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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	abraham_n	according_a	nation_n	1,151	4	7.1950	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78137	A reply to the frivolous and impertinent ansvver of R.B. to the discourse of P.B. In which discourse is shewed, that the baptisme in the defection of Antichrist, is the ordinance of God, notwithstanding the corruptions that attend the same, and that the baptisme of infants is lawfull, both which are vindicated from the exceptions of R.B. and further cleared by the same authour. There is also a reply, in way of answer to some exceptions of E.B. against the same.	Barbon, Praisegod, 1596?-1679.	1643 (1643)	Wing B755; Thomason E96_20; ESTC R5151	48,062	73

old R. B. told me I loved to wrangle but sure he is sore sicke of the disease himselfe Infants and Children not come to understandding I count one and the same I suppose properly and of such is our question such were members of the Church of old circumcised such are members of the church yet still for ought any thing R. B. can say to the contrary the Apostle Ephe. 6. speaking in like manner speaketh of infants 10. 16. or children not growen in knowledge such as our Lord tooke in his Armes and said of such were his kingdome Ephe. 6. 4. Mark To little purpose unlesse to deceive the simple doth R. B. set forth that old persons relatively may be called Children I could also shew that an infant of a day old hath the like expression Ezek. 16. But he seemeth to have a lame argument upon which he much relieth the Apostle did not write to infants I say he wrote to the whole and to Children Inclusively as a part of the whole yea to such as for present could make little use of what he wrote holy men of old they wrote as they were guided by the spirit in like manner the Apostle wrote Now of old the Law and the prophets the precepts and promise therein were to children inclusively and secondarily ●ene 17. 7. Exod. 19. Rom. 9. 4. Deu. 29. 1 in their order the Covenant to Abraham and that by Moses from God it was to young and old to whole Israel pertained the adoption and the giving the Law the service of God and promises yea expresly Infants that could not expresse themselves verbally enter Covenant with God all which minded it will appeare to be false which R. B. saith that the apostle did not write to Infants But R. B. must have his veine to take all things in the case of children exclusively which concernes their right in the favours of God with their Godly Parents And inclusively he will take Infants with unbeleevers and the wicked of the world and so liable to the same wrath let what will be sayd to the contrary though he have not the least shew for it out of Gods word so as to end this If Infants or children not come to knowledge were of the Church and the whole Church was buried with Christ by Baptisme then were children Baptized That they are let what before be minded Hee concludeth with saying these exampies will yeeld little satisfaction To which I say and end they will yeeld more then his examples brought for the warrant of an unbaptized person Baptizing of others or himselfe or for what he alleadged for childrens discharge from the Church I said there was a command for the baptising children Matth. 28. 19. Goe c Baptise all Nations not one onely as the Nation of the Jewes I illustrated the sence by paralell reference to other places of Scripture God having of old declared that Abraham should bee a Father of many Nations all which Nations according to Christs command must be baptised a part whereo● are Infants or Children not come to understanding as Infants were apart of that one Nation of the Iewes It is likely R. B. cannot but must needs be angry that I take this place of Scripture to prove that which hee is so much against when it was the onely Scripture that ●he made to serve him at all turnes and in every case about Baptisme as before may be observed To this he answereth thus Abraham indeed was to be a Father of many Nations some whereof hee saith were his naturall and carnall seed borne after the flesh as Ishmael and the Iewes but by the way can R. B. put no difference betwixt Ishmael the Ishmaelites and the Iewes If he cannot he sure hath very small judgement These he saith further for unbeliefe were rejected and cast off but he doth not tell us the Order of it neither is it altogether true which he speaketh of the cause Ishmael was cast out first and in him all the Ismaelites and the cause was not unbeliefe but making and this which was first was the type of that which followed the casting of and rejecting of the Iewes for unbeliefe at that time when Christ came unto them being his owne and they received him not this rejecting of the Iewes for unbeliefe R. B. denyed and would not grant and he thought hee had good reason for it because he thought then in his deep judgement it would imply as if they had been the people of God by nature and free that way but now of himselfe he is pleased to acknowledge some further hee saith as those were cast off so the old and carnall Covenant as before he saith he shewed I then and now again tell him that was a carnall expression so to call that gracious covenant of Almightie God Abraham hee saith had other Nations which were so reputed in regard of their Faith and walking in his steps I say surely these are the Gentiles Nations Rom. 4. which place he alleadgeth in observing to whom Abraham was a Father to and Math. 19 Eph. 16. saith marke and so I say marke them Nations that believe and walke in the steps of Abraham and who saith otherwise But to young and old compleat Nations as was the Nation of the Iewes He goeth on and saith Gala. 3. 29. such as are Christs are Abrahams young Children are Christ even as Isaac of such he saith himselfe are his Kingdome the Gentiles are fellow heires c. These latter Nations he meaneth or else he deludeth in the case are Abrahams spirituall seed and are by expresse command to be baptised Math. 28. Mark 16. hath not the man travelled farre to little purpose unlesse to confute himselfe The Nations of the Gentiles that beleeve they are Abrahams spirituall seed and are by Christs expresse command to be baptised as R. B. acknowledgeth and Infants are a part of these Nations and so also to be baptised But what saith hee is all this to the baptising of Children that beleeve not I aske how hee knoweth they doe not believe if they believe not they cannot be saved he againe saith and therefore not believing are none of Abrahams spirituall seed Isaack when a Infant could not beleeve after that way R. B. intendeth yet he was Abrahams spirituall seed so were the Infants of Israel of old and now we Gentiles are as Isaack so as I suppose it is much to the purpose though he see it not and therefore sayes that children not believing are therefore none of ABRAHAMS spirituall seed who onely are to bee baptised fie what poore matter is this hee saith that which followeth is likewise nothing to the purpose namely that the Nations that are made ABRAHAMS seed the NATIONS that are saved the Kingdomes that shall become the Kingdomes of the Lord must needs receive Christs badg and be baptised this he saith is granted but proveth nothing that is a wonderfull thing if Children bee apart

Christ and by him rather in his birth and comming into the world then by his death and leaving the world Gala. 3. 17. But not to wade in new things I further say that that Covenant Gen. 17. was made with Abraham and his seed the Church The Testament by Moses was made with the same people old and young The new Testament confirmed in particular wise with the blood of Christ it was made with the same people also the house of Israel and Iuda so as the matter standing so that the Covenants and Testaments whether so distinct or not as before being to yong aswel as old what cause had R. B. to marvell unlesse at his owne shallownesse for indeede to any that hath but halfe an eye it is so far from excluding Childdren as it doth wholly include them and interest and inright them in the Covenant and Testaments both old and new and so in the seale now as of old especially the Covenant being everlasting and by neither Testaments made voide But further he saith If Infants be not in the Covenant confirmed by the blood of Christ who saith they are not Then can they he saith have no right to Baptisme which serveth to set forth our blood of washing in the blood of Christ But I answer if they have interest both in that Covenant and Testament also then they may have right to Baptisme But this is most certain as before is briefly declared so as if R. B. can shew no other eror to attēd that distinction it will also as the rest of the matter passe for good for any thing R. B. to purpose can say against it But he saith this excludeth Children not only from Baptisme but also from salvation by Christ how it doth so I suppose he cannot tell If he thinke thus because they are said to be in a Covenant not confirmed particularly by the blood of Christ Though Typically and Relatively it be so confirmed Then from such a conceit it will follow certainly that those Israelites of old Parents and Children were excluded from salvation by Christ they being in a Covenant not so confirmed Indeed his opinion seemeth to be sicke of this disease for how Children which he holdeth neither within the Church nor within the Covenant nor doe beleeve how they should have salvation by Christ sure he cannot tell This R. B. according to his judgement thinketh a sufficient answer The scriptures which I produced to prove the extent of the Covenant of God to Abraham and his seed in their generations and that the Gentiles they were a part of the seed to whom the Covenant was made Ephe. 3. 6. That children are included and not excluded so being in the Covenant and of the Church have a writ now also to the Seale to be buried with Christ by Baptisme all which I suppose R. B. granteth as true and that he could not gain-say the same And is therefore by just consequence guilty ●● offering wrong and violence to the Covenant of Almighty God and to Abraham the Father of the faithfull in excluding such as God hath not onely included but expressed in that his Heb. 8. Covenant and also in both his Testaments for these whether so distinguished or otherwise were made with one and the same people the house of Israel and Iuda so as to Gal. 1. exclude Children alway included must needes be a changing the Everlasting Covenant and a bringing in a new Gospel never learned of Jesus Christ and let R. B. or any other cleare themselves of it if they can The second positive ground I set forth it was the stablenesse and perpetuitie of the Church some change being in forme and Administration but not in matter and relation as in my discourse is before fully proved R. B. thinketh he hath disproved the same and so here passeth it by And he onely mindeth what I did infer from this ground Infants I said were lawfull members of the Church from Abraham to Moses from Moses to Christ what should let them from being a part of the Church and lawfull members yet still seeing the Church or Kingdome is the same Mat. 21. 43. I also there proved that the Gentiles they are fellow-heirs and of the same body Ephe. 3. 6. To all which and that that further followeth in my discourse R. B. answereth that though Infants were of the Church of old yet the Lord hath manifestly declared they shall not be so now It would amaze one to see the presumptuousnesse of the man hath God so manifestly declared their putting out of his Covenant and cutting off from the Church where is that manifest declaration the scripture rather declareth their continuance Ephe. 3. 6. But let us see where is that manifest declaration It is Gala. 4. There is mention in the scripture but of one Allegorie and that is all the proofe R. R. hath for the excluding of Children from the Church and cutting off their entayle from the Covenant sure he is verie neare driven that hath no other proofe but this Allegorie to prove a matter of such great consequence as the altering of the unchangable Covenant of God and cutting of a part of the Church And this Allegorie must be expounded according to his owne sence and fancie or else all is lost with him in the cause But let us see how he maketh the Allegorie speak to his purpose for the putting of Infants out of the Church Gala. 4. It is written Abraham had two sonnes one by a bond-maid an other by a free woman he that was borne of the bond-woman to wit Ishmael was borne after the flesh but he that was born of the free woman was born by promise The sum of all this is that Ishmael not being the childe of promise was put out of Abrahams family Alas what is all this to the manifest declaration O yes saith he it is an Allegory but sure R. B. had small judgement and lesse reason to say an Allegorie is a manifest declaration But happily he may make something of it I shall minde his sence The bond-woman he saith shadowed out the old Covenant and her son Ishmael which she bare to Abraham after the flesh by carnall generation see what words R. B. here useth in setting out the generation of Ishmael sure there was some Allegorie in his thoughts about them Rom. 4. 19. For I askt him was not Isaac borne after a fleshly wise and by carnall generation also sure he was begotten and brought forth even as Ishmael was R. B. is yet beside the white hee further saith that Ishmael shadowed out the carnall Israelites which should proceede from Abraham in after generations to what time he referreth Exo. 9. 6 Act 3. 25. this it doth not appeare As under Moses the Jewes are said to be a holy people and Gods peculiar treasure so after Christ the Apostle telleth us expressely they were the Children of the promise If Ishmael being cast out of Abrahams house

Gods Church for mocking did Type out the unbeleeving Jewes that rejected the Son of God as indeed it did if R. B. held so I agree with him but sure he meaneth some other matter and therefore he goeth on further and sayth The free woman Sarah pointing out the new Covenant and Hierusalem But can R. B. put no difference betweene the new Covenant and the Church in his judgement that is from above and her Sonne Christ Some of the Covenant or Church meaneth he sure Christ came of the Church of the Jewes as it is written Rom. 9. 5. R. B. will not account that Hierusalem from above he will confound himselfe and lose all if he take not heed before he get out of the Allegorie or bring his manifest declaration to light he addeth Christ the promised seed Gala. 3. 16. R. B. doth not take Christ here personally for then it must be exclusively I suppose Heb. 2. 13. to all others but he taketh it I judge mystically and so inclusively for him and all his the Children which God hath given him whether Jewes or Gentiles males or females young or old For his saying in this place not to seeds as of many but to seed as of one that is Christ Is as I conceive not of Iewes apart as on seed Gentiles apart as another so seeds but both together in one to wit in Christ as it is written Rom. 4. 16. I paralell this place with that in the 1. Cor. 12. 12. where the Apostle speaketh after a like manner I leave the reader to judge of it But to go on he saith as Christ verse 2● the seed so believers born from above or by promise sure he meaneth actuall beleevers so as to be capable of totall dipping certainely Isaac was not so borne from above when he came first into the world and yet then he was the sonne of promise and Abrahams spirituall seed v. 29. 28. He further urgeth that we as Isaac was are children of the promise we Gentiles we Galathians are as Isaac children of the promise how was he by descending from Abraham of Sara Lineally can any thing be brought more plaine for the manifest right of Children to be of the Church and within the Covenant then that which R. B. would bring to exclude them Isaac the sonne of of Abraham by Sara before he came into the world when he was an Infant of aday old was the childe of promise aed so were all the seed of the Iewish Church of old witnesse the Apostle Peter Acts 3. 25. In like manner we Gentiles are as Isaac so children of the promise and have Abraham for our father and the father of all our seed the blessings of Abraham being common the Gentiles through Rom. 3. 36. faith as the Iewes lost it through unbeleife God to be the God of the Gentiles by speciall relation and Covenant and the God of all their seed as of old he was to Isaac of Abraham to all the generation that followed But R. B. supposing the matter not to be yet cleare enough travelleth further in the businesse and saith that to close up the full intent of the spirit the Apostle ver 29. 30. saith that the carnall and fleshly seed Ishmaell for persecuting was with his mother cast out out of Abrahams house the Church Well now R. B. draweth nigh to his manifest declaration which is that by their casting out was foreshewen that when Christ the true Isaac should be born here he seemeth to understand that place Gala. 3. 16. personally so exclusively And the barren Esay 54 1 woman the new Covenant or Gospell A rare understanding The barren woman I had thought had been the Gentiles and sure so it is and not the Gospell or new Covenant for did not the Gospel alwayes in the sence R. B. is now in opening his Allegorie alwayes bare Children to God sure it did witnesse the Catalogue of the faithfull Heb. 11. Further he saith then shall the bond-woman which he calleth the old and carnall Covenant with all the Carnall ordinances thereof This is a very rare sence also the covenant of Almighty God by Moses he calleth Carnall certainly it is a Carnall expression and unsavorie so to call that gracious Covenant of Almightie God which hee of love and free Grace gave or made unto his people Deu. 33. 6. and to call those spirituall ordinances of Gods own Instituting how ever some way Ceremoniall to call them Carnall after the manner of Carnall or Common Generation But further he saith that all her sonnes the Carnall and fleshly seed Ishmael and all because begotten and borne of the fl●sh shall bee cast out of the house It doth not say cast out Children out o● the Church for the matter so far travelled in is where it was if not worse and further off Cast out Agar and Ishmaell Abraham out of thy house for they shall not inherit with Isaac and Sara as indeed they did not And therefore as the sum of all R. B. saith that though Children of old were of the Church and within the Covenant before Christ yet they are not now if we please to beleeve him Children it seemes are great losers by Christ coming But Alas is this the manifest declaration that R. B. fathered so confidently on Almightie God in rejecting Children from being of the Church Truely I suppose he and such of his way had more need to be pitied for their ignorance joyned with presumption then to be envied for any rarenesse in their opinions he further saith my exposition of this scripture page 22. in my discourse is also to be rejected and cast out and his rare exposition is to bee received and taken in For hee saith in my discourse I make such onely to be the sons of the Bond-woman as actually refused and rejected Grace as Joh. 7. 35. 36. He meaneth Joh. 1. 11. and so became bound I said there as the reader may see that these two sons which Abraham had by two women were two Types And the Apostle saith it is an Allegory and they did Type out two states of people and had reference Mat. 21. 4 3. to the time of Grace when Christ came unto his own and they received him not Joh. 1. 11. but to such as did hee gave power to be the sons of God But such as did not as the greatest number of the Iewes did not they became bond and were cast out the kingdome being taken from them and given to others namely the Gentiles c. as further Iohn 8. 36. Gala. 4. 28. may be seene which rejecting and casting out the holy Apostle so greatly bewayleth Rom. 10. 11. The Iewes for unbeliefe were cast out as was Ishmael and Agar for mocking But such of the Iewes and Gentiles also that did beleeve were made free by the sonne that maketh men free indeed I said thus this Allegorie is fulfilled and we Gentiles are as Isaac

and as the Israelites children of the promise This understanding must he saith be cast out also and he supposeth he hath a speciall reason for it for Ioh. 8 sayth he this implyeth as if they had beene free by nature Sure the man dreamed they were free as Isaac was by promise being a part of the seed to whom the promise was made the Israelites they were so free by promise as they could tell our Lord but they were not so free but that they must become bond unlesse they were further Rom. 11. made free by the Sonne that maketh men free indeed Rejecting of him they of free became bond and are unto this day and cut off but shall be loosed againe when their hearts shall be turned to the Lord and they grafted into their Olive tree againe But this R. B. saith is a manifest contradiction of the Apostle let that bee made appeare thus hee doth it The Apostle hee sayth by the bond-woman understandeth all them that were borne as Ishmael by fleshly generation hee then as I said must meane Isaac also for he as before is shewed was so borne by fleshly generation though Abraham was old and Sara stricken in yeeres the intent and meaning of the Apostle is far otherwise as before is shewed though he see it not and so rudely to father his erroneous conceit upon the holy Apostle So hee concludeth that all that are not as Isaac by promise c. the Galathians bein Gentiles were as Isaac by promise as before the Gentiles being grafted into the stock of Abraham the Church their seed though lineally descended is owned of God as of old and after the manner of Isaac Children of the promise I suppose the indifferent reader will bee able to see how far R. B. is from making good what he so boldely affirmed And that the Children of the faithfull and such as are of the Church are yet still true and lawfull Members and such as are not to bee denied to come unto Christ of such being his Kingdome The rest of what I set forth in my discourse touching this second positive ground in as much as R. B. happily was in his deepe reducing to some of the three heads before mentioned I shall hold him excused for passing it by If any reader studious of this controversie desire to see further thereof he may please to peruse the discourse And so I proceed as doth R. B. saying my next ground is the Apostles exhorting Parents to bring up their Children in the nurture of the Lord therefore by consequence they were of the Church and so baptized I said indeed the Apostle writing to the whole Church distributeth the same into parts and maketh one part Children which he willeth to be obedient and these were young and to be brought up in the feare of God Now the Apostle writing to the Church would not meddle with them if without I alludeing to that place 1. Cor. 5. whether the allusion were so proper yea or no I leave the reader to judge But about this R. B. taketh paines and travelleth about it and inferreth this and that as absurdities to little purpose following thereof in the meane time never clearing that which followeth of the Jewes Children being left out when they shall be called and grafted into their stocke againe as no more capable to be of the Church which were greatly to lessen their comforts and to diminish of the grace of God to them But minding his promise of reducting he passeth over and commeth in his further proceed to take notice that I said it was an uncomfortable doctrine the excluding the Lineall seed of the faithfull from the Church estate and Covenant as of old for from thence I said it will follow that Parents doe beget beare and bring forth children to the devill c. To this he answereth that by nature we are all the children of wrath Ephe. 2. ● To which I say that indeed the Ephe. were the the Children of wrath before their calling and ingrafting into the Church And further it is true of the seed of the faithfull and of the faithfull themselves that nature considered according to their fallen condition and unregenerate part they may be so minded yea Isaac the particular son of promise was so also But by Covenant and promise neither Isaac nor yet the Israelites were the Children of wrath as were the Gentiles and their seede But were the people and children of God Eze. 16. Hee sayth further that our being of the Church dependeth on our regeneration which I say is a Familistcall strain But he further sayth if all that are not borne members of the Church shall be damned I ask who sayth so Doth R. B. know no difference betwixt these two that in his judgement the one must needs follow the other being out of the Church and so Relatively without God in the world then they must be damned and there is no other way If it were so children would be in a poor case according to his judgement that excludeth them all the church But his drift is to inforce some absurditie on me I shall take notice of it he saith there is in my judgement no true visible Church in the world This fable we had enough of before so he Argueth on thus no church no Children borne in the Church no Salvation He asketh mee if this doctrine of mine be not verie comfortable he may take it to himselfe for sure he is the Master of it And by this fayned retortion he thinketh to heale and comfort the sad thoughts of Parents against that dolefull consequence that their children are not now as of old the children of God but are borne the children of the Devill and so hee skippeth over what I inferred by way of question which it seemeth he had no list to answer R. B. taketh notice of another Argument which hee sayth must needes be answered for hee taketh it I place great confidence in it and indeed so I doe he setteth it downe thus Children of Beleevers are holy therefore they may be baptized 1. Cor. 7. 14. To this scripture opened and applied as in my discourse may bee seene R. B. answereth that the Apostle doth not say the children of beleevers are holy sure he hath little modestie he might as well deny the light at Noone day doth not the Aposay now are they holy v. 14. But what then doth the Apostle say that the unbeleeving wife is sanctified to the beleeving husband that is to his use so as his ox or sheep and other goods are I suppose he so meaneth Could the Corinthians question that a poor Exposition It is likely rather they questioned their lawfull continuance with them because of old the Israelites were to put away their strange wives and the children which were Esra 10. begotten of them which children God did not own for his so they might have conscience of doing so also The partition wall being now

as before of those Nations that he should grant the baptising of the whole and yet denie one part what is his reason that before over againe none are Abrahams seed but such as are Christs first Isaack and the Infants of Israel were first Christs and the Gentiles are partakers of the same promise But he urgeth further like an unwise man they walke in his steps what did Jsaack so walke when he was an Infant doe his workes to apply these Scriptures to Infants sheweth great weaknesse and folly yet he goeth on farther and saith that no Kingdome doth become the Kingdome of the Lord but those that feare and serve him kisse the Sonne Psal 101. Heare his voyce Acts 3. 22. and have him to reigne over them all which he applyeth against Children grossely abusing the Scriptures as any man that hath but halfe an eye may see I ●x 19. 6 aske him did the Nation of the Jewes that was Gods Nation as well as Abrahams and a peculiar people their Infants and all doe so did those Infants so heare Gods voyce seare and serve God kisse the Son R. B. is in a Labyrinth sure But yet further he urgeth that the Scriptures doe not declare the salvation of any but such as doe believe so no children in his account but his reckoning is utterly untrue he goeth on saying those that believe on the Sonne have life but such as believe not as Children hee saith doe not the wrath of God abideth on them a fearfull Mat. 2 1● doom for Children Herod was a great Enemy to the Children of Bethlehem for he destroyed them all in one day R. B. exceedeth he designeth all the children in the children in the world at once to utter destruction and the wrath of God he concludeth thus therefore in refusing Infants which beleeve no● but have as before the wrath of God abiding on them A fearefull doctrine R. B. saith for himself and the rest with him if any please to beleeve him that they doe not curtaile the Nations which Abraham was to be a father of If any will take his word for it they may but beleeve him who list I shall not for as Herod did curtaile that is cut off a part of Bethlehem when he destroyed the children of two yeeres for which there was so great mourning in Ramah and as Pharaoh did curtaile Israel when he destroyed or did endeavour to destroy Exod. 1. their children So in like manner to reject children from a nation or people in a relative way as R. B. doth is to curtaile a nation or people what ever R. B. say to the contrary When God changed his purpose of destroying Nineve he speaketh of the greatnesse of the people Iona. 4. 11. and that there were sixscore thousand that could not discerne betwixt the right han● and the left that is children a part of the whole that must be either be saved or perish together in the judgement The infants of Israel were a part of the nation of Israel and such as shared both in mercies and judgements which happily when R. B. hath better considered of hee may change also his thoughts about children and have more charitie toward them I shall set downe the Argument againe and leave the reader to judge of it now he hath heard what is said of both sides There is a command for baptizing of nations Children or infants are a part of these nations Ergo there is the command of Christ for Baptizing infants But R. B. i● angrie about this 28. Matth. being alleadged against him and saith nothing can be said more contrarie possibly for what it is alleadged so sensuring me for vain jangler and one that understood not what I spoke nor whereof I did affirme he concludeth his answer never saying any thing to that of the Iewish Nation being borne again in one day whether then their infants shall be left cut is no more capable of the Grace of God nor yet to what I further said about their being first taught then baptized which I said was an adition of their owne coine not found in the scripture and being presumption in any to adde it to the 28. Matth. 19. I said in the end of my discourse also that distinction is to be put betwixt persons of yeeres and infants that persons of yeeres are first to be taught but not children as of old the Proselites were but not their infants That it were unreasonable to require it of them now in Baptisme it not being required of them in Circumcision that no Conditionall if can be put in the case of infants To all which R. B. saith nothing for sure he granteth it all and so taketh himselfe guiltie of that frowardnesse I observed in some in setting children against their parents in the case of beleeving and interest in the Covenant of Almightie God a thing they have taken up by tradition and never learned it of the holy scripture And yet in it lieth the great force and strength of these mens reasoning opposing young children to their godly Parents making the one a beleever and the other an Infidell making the Infant of a beleever an unbeleever to whom pertaineth the wrath of God and so applying and opening all scriptures for the one against the other when as it is verie cleare by the scripture as in part may be seene by what is before declared That children are alwayes taken and minded as included and so sharing and having right with their Parents and not otherwise I shall beare his censure patiently which he layeth on me and conclude this Answer saying as R. B. doth and I thinke the reader will judge I say the truth that R. B. his whole Answer is not onely weake and Impertinent but that it doth declare the Authour thereof to be very erroneous that it is full of fayned fables fathered unjustly on his opposite and hath many things in it contradictorie to his owne principles so as he that shall read the Answer discovered and laid open will sure judge what ever R. B. intended hee hath rendered his cause and practise which hee endeavoured to defend evill and naught and an error to be deserted and shunned of all the people of God which God give them wisdome to see aright A short reply to the frivolous exceptions of E. B. HEe being desirous to vent and put off his notions though verie raw and undigested as may easily be seene and meeting with my discourse he thought good to have a ●●●ing at it though to little purpose God knoweth as is the rest of the matter of his booke to which he doth adde this short and hastie Answer I shall rather chuse that he shall please himselfe with the great strength of his matter and the utter inabillitie that is in any to Answer rather then trouble my selfe in endeavouring to shew the deceitfulnesse of his wares and so hurt his market he having so great a desire to put them off I