to have communion with themf and ic Oiaii not be faid unlawful! j bucbccaufe they rcfi(\ roc./will fcparatc from them^and prove that none but the baptized fhould be admitted to communion :'\ fuppofing that they arc unbaptized pcr^ fons /do not intend to trouble this with an anlwer.Onlyl would ask Air:T.wherher he would not have taken it hainouily if one had told him,arter thewriring of hisihrce firil books againft baptifm that he would come to this now that he is at/ i4nd whc-I tiier on the fame grounds as he will exclude us from Communion, he mufi not deny lustobcChriltiansvifiblc/'and tohaveany thing lodo wirh any Chutch Ordinances? whether he mml notaffirna that we arc no tvae J^imiiti^^^Sc that our Churches (are no true Churches?and that Chiift'hatl^l?ld"nomic Churches or J/iniflers on I earth but thofe '*:ry few that were baptized ar agc?fe that ail the ChriOians that have Sit&\ convertcd,confirmed and favcd by hearing Miniftcrs that were baptized only in Intancie, did Tin againit God in hearing them,and ©ught to have rcfaftrd it/Yea. uiufi he not on thefc grounds ('if we are not Chriftians) deny to love us as Chrifiians or to do any work of charity to any fuch as Chriftians.*' Thcfc . Confcqucnccs pradifcd arc fuch a life as / would not wiQi Mr, t. to live. And for ought ifec,ihey are as neccfTary confcquents of his preiriififes as his own is. For if it be a good argument ['t is manifcft in Scripture thacpcrfoiii were baptized befora they break bread together &c. therefore I fee a nccefury ofdefiAing from uniting in Conmiuuion thcfc that differ in Judgmcni about/nfanc Bapt!fmj]thcn I would know

wUcthcj.

whether he can name any in Scripcurcj tiiat were true Chriftians, true Mlniftcrs of the V Gofpel, true Churches without baprifmi or that were to be heard, loved, converfcdy with,and rcfptdcd as fuch, without baptifm ? /f he can name fuch, / doubrno t buc it willbepioved that the fame men brake bread together without baptifm. /f he can name none fueh, dufc conrtqucncts will follow as much as the other. Or if Mr.l'.l.ay nottheftrtr5ofhisar?,umcncon thisScripture wet/JKm^buc on our oppofition to him (■for in fuch a conjundion of heterogeneous Mediiinis, /am not fure that /knew his mind,J yet I am fure this isa ufual way of others of that party. So Mr. Cox one of rheirPaflors mLondon difputed with me in wriiiogfwe maynot bt heard preach,be-caufeweareunbaptized.Jand /think Mr.t, heard Mr. Brown lately ac Wcrcejfer gcQ the fame way j maintaining his conim> nion with thofe that accufed the Scriptures of falfhcod', and that Paul might pray among the Corinthian', though fomc were drunk I at the Lords Supper,and fome cat things cflfcred to Idoh and DeviIs,andfome denytd f the Rcfarredion, &c. but that now they may not pray in our mixr Aircmblies, bccaufe / wcareunbaptized./sitnoc evident that Rcbaptizing is b ecome the great Ido l vvhich wen fet up inftead of Chri fj^ or a fouftd f aittV, or a holv lifei'Wove to them tha'rtlicre are in their own AlTemblies men that rep^(5^t^h or deiiie Scriptures, dcnie the immor-rality of the foul,denie Ghrifts Ordinances^ (and confequcntly have not C hnfl within them,) vet they may have communion with thcm,becaure they are in the or:lerof ' thcGo(pel(asthey call itj rhatit JsRebaptized and fcparaced: But wi?h lis Thev may ^ ' not communicate though never fo godly, becaufe we are unbaptizcd ! Was ever /n-fants-baptifm /dolizcd thus ,or abufed to this height,by any that pretend robe knowing reformed Divines f

s:i3. ■ - -

To air the angry palTages here, I fay but i^i f./: dcfire nor to think Mr,T. me,7ns worfe then^he dorh. /f /miftook his meaning, I zm ferry that / fpoke To cfrenfiveH'"^ and repent the nii<bke,& the fharp words that it occafioned, 2.*But let the /deader ^ perufc his words, a^d fee whether he gave me not calfe cointerprcr them as 7 d\6., "When in the midfk of a Difpuce abou: the Monftcrs in NewKngUni^ he fairh, fNav give me leave to tell you, we may rachtr think we ought to dere'rmine, that God may order accidents fo, as to become (tumbling !)Iocks that people fhould no? receive the truth,rather then &c.] who would think rhat he fpokenor here of thefe morjli^rsPor that thefe words doc not charge God with a purpofed leading m.en iilto error by wonders?

In my Epiftle /.fhewcd my hearers the danger of a perverted judgmenr,rhat it will make the hainouJcfiiiLn^eni a,yertue, and men think they da God fervice in killing his Sdinrs, &c. which Chrift^hath faid himfelf before me . Whaf dorh Mr. t. bu'c fay, m all lik<^lihood Ifpeakof thanksgivingsTor vi<^orics againft The'Scors*, and fo dilate on thofe providences? To which/ only fay, i /defirr Mr. T. to deal wjrh my word? and not to pretend to know my thcughrs. /fHiadfaid thus much of him, I doubt ic would have faid, I flirred up the Stareagamft h'm,with a perfecuting intent fat lcaf\) if/ had faid what he hath privatelyerfaid of me, which I can prove. Some have obferved thatthtR cbaptizers waters uraaily rum to blood, ju ui-tlteir . hands incline much to a'c^nmfon dyeiand that rhey are much bent to tliei^ptiziri§"*T of all men-, their Vv6k\^jit% hupOSmate ^uninir^ and the reft baptifmate fsr^u'mjs, l% /think not that all are of this mind. 2. /muft tell Mr. T. that / defpife not the (irans?* ptovidenccs of this age,but obferve- thcm,and acknowledge and admire God in them, •^ Ddd 3 aid

and difccrn him rcftifyingagiinft rhc fins of the dcftroycd. But I foppofe'thc full in-tc prctarion of chem IS not lo obvious as in the cafe we were upon. Nor do I find in Scriprufc that it is Gods ufual courfe to choofc a holy,hunnbIe,mcck pecpic robe the ev'ccurioners of his fcytrcftjudgnKnrs on his Church. When w« have finned our fclvcs inro a nccc(f?ty of fuch calamicics.God ufu.'.lly choofcthexecutioners whofclft«-i turtsfirand diC^jicthcm to ihc wopk. Were Ito kill a Hare, I would nor fend a Lamb ro do itiorto kill a Partridge,l would not fend a Dav«. yfnd I here pub% lrckly,andfearlcny rcJi ihcvfo:ld,(h2c iltak^e it jer oneoj the rmarkabkand mj}happy pi'Mdcnces (j this age ^ that v;hen he h(idfH€h fir aage judgements f execute as we have j^e^i, hchiiihchofen ow. J'uchtnjiruiitnts to be his executioners^ and rpculd not fuff:r thofe

til kaic a hand in tbem^wbo therebji mighi have brought a fcanialon the Refturned Reii-^ion y and hathfngratiohjly crdsred jr. thAtif anyTwh^Jcvr, of Tapifi ftnU dare tofdf

\h';)ejfter, [Teur Rejomed Ottbodox Chrifians did theje things] thur notcmus fwfri-Jorimnis ar,JfeclufionsiPfiliviHaicatethet» for ever. V/htn God hath in mercic again re-ibived on a healing work>he will then make ufc of prudcnt,compafrionatc,hcalingin-lirumenrs. <^nd for the common-wcalch, Mr. T may fit in his chair and lalkc for titm, With lefs trouble, danger,charge, or Fain,whcn I haveafted for ihcra,and yet pcihaps with more thanks.

And feeing there is To much offence taken about the matrcrof wonderful providences which I mentioned, I add this much more j I cannot bur with joy and reverence bok on the hand of God, againlt the erroneous ways of thefc times. Was it not the all difpofing Lover of Truth whochofe out thefc two leading women in NeT»- Enghndi the one to bring forth fuch a multitude of births at once,aad the other

1a birth with fuch various parts, fome of birds, fome of beads, fome of fifhes, and fome cfmani hereby to fhcw his teftimanic againft their various abominations/Though Mfs. Hutdmfon faid, [God did it to harden us,] I think he did it to confirm his truth.Theremcmbrancc whereof makes mckope that the fame God will yet appear in Old E»^/(ani/,againfl the fame CaufCj and (Tome fayj the fame /Agents, ^nd in deed he doth appear,and hath already done: fuch wonders as aftonifh me to obferve them y giving up the minds of fomc,and tbt bodies alfo of otherst to(uch a power of the Devils, that^bme have fuch ftrange fhakings and trancesj and fuch a multitude in io many partsof the Land turn Uanters, Blafphemers, commonly unclean that feemed religious. yea, fome turn down-right/nfidels ;fo that nor only the Racovian Catechifmy but the moii helhfh book that ever/heard of (called Tk three Grand Im-fn( }an^ thppght ro be written by £SgrnW/ntf« Ochirus J labouring to prove Chrift a Dec dver, j str anflatcd. ^n^ £r^inttd \i^ ondon. And kfj men fhould doubt of the troth bi thcic JUcliTlions, God permittetliirvrDman to run naked inro the /<(Temb!y, the men to goe about tiieftreetSjfaying they are Ghrin, and rhtir wickedn^ to Ipread far and near, fo that it is fomeiimes the matter of Weekly Pamphlets to procUim it befides others that publifh it for the >^arningof thcgodJy j as Juf^icc. 5roji^in his Wiltfbue^^m^ and orh.r like. Doubilefs God (hews himfelfagainft them apparently, and hath done very much hereby againfUhem already, ^rd I cannot hear of one among a multitude that comes to this fearful) pafs by another way, thenfirft turning UoAnabaptiflry and Separation, and the unfualiy to villificthe Miniftry, and fo to \i4nr^nomianilm, and then who knows whether?/ dare not fliut mine eyes sgainit Tuch providences, iij an age when io many call us to the ftudy of providence.

.'-^•^ 8. 14-

§91

S. 14.

, .Inctd rofaybucthisj/cis particular men, arul not any fuppofcd (bcietie wbich confifteth nor of particulars, that are known by their fruits, though not every parti-. eular man. That no mans do<ftrine may be afhamcd by the life of his companions, though not by his own i And there are figns probable as well as certain*

^.15.

' The anfwcr to the ig.S.fhallfervc for this alfo; only adding thisc'That / fhonld more readily atk Mr. T. forgivenefs of my fharp language againft Anabaprifts ,if the moft of them in England wcv< as he and his partie here : But when / look about me on EuglarJj Seotland^HMand, i^^'. and coafider what chey have done, and what it is \ certain they are attempting, aud like to doc, Cwere i t but agatnft the Miniftry of / ChriHs Gofp^Ul am afraid of being guilty that / harenoc dcalc yet plainly enough ; having )uft caufe to fear that yet Engidnd hath not railed theworft of thcm,how fairly focver Mr. T. may fmooth the bufinefs. I would/had known the accidents of this year, which he faithQxi^. 62.)may wipe away the reproach of thcm,as to the difobey-jng (thats an cafie word J of Governours that doc not pleafe them ! furc he muft be a potent Rhetorician that makes this age believe them fo obedient, whatfocver the next may doe. Elfe Mr: I*, could not have faid as now he doth, p^^ 6o.[Thofe that fit at the Stern, 1 cannot yet learn^have fuch hard thoughts of them as Mr.S.lAgainft which affertion/confefs my felf unfit to difpure, Unlcfj /wereneercr the Stern, or knew them better or had fpoke with any that knows who firs tlierc:But if he had faid [Thofe that did fie at rhfe Stern] / would have confide red of rhe reafons that moved them to think better of them, &■ have enqj^ired whether by this time their jodgmenrs -be not changcd,or like to be ere long"* and whether ihey will with Mr./.fublcribc to their innocencie, obedience, fidclitic, and give them his acquit tance.

S. \6.

His confidence }ag. 66.\% marvellous. / doubt not bur he knows that/'^'rite t^e* words, [fince the folemn iisftitutionofbaptifm, iWif, 28. 3 incluf]vely. And fo I anfwer that thisfolemn /nftitution is our Warrant, requiring us both to JDIfcipJe Na-l tions and baptize Difciples, And we h.a'ye other Scriptures which plainly prove In^ / fants tobedifciplcs;TothathccalUca!umni,/>^^ 67. /fay, He chofe thofe which in my jud^cnt were the weakeft AfgumcQts.Thar t^^rearning which he ca!s a taletellers fidi3tl, ^4^. 68. is in his own letters to nie though fince tiicn I could naa;e him men of note far and near, to whom he bath ufed againft me much more of that language.

S. 17. I know nDt one word of Anfwer that this S. needs for him that will perufe any words. '

S. i3. Nor fliall/fay any thing to this, bar trouble the Reader with our Letters i» ^ecnd;

/ S. ,^

To the firfl error, / am gUd you Oicw your meaning to be better then your words

whether,

r4t52

f

wriccher by explication or recantation. Where he ikith, [J. prcfume they that fit at thci;tcrii,dohwdc the Co called Anabaptilis as Uithfuli to the publick Caijfcas their Oppolircs.J/ will not deny it, till Um lo v\cll bkilic d in i^ojui cks, a s [ouRderf land i wiiatti^cpubiickCa ufc"! meansiand wiicthcr^theTr'-rnJfiguihts fiiCfigih or au-thf)7icic,and how urViiJleiRellld fUllTiiulnel's ma) conljli.

^ To the iecond,abouc Lay-raeiis baptifai he Uith nothing that / know thac needs any auTwcr.

To the ^hird about Lay mens a dmin iflring the Lords Suppcr,hc contcuts hinifclf witharange AniwcrsM.HeplcadD ti.at /luLug i-idcis, and D^accns have Churdi ^dminiliracions. but he might know i That thequellion is ('»> "'Y meaning) of this Admimaration. 2. Thai Eiders and Deacons arc Chiifts Officers, and he doth^ ill tocall rhem [Lay.jOurqueltion isotn4embersnoc in office. 2. He ^ikipag, Bi. [how is it proved that Miniilers Ihouldonly rcprefcnt Chrifis perfon in breaking brcad,dchvcnng iz to all, biddings Take, Ear, Sec? Doth the Emballagc of Chrift, dilpenling of his myfteiics, befccchingin his ikad, confid in breakii;g bread,deltvcr-irg 11, bidding Take, Eat ?

Reti). I Chrift did not perform thisatftion as a common perfon, but as Head j and therefore they only that arc commiilioned to fpeak in his name and Head, muft do it. Lee any other lliew their Commillion. 2. ThcEmbafiage to the Believers doth confili partly in this.Takc,Eaf,&c. He argues to the contrary thus, [/fit doc, then anon preaching MiniAer who doth thefe things,may yet be an EmbaHador ofGhrift.] Aep/y. ifby [preaching] you mean publifhing and teaching co men the doftrinc of Chrtft,! know no fuch thing as anon preachingMinifter. 2. What if ic be granted.that he that is not fent on the Embailagc of pubiick proclaiming Chfift to the world,bc yet fent to bid the Believers of ^particular Chuch Take.and Eat? He adds [then breaking bread is a converting ordinance, as Mr. Frj/me held. J

, Reply, If ycu mean, that i^ mjy convert^ wh o ever denyed ic? yea or it may be uruill to convert unfound Chnlitans to tmccnty. E uc if you mean, that this is the Jjed end co which it i s inft icuced, to convert men fro m infide lity, yea or from Hy^:*

J^^,-||,^. I vnn .Tiny ^.My i|u Knmj llHt ^.11 y/^h ^1 Ul^ fHir tm fnMn^xr^^h7 l^nrT'

Chrift (etid Minillcrs to do nothing but conveft?Hdve they no mcflage peculiar co Believers? Doth Chumier by [Jpfo figno'] ra^an the whole Sacrament.

Bucpjg, 82. he faith [^Mt.B. faith fa, chat the Sacrament revealeth the myflcry of God to the eye, but not one text of Scripture faith fo, nor is it true; The rayftcry contains not only the thing doneby Chrift; but the end, ufe reafon of it; but this is vperceivable only hy the undcrftanding,& the Sacrament abftradivcly from that word declares it notj no not fo much as a pi^ure : and therefoe the Sacramental /^dions of the nifclvcj,are not the revelations of theciyfterics of Chrift, nor everTocallcd in theScnpHue. "^

Ke^'y. i.lf rlie r^ceivln^aiSiQn sdojiedarethe mvfterieso f the Gnfpfl, rhen fh<» ad 1)1-mitring /^flions do ; But the^ £££mnga d i on s. (Lcllx Ccr. i£. 26. Ai ojtasyeeat tWi> Ij'Cad ani drink.tbii cup^ye do fhew ^he Loxds death till he iome. Art not eating and drinking,adiORS''and is not Chrifts death and commingpart of the Golpel myftc-rics, and was it not Chnfls death with its eiid,("the expiation of fin J and his coming W!ih the(nd,(rl.c gloiifymgand fully delivering-the 5aiuts) that is here meant? but only the mecr D-ith andComming, without the rcafon,ends, or gfe? And is not this rexr Scripture .''2 Do you think that the Sacrament confifteth only in aftion; diftinct from words / .4rc words no aftioni? or no parr ofjhe facramcnrall aftionf di nor fii^if.g, [Take, Eat, this is &c.]]a5 real] apart as breaking the bicad? 3, Dec

noc

noc YOU therefore defcribc a Sacrament which Chrift never inftlcuted, if yoa fay* ic confjfteth of aftions without words? 4- We diftinguim between the words which axe part of this ordinance,[Take, Eac, thisis my body wjutJi is &c. J and the words oft Sermon, or other do^trTne nGteflentiilTto the Sacrament. The bacrament might fig-nific without one, thoi^gh not without the othcr.$. Did J/r 1*. thtnk that I make the vc an /ntcllca tofce Reafons,Endsand Ufes ? Or knew he not that I mean, [Jz fteweth by r heevetothe/nte lleaa 6.Doth he indeed think, that the Word reveal-iT^rnr ShiefetcI y to thgfirfctfca > Let him fpeak to the dcat and try? 7. Can he

fo work in > Doth the Voice by any natural power of its own, acquaint the undcrftan-HinTwith truths? I chink it ^ork^MLfeanoditmj^^

And tTitit snot a naturalf,gn(for7h^children wouiaipelkwithoutteachingObuF^ y f„ fnmtu ed : when men by agreement doimpofefuch aicnle on fuch a word,and by A rSnSSnm) figniftc fuch a notion,then it is fit to reveal that notion by the ear to ^^^nulUa- And when they change the cuftome and ufe it to another fenfe, then ic fofeth it apt tude to the former; So that words are (under God )m mens one power roCifie wha^^^ pleafe.f And / think if all the learned men in the world that ufe nne Lan^^^^^^^^ the La tine) would in a Councel by their Delegates 5x.,ACflaimfii^ Tnfe of Suf^ful and controverted words, it would be a moft excellent work, and ^ !l;h^ft Diaionary that ever was reade) And may not God impofe a fcnfc upon an ^n« nf^hVSas^^^^^ Nay,hath he not done it/ Doth M. T

St DippS nd wafting have no imp'ofed fignification? or that they figniie nnlv to the Tye, a^ not the intelUa? /s it not ufual for the dumb to d.fcom their SiVbyfi|ns?/n which way fo^

kSow ihou will needs look to the Nature of the thmg, without ^f^'^^'^^lJ"^' S.Whether the Sacramentall aftions be not more lignificant then the words? Lcc !wfr fpeak of Chrill crucified to an /ndian that never heard word of his language, and 1 'think he will make him underftand more by other figns then by words*

Alfo i would know of him what he thinks of Scrii^turc^whteh is no joiisAutlBr,^ fihlc U K may it not teach the.Jtfyftcries of Chrift.^ and hath noTRTFhat made thofc word thefagnifyers of Kis myrteries,made the Sacramental Elements & aftions fo too? fevinc, [thifis mj bod) Mch is hr^Kenforyw4o this in rmeinbranceofme.^ Sure Afr. TJ ntcrprcts [this is my b^dyl as the Tlcformcd Divines doc.hy Vnis ftimfeth my b$dyj\ Jhope he doth. And whatlf / fay,that words arc the Primary lign fas the written iii:^ ftrument in Law cafes) and the Sacramental aaions the fecondary, ras the fcal an-tiexed ^it would not follow thatSacraraents declare not the myftericiThocgh indeed, as to the matter of fignification they both work in one kind of caufalityj though God havcinftituted oncinakindof(ubfcrviencietotheother. „ . . \, , /.

And where Mr.T. addcs,that [he thinks to be Stewards of the 3/yfteries,i8 all one ) ' U as to preach the Gofpcl,] / woufd have him better confider two things. 1. That pare of the Gofpel is proper to Selievers.2. That the very fubftanceof the Gofpel is more y dolely &exaaiy comprifcdIn^llie.^a£iaiae»ts then any vyhcr^elfc thaLlJnow^The / ^ extfyory^^^rn^^ die factificing aaions,and then follows / /. ^

th? fubflance of the Co venant it ftlf ,rTak e,Eat thisismy, & c JJlheGofceljs the/ ,_ i^TClItW-^n^-ctrer ^ artd h^sb ' fnehtg T WhithiUll he rcZone. If that bg Gofpel [Let hiw thit h thirjly cowe and drink, j^^Tc] then this is.Doubtlefs it is not the mcer bread that Chrift bids us Tjtke,burJiimfelf,vmhjpardon of fin,and right tofal-vation. i4nd Faul talks, of the Ga/4«Wni,ar[berore wJiogj^efus Chrrlt hath bceJi evidently fee forth crucified among them>or, only to their cars,buc theireycf.Thougii

1 deny norf bur as (rTorJHf) words may be ficrc chietly nwanc, yet / fee not but Sacraments and miracles mnft be here mclided. Ac Icaft Mr.T. will not deny but in i CoK II. 25. [ic<xT«tl>'«?^ir«]i« a declarative adion./conclude therefore that if it b€ t<ic att of an Officer to reprcfcnt Chrift ordinarily (n hi^ folcmn ftarcd worfhip. Giving himfcif and bcncfir^ to his Church, then this in hand is fuch : If it be not, there is no ad of office at all, and fo no officer,

Hisanfwertomyfccond Argument is as ftrange as the former, /fay, [If there be no command or example in Scripture of any but Minifters adminiflring the Lords Supper,thcn no others may do it; but &g] i . He tels me of i Cor. n. 2S, Let a man Examine himjelf, and jo eat, ] /s this a proof ? or fhould Mr. T. fo importunately cxped that other men fhould befatisficd with that that fatisfieth him. TheQueftion is whether private men may adminifter it j and he proves thty may ear. Eating prcfuppofcrh Adminiftring, and Taking prcfuppofeth Chrills Giving by his Reprcfenrcr?. When God (Mih\iHt:ar and your foul (ball Iwei] It doth not jlWow them to preach, nor fup-pofc a hcariDg without preaching. And whereas Mr.'/. faith ptf^. 70. his chief ground is j ^cr.ii. 20i 2i. that in eatingevcry one took his own fuppcr beforeother, and th'is could not itavctappencd if they had been wont to receive it from a Minificr that dif\ributcd to all &c. '

^ I Reply, I. All Cthat /know of J arc agreed t hat the 27. v. fpea ks of their eating lit their Love-feafls before the Sacra men r,where the old commuiiltie begun to be forgotten ,and every one eat and drank of his own, and fo the poor did hunger. Yet the 5acrament was abufed by this,they having fuch a connexion, and there being fuch a

(divifion at the ectraBCC on it..4nd it was in regard to this feaft that the Apoftlc bids chem tarry for one another: that if they would feaf\ pubiickly, they fhould doe it in vl^ommuniticj ifnor,doit athome. 2. Why mightnotthofe that came in to.^ethcr, receive that which was blcft and delivered to the Church?We fay not that it was put into particular mens hands. 3. /t isfo far from being probable (as he conccitsj that there were no ciders, tha-c its mod probable the number of them was great •, and that thefe Elders were the chief in the divifionsj and then each partie might cifily receive ii. (As appears in Clem. Roman.Epift. to them,where he is fain to adv,fe the Elders to adminifter it by turns, beeaufe they could not agree. )Thcre were many Prophets f*. 14. and they were Church guides: And the Apoftles that ordained Elders im every Church,lef^ nor this without Chrifts order and ordinances; Nor do any of the Texrs that he cites give any probability of it.

CBut/ marvell how^r.^. ftiould ptg. 91. [think that the Prcsbyterajnsand fnde-jpcndents agree with thePapiftsabout the fufficiencie ofBaptifm byPriefts or Women, beeaufe they do not qucftion their baptifm nor feek any ocher] when yet he pleads that otlicr may adminifter both Sacraments befides yvfinifters- Why then (hould it be anullitybecaufedoneby aPrieftor Woman,ifhisway be right. -^3 Next he cireth i Cor. 10.16.17. But he knows that when the whole Church isitientionciJ,ir is ufuaU to fay, They do that which the nobler part doth : By [We blef«] is meant the Offi^ cers aft,and by[We are partakers]the Peoples & the Officers recejJtion.When we fay [This Commonwealth doth command and maintain their ArmieJ the meaning isjthe KuIingpartcommandsit,butthc whole maintain ir. Mr.t. adds [But for command ©r example that an ordained Presbyter only fhould Adminifter the Lords Supper, let them that fay there is, fhewir.l ^ Ri.flj. 1. ThequcftionisofiWimftersas oppofed to private men j and therefore you fhould not thruft in the rcrms[ordained Presbyters.3lt is a doubt whether Ordi-Bliion be of fuch ncceftity ro the BeingofaAiiniftcr,thatin cafe of ncccfhty he * may

^ '

inav Dot be without ir. 2. The faine man is not the fame whco he looks anoiher way DoubcUfc the Wiii hath a great power over the Undcrftanding icfclf.I prove tha&l itfiniftcrs did admmukr this Sacrament j and iJ/f./. dcnycrh ic not. /put him to; ©rove that any other ever did it j and ke cannot. And yet he would have me moreover move thatxoni^^^miilefs did it i that is, Prove t he negative in the naatcer of faCtiw^. that others did not: or prove the poficive excluhon m matter ot warrantithar !S, not only that others can Oicw no commiffton, but that they arc forbidden. But Sir, why wil younot then admit the liitcreafoning in point of Infant-Baptifm.^.Do you liicw command or example that the aged only ftiould be baptized.-? And doe not then prefs us iiili to (hew command or example that Infants lliould be baptized. But for niv part, i Ihall yield to prove my allertion in both, and have done.

I vet add thisi/fCircumcifionwereafignandfcalof the nghtcoufners of faitli^ then it fo far declared the iJ/yftefy of Faithjand if it may declare it,why may not Gol-nel Sacraments much more.'' .e: jr

M Tf next words plcafc me more then all the angry words that every /had from him rto my klij in Prefs or Pulpit difplcafc me, I will write them m full Charaftcrsi and increac all tliofc in Parhament, Army, City, or Country, that may be concerned in the matter, to lay them to heart, and prevent his guilt and curler and (kofe that value yWr. Is, judgment, to regard it htrc.[_Tafiors and Teachers or Presbyters te teach and Oovern tht Church' ofVod. lam afjknd are a mvtnelnftmmyand a very mmiiuUgift oj Chrtfly Eph. 4. n- ". 13; 1 Cor. 12.28. Aft. 14.23..1 Tim. 3- 1;Tk. 2 c n whompemleamldyeild obedience, Heb. 13. 17. and yeild mainXename hberaUy, I Cor 0 14. Gal. 6. 6, i Tim. 5. I7 id. If any goeabaut to extirpate them,let himteaC' furfedVsanenemytoChTiftandbis Church.-]! ^^^^ [^Except they repent; however te their defign be blafted and accurfed ; J Oh let the Churches Guardian fay ^men. Ip was Gods providence that even when the Pharifecs ask their iWiflionanes Do any (f the^Rulers or Fharifees believe in him .^'} there (hould be a Uicoiemui at their elbow to - contradia them by taking his part. i4nd ifitbe now asked, [Doe any called /<na-baptiftsfpcak for the ^miftry, their Government and maintenance.«" L here isvlfr. /* ©ronouncing them accurfed as Chriftsenemies going about to extirpate them.

Bat let me fay to him, that /fear much left the Dtfign laid by him pag. 79. may doc more to this curfed work, then this curfe will hinder ir. v\:(,. His pretending [a nccef-fity that perfons not ordained yet Preachers of the Gofpel,dobaptiZeJ (Though the wordsbeamoft compleat equivocation, as cvervvas uttered at TMphos, You may takeitrnot ordained yet to be PTeachcrs,or] not ordained,butyet Preachers, [but J rather take it in the laft fcnle^ if once thofe that are no jWinifters, muft of necclfwy be preachers and baptizcrs, and may adminifter Sacraments, and the Juridical Go-vernmcnt (as he calls it^ denyed iMmifters j and all the iWiniftcrs that are agaiiig Rebaptizing j«)udgcd to caufc this ncceflTity j how fhort a ftep is it, if not ro the dircft extirpation of the office, yet at leaft of all thofe perfons ? and then where will ^r.T. ' find men enough, oftolerable parts to fupply their places.^ forae thmk M. Ts. dcfiga , here ic now on the wheel for execution. Miniftcrs roedling with5tate matters/am againfi as well as Mr. T. fo be it he will give me leave to meddlej^j chChurch mat> i ters.and Ghrif^s matters, and fin-.and fohe do not as I have known iome, ii^ whcn^tTTASlforlequcnMng all that kept not the appointed dayes of Humiliatioo . and Thankfgiving was out,andMiniflers durft not keep them bccaufe they underUood ' not State myfterics, and the caufe of the Scoitifh wars, they were blazed tobemcd-^ lers with State matters, when they were ^uoad /^^ern.fcqueftrcd for not medlmg with \ State matters, and that before they undcrOood them,, U that, in an extraordinary d«-/ ^y to God. Eee 2 %

I rhink rhc minincrial Govtmmcnt, is not prep, r'.y aWcd juridicaU. And I doc,:

uot much dilTcnt from what is here laid abour ttit preaching of chofc that sire ope i».w

Office-, though/ftiould have fullycrcy.plained it. - '7r^>8

The 4. and s.Errors which Mr, t. purs by,I had raher have dealt with him aboW!^

then iny of the reft: But feeing he waves them now, I rauft follow him.

To the 5. Error [that Magiftratcsarcnotunder Chntt as Mediator] I intreac the j^eader to fee how well he anfwereth what I have UidyHc whcihtr he doth notrepeac his words which I have already anfwered,withoiJC taking notice of their anfwer.i. I fhewcd him where Magiftrateshave a commiffion from Chril>.2. When he faith [then no /nfidel is a lawful Magif\ratc that denyes Chrift] He knew I anfwered this i but ihrufts hisrepitiiions on IcfscarefulReadcrs.He ma; as wcl arguc[then nomagiftratc is from the true Go6^ who denyes the true God. J 3. He faith Lthcn a ^Ifagiflratc doing of'right to an infidel againft a Believer, or roonc Bclkveragainft another, as putting him to death, is an adforChrift as Mzdnzot.']

Rtply, I had hoped no fober Chriftian had dcnjed itj I fear this dodrine make? fo little done for Chrifl: But ifmen once ccafc to acknowledge their tcnuie from, and dcpcBdance on Chrift, and think it rh^rduty^toQpnH Key^rar^^ ^^r^cni h'm and Mahomet or /nfj ^eh, jf^r rhg^ p jgok to ^ hcif fUnding.&: wonder not if he be as little for them, yeaifhemanifeft his authority by judging and confuming thcm:Foigf

hiswrarhbe5indled,yeaburaiittle .4.Headdsi [thena fathers pow«

over his child>but fure that is by 2/arure.]

Af^/y. Did not/already anfwef this? Nature itffclfis now committed to Chriil, for all things arc in his hands. The pillars of the earth ace born by him. He faith. He thinks/have not anfwered thefc. And/fay,tharsafhorE Reply. 5. Hcaddcs [then, if Chrift had not been .Wediaror, there had been no lawful! ^agifirate,] And why fo.'jtfay they not beJawfull under God Creator under the firft Covenant, fhougtt they be all under Ood Redeemer fmcc the Law of Grace? <5. He addej [thciiDiwi^ nlum fw ndatHTJ nGratii.'] lCspryr~Mm~ccrt7i\n ; But, in OT Ati& Rcdemftmis (fy- univerfaU mou in Gtdti^ }

aBSVe others. 7. He yet addes [iVay not Believers entitle themfches to all Power and all mens cftates ?]

Re;/;. Believers have no power bur derived from Chrift, as they arc hein: but derivatively, and not as Chrift. And therefore how can they have that power or eftarc which Chrifl never gave them propriety in^yea^hath given ro othcrs,and forbid theJB to ufurp ? fomuch of that.

S. 20.

Thc/fncientstooklnfant-baptifm, asyou fay, for an Apoflolical Tradition, but not unwritten. The warrant t hev fuppqfe d written j but not the Hiftor y de fa So, You might have fpared all the 85.pa^.where you prove'thac tapiJU cake it for an unwritten Tradition. We know they are dcfirous of any pretence to fet Tradition above Scripture. Yet you know Btltirmm & others commonly prove it by Scripture. TheWordsofBec<in«5CnotS.24. asyoufay, bur5.T2^ yWt"d,"the text rightly interpreted tQi>rove infant-baptifm, and thats all that I defirc. /ihad thought that Cbtf ftiiers anfwer to this might have fatisfied you! ffyou have forgot jt, perufc it again, Tom. 7. Ii6. 9. c<i/>. 10. 5.40. ^c.^ Tgrn. 4./.$. f. 9. S. 51. Mt. R'ygers hath made you kiibw he is of another )adg(nenc«Mf.Bf^/9r^ rells me he huh corredcd his words

in

-~i-^-^^ ' ^ '. :^i

im

!

m a latter Edition. How could you allcdgc Dr. f:eld wiihcut ccpf dcrirg how jou ^ wronged yourfclC? /siiothiii ^ wiitrfn in Scripture hnr f^vprtfiy -«* Yea, if not that Scripture proof and plain probt, ^liich ihewesr lain ly/fom Scripture the Groundf> i Rcaf qns^ and Ciaufes of theNectiritie of thepfarticc? Dr. maeaux' ihcup.ht Jbgir. ' copacic provcable tronf Scripture : and tneitMf^H HiJ'^houghc rhat Infancbaptirm muO be proved the fame way, he is iurc againll you. Fcr Dr. ^Jgy/or^if vo u have read all his Books, /hope you will no nmrf^ rfr|^/. rijiini among Proteftants .havinp h much of the Body of Popery in them. Mr . Jb»<?i|/wo.rcfs~^if tuey be iiisj'are agaiiift you in the thing you cite them icT: There arc tcfiimcnk mhiis Gprnd :^x\d there arc teflimma arerta p*ofundamento {yrpdm'ifjis.qua fitnt mi miaperta din^e pro ccmMone. My audacioufncis fn aflerting plain jlcujuuie piuul HlUll ht bctiei rcprcileci ihcn" ' thus, if you will fatisftc men oireafon and confcicnce.

5.21.

/fhall pafs overall the words that require no anfwcr.He faith ^ag pg. [for the fence of the Peoples governing by vote, i know no Reafon why they /liould be called* Scft rather then their oppofitcs.]

Reply. Buc doe they noterre more then their oppofites? Did not you even now prove from Scripture that Mini fiefs mufl pnvfrnjjj^ r.hnrrh tg. ^^^f> prnplg nh ru' them ? Can that Oand with the Peoples Governma..^ h itjb fmalia marrVc. m nr^b'* gate the Minilkrial Office? andfoWequently ddlVoy ir^'' Vbu'pronounced them even now accurfed as enemies to Chrill that go about to extirpate the Miniftry. The lord lieep you from drawing any of that curfe on your felfj But Jay alrogethcc and fee what ufe you leave for a Miniftry. [i. Others may baptize ; yea, there is a mcefJity (btcaufc the Minifter will nor rcbaptizc, &c.) thai fome not ordained, ycc preachers, doir,2. Others may adminiflerchcSacrairient of theSupper. 3. Others may preach pubhekly. 4. And if the people may and ought to govern, what is a Mini* ftry to be upheld for ? Or at leaft how fair a way is here to their extirpation?Hc adds [The cxcommutii^atjon which the Scripture fpeaks of^ far as I difcern, is no where made a part of Ofernment, or of the Eiders office any more then the peoples.]

Reply. The t«^. £xcommunicatioc, is not in the Scripture i but that which h zquipoUtnt if: iMp a man is obHinare in a hainous fin, after private admonition and pubiicMnoiS^ot the Minifter charge the people in Ghrifts name to avoid fa-' miliar ccmmunioilpth them ? and is this no more a part of the Elders office then rhc ^ peoples? muii: noj^Ijc Miniftcrdo itasan authoiitat;ve aft ofan Officerof Chrift ' which clave mn emnfe the people are doubly bound to obey ? not only ratifne ma^ Jtrii", (as they muft from another) bur aKo by v/rtue of the $. Commandement and thatofChria, [Hethatdcfpirahyoudefpifcihrney] We aNowthe peoplejw^Ki^n difcietienis whether the Miniiht fpcak according to Scripture : and we allow theta\ aSfmlem exemtienem, by an obedient avoiding the communion of the parrie • BCic) have they alfo the authoxitativejud^ujfm^ '^^^p

commixaipji^lj^^^jjnji^Chj^^ or have ^iniftcrTnoneifSh? Do you

think yVinifters have any more povTerth^nTTrhcrs in preaching ? Jf th^ h^ve thca why not about this fubjed as well as oihcrs ? to apply the command fw*^ fuch no A not to eat] to parti^^uJar pei Ions, and charge rhc people to obey?what Is flSr govern- / iftg which even now you gave to ^iniflers ?/fit He not in authoritative guidance \ and chafgmg on men the duties prcfcnbed by Chrift,/know not what it is: And/ how falls It out that it extcnderh not to the duty of avoiding communion wJtJi fuch |>crloji&,as well a^ to ociKr duties«? Airo, fhould not iWinitlcrs declare tp wicked

men chcir mifericand Gods wrath by a particular application ? iind is not thispai«^> of ic? May / not pronounce an obnidatcrmocr to be a child of the Devil, as I^Ak/^s did Elimai .«' or to be in the gall of bicrcrncfs, and bond or iniquirie, and have nof»r«ic or fellowfiiip^&c. as Feter<i\d S/mo»?orone that is in an un)u(\iticd ftatc/aileaft, one that with whom the Church fliould have no {amiliar commumcatioii? ^nddoch /this belong ao more to the Elders then the people? are the keys of the Kingdomc of Heaven given as much to private Ciirirtians as t© Officers? or do not tlickcys reach to this? When ^j^gw/charged the Cormhians to caft outfgxe(«riveJ that w icked perfon^ did henomore then belonged tothc people? but ycu iay ('m antiquity its apparent out of Cypxian^ that the people had a great hand ^& Elcdions, Exeonaraunicati-onft, i4biblurioiJs.J '-^

Reply. I. A^ to F:ieflJQn<i^e p^oplg^ rnnfrni- U tnn (ijt[ ^ f{ne qui non to the CXCCU^ tion fi^crei^fully'of rhf mincrial otticc; and this Ncituraliterj and*not direftly per Jjijli ii^tioncm-^bo: who can rule a Peoples Wils againd their wills ? Confent is the 'Ttfedsotperfwafion .-and therefore zhe peoples confent muft be the like condition of the plenary title of an Elder over a particular Church.But whats this toauthoriry of government? ro cnnfenr trt f^Tfrjignry '^ "nr fO b? r! ^^iv^rji^n. 2. When the /Church had no Chrillian Magiftratcs, howcould any man beguid to a People but Ib^ their confent/ or call out,or take jnfuccefsfully without it .*'3. Did you ever Tei<jiin C;/>r/4»,or any man worth the reading in alUntiqai;y»that the people had any more in excommunicating and abfolving, then to jud ge per judicium M uetionis, and toconfcnc to the Ufticers authoritative cenfure,and rfcdiently to execute ic by holding communion, or avoiding it.-^ 4. Doc you not find it frequently in Cyprido that there is an Excommunication and Abfolution which arc parts of governmcnt,and bc» long more to the Officers then the People ? Yea, and fuch rigid cenfures (kcqpJng men fo long before he would rcfolve them after a fall, though they begged it in great poenitcncciand fharply taking up the very Confcffors that prcfumed to intercede for ihcir rcadmiffion) that were they now ufed, what Tyrants and Popes and Antiw chriftfi fhouid be called /who would have thought that Mr. t. that hath faid To much to the contrary, (hould fay fo much far Pepular Church- government ? He adds LNor is a perfon a Scparatift for that Tenet, but for dividing practices. J i. I had

I-

thought he had been a . Scparatiftin iud£menc, that doth not pra<!tife his judgment; a. 1$ It not a dividing praatcc to pra^ieLgoguiar Votm ^ C30vernmen t?!^avWprfe then adual Separation, as fubverting the very efTeuce^oF Chriits O^cesjif not Churches*

confcfs I doubt whether that can be a true particular poliiicalChlJIchpfChiiiLwhcr the Qovernment isj nillg.£i: gplcs \otc. For every fuch Church cflcntially confiftcth fasaComraon-wcaithdoth) ofa Pars Vifigensifyt Nuncktife jmperans^ ^ Pars di-^ 76^4 fy imperata. And in Chrifls Church the former are his Officers.

Yet Ice me add, that we give the people the fame things (in their yudicium d'ljcretu wiif,andin execution)which fober congregational men defirc. Only we are ready to prove,it is nor Government ftri^ly fo called.

^s tothencxtpalTageaboutiVdf. 7. 16. Youranfwcris more and more flrangc. When I prove clearly a [falfeTeacher]a )d [one that teachcth falflv]to be thcfamc^ you will difprove it by faying that |_a faiic Teacher] and (hearing falfe dodrinej are not the fame. As ifir would prove" the objeds to be divers, becanfc the objea and fenfe and manner of deception be divers.' or as if it had been Ghriftsend to tell by what fenfe they might come to know falfe Teachers, vi^' by Hearing 5 and not by whatfignl When thequeftion was^whether the coldncfs of the water, or whitcncfs ofcheWallwasafignby whichyoudifccrnictobccold, white? or the form fo de*

nominating

■ ' . 3#

nomiqating it?You talk of ^feeling] the coidncf£,and [fttir.g] the whittr.cfsi asii^l^^that were «ry thing to the <^uci\icii, wliich was net ce Reieiime^hm ijie "«ftje^i>r ::■'•■■ i'""^ .-'■•^' v'-' ',

Bat ythaugh /darenot be fuddcnly ccKfidewr, yet) ire thinks, I new with glad- pldi ncfs^ fee my miftake about this leyr./ind ic did lie in tlK mifunderfianding the woTd[^Pfeuclo Fropheta^iilk prcphcrji I tookL£f opher]tobe thefanre wnh^Tti dxcr'] and 2. I cook tlfaire3 to beipoken of hinn t ^ojetfTtrcnuiis dcCifin e, and not a <^gfe-£fu forma ^7 authQriiiite^v>i'i:h a prcte n rf r , f thf rnpfp i -y. r inc cniidcratclv judged as Fdreui in ioc* that Fropbeta efi V^^or Veritatis, Pfcudo-prcpkita Vclhr mndacji, and asF^mor, that thefefaKcFrophets were/a/// Volicus qi^i Ecclefid prcpmunt dogmata exttialii. So alfo Calvm &c. But /now think 1. that the word [^Prophet] is not taken for a Teacher as fuch 5 bur in the ftrid and isfual fenfe, for [one fent'of gfidjex-traordiaarily to lead men out of Errcur, or bring men to fome fpccTaTTRc^rmation, as receiving his Dodrinc, orhis Gorrmiflion,orboth,by an immediate /nfpiration or Revelation from Heaven.] 2. Thar they are called [falfej as we call the Papifts [Pfeudo ctthoticn] or others Ffeudo'ckrifii^ncs','] t hat is, they are counterfeit ^ro-phets ; they pre ^nd falfly to he fenr or intbircd by God ; and to be P rophets, when ^ they arc no Prophets. As if a man come to a City in the Kings name,ana^fay,Heis a Herald, Embtrfadour, or fptcial MelTenger rand another fay, Take heed of himj he is a counterfeit Mcfiengcr: the King fcnt him not. Now in this fenfe, it is plain that [hU Dntfrin e^ may he nnp cift\]^ f fpits we may know hm hy^and it is not idem per idewy as / faid,and as in the former fenfe it mult be. And 1 the rather now incline tb this Interpictaiion aifo, becaufc / refolve that /tujlins rule muH be followed, of interpreting Scripture in the moft ccmprehenfive fenfe,where there is no fpecial rcafon for a reftridion cr limitation <i4nd therefore 7(hall rake the [fruits] in Gcncrall, as at^ply ablc either to Do /^ri|^f nr \ ifr ,ti/ith<Mir rcHrairiing it to cither^as Deodate dotlii^fe thcNewAnnotationsCand not as moU interpreting itofdoflrinealoncincras fome,6f pradice alone. ) Yet/am ftiil perfwadcd that the Text intendeth as much if not much more then Do<Srine i /ind for the Dcdrine which / delivered hence, it is fully manifeft in fevcral^ other Scriptures.Peter & yw^egive us the defcription of the Deceivers of thofe limi s,as men of enormous Iives./*nd F<?«/prophefies that they fhall bold -the fame courfc in thelail times. 2 77m. 9. i. to the 10. It was they that having t form of godlincfs without the power do cff cp into Houfes^fe lead captive filly women laden with (ins,and led away with divers lulls, ever learning, and never able to come to the knowledge of the truth,&c. who were the felf lovers, covetous,boafters,proud5 blafphemtrs,difobedient to parents, unthankful, unholy, without natural affe^ion, truce breakers falfe-accuferc,incontencnt, fierce, difpifers of the good, trai;ors,heady, high-minded, lovers ofpleafures above God.Thcfe are the fruits they fhall be known ^

by. '^ndiris ufuall for God to give up the Kejeclors of truth to vile affedions and ' wicked livcs(/lr7n.i.io. totheend, ^^<i^mj/ will add Grotiw words on this Text [Atto toSv -Ka^irSiv etuT^v'] ex oieribus m^uitatis ut infradicitur. c. 7. v. 23. /itqui dicat aljquis^ jam d'llhm eft pietatem ab iftts ^elmaxmeCmkkr't: faney fed verum eft iUud Mmi^ Ci ihjd mW am f^a. reciderunf fuam. Lyfias; oA/>flv tcsi^ov J^uyctiJ' ^v th 7rA«t^ <r£eo-3=«/ ^FjoTTfiv T8 ayrTT' IntenlMmmoraaliqu^, interdum attentiore fola opus e(f. &ccernt,inqi(it C'lctro, blandusawkui a xe'O (fr^ ititernofci tarn poteft adhibila di'igenlia^ qu ("Pi omnia fucata (fyt fmulata h ftnceris ^ lefss. Non diu proficient inquit Paulus, nam-inft^i:ntia ijiotiimM^flilsft^^Jj^i- ^^« Fru^ui ecrutn hi effefoUnt^ quod p fugiant^ alfelfant eos qu.in^irih_h£renr^pr4^rt}m mukntio/res^ qiteftiones movent fieUntes adprofe^Htn ptetaPts^iibwei obtre^lm Mgr^fer tim in diinitate pofiti s.

ctlibcTiittu fpcciife ^aJ pjpu'un }i!len^^& ad iHai res dtgmiti fun accommodant^ nt v'tdire efi in utrdquc ad Tim. in Jud, Epifi. ^ Pet 2. atiius ita cflcndunt fs tales ejf qAilis revau juat^ fjhofas^ odii jry injid entiji P^erj s, ma'eJic oft avAT9s . nt^ui tamatt' en9S a volnptatibHS q^am extiftndtr vi)tHh}7 ut iljlcm licit vtierc eft. Hui fiquis dilr gtnter conjcrat cutn lis q-'£4de Corvithoydeque NicokOytiu^ fi, ^c.'] K you would have morcproof ofir, Mr. T. when alitdccame to himfclf,told you pag 85. thar icisj^chc courfc of many 5ouIdicrs & others,who againft rliedcivyal of able reachcrs,to whom the tcacbingof theGofpcliscommirrcd,lovc togctinto the Pulpits of the ahltfft men to vent their peculiar conceits, and oft-times their pernicious crrours, not regarding to preach to the ignorant the clear trurhsof faith and a hcly life in places vthcre tfcey have no preacher, but to new Conver rs to pervert chcrr,Sc draw them ivom their able Teachers, & todifquiet them and their Congrcgarions,by frivolous exceptions.] 1 know very many of cheie men j but not one of many which are not Anabaptif^s. And the moft of them (how if^noranrfQevcr } ^rc hoafters oj C^hemfelY rSi and flilpiffT!; of their Brr chren: fpeaking in that language as Mr.r.dorh,whcn he lo viiifieth all the "Klifliltcrs that were at the difputefas chat they weigh lutlc with them that know . them &c.) when / think there were fomc as learned, and many as godly as himfelf j and.give as good teftimony of it by doftrine and life,

Mc* t. will never prove, that by [fhccps cloaching] is not meanc* \he fairnefs o f their pretences , but their good lives.

Surclic hath not read Hobfms Book, or clfe he durft not defend or To cxcufe ir. ^nddoth he not know how theprcfs doth fpawn ths kind of verminefo rhick,that they arc among us as the frogs and locufts in fi-i/p/jovcrfpreading the Land .<* '

tor his offence at my forboding ("as he calls it,J let him i. caf-this eye upon poor WWey, an«l remember the curfe he pafl even now.z.Revicw Mc.Ba)l}y and fee whetb<;f he frilled or prophefied.

S. £2.

The fpeech which Mr.t. is here blamed for, was uttered more then once in Vulpii; tnd private fpeech. /t was not defaito prditenio only,[only that no one Country were difcipled] nor of the manner only [that it was not done alcogcthcr]jcr[by the iVagi*-(\rar-3S11cit wasinanfwer to our argument from Vfd^28.rp.which Ipcaks deDelito.oi the iW;n>ftenal Djcy of Difcipiing Nations,8c to w!iac wc fay from the Prophcfics that God Will de ju>uro Difcipj£Nations:as if i./t were not iWiniflers duty ro endeavor the Difcipiiiig of any whole Nition(^for then he mud cndtayour to Diiciple infants Jno|r Xparc of the work of that Commiflion.2.0r that Ghrift would ncsPi .accoQjjlliA-rt in ihis warld,[when he hath promifed it fo oft j fee my Addition, pag. 559.^40.]As for what Ik faith o^Mojes and A/agiflrares,if you pcfufe what /havcfaid-to that already > /think it will appear that he is no where more vertiginous then in this.Hc concludes with a fflcighcing of my curfe, pag, 217.] wiiere I only defire rhc cure of his under-jRanding, ©r if he proceed to publifh errour, that it may not fuccted: and this he calls j a currc.] It is but (uch a curfe as I defire to myfelf,that the Lord would not fufler inc to be an Inftrnmenc of wronging his C lurch and TJuth by my miOakcs; or if I have done it ignorantly in thisorany other writing, that he would forgiveir, and (liew me my error, and let me live to right the Ciiurch and truth fo wronged. This is my dayly nriyer to Godjefpecially as to thofe points where/ findc my dilTent to my brethren to ofFenfive.i4ndtne like forgiven^fs I defire ofMr.T.if I have any where un-advifcdly or ign^rantly wronged him: which f know my fttiil foul is fo prone to, that

■"^'''''SSJlS!* ^ism^^^'i*^:'^-'^^'^-^-'^

ic^ mod likely / have, though [ fhould not fee wherein; for /know my cor-rujjc narurc will (hew it fcif m all that I do, ) And 1 promifchimif God fhew me any weighty particulars of wrong, particularly to confcfs them; in the mean time / profcfs that the roughnefs that appears in my writings on this 5Kibjed, was provoked from the confideracion of the Caure,& efpecially ofrhe deep wound given to the Gof-pelby the Anabaptiftsof thisage^and the attempts in hand; and the fearful daager that the Miniftry and Churches ofChrift are now in by reafGnofthcmiBut when I think of my truly beloved Brother Mt. T. i c not only grieves me that he is fo deep in thfs Gaufe, but alfo that / am forced to fpeak fo harlhly to him,(which I knew would difpleafe hini^ for his Caufes fake. It hath coft me dearer to endeavour the Churches deliverance, and the refcuing of an endangered Miniftry and Gofpel, then it hath done Mr.T.^nd therefore let him not blame me,if/let not all go fo patiently as fome cxpcft./f/fooft ventured my litcagainft them that thrcatned ihefe heretofore; lee me be fuffered to fpeak a fharp word or two againft thofb thathave brought chem into as apparent hazzard ; (except / beaftraogcrto,or utterly miftaken in the com A picxions of the prcfent Agents and affairs,^ I am certain, have brought our facred/ ProfeWion under greater obloquy and contempt. i4nd let me adde f though I cannot make Mr* T. believe that! call him not a Hcretick, that / am fo far from ;he violence and Unpcaceablencfs that Aft, T. doth charge me with, that /am wholly of Mr. 3fdr/&d/i judgment ("in his late Sernvon for Unity^ that men for /nfant-baptifm,-andagainftir,(houldquietIy and lovingly live together in the fame Churchy ^nd / ftiould tenderly love fuch as differ from me in this, and have communion with them, if they were of my charge: fo be it when they have modeftly given a reafon of their 3udjmcnt,(if called thereto )they would defift from further foUiciting others to iheir w^y j (as /would doniyfelfon the contrary fide,if / were called to be a private Member of a Rebaptized Church, and iVr.r, were my Teacher J.Eii tJf they think thev are bound to take all feafons and af^vant ages, by fecret fQllicitatJoos and Pu b>_ "" tiqnp ^iOnrhing gnnrrarlia;nr|{,, f^ propa^arelheit opiniot^^^ and brin^ all others to them, as if Go ds Glory lay nprn r heir fo doin^, / know no vvjv of having peace witli_^ iuch men, we re the difference (mail er then this o f tnfanr.hapr ^fm^hur / fhinraT^ 5o3 cnnitians 1hT7crf4-tvoM il ieii Communion, as the fir ebrands, of the C hurch and g|emics ofItsTeacc rn»?'7, an^^ PfPlpT^'*f y- " ""'^ "

It fecms to mc God ordered Mr. t, to tranflate Cypri m Epift lc to the difgracc of his Caufe,with the Vulgar the^felvcs. For n©ne can be fo bhndls not to fee in it the Antijauiry of/nf a ntba ptifm, w ljich is all that we urge it for. Only obfervc for the rightunaciAa.idlDg of it, tfial the objcdion that the Councel argues againft, is/n* fants inca pacitie or undca nefs before the 8. day ; and th erefore the Arguments arc only to tfrf^ontutation onhTsTaTrai im rugiveyoa the Grounds that warrant bapri-zing/nfantsi for thofc arcfuppofed, the thing being unqueftioned. Here was none that raifed any doubt Whether Infants fhould be baptized ; but only whether before ^^ (Pi^htday. ^

^^^ Letters?

LETTERS

That pafled between

Mv. B J X r ER

AND

Mr, TOMBED Coiiectning the Difpute.

IT goes a gainji my mind to trouble the Keader rptth thefe followmg Letters bettvcen Mr. T. and me. But his Relations ha^e made it necejfary^ that it may ap' fear J Whether all by e^tdea^vonr was not to ktep off^ if

\fojfibly I cotdd^ from appearing again^ him in this

I Cfufe in writing'-) nor did I e*i/er defire the pifpnte but rieerly to fhift off writings when his followers dro*ve

[Trie on to it t<^ had far rather have been ptiet fro^i both : hut it was beyond my power to attain it with-^ out the betraying the truth. For I difcerned a jirong

\p)r0bdbilityofhisDeftgnwas to have got fomething 'fcpm me^ and then have pnblijhedhis anfwer to it ('which he now denyes not^ as fuperjiciaUy as he did by others 5 or elje have forced me to dtfclaim the con--teftj that fo it may be carryed abroad either that 1 was confuted^ or that I durft not difpute it. After his Followers had earnejily prejjedme to write myArgnmentSy and I to put it by^ had told them I thought verbal di' fpnting more co?ivenient^ if they mufi needs have onef this following 1 received from Mr. Tombes^ i>?t«

For

Formy Reverend and much Honoured Brother'Mr. Kichard Baxter 2XKiddermwfi€r^\htU,

'^^^'"^''^' puting the po'mt in diference between me and you about Infant* \^i® ^^Ptff^infomeopenwayoffp2ech-,0ndto have me declare my ar~ X^ ^wmentj aga'jnj} it. Open di[pHte by vr&rds for a great number af ■^OB retfons faffeSf not : my affairs^ and the ftateofyQur body and b'ul *"* pnefs are likfly to mak^ it uncertain, and to protiap the timei\

my Arguments are tpb^feenin my writings. This is inefeSimy plea againj} itjpatjtu WjU.itvfirfhip.becaufe mt atpointedbv(hidj.\ ^mo(i expedite andfurefl way I conceive to bring the controverfje to an tffue^ is for you in d Syttdgifmoriwo written by you to froduce what Medi urn )0u have tsprtve a Divine ififtitktionoj Pedi'baptiftn^ which being writtgn may the letter be examinedi verhll con^ prencein left deliberate^ and more unfatiifa^iry. If you cannot your [elf write^ II you fhcw' in a printed Author the beft Argumcnc you know for it, u mav j^<rh|ip^|fr^ji|l^l^|2^ as^ well, / leave it to ymtfelfto do as you jee good^ and reft ^^^ •.■^.. >^ ■ ^ r * - >: ^

Bewdley, Sepu 2. Your loving Brother and Fellow fervaht hi dhrifl;

1.649* JohnJombes,

io nty Keverend artd much valued friend Mr, Tomfoesj Freachit pf, fbeGtffdatBt\^^dUy.

SIR.

T Hough your people my neighbours have much room in my afflfedions, & I heartily defire their unity & fledfaftnefs:yet do not thinkrhat I have a mind to take upon me to be their Te^cheir, & to play the Bifhop in your Dioccfs, much Icfs to be fo rude as to challenge you to a E^fpure. But fomc of your people having been feverall rimes folliciting me to do fomecUing towards the determining of this controverfie^I ftil told them that I thought a difpjje the fiteft wayjbut they told me that you refufedit.The nrieffenger that came on Saturday, came on the like crraild, and before I undcrftood hat he came with youf confcnt and privity,! told him I would do nothing without a

F f f 3 call

call from more of your people, and wichout your confenc The offer I made to him

J no'V make again co you : tliic if to yoj or your people a debate fcem neccflary and

dcfircablc, C^o' I or my people do not dcfirc it much, but affcft quictnefsj / fhall 0^

God enable me^ fpend a day or two in publick conference with you fas far as my

llrength will bear J 2. Oi if you fo abfolurely refufc that, that there is no hopes of jc,

/ offer, and if you will pi each twoSermons againll it, and / two for it, and lo lee fall

t'x debate, and leave ir to the pcop!c$)udgmenr, 1 fhall agree co it ^./f you abfolutc*

ly refufc both thefc (^which feem to nie tlie only me^ns) it ycu can contrive how tq

make a fhort difpaich, and give me fuificienc afiurancc of ir upon ctjuall terms bcfor«

we begin, I Ihall confenr to write. But to wiire without fuch altoraiice I cannot for

thefc reafons, i. I have ground enough ro be confident that it will never be cndccl

while you Sc 1 both live,except either be convinced, which I difccrn to be unlikely J

Though for my own pai r, i rcfolvc to yeeld to the moft difgraced truth, and to

f:arch as impartially as / can } yet I am fomewhat confident that you ar^

in an crrour, and you arc more confident tkat you arc not, and fo we arc

likely to remain. 2. If / fhould waftc fo much rime on fo fmall a thing fcompara-

tivclyj icwould woundmyconfcieiice. g. Efpecially being ignorant info many far

greater, which /am bound co ftudy in the firrt place. 4. / am engaged in more work

already then / am able to goc through 5 having one Treatifc in the Prcfs,whercof parf

is unfinifhcd, and another or two at Icaft under hand ; befides publique preaching

which takes up all my time, favc one day in a week at beft 5 which one day / bcftow

in the aforcfaid wnrings; and befides the pra(Jtic€ of phyfick for the poor,which their

neccdity compels me to, and which taketh up very much timc,«;.The wcakncfl of «iy

body is fuch, that / am able r9 flpHy hnr o nc_ ?^ hours ip a day^ b efides my fick dayc$

when /can do nothing <5.7 have fweeter and molt pleafmg work for mythoughi;j|

/ would nor fteep them in fo bitter a fubjed as this unplcahng coiuroverfic, and fo

lofe thcreft of the comforts of my life for a world, 7. /fyou and/fhould write many

tedious volums, the people would be no more able to difccrn the tiwth, then they are

from what is already written. 8.1 am afraid of giving my people fo ill a prcfidcnt ai

to flrain at a Gnat and fwallow a Camel -, to wafte their precious time and rhoughti

and fpeeches on fuch a 4ueflion,whiIc a loo^cach of incomparable gr eater momtnt,are

unfludyed and unknown Now ro your Letter, Whereas you think cither

writing, or referring ydu to fome printed book, will be the moft expedite and furc way, i wonder how you can force your klf to think fo!/t i^ marty veari fwc* you begun your felf to write with Mr. ;W4 7,^:?//, Mr, B/4Jfe?,e>'c,and you have not yec cKpeditcd the bufmefs; no man ycildcth, nor doe you fee me any nearer an end then when ycu begun, except wearinefs caufe any party to give over, 9, Befides, your body is healthfullcr,/difccrn you can better fn at your ftudy g hour'!& then /can one, 20. And 1 perceive you content your felf more eafify rhcn your Kcada ; you marvel that your Books fatisfie nor, and I marvel you fhould think this fdujfaaory. 11 Ma-ny people wiljthink that when they can fay (you haveanfwcred it)th.uanarfiumcnc is overthrownrthc vulgar Chriftians in fo great a difficulty being llrrlc .iblc to difcer* the InfuflRcicncie or fallacies. 12, i4adlatiiy, I am like to live x)n earth buf a whHe, and therefore as / have more need of other thoughts* fo yoa arc like to have the lafl word, which with moft will give you r') - conqucf>. .

But why you fhould wiRi me to refer you to a printed argument, I know not, they being all extanc in your hands alrcady,and you pretending to artfwcr to riic fubftaacc ot aimoll all. That you (hould deny an open verball difputc, /cannot but rtiuch wonder your affairs MrillAjrc give you more I cafure for aor J hourj difputc, then many

months

months wriri«g»aiicl fo I am furc will the iiatc oi iriy bod), Iruly Sir, the diladvan-ti?ge on niv fide it (ugrtai, & the advantage o»i ycurs, thac i fhculd nci; venture on ir, bur af urged ov\ for the truths fake,}cu ktirg Barchclour of Diviniiic of fo long fiand-iug iiuQ ii aving ^fcafccly itnovm ar Ut'ivct fitie j )ou being f6 long l^udied and ver-fed in rli »CrTLr:r:.veri(iCj and have aJJ ai your fingers ends, and fo confident in yoor Caufe, that yc u n'3(it light of ali that n ay be itaid againll.you by all the Divines that

are Jf iOjo'Un relukaco^iicfcnceonfuch advantages, / fhould think it

wercainiof^ roytild my Caufeid^ught, 5ir,of my firfl three oflfert, if you pleafc to ycildj/fifidc the people like bcftci'pr€aching,wbich /leave to your choicc,and refl.

An unfeigned lour of the Truth andyou»

i^ichard BaKtcr*

To thc^Reverend Mn Richard Baxter Preacher at KtddertMiPffiery thcfe prefent.

[ SIR*

SOmeoftMy Neighbours conceived it muldb^e their beg my to rejoke their doubts about baptijm to kjiov; vfhat aigumna ym would bring for Infant-baptiftp^ and cgainji their beingb^ptized^ nomithftanditig the pretended baptifm they had in Infancies Whereupon with wyprimy came one to you, upon whcfe relation of y cur anfrter to hitr^ I wrote to you^ and a/fcfln veceit oi vcur letter tnBie I thittt ohn/i tn f*f tnu tit/i»,(i^*,A tU^,* rr',j . t ..**.^t..

managed vftth heat and mkltitu6eojvpordswjth Aniwers and Replies^ not fo cfeliberate as were requifite to fettle any cnes ]udgi^.ent, ard ufuaVy mifappjehended by Akdmrs, who tomtnonly take Mm t6 have the better nhofpeahmff, ^^ding uftially in fome nrarglhe or' fotnetbingh^^ it, foUowed vpiih mifreports, MCcowpan^ed with dijorderly thromnii con-fufed noife, and many other inctnxeniencies; info much thai except in cafe of betrayini truth by decltmng it, J can hardly brjngmyfelffoyejldtoit.^nd whatever nu conceive ^fmyddvantageyyOHtnayifyouwiU, find perhaps doe kjiow that you have '''Ueh acdantaies in your ready wit and ^eech, and the favour and general! acclamation to any thing that is i fdtdforthefuperfiitiontfhfant-baptifm.astobring things foabeut that the (vent M be trvngdowmruth^anddifgraceofmy perfon. Kor have your difpar aging fpeeches of rnyWri* ttngs wjtf3'Xut\anmaaverfifns,on them communicatidto me, or your carriage at, or not im after receiving oj r^y Letter encouraged me to hope fir all candor from you in this matter.

forpreadni^pthit belongs to yon tort dint ain the divine Uftitut ion of Infant-baptifw 1 fiall be wiUirg f txamtne what you fay, when you have jaid what ytu think good for Infant baptifm, iflmay obtain a copy of)our Sermon, which you ttill own, and if it Utisfie m€,/fl)aaconjijsifrjfnot,inaSermonin thefan.e place,or elfe where, J {taUg^ive a di-jftn^€»dpjai: arjwertojt, ' j 6

For wiyi' {which llikehefi^ I depre not to put you to any tedimor voluminous way, but that w the mo^ compendious way of SyBogifms, yea, if it may be in one Medium Vuput theftrtngtbofaU that you can fay. For flirt di^atch yon may being Vifpmatit or

* Opponent

opponent, <:j[ure your (tlfwy anfwer wjU be as fltort as your argument will permit, ami the tr.oie ju contraH li^efjpg to thi-pnnt, the wore j'dtisfa^ioTy inviH be.

Ij yen concehe th'ii foint oj iejfe mcment, cthas cencehe cibertvife'- Though Jufji' fication, Redempthrf, <^c. t^e vf greater moment^ )et not all you dijcouyje about thepi-if it were, yet this being of ftequcnt pra^tce needs perhaps >cfo(ution before other pdintr that €:mc not intofo frequent ufe. Ton fay in your Aphonfms^ pag. 149, the negle3 of Sacrament is a brend) of the fecond Commandemetit. Iffo, hovo can a g^dly man [afely liv^ in negleSi oj Bapt'ijmi The enquiii'eAfteritis ill judged aflrakirgat a Gnat and fvpoU iorfing a Cimel^as our Sai>iowr meant, Mat^ 23. 24.

la a r^ordy my declining open difputation doth net make me think, my Caufe naughty tut your fhurniKg to give us your arguments in rvriting^ nherehy nee might better judge of tkem then upon a vtrbiilicanjeremey nikkes wtf imagine your Cauje is not goody efpeeiallf confiderrngyour ufe of indiri'^ Arguments to create prejudicey and your not denyedprejudicet which how ii can juit wuh an impartiaJl examination oftrulb I do net fee.

Other thin^ty in your Letter to me y I let pafsy^and am

Bcwdlcy, Sept, 10. Yours as is meet

1649.

John Tombest

SIR.

I Received yours, and therewith from five of yo\3r neighbours their defires of eni gaging me in rhis coatroverhc j you mention many inconveDicncics of verball dilpurc,mo(\ of which /acknowledge probable: but the inccnvcniencies of writing fargrcacer as I exprcflcd to you. /fit were among the rude Vulgar, much of that you fay might fall out.*but / have no fuch dcfirc to be publique» but that if you like it better, before a competent number of the intelligent, / am content; /f you think that I dcfirc the difgrace of your perfon,you are lefs free fr^m fmful fcuforioufnefs then 1 took you to be; My difparaging fpeechcs of your writings being not particularly e:xprelTcd, / am uncapable of underftanding what you mean. / know not that ever I faid more againft them but that they were in many things to me unfatis-factory, and my reafons / was ready to produce: And J pray you how could I choofc but yield toyou,and beof yourjudgmcnt,if / thought your writings found in the m ain ? fo that you fecm cffendcd that/ do not believe as you, which / cannot yet help, my judgment being not wholly in the power of my will. That ycu fliould fo expert from me animadvcrfions on your writings, fccmeth to mc exceeding flrange: I have given you my reafons why I am loth by writixigi to engage in this controverfie at all; much more to begin in a way of Animadverfions. What my carriage was that cflFcnded you as you cxprefs not, fo I know not, and therefore your reproof roufl nctds be vain: / asked your meflenger, who anfwtred that he fawno mifcarriagc

except

except it wtrc ray revealing your Lcccer to three that were prcfcnr, which he con-feflcrh to be his own fauIc,who never told mc of any dcfircs of fecrecic : nor had / fcaibn to think of any, it being about lopublick a bufineflTe; and if that do difcoz/. rage your c>.pcd:acions of candor, your charity is not much ftrongcr then others, whatever your judgment may be. For my part, that no finittcr ends fhculd make me ditftr from you, you may conjcfture by thefc rtafons, i 1 am nearer of your judgmeiK, in moft other Controvcrfics, that / have fpokc with you abonr, then to moft mens I know, and therefore naturally fhould be more inclined to va^Iue yoursinrhiS' 2 I have voluntarily been more prodigal of my reputation in putting out that ParapKIccof Juf\ification, which I well know was like co blaft ntw re^pu'ta-tion with moft Divines, as containiifrg that which they jiidge a more dangerous errourthenAnti-paecio-baptirm, and the iffuc hath an>

fwcred my cKp€d:ation: I am now fo ^ hiflcd at by * Ih'is was when my Aphe» th*:m» that I ted temptation enough to fchifm in my rifms cam m fitf, wh'en difcoritcnts 5 / am /as it wercj a dyittgtiian, and map) mgrymen were fierce if I fhculd refufe truth to prcfcrve my repfitatiob, / were ^gamjf tbem. But I mk^ utterly udeycufable. i^or the prcruofci; y©u menriow, //nee r///? / havf (01*14 ai I muft confcfs 1 havefomc, notagtinfl this only, but brotherly kvingdiaiingabm againft every thing ; judge to be an crrour. Nor doc them as I could defire^ and /know how any man can debate any point without more then I did expcS-^ atid Tome prejudice, except where his judgment doth that from the moft Divines wholly fufpend, or hangs in ^quilibrie, I perceive y cu that I have to do with. • jcildnottothat way of preaching, as I propounded;

nor do you offer me a«y aflurancc ot a fhort conclufion in writing.but only that youc anfwcrfhall be asfhort as myargumcnts will permit; as if the Queftion were already ftatcd betwiKt u$, and as if there wett but one Qpcftion to be debated, and I had nothing to objea againft your way, as wellasyou againft this, and you were rcfolvcd in all to do nothing but anfwcr. And why is not the bufmefs yet ended between you and your Antagonifts, fo many years fince begun ? In a word Sir, no way plcafeth me fo well as writing,if you will find our a way of quick difpatch, and give meaflfurancc of it before we begiii,Which if youfcnd not in writing, if you plealc to appoint a time when 1 can, 1 wiJl come to you, that we may both agree of ;he wayj, and ftate the Queftion,

Sir, Im an ntijeigned lover dftruxh^ Pea (e, and T6» KiddemScpx*u^ \F<^ikflOw itisfomeet)

Rich,Baxtcr,

egg 1f5j

To my Reverend and very muih valued Friend and Brother^. Mr.Richard Baxter^ Preacher at Ktdannnftjhry thele prefcnt.

SIR,

O 1 E^J

TO prevent unnecegatj gltercatUuSy t return only thit tiytur lafi Letter.tkire n^erefome d my Keigbbmsand Auditors that doubting rvhether by their Infant^Baptifm tbeydid tkt duty •/ biini btptized into the nme ofChrifl^ came to me for refolution ^ tnd betaufe of your knoifPn )uflifying pxdiy-Saftifm.your partsj and integrity, they ]udgedit meet before l^ey vt?ere ^affiled, to know your grounds jorPddo'baptJfm, left they jhould be ju^igedrdjiji p^ereupcn being inftrmed by me that my exception againftFdtdo'baptifm is, that it is WiH-w-fltipfif vfMt $f divine inftitution, the only way to fatisfie them was to prove a divine infruumof Fddo-baptifm, which might be befl done by a few Syttogifmsin wming j which if you pleafe io gratifie tfjem in^they will examine it tbanfifully ; ifnot^they willtak^ it as if it were granted tbatjon can [ay no more then othert have done in print for PadobajKifm^which will be taken to befufficientiy dnfwered till it be /hewed wherein the dnjwers to Xhim are dejehive. And this k propounded for the fhorteji way we can devife to come to refilution, I am very forry that you a rt fo ve%ed with mens frowardnefs upon your writing: it was my folly that in my own safe I laid tbeir opofition to me fo much to heart: If I may do any thing to afTift you for your cafe iiw what wc agree, I fball be ready as my time andbufmefsfhallpermit, \n the mean titSr^ kivingyoM and your weyes to the /4lmighties guidance^ I remain j

Bcwdlcy,$'<f;t.24. Your real Friend ind FcUow^fervant -n

■^49 in the Lord,

Jcb/tl^omhe^,

-'■ -'■^-^- ■■ -^ ^''' -f^'"'

I Offered you in my laft C^or the avofdancij of the inconveniencics which you feared ^ by a publick difputc) to difpatch it before fome fcleft company 5 or cife in 2 or i ' Sermons; or ^if you would yield to rone of thisj to write, fobciryou would firfl -iffhrc me of a quick difpatch: f becaufe you have not yet ended wic^ thofe that you ^' have been debating the Caufe with thcfe many year* J and a!fo if we might meet & ftare thequeftion by coafent. To which end I offered to come over when you were jt Icifure^and your Neighbours agreed to fend me word when was the fitteft time* bccaufc you were much from honie.But contrary to my expcftarion,as if all thcfe mo-^us were unrcafonable, you ftill infift upon my doing the work which you cut cue tot me,and chat direftly in the way that you prcfcribc : yea, and you conclude that U/do not this, I Your people will take ic for granted, that! can fay no more for

F2({obapcifiD

Psedo baptjfm then others have done in print. 2. And that they will take chat to be foftcicntly anfwcrcd, till it be fticwcd wherein your anfwcrs arc defciftive. And cm you poflTibly think that they have ground fufficienr for either of thefeconclufions. If they arc men that will be fo cafily deceived, and will take things for granted fo eafily and groundlcfly, / think it vain for any man to attempt their Information, except by teaching them firft how to argue more rationally; prejudice and mens inccrcff in them it fccHis are their guides. But for yoB that are a Logician, to encourage them to fuch conclufions, who /hould reach them only the truth, and the right way of dif^ covering the truth, fecms to me a thing to be admired at. I hope they will not judge of all y§ur teaching by this. For the firfl conclufion, I gave you fuch a multitude o^ rcafons,why I ccuid not enter upon the tedious cndlefs task of writingfand youcK-ccpred not agaihft any one of thofe reafons) and I offered you fo many other fhorter ways, thit / leave it to any indifferent man to judge whether you and your people can thence conclude, that /can fay no more then is faid in print already ? 2. And how i& ic pcflTible that they can ]udicioufly and honeftly take it for granted that all that isin print is fufficicntly anfwcred ? ?. When you have not in print anfvvered, or mcdled much with half the books that have been written for Pjedobaptifm? Befides the many^ in Latine,i»/r. Cff^^c^ and many other in EngliOi arc unanfwe red: Yea, M'c, Marfitalt that you profefs to deal with chiefly, is not yet anfwered in priat. And if you haro done all thisfarisfaftorily in M, S. whether fo many of your people have perufcd it^ ^d perufcd it fo longhand feriou(ty,as to be able upon comparing them to pafs a foil d judgment, that Mr. Cobbet, m» Drew^ Mr. Bkh, &c, arc all fufficiently anfwered by you, you bcft know. Nay, wkether the men that were with me arc able to try the writings ort both fides, fo as to pafs fuch a judgment ? I fcrioufly profcfsSir, / did perufe the fhcers which you vouchfafed me the view of,as judicioufly as /was able, 8c they did neither farisfic me, uorilagger me. 2. Nay, your Neighbours did confefs tome, I. That tHey had never read Mr. Cobbet.ind other Books againft your judg^ meat. 1. Nor Were able to judge by comparing together fuch tedious writings, whether you had fufficiently confuted them or no«i4nd when /demanded how then they could expeft any fatisfaction between your writing and mine ;they anfwered that they hoped I would lay down forae arguments more briefly. Wherefore,Sir, it is noc only my defire that we (iiould be afliired of brevicie before wc begta: but it was to me the dcfire of your people,who confefs that in fuch large difcourfes they arc unable to judge. £ further propotand to you (becaufe you can find out bo fhortcr wayj /am Aire a fhorter way then what you infiflcd on : that is, i. Either to difputc it in private before a dozco of each fide. 2. Or if there be no other way but writing will be accepted, that you will give mc the meeting, and let us write while wc arc together, Wi'.ich motions / make not for any advantage againfl you, but only to avoid the inccnveuiencies of voluminous writing. Should wc write fo large, your people wiU be fts tmfiUc CO (make ufc of ic, as they arc of what is already written.

Sify I amjtm unfijgned FiUnd^ and i

mmrtbj FeSopf'Uhuter^

: ' Rich. Baxta-.

' »J^ f^T^ Ggg a Aftc

Afrcr this the bufmcfs flept long, and I had hoped was quire over, till MfJ, urg-ing it on the Confciences of his Hcarer*,one of them unhappily asked him in publick, Why he would not difpute wirh'me, but foprcfsit on rhem that could not anfwer him? Whereupon he told them he would difpute it With mc or any man (as they tell mcj which promifc the people laid hold on, and profccuced, ^ Imcills^ achrjm •

For Mr, Baxter at Kidderminfter^ thefc,

SIR.'

r MeiJAie was thify ftth I Intend the next Lords day toprof^cute rvhut Ihive begun in

M

bapti[m{n>hich is the Fddo-baptiits Aemiics^ ts oniti \ i xx>is f»;utng to mvue ytu to^ pe a bearery and if yeu judged it meet,to oppofe what yon jhould think gaod in a Ugick^ wuy n^ith^ut Rhetoritk, That your judgment fhoald be againfi difputingon the Urds day .fcemsjiiange^-whi (tfi Ihave been M) would ifinvited.come t9 preath about the Conirovcrjje.which [take tobe aS one with Difputing. that which concerns your iVeaknefs, isfufuient t& hinder you 1 mfejs, yet me thinkj ifym might do it on Munday,jon might Jo it almoj} with the iil^e Safety on the Lords day at Evening. Ikjiow not bow fit it w'ttbe to gather a Corgyegation ro hear us on a n>eelt day in publick-^ whereby pior people wiH be dtawn from their work\ and the BayUf being now veryfickJ deubt It wHf be very di[)rderly.tuefday being a Holiday as they cauat it.perhaps there wis be mtre of the ruder fort and diforderly, and it may carry a (hew cf celebrating it, thurfday I intend for Hcrcfordfliirc,<a/si< net to return till Saturdty come jortnigbt. Tet ij you cb96je ts com over either Munday o, Tu-fday, I Jhallbe ready tojujlifie my donrine openly or pr'fuately^by words or w/itiHg^as itff)aUbe judged convenient*

BcwA\cy,Vecemb, Sir lam . ^ .

i6Af, Yours,but much more the Truths,

John 'iomhesr

I have no Copy of ntinc next before this or next afcer it j nor is it marerial. But prefently upon chis was thcPifpuccj andafccr it I received from him this Letter toUowipg

For

For Mr Sichard Brxter Preachers Kiddemmftn^ thefe,

SIR,

I^Orafmuch as you [aid that if the Paplfis had as good arguments for their dolirine as thofe were which pu brought on tutfd^y laft jor Infant baptifm.ysft would hi a Papift'.leameftly requeffyOH to do me(o much right or kinin^f^ as either to write me eut JQur[dfy ur arguments which you conceive fo jironi f^r Infant- o^ptifm, or procure them written for me at my charges^ that I may examine th:m. anithat you will .cr me know what you will do in anftver to ibis mmn, tmd within what compafe of time,

Bewdly,y4w.3

1^49. lam

Yours iuChrift, John iomhs.

IPcrcciveyouareaman foextrcamlyfubjeft tomiftake^, that /have fmall cncsu-jagemsnc to deal with you. 1 only faid Cbcfore witnef&<enough_) that if the Papifts had aS plain cxprcfs Scripture for their ReUgion ^as that Dewf .29. was for proof that all did enter the Coveoaat there mentioned, / would gladly turn Papiit j and you moft unworrhily feign me to fay (if the Papifts had as good argament* as thofc were whicli I brought for Infantbapcilm) in general^ For the thing you dcfire, 1 You heard what I faid.2 You have not anfwcred my rcafons againft voluminous difputing: 2 /am pcrf vadcd by fome topublifh our Difpute, but truly larn loihfo far to dif-grace you.Buc if I do,you will fee my arguments. 4 Seeing you have nioft unworthily aad unbrocherly traduced me four times m puhlick, wiicrcof three in pulpit, / ieurc you to difpurc the(c four points ftrft. i Whche; any truth muft be fulpcnded for peace (which'Mu Di'vii faith you bid him rell me as an untruchj 2 V^hecher the Magiftfatc be under Ghrifttlic Mediator, Cyca as Mediator} which you faid was of dangerous, confequence ('as f hear«^ 5 Whether the Covenant be made to aoy but tRC elect (for which you brought my book clean contrary to my whole (copeO 4 Vv hether i dealt unbrotherly and unchriftianly in not animadverting on your paperb.Sir/never knew fober Minifter ufe fuch kind of preaching to traduce his brethrcn,and Ituft Sermons with mens names without once fpeaki»:g or fending to them ftrlt about ic privately, / have a great deftrero^ifpute the forefaid Points with you if you picaie in writing fx tempore togethcr,and fhall take your yeilding thereto as a great favour, and yet your flat dury^having firft accufcd me

Richard Biixcer. Ggg? For

For the Reverend Mr. Kkhard Baxter Preacher ac Ktddtrntmjicr^thefe^ <B

SIR.

MTmiflakeofyourfpetcb heingcoifimunkntedto jouffelf^ wight be as vtS excufei rfi your mifreciting in yeur papers the fct^sfpteih in my faper wrjUen hsforc you. In y^^r paying that I have r,)ofi uavportkily and ur,kio>herlji tjadkced you jrcm times in jmH^^, whereof three in Fulpity if no truth. Afterfo winy told meofyourbyflmgs at me,A wiS wifliri Mr, Davis /7;!>mW teil jiu no t)dth isfo to he upended a to be loft jor peace, Whtit J fihi about your tenet ccncerningMagifiratei in your Aphorifm pag, 275.1/no traducing >(».<, if it is a truth. And I //;<ii//» taiif it tiSycu h^v? anfnen'd Mr. Gillefpy Airons Aod blolnr. Book J. ch»T.[Vhat I jaidabout yourpoftfhn^ was but the recitingofpm iitm vpords in your Appcft<iix p. ^iAt[jheCovenant']'tsfnadeto the Eklfoniy, When it was given out you would come andreverfifali Ifaidyljpakf totbisefe^ If you could fay more thm others^ jiu dealt not fo brother If with me at Jhopedy having d^fired jrom you animadierjtms on fomt »f my papers^ andyo/4 were earne(ihp>egeci to make k.f^'inmycur arguments before I began m p^eaCh of the aigument^ which I thought in thamteyou would have done t9 prevent mj being ^tfleiytr m,^eading ethers,Per haps it was true wbkii wnt]aid,tbat yeu weald bide yimr weaf^ 912 tiffyou were to ufe it.But in thiiicafe it wat no gettd ruk virtus Ttn doloi? Jjg duflyou have raifd^I nothing doubt wiUbewipedaway.Whatfphityoun'erecdrryedwiih^appearshythe carrying of thtngs^better then by wOrds.My way of preaching^ owever you judge^ btjittsd a fiber f/iAn, !n h«indlitig the iui(fion as Iwa^ to io^ it was meet IJhould aUedgemem werdt and qHote the places^ their books being in print. It hid hen fcarce the part of a fober man to ircuble hm" felf^to fend privately to eveiypeyfmbtforelnamedthem.Ina w^rd 1 ackflowledged I ktve heard many frecious ti whs from you, and received [undry kindnejfes.for which I thankj >o«, I fray you takftt at an e^ce ojiovefrom me M leUyott,my fears are that you go in a (lippery path, if you doc as your friend* imagine, oppofc the prefent government, & dideniiug brethren, likely out of nasftakcn zeal>and others pravocacion who will abufe you for »!ieir oah ends. \am no further willing to word it with you about thofe perfonaU fae-te)ti$ni,ifl may have your Arguments furn your felf.vre fliali\ be the freer from miftaksi and truth wiU thefooner appear^ wM ii tb€endeavour of.

Bewdlcy, Jan. p Your Friend and Brother in Chri/l;

John tomhes:

This Letter I did not, tor durft hotlcnfwcr.rartly becaufc it had in it (0 many untruths thac 1 knew the very naming them wculdtend todiffenrion: And partly becaufc his fccret friendly threatningin rhc?end could not be aRiWercd without many incbn-vcniencies i Efpecially I felt my fpirit too prone to have.cxprcffed a contempt of his threamingj, that I thought it my ducv to rcprefs it. }\t feemcd a ftrange Diverfion to me to turn fromadifputeoflnfant-haptlfrnfofuddcnly toState matters5 And to intimate my oppofing the prcfent Covernmcnt, becaufc my fricRds imagine itj and

jTo to joyn together the prefent Governmcnc 4nd PifTenting^Brethfcn, as if they were conjunft j and it were as dangerous to difputc againfk Anabaprifts, as to oppofc the Government / and to tell .ne of Hiy going in a flippery path,as if chrcatning muft be the Argument to take mc off when others failed! Perhaps he will fay, he meant in regard of diagcr from God immediatelyj but /di not think any impartial Reader will fo interpret his words, as to the immagiMary oppofing the prefcnc Government.

After this,when all was calmed and /remember the weakncfs of his aofwers, i had ftrong hopes of winning him by a private Conference; Whereupon iwrote to him this foliowmg: but all proved vain.

SIR,

I Acknowledge it shard thing to deny felf fo much as to ycild to convincing arguments after fo deep CBgigement for crrour as yours. And I perceive in publfck your credit ftands in the way./intreat you therefore to condifcend roafccrec conference between you and r^ie aloie,where we may take freedome of fpecch. Which motion /therefore make,and if there be any hope.that you may be recovered to thar which I am now nwre confident then ever 5 it the truth, and to do the Church as much fervice as you do hurt,that your name may not be found hereafter anjong the dcfperate enemies of the truth and peace } how happy were I if / might fee you fo recovered :;Sir /pray deny not this motion f which / thought fit to propound before I reply to your laft Letters^ and which procecdeth only from a loiging dcfire after your own i^nd the Churches Welfare in

^ ' , ^wr/ in wifeiffied Chriflhn love^,

Rich.Baxtcr»

^.T

For Mr.Kkhard Bamter Preacher at Kidderfninjier^t\xdc^

Mr.Baxcer

''F Imc^j obtain no nwre JYOmym, yet let me requeflyau to give me underym own hand the I ^fff^nsyoHg^vcwby th€ Rxf^fttion given by me ^f i Cor. 7.14, ctuinQt be righu t

"^"^ Y>oursmtheLord,

'John Twf^^f-

FINIS,

^^UM'^'^ ^^^^^

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iW"*) fiO; 11 yw^** V' 3-

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