so then if you had pleased but your blunt delivery of your selves here without any modification of your meaning makes it out as if you meant to fright the whole Countrey to baptize all their infants in all hast as ever they mean to have any hope they shall be saved besides if they be but doctrinally damned and not really by the denial of baptism to them the matter is so much the lesse for as they are not one straw the better whether living or dying in infancy if they have it so they cannot be as to salvation one straw the worse if they want it and die without it and then what need such thundring out of terror to the parents as if there were no way but one that is damnation to their dying infants out of hand if they do not see to the baptizing of them in infancy before they dye moreover if it be doctrinally to damn all infants to deny their right to baptism then how damnable is your doctrine to that innocent age who deny it to no lesse then 20 to one viz. all the dying infants of unbelievers but the best on t is though your doctrine is so desperate and ungodly as to declare nought but damnation to all such as the Pope doctrinally damnes i. e. all that are not born within the pale of the Church yet there is salvation enough for these infants as well as for the other in Christ Jesus whereby till they deserve exemption by actuall transgression they may be saved really though with you they are doctrinally damn'd and with us as well as you deny'd to have or so much as to have any right at all to baptism Thus Sirs I have done with your deep Disputation there remaining no more but a certain magisterial moderation or determination in which you are your own carvers taking upon you to manage it by the mouth of him whose onely arguments all these are in which piece of your Pamphlet I shall briefly take notice of some passages wherein you speak very fairly of your selves very fowly falsly and injuriously of your respondent very conrradictorily to what you said before very ignorantly of the word very impertinently as to the proof of faiths being in and baptisms belonging to those infants you plead for more then those you plead against and then come to consider your Review you speak as followeth Determination Since it hath been proved that little infants have the holy Ghost c. here let there be a recapitulation of the former arguments therefore baptism is not to be denied unto them Detection Doubting belike whether any stander by can find in his conscience to give so good a testimony as you afford and such ample approbation to your Arguments as you desire and they deserve not you ingrosse the dijudication of the disputation between yourselves and me into your own clutches and then claw your selves in the face of the world and bestow such commendatories upon your simple shuffles as if it were proved and put out of doubt thereby that believers infants have the spirit faith holinesse and such apparent right both to heaven and baptism as no creatures have in the world besides them but having shewed how shallowly fillily and slenderly you have argued all this above I decline detest and disclaim this your positive dijudication and make my appeal from the high Commission Chair of you Clergy men who for ages and generations have sate judges in your own cause unto the people whom you have ever mis-led by your blind guidance to judge between us among whom not they who have so long commended themselves as Orthodox will be approved at last but those whom the Lord commendeth Determination If any doubt be raised concerning particular infants the judgement of Charity will cast that out especially considering no other judgement can be past upon those that are Adulti Detection That the judgement of charity concerning faith the holy spirit and right to the kingdom can in infancy be past no more upon believers infants then upon all infants is told us so plainly by your selves that if you be not resolved that you will never learn any thing that is truth from your selves you must needs see it as well as we since you say p. 18. there is no discovery of the habit of faith but by the asts and none by the acts in any infants at all in infancy and that the spirit is neither bound to work it in all the children of Christians nor barred from working it in any children of infidelâ— and p. 5. that the judgement of charity must so pass that we are to presume well of all who by actuall sin have not barred themselves and deserved exemption and that there 's better ground to build a judgement of charity concerning faith and the spirit in adultis then infantibus viz. profession and visible manifestation by the fruits and acts and a better judgement then that of charity viz. of certainty is to be had of adult persons right to baptism we seeing them certainly to professe faith as infants cannot which whether they deceive us in that profession or no is clear ground to baptize them on this I have shewed so sufficiently above that there needs no more be said of it here Determination Our Respondent hath confessed that Ishmael who was that carnall seed of Abraham yet had right to the seal of the Gospel Covenant circumcision and that the spirituall seed and their children have under the Gospel as good right to the seal thereof which is baptism Detection O rare and base what again Sirs what again I professedly denyed baptism to be a seal at all witnesse my then disavowing the Scotchmans proceedings in the dispute of baptism under the term of initial seal I also denied circumcision to be the seal of the Gospel Covenant or that it was set to Ishmael under such a notion yea you your selves are my witnesses but three pages above that I said circumcision was a seal to Abraham only and not to his posterity and yet here again as well as before you turn false witnesses against me and will needs fasten this upon me for a farewell that I grant all for truth that your selves ignorantly assert in these particulars and not content therewith a matter more monstrous then all the rest you say I confess not only Abrahams spirituall seed themselves i. e. believers but their children also to have under the Gospel as good right to baptism as the seal of it as they the direct contrary to which is the Position I stood then to evince yea which I both then did do still and ever shall till you disprove it better than you have yet done maintain against you or else wherin do we differ Sirs you should have done well to have expressed your minds in plain right down English and then the scope sum and scum of them would have risen and appeared thus viz. we the Disputers and Scribes of the Ashford
disputation having more mind that victory then verity should befal us and having fiâ—st given and granted to our selves the priestly prerogative of being sole judges and determiners of that daies disputation between us and our respondent do thereupon determine and by these our letters pattents give and grant the cause and the day to be wholly ours and least it should be hardly confessed and yielded to by fair means we will have it by fowle and wrest it from our Respondent as fully granted by him though we know it was not and take it from him pro confesso by force even by forged cavillation and false accusation and therfore know all men by these presents that though it be most expresly denied by our Respondent that infants of believers have right to be baptized yet it is most expresly confessed by him that infants of believers have good right to be baptized had you said thus well indeed might the world have cryed shame on it more then now but in effect it had been but the proper paraphrase of what you have more closely and covertly presented it with in this place Wherefore Sirs I do you and the world to wit once more to prevent any ones being charmed into a misbelief of me by your juggles how little I concur with you in these things and to say no more then what I have shewed above viz. First That baptism is no seal at all of the Covenant of Grace but a sign of it onely Secondly that believers infants have no right at all to be signed with it in infancy Thirdly That circumcision was no seal of the Gospel covenant but a sign only or token between God and Israel of the old Covenant concerning the Land of Canaan and some other particular peâ—sonal promises and priviledges pertaining to that people though it was a type of Circumcision in the heart where with Abrahams spiritual seed are circumcised and thereby inrighted to the heavenly inheritance Fourthly that it was no seal at all to any but Abrahams person and that in another sense then the word seal is accepted in with you Fiftly that it was dispensed to Ishmael under no such notion as a seal of the Gospel covenant but meerly as he was a male of Abrahams house on which account it was set to every male born in his house or bought with his money though visibly an heir to neither the earthly nor the heavenly Canaan as wicked servants were not and no doubt to his Sons by Keturah also as well as to Ishmael though both he and they before known to Abraham to be no heires of that covenant of circumcision which God gave him in Gen. 17. and told him that he would establish that with Isaac only Gen. 17.19.21 Determination It is further added for satisfaction how children have faith viz. in Semine radice munere habitu actu primo not in fructu folio usu actu secundo in a word they have the habit and the seed not ths exercise and fruit of it Detection You asserted above p. 3. from Mat 18.6 that little ones do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere believe in Christ which phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to believe to drink to eat to read to teach to hear c. do ever expresse productionem potentiae in actum not simply the habit facultie gift inclination power seed c. but the very second act the use the fruit the putting forth of these faculties into their several acts and exercises this as all well studied Schollars know so your selves cannot but acknowledge that to believe is not only to have faith but to act faith and it cannot properly be said of any that they do believe but such as quoad nos do so indeed As for such as are onely in potentià ad fidem though proximâ and sâ—ch as are in capacity to believe and do not they cannot be said by wisemen to believe for then all men may be said to believe who have facultatem munus credendi as well as intelligendi ratiocinandi Eligendi c. though they never do it I appeal therefore to your own consciences whether your saying that infants do believe and yet cannot act nor shew that faith by any fruit of it hath not in it plus Idiotae quam Idiomatis and be not as palpable a contradiction as can fall from mens tongues or pens Determination Their not declaring of it themselves can no more conclude against infants faith then against their reasonable soul. Detection The Reasonable soul is in them universally essentially in the highest degree necessarily and praedicable concerning them de omni per se qua sic as being de esse constitutive for Animarationalis est forma hominis quae dat esse the very essential form of mankind so that he can as easily cease to be as to be without it therefore there can be no conclusion against that in any infants sith they are no longer then while they have it but faith in Christ is according to your selves Habiâ—us ad placitum a deo infufus only not innatus and is in them neither qua sic nor essentially nor universally in all nay but in a few infants by your own confession and you know not which neither for though you do altum sapere so far sometimes as to conclude it is in infants of believers yet you do insipere fo far sometimes as to undote that again and say the spirit is neither bound nor barred in his working of it in these or those so that till they are at yeares there ean be no conclusion made p. 18. therefore me thinks you should blush at this illiterate and indigested assertion viz. that there can be no more concluding against the being of faith in them then their having reasonable souls Secondly if from their non declaring it there can be no more concluding against their having faith then against their reasonable souls then there is no more concluding against the being of faith in one infant more then its being in another or against its being in unbelievers infants than in those of believers for the reasonable soul is in all even in the infants of unbelievers as well as of believers Secondly if their non-declaring it be no ground to conclude against their having faith yet I am sure it is ground enough to bar you from concluding that they have it specially that this infant hath it more then that for though you confess there can be no conclusion made till you see the fruits of their faith yet that is the bold conclusion you undertake to make Fourthly whether we can upon its non appearance conclude against their having faith yea or no yet upon its non appearance we may boldly conclude against their baptism and admittance into the visible Church here on earth into which not an invisible habit of faith gives right but an outward appearance and profession
the cause of their crucifyings of Christ who depart from it as for us we are crucifyed dead and buried with Christ by baptism Rom. 6. for we are baptized into his death and that but once because Christ dyed but once and yet once because Christ dyed once and that is more then any Rantized Priest in Christendome can say of himself for he is not so much as once baptized at all Review 3. It makes them count the blood of the Covenant an unholy thing for if it be holy what need they repeat it if unholy how do they prophane it Re-review How far forth Anabaptism properly so called i. e the repetition of baptism without such warrantable ground as it was repeated upon Act. 19.5 doth saving the nonsense that is in that expression repeat the bloud of the Covenant and so count it an unholy thing I am not so much a friend to it as to gainsay but sure I am that A-no-baptism and such yours is doth count not only the bloud of the Covenant but also that holy ordinance of baptizing believers which is the token of it an unholy thing for if it be holy why do you neglect it if unholy in so saying oh how do you prophane it Review 4. It makes the Covenant of the Gospel worse then the legal this taking in all Children into the visible Church the Anabaptists excluding them making them no better than Turks and Pagans Re-review What again Review 5. It destroyes all the comforts that afflicted parents can have â—ver their deceased children the grounds of them being destroyed their right in the covenant and promises of Christ. Re-review What again Review 6. It unchristens the whole Church of God for many hundreds of years together and calls in question the truth of Christs promises of being present with his Church to the end and guiding it by his spirit into all truth Re-review What again what ore ore and ore again are you drawn so dry that you are fain to fill up to swell up your Review into the magnitude of a sheet with old ends and pieces and patches of things that were precedent or did these three Renegadoes fearing a storm run from their old ranks hither to secure themselves by crouding in amongst the rest of this rubbish stuff for every one of them have faced us once or twice a piece before page 6.7.12.13 neverthelesse sith I meet with them here again I le have a word or two with every of them now To the first I say thus if the legal covenant did take in all children into the visible Church as you say as indeed it did i. e. as well the children of unbelieving as of believing Jewes neither had the one of these a strawes more right to circumcision then the other then sith the Covenant of the Gospel is inlarged and communicated to both Jewes and gentiles between whom the partition wall is broken down and they both made one And sith now by the Priests own confession it stands in the same way to be administred among the Jewes and Gentiles as that legal Covenant did for a time among the Jewes only the Priest himself makes the covenant of the Gospel worse then the legal that taking in at least to the visible Church all children of that people to whom it extended i. e. the Jewes without any exception without any respect to the parents being godly or ungodly bâ—lievers or unbelievers the priests contrariwise under the Gospel Covenant which extends and belongs to the whole world i. e. both Jewes and Gentiles 2 Cor. 5.19 1 Iohn 2.2 and to all nations as well as one Mat. 28.18 Mark 16.15 Luke 24.47 excluding now the Major part yea almost all children by their doctrine viz. the children of unbelieving Gentiles of heathens Turks and Pagans and unbelieving Jewes too which for all their parents wickednesse and unbelief were wont to be received into the Church under the Law and this not onely from the visible Church neither for that were more tollerable of the two and can do them no hurt if it be all but also from the Kingdome of heaven and salvation it self in their cruel Charity before they have by actuall sinne deserved to be exempted And this I speak not as believing any infants in infancy to have right to entrance into the visible Church and fellowship thereof here on Earth though yet I believe all infants as well as some dying infants and before they have deserved exemption and damnation by actual rebellion to have according to the general declaration of Scripture right of entrance into the kingdome of heaven but that I may discover the unruliness of the Priest who wherein he judges others of streightning the Gospel condemnes himself who undertakes to make laws prescribe rules impose principles upon all men and yet breaks his own lawes varies from his own rules straggles from his own principles through blindness as much as any other whom he blames for it To the second thus if it be so indeed as you told us once before it is p. 7. and here tell us over again that we may know your mind in it that to deny baptism to infants before they dy doth ipso facto destroy all the comforts all the hopes that any parents can possibly have of the salvation of their infants that dy unbaptized and all the grounds of those hopes i. e. all those childrens right in the covenant and promises of Christ and consequently this necessarily followes doth subject them unavoidably unto eternal damnation Then first as I told you once or twice before so I tell you now again that 't is your selves and not we who are the men that say no baptism no salvation for say you there is no ground for parents to hope their children can be saved no though those parents be believers though those children believe also themselves and so both by birth and by their parents faith and their own faith too have right as you say the infants of Christians have in the Covenant and promises of Christ yet they must damn for all this if baptism be denyed them and if they dye without it their parents must mourne without hope of their Salvation This is your judgement of Charity concerning unbaptized infants even of never so believing parents having also the habit of faith in themselves for though parents believe and believe their children to have faith too and right to salvation yet deny them baptism and all the other notwithstanding there 's no hope of them the parents can upon no good ground be comforâ—ed concerning them but that they are damned T is you therefore that place such high and mighty necessity in the bare outward dispensation of the ordinance that are so for the ceremony that hold that the substance doth no good without it why else do you say that be there never so many grounds otherwise on which to hope infants salvation viz. their parents faith and their own faith and
of the civil powers have been dâ—nd by the usual addresses of the PPPriesthood unto them for help against Hereticks and Schismaticks and by their hideous outcries viz. of the Prelates against the Presbyters saying help O King and the Presbyters against the Sectaries help O Parliament all will be overspread with a Gangrene of Heresie Murder Murder c. O ye Magistrates restrain dipping in cold water as you will save the lives of your subjects and such stuff and felly as is powred out to the Magistrate by the Minister against men more true to Christ and Magistracy then himself I humbly conceive the Magistrate may lawfully and more acceptably to God then otherwise save himself so much labour as to let these matters alone yea he may do well to see that whatever Religion men be of that are under his civil power in each state whether Iewish Turkish Heathenish Popish Prelatical Presbyterian or Independent may not be injurious each to other without satisfaction in civil matters and to see that none commit any uncivil actions that are contrary to that common honesly and righteousnesse among men which men as magistrates are set to vindicate to see that none live be they of this or that Religion dishonestly without correction to see that none usurp Dominion over each others faith so as to make all men believe as some do whether they see ground to believe so yea or no by the civil sword to see that in order to their own eternal good they find out and walk in the way of truth themselves as it is in Jesus and when they are once assured that they are in the truth themselves to let that truth be verbally declared per se or per alios as much as they please but not forced upon others as their faith further then the light of preachings and discourses may prevail to fasten it on others consciences and to see that even enemies to the Gospel and true Church may have no more then the weapons of the Churches warfare which are not carnal used towards them to make them friends and as to those who walk in truth whoever they are or shall but be supposed by the successive representatives Princes or Powers to walk in the way of truth to see that they be countenanc't but not too much maintenanc't because Christs disciples nor cookt up to all the honour and preferment and places of trust and advantage above their fellow subjects to the ingendring of jealousies and emulations in others that may be happily though not so neer the truth of Christ yet as trusty to the State as themselves for that too often choaks the Church but onely that with an indifferent impartial hand as men whether in Church or out being otherwise honest and able and of publique spirits not selfish nor covetous nor cruel c. may seem fit to be intrusted with such and such places so they may be chosen and disposed of thereunto in a word to see that such as make prayers and supplications and intercessions and giving of thanks for all men for Kings and such as are in authority living in all godlinesse and honesty may as well as others and others also as well as they living soberly and honestly though not Godly in Christ Jesus nor worshipping in way of truth but falsly may live a quiet and peaceable life without persecution as to confiscation bonds or death for doing and denying according to the dictates of their own though yet blinded conscience and that men of all Religions may live without molestation one from another any more then by meer manifestations of their light one to another at seasonable times in wayes of query disputation and preaching and then to leave all men to worship God according to their several wayes even misbelievers Hereticks and Iewes themselves and others that yet believe not in Christ but deny him till the Lord lend them light by the word of truth and to stand or fall to their own master Christ Jesus to whom every conscience shall give account of it self at last who if any man hear his words and believe not nor receives but rejects them judges him not here either by himself or the civil magistrate or by his Church any further then to non-communion with them yet by the word that he hath spoken unto him will judge every man at the last day Thus it is most evident the magistrate whether Christian or Heathen is to do and not otherwise viz. to give protection to men as men living honestly soberly and justly without respect to their Religions whether true or false And as to Religions to allow Tolleration to all men to practise according to their principles the practise of whose principles is not directly destructive to the true Religion common honesty civillity morallity righteousnesse and the peace and safety of the Common-wealth as some mens principles are if put in practise yet verily I know none among Christians at least save those of the two Spiritualties vix the Rantizing PPPriest that in his precincts which is the whole world could he catch it would have no tolleratian for any way of worship but his own and the Ranting Prophet who would have toleration of all and more too not onely all Religions but all as well unciuill unnatural lewd abominable as irreligious actions which nature it self cries shame on among beasts magistracy finds it self an ordinance of God to give correction to among heathens for those men are now acting upon the stage of whom Iude speaks when he saies Iude 10. what they know naturally as bruit beasts in those things they corrupt themselves the principles of that old PPPriest and this new Prophet if practised in the hight of them are utterly inconsistent with the standing of truth in the world untrampled viz. that of the Priest and also with the standing of very manhood among men of civility in civil states of the common-health of the Common-wealth it self viz. that of the Prophet the one is so far from owning any power to be a terror to evil works and incouragement to good that despising all Government and speaking evill of dignities he holds that there is at all neither good nor evil nor better nor worse amongst works but all alike and then good Lord how fast must iniquity dishonesty unrighteousnesse and incontinency thrive and abound upon earth to the ripening of 〈◊〉 for the sickle when it shall be acted with allowance from such a principle as this viz. that there is now no iniquity at all this man would have the civil power allow all Religions and good Manners too but allowes of none at least thinks he needs use none himself and is for a Toleration of all truth in the world though all truth is the intollerablest thing in the world to him and though it hath leave from him to grow besides him and will too among some yet he hopes to loosen it by lending it so much scope
my Position which after debate of the unnecessariness of it the question being already stated and the terms known and understood by every one was yielded to so I exceeded not a quarter of an hour which was accepted by me Reply Though the question were stated and terms known never so well as I deny they are to every one in the question of Infants Baptism for such as are used only to sprinkling take that to be Baptism which is not yet the grounds were not known upon which I held the Negative and therefore 't was not unnecessary for me to make a Position Moreover I invading the practise of your Church in thaâ— point wherof you profess your selves to be Defendants I ought to have shewed upon what grounds I did it that you might have confuted them this would have tended more to the satisfaction of the Auditory than the omission of it could do if you will not believe me in this yet at least believe your selves for these are no other words then your own yet I confess you have no great reason to give heed to your selves neither considering how many offs and ons you are found in for one while you assert it needfull that I should lay down my grounds as above another while as here that I moved and had you said with importunity too you had spoken now no more than the truth to make a Position or which is all one to lay down my grounds onely you saw the unnecessariness of it O pure stuff at last through much importuning to have an hour or two wherein to do it and promising much more then you would accept of viz. That if that day were too short to dispute in I would give you the next day and the next and lastly pleading the equity of the thing from the order of the Schools where there 's no Disputation without Position to which order you had by Article oblig'd us such high condescension was acted by you Presidents of the place that I was allowed the large liberty of a quarter Report Next you go on to declare the sum of my Position and that being come into the body of the Church you the Ministers entred into the Desk and I standing a little distance off upon one of the seats leaning to a pillar and the multitude being silent I made my Position Reply For your relation of my leaning to a Pillar it being neither true nor material what doth it here I wonder in this your short and true relation as you call it of the most material things that passed yet sith 't is acknowledged by you to be a mistake in the margent of the coppy that you sent me I 'le not onlie excuse it for once though an error but lend you a little toward the making of it truth for I did lean indeed that day to a Pillar even the true Church of God which is the Pillar and ground of truth which would you all lean as much to as you do from it in these tottering times you would stand a little faster than you are like to do and secure your selves from that fall that is threatned in these words Babylon is fallen is fallen which though your Tower reach as high as heaven as that old Tower of Babell seem'd to do the Division of language that is in these daies wil e're long unavoidably bring upon you Report The heads of my Position you say are four to which sith you subject four Answers of your own I 'le reduce each of them to the severall head it relates to and so reply to both of them together First That I need not spend time about stating the question it being done before at the Communion Table to this first you saie answer was made that herein I confirmed the Ministers reasons against my making of a position Reply Though there was no need to spend time in acquainting them with the question over again because that was done before at the Table yet there was need and so I expressed my self often enough to spend time yea four or five times more than I could get of you in stating the question i. e. of making a Position for even with your selves these two are Synonima's for what you stile stating the question in the first head the very same you call making a Position in your answer yet such is your subtilty that you here represent it as if I who was so earnest before to have liberty to state the question in a Position and moved it as a matter most needfull were already so altered in my judgement as in the front of my Position to profess it needless to spend time about it Sirs what a sight of in s and outs are here do you not remember or if you will not yet some people will that my chief complaint of you to them in my Position was this That though I so much desired it though it was very requisite and the manner of the Schools to which you tied me and therefore I ought of right to have had an hours time yet you had crowded me into the corner of a quarter which shewes that though you deem'd it wast of time for me to say anie thing almost about the question yet I judg'd it very needfull to speak more to it than your patience was pleased to permit me and yet it 's not enough for you in your Account of the Position to leave well-nigh all that little out which in that little time was declared as to the falsness of your administration by the way of sprinkling and other matters of your Ministery but you also falter and feign and forge so fowlie in your sum of the Position as to set down more in 't than was ever thought on Report Secondly That I came thither to defend the unlawfullness of Childrens baptism which an evill and adulterous generation did maintain against me to which you saie it was answered that I transgressed the Propositions in giving reviling and opprobrious terms callng you a wicked and adulterous generation to which saie you I replyed that my intent was not to fasten those words upon any there present that I desired they might be so taken which by you was admitted of Reply I came not thither i. e. to Ashford so much to defend as to prove could I have been licensed thereunto by your spiritual Court the unlawfulness of Childrens Baptism yet not of Childrens Baptism so much which though it is easie yet is needless to be disproved because no where dispensed that I know of but rather of Childrens sprinkling which as it is doublie unlawful so is universallie practised of this end of my comming I gave evidence enough in debating the fourth Proposition professing that I came to give account of my dissent and denial of the truth of your waie but when you denied me to give my desired Account wherein I would have been a Plantiff and a prover I must then defend or do nothing neither did I
impartiall per-users of our Relations Report First you assert page 3. and that point blank that I confessed that at three or four years old many began to be instructed in Principles of Religion and that at that age they might be baptized but afterwards that proof being offered that infants of a day old were as capable of baptism I would have recalled it Reply Sirs why hath Satan filled your hearts to ly thus against the truth and by filching out of the waie purposelie as may be supposed what was of most moment to the making out of my true meaning to wrest and represent my expressions and intentions in them as croslie and contradictorily to what they were intended as yea and nay are one unto the other that children at three or four years old as your selves then affirmed may be instructed I granted and do still acknowledge with you but that I said at that age they might be baptized upon that account of bare instruction unless apparently effectual to their true conversiâ—◠〈◊〉 the faith so that by Profession they give good ground to our consciences to believe that they believe I here disclaim it as either a mis-conception or rather a meer conception and birth of your own brains and profess it in the sight of God and all men to be that which in the sence you here insert it in came not so much as into my mind much less out of my mouth at that time and though I find you so un-ingenuous in your dealing that I wonder how you can wish me to deal ingenouusly with you as you do yet can I not conceive you to be so unjudicious as to conceive I confest as you have here accounted since my speech to all that were not dull of understanding was most plain to a very contrary purpose and tended to shew the utter unwarrantableness of baptizing at any age at all whether in Non-age Middle-age or Old-age unless it be found in the way of Faith and therefore of baptizing anie Infants in respect not only of their incapacitie to believe but much more to make profession of belief I shall therefore give you and the world too wherebie yours must needs appear to be a juggle a more true Account of the Dilation that was then between us on this wise it was I confess I granted for 't is the verie truth though not of a straws weight to your purpose that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18.3 was meant children in Non-age to which Christ saies his Disciples must be like although bie the phrase v. 6. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I asserted then and see no occasion of saying otherwise to this hour that he means his Disciples whom he likens to the other and not little ones in age and bodily Stature in proof of which I referr'd you to Mat. 10.42 where under the self same greek phraise viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expresses no other than his Disciples there being no little child then among them of which he could be imagined to speak moreover I shewing how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did properly signifie not such an Infant as you sprinkle which cannot speak called infans quasi non fans but a child capable at least to be instructed and so you are to seek still for Infant-baptism 't was bolted out bie you that at three or four years old many began to be instructed even in principles of Religion and that then at least they might be baptized whereupon I replyed that 't was neither this nor that age old or young gave right yea that no age could make a fit subject for Baptism but that wherein a person is apparently instructed to conversion and that when so instructed they were to be baptized whether old or young so that if you could so effectually instruct children at three or four years of age as to bring them to make such profession of faith as I could not but judge to proceed from the reality thereof within I could then for my part baptize them yet I thought it was a thing very seldome if ever at all visibly effected to this effect and much what in iisdem terminis did I then deliver my self yet so willingly were you mistaken in my meaning as downrightly to set me out for such a Childish Novice as met you before thousands to maintain the unlawfulnes of Childrens Baptism and held a Discourse of 6 hours to that end and yet confest the lawfulness of it so soon as ever we had well begun but Sirs suppose I had confessed as I did not that children of three or four years old because capable at that age to be instructed might without respect to the begetting of faith in them by that instruction even then and thereupon only be baptized yet will you not at last be ashamed think you of that ignorant assertion of yours namely that infants of a day old are as capable of baptism as they for grant it should be granted you as it is not that bare instruction without any success thereof to conversion is a good ground to baptize persons on at three or four years of age yet is it a ground whereupon to baptize Infants of a day old that are not capable of so much as that bare instruction a man may in much wisedom and some hopes if not of present yet of future conversion thereby begin to indoctrinate his children at three or four years old and instill the principles of truth into them as preparative to their obeying it hereafter and also to baptism it self in due time yet I judge him as very a Child as his Child that goes about to instruct and baptize it so soon as t is born yet after your own assertion by which you would make men believe I asserted that children of three or four years old are capable of instruction and consequently of baptism so young you second it with another more absurd and false than the former namely that children of a day old are as capable of it as they Say you so Sirs are infants of a day old capable of Baptism that cannot so much as be instructed in principles much less be begotten to the true Religion or if you say you hold not their right to baptism from a capableness of instruction from which you plead the other but upon other grounds upon what grounds I beseech you Sirs upon what grounds as you offered to shew them then so shew them now if you can for none of the Arguments in your Account can possibly prove such a thing What Infants of a day old I 'le saie it again that you may consider it for sure you did not consider what you said when you said it what children of day old fie for shame Sirs had you said infants of eight daies old it might have held some proportion with that grand ground you go upon viz. the Analogy between Baptism and Circumcision but this opinion doth
because they have need of his protection and all the help they then have comes from him also though in infancy they knew it not nor him so as actually to hope and trust in him for it or properly to believe in his name even more then inanimate creatures in the other case this is the first way whereby you profess to prove infants of believing parent onely if you speak to your proposed purpose to have faith which how weak it is the weakest eye may discern it that is not disposed to be blind and the second is like unto it which is as followeth by two arguments of inconsequence Disputation Children of the Iews had faith Ergo children of believing parents now The Antecedent is proved thus viz. God himself did witness that the children of the Jews had faith by setting to his seal which was circumcision called by the Apostle the seal of righteousness of faith Disproof There 's but two things to be own'd or disow'd at all in this piece of proof as also in the former viz. the Argument and the Antecedent and I 'le deny him to be a Seer that sees not good ground whereon to deny them both O fine O fine O fy these you call your Arguments of Consequence but saying that you say so I am verily perswaded the verieft implicit Simpleton that ever saluted the University or sware Allegeance to your Crown and dignity or was ever implicitly canonized into the obedience of your faith will never see them so to be when ceasing to see through your eyes he shall come once to behold things with his own for really they are the most false absurd and inconsequent that ever I saw with mine Sirs give me leave to make an answer by these ensuing Interrogatories and I 'le expect your Answer to them again had the children of the Iews faith and did God himself witness that they had it by setting Circumcision to them as his seal of it i. e. for that 's the sense in which you take the word seal to assure men that they had it and is it the consequent that the children of believing parents have it now let me then ask you First do you conclude that all the children of believing parents have it now that I think for shame you will not say sith every experience witnesses the contrary or that some believers children have it now therefore all believers children are to be baptized and if so that is as silly an inference as if you had argued thus viz. some people believe therefore all must be baptized Secondly had the Jews children faith first I wonder how they came by it sith the word saies faith comes by hearing and how can there be believing on him of whom they have not heard and how can they hear without a preacher and how can they preach except they be sent and how can they be sent to preach to infants that understand not what is said except you say as you are fain to do not for want of blindness p. 18. that infants have an hearing and the spirit works upon them miraculously and yet not extraordinarily neither but in that ordinary way as he doth on men in the conversion of whom you say the spirits working is but ordinary and yet miraculous too which Popish Bull deserves well to be baited but I le fotbear to fall upon it till I meet it in its proper place in the Review Secondly when had they it begotten in them in the womb or if after birth on what day on the 1st 2d 3d 4th 5th 6th 7th or 8th for on some of these they received it if on the 8th day they were as you say they were circumcised in token that they had it but I muse and am yet to learn on which and so are your selves too I believe for all your confidence in asserting it Thirdly was Circumcision Gods witness yea Gods seal to assure men of thus much that those children to whom it was set had faith First Risum teneatis amici did you ever read or hear that circumcision was set to infants to this end viz. to testifie to the world that they had faith was it set to Ishmael as Gods witness that Ishmael had faith was it set to Esau as Gods witness that Esau had faith when God who would not witness a ly knew that neither the one of these had it nor yet the other unless they lost it again which sure you will not say for shame leave such sorry Shuffles are your Masters in Israel and know not this that Circumcision was set to the Iews children not to shew others that they did believe but as a permanent sign thereof to shew them when they should be at years to take notice of it by sight as of that transient unseen sign of sprinkling in infancy they cannot do what things they then should believe viz. Christ to come of Abraham after the flesh and circumcision of their hearts by him c. was it ever set under this notion as a seal of faith to any person in the world save to Abrahams proper person only to whom too t was a seal not so much to witness or assure men that he had faith as to honor that faith that more evidently and eminently then ordinary he had before with that famous title i. e. the Father of the faithful therefore circumcision as given to Abraham in Rom. 4.11 is not said to be the seal of the righteousness of faith as you corruptly rehearse the words leaving out the residue of the verse which makes them relate to Abraham only as if it had stood as a seal in such a sense to all Abrahams posterity but a seal of the righteousness of the faith i. e. that famous faith which he himself had and to this end that he might be as none of his meer fleshly seed ever were the Father of all them that believe Secondly if circumcision were Gods witness that these infants to whom it was dispensed had faith then certainly baptism which with you at least is of such Analogy and Identity with Circumcision that it hath the same subjects and significations must also with you be Gods witness to others that those infants to whom it is dispensed have faith also and if so then I must make bold to ask you two things First Is not this round about our coal fire to prove two things no otherwise then one by another for when you prove that children are to be circumcised or baptized which with you is all one who falsly call baptism as Paul doth not in Col. 2.12 for he means another thing by that phrase viz. that of the heart the circumcision without hands I say when you prove that children are to be circumcised either one way or other in answer to our why you say because they have faith and thereby right to the Covenant and the seals of it but when you come to prove that children have faith which we deny you say
not this absurdity ensue which I dare say you will evade if you can if the holiness be such as you say viz. that the unbelieving husbands and wives must be baptized and inchurched also upon their yoke-fellowes faith being sanctified thereby as well as the Inâ—ants therefore is it not rather think you a Civil and Matrimonial then an Ecclesiastical faederall sanctity Your usual evasion is this Babist The Parents are sanctified by the faith one of the other not so as to be in covenant themselves by their sanctification nor yet so as to be baptized thereupon but they are sanctified as a holy root so as to bring forth a holy issue that hath by vertue of its holiness a right to the Church Covenant and Baptism Baptist. Then it seems the unbeliever is with you a holy root as well as the other and gives holiness to the child and makes it holy as well as the other parent yea so holy that by that concurrence the child is in covenant and to be baptized First do you not say somtimes that the child hath its holiness from the believing party onely as if there were no influence passing from the unbeliever towards its holiness why then do you say sometimes again that from a holiness which is in both they are co-contributers of holiness to the Infant which of the two is most undoubtedly true for the holiness what ever t is is such and such it could not be if it were any but Matrimonial as is in and equally flowes from the unbelieving parent as much as the believing to the infant Secondly if the Root be holy are not the branches so and if the branches be holy is not the root at least as if not more so in the same sence with the holiness of the same kind which it conveyeth to the branches and if so then must not this unbelieving parent being a Root have the same kind of holiness the child hath is he not as holy as the child is and so as capable of being baptized and in covenant thereby sith you all agree that Nil dat quod in se non haâ—â—â— and Quodcunque efficit tale id est propriè est magis tale whatever is a proper efficient to make another so or so must be more so it self so that if the unbelivnig parent be as holy with your very covenant holiness it self as his child must he not as well by vertue thereof be admitted to the same priviledges having though no more faith then his child yet somewhat else viz. That holiness that with you intitles to baptism yea it is more eminently in him than the other either therefore deny those old received Axiomes and that I think you need not do for they are truths or else deny that which is so commonly asserted by you viz. that the unbelieving parents are sanctified so as to be holy Roots to their children by the faith of their believing yoke-fellows as well as the believing yoke-fellows are by their own and this you will be very loath to do for you will hardly coin such a handsome shift as that is in hast again if you let it go or else deny that the unbelieving husband and wife is sanctified or holy at all but that you cannot do for the text saith they are hallowed as well and in the same sense as their children and believing companions are in being married to them what sense soever that is or else grant us they are holy with the holiness we stand for as that onely which is meant in this place viz. Legitimacy freedome from the least tincture of uncleanness and baseness in their cohabitations generations and issue and this I believe you must do when all is done but then you lose such a supporter of your practise that let go one more viz. Act. 2.38.39 which must be handled also hereafter and Iachin and Boaz the two prime pillars that stand by the entry into your Temple i. e. Infants sprinkling which is your entring ordinance will be removed a matter of no small tendency to its ruin or else le ts see in you rejoinder for I put these things upon you by way of quaere expecting to see if by silence you give not the cause how well you will distinguish your selves out of the briars which your opinion upon the place brings you into and how well you will wind your selves out of those many absurdities which you are led aside into from the way of truth by the extravagancies and cunning concavities of your crooked logick lane Thirdly let it be considered that the holiness here predicated of the unbelieving parent and the children is not such as is the result of the faith and faederal holiness of the believing parent as is so frequently asserted among you but of the marriage Covenant which being holy by institution and honourable among all and undefiled gives the denomination of civil sanctity to the unbelieving couple and their seed as to a couple of believers and their seed as also the denomination of honourable in an unbelieving magistrate and master arises not from any praise worthy qualification in their persons much less in the persons of the Correllatives as you say the holinesse of the unbeliever doth from the faith of the believer but from Divine ordination which constitutes them as holy in their places this will be evident First if you consider the manner of speech here used by the Apostle who saies not the unbeliever is sanctified in the believing wife and believing husband but in the wife and in the husband i. e. in her being his wife and his being her husband and howbeit its true which is commonly return'd to this viz. that 't is the believing wife of the unbelieving husband and the believing husband of the unbelieving wife when the marriage is between believers and unbelievers yet the believing party is not here preferred before the unbelieving parent as to the conferring of this holinesse upon the issue but they are said to be both and that by your selves who confesse they jointly make one holy root equall in this influence and are sanctified not one by the faith of the other as you suppose the unbeliever to be by the faith of the believer but both by the ordinance of God viz. their marriage each of other so that they both alike do sanctifie the issue Secondly if you consider the true genuine proper direct tendency and weight of this Relative particle else which if you allow it a right reference relates not to the faith or believing of either but to their being true man and wife to the lawful wedlock of them both for that which is the ground of your error about this place is the forcing of this particle else the wrong way for Else i. e. say you if one of the parents be not a believer then the children are unclean wheras the sense of it runs thus vix else i. e. if you be not holy in your copulations
cut off from standing as till Chirist they did now any longer upon their own Root Abraham because of unbelief I say then that no infant in infancy of what believing parent soever is either Abrahams spiritual seed or dying in infancy is saved upon any such account as a believers seed or Abrahams seed nor whilst living an infant onely may be signed by baptism as an heir apparent of salvation for if Abraham stand not a spiritual father to his own meer fleshly seed he stands not so sure to the meer fleshly seed of any believing Gentile for that were to priviledge every ordinary believer and his natural seed above either himself or his own Nor doth this hinder or deny the salvation of the dying infants of believers or dispose them ere the sooner muchless necessarily to damnation to say they are not Abrahams spirituall seed quâ believers infants nor heirs to salvation upon any such account as that for though neither upon that nor any other account at all they may warrantably be baptized yet it s more then possible or probable either because infallible that there 's other Scripture account enough upon which when we see them die in infancy we may assert them undoubtedly not to be damned for as it is most sure and true that all that are apparently if really Abrahams spiritual seed by faith must so living so dying be saved in token and farther evidence of which to themselves more then others they are by the good wil of Christ to be baptized yet is it neither true nor necessary that all that are saved must be Abrahams spiritual seed by faith but most certain that some shall be saved that never were Abrahams seed in any sense at all witnesse not onely the faithful fore-fathers of Abraham for he was their seed and not they his but also all dying infants of what parents soever both before Abrahams time and since of whom to salvation notwithstanding those are the onely termes on which it belongs to adult ones to whom it s preacht Mark 16.15 16. these being truly capable of neither 't is not required that they should either repent believe or be baptized I know this Iustification of dying infants without faith is uncouth and little less for all it holds forth so much salvation then damnable doctrine among you Divines that plead the contrary but I shall by the help of God make it good to the faces of you all when I come to consider the baldness of your consequence in this point as you give me good occasion to do in some places where me thinks you meddle with it somewhat clumsily as it were in mittins as if because there 's no other way revealed for the salvation of such by Christ to whom the gospel is preached who are capable to hear and do what 's required for such onely the word universally speaks of when it speaks of salvation in that way but the way of belief and actuall obedience onely therefore there 's no other way for the salvation of dying infants by Christ who can possibly neither believe in him nor obey him which as it is such shameful stuff that I cannot bear it with out inward blushing at your blindness so whether you have not as much cause to be ashamed on 't within your selves is well worth your inmost inquiry I say therefore again so far is this from excluding dying infants of believers from entrance into the kingdome of heaven to say they are neither Abrahams spiritual seed by faith nor heirs thereof upon that ground onely of being so that it rather concludes and supposes there 's some other ground that is common with them to the innocent infants of even infidels and all the world upon which these whom though they are hundreds to one yet your selves in your fierce wrath and merciless cruelty devote universally to damnation may dying in infancy universally be saved also which ground if you will yet know it is the righteousness of Christ the free imputation of which universally from the father saves not onely all that believe from both that and their actuall transgressions too but even the whole world whether they believe it or no from the the imputation of Adams transgression so that none at all ever perish upon that account in which respect he is said to be the Saviour of all men but especially of them that believe much more doth it and that without faith save all dying infants who as they believe not so have not as yet by any actual sin bard themselves or deserved exemption or become liable at all to the second death i. e. the damnation of hell which befalls not any but upon personal neglect of the light and grace of life brought in by the second Adam as the first death onely overtakes mankind for onely that sin of the first Adam Babist If all dying infants are saved then not few but many if not the maior part must be saved contrary to that of Christ Mat. 7.13.14 Luke 13.23.24 where he saith few there are that are saved Baptist. There are indeed but few inter adultos among persons that come to years of whom alone and not of Infants at all Christ there speaks and even every where else where he speaks to us of the way of life and this is plain by the reason he there gives why so few are saved which is the straitness of the gate and narrowness of the way that leads to life viz. of self-denial and suffering for Christ which men mostly being very loath to walk in it comes to pass that few of them come to life by it but infants being altogether uncapable to walk in it are are altogether dis-ingaged from walking in it till they come to capacity so to do and yet are not damn'd for not walking in it when we come to years of understanding and to apprehend the good will of God to us in providing a Saviour for us his good will concerning us in order to salvation by him is that we believe in him and obey him and apply his righteousness unto our selves Gal. 3.27 but whilst we are yet in such minority as neither to know what God hath done for us nor to be capable of putting on the Lord Iesus our selves he himself is pleased to impute his righteousness to salvation to us so dying even as we our selves whilst our infants are new born do not onely provide but also put on what clothes we have provided in our pitty towards them for the covering of their nakedness but when they come to years of such discretion as to discern and be sensible of their own shame and capable to dress themselves with their own hands we expect when in our love we have once provided raiment for them they should put it on themselves or go without it thus candid are we towards the dying infants of all sorts nevertheless though we tell you of our charity towards them and of your own cruelty in sending all
presentment of the righteousness of Christ without faith is a figment of the Anabaptists without ground or reason from Scripture the Covenant of the Gospel being the righteousness of faith To which I contradictorily reply that there is another way revealed for the salvation and justification of little infants from all the guilt that lies upon them in infancy which is no other then that which comes upon them for the sin of Adam onely and from all that mischief which comes on them onely meerly and simply for that sin then that way of faith and that is the presentment of the righteousnesse of Christ to God on their behalf without faith and this way is no figment of the Anabaptist as you No-Baptists do foolishly fancy but that which hath such strong ground and reason from Scripture as you will never overthrow while you live although to men at years that have acted transgression in their own persons and are capable to act faith and other good as well as evil the Gospel is granted to be a Covenant that gives righteousnesse by Christ in no other way then that way of faith and obedience to him We usually put cloaths upon infants but men put their clothes on themselves and so must we put on Christ by faith in order to justification when we come to years of discretion Gal. 3.27 and not before I know the multitude of Scriptures that speak in general or at least in such indefinit terms as are in sense equivalent to universal concerning salvation to all them that believe and nothing but condemnation to all them that believe not as Mark 16.15.16 Iohn 3.15.16.18.19.36.11.26 Act. 10.42 Act. 13.43 Rom. 1.17.3.22.25.26.28.30.4.6.24 a most monstrous mistake of all which as also of the whole Scripture makes you miserably misbelieve this matter viz. the way that all dying infants are saved in for you deem or rather dream that the Lord by these expressions whosoever believeth in me shall never dye he that believeth not shall be damned he that believeth not on the Son shall not see life c. delivers his will and testament not onely concerning persons at age but concerning infants in their very infancy also whereas if you Divines had not Divin'd your selves to very dotage you could not but understand that little infants are not intended in any of these or any other places that hold out faith as the way of our salvation for do but judge in your selves were it not shameful senslessnesse to read thus out of those places viz. God so loved the world c. that whosoever infants in infancy as well as men believe in him should not perish but have everlasting life those infants that do believe on him are not condemned but those infants that believe not are condemned already and why because they have not believed in the name of the onely begotten Son of God And this shall be the condemnation of infants as well as men that light and life is come to them and yet infants believe it not neither will come unto Christ that they might have life but but love darknesse more then light because their deeds are evil for thus you may read it if infants as well as men be there meant and so were it not sottish to read thus out of Rom. 4.23 it was not written for Abraham onely that faith was imputed to him for righteousnesse but for infants also to whom it shall be imputed if they do believe on him that raised up Iesus our Lord from the dead c. so would it sound any whit savourly in the ears of one that 's of a sound judgement to read Mark 16.15.16 so as to understand infants together with others viz. go preach the Gospel to every creature who ere believeth and is baptized shall be saved but whoever believes not man or woman old or young infant or suckling shall be damned would not this grate harshly upon charitable ears but surely infants are not spoken of here nor are they in any other Scripture for ought I can find with the best sight I have where faith is spoken of as the condition on our part without which nothing is to be expected but condemnation I am sorry Sirs to see you Clergy men cloath your selves with such darke conceits and confusednesse of mind as not to know of whom and to whom things are spoken in the word nor whom in general the Scriptures you professe to be so profound in concern and preach to and I beseech you be not too wise in your own conceits to learn one lesson at least from him that is a fool among you for Christs sake viz. whereas you say infants must believe or not be saved the Scriptures declaring no other way to salvation but faith in Christ that the Scriptures were written only for our instruction that are at years to understand them and not for the use and instruction of infants in infancy in the way of life the Scriptures were given as a coppy of the testament and the will of God concerning men and women to declare to them what he requires of them and in what way he would have them to wait upon him in order to the attaining of that salvation he hath purchased by the blood of Christ and will freely confer on them for his sake viz. the way of faith repentance baptism supplication submission self-denial obedience both active and passive perseverance therein to the end and in a word attendance to the law of Christ the voice of that prophet that he hath now raised up in all things or else to have no part among his people from all which conditions and performances I say from every of them as well as any one of them from believing as well as obeying in baptism or any other part of his will or any other works of God under the Gospel among which belief is a chief one Iohn 6.28.29 little infants as being yet uncapable subjects to obey in any of these are universally exempred in their infancy otherwise I dare a vouch no dying infants in the world shall ever be saved for can they do any of these things in infancy so such as are to be baptized are called to do Act. 22.16 and who ever so doth shall be saved and whoever doth not shall perish Ier. 10.25 if the way wherein men are to be saved must be walkt in by all infants too in order to their salvation then wo to all infants that die in non-age for alas how shall infants call on him in whom they have not believed and how shall they believe in him of whom they have not yet heard and how shall they hear without a Preacher and who can preach to them before they can understand Rom. 10.14.15 so then they cannot believe for faith cometh by hearing and hearing by the word of God some way or other outwardly as well as inwardly preached Babist The spirit here speaks de subjecto capaci onely viz of the way how men
walking shall live or dy and not at all of the way wherein he saves or damnes dying infants for that stands still by good reason from Scripture that they being uncapable to do what on mans part is required to life i. e. to act belief unless wee l hold they are all damned dying in nonage as you pittiful merciless men hold that 20 to one are but we bloody Baptists that none at all are we must hold them to be excused from the terms of believing and presented righteous before the Father by the righteousness of Christ without faith and therefore though I see I shall meet with this argument again in your Review where I le talke with it a little more yet I le conclude here just contrarily to what you conclude with viz. that the tenet of no justification nor salvation for dying infants by the righteousness of Christ without faith in their own persons is a meer figment of the Arch-Anti-baptists i. e. the Priests without ground and reason from Scripture whereby as by â—ome shew of reason to flatter men on to a continuance in that false way of bringing infants to be sprinkled that so their Kingdome and priesthood many continue to spread its black wings over whole provinces and parishes at once and to submit them to their arbitrary jurisdiction as well a ware that it can stand no longer then the other for once give over christening the whole parish infancy and then farewell that parish posture which the Pope set up in all Christendome some 600 years ago yea then down falls the parochial-Church-steeple-house Priest-hood pay and all Amen so be it THE SECOND PART OF ANTI-BABISME OR A REVIEW OF THEIR REVIEW I Come now to take notice of the second piece of your Pamphleâ— a thing made up of several sorts of matter and trickt together into one slender Tractate and entituled A Review of the Arguments used in the Disputation my Animadversion of which I answerably stile a Re-Review or Review of your Review In which Review of yours I find some things said and disputed over again which are before disputed in the Disputation somethings as it were unsaid and undisputed ore again which are disputed before in the Disputation and somthings viz. here a little and there a little disputed which the Disputation disputes not before at all So that the business if you view it one way stands ternal i. e. brancht out into 3 heads barking all like those of Cerberus against the light but if you review and behold it another way it seems to stand Quaternall or quartered out into four heads acting all in their several turns against the truth viz. First A Preaamble or March towards the battle p. 11 12. Secondly An Onset or charge given by a Forlorn hope of three worthies or choice Arguments whereof the first is a freshman that was not in the last dispute the two last old Souldiers that are bold to facâ— about and fight us again though wounded well-nigh to death in the last battel p. 12.13.14.16 Thirdly A very hot dispute or Reply against Reason and its forces storming your strong hold of infant-baptism or an earnest encounter with such objections as Reason saie you makes against it all which you make a puff at and attempt to vanquish in seven or eight several repulâ—es p. 16.17.18.19 Fourthly A Bugbear bringing up the Rear of the battel horribly dressed and horned with seven horns all pushing and poking against the truth on purpose to to fright men from being baptized and make such as are ready to turn to the truth to tremble and forsake its tents alias a warning or Morter-piece charged with a number of small shot viz. the horrid sins this wretched errour of the Anabaptists alias thaâ— odious error of owning the truth involves men in that more hits then hurts them that have the spiritual armour on presented and discharged to scare the Christian Souldier i. e. the Christian Reader if possible out of his Christian wits and senses Thus does this Squadron of militarie matter made and raised in defence of Infant-baptism divide it self and play its part against which notwithstanding we shall God willing adventure forth in the strength of Christ give battel to it and to each part of it successively as it lies in order Review There might innumerable Arguments be brought both from Scripture and Reason for the confirming of the practise of the Church of God from the beginning whose authority alone if it were of any esteem with the adversaries thereof were enough to have silenced these disputes at least to have laid the itch and quenched the heat of them in baptizing the children of believing parents but as the hast of the Disputation did forbid the Ministers then to be so thoroughly provided with them modesty doth now to insert them here Therefore the Christian Reader is desired to peruse Calvins Institutions Ursins Catechism and Dr. Featley's Book upon this subject where he shall be thorowly furnished Besides that opinion of Ovid Etsi non prosint singula multa juvant What ever it may carry of credit in other causses ought to have but little in this where we trust not in multitude nor measure by number but substance and weight of Arguments are the foundation of our faith the other are for pomp and victory these onely for satifaction and verity Whosoever thou art that desirest to be grounded in the Truth examine diligently and understand these three arguments following which are but the same reviewed that were used in the disputation and thou shalt be able being confirmed thy self thorough the grace of God to strengthen thy brethren whose faith is every where assaulted in these miserable dates by the watchfulness and cunning insinuation of the adversary nor are these three commended unto thee as if among David's Worthies they were the first three the composer of them arrogates no such thing to them thou shalt find many both better appointed and more strongly armed and which go forth in strength of those that fight the battels of the Lord among the Worthies of Israel these were never intended but as a forlorn-hope yet till the adversary shall have worsted them thou shalt not need to desire fresh supplies Re-Review This first part or Praeambulary approach to the battel gives big words but no blowes it only vapours and vaunts carries the colours and â—lourishes them advancing with a company of broad bragges of what Innumerable forces your cause hath at command from Scriptures and from Reason and from Churches practise and authority and from Authors of Renown Calvin Vrsin Dr. Featley whereby fearing least they should forgo it upon sight of your own apparent slenderness and that unthorough provision your Disputation presented in proof thereof to flatter your followers First into a false faith of more full and thorough furniture comming in from all quarters toward its defence and so to a secure continuance in your crazy cause and to keep close still to the
his arguments which are all sufficiently secured and disabled from doing much mischief ro the true baptism onely for his high charges of the Anabaptists as he calls them as a bloudy illiterate lascivious lying sacrilegious fact whether they may not more easily be made good against the Clergy in general then against the generallity of them he calls so may possibly be examined hereafâ—er And as for Calvin and Vrsin t is true they are both against us in the maine but in some things so flatly against you in the mean that you have as little cause to brag of their assistance of you as the Kirk of Scotland had to blesse themselves in the help of their King and his party who though they were all against England yet were so eager against each other that they rather weakned each others forces for thus do you Ashford arguers for infant-baptism and those two Champions you seem to crack of as propugnators with you of the same who are such strenuous impugnators of their opinions asseverations and principles about the point as to debillitâ—te and raze them down as impious and impedimental imbecillities for they cry out as I have shewed more at large above Christus non adimit salutem its quibus adimitur baptismus quantum damni invexerit dogma illud c. Christ doth not deny salvation to them to whom baptism is denied what mischief that opinion brings that baptism is necessary to salvation few consider and the opinion that they are damned who are not baptized makes as if the grace of God were lesse to us then to the Iews c. and there seems no small injury to be done to the covenant of God not to rest in this principle that infants are not excluded from the kingdom of heaven who depart out of this life without baptism and more of this sort so that instead of being strengthned in your last arguments at least wherein you assert that denying baptism to little infants destroyes the very hope of their salvation which is as much as to say Baptismum esse de necessitate salutis and perditos esse omnes quibus aqua tingi non contingit c. that baptism of infants is so necessary to their salvation that parents can have no hope of their salvation if it be denied them and that injury is done to the Covenant of God and that the Gospel is worse then the law if infants be not bapâ—ized instead I say of being strengthned by these mâ—ns testimonies you turn us off to contrary wise you are rather spoiled and stark stripâ— of a moity of that argumenrative furniture whereby you strive to stiffen your selves and others against the truth even of no lesse then one or two of those three principal pillars wherewith you under pin your false practise and fortifie it from falling flat unto the ground As for the other men that together with your selves are up in armes in this age for infant-baptism so odiously are some of them at odds with you and among themselves as also some of you are with them and among your selves that it s well nigh enough to render a wise man mad at least a doubting man more distracted then resolved to hear read and see the wonderful jars that are among modern Divines as touching the various opinions ends grounds and principles upon which they plead and practise in this point of infant-baptism For not to speak here of the jarrs which the baptism of persons in infancy occasions necessarily between the preachers assertions of baptisms nature use offices ends and the peoples practicals and infants capacities not one of which in infancy appears to the preachers to have any of those things which they say baptism signs seals and is used for viz regeneration real union with Christ by faith and incorporation into him participation of his spirit and confirmation of their faith by it c. nor one of many when they grow up to years neither the most of them whom they so incorporate into Christ and signifie to the world by baptism that they are without doubt so accepted and eternally beloved of Christ proving wicked and rejected of him as much as those who remain unbaptized till they are at age of which jars Mr. Blackwood speaks plainly p. 17.18.19 of his storm to which as little or nothing to the purpose as Mr. Blake replies p. 41.42 yet he is answeâ—ed again in Mr. Blackwoodâ— rejoinder p. 30. Nor yet to speak of the jarrs that are between the grounds upon which our modern Dieines plead infant baptism and those of the antient fathers as Cyprian and such others viz. his 66. Bishops which are so silly and ridiculously superstitious that I am perswaded our Divines who live in these dayes wherein truth is comming from under those clouds which then it was comming under are ashamed of them and therefore invent what new ones they can and let them alone thus mangling the Fathers and quartering to their own use what they please out of them and even deifying some whilest they defy others of their sayings receiving their words and witnesse in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infant-baptism ought to be as right and rare rejecting their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reasons why it should be as unsound too rank stark nought refuse and rotten but not to meddle I say with these discords here my intent is rather have patience with me whilst I do it but do it I must whether you take it patiently or no to discover the deep discord that is between you modern Divines among your selves which till you are better agreed will make you uncapable of ever subecting others again unto your dictates in infants baptism Babist Is it not a marvel that so many eminent Divines industrious in the study of this Argument should so unanimously jar with their own principles and not be able to discern it but all those many must leave it to you to discover it Baptist. So saies Mr. Blake indeed p. 41. of his repulse in a lusory way to Mr. Blackwood to whom I seriously reply yea t is a mighty marvel indeed to see such an heap of witnesses concur so well together by the years as all your famous Oxthodoxists do in their doctrine about infant baptism some teaching one thing others clean contradictory to that and yet all remaining orthodox still for all this Really Sirs such a shamefull conjunglement is to be found in your positions about the grounds you profess to go upon in this point as will in time though now you will not see it make you all amazed one at another that ever such a marvellous work and wonder should fall out among you as in the just judgement of God for your teaching his fear after mens precepts there doth at this day viz such a hiding of understanding from the prudent that even the princes of Zoan should be befooled confounded contradicted by none more then themselves and yet not take notice of it
purpose but nothing to their own viz. that when Christ saies go reach and baptize and he that believeth and is baptized in these expressions he speaks of persons at years not of infants for such must be taught first but that hinders not but that infants may be baptized before teaching and this is the very common wind away of you all to all whom as to them then so I say now again if the Scriptures and commands of your own assigning do speak of persons at age onely and there 's no mention at all of children in either of them for in those words Dr. Featley expresses all your minds concerning Mat. 28. Mark 16. when brought by us against infant baptism where are the Scriptures that do mention infants so as to institute their baptism if I should assert this that Christ commanded that infants should eat at his table and being put to assign what Scripture it s commanded in should name 1 Cor. 11.28 and when it s argued against me to the contrary saying that place permits them onely to come that can examine themselves as infants cannot therefore t is no command for infants to come should answer thus viz. there 's no mention at all of children in that text much lesse any prohibition of infants to come when Paul saies let a man examine himself he speaks of persons at years onely but that hinders not why infants may not come without self-examination would you not say I were half out of my wits yet thus do you all almost as well concerning places of your own assigning as those we bring viz. Mat. 28. Mark 16.16 Act. 2. Repent and be baptized Act. 8. if thou believest thou maiest return thus viz. those phrases speak of adult ones and not of infants and so say I of these and every Scripture else that speaks of baptism and I trow where is that place that makes mention of any such thing as the baptism of infants Secondly in president of which you send us to the housholds wherein your selves cannot tell that there was any infant therein at all which is as much as to say and urge ab exemplo thus viz. t is not certain by any one instance thereof that any one infant was baptized in those housholds which are said to be baptized in the primitive times Ergo no doubt but by the same example infants ought to be baptized now Again some of you urge Mat. 28. as the institution of Christ for baptizing men of ripe years at least yea and infants also as Mr. Marshall some of you again deny this saying that Mat. 28. is not an exact platform of Christs commission concerning the matter or subject of the administration of baptism as Dr. Holms p. 7. both which men direct their different doctrines to Mr. Tombes in order to his direction but how shall that man be resolved which shall he cleave to whose words shall he take the Doctors or the Divines Again some of you say that semen carnis a fleshly seed is intituled to the promise for even this seed with you is semen fidei some of you say semen sidei the spiritual seed onely i. e. as many as are of the faith and so faith the Scripture are blessed with faithfull Abraham but then semen fidei with you is no other but semen carnis the fleshly seed and that of such too as are Abrahams seed not after the flesh nor after the faith neither thus you wander in a wood and trace too and fro in a thicket moap up and down in a myst are rapt up in a cloud of confusion contradiction and unanswerablenesse about the proof of a popish practise dancing round and crossing the way one of another ever and anon and yet ken it not nor consider how all mens eyes that are but half open are half amazed at your shufles Again some of you pin your practise upon the score of the infants faith and of these again there are several subdivisions for some ground it on seminall faith onely i. e. the habit or on infants having faith denying utterly their capacity to act it i. e. to believe as Mr. Willcock and many more Some again deny that they do build it upon seminall faith but say they go upon more certain grounds as Mr. Blake p. 24. to Mr. Blackwood who saith of faith in the root or of this semniall faith this faith is not our ground for infants baptism being undiscernable Some again upon their acting faith which they assert infants capable to do though against their wills as well as to have it as to the clear contradiction of themselves Mr. Willcock and many more do whilst they with him and he with them speak of children in this phrase viz. that they do believe and thus they speak whilest they interpret that clause Mat. 18.6 i. e. these little ones which believe in me of little ones litterally taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere i. e. to believe expresses not the habit onely but the act of faith as to know to read to teach to love to learn do sound out non munus non actum primum onely but actum secundum also Some of you again put that practise upon score of the parents faith not the childs and of these which are also subdivided some the faith of the next parents onely as Dr Holmes who in his to Mr. Tombes p. 216.217 saith thus the children are not to be baptized whilst the next parents are unbelievers i. e. though the grand parents be believers and Mr. Cotton also who p. 87. of his book stiled the way of the Churches of New England saith thus God never allowed his Church any warrant to receive into Covenant the children of godly parents who lived a thousand years ago nay rather the text is plain that the holynesse of the children dâ—pendeth upon the faith of the next immediate parents or one of them at least as if the seed of parents were not their seed at two or three generations off others the faith of the remote parents as Mr. Rutherford Pres. p. 164 where he saith all infants born in the visible Church what ere the wickednesse of the neerest parents is are to be received into the Church by baptism yea p. 173 Joshua had commandement of God to give the seal of the Covenant to their children who were as openly wicked against the Lord as murderers drunkerds swearers c. also Mr. Marshall and Mr. Baily who commends Mr. Cottons learâ—ed maintenance of infants sprinkling in p. 132 and yet contradicts him in this thing no further off then p. 134. saying although the parents are wicked meaning the immediate parents yet the Lords interest is in the children i. e not of the 3 â— and 4 th but of the 1000 th generation and by this shift the Ishmaâ—â—â—ts the Edomites the Turks are of Abraham though not of Isaac and so Gods by birth yea we and the whole world are of Noah though not of Abraham and
adversaries are put to their shifts to finde out a new way for the salvation of infants dying in their minority viz. The presentment of the satisfaction of Christ without faith otherwise they conclude they could not be saved which invention of theirs destroies the Gospel covenant which is the righteousnesse of faith and either damns innumerable innocents whose right to the kingdom of heaven our Saviour hath declared or grounds their salvation upon a figment of their own brains such as the Scriptures are wholly silent in and the Churches of God never dreamed of They alleadge two texts for their proof Rom. 5.18 As by the offence of one judgement came upon all to condemnation so by the righteousnesse of one the free-gift came upon all men unto justification of life Rom. 11.7 Election hath obtained it of which two texts the latter is nothing for them for it excludes not justification for the Apoctle saith plainly Rom. 8.30 Those whom he predestinated he justified and though the elect onely shall be saved yet justification goes between The former is directly against them for it expressely mentions justification of life so that the Anabaptists must either prove that justification is not to go before salvation and so pull in pieces the golden chain by taking out the link Rom. 8.38 or else that justification is not by faith and so destroy the Covenant of the Gospel till when they justly deserve the censure of damning all infants dying contrary to evident testimony of Scriptures and the sentence of our Saviour that to them belongeth the kingdeme of heaven And whosoever shall consider the impertinences of their proofs in a cause of so great consequence shall have just cause to suspect all their other doctrines and take heed how to take any thing upon trust from these new masters Re-Review Here is an argument hath neither head nor tail in it able to hurt for both have bin bruised already we having had to do with them before the one in the front the other in the rear of the disputation therefore no need to fear it yet sith it turns about again and Reviews us hisses in ouâ— faces and makes such a flutter as if it would both bite and sting us to death I shall secure it a little further how ever The head of the argument is this syllogism viz. Such as have the holy spirit and faith are the subjects of baptism but children have so The first proposition whereof you say the Anabaptists will not deny but I tell you what the Anabaptists will do I know not because if there be such a people in the world yet I never was so privy to their principles and practises as Dr. Featley and his fellows pretend to be who paints them out and presents them to the world in his title page as dipping naked and daily But in the name of 100s of them you commonly and abusively call so I mean the truest baptists that are in England I le be so bold as to deny it to be true without more for t is not the inward unseen seeds of grace and faith nor that invisible having of these which is the uâ—most you dare or do affirm concerning infants but the visible having thereof so that we see they have them by the fruits effects acts opperations and professions that quoad nos makes a subject for baptism as for what is within it is nothing to us we are strangers to it neither can or may we intermeddle therewith till it shews it self without secret things belong to God onely and things revealed onely to us and therefore for your blind brazen faced minor wherein you positively affirm here again that children not specifying what children nor whose whether of believers or unbelievers nor both nor if of believers onely whether all or onely some of them have the spirit and faith I shall be as bold to deny it ever till they give some better specimen of it then the best infant that ever you or I saw did in that nonage wherein you sprinkle them specially so long as to the stark spoiling utter unsaying and clear contradicting of whatever your own selves would prove it by you are fain to confesse page 16. That all have them not and p. 18. Which have and which have nâ—â— the spirit being no more bound to believers infants then others and no more bar'd from working in unbelievers infants than believers cannot be certainly presumed and that whatever the spirit may work in children yet this is not known to us so that there can be no conclusion made And howbeit this Argument being by your own concession thus crushed in the head i. e. this Prosyllogism turns about with his tail and thrusts at us therewith I mean this ensuing Syllogism viz. No Iustification nor salvation to them that have not faith But justification and salvation is to infants Ergo infants have faith Yet I return thus to your Major viz. that though there is no justification nor salvation without faith of such as are capable to believe and of whom to believe it is required yet of such as neither are capable nor called on to believe in order thereunto there may be and is a justification and salvation without it and this is the case of all dying infants in the world the presentment of the satisfaction of Christ without faith and without obedience also in any thing else both which are in ordine ad vitam injoined to adult ones doth save dying infants or else innumerable of those infants are damned neither is this any new way for the salvation of infants dying in minority nor a grounding their salvation upon a sigment and invention of our own braines nor such as the Scripture is altogether silent in nor such as destroyes the Gospel Covenant which is the righteousness of faith for howbeit it is true that the Scripture runs on this wise saying The just shall live by faith he that believes shall be saved he that believes not shall be damned and to him that worketh not but believeth on him that justifyeth the ungodly his faith shall be accounted unto him for righteousnesse and twenty more such like expressions of the Gospel Covenant Rom. 1. Rom. 3. Iohn 3. c. as that which gives righteousnesse and life by faith only without the works of the Law yet I beseech you set your wits on work and see whether these Scriptures were written of infants or to them either or whether only of and to mens at years only to shew unto them on what terms the Lord will accept and save them in the Covenant and promise of the Gospel Me thinks your own reason should dictate thus much that all those places speak no more of infants then they speak to them in minority and that you will assuredly yield that they do not yea you may as well say these places viz. T is a people that have no vnderstanding therefore he that made them will not save them and he
that formed them will shew them no mercy and the lord Iesus shall come with flaming fire taking vengeance on them that know not God and obey not his Gospel and that because they received not the truth in the love thereof that they might be saved for this cause God shall send them strong delusions to believe lies that they all might be damned who had pleasure in unrighteousnesse c. who ere transgresseth and abideth not in the the doctrine of Christ hath not God every soul that heareth not the voice of that Prophet shall be destroyed with the mouth confession is made unto salvation and an hundred such like as speak of an necessity of good works as well as of faith viz. self-denyall taking up the cross and following Christ c. speak of and to infants in non age while they know not their right hand from their left But Sirs oh that you would once understand for then all your intricacies sottish and absurd assertions and disputes about infants would be ended and save you a world of perplexity that now you are in by the ignorance of it that the word was not written as the way and will of God concerning infants in infancy but concerning men and women in order to their salvation by Christ Iohn 6.39.40 And this Sirs is no other answer then you use to give us when we argue against infants believing thus viz. Faith comes by hearing and hearing by the word preached But infants cannot hear so as to know Christ by the word preached Ergo infants cannot believe You tell us true faith in Adultis can come no other way but by preaching but in Infantibus faith is begotten otherwise so you fancy but you have no Scripture for it as we have that faith comes no way but by hearing Babist But that Scripture Rom. 10. speaks only of the way of faiths comming to adult ones Baptist So say I of welnigh the whole body of Scripture it speaks of the way wherein men at years must expect to be justifyed and saved and not of infants for they may be saved without faith so when we plead with you against the baptizing of infants I mean such of you and such there be amongst you as are ashamed as well as some that are not to say that infants have faith we tell you the Scripture speaks only of baptism of persons confessing sin professing faith that faith and baptism use still to go together as he that believeth and is baptized the Corinthians hearing believed and were baptized if thou believest with all thy heart c. therefore those that believe not may not be baptized you tell us again of these places and of all that ever we bring out of Scripture where baptism is mentioned that they speak of adult persons of whom t is confessed by you that faith and confession and profession is required in order to baptism but not of infants that cannot perform them So Pareus in Vrsin Cate. p. 384. 385. and also many others and your answer is very true and grants all that we desire for indeed all the places where ever baptism is mentioned throughout the Scripture do speak of it as in relation to grown persons and not to infants therefore because the Scripture is wholly silent in such a thing we dare not meddle to baptize infants but as we grant your answer to be true so I hope you will grant it to be as true in our present case for if some of you when we call for faith to a persons baptism or else deny that person to be baptized say thus viz. true no baptism without faith of such of whom faith is required and who are capable to act it i. e. of men at years but infanâ—s being uncapable to act faith and it being not required of them therfore they may be baptized without it which conclusion you make without book to for the word warrants you not to make it why may not we when you call so universally for faith to every ones salvation or else saying assuredly they are damned return the like viz true no salvation without faith of persons capable to act it and of whom it s required but infants being uncapable to act it and it being not required of them therefore they may be saved without it Babist This conclusion is spoken without book and as unwarrantable by the Scripture as you say ours â—s sith the Scripture speaks as much of salvation by faith as of baptism upon faith and as little of salvation without faith as it doth of baptism without it therefore still we have at least as good ground to say infants may be baptized without faith as you have to assert they may be saved without it Baptist. No I shall leave you behind here for sith the Scripture speaks of the impossibility of infants believing and yet with all of their saluation as your selves confesse in your own interpretation of that clause viz. of such is the kingdome of heaven but no where at all of their baptism it shews that they may be saved without believing but shews not that they may be baptized without it besides to hold any of them to be damned before they have by actual sin debard themselves of salvation is abominable cruelty and breach of Christian charity with you who yet confesse that all of them have not faith p. 19. but to hold they need not to be baptized cannot bear the like construction sith t is acknowledged by them that deny their bapâ—ism and by them also who absurdly assert to the contradiction of themselves that the denyal of baptism to them denies all hope of their salvation that they may be saved nevertheless though they die unbaptized so that whether we who hold that to them all belongs the kindome of heaven though they neither believe nor are baptized before they die or you that hold no salvation to them without faith and yet hold that all of them have not nay that very few of them for how few are believers infants to others have faith whether we or you I say do justly deserve the censure of damning all or at least innumerable infants dying contrary to that evident testimony of Scripture and sentence of our Saviour that to them belongeth the kingdome of heaven and contrary also to the rule of Christian charity set us by your selves which is to presume well of every infant that he is in a good estate till he appear to be in a bad and by actual sin to bar himself and deserve exemption from the general state of little children declared in Scripture which is this that they have right to the kingdome let the most simple but honest Reader judge between us As for the two texts you say are brought in proof of justification of infants without faith viz. Rom. 5.18 Rom. 11.7 who urges the last of them I know not for my part I take it to be of no tendency at all either to your purpose or
of themselves is as seems by your selves a faith and practise against Reason why else doth reason object against it Indeed the Papists aâ—e so unreasonable in sundry articles of their faith that they hold some things not onely above but against Reason and that 's tâ—e worst that can be said of the most absurd and â—bominable tenets that are amongst them and that is so bad that even thereupon the Protestant priesthood finds occasion enough to abhor them witnesse their Tenet of transubstantiation or real presence of Christs very body in the supper of which when we say how can this be its not onely against other articles of faith viz. his bodily ascention session and local mansion in heaven but also against common sense and reason it being in reason impossible that one body should be at once in two places as well as in consubstantiation it is for two distinct bodies viz. the bread and Christs body to be at once in one place they say much what as you say here and in the lines above viz. that howbeit its difficult to understand how it should be so in Reason yet if we had learnt to believe the Scriptures which in plain terms assert the thing saying of the bread this is my body we would believe it and leave the manner of its being so to him who saies it with whom all things are possible as we do in the articles of faith e g. the resurrection of the body not asking how it can be because the Scriptures have declared it The Reformists tell them again that the resurrection of the dead is a thing not onely in respect of God who can do all things save such as imply imperfection as to lie and die c. and contradiction for its impossible utterly that pure contradictories should be both true but also in respect of the thing it self possible to be effected but the ubiquity and the actual universal eating of one and the same numerical body and so smal a body too as that of Christs and at one and the same time in so many several places are matters and fancies savouring of such contradiction and so adverse to the very nature of God that as Kekerman system log p. 42. saies Ne deus quidem producere potest et logica eas e suis excludit ordinibus such as God doth not and Reason knows not O but saith the Papists nothing but humane reason judges this impossible and repugnant to other articles of faith to whom among other things our Divines use to reply that in matters of religion and faith and things of God reason is not to be laid aside as if we were to bring bare bruit sence i. e. blind implicit faith onely to the word of God but to be used by us that we may thereby as without which we cannot distinguish truth from falshood yea to speak yet in the very words of your own author in this case I mean Vrsins Catachise to which you send us whose these words mostly are which I have already spoken see page 414.415 For even therefore was reason given us of God that we might by the light of the mind discover contradictory opinions and clearly understanding what is agreeable to the word of God and what repugnant to it may imbrace this and refuse that Hoc nisi firmum maneat nullum erit dogma tam absurdum c. Vnlesse this stand for granted no opinion though never so absurd and impious yea nothing in the sincks of all hereticks though never so impure and monstrous can be confuted out of the holy Scripture for hereticks and deceivers will reply their opinions do not contradict the word of God but onely it seems so to humane reason You see then how among your own writers the foundation of faith and true religion is laid not onely in the Scripture as the rule and fountain whence we fetch all but secondarily in sound Reason also improved in way of trial of things by it as without which no use can be made of Scripture so that though some Divines proclaim it to the whole world for so do your selves in this place that Reason it self is against them in their way and consequently that their way is against Reason and many Divines confesse their faith and religion in some articles and particles of it to be above Reason which is but a gentle-gigg too if by above Reason they mean so as that Reason cannot comprehend how they are at least conceive them possible so to be yet however farewel such a faith for ever for me as Reason fights with and far be it from me either to do or believe any thing against reason for as they that see not good ground in reason to believe what they believe can never be alwayes ready as every Christian ought to render a reasonable answer to such as ask them a Reason of the faith that is in them and are at best but implicit in believing so they who believe not only without and beyond but even against Reason it self opposing them in their faith are most unreasonable believers indeed and such as shall find that Reason as easily as they think t is answered will make good what objection it makes against the most unreasonable of them all but to leave this and to come to the discourse or ratiocination it self which followes between Reason and reasonlese for what else can I fitly stile such an Antagonist as stiffens himself against Reason and counts it nothing to refute it yea t is done here in your Review for satisfaction to the Reader as you say but t is undone again in the Re-review to the undeception of the deceived and the deceiver The objections of Reason and replies of reasonlesse and re-replies of Reasons friend are as followes Review 1 Infants have no knowledge of good or evil Ergo no faith By the same reason they should be denied to have the faculty of understanding the exercise of their faculty they have not no more have they of their faith not the act but the habit as was said before Re-Review Good Sirs consider what a reasonlesse reply to reason this is For if by faith you mean only a faculty of believing what ever in time may be told them which is the adaequate object of faith in general that is in all reasonable creatures and is de esse to them universally innate in them as a part of the rationall soul as well as the faculty of remembring what in time they may hear and of willing and chosing what in time may be propounded to them and of understanding what in time may be taught them but what is all this to your purpose who plead faiths being in some infants onely not in all when as faith in that sense is as much in all infants as in some and would if it could at all entitle such as have it to baptism entitle all mankind to baptism as well as some sith all have the faculty of
to many exceptions caeteris paribus being to be proved before it can hold if the objector had considerd that among children born of the same Christian parents under the same education one gives a better specimen not only in acts of piety and religion but knowledge he would not have concluded to the denyal of the habit of faith in one more then of the faculty of understanding in the other We must necessarily hold 1. The habit of faith must be before it can work 2 That the Spirit of God infuses this habit 3. That he is not bound to work it in the children of Christian parents nor barred from working it in any of the children of infidels 4. Whersoever this habit is it inclines to holy actions when there is opportunity and the season for bringing them forth 5. This inclination is not equally alike in all in whom the habits themselves are Sampson and David are sufficient instances David for exceeding in acts of piety and relegion 6. Instruction of the understanding in matter of faith in some sort must go before any act of faith can be discovered Lastly that no judgement of science can be passed till the acts themselves be seen and examined for a posteriore onely the discovery of habits is made These premised the answer is 1. That unlesse it could be certainly presumed what children have the habit what have not for the working of the Spirit is not known to us he is not bound nor barred there can be no conclusion made 2. That in those children where there is lesse promptnesse to acts of faith then in others we cannot argue ad negationem habitus because they work not equally Lastly by this cross interrogatory are those children of infidels with which the objector makes his comparison being called and instructed inclined to acts of faith or not If the former it presupposes they have the habit and so the working in them and those born of believing parents may be one If the later the Argument is deny'd for the children of Christians are more inclin'd Re-Review This is wit whether wilt thou I think he is wise that well knows either what you say or what to say to what you say so reasonless are severall pieces of the return that is here rendred to reasons objection I speak not of a few faults which in the first part of it escaped the presse and made it nonsence for those you corrected in the copy you sent to me so that I might do no less then do you right so far as to transprint it as I have done according to your own emendation Nec tibi Typographi crimina dem vitio But of the faults which escaped the pen or rather the pates of those that composed this rambling responsion the major part of which whether it past from you willingly and ingenuously or rashly and unadvisedly rather I know not is a most flat unsaying of most of that you have said before and much of what you say again in the next page after and an acknowledgement of the clear contrary to that which you have hitherto tugged for and which you persue the proof of well-nigh throughout your whole Pamphlet an absolute overturning of the basis on which your book builds infants baptism which is this assertion viz. That it sufficiently appears that these little infants in particular have faith meaning infants of believers in contradistinction to those of Turks and Pagans whom as concerning their original condition and their birth-right to salvation you rather rank with the Devils then with the children of Christians I say a plain deponing of that position you ground all on viz. that t is apparent the infants you sprinkle do believe and so a serving of our turn as much as we desire and as for that little which seems not so directly for us though by reason of not the profundity for t is shallow enough but the darkness and muddiness of the matter it be hard to see clearly to the bottom of it yet if I do truly sound the sense of it and reach to the utmost of your meaning in it it seemes to speak as little for your selves You tell us first that an Argument from comparison is subject to many objections and cannot hold unlesse caeteris paribus be first proved whereby you subject the most of your own Arguments in the present point to exception for I appeal to your selves and all men to judge whether they are not mostly drawn from comparisons between the children of the Jewes and the children of Gentile believers the circumcision of the one and baptism of the other and yet caeteris paribus is not at all proved by you to this hour nor yet ever can be sith caeteris imparibus I mean disagreement almost in all things between Jewes children and Christians between circumcision and baptism is so manifestly made appear by us that there hardly appears any analogy at all between them Besides Secondly So far as to the freeing of this Argument from comparison between infidels and Christians infants so as that it may hold without any exception caeteris paribus is granted by your selves for if by this parity in other things you mean an equality of souls by creation your selves assert that parity but a page above viz. p. 16. where you say all souls are equall in their creation and so the souls of believers and unbelievers infants But thirdly If by parity in other things which you would have proved you mean an equallity in their natural capacities and endowments of wit and ingenuity then either there is such a parity in infants of Christians and infidels or else so far as disparity is the excellency may much rather of the two be supposed to be in the children of Christians in whom yet caeteris paribus suppose them to have the same education and instruction there is no more inclination to believe in Christ by verrue of any habit of faith infused into them in infancy above the other then there is in the children of Indians Next you tell us If the Objector had considered c. he would not have concluded thus as he doth The objector you say is Reason so that Reason belike was much besides it self in arguing so unreasonably against your fiction of faith in the Infants of Christians but what if Reason should consider the very same that you here wish it would must its conclusion against the belief of believers infants be thereupon ere a whit the more unconcluded and what though among children born of the same Christian parents under the same education one gives a better specimen not onely in acts of piety and religion but of knowledge also may not therefore the habit of faith be more groundedly denyed to be in one then the facultie of understanding can be denyed to be in the other What still Sirs still will you make the being of faith in the infants of Christians of equall necessity with the being of
title thereby to the Covenant which though false simple and rotten yet are the grounds on which you hope some dying infants may be sav'd though you fear the most are damn'd for indeed the true grounds on which to hope the salvation of all dying infants is there non-deserving exemption by actual sin and personal rebellion against the Gospel why I say though there be never so much ground of hope of their salvation do you say the grounds whereupon they elsewise may be hoped to be saved are all destroyed if they be denyed to be baptized Moreover I tell you that you run round like a blind horse in a mill and contradict your selves egregiously by holding such a high necessity of infants baptism that there 's no hope of their salvation if it be denyed them so that unlesse you recant it you l in the end repent it that ere you lived your selves and led others so long in such delusion for mark how you mope too and fro in a mist sometimes you say that birth of Christian parents and faith in the children so born these give right to the Covenant and the promises of Christ and so to salvation and the kingdome of heaven and their right to the promises and the kingdome that gives them right to baptism and to entrance into the visible Church supposing their right to salvation to be without baptism and before it as that which intitles them thereto making their visible right to baptism and the visible Church to depend upon their visible right to salvation saying they must be seen by some thing or other distinguishing them from others who are not heirs to be heirs belonging to the kingdome before they be signed as such and so you argue making an apparent right to baptism posteriour to their right to salvation viz. to whom the thing signified i. e. heaven appears to belong to them consequently the sign i. e. baptism else not but that appears to belong to infants therefore this which is as much as to say we must first look upon them and believe them to be heirs of salvation and upon that ground afterward baptize them so making the right to the sign depend upon the being of the thing signified Other while again as here you turn the cat i th pan and tell us a tale that turns all this up side down again and makes all their right to the Covenant promises of Christ to salvation by him to the kingdome which all are according to your other opinion to be Antecedent to baptism and entitling to it so that no apparent right to the Covenant and promise and kingdome and salvation no baptism you make I say all these on which you made baptism depend before so necessarily dependant on baptism so subsequent to it so no way appearing to belong to infants without it that no baptism no title to life deny them baptism and entrance into the visible Church and they are visibly in the kingdome of the divel there 's no hopes they can be saved if their parents let them die without it no grounds on which to hope it but though believers children and apparently enough believing themselves and so thereby in apparent right to the Covenant and promise of Christ and consequently of salvation and all this before they may be baptized yet they are in the visible kingdome of the divel and do but deny baptism to them and all those old evidences are worn out their names blotted out of the book of life their parents can have no hope of other then their damnation nay all the grounds on which to hope that any good comes of them are utterly destroyed So then of the doctrine that you deliver this is the summe in two round heads viz. That infants right to salvation must needs be apparent or else they may not be baptized Secondly to go round again baptism of infants must needs be or else there 's no apparent ground on which to hope they can be saved Finally I tell you I marvel in my heart it being so that such danger comes by denying infant baptism that parents cannot hope they can be saved how you dare for your ears delay so long as you do sometimes a week sometimes a fortnight sometimes almost a year as the custom of England was of old to baptize but twice in the year viz. at Easter and Whitsontide and do not rather baptize your infants so soon as they are born least happily their lying in the visible kingdome of the divel longer then you need to let them they happen to die before your good chear can be made and all your kinsfolks come together and then the parents be left without hope of any other but that their children remain in the kingdom of the divel for ever for persons live or dye visibly say you either in the visible Church of Christ out of which you say also there 's no salvation the visible entrance into which is by baptism by which therefore unbaptized infants never entred or else in the visible kingdome of the divel this is one of Mr. Baxters diseased disjunctions p. 71. for there is no more necessity then there is of sprinkling infants and that 's as little as little can be of their being visibly in either neither are they visibly in either the visible Church of Christ or visible kingdome of the devill till they are at years but in medio abnegationis you salve all that danger which I confesse is none at all in infants dying unbaptized but onely that I speak according to your own principles by telling us that t is not the bare omission or neglect but the contempt of the ordinance that damnes the persons that dye without it I tell you again that if this may passe for true and currant doctrine among those that hold baptism due to men and women onely and not infants as I scarce know how it should sith neglect of known duty is damnable in a lower degree as well as contempt of it is in a higher yet however its false silly and nonsensical doctrine among you that baptize none but infants apply it how you will for the parents neglect and the parents contempt of the ordinance as to his infant is much at one i. e. neither of them damnable to the infant unlesse you will hold up that saying again in the world which God protested long since men should never have occasion to use any more viz. that the child shall die eternally for the fathers sin surely the fathers contempt doth not redound any more then his bare neglect with any danger or disadvantage to the infant and as for the infant he cannot be damned for not being baptized in infancy through his own neglect or contempt of iâ— for he neither contemnes nor neglects it To the third of these three things that you and I both have thrust here into one place you in the Review and I in the Re-Review in order to the dispatching of
wine powred forth Circumcision or cutting off the superfluous foreskin of the flesh did not only signify but lively represent the signatum the Circumcision oâ— the heart i. e. sanctification the paring off and putting away the fleshly superfluities of the heart and can you give us think you or give your selves either any good account why baptism onely of all the rest should be exempted in this case from bearing semlably with the rest an Analogy proportion and similitude to its signatum i. e. the thing mainly notifyed therein which originally is the death burial and resurrection of Christ and our communion therewith and plantation into the likenesse thereof is not the manner of administration of that to be such also as may resemble and so onely the way of dipping doth a Death Buriall and Resurrection Rouse up and reckon but with your consciences a little and see if they will tell you otherwise if they do they give the ly and that you who deify your Orthodox Divines will be loath to do to all divines both antient and modern who so far as I find except onely Mr. Blake do teach us that the end of all the institutions of the Old and New Testament to which you allow the name of Sacraments are ex instituto to resemble as well as signify their signifyed objects Kekerman referres aâ—l the Sacâ—aments to the signes of that sort that do signifie cum Analogia i. e. that bear a likenesse to the things signifyed System log p. 12.13 Calvin and Vrsin that are men of much note in your Account are thus opinioned both as you may see in the institutions of the one and the Catechism of the other whether we are directed by you for sufficient furniture for infants baptisme Calvin saies thus of the Sacraments Institutionum lib. 4. cap. 14. sect 20. The Sacraments of the old Testament did tend to the very same end and purpose as ours now do namely that they might direct and lead us as it were by the hand to Christ or rather that they might represent him as certain images or pictures and set him forth to us to be known Vrsins Catechism saies no lesse but much more and that much more plainly to this purpose and what is spoken there too is not spoken as the opinion of Pareus or Vrsin onely but as the mind of one that may be more taking with you then any of these viz. Saint Austin who is stiled Malleus Hereticorum one that mauld the Hereticks in his daies who also is fainted up in so many pages of your Ashford Pamphlet that you cannot for shame unfaint him so far as not to believe him but to rehearse a little what is there said in the 358.359 pages of that book after mention made of the promise of the Gospel you may find these words viz. That promise that is given us in the word God doth more plainly declare to us by the sacraments namely by that likenesse which is between the signs and those things which are signified as a picture or image declares that of which it is the image for when the picture is understood that even that of which it is the picture is made cleer and verily farre more cleer then without a picture and as a true picture is not well understood if the likenesse or lively resemblance of the picture be not observed so neither are the sacraments unlesse the likenesse of the outward signes and things thereby signified be understood in this sense the Appollogy of the Augustinian confession doth divers times call the sacraments by the name of pictures And again p. 363. shewing wherein the sacramental union between the sign and the thing signified consists it stands saith he in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel similitudine signorum cum rebus signatis in the analogy and likenesse that is between the signes and things signified And then he goes on quoting Austin thus De qua Agustinus Si inquit sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent omnino sâ—cramenta non essent and then again p. 365. speaking of those sacramental locutions as you call them whereby the sign is oft called by the name of the thing signified and said to do and be that which onely the thing signified is and doth in truth This saith he is by a sacramental metonimy and the meaning of it is not that one is changed really into the other but because the sign doth so lively resemble the thing signified Next to which he cites again the very same sentence out of Austin which is rehearsed in latin just above together with somewhat more all which I English thus viz. If the sacraments should not have in them some likenesse to the things whereof they are sacraments they could not be sacraments at all but by reason of this likenesse it comes often to passe that they bear the very names of the things they resemble By the way I cannot but take notice what an argument here is against infants baptism as well as against the form of Rantism for if true baptism must resemble as well as signifie to the very eyes and so mediante oculo to the understanding and minds of persons to whom it s dispensed is it possible for that baptism that was dispenst in Infancy to represent lively and cleerly to my sense and reason when I am at years the things therein signified for to call that a sign much more a lively resemblance of a thing before our eyes so Buchau saies of baptism ante oculos objicit which we never saw at all or if we did t was when we could not apprehend it and so long since that we necessarily and universally forget it and that so farre that our fancy can never possibly recollect that outward appearance of those inward things is no better then meer childishnesse and very vanity to me Rantist This shewes indeed that t was the opinion of these Reverend men that there ought to be of necessity as cleer a resemblance as may be of the thing signified in the administration of the outward and visible sign in all sacraments or else they are no sacraments but that is nothing binding to us without some good ground out of Scriptures to believe it therefore le ts see it appear from thence and if you will from the Scriptures you began upon Rom. 6. Col. 2. in which I see nothing on which you can ground that in baptism there must be visibly and representatively a death burial and resurrection though I grant all these are signifyed thereby Baptist. I rejoice much to see you renounce that implicit faith whereby you have formerly lived it may be more upon the mouth of Calvin Vrsin Austin and other Authors then on the mouth of Peter and Paul or the mouth of Christ himself in his word neither do I urge any thing out of these Authors to be taken upon trust without trial yet prove what they
are men that make so much of every little for Christs sake that Crosses and diseases your flesh that you will hardly ever commend your selves as the ministers of Christ did of old 2 Cor. 6.5.6 c. 2 Cor. 11.26.27 in much patience in afflictions yea in necessities in stripes and imprisonments in tumults in crossings in labours in perils of waters in wearinesse in painfulnesse in watchings often in hunger and in thirst in fastings often in cold and nakednesse in indurance of hardship as good souldiers of Christ 2 Tim. 2. which sith you decline with all the might you can rather then expose your selves freely to for truths sake therefore the Lord have mercy upon your persons your ministeriall capacity will be cashiered Rantist Well what if it was so in the primitive times that total dipping was the custome must it therefore needs be so now will it follow that we must follow their fashion in that particular there may be sundry reasons whereupon they might baptize in such a manner then and yet no reason at all why we should tie our selves to the same Baptist. If it was so what do you speak suppositively of it still nay verily I hope you will not be so obstinate as to deny for all your gainsaying it hitherto but that it was so then for sure enough it was otherwise then in that way of sprinkling or powring nose dripping or face dipping either which are in use amongst you and keep it out at swords point as long as you can yet you will be forct to yield to it in the end when you consider that your own parâ—y are fain to flag so far in this case as to confesse it for not onely Tilenus reacheth us that heretofore submersion was the way of baptizing rather then aspersion but Dr. Featley also furnishes us as I have shewed above with as much as we desire and if it be once granted as it is in a manner already by not a few if not all but Mr. Blake why else do they trouble themselves and the world to render reasons why it might be by submersion in the primitive ages and places of baptizing but not so now I know no reason worth a rush on which we can be held excused from baptizing by submersion as they did Rantist T is true it is confest by some and if it were granted by all that baptism was then by dipping it were not so material to your cause nor would you get so much ground by it sith both such as flatly agree to it and such as see not cause to agree to it so fully as some do are all agreed in the grand reason why it was so then and why it may not be so now at any hand viz. the different temper of those climates wherein baptism first began and of ours wherein it now is practised theirs being so hot that there could be no danger by dipping in the coldest times ours so cold that it cannot but be very dangerous if not destructive to life and health I grant saith Dr. Featly that Christ and the Eunuch were baptized in the river and that such baptism of men especially in the Hotter Climates hath been is and may lawfully be used but the question is whether no other baptizing is lawfull or whether dipping in Rivers be so necessary to baptism that none are accounted baptized but those that are dipped after such a manner usitatior olim fuit c. submersion was more usual in Judea and other warmer Countreys saith Tilenus then aspersion notwithstanding sith submersion may prove prejudicious to the health specially of such tender infants as for the most part are baptized now a dayes we suppose the Church may use which she pleases and saies Mr. Baxter if it were otherwise in the primitive times it would be proved but occasionall from a reason proper to those Hot Countreys and saith Mr. Cook though it were granted that in those Hot Countreys they commonly washed by going down into the water and being dipped there whether in ordinary or ceremonial or sacramental washing that will no more inforce on us a necessity of observing the same in baptism now then the example of Christ and the Apostles gesture in the sacrament of the supper ties us to the same which was leaning and partly lying which was their usual table gesture then now the ordinary table gesture which is usual among us is most fit so the usual manner of washing among us is most fit to be observed in baptism and that is by powring as well as by dipping so you see these men are all of a mind that is was or at least might be so possibly in the primitive times but if it were yet not so in ours in regard of the coldnesse of our climate Baptist. Then it seems we shall have it amongst you pro confesso that in the Apostles dayes the way was dipping for though Mr. Cook keeps a loof off in his hypotheticals saying though it were granted and Mr. Baxter who borrowes well nigh all he saies against dipping from Mr. Cook Cookes it out but conditionally saying if it were otherwise yet Tilenus takes our part plainly and the Dr. drawes neerer to us then so giving it for gone that in those Hot Countryes baptism in rivers was then used onely whether such manner of dipping in rivers be so necessary to baptism in all countreyes this we say saies he is false and so for ought I see you say all But Sirs first I pray tell me from the very bottom of your consciences whether you can conceive that Christ hath appointed two sorts of baptism viz. one kind of baptism for Iudea and those regions round about Iordan and another for England Scotland France Spain Italy and all the regions round about of the Romish Christendom whether he hath ordained two baptisms or rather two different dispensations whereof one is not baptism to be used in different places viz. baptism for the Hot Countryes and Rantism for the Cold or whether he hath not rather wild one onely baptism and that a true one to be used throughout the world Dr Featley Mr. Cook Mr. Baxter suppose the first but where 's Mr. Blake all this while their wonted Coadiutor in the cause verily he leaves them a little here and lends us his hand who hold that Christ gave order and commission for no more then one way of baptism in all Nations for howbeit he finds in his heart to let Rantism passe for currant baptism among them that take the liberty to maintain and use it for fear of cold p. 4 yet whatever way of baptism the commission was given out for in those Hotter Countryes whether submersion or infusion for aspersion he ownes not to be it however the very same way and no other he holds the commission to be for in the coldest Nations under heaven and this will appear if what he saies in his 9. p. be considered where after he had used this argument to prove
it to â—hem from Christ to be his holy command mind and will concerning them and to be a certain outward administration of his own chusing which thoâ—gh as despicable a dispensation and as weak low foolish earthen and empty a thing to see to as wash in Iordan yet was to be done sith the Lord had bidden it to be done as well yea rather then if it had been some greater matter if to no other end then meerly to testify their love to him and themselves meerly to be his disciples servants and friends by observing whatever he commanded Iohn 14.15.21.23.15.14 1 Iohn 5.3 how much more when it was a way and order of his own appointment to be observed and to wait upon him in together with prayer and supplication in order to such a glorious and profitable end and purpose to themward as this viz. that they waiting on him in that his own way might as not onely they did but all others shall that wait on him in the same in sincerity according to their faith or else its possible that we may fail of it as they also might and did in his measure manner and time receive his holy spirit Now I say as these were the ends grounds and reasons why among baptized believers this of laying on of hands was observed then so there are the same ends grounds and reasons why the same service should be observed now For first we have it manifested as sufficiently to our Reason and understanding unlesse we will darken the councell of God to our selves by a number of needless queries superfluous scruples and words without knowledge either expressely or by infallible inferences and undeceivable deductions in the word to be an urepealed undisannulled dispensation and patt and principle of Christs doctrine will and Testament as they had and as baptism it self which the Enquirers walk still in the practice of is manifested so to be Secondly we are also as much required and have as much reason as they to manifest our selves to be lovers of Christ to be his disciples servants and friends by our readinesse to do whatsoever he hath commanded Thirdly we are in as much liablenesse as they to be the least in the kingdome of heaven if we break one of the least of Christ commandements and teach men so i e. that they may do so too and as much capablenesse of being greatest in the kingdom of heaven if we do the least of Christs commandements and teach men so i. e. that they must do so too Fourthly we have as much need of the holy spirit now as they had to perform the same good offices for us as he did for them viz. to comfort and support under sufferings to lust against our flesh to lead us into all truth to bring to our remembrance the things that were spoken by Christ which many men would fain have to be forgotten to help to mortifie the deeds of our bodies to seal us up to the day of redemption to reveal unto us that we may rejoice therein the things which are freely given us of God which are the same he gives to them and to gift us likewise with such gifts as he not as we shall please for beggers must not be chusers for fellowship in the body that we may be an habitation of God through the spirit and to gift some also even such as he pleases for the work of the ministry and the edifying of the body in the several offices he hath given to it for the ervice of it and the truth viz. messengers elders deacons c. for all this he did for them Fifthly we are as much under the promise of the same holy spirit of promise being baptized believers as they were for the promise of it was to them that were far off as well as to them that were nigh whether in respect of time or place and therefore to us yea and to all men on the same terms on which it was tendred to them all that repent and are baptized all that turn at Christs reproof all that believe all that ask the father for it all that obey him to the worlds end have on these terms a promise of the holy spirit as well as all the baptized believers of the primitive times and why the baptized believers of these times should have all these ends grounds and reasons why and in order to which laying on of hands with prayer was dispenst on all baptized believers then continuing till now and yet that dispensation cease and not continue in its use and that they should have the promise of the same spirit and yet not be bound to wait on God and seek it in the same way is a very riddle to me I confesse there may be through the unbelief of baptized believers who will not take Gods word in his word but say shew us a sign that we may see and believe shew us such visible gifts shew us miracles the gift of healing and in particular that gift of tongues which thou gavest to baptized believers in the primitive times in this way of prayer and laying on of hands and we will submit to it and believe it to be thy will and command to us now else not I say for their unbeliefs sake that obey not and their too too great defect in faith that do draw neer to God in prayer and laying on of hands there may be and that justly and I think is a cessation of Gods giving out such measures and full manifestations of his spirit as else he would yet some gifts he gives now and that there is warrant to expect by any promise thereof some particular gifts that God for signs of confirmation of the Gospel doctrine to be from heaven in the first giving of it out and removing the old testament gave in the primitive times as miracles tongues this I deny but that he gives not the gift of the spirit and the graces of it which was the thing mainly promised and not so much in plurali the gifts of it as men count gifts distinct from the fruits of it Gal. 5. temperance love joy peace c. as if these were not the spirits gifts much more that the promise of the self same spirit it self though it appear not in every individual gift that we out of curiosity desire to see doth not cease to us and that there is no cestation of that outward administration of laying on of hands with prayer on baptized believers which Christ then was sought to in for the fulfilling of his promise this I dare and do still affirm and testifie neither do I judge any man is capable by the word to give any sound reason why it should cease it being a principle of the doctrine of Christ till all the principles of the whole foundation spoken of Eph. 2.20 Heb. 6.1.2 on which the visible Church is to be built and all ordinances do cease also together with it at
6.14.15.16.17 Rev. 14 18 9 10.8.4.5 and is there not a reed given and a command to rise and measure the City and Temple and worshippers in order to building again of what was ruined as the plummet was then in hand of Zorobabel Zach. 4 10. we have for ought I see as plain promises prophecies warrands and grounds as they had to build when they came from Babilon if we have eyes to see them unlesse nothing will serve to the satisfying of us as indeed it will not to the satisfying of some that our acting in the old way of Christ is his mind and will concerning us now but miracles to confirm us in the belief of it by whose leave I must rather call for miracles from them to confirm it that their leaving that old administration of ordinances and beginning to act in that new way of no ordinances is of God for as for the doctrine we practise t was at first confirmed by miracles as Gods manner ever is at the remove of any old Testament or will of his and establishing a new one in its stead but theirs though a new one nor yet committed to writing was never yet confirmed by miracles at all and suppose they had had more extraordinary Prophets then we have at the restoring of their ruins after the Babilonish wastings yet le ts know what extraordinary Prophets they had to build upon for the re-edifying of their dayly sacrifices and religion when trod down for a time times and an half also by Antiochus that most lively type of Christs Church-wasting enemies under the Gospel of whose violent ablation of all and lawful restoration of all again by the Jews according to the old pattern excepting what corruptions were afterward among them which yet did not disannul the right of the remaining of any truth may be read at large 1 Mac. 1.2 Mac. 7.2 Mac. 10. which all stood in force notwithstanding that falling away even till Christ himself who also confirmed and practised to a tittle according to Moses Testament during his life at last put an end to it by his death All thy arguings therefore O libertine from a falling away to no return from a treading down of the true way of ordinances to no erecting it again are but a sort of sorry shifts whereby thou fencest off that part of Christs Gospel which I confesse from some experience in my own crooked deceitful yet self-searching heart flesh and blood takes no delight in for if we consider things under the Gospâ—l with that relation and proportion they stand in to things under the Law which were Types and shadows of them then we must conclude there is a certain space or intertime between the last period of the 42 months or of the time of treading down of the true Gospel worship by might and Christs coming to abolish and take away their right as there was after the Babilonish captivity a space of 70 weeks in which the Saints according to the call and warning given them to worship God aright and decline the beasts worship and come out of Babilon Rev. 14. Rev. 18. are obedient and continue in the word of Christs patience under all the mallice of the beasts worshippers and in the observation of the commandements of God and the faith of Jesus and of all the works that Christ left in charge at his departure to be kept in memoriall of him in his absence viz. baptism the supper c. that so when the Lord shall come as a snare and as a thief on all that are disobedient to his voice and contentious against any tittle of his truth they may be found as Noah and Lot till whose separation the doom determined could not fall upon the wicked Gen 19.22 out of Sodom Rev. 11.8 in Zoar in the ark i. e. Christ and his true wayes Ordinances and worship which are to them as those of old to the other a little Sanctuary and being found so doing as Christ required keeping his commandementâ— may be blessed and have right to the tree of life and to enter in thorow the gates into the City Rev. 22 14.15 and be entertained with well done good and faithful servant thou hast been faithful in a very little and over a few things have thou authority over much over many things enter thou into the joy of thy Lord Mat. 25.21 Luk. 19.17 Thou tellest us that the day star arises and the day approaches and therefore now there need be no such heed given to the edifying one another in Assemblies by the use of Ordinances but whether we shall believe thee o perverter who saiest we must give attendance to these things so much the lesse or Paul who saies so much the more as we see the day approaching let any judge but thy besotted self who speakest all along by a spirit most contradictory to and yet canst not be perswaded but that in all thou speakest answerably to the word Thou tellest us that Christ is now in his Saints the hope of glory but thou tellest us no newes in this for I know not when he was otherwise while they walkt not after the flesh but after the spirit in obedience to his voice in holy conformity to his will and word and in fellowship one with another in the use of all his holy ordinances but as for thy self o spiritualist that separatest thy self sensual not having the Spirit though pretending to have it in a higher degree then any that live in bondage unto Ordinances I know not how to believe he is so much in thee as the hope of glory for every one that hath this hope in him purifieth himself as Christ is pure 1 Iohn 3.3 Thou tellest of seeing face to face of present perfection and manhood and that that which is perfect is come and that thou livest already with God in God in full and actual enjoyment of heaven and all heavenly happinesse God dwelling already in thee and thou in him in the very substance which was once shadowed out by the childish things called Ordinances in the secret chambers of the most high in the heights of God in the very bosom and inmost imbraces of the father in a high degree of godlinesse spirit and glory But to let passe how thou contradictest confutest and givest thy self the lie when thou expressest all this sometimes by no higher a term then Christ in thee the hope of glory for hope that is seen is not hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we not say we have it but with patience wait for it as not yet actually enjoyd Rom. 8.24.25 we know well enough forthy own practise and sometimes thy own speech bewrayeth thee what thy spiritualnesse perfection and godlinesse is thy spiritualnesse is to fulfil the will of the flesh with out scruple to feed and feast it without fear to swaggar and swear â—evil roar and
enemy came and sowed among the wheat i. e. in the same parts and places of the world Towns Countreyes c. locally considered the children of the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2. that wicked false worshippers of God after their own inventions mens precepts not his will people and priests grown up into a Church worship ministery religion insensibly by little and little from false principles and foundations custome forefathers prudential additions of orthodox men c. not the pure naked word it self a people born to their religion yea their christian religion in the way of flesh and blood and the will of man of the Pope and councells constituting and civil powers from them commanding not of God by the word of truth The Enemy that sowed them is the devil for he indeed filled the whole world even the whole Christian world with false worshippers false principled Clergy men and when he could not kill the wheat the Christians in the ten persecutions in his open war against them by the mouth of thâ— beast or empire heathen wherein he prosecuted them under their own names because Constantine a Christian was come now to the crown then he turned Christian himself and would have Christianity imbraced by all meanes by a law and sowed the seed of false principles of stablishing Christian religion as the onely religion before which all other shall now down promoting Christianity in the shell that he might kill it in the substance causing great honours revenues Peters patrimonies to be given in favour of Christianity from which principles selfish ambitious lazy luxurious Ministers as the Pope formall meer nominal Christians grew up and overtopt the truth and true Saints that kept close to the truth in the midst of all this mock shew wherin the devil hath kept an apish imitaon of Christs church all along and ministry ordinances baptism supper church censure but all corrupt and trod the holy city to the ground Rev. 11. the same subtle one now he sees his trade of forcing men from the truth by the principle of conformity to the false Christianity and the old Spiritualty fail is now shifting himself undoubtedly in to another Spiritualty that will as much corrupt delude the world by the principle of liberty of conscience abused and turnd by the Ranter into license though we who plead for liberty of truth say in maxima libertate est minima licentia in the greatest liberty of conscience to serve God there 's the least licence to serve the devil by our lusts and corrupt our selves in what we know naturally as bruit beasts nor is that conscience that makes conscience of nothing The harvest is the end of the world the reapers the Angels by whom at that time Christ will throughly purge his floor and gather his wheat into his barn and burn up all chaff Tares husks weeds bryers thornes idolators hypocrites subtle seducers and sinful subverters of the truth whoever shall appear to have been such and all other trash with unquenchable fire Matth. 3.12 Mean while I say still Tares may stand among wheat locally in one Country yet not lawfully in one church society Weeds and flowers Roses and nettles Lillies and thornes Vines and brambles Idolatours and true worshippers Believers and infidells the children of the Kingdome and of the wicked one the Temple of God and idols Christs church and the Devils chappel discovered hypocrites and sincere Saints Christians of all sorts save such whose very principle prohibits toleration and they make the case uncapable to be which will win or loose all stand alone or not at all as whether the P P Priesthoods do not or at least did not let all men judge Jews Turks and Pagans may be lawfully allowed their religions living in subjection under one civil power if the whole world were but one Monarchy in one World in one Field or Common-wealth though not in one Garden not in one Vineyard or Church and may not be made to be of the true religion whether they will or no yea I appeal to the conscience of any sober minded man whether if Pontius Pilate whom the Scripture stiles the Governour of Iudaea and a lawful Governour over the church a very heathen may be but no heathen lawfully a member much lesse an officer or a Governour in the Church whether I saie if Pilate should have been converted by Christ at the bar while he sate on the bench and truely believed in him it would have pleased Christ that he should have improved his civil power to have established Christianity in Iudaea and forced all men under penalty to believe in christ and renounce all meer Jewish worships or whether it had been as lawful a decree in Augustus Caesar to have forced all men to be Christians under a penalty as t was in him to issue out a decree that all the world should be taxed I suppose not but that he must have left all to their waies and have practised it himself and protected it from injury and propounded it to all in way of preaching but not prosecuting any by his civil power if they would yet remain Jewes or heathens and Christ might as easily have made Emperors his Disciples had he meant that the Gospel should be established by civil power And this is for the further safegard and advantage to the wheat as I sayd before for Christ gives this reasâ—n why he would have the tares to be let alone least by rooting out the tares the wheat be rooted out also for if all religions may stand then the true one may stand in quiet without disturbance if all people may walk every one in the name of his God Mich. 4.5 then we may walk in the name of the Lord our God for ever and ever but if all be beaten down in a state and but one stand ten thousand to nothing it is not the truth that is there established for truth may be trodden down but treads not down others in a violent way of persecution Besides if true Religion establish it self alone in some States by forcing men to subject to it its gives a bad example to false religions in other states that think themselves in the right to do the like and force men that love the truth there to submit to them and so there 's quit for quo and no end of disturbances they saying that we are Tares we that they are and so there is nothing but pulling up by the roots if toleration be not tolerated as the most peacemaking principle and so in these bussles if the wheat grow alone some where it must fall elsewhere even every where where the tares are resolved to stand alone and so Homo Homini Lupus Christianus Christiano Diabolus men must be wolves and devils each to other throughout the world Besides if the power in any place be ignorant and under an erring conscience that conscientia errans
oppositions and imprisonments which Paul met with from the adverse party whereby they intended to smoother it in his daies fell out rather to the furtherance of the Gospel for it came to be the more manifest in all places by means of errors so earnest appearance against it 1 Phil. 12. to 19. Thus truth hath gained ground not a little in these latter daies by the ominous onsets wherewith falsehood fights it and would fain fright and force it to hide its head and wisdome works out it self not a little to light by follies flying so furiously at the face of it 3. That the truth mihgt be better loved and more price set upon it we prize lihgt the more by our knowledge of darkness health by our sense of sicknesse errour is a foil to a Diamond truth looks more lovely being compared with it The lilly looks most lovely and beautifull when it stands among black thornes 2 Cant. 2. the stars though ever obvious to us would never shine if there were no night contraria juxta se posita maxime elucescant contraries set together discover each other more lively in their severall loathsome or lovely formes the light of the Sun shewes brightest seemes sweetest when it breaks from under a dark cloud so does the Sun of righteousnesse now arising appear the more lovely by how much it hath been hid from the earth now of long time by that dismall darknesse and smoak of Heresies erroneous false worships and foolish figments with which the CCClergy hath filled all parishes throughout CCChristendome 4 For the punishment of hypocrites nominall Christians curious Minds such as have itching eares and heap unto themselves teachers stragling sheep fall into the wolves clutches such as will not keep the steps of the flock but go after the flocks of the Companions ever fall into most dangers of seducement all which is most plain by too woful experience in all Nations of CCChristendome for while Christianity and the Gospel was professed sincerely as it was saving some remote beginnings of mens traditions to take place against the commands of Christ in the first three hundred years wherein t was evidenced by the ten bloody persecutions that Christians served Christ for love then and not for loaves nor for lives sake neither for they loved not their lives unto the death there were not half so many Hereticks or Heresies as have been since but when once after Constantine Christianity comming into credit and being not onely owned by the Emperors themselves but established by their edicts in all things according to the pattern shewed them in the word not of Christ but of the Catholique Clergy convened in Councels as the Religion sub paena to be submitted to men turned Christians upon such sleight grounds and were born to that Name of Christianity without the Nature no otherwise then of the will of man and were no more then nomine tenus professors of it the Lord in his just and severe judgement to these nominal Christians permitted those Spiritual plagues that we see Rev. 8. Rev. 9. seconded the sounding of the trumpets to fall thick and three fold upon the world suffered the Clergy to fall to contentions jars and janglings about their ambitious interests viz. primacy and universallity c. and to Apostatize more and more from the plain primitive truth and to degenerate be degrees into darknesse till they came at last to be totally blinded in things of God and blind leaders of the blind Princes and people that implicitly give up themselves to be guided by them that both might drop together into the ditch yea he suffered that great star the Bishop of Rome that sometime shone very bright to fall as wormwood upon the third part of the waters the pure doctrine of the Gospel i. e. to foist in his heresies to the poisoning and imbittering of the doctrine so that many died even all that drank thereof because it was bitter and unwholsome and he suffered the third part of the Sun and Moon and Stars all the means and waies of Christs own institution and appointment to give light unto men by to be smitten and darkned corrupted covered with false glosses depraved with heaps of heresies and traditions c. crept in and authorized by the Pope and his Ecclesiastical Doctors so that what with the damnable and horribly devillish heresies by means of Mahomet and his Alcoran infecting the Orientall Christians through all Asia and these Papisticall errors of those Arch-Hereticks the Pope and CCClergy and Scholastick Rabbies who with vain deceit seduced the Occidental part of the world from the simplicity that is in Christ the day shone not for a third part of it the might likewise i. e. the third part of that pure and pretious truth of Christ which shined in the primitive Churches was now exclipsed and extinguisht neither had men by the third part so much of that clear light of Christs Gospel that they were wont to have in former dayes yea further in way of plague and punishment to hypocrites and meer nominal Christians the Lord at last suffered that star which fell before or angel of the Church of Rome when he was fallen from all his heavenlinesse and love of truth to earthlinesse and love of money and honour from beneath to open the bottomlesse pit i. e. the way to the very depth of hellish darknes and to raise up a smoak or thick fog of errors and heresies lies traditions which as the smoak of some great furnace darkened the sun and air i. e. totally put out the light of Scripture and pure administrations which were but in part ecclipsed before so that now nothing could be seen as it were but Popish legends and such stuff by the advantage of which smoother the Locuâ—ts came out i. e. the Clergy that swarmed all over the earth in every parish one at least stinging hurting wounding to eternal death by their poisonous doctrines propounded under pretence of the word of Christ all persons save such as have the seal of God in their foreheads even a few witnesses to the truth that withstood their doctrins which locusts are said to be scorpions i. e. carrying a fair face but stings in their tailes and to have crowns because of their great power for under their great King Apollyon they rule all and reign ore the Kings of the earth These are they that outwardly wear the sheeps cloathing i. e. cloth themselves with the denominations of Clergy Gods heritage Spiritual men Priests men of God which are the true titles of the sheep but inwardly are ravening wolves into whose clutches the stragling sheep that would not keep the steps of the flock of Christ but turned aside after the flocks of the companions going at a venture which way the most went for companies sake right or wrong did fall and by whose Heretical principles men are in danger of perishing for ever Thus when the world would be
many Arrians sprung up because the Nicente faith was neglected there and had we Baptists in our Ministry of old been careful to preach for the true way of baptizing believers onely when the baptism of infants first began to come up and creep upon superstitious grounds into the Church It would certainly have hindred the propagation of that reasonlesse Rantism and freed the Churches that now return to the onely true baptism again which they let go from that simple censure of Anabaptism which now they passe under from men that take rantism to be baptism at least our flocks in those daies that followed the truth had been so well provided as that they would not so easily have departed as they did from that plain way of the word in point of baptism Felix quem faciunt aliena pericula cautum The Pastors are appointed by God for watchmen their office is to to see dangers and to give warning they are the dogs of the flock such as the wolf would have â—â—lent wâ—e be to them if they barke not Naâ—ianzen was such an one as some say his mother dreamed that she had brought forth a white whely and such they say for I knew him not he proved that the 〈◊〉 heretick durst not enter but he spied him nor staie but he hunted him out if he did thus not mistaking heresie and instead thereof hunting out truth as the Priests do but I hope he did not t was the better for the Churches he was the Pastor of but we be to the Church the CCCatholick aecumenical visible Church cal'd CCChristndome whose faithful Pastors are gone from the truth and turned wolves themselves that weary the very truth it self Saint Paul tells those of Ephesus Act. 22.29 I know that after my departure many grievous wolves shall enter into the flock and as he said so verily it it came to passe for the three sorts of National Church PPPastors Pope Prelate Presbyter are in sheeps clothing but indeed ravening wolves that have devoured the truest flock of sheep that Christ hath upon this earth they are the dogs of the flock indeed but many of them dumb dogs that cannot bark and others barking at the sheep themselves and others biting them with their teeth because they put not into their mouths and tearing them though they never teach them yea they are greedy dogs that never have enough looking each to his gain from his quarter The rest of this discourse shall be partly Paraenetical to the people partly Apologetical to the Priests and so end As to the Paâ—aenetical part It concerns the advice of the Pastors of the true Churches to their flocks and all people that they would endeavour to preserve and recover themselves from all infection of Heresie and Schism from the primitive times by which the whole world is gone astray and in order thereunto they commend unto them this serious exhortation 1. To endeavour to be thoroughly instâ—cted in the principles of Christian Religion to be houses with foundation that every wind of doctrine may not shake them Qui huc et illuc fluctuat quovis momentur impellitur He that is not settled upon the true foundation yea and that house or Church that is not built upon a right foundation even the words of our Lord Jesus Christ and the primitive Prophets and Apostles heard and obeyed is driven to and fro to this and to that and back again almost with every storm that rises and hath a time wherein t will fall and the fall thereof will be very great Matth. 7.21 ad 28. Ephes. 2.20.21.21 we have experience plain enough of this in the Nationall and PPParish Churches and people who because they are houses without foundation or else constituted upon nothing but the sandy foundations of mens inventions traditions doctrines and the prudentiall precepts of the PPPriesthood and not upon the primitive doctrines of the Prophets and Apostles neither were ever perfectly but at best in part onely instructed in the A B C and first principles or beginning word and doctrines of Christ as they ly plainly before us in sixt of the Heb. 1.2 because I say they never knew nor owned all these nor laid them as the foundation of their building and Church posture but are brought into that mongrel Church way they are in by principles of birth breeding abode in such a Town custome fashion lawes of men Statutes Spiritual orders Popes Bishops Synods Canons implicit faith more then by cleer knowledge of acquaintance with conversion by the light of Scripture therefore they are wavering like a wave of the Sea tossed to and fro with every wind and turn of tide and driven to any thing that chances to please the Princes or that civil power best under which they happen to be bred and born yea as t was of old in Babylon where Nebuchadnezzer reigned all the Lords People Tongues and Nations within his jurisdiction saving two or three honest souls who saw Gods will and served him according to it fell down straight at his command and threatnings of the furnace if they did not so hath it been in BBBabylon the new under the three PPPriesthoods wherever they have born sway all the people exceptis excipiendis a very few that keep their standing in every turn being built upon the rock Christ and his doctrine fall down and do as they and the Princes that have committed adultery with them have enjoined yea they have reel'd to and fro like a drunkard being drunk with the whores wine and fell forwards and backwards and forwards and backwards and forwards again in the lump and been by turns of what religion or way soever hath pleased the powers to impose under penalty Papists Protestants Papists Protestants Popish Presbyterian or as it happens 2 To love the truth and imbrace it those that yet scorn it and let their affections be ravished in the imbracings of it such as have or shall yet at any time imbrace it so shall they be stable in it and not soon moved from the truth 3. To take heed of itching ears such as love to be gently toucht but not plainly talkt to that say to the Sâ—ers see not prophecy to us smooth things that will not endure sound doctrine nor any troublesome truth that say of the words of Christ the doctrine of his baptism that calls for self-denyal the practise of which exposes to the crosse censure scorn shame suffering losse of credit custome offence of friends fathers mothers husbands wives c. which whoever loves above Christ is not worthy of him these are hard sayings who can bear them take heed I say of such ears as love to hear some truth but not all that stand open gladly to any thing but the losse of Herodias the darling lust what ever t is whether the lust of the flesh the lust of the eye or the pride of life God in his Iust Iudgement sufâ—ers such to fall Learn to be doers of the word not
is told to and by me and Iohn Brain Both being once of thine one children twain Thou seest yet wilt not see this but remain Silent least friends turn foes and thee disdain But some must shew 't or else they see 't in vain Through England Scotland Italy France and Spain Amen Hallelujah TTTripartita Tribus Tribulaes Tribulusque Triunus Discipulis Christi Triplexque Tricepsque Tyrannus Trico Tricornis Trifurcifer atque Triformis Tristificus Sanctis toti Ter damnifer Orbi Ter decimas sapiens capiens rapiensque Triarchus Reges ipsa regens ipsos super omne triumphans Te credens proh vana fides genus esse deorum RRRoma O RRRoma Tibi mulier formosa videris Attamenes MMMeretrix vix heu pendenda Triuncis Viribus ipsa tuis te perdis quo peritura es Tempus adest aderitque brevi tibi Terminus ipse Dixi haud magis malus Piscator ac tu ac tui O SSSacerdos estis Pessimi Pisces qui nisi resipiscamini Reiiciemini in eternum Mat. 13 48. In Domino viz. via Domini Salvetote FINIS * Witnes the Letter sent to me in the name of more from from one of the opponents which in fuller satisfaction concerning my call to this work is extant at the end of this Epistle * In which sad winter visitation I may not but take notice here in satisfaction to the deluded world how miserably I was misreported to have met the Divel in a field to have been out of my wits and senses stark mad bound down in my bed to have renounced and that with raging that way of the Gospel which throw Gods goodnesse I stand fast in to this hour of all which not the least Jota is true and this too not onely by much people but in part also by such of the Priesthood as lived neer enough to me to have given truer intelligence had they or their Earwigs been either of them any better then they should be * Dr. Featley Dr. Holmes Mr Marshall Mr Bayly Mr Blake Mr Cotton M Cobbet Mr Cooke Mr Symson of Smardens soveraign preservative against Anabaptism Mr. Baxters Plain Scripture proofs * Whose â— words in his return to mine are these viz. as for that most reverend Clergy whom in general you spatter with so much dirt with what fingers a blind man may discern I shall leave them to vindicate themselves and their profession from such immerited obloquiest Expedias persâ—ta co suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 picasque doce as verba nestra canari That 's the dreadfull phrase whereby you also term your selves ghostly fathers to awe poor ignorants into the greater observation of you and yours express the holy spirit else the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be Englisht by the word spirit at all times as well as some both in translations treatises and discourses b Dr. Blechenden c Mrs. Chute as she was then cal'd now Mâ—s. Dean d Habent artificium quo prius persuadent quam docent veritas autem docendo suadet non suadendo docet Tertull. as cited by your quondam friend Mr. G. C. in his second letter to me e Dr. Austin and Dr. Blechenden e Infans of non fans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f See Mr. Blake in birth priviledge p. 5.11 g P. 87 88. of the way of the Church in N. England 1 Cor 10.1 2. 1. Argum. h Featleys dip dipt p. 178. 2. Argum. i See Mr. Baxter p. 109 297.298 k See Mr. Blake p. 4. 3 Argum. m p. 9. of his grounds and ends of baptizing children n p. 35.36 of his grounds and ends c. o p. 58. of his animad on Mr. Tombes Exercit. p p. 63. of the same book q Demonstratio est ex prioribus notioribus et causis r See Pareus p. 357. and Kekerman System log p. 12. tignum est quod seiâ—lum sensui et preter se aliquid animo ostendit or Râ—sâ— preter speciem quam iâ—gerâ— sensibus aliâ—d asiquid saciens incognitionem venire Taia enim debent esse â—t res invisibileâ— significent â—i enim debent esse adminicula fidei oportet percipi externo sensu quo movetur sensus internus quod enim non vides non est tibi signum qui facit signum invisibile implicat contradictionem et facit signum non signum res sunt invisibiles non signa alioqui signa non possent significare res multo minus confirmare quia incertum confirmaretur per aeque inceâ—tum hinc veteres sacramentum ita definiunt sacramentum est signum visibile invisibilis gratiae p. 212.213 of his reply to Mr. Tombs s Privatio sacramenti non damnat â—i non accedat contemptus christus non adimiâ— salâ—â—em eis quibus adimiâ—â—r baptismus t Quantum damni invexerit dogma illed male exposâ—â—um baptisma esse de necessitate â—alâ—â—is pauci animadvertâ—nt Ideoque minus sibi cavent nam ubi invalâ—it opinio perditos esse omnes quibus aquâ— tingi non contigit nostra conditio deâ—enor est quam vereris populi quasi restrictior esser Dei gâ—â—â—ia quam sub lege venisse enim Christus censebitur non ad implenâ—as promissiones sed abolendas quando promissio qâ—ae â—unâ— ante octâ—vum diem saluti confeâ—endae per se erat satis effiâ—â—x nunc absquo signi adminiculo rata non esseâ— Non arceri a regno caelo rum infances quibus è prae senti vita migrate continget antequam aqua mergi dâ—tum fuerit atqui jam vi sum est fieri nou leveÌ„ injuriam dei saederi nisi in eo acquiescimus â—csi per se infirmum esset qâ—um ejus effectus neque a baptismo neque ab ollis acestionibus pendeat * ubi vides ibi fides where we see it is there we say it is nati Discipuli sacti nati Eunuchi casâ—rati x p 37. to Mr. Tombs y p. 120 121. of his Animadv on M. To. Exercit. Non cum Iesu Itis qui Itis cum Iesuitis Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonless Reason Reasonlesse Reason Reasonlesse Reason Reasonlesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a In eundem in quem nostra nunc intendunt Scopum et vetera illa spectarunt nempe ut ad Christum diâ—igerent pene manu ducerent aut ipsum potius ceu imagines representarent ac cognoscendum proferrent b Eam promionem in evangelio datam per sacramenta nobis magis declarat Deus nempe per analogiam signorum cum rebus quae per ea significantur sicut similitudo declarat id cujus est similitudo haec enim
to believe witness not my self only who am of little credit with you but Mr. Cotton also none of the least of your Champions that appear for infant baptism whose very words p. 48.49 of his Way of the Churches in New England these are viz. It is not the seed of faith nor faith it self that knitteth a man to this or that visible Church but an holy profession of the faith and professed subjection to the Gospell of Christ in their communion Be ashamed therefore of such a monstrous position that persons not appearing to believe in Christ can conclude no more against their faith in Christ then against their reasonable souls Determination The seed of faith sown after discovers it self when the season comes Detection Yet so audacious are you that whilest it is but in the seed at most by your own confession as in infancy to attempt a discovery of it to all the world to be in these infants viz. of believers and not in those viz. of infidels before the season Determination The testimony of Scripture concerning their faith and the proofs taken from thence are equivalent to the best testimony and profession of any man concerning his own faith Detection O Sapientia as if the Scripture did as punctually personally and particularly testify concerning this and that individual infant which you sprinkle that it doth believe and those infants that you deny to sprinkle that they do not believe as men at years do to us by their words and works that they do or do not believe Secondly there is but one testimony of Scripture alledged by your selves where you say it s asserted of infants that they do believe viz. Mat. 18.6 and that as I have shewed First speaks not of little ones in your sense but of little ones in Christs sense viz. believes indeed and his disciples whom he stiles little ones also a little above Matth. 10.42 a place where we read not that any infant was among them Secondly that Scripture testifies of those of whomsoever it speaks in actu secundo that they do believe and so to do your selves yield is impossible for infants therefore it cannot be meant of them Thirdly if it did speak of little ones properly so called so as to say they do believe yet that they were believers and not unbelievers infants is a thing which a wise man may fumble himself 55 times over and become a fool before he once find it so to be Fourthly 't were but a Prosopopeia however Determination If it be further askt how faith is bread in them it is answered by the holy spirit whose waies are inscrutable who ties not himself to means works where he will and how quo magistro quam cito discitur quod docet saith Cyprian Detection And yet you scrue so farr into the inscrutable waies of the spirit in this matter as though he works where he will and how both to bind and bar him and to determine both where he doth and must work faith and where he doth not and must not viz. in believers infants not in infants of infidels else why do you refuse to baptize the one upon non-appearance of faith and yet plead for the baptism of the other as in whom it appears to you so clearly that by argument you say you make it more plainly appear to any one that will not deny Scripture and reason that they have faith then the profession of any one particular person that ever I baptized can make it appear of himself for thus you peremptorily conclude p 5. and then as prettily unconclude it all ore again p. 18. saying unlesse it could be certainly presumed what children have the habit of faith what have not for the working of the spirit is not known to us there can be no conclusion made why also do you say the promise is to believers and all their seed which is as much as to say God is bound upon his word and covenant unto these children not unto others and therefore must be as good as his word for I hope you all agree that God will not lie p. 14. though I confesse p 18. you unsay all this ore again and grant that he is not bound to work it in all the children of Christian parents nor bard from working it in any of the children of infidels O fine whifles Determination If it be inquired how faith can be said to be in them without their consent the answer is as well as originall sin to which they never consented and that Christ is more powerful to salvation then Adam to condemnation Detection That original sin is in infants so far as it is in them without their consent I do not deny it being a matter more imputative as I have shewed above then inhaesive and that Christ is more powerful to salvation then Adam was to condemnation is an undoubted truth which makes me believe otherwise then once I did viz. that whatsoever befel whomsoever meerly by Adams sin is as universally as well in respect of the subject made miserable thereby viz. whole mankind as of the misery befalling that subject by the coming of the Second Adam taken away for which tenet I could give more proof then you can easily disprove were it not besides the Argument I am in hand with but that faith is in any persons without the consent of those in whom it is is a lesson that I shall never consent to learn while mine eies are open I have found many Divines defining faith by the very term of an assent or consent unto the things promised preacht profered or propounded to us to believe and making assent or consent such a necessary ingredient to the very essence being or nature of faith that faith cannot be faith without it thus Mr. Baxter your fiercest fellow-fendent of infants baptism the very essence of faith saith he p. 98. lyeth in assenting that Christ is king and saviour and consenting that he be so to us Yea he denies them to have any true faith who do not thus assent and consent but of all the faiths that ever I have heard or read of and of all the kinds of believing that ever were broacht in the brains of men I never yet heard of a believing of things whether one will or no I mean a real believing and not such a feigned forced faith as that of those who must say they believe as the Church believes when happily they know not what that is nor did I ever hear of believing without assenting to the things believed since I was born till I met with this figment of yours nor ever shall again I am perswaded while the world stands from any men but such as having uttered one absurdity are resolved rather then to recant it to uphold it with an 100 worse then it self Determination It is further added that there is no other way revealed for the salvation of little infants but by justification and that by faith that way of the