see his Treat of Bap. pag. 20. lin 6 7 8 9 10 11 12 13 14. consisted all of visible Saints Deut. 29.18 to be câ—rrupt For the like you said before in your book p. 4 That they stood meerly upon nature and circumcision of the flâ—sh not by faith and circumcision of the heart And here you oppose this nature unto grace the naturall seed unto the spirituall seed And thus it appeareth that you hold neither the matter nor forme of the Church to be spirituall then nor the persons graciâ—us but ungracious fleshly and carnall But the Scripture teacheth us that they were a holy nation and a peculiar people unto the Lord their God and so excellent that none were like unto them Great advantage had they every manner of way Vnto them was committed the Oracles of God And shall wee thinke that God committed his Oracles to a Church which had a carnall constitution or that he owned such for his holy peculiar people God made an everlasting covenant with Abraham that he would be a God unto him and his seed for ever And though the Law was added because of transgression yet it could not disanull the covenant and therefore not the Church or people of the covenant or the seale of the promise Now surely if that the Church had been constituted upon nature corrupted such as you have opposed to grace and upon the naturall not upon the spirituall seed * See before in this Treatise pag. 29 30 31. For there it is answered at large then there was no difference between the Israelites and the Heathens and then was the Church of Israel no communion of Saints but a mixt multitude which to thinke is very erronious as may appeare by these Scriptures Exod. 19.5 6. 22.31 12.48 49. Num. 9.14 15.15 Levit. 19.2 20.7 8. Deut. 7.6 14.1 2. 26.18 19. 1 King 8.53 Deut. 4.20 29.10 11 12 13. 10.15 Psal 147.14 But from this your groundlesse affirmation you would through an inference make another disparitie between the Church of the Jewes and the Church of the Gentiles You say That was therefore termed Israel according to the flesh and of the circumcision of the flesh this Israel according to the Spirit and of the circumcision of the heart Rom. 8 28.29 Rom. 9.6 7 8. Coll. 2.11 And to this I answer That your speech doth here import as if none who were Israel according to the flesh were Israelites according to the spirit but the Apostle sayth All are not Israel that are of Israel He maketh a manifest difference between Israel the Church of God and those who were not really Israelites though they came of Israels loynes according to the flesh But your speech crosseth the Apostles speech and tendeth to prove that all were Israel that were of Israel But what will you say to the Proselytes and their seed Were they Israel according to the flâ—sh Surely they were not therefore they were Israelites according to the spirit As well as others who were also Israelites both according to the spirit and flesh Moreover None were to be circumcised externally in the flesh but those who were in Gods covenant and were circumcised in heart so farre as mâ—n could discerne and those that were in Gods covenant were Israelites spiritually and so to be esteemed even as true members of the Church So David sayth Yet surely God is good unto Israel unto those that are pure in heart Deut. 30.6 Circumcision of the flesh sealed unto them the circumcision of the heart and this God promised both to them and their seed and then both male and female were all one in Christ * Exod 12.48 49. Num. 9.14 15.14 15 16. and so they are now ** Gal. 3.28 As for the Scriptures Rom. 2.28 29. Rom. 9.6 7 8 Coll. 2.11 which you cite they make nothing for your present purpose to prove That that was onely called Israel according to the flesh and the other onely according to the spirit The one constituted upon that nature which you have opposed to grace upon the naturall seed destitute of the spirit the other constituted on grace without nature and the spirituall seed of Abraham without the naturall seed Prove this and then you say something else it is nothing to your purpose But indeed the substance of what you say heer is answered at large in this Treatise pag. 29 30 31 32 33. And now I will proceed to examine the Scriptures which you have cited heer for confirmation of these your opinions As touching Rom 2.28 29. there the Apostle declareth who are the true Jewes indeed namely those that are Jewes inwardly and that the true Circumcision indeed is that of the heart in the spirit not in the letter whose praise is of God c. Now will you reason from this place that those who were the naturall seed not degenerating were not the spirituall seed and that because God accepted of the infants with their parents and commanded them to be circumcised that therefore the Church-state was built upon nature and not upon Christ Surely you cannot gather any such thing from the Apostles words in Rom. 2.28 29. nor from any other place of Scripture but rather the contrary Yea the Apostle in the following Chapter declareth that as for the advantage of the Jew and the profit of circumcision it was much every manner of way chiefly because that unto them were committed the Oracles of God For sayth he what if some did not beleeve shall their unbeliefe make the faith of God without effect God forbid And so he concludeth that both Jewes and Gentiles are justified by faith Seeing it is one God which shall justifie the circumcision by faith and the uncircumcision through faith Doe wee then make voyd the Law through faith sayth he God forbid yea wee establish the Law And in the fourth Chapter Paul treateth of justification by faith without workes and expoundeth Davids speech for whereas David sayth * Psal 32.1 2. Blessed is the man to whom the Lord imputeth not sinne and in whose spirit there is no guile Paul explaineth it thus Blessed is the man to whom the Lord imputeth righteousnesse without works From which places of Scripture much may be gathered against those who denie infants to have faith imputatively for the Apostle declareth that he to whom the Lord imputeth not sinne is a righteous person Now every person is either righteous or unrighteous for as righteousnesse is not imputed unto those to whom sinne is imputed So those whose iniquities are pardoned and their sinne covered the Lord imputing no sinne unto them he imputeth righteousnesse unto them without workes and this righteousnesse is that which justifieth before God It was faith which was counted unto Abraham for righteousnesse And so he proceedeth in the 9th 10th and 11th verses to prove that this blessing or blessednesse came not onely upon the circumcision but also upon
Covenant no more then the infants of Abraham to whom the Lord spake saying I will be thy God and the God of thy seed c. Thou shalt keep my Covenant therefore thou and thy seed after thee in their generations e Gen. 17.10 By all this it appeareth that wee have no ground to deny that the Scripture speaketh of their children in Covenant neither are we to dreame that the promise appertaineth to all sorts or is visibly made equally to visible beleevers and visible unbeleevers also for though in Gods secret account visible unbeleevers may be accounted as visible beleevers are and have the promise reserved for them by God in the secret intention and unalterable resolution of his sacred Majestie who will afterward manifest it visibly to appertaine unto them in his appointed time yet these unbeleevers the mean while in our account and in their own account are not to be esteemed heires of the promise or elect vessels of mercy so long as they are not in the Covenant for none are to be esteemed as the children of life but those that are visibly in Jesus Christ for whose sake life is promised to those that choose life and also to their seed f Deut. 29.2 Secondly you say If they were in the Covenant Pag. 3. line 6. by having this promise made to them then were they of the new Covenant and Church of the Gospel for there were no other people to be accounted in Covenant with God save those which be of this Church but those were not of this Church but they were afterwards added thereunto as appeares ver 41. and therefore were not of it before and consequently notwithstanding the promise being so to them and their children yet neither they nor their children were of the Covenant nor Church untill they did beleeve although they were Jewes and so the children of faithfull Abraham Ans Here I think you are mistaken for you would inferre that these were not in the new Covenant before they were baptized and added to the particular Church but then by the same rule wee may think thâ—t the Apostles baptized and admitted into Church-fellowship 〈…〉 those who were out of the new Covenant and that those Converts mentioned in Act. 2.39 were out of the new Covenant when they haâ— gladly received the Word for as touching their Baptisme and audition to the Church the Scripture denoteth the same as distinct from the rest which went before But you should know 〈…〉 that none ought to be baptized before they are in Covenant with God Wherefore if these aforesaid were not in Covenant with God before they were baptized and added as aforesaid then they were first added and were afterward baptized and afterward entered into Covenant with God which disorderly proceeding is not according to the Rule of Jesus Christ. 〈…〉 Moreover If it be admitted that persons must be first added to the particular Church before they are to be baptized which thing I dare not affirme But suppose it were so yet I say it cannot be proved that persons are not in the new Covenant till they are joyned to the particular Church for all those that are out of the new Covenant are not fit matter for it But that these Converts mentioned in Act. 2. were in the new Covenant before they were baptizâ—d is apparent by their conversion and repentance and that the blessed promise of God in the free pardon of their sinnes was rightly applyed unto them and their seed and this is the new Covenant That God will be our God See Gen. 17.7 Rev. 21.3 and wee shall be his people and that he will be mercifull unto us in forgiving us all our iniquities c. Heb. 8.10 11 12. And so David sayth O blâ—ssâ—d is he whose transgrâ—ssion is pardoned and whose sinne is covered O blessed is the man to whom the Lord imputeth not sinne * Psal 32.1 2. And Paul explaineth it to be a Righteousnesse imputed without workes Rom. 4.6 And that this righteousnes of faith is visibly imputed to the infants of beleevers as hath been heretofore is cleare from Act. 2.39 compared with other Scriptures and therefore I conclude they are beleevers imputatively and in the new Covenant and ought to be baptized Now that persons are in the promise or new Covenant visibly before they have faith I suppose no well informed Christian will affirme But to say that true visible beleevers though unbaptized are not in the new Covenant till they be baptized and added as before specified it sheweth a great deale of ignorance at the best in him that so affirmeth NExt you say Their second Argument is from those places which speakâ— of baptizing whole housholds To which I answer It is certaine that divers places of Scripture speake of baptizing whole housholds And it would argue weaknes and presumption in us to affirme that there were no infants in those familiâ—s except wee could prove the same which if there were none it maketh nothing against the baptizing of infants I hope we are not ignorant at least wee are admonished not to be ignorant that God baptized the children of Israel in the Sea 1 Cor. 10 1 2. in which act he really declared who are the right subjects of Baptisme namely Beleeving parents and their infants with them Jewes and Prosolytes such as were the right subjects of Circumcision * Gen. 7.9.14 Exod. 12.48 49. And if wee doe discreetly weigh the great and generall Commission of Jesus Christ given when he ascended upon high it will give great light to this point for it declareth that all Nations were commanded to be made Disciples and those that were made Disciples of Christ he commanded to be baptized so soone as it appeared that the Application of the Gospel appertained unto them Goe sayth Christ teach all Nations baptizing them c * Mat. 28.18 Goe yee into all the world and preach the Gospel to every creature He that beleeveth and is baptized shall be saved and he that beleeveth not shall be damned * Mar. 16.15 16. Now I hope you will not denie infants to be part of the Nations or to be part of the number of Creatures spoken of here for whom an immortall state is prepared for it is a sure truth that they are reasonable creatures and comprehended in these words Every Creature Consider then how that the purest infants of the holiest parents are by nature the children of wrath Conceived in sinne and brought forth in iniquitie and have Originall sinne cleaving unto them till their change come I mean till the time of their death or dissolution and are by nature enemies against God so deeply stained with sinne that nothing in the world is effectuall to clense them therefrom * Psal 49 7 8 9. but the crimson bloud of their crucified Saviour naturall corruption from their conception Rev. 1.5 is inherent in them and cannot be subdued but by the
circumcision of the flesh was to teach them it being the signe k Gen 17.11 and seal l Rom. 4 11. Col. 2.11 12. of the righteousnesse of faith as baptisme is now And this you may minde also that though the rebellious seed of Abraham according to the flesh were rejected m Esay 2.6.9 yet the strangers that joyned to the Lord were still received n Esay 56.3 4 5 6 7 8. wherefore this is a plain evidence that they stood by the grace and life of God and Christ and circumcision of the heart for the cause why God rejected some of the circumcised seed of Abraham according to the flesh was because they were uncircumcised in heart o Ier. 9.25 26. and therefore the Lord threatned to visite them and did visit them with the uncircumcised in flesh Wherefore it appeareth that without faith and circumcision of the heart they could not stand at all And the Scripture saith that the unbeleeving Jewes were cut off for unbeliefe and that those that stand doe stand by faith and therefore are admonished not to be high minded but fear p Rom. 11.20 and take heed q v 21. and continue in the beautifulnesse of God r v. 22. and that the unbeleeving Jewes also if they abide not in unbeliefe shall be grafted in again Å¿ v. 23. Wherefore it appeareth that as unbeliefe was the cause why the unbeleeving Jewes were cut off from the olive tree whereon they were so unbeliefe was the bar which kept them off for if they abide not in unbeliefe they shall be grafted in again and this proveth that their standing was never to be otherwise but by faith and circumcision of the heart Neither are we to thinke that the giving of the Law at mount Sinai or the ceremonies which the Jewes then had to lead them to Christ or any of Gods Oracles being committed unto them or any persons groundlesse departing from the State doth argue that the constitution of the same Church was as you would have it taken to be Neither did their circumcision of the flesh argue that they stood not by faith and circumcision of the heart no more then the outward baptisme doth now argue that the Saints now stand not by faith and the inward baptisme of the heart and spirit but meerly upon nature and baptisme of the flesh But you should know that as it is not possible to please God now without faith * Heb. 11.6 no more was it then * Psal 50.18 In the time of the Law God abhorred his own Ordinances if they were not done in faith * Isa 1.13 14. And as faith gave Abraham the denomination of Gods friend the righteousnesse of which faith Circumcision was a seal * Rom. 4.11 so none were ever esteemed as the holy people the sonnes and daughters and friends of God but those that were made nigh unto him by the promise of Christ and by faith and circumcision of the heart And you should know that the Jewes had not outward spirituall holinesse visibly imputed unto them meerly because they were the children of Abraham but because Abraham their Father and they his children were the children of God and their childrens children were in Covenant and so they were the children of the promise as Isaack was and blessed with their Father Abraham And this may further appeare unto you because when any of the seed of Abraham according to the flesh did degenerate their rejection was not for or because that they were the children of Abraham but because they had taken upon them the image of Satan and so degenerated from the steps of Abraham and thereby became the children of Belial And as we may say concerning these Hebrews so we may say concerning the Heathens when any of the Gentiles or Heathens became Prosolites their childeren that were at yeares of discretion were not to be circumcised unlesse they were willing to enter into covenant with God and to take upon them the Lords yoake and fight under his banner Howbeit whether they were circumcised or not they were still the Prosolytes children according to the flesh But concerning the infants of the Prosolytes there was no questioning of them they were to be circumcised being in the covenant with their parents and yet not circumcised because they were their childeren by nature but because they were in the same covenant with their holy parents and so they were the childeren of God by his free Grace And the Scripture doth evidently declare that none were to be admitted into the Church of the Jewes but believing Hebrews and Prosolytes and their holy seed By all this it apeareth that the members of the Jewes state had a spirituall holinesse upon them and stood no otherwise but by faith and circumcision of the heart And were not as those who were neither beleeving Jewes nor Prosolytes Aliens from the Common-wealth of Israel without hope without God in the world without Christ and strangers from the covenants of promise But the Church of the Jewes the Lorâ—s peculiar people were made nigh unto God by the blooâ— of Jesus Christ which was then to be shed and is now shed for the remission of their sins and their reconciliation to God the father and his blessed spirit And whereas you say that the state or Church of the Jews is abollished I tell you I am not bound to beleeve that God abollished his Chuâ—ch state whereof David Solomon Hezekias Josias and the holy Prophets and righteous men were members such a Church at the constitution whereof there was no prophane person to be admitted or any root beating gall or wormwood to be suffered but if you thinke that God changed the state in the daies of the Messias his manifestation in the flesh and made it more glorious Even as the Moone is said to be changed when shee hath run her course but remaineth still the same Moone though more glorious then before this I would rather beleeve then that And touching your speech of the abolishing of the other things If you mean an abolishing of all the beggarly rudiments taking away the Elimentish part of some Ordinances and planting other materialls in stead thereof then I grant it But be sure that you stick to this that Christ came not to deceive the Infants of beleeving parents to take away the substance of the Ordinances but rather the yoakes which cleaved thereunto which circumstantiall things he nayled to his Crosse in token that those who rightly and truely enjoyed them before were now benefited without them and were to have through a generall distribution an equall proportionable share and right to whatsoever came in stead thereof Now let us consider that if the infants of beleevers members of the Church of the Jews were not then aliens from the Common wealth of Israel nor without hope nor without God in the world They were not then without Christ neither were they Strangers from the Covenants
Psal 103.5 Next you rehearse a question What holinesse it here meant to the Children To which you answer That it is not that holinesse that accompanieth faith and such holinesse onely is available to the admittance into the state of the Gospel and to have right to Baptisme To which I answer that it is to be taken for that holinesse that accompanieth faith and therefore it is available to admit them into the state of the Gospel and giveth them visible right to Baptisme and this may appeare unto you from the Apostles testimony which declareth that if one of the parents be a beleever the children are holy different from those uncleane children whose parents are neither holy nor sanctified to the holy to produce a holy seed and therefore I conclude that we are to account the Infants of beleevers to have that holines upon them which accompanieth faith and giveth them visible right to Baptisme they are to be judged to be of the number of Gods elect as really as those are to be judged who professe faith and manifest obedience in their owne persons And it is further to be minded that visible Saints who make a verball profession and walke holily in outward appearance though we cannot infallibly tell whether they have faith or no they are to be baptized And we are not to dreame that wee can discerne internally in men seeing God only knoweth the heart and no man knoweth the things of a man save the spirit of a man that is in him yet where we see a holy verball profession and a life and conversation annexed thereunto and correspondent therewith outwardly though the inward qualifications be not according to the requiring of the Word yet wee are to judge them to have that internall true holinesse without which no man shall see the Lord and also that the Lord hath admitted them into the fellowship of his Son Jesus and into the state of his Gospel and that they are as lively precious stones as living fruitfull plants and therefore are to be accounted to have as much right to Baptisme as he that manifesteth more holinesse So it is said of Simon magus Acts 8.13 that he also beleeved and was baptized and yet afterwards when he manifested evill fruits Peter said unto him * Ver. 21.22.23 Note though Simon Magus was in the gall of bitternesse and in the bond of iniquitie yet he was sayd before to beleeve and was baptized And now since Peter biddeth him repent c. Which doth plainly shew that Peter knew not then but that he might be saved Thou hast neither part nor lot in this matter for thine heart is not right in the sight of God Repent c. for I perceive that thou art in the gall of bitternesse and in the bond of iniquitie And therefore we are to baptize those whom we are to judg to have holines internally though in Gods sight they have it not That is to say Those that have holinesse outwardly are to be admitted into the outward visible state and are to have the outward Baptisme they being to be judged to have the inward graces as the holy children of beleevers have in visibilitie and so are to be esteemed in the judgement of charitie which thinketh no evill But what is the reason why you thinke that the holinesse ascribed by the Apostle to the children of beleevers is not that holines that accompanieth faith Is it because they cannot work Is it so indeed I tell you that the Scripture teacheth us that those that are of the faith though they cannot work the same are the children of Abraham a Gal. 3.7 and that the children of the promise are counted for the seed b Gal. 4.28 and that Isack was a childe of promise in his infancie c Ver. 28 29 30 31. And that faith and works are different things d Rom. 4.2.4 And therefore though the holy children of beleevers cannot work yet the Lord imputeth righteousnesse unto them e Psal 32.1 2. Rom. 4.6 Gen. 17.11 Rom. 4.11 without works And yet we are to minde f Phil. 2.12 that the Lord would not have his people to cease from working and to be idle so long as they are able to worke But when they have neither will skill nor abilitie as many a visible Saint that is in years may want and yet be no Covenant-breaker then the Lord accepteth of them and imputeth his righteousnesse unto them as if they had done all the holy workes which ever were done in the world by any who were imputed righteous God is a wise God and knoweth that his Saints can doe nothing without him nor act further then they have capabilitie therefore in his mercie he exacteth no more Good in his wisdome knew that the Infants of beleevers were capable of passive Ordinances and therefore he instituted the same to be imposed upon them and administred unto them But as for active ordinances which they could not performe nor had naturall capabilitie to doe God did not require it at their hands no more then he did require the Proselytes females to be circumcised who as you say were implyed in the males And this doth in no way eclipse the Glorie of Christs mediatorship but advanceth the free Grace of God and the righteousnesse of Christ far above all the works in the world But to affirme that the infants of beleevers have not the true holines which accompanieth faith is in a manner to darken the Glorious Sunne of Righteousnesse and the light of his Gospel with a meritorious smoake of corrupt doctrine arising out of the bottomlesse pit of sorie mans deceiptfull heart But let us heare what you say further for confirmation of your affirmation True it is that in the time of the Law and state of the Jewes A. R. Pag. 6. lin 5. and old Covenant there were some fiderally and outwardly holy and outwardly uncleane and then all men yea all things in the world were distinguished by this kinde of holinesse So the uncircumcised were then unholy and they of the Circumcision holy and might not accompanie with the other Act. 11.3 And accordingly had they their outward washings and purifications for these their outward pollutions all which were but typicall things and all these and such like distinctions are now abolished with that State and quite taken away out of the world by the comming of Christ and this is evident by Peters vision Act. 10.11 c. expounded by himselfe in the 28. verse where he sayth That God had shewed him that he should not call any man polluted or uncleane Whence it is cleare that now all men in the world are as cleane as the Circumcised and those as polluted in the Gospel-sense as any other for now all are as one and alike in Christ Jesus as may appeare by these Texts Rom. 10.11 Col. 3.11 Gal. 3.28 5.6 And as none then without this legall and outward holinesse ought to
them so he doth not onely come unto them but cast his garment of righteousnesse over them and dwell with them and abide in them Isa 22.21 and is a father unto them as he was to the Inhabitants of Judah and Jerusalem Our God is a God of truth and therefore he will not deceive his pâ—ople nor break his Covenant which he hath made with them which Covenant is to his Saints thus I will be a God unto thee and to thy seed * Gen. 17.7 I will be their God ** Ver. 8. So sayth the Spirit of Truth who will not nor cannot lye Who for strengthening of his peoples faith and encreasing of their comfort that their hearts in loving him might be enlarged and their joy in delighting in him might be full he did command a visible signe and seale of the rigâ—tâ—ousnesse of faith to be imposed upon them and upon their seed whose Gâ—d he had testified himselfe to be Now those persons to whom God is a God they are blessed in a speciall manner * Psal 33.12 and he is a father unto them * Esa 9.6 and those persons to whom God is a God and a Father are seperated from Idolaters and are a holy * 1 Cor. 7.14 2 Cor. 6.17 peculiar people unto him directly opposed to those who are uncleane * Rev. 22.11.15 Isa 52.11 Rev. 21.7 8. and out of the Covenant But God is a God and a Father to the infants of beleeving parents now as he was formerly for his holy Covenant is sure and therefore such infants even the holy off spring and blessed issue of the blessed are all the sonnes daughters of God and are to be accounted amongst the number of seperated Saints in covenant with him for he hath promised to be a God and a father unto the beleeving Gentiles 2 Cor. 6.18 as he was unto the beleeving Jewes Gen. 17.7 Jer. 31.1 Concerning whom the Lord sayth Their children shall be as aforetime Jer. 30.20 Jer. 30.20 whose holinesse is directly opposed to the Idolatry of those Idolaters which the Lord commandeth his blessed Saints to sepâ—rate from and is quite contrary to this uncleannesse which unbeleevers and their infants have who though they are not bastards yet they are unholy because they are out of the Covenant and God is not their God nor father to hallow theÌ„ as he is to the holy children of beleeving Gentiles and as he was to the holy children of the Jewes in covenant with him Thus the Contents of your exposition being not right wee may justly conceive that all the Scripture which you bring to confirme it will be wrong in the application and your grounds false But let us heare further what you say A. R. Lin. 29. A. R. Lin. 30. And I will shew my ground by my thus opening the Text. The believing Corinthians both men and women married and single do joyne in a Letter to the Apostle for resolution of many of their doubts touching their severall conditions this appeares in the first verse and thence to the 12 and their doubts in this particular and which he answers in the five verses following seemes to be this in effect as if they should thus write we being borne anew and made the Sonnes and Daughters of God â—y Faith in Jesus Christ and being made holy by his spirit and taken into Communion and fellowship with Jesus Christ and his Saints in light from an estate of darkenesse and death from being Idolaters and Children of thâ— Devill have very uncomfortable cohabitation and felloship with our wives and husbands remaining still in their naturall and blind condition so farre different from the estate into which we are now brought Surely our holy God that bids us touch no uncleane thing doth not allow us thus to do And wee fâ—are least wee have done very ill in continuing thus so long for our Marriage wee cannot thinke but it was dissolved when wee first beleeved And wee ought then to have put away our wives as the Jewes diâ— their strange wives and unto this the Apostle begins his answer in the 12. verse thus And unto the rest to wit of your doubts speak I not the Lord If any Brother have a wife that beleeveth not if she be content to dwell with him let him not put her away And the woman that hath a husband that beleeveth not if he be pleased to dwell with her let her not leave him for the unbeleeving husband is sanctified to the wife and the unbeleeving wife is sanctified to the beleeving husband else were your Children uncleane but now they are holy As if the Apostle should have said to them thus you Corinthians do doubt of your coâ—abitation with your unbeleeving married yoke-mates of â—hicâ— tâ—â—re is no cauâ—e for to the pure all things are pure that is all lâ—â—â—ull 〈…〉 namely whatsoever is lawfull in nature or civill use is 〈…〉 to the beleever and yet even those things are impure to the impâ—â—e or uâ—belâ—â—ving for even their mindes and consciences are defiled Tit. 1.15 But to the Belâ—ever all things are pure that is as I have alreaâ—y said all lawfull things for things that are unlawfull in themselves câ—â—â—â—t be sanctified by â—â—e faith of a truâ— Bâ—leeâ—er no not to his use but mâ—â—t be lâ—fâ— and 〈◊〉 as siâ—full and wiâ—kâ—d which if your cohabitation werâ— such as you iâ— wâ—akâ—â—sse iudge then â—as nâ—t your marriage lawfull at the first then it is not lawfull nor sanctified to yâ—u now as you judge it is not and then are your children uncleane But if your marriage were at fiâ—st lawfull then your Cohabitations now with your â—oke-mates is likewise lawfull and then also sanctified to you now by your beleeving else were your children uncleane that is unlawfully begotten and Bastards but now are they holy that is Legitimate and no Bastards Ans Here hath been many words to little purpose as appeareth by your own Conclusion for the Tenour of all is that which you have affirmed before * Paâ— 9. lin 26 27. which is your Conclusion now * Pâ—â— 10 lin 31 32. As if the Apostle should say Else were your Children unlawfully begotten and bastards but now are they legitimate and no bastards A very poore collection or rather restriction of the Apostles words But that this restriction is in the Text wee must take it upon your bare word for you have brought no Scripture which any way cleareth this your Affirmation But it hath been proved before that the Apostle meaneth a religious holinesse a holinesse in relation to faith and to the holy Covenant of God in which Câ—venant bâ—lâ—evers their infants are now under the Gospel And this may further appeare unto you by these Considerations First That the Apostle in this place of Scripture speaketh not of all infants but onely of the infants of beleeving parents in Coâ—enant for he doth not say to unbeleevers that their children are holy neither
he the same priviledges in respect of the new covenant as Abraham had I will not say that Abraham had the same outward temporall priviledges which Noah had for Noah was the father of all Nations according to the flesh though not the father of Caine or those before him neither will I say that Jacob or Isaac had the same outward temporall priviledges in every respect as Abraham had for Abraham was the father of the Ismaelites and Edomitâ—s after the flesh And yet this doth not prove that every beleever upon his beleeving doth become a father of the faithfull no more then Isaac who was a father of the faithfull as well as Abraham And seeing your demand * Lin. 35. Where any seed are if all be fathers is grounded upon an if or supposition that all are fathers let it be a supposition still and so upon this ground when you bring suppâ—sâ—tions without distinctions builded upon your own imaginationâ— and prosecuted with such groundlesse cavillations you may expect that your building will fall to the ground as this doth Lin. 36 37 38 39. To your affirmation That their seed and their seeds-seed are all members of the Church and to be accounted faithfull and so to be all fathers of the faithfull as well as Abraham from generation to generation to the worlds end I answer That the infants of the faithfull are all members of the Church and they are not to be accounted unfaithfull though they die in their infancie And seeing Gods kingdome belongeth unto them though they have no children â—or are fathers of the faithfull 〈◊〉 Abrahams was yet they have the same precious priviledges as Abrahams infants had So that they are to be esteemed now tâ— be the sons of God and yet it is not manifested whaâ— they shall be when their terrestriall bodies being made like the glorious body of their sweet Saviour shall 〈◊〉 celestially in the kingdome of Eterniâ—â—â— Next you would make us beleeve that you will expresse your selfe more plainly Lin. 40. and in the intrim you promise this truth That there is now no difference between any circumcision or uncircumcision Pag. 19. lin 1 2. Jew or Gentile bond or free male or female but all are one in Christ Jesus Gal. 3.28 And to this I answer that Gal. 3.28 doth not prove that you have performed what you promised and called a truth for as you have layd it downe it is an untruth namely that there is no difference between any Circumcision or uncircumcision c. In this you have done evill and in fathering it upon the Apostle Paul you have done worse for Paul is no patron of this opinion it was no part of his doctrine that there is no difference between any Circumcision or uncircumcision c. But he putteth a manifest difference between Circumcision of the heart and Circumcision of the flesh as also between Jew and Jew namely he that is a Jew outwardly onely Rom 2.28 29. and he that is a Jew inwardly as also he putteth a difference between Gentile and Gentile namely an unbeleeving Gentile and a beleeving Gentile So that Paul maketh the beleeving Gentiles and the beleeving Jewes all one in Christ and not beleevers and unbeleevers all one in Christ for he applieth his speech to the Saints onely So that it appeareth you have quitemistaken the Apostle yea there is no Scripture which will beare you out in this your absurd affirmation And now I will come to what you call your plaine expression which is that If every beleever by his beleeving doth become a father of the faithfull as well as Abraham A. R. Pag. 19. at lin 3. then it must be at the very instant of his beleeving that he doth become a father of the faithfull as well as Abraham and if so where then will be any children to all these fathers for none can be children before they be faithfull and also at the same instant cease to be chilâ—â—en and become fathers which implyes a flat contradiction and then how â—an Abraham himselfe be father of all beleevers Rom. 4.11 12. Answ Who doth affirme that every beleever doth immediately become a father That which you say implyeth a flat contradiction Pag 19. lin 7. I thinke is builded but upon a supposition of your owne Isaacs fatherhood made him not cease to be Abrahams child no more then our fatherhood doth make us cease to be his Children as if they should affirme that beleevers upon their beleeving at the same instant cease to be children and become fathers And then upon this you aske how Abraham himselfe can then be father of all beleevers Which interrogation of yours implyeth rather a flat contradiction of the Scriptures of God as if Abraham was not both sonne and father 1. A sonne of Noah he was as wee are the sonnes of Abraham by faith in Christ 2. A father of the faithfull he was also So that Abraham was both a sonne and a father You doe not explaine your selfe * Lin. 9. when you aske how Abraham himselfe then can be father of all beleevers for you may know that Noah was father of more beleevers then Abraham Noah himselfe was a beleever before Abraham And if Abraham was not his father then he was not a father of all beleevers who went before him But it may be you meane by all beleevers all that came after Abraham and walked in his steps for if you mean by all belâ—evers all that ever have been are or shall be then by your owne ground there were no beleevers before Abraham was a father or else you must confesse that Abraham was not a father of them But theâ—e were beleevers before Abraham was borne and bâ—leevers there were and are after him therefore Abraham was and is both a father of some beleevers and a childe of other beleevers as wee are the children of him if wee derogate not from his steps and are the fathers of our posteritie after the flesh who doe not aberate from Gods commandements Next you say Or how can the promise be sure unto all the seed if beleevers childrâ—n be the seed for they will not affirme that all their children are saved But this is affirmed of all the seed to whom the promise is made Rom. 4.16 Heb. 6.16 17. Ans You thinke if beleevers children be the seed the promise cannot be sure to all the seed and why is this your reason is for th y will affirme that all their children are not saved But if this be a sufficient reason to prove infants not to be in the promise then it will prove that their parents are not in the promise nor any other and so upon this ground you must baptize none at all nor judge any to be in the promise though they professe faith never so much sith that many who are members and make a verball profession and ought to be baptized by Christs rule fall back like Judas
the Lord imputeth righteousnes unto them without workes * Rom. 4.6 as hath been proved before * See pag. 3.4.6 to pag. 14. See pag. 15 16 17. Wherefore wee may safely conclude that all those infants which were then in these families or any other if they were the infants of one or both beleeving parents the application of the Gospel belonged unto them and therefore the Apostles in preaching life and salvation and applying the promises unto the parents did also apply the promises unto their infants according to the practise of God himselfe who did not visibly seperate between the beleeving parents and their infants but graciously accepted of them in his Covenant And when he preached the Gospel to the parents never did exclude but ever did include their infants with them And to the intent that all bâ—leeving parents might be incouraged to trust in him and relie upon him for the accomplishment of his gracious promises which he made unto them and their Infants The holy and blessed God repeated the same divers times yea and sundry times at one and the same instant as in Gen. 17. I will sayth God to Abraham make my Covenant between me and thee and thou shalt be a father of a multitude of Nations c * Gen. 17.2 3 4 5 6 7 8. See also ver 19.21 And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant To be a God unto thee and to thy seed after thee and againe he sayth I will be their God Note here how often in this one place and at this one time he repeateth his Covenant hereby to take away all doubts and suspicious objections which might happen through Sathans temptations to arise in the hearts of any of his pâ—ople against the large extent and sufficiency of the same Covenant he bindeth it up with weighty words and sentences of great consequence yea and for further confirmation of his peoples faith in beleeving the firmenesse of his promises and the largenesse of his Covenant he annexed a visible signe and seale thereof to the intent that they might not forget his Covenant And as beleeving Gentiles and their infants were taken into Covenant with God then so they were to submit unto his ordinances amongst which this same Circumcision the signe of his Covenant * Gen. 17.11 and seale of the righteousnesse of faith * Rom. 4.11 was one which was given unto them to observe throughout their generations for this see Gen. 17.10 11 12 13 14. And in Exod. 12.48 49. The Lord there declareth unto his people Israel saying And when a stranger shall sojourne with thee and will keep the Passeover to the Lord let all his males be circumâ—ised and then let him come neer and keep it and he shall be as one that is borne in the Land for no uncircumcised person shall eat thereof One law shall be to him that is home-borne and unto the stranger that sojourneth among you By this wee may see that the Proselytes and their seed had equall precious priviledges with the Jewes and their seed And so the Jewes infants and the infants of beleeving Gentiles then were not as those who were without God in the world but were joynt-heires of the same precious promises they had visible right by vertue of the Covenant to all the ordinances of God then present or now to come and were to be partakers thereof as they had capabilitie to receive the same even according to the requiring of the Scripture There is much then to be considered in this that the infants of beleevers were admitted to be members of the visible Church and to receive the signe and seale of the righteousnesse of faith together with other priviledges before Christ was manifested in the flesh for Jesus Christ came not to take any priviledges from them but gave them as great if not greater in stead thereof Let us not thinke that he came into the world to take from them the types and to bereave them both of substances and types But rather let us conclude that for as much as the Sonne of God whose delight was with the sonnes of men * Prov. 8.31 before he was made the sonne of man is wisdome and truth it selfe he came not to deceive the least members of his beloved Spouse of the least happines or blâ—ssednesse which they formerly by right recâ—ived and enjoyed from him Now it was a blessednessâ— unto Gods peop e for the Lord to gave unto them outward visible signes for the confirmation of their faith But Circumcision of Infants was an outward visible sigâ—e given unâ—o his people from God for the confiâ—mation â—f their faith * Gâ—n â—7 11 Râ—m â— 11 Therefore it was a blessednessâ— unto them to enjoy it amongst other blessings and blessed priviledges It beâ—ng then a blessâ—dnes for the infants of beleevers to be admitted mâ—mbers of Gods visible Church and so to have by vertue of his Covenant a visible right to all Gods ordinances and to partake of them according as they were capable I mean in respect of a naturall capabilitie if the same privilâ—dges are not granted by God to the gâ—neratioâ— of the faithfull now it seemeth that God unloadeth his people of the blessings which he hath formerly bestowed upon them which to affirme is contrary to the Scripture Psal 68.19 where David speaking of the gifts which Christ should give unto the Râ—belliâ—us sayth Bl ssed be the Lord who daily loadeth us with blâ—ssings even the God of our salvation Selah Seeing then that it was such a blessâ—dnessâ— for the beleeving parents to have their infants in Gods Covenant with themselves and to receive the signe thereof for confirmation of their faith and seeing that God daily loadeth his people with blâ—ssings then surely it cannot reasonably be imagined that God hath unloaded his people of these excellent blessings for as much as he is alwayes one and the same Seeing then that beleeving Jewes and Gentiles and their infants joyntly had this blessednes they have the same blessednes now their priviledges are not lessened by the comming of Christ for he came not for any such intent and purpose but he came to confirm the promises made with the fathers therefore was Jesus Christ a Minister of the Circumcision for the truth of God and so to confirme the promises made with the fathers * Rom. 15.8 9 10 11 12. by fuâ—filling them So all the promises in him are yea and Amen And this was done also that the Gentiles might glorifie God for his mâ—rciâ— as it is written For this cause I will confesse to thee among thâ— Gentiles and â—â—ng unto thy Name And again he sayth Rejoyce yeâ— Gâ—â—tiles with his people And againe Praise Jehovah all yee Gentiles Laud him all yee pâ—â—ple for his mercy is mightie towards us and the faithfulnâ—sse of Jehovaâ— eâ—â—ureth for ever Psal 117. And againe
Esayâ—s sayth There shall be a root of Jesse and he that shall rise to reigne oâ—er the Gentiles and in him shall the Gentiles trust And David saith in Psal 22 28 29 31. All the ends of the earth shall remember and turne to Jehovah and all families of the Heathens shall do worship before thâ—e for to Jehoâ—ah partaines the kingdâ—me and he is Ruler among the Naâ—ions c. A sâ—ed shall serve him it shall be accounted to the Lord fâ—r a generation Observe how the Scriptures here doe set forth the excellent benâ—fits which appertain to aâ—â— the Saints in generall and to the holy families in particular under the flourishing time of the Gospel Here is great occasion for the â—aints to glorifiâ— to magnifie to confesse to praise and to laud the great God of heaven and earth who hath so far magnified his word so strongly confirmed his promises made unto the fathers and hath so largely extended his Gospel-priâ—iledges unto them and to their seed Their seed are in the blessing It shall sayth David be accounted unto the Lord for a generation Weigh these sentences and compare the same with Gen. 17 10 where the Lord sayd unto Abraham Thou shalt keepe my Covenant thou and thy seed after thee in their generations And so it is sayd here in Psal 22. that a seed shall serve him Now to serve him indeed is to keep his Covenant and those that keep his Covenant are obedient to his lawes and ordinances which he prescribeth And as Abraham and his seed then were accounted of before the Lord so are the beleeving Gentiles their seed now they are counted before the Lord for a generation for time was when they were not accounted before the Lord for a generation no reckoning was made of the Nations they were without Christ Eph. 2.11 12. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world mistake me not I doe not say that the beleeving Gentiles or Proselytes or their infants were without Christ or without God in the world when God took them in his Covenant be it far from me so to thinke for these visible Saints were no further off then the beleeving Jewes * See Gen. 17.10 11 12 13 14. Exod. 12.48 But the Apostle declareth that such aliens as were then without God in the world Now God of his rich mercy hath called them unto him by repentance and now God calling them his people who were not his people and mâ—king them of Lyons Lambs bringing them into subjection to his lawes and to the obedience of his faith they are holy and spirituall 1 Cor. 7.14 and accounted as precious as Abraham and his infants were for these Gentiles who sometimes were far off are made nigh by the bloud of Christ Eph. 2.13 14. And he hath accepted of them joyntly into his service giving them the blessing of Abraham a Gen. 12.3 Gal. 3.8.14 and his posteritie accounting of them before him as a holy generation b Psal 22.30 1 Cor. 7.14 1 Pet. 2.9 Rev. 1.5 6. Isa 19.18 c. Whereas before they were visibly of no account of no estimation in the sight of God or his people But God of his rich mercy made them rich yea in generall equally rich with the Jewes in respect both of externall and internall precious priviledges The same God over all sayth the Apostle is rich unto all that call upon him c Rom 20.12 Rev. 22.14 their riches are not lessened or diminished one jot they are equailized with the riches of the Jewes let them be bond or free male or female they are all one in Christ d Gal. 3.28 Abrahams seed like Zacheus e Ver. 29. Luk. 19. and heires according to promise f Gal. 3.29 fellow-heires and of the same body and partakers of his promise by the Gospel g Eph 3.6 The children of the promisâ— as Isaac was h Gal 4 28. Blessed with their faithfull father Abraham i Gal. 3.9 grafted into the same stocke and olive tree and root from whence the unbeleeving Jewes for unbeliefe were cut off k Rom. 11.19 20 21 22 23 24. and these beleevers the Apostle concludeth are blessed by God the Father with all spirituall blessings in heavenly places in Christ l Eph. 1.3 and therefore I see no reason why the beleeving parents now though Gentiles should not have the like precious priviledges for their seed in infancie as their brethren and Countrimen had in former time for their seed m Gen. 17.11 12 13. Exod. 12.48 in infancie Yea considering that the infants of beleevers now are able to doe as good great faithfull and acceptable service as the infants of beleevers in the time of the Law and that these are as capable of Baptisme this passive Ordinance as those were of Circumcisioâ— that passive Ordinance which was no more passive then this and was the forerunner of this and both that and this being in one generalâ— institution and one and the same in effect n Col. 2 11 12 we may safely beleeve and justly conclude that the Saints infants ought to be baptized as formerly they were Circumcised yea and for as much as the Apostles themselves speaking generally of baptizing whole housholds o Act. 16.15 1 Cor 1 16.33 never once make mention of the exempting of any of their infants though it be a matter of so great concernment how then shall we reject them And considering that in the Scripture by the speech of an house familie or houshold infants are also implyed therein * Gen. 17.23.9 10.12 30.25.30 45.10 11.18 19 46 5 6 7. Exod. 1.1 Num. 3.15.39 Psal 115.12 13 14. Luk. 19.9 Prov 31.15 1 Tim. 5.8 and seeing Baptisme is come in the roome of Circumcision If infants should not have been baptized as formerly they were circumâ—ised sure the Apostles in speaking generally of baptizing housholds would not without exception of infants have used such tearmes as are set downe in the old and new Testament to include infants Considering that then the Apostles had a just occasion to exclude their infants in expresse words if any such thing should have been done If holy infants should have been thrust out from being members of the visible Church and from having their spirituall priviledges as they have had heretofore Surely we should have found some tittle of it in the New Testament but there is not the least shew of it from whence wee may draw any just consequence for dismissing them from being members of the visible Church of Christ * Mr Spilsbery saith it is a truth that the Church of the New Testament consisteth both of Jewes and Gentiles and admits of all that beleeve and rejects none And for the Gentiles Infants being in the same body as well as the Jews infants this saith he I beleeve both alike For
one with them yea they had made themselves one with the abhominable Nations as appeareth by Ezra 9.1 compared with Deut. 7.26 An accursed thing like the accursed thing And did not seperate themselves from the people of these Lands doing according to their abhominations And therefore there was a speciall cause why the children of those Idolaters in Ezra 10.3 should be put away They were not visibly holy the wives were not sanctified unto them to bring forth a visible holy seed The holy seed was mixed But the Apostle saith to the beleevers in 1 Cor. 7 13 14 15. That the unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the husband Else were your children uncleane but now are they holy But if the unbeleeving depart let him depart A brother or a sister is not under bondage in such cases but God hath called us to peace Now wee are to take the holinesse and unholinesse to be a holinesse and unholinesse in reference to visibilitie for those that were holy visibly might be unholy invisibly and those that were unholy invisibly might be holy visibly But the Saints of God were not to judge any holy except they had cause so to doe and ground of perswasion arising from some visible demonstration either from God or from men according to the direction of the Word The visible holinesse of these holy children of beleevers here specified arose from their visible being in covenant from the sanctification of the unbeleeving yoak-fellows to their beleeving yoak-fellows The spirituall uncleannes or unholines which the unholy children had was in reference to visibilitie so when he speaketh of holy children proceeding frō a sanctified wife he hath reference to visibility the unbeleevers are sanctified to the beleevers els were the children unclean but now are they holy to wit in visibilitie for the ground of the childrens visible holinesse was first from the parents being visibly in covenant Secondly from the infants being his children against whom there was no exceptions they being conceived by such a wife who did not depart from him and therfore the children are visibly holy Thus when the Vines are visibly of the Vine of Sodome and of the feilds of Gomorrha the grapes are visibly the grapes of gall and their clusters are bitter * Deut. 32.32 but when the wife is visibly as a fruitfull Vine by the house-side of him that feareth the Lord the children are to be estemed as Olive plants ** Psa 128.3.4 A. R. Thirdly say you * Pag 5. lin 19. to lin 35. It appeares from the Jewish Church-state from whence this successive holinesse and beeing in the Covenant is concluded to come The Prosolyte that was to be brought in was to circumcise all his males Exod. 12.48 Where wee may conclude that his females were included in that time in the males there beeing say you no other ordinance of admission for them Whence you say it will follow that if the Jewes Church-state from whence you affirme this succession of beeing in the Covenant is derived doth not admit in any consideration of any lawfull beeing of parents the one a member of the Church the other not to produce a seed within the old Covenant that then such a thing under the new Covenant cannot be concluded to proceed from that rule but you affirme the former is true from the ground before layd and that therefore the later is also true and if not from that rule then from none But not from that by consequence of the former argument therefore from none Ans This is set downe obscurely You say * Lin. 19 20 21. It appeares from the Jewish state from whence this successive holinesse and beeing in the Covenant is concluded to come What successive holinesse and what beeing and what Covenant doe you here meane and who are they that make this conclusion It hath been proved before that the people of Israel had two Covenants * See before pag. 39. one established with Abraham * Gen 17. another long after at Mount Sinai * Gal. 3.17 But for Confirmation of your speech you say * Lin. 21 22 23. The Prosolyte that was to be brought in was to circumcise all his males Exod. 12.48 Where wee may conclude that his females were included in that time in the males there beeing say you no other ordinance of admission for them Ans You spake before of a successive holinesse But what holines was this which the Prosolytes had that were never on the Church before Was this a successive holinesse Surely this doth not import any other holinesse but what is by faith in Christ Wherefore you may see that you have not rightly applied this place of Scripture to prove your successive holines It was faith professed by the parent that brought in his seed with him it was not his beeing circumcised but his beliefe which was alwayes to goe before even as faith now is to goe before Baptisme and to be professed before a man or his seed is to be admitted to the ordinance of Baptisme Now the Prosolytes were to circumcise all their males But wee doe not reade that the Lord did command the Prosolites to put away their unbeleeving wives they being married unto them before even when they were Heathens but they might still retaine them and have children by them capable of the ordinance of Circumcision Whereas you speak of admission I thinke you meane admission to the Passeover for they made themselves one with the people of God by beleeving the promises of God which thing they were to doe before they were circumcised and circumcision was administred afterwards for the sealing and confirming of that faith before professed Now how you understand that the females were included in the males I know not Whether doe you meane in his male children or some other males If you say they were included in his male children Then I put the case that he had no males how then were his females included in the males that were not But your speech in charitie may have this construction That seeing the Lord did command the Prosolyte to circumcise his male children that very command did intimate that his female children were in the Covenant and according to their capabilitie to assent to Gods ordinance that it was good holy though they were not to receive it yet had a right to whatsoever came in stead thereof And this beeing not to be received by them actively it must needs be construed that they were implyed imputatively This then was a great priviledge for without this imputative holinesse they could not be numbered * Isa 4 3. among the living in Jerusalem but rather counted among the uncircumcised Philistians neither could they without this imputativenesse be admitted to receive the Lords Passeover * Exod. 12.43 44.47 which was a figure of our blessed Saviour Jesus Christ our Passeover which is sacrificed
Exod. 12.48 Baptisme is to us as Circumcisâ—on was to the Jewes directed by the infallible rule of Gods Word which rule was never yet abrogated therefore it standeth in force and is not a vaine tradition and seeing God himselfe administred Baptisme upon infants before the Law was given in Mount Sinai how dare you say it is not of God Next after this you cast your eye upon an Author A. R. whom you * See Pag 7. lin 25 26. call A lâ—arned and able Author of our times whose expression you say you cannot but take notice of Ans It may be you call him learned and able because as you say he confesseth himselfe unconvinced of the lawfulnesse of the Baptisme of infants by demonstration of Scripture for it And yet he taketh the Baptisme of infants to be one of the most reverend generall and uncontrouled traditions which the Church hath and which he would no lesse doubt of then the Creed to be Apostolicall And upon this beliefe and confession of his you Paraphrase * In lin 31. to Pag. 8. saying No more would I doubt thereof if I could be convinced by any demonstration of Scripture for it But seeing demonstration of Scripture neither to us is nor by him can be produced for it I doe and must remaine still unconvinced with him and must needs take it to be a meere humane device To which I answer That the doubting conscience cannot be satisfied unlesse God doe it by his Word or Spirit but if the Lord doe open your eyes and give you sight to apprehend and comprehend this light then in it you shall see clearly this truth even the lawfulnesse of the Baptisme of holy infants But if God doe not by his Spirit open your heart the tongue of men and Angels cannot convince you but you must still remaine unconvinced But how can you expect that this Author whom you call Mr. Daniel Rogers should produce Scripture for the Baptisme of Infants while he is as he saith himself unconvinced of it by demonstratioÌ„ of Scripture except you did expect that he should have played the hypocrite so have gon against his Conscience you should know that Whatsoever is not of faith is sin And it doth not argue as you infer that because no demonstration of Scripture is brought by him that therefore none at all is brought to you by those who are convinced of it by the authoritie of Scripture This cannot be true which you affirme considering the many Scriptures which you acknowledge have been alledged for to prove the Baptisme of infants The demonstration whereof hath been sufficiently shewed unto you and therefore if you take it not for satisfaction you may remaine unsatisfied and still unconvinced though convicted with your alledged Author and take it or rather mistake it as you esteem it for a meere humane device But further you say A. R. Pag. 8. Nor is this Author alone in deeming the Baptisme of infants a traditions for many of the Ancients with him have so declared it Origen calleth it a Ceremony or Tradition of the Church In Levit. hom 8. in Epist ad Rom. lib. 5. Augustine calleth it a Common Custome of the Church De baptismo contra Dona. lib. 4. cap. 23. Et de Genesi ad literam lib. 10. cap. 23. To which I say that things may be traditionall and câ—mmonly and customarily practised and yet have sufficient ground and warrant in the Scripture Origen But in citing Origen you doe not tell us what he sayth in the same Epistle to wit that the Church received Baptisme of infants from the Apostles Augustine And in citing Augustine you doe not declare what he sayth in contra Donatist lib. 4. cap. 23 24. that the Baptisme of Infants was not derived from the authoritie of man or Counsels but from the tradition or doctrine of the Apostles But next of all you say Erasmus * Lin. 9 lib. 4. de Ratione Concio sayth that they are not to be condemned that doubt whether Childrens Baptisme were ordained by the Apostles c. To which I answer No more will I condemne those who in weaknesse doe doubt of the Baptisme of Infants but rather pittie them and pray for them and labour as the Apostle biddeth us concerning those that are fallen through infirmitie To restore them with the spirit of meeknesse But when their sinne cometh to such a height The obstinate though ignorant are to be rejected when they reject the truth that they resist the truth and run on wilfully and blasphemously with a leaprous headines and that against the Scripture and the very light and law of reason and will not heare good Counsell nor receive wholsome instruction then they are not to be borne with but condemned Whereas you say further that Ekius * Lin. 12. calleth the Baptisme of Infants a Commandement and ordinance of man In Echiridion I answer You should know that it is a Commandement and ordinance of God In the Scripture Whereas you produce the Papists * Lin. 15. and the Authoritie of Counsells * Lin. 23 to jump with you and your first learned Author cited by you against the Baptisme of Infants to prove it not to be warranted in the Word but grounded upon tradition and not upon the Scripture I answer It evidently appeareth that these your erronious conceptions and peremptory conclusions are builded upon a sandy foundation I pray you tell me How can they beleeve a thing by Scripture that judge the Fathers above the Scripture And as you thus bring humane unsufficient Testimony to prove the Baptisme of Infants to be a humane invention so you doe the like in labouring to make knowne the time when it was invented a meere dreame and vaine conceipt of your owne a thing farre above your reach And you would by your humane Authors beare your Auditors in hand as if the Baptisme of infants were invented some hundreds of yeares after Christ which is neither certaine probable nor possible and yet you cite other humane Authors for it whose historicall relations as you have set them downe have no bottom upon truth and therfore are to no purpose against the Baptisme of holy Infants And therefore your citing them maketh nothing for your purpose neither But you ought rather in this to mount above humane testimony and leave these your two cited Authors to reconcile themselves Goe to the Law and to the Testimony * Isa 8.29 for whatsoever is not according to that hath no light in it and there see what time the baptisme of infants was administred I thinke that Circumcision of infaÌ„ts was not invented nor administred before the Baptisme of infants As for the time of the invention thereof I will not intermeddle or take upon me to determine at this time forasmuch as it is sufficient for us to know that God is the Author and instituter of it the administration whereof was in the
that what hath bin spoken already in answer to your severall objections and what hath been also gathered from the word of truâ—h in vindication of this truth of the baptisme of holy Infants may be observed It hath been declared how the promise is made to all beleevers Infants as really as to themselves or any of their children * See before in Pag. 3. to Pag. 15. It hath been proved that the generall institution of Jesus Christ is no maner of way lâ—sse generall * Pag. 15. to pag. 24. then circumcision but more generall in respect of the parties upon whom it is to be administred It hath been minded * Pag. 24. to pag. 64. how that the Infants of beleevers were holy members of the visible Church in the time of the Law and that neither the cessation of the ceremonies of the old Law nor any thing else which can be alledged doth argue that they have not still the tâ—ue â—â—linesse which giveth them visible right to Baptisme But seeing the dispensation of Gods gifts and the distribution of his graces are multipâ—yed under the Gâ—spel wee are still to esteem the young Olive plaâ—ts of beleeving parentâ— to be holy as well as the stock or branches upon which they grow And it being so we may conclude that they have right to holy Baptisme as their holy parents have And to debar the holy infants of beleevers from Baptisme is to reject them and so in a manner it is a rejection of their holy parents a means of their discouragement a weakning of their faith a discomforting of their hearts yea and discouragement to others But Truth overcommeth all things it is great and will prevaile against all that oppose it Thus having answered directly to what hath been set downe by you I proceed to the next Your next words are these But now to the Question A. R. Pag. 9. lin 21. What is meant by the holinesse which children are sayd to have 1 Cor. 7.14 In answer whereto I shall shew onely what I conceive it to be and then leave it to the judgement of the wise Answer If you mean the holy children of beleeving parents spoken of 1 Cor. 7.14 Let us heare what you say I say then it is onely such a holinesse A. R. Lin. 25. as is opposite to some kinde of uncleannesse which I take to be this as if when they are sayd to be holy it is no more then to say they are not uncleane to wit no Bastards To which I answer That you are greatly mistaken herein There is no such restriction in the Scripture as you conceive and would gather from thence for it is apparent that when the Apostle sayth to Beleevers 1 Cor. 7.14 Else were your children uncleane he meaneth here such an uncleannesse 2 Cor. 6. which he speaketh of in 2 Cor. 6.17 Which uncleannesse the Saints are bidden not to touch I will dwell in them and walke in them Ver. 16. Ver. 17. Ver. 18. The Apostle speaketh to the same people useth the same Scripture-phrase in applying the precious promises And doth in no way exclude but include their posteritie For confirmation whereof see the practise of Peter in Act. 2.39 and I will be their God and they shall be my people Wherefore come out from amongst them and be yee separated sayth the Lord and touch not the uncleane thing And I will be a father unto you and yee shall be my sonnes and daughters sayth the Lord God Almightie Observe here how that this uncleannesse is directly opposed to the holinesse which those have who are in covenant with God who alwayes did put a difference between the holy and prophane between the infants of the world and the infants of the Church And so the Apostle speaking in the Scripture language calleth the children of Beleevers holy Else were your children uncleane saith he but now are they holy 1 Cor. 7.14 Else were your children bastards say you but now are they no bastards This you conceive is the meaning of that Scripture But you should minde that the Proselytes in the time of the Law and the beleeving parents in the time of the Gospel who were formerly unbeleevers Heb. 13.4 were not all bastards and legittimacie is not a thing peculiar to beleevers but unbeleevers may have it But when the Apostle speaketh of a holinesse which the children of beleevers have it is that which is peculiar unto the Saints of God and not common to Infidells who are without God in the world and not to be communicated with You should minde that the Apostle speaketh in the heavenly language of Canaan in the Scriptures ordinary phrase giving the beleevers infants such a stile which the holy Spirit of God hath given them according as it is plentifully manifested in the Scriptures of God and which he hath not given and granted unto unbeleevers infants There is no place of Scripture which declareth them to be holy Wherefore wee may conclude that there is a great deale of difference between the infants of beleevers and the infants of unbeleevers and that the uncleannesse of the one Rev. 22.11 1 Cor 6.14 is opposed to the holines of the other as darknesse is opposed unto light As Idolaters are sayd to be opposed to those that are seperated from them * Ver. 15 16 17 18. And so the Jewes seperated from Idolaters were all holy both young and old and Gods seperated peculiar people * Deut 29.10 14.1 2. The Lord was their God and they were his people and he dwelt in the middest of them * Levit. 26.11 12. and sanctified them unto himselfe * Exod. 31.13 Psal 135.4 and gave unto them his blessed Oracles * Rom. 3.2 and holy Ordinances yea and the Gentiles also who had like precious faith with the Jewes were then made partakers of the like precious priviledges with them which extended unto their infants * Exod. 12.48 as well as to the infants of the Jewes Therefore as the infants of the Jewes were holy so were the infants of the Proselytes or beleeâ—ing Gentiles And forasmuch as the distribution of Gods gifts under the Gospel are larger then they were under the Law the infants of beleevers now Ephe. 3.5 6. have the same spirituall priviledges as the infants of beleevers had thâ—n and have the same precious holinesse which is available to Bâ—ptisme and therefore we may conclude that when Christ came to die for their sinnes he came not to destroy their soulâ—s and so to râ—b them to pâ—yle them to make them spirituall bankâ—outs to take from them his righteouâ—ness and leave them to be clothed with their own righteousnes But surely wee may rather conclude that Christ as he was once himselfe an infant of a beleeving parâ—nt according to the flesh so he loveth the infants of beleevers Luk. 2.7.16 18.17 because they are Subjects of his kingdome And as he suffered for
doth he direct his speech unto any unbeleever but unto beleevers wherefore this principally concerneth beleevers that they might know the privioidges which appertaine unto them and their seed according to the covenant of God Gâ—n 17.7 8. which declareth that God will be their God Secondly The Apostle doth not say that the unbeleâ—viâ—â— â—â—â—band or wife sanctifieth the beleeving husband or wife but the â—â—â—â—leeving wife is sanctified in the beleeving husband and the unbeleeving husband in the beleeving wife that is to say in consideration that â—â—e is hâ— sanctified yoak-fellow Where wee are to note that though the unbeleeving wife have a priviledge to be sanctified in her beleeving husband yet not to sanctifie her beleeving husband nor hath the unbeleeving husband any priviledge to sanctified is beleeving wife Nor doth it need in this case for beleevers are holy without them though their unbeleeving yoak-fellowes are not sanctified without them Thirdly Wee are to note from the Apostles words Else were your children uncleane but now are they holy That because the unbeleeving wife is sanctified to the beleeving husband or the unbeleeving husband to the beleeving wife therefore the children are holy else not Fourthly We are to take notice that the cause of the sanctification of the unbeleeving wives or that which made them to be so sanctified was two things Frist Their abiding And Secondly Because their yoak-fellowes were beleevers if her yoak-fellow be a beleever else she cannot be so sanctified to the beleever for that that is not cannot be said to be Fifthly The Apâ—stle treateth of holinesse which wee are to take for that excellent spirituall holinesse which becometh the Lords House even such a holinesse which Abraham and his infants had Which holinesse giveth the persons who have it visible right to the covenant of Grace and scales thereof The Apostle speaketh of holinesse and doth no way lesson it and therefore considering what the infants of bel evers have been what Christ hath done for them wee may well understand that the holinesse which they have now is a holinâ—ssâ— in relation to the covenant and Church of God Sixthly It evidently appeareth from the Apostles words that wee may safely coÌ„clude that such children spoken of here are different from heathens for the unbeleeving wife had not that priviledge to bring forth such a holy seed unto a heathen And so the like may be said for the unbeleeving husband that he could not beget a holy seed of her that was an unbeleeving wife but it is peculiarly bound up in the beleeving yokâ—fellow Therfore the childeren of one or both beleeving parents are hâ—ly indeed taking the Scripture in the largest extent Seventhly If the Apostle had said to the beleevers that their children were unholy neverthelesse you might still have made suâ—h a collection as you have here to wit that he meaneth tâ—at they are no Bastards but legitimate for the legitimate children whose parents are neither of them beleevers are unholy and yet they have your holinesse to wit that which evidenceth them to be no Bastards Wherefore that the Apostle Paul meâ—neth such a holinesse which you speake of we may not in reason conclude but the contrarie as hath been observed before naâ—ely that the Apâ—stlâ— meaneth a holinesse directly opposite to thâ—◠〈…〉 spoken of 2 Cor. 6.17 And also in this place 1 Câ—â— 7.14 When he saith Else were your children unclean but now are 〈…〉 But you in giving the sence according to your sence or understanding say it is thus Else were your children Bastards but now are they no Bastards And further you say And that this is the genuine sence of this place A. R. Pag. 10. lin 33. may further and clearly appeare by the generall scope of the Apostle in the 20 21 22 23. verses following in the same Chapter where he after he had resolved the married Beleevers not to depart from their lawfull yoke-mates he then in these verses exhorts Servants and all others to abide likewise in the lawfull callings wherein they were before their Conversion and seemeth to tell them in effect thus much That their being converted to the faith did in no wise release them from any lawfull Covenants and civill duties in their severall relations wherein they stood before but bound them to a more due performance of all such obligements towards all men but in poynt of Religion and worship of God therein they were not to be in subjection to any save onely to Jesus Christ who had therefore bought them with a price Ans All which you have sayd here maketh nothing for your purpose for vindication illustration or confirmation of your strange restriction of the Apostles words but rather maketh against you for as much as the Apostle desireth every beleever to abide in the same calling wherein he was called So that the beleeving married persons had no need to put away their unbeleeving yoak-fellowes for as much as the Lord allowed them to abide together and that the unbeleeving yoak-fellowes were so sanctified for producing a holy seed Else were your children uncleane sayth the Apostle but now are they holy But you pretend that you gathered your interpretation Else were your children Bastards c. from the generall scope of the Apostle in the 20 21 22 23. verses following of the same Chapter The words therefore I will repeat at large because you shall see that here is nothing in these verses which you pretend or by which you have any occasion to urge what you doe Ver. 20. Let every man abide in the same calling wherein he was called Ver. 21. Art thou called being a servant care not for it but if thou mayest be made free use it rather Ver. 22. For he that is called in the Lord being a servant is the Lords freeman Likewise also he that is called being free is Christs servant Ver. 23. Yee are bought with a price be not yee the servants of men Now consider what ground you had to build such an affirmation that the Apostle in speaking of holinesse 1 Cor. 7.14 doth not meane a holinesse in relation to faith and that where he sayth Else were your children uncleane but now are they holy he meaneth else were your children bastards but now are they no bastards What title of Scripture is here to warrant these your vaine conceipts in thus opposing holy infants Or upon what reason doe you ground these unreasonable collections Is it because the Apostle sayth that the called of the Lord are the Lords freemen the Lords servants are bought with a price Surely this maketh nothing against holy infants being in Covenant for they are bought with the same price Christ came not to damnifie them but to dignifie them not to make them loosers but gainers And all this is wrought by him in whom is all fullnesse and no emptinesse riches and no povertie life and no death He it is that came to give himselfe a ransome for them But you
to be godly or holy neither from 1 Cor. 7.14 nor from any other Scripture In consideration whereof it doth appeare that there is a reall difference between the infants of the godly and the infants of the wickâ—d and that the holinesse which differenceth them is a spirituall holinesse For in respect of legitimaciâ— some of the infants of unbeleevers had the preheminence when some of the infants of beleevers had it not and yet the infants of beleevers whether legitimate as Isaac or illegitimate as Pharez were in respect of their religious sanctification the onely infants whom God accepted of visibly in his Covenant But as for the others which were out of the Covenant God rejected them whether they were legitimate or illegitimate So then it appeareth that it is the holy Covenant which demonstrateth the children of beleevers to be holy and members of the visible Church as the holy infants were in formed time By this you may see how you are deceived both in mistaking and mis-construing the words of the Apostle 1 Cor. 7.14 and misunderstanding and perverting the words of the Prophet Mal. 2.14 15. Your next words are these In the same sense is the Apostle to be taken Heb. 13 4. where he saith Marriage is honourable in all and the Bed undefiled but Whoremongers and Adulterers God will judge If Marriage be honourable in all and the Bed undefiled then the issue of that Bed must needs be undefiled that is cleane and holy as â—n the other side the issue of all unlawfull conjunctions are uncleane illegitimate and Bastards Now this holinesse and unholinesse of Children proceedeth not from the holinesse or unholinesse of the Parents But from the lawfull or unlawfull conjunction of the Parents in the begetting of their Children for the Apostle in this place speakes of all men universally That the Apostle speaketh of all men universally in Heb. 13.4 when he saith that Marriage is honourable amongst all is in a sense true but that he speaketh of all men universally in Cor. 7.14 is not true in any sense for the Apostle Paul in 1 Cor. 7.14 speaking to the members of the Church of that which principally concerned them he groundeth his speech concerning the holinesse of children and sanctification of the unbeleever to that use upon the faith of one of the parents that if one of the parents be a beleever though the other parent be an unbeleever the Children are holy that is to say they are under the holy Covenant And so it necessarily implyeth that if neither parents are beleevers the children are unholy that is they are not born holy nor under the holy Covenant For it was faith that made the beleevers yâ—â—k-mate to be so sanctified to him as the Apostle speaketh Because he was a beleever the Infidell was sanctified to him For to an unbeleever shee could not be sanctified but unto a beleever And therfore the children of those beleevers were holy because one of the parents was a beleever and this faith so sanctifying the unbeleeving yoak-mates to this end and use made the children holy which cannot be sayd of an infant whose parents are neither of them beleevers though his parents were honourably married and the bed undefiled in his procreation but he is unholy ungodly and out of the Covenant neither of his parents being holy nor any of them sanctified then in themselves nor sanctified in by or to a beleever for producing a holy seed spoken of in 1 Cor. 7.14 But you goe on still and say that A. R. Pag. 11. li. 34. It seems that the holines here of the children ariseth not from the faith or holines of the parents but meerly from the lawfull marriage and conjunction of the parents in begetting their Children * Lin. 38. It is even so Ans Is it even so How is it even so Doth the holines of the holy children spoken of in 1 Cor. 7.14 arise meerly from the lawfull marriage c How prove you this Who revealed this unto you Belike you thinke your bare affirmation it is even so is sufficient proofe It may be you will say that Pharez and Zarah were ungodly and unholy Gen. 38.16 17 24 25 26 29 30. and out of the Covenant because their parents had not lawfull marriage at their conjunction in begetting of them And also that Davids illegitimate Infant was ungodly and unholy out of the covenant because he was not lawfully married to Bersheba 2 Sam. 11.4 5. before he had begotten him For surely if the godlines holinesse of the Infants of the faithfull arise meerly from the lawfull marriage and conjunction of the parents in their begetting then all the infants of the faithfull whose parents have not lawfull marriage in their begetting are not holy nor godly But seeing the infants of the world whose parents were married to each other in their begetting were though born legitimate yet not borne holy that is to say not under the holy Covenant And seeing that Davids infant was in the Covenant though he was illegitimate 2 Sam. 11.27 12.16 17.23 which thing might be sayd of other illegitimated Infants of the Church then It plainly argueth that there is a great gulfe between the holy infants of the Church spoken of in 1 Cor. 7.14 and the infants of the world whose parents are ungodly and out of the Covenant And also it is clearly seen that you fowly misse it in saying that the holinesse ariseth meerly from the lawfull marriage and conjunction of the parents in begetting their children In all which speeches you still crosse your selfe in what you have set downe in the fourth Page of your Booke * See A.R. his second Book pag. 4. where you enter upon this particular concerning 1 Cor. 7.14 For there you affirme in opposing Infants holinesse First That there is now but one Covenant on foot c. Secondly That there is but one manner of entering and being therein And thirdly That there is but one holinesse now acceptable with God c. Consider what you sayd there and that which the Apostle declareth here in 1 Cor. 7 14. That the children of beleevers are holy now under the Gospel Now are they holy sayth he and so judge your selfe in reason whether you doe not wrong the Scripture and your selfe also unreasonably in making this one holinesse to be a meer legitimacie proceeding meerly from the parents lawfull conjunction in matrimony But let us see what further reasons you can give for maintenance of this your opinion For the question or doubt was only whether they might put away A. R. Pag. 11. lin 38 or depart from their unbeleeving yoak-mates the which the Apostle answers that they ought not to put them away and he implies this reason because they were lawfully married unto them according to Gods ordinance Ans Here you grant that the Apostle saith the beleevers ought not to put away their unbeleeving yoak-mates This maketh directly against
the Chariot wheeles of the Aegyptians sticking in the mire to fall off and hinder their pursuit Psal 77.16 c. After this the Apostle taught by Gods Spirit manifesteth the mysterie which before was kept secret namely how this passage under the cloud which rained and through the sea was a baptisme to the Israelites even as Christian mens washings in rivers or vessels was a baptisme to them And as the Manna which Israel eat and water from the rock which they dranke was the same spirituall meat and drinke which wee have signified by bread and wine in the Lords Supper so their washing in the cloud and sea and our washing in vessels or rivers is spiritually the same baptisme from hence we gather the baptizing of our Infants by two Arguments 1. All our fathers sayth Paul were baptized in the cloud and sea therefore say wee Infants for seeing there was no other baptisme but that in the cloud and sea such of our fathers as then were Infants were at that time baptized or else many of our fathers even all the infants of many thousand families were never baptized which is contrary to the Apostles doctrine And if Infants had baptisme under Moses it cannot be denied them under Christ 2. In that the Apostle teacheth us that the extraordinary and temporary sacraments or seales of salvation which Israel had were the substance and truth which wee now have though Moses doth not so expresse It followeth upon like ground that their ordinary seales namely Circumcision and the Passeover were the same in truth and substance with baptisme and the Lords Supper which wee now have and being the same As Infants had Circumcision then so they are to have baptisme now Secondly Whereas they say that of Moses was called baptisme by comparison as if it were not properly baptisme they swarve from the right way it was as truly and properly baptisme to them as ours is to us though the manner of administration differ even as their Manna and water were as truly and properly the Sacrament of Christs body and bloud to them as bread and wine in the Lords Supper are to us Otherwise the Apostle should not say truly that they were the same 1 Cor. 10.3 4. Thirdly Noahs Arke is not called the figure of baptisme as these corrupters of Scripture tell us but baptisme sayth the Apostle is a like figure or antitype 1 Pet. 3.21 So that the saving by water of eight then in the Arke was a type or figure and the saving of a few now by water in baptisme is an antitype or like figure both of them figuring salvation by the death of Christ Fourthly Neither doe these men set downe the reason fully and rightly why they are sayd to be baptized namely because the cloud and sea was their safetie as Noahs Arke was for though it may in some sense be granted that these were their safetie as baptisme is our safetie for it is said to save us 1 Pet. 3.21 yet properly they are sayd to be baptized in the cloud and sea because they were in them sacramentally washed from their sinnes and planted together in the likenesse of his death buriall and resurrection as wee are now by baptisme Rom. 6.3 4 5. The cloud served them for three uses 1. To protect and keep them safe Isa 4.5.6 2. To guide them in the way that they should goe Numb 9.17 c. Exod. 14.21 And these two were ordinary 3. To baptize them by powring downe water and this was extraordinary and but one time in the red Sea for ought wee finde And in this respect Paul sayth they were baptized in it Fifthly Their last speech of injoyning infants to suffer persecution as well as to baptize them is spoken with a wry mouth for as we injoyne not Infants to be baptized though we baptize them so can wee not enjoyne them to suffer persecution But this wee say and know as Infants are baptized into Christ so oftentimes they suffer persecution for Christ being with their parents afflicted imprisoned banished c. yea and bereaved of life it selfe so that they have even the baptisme of bloud or martyrdome also Thus you may see that there hath been long agoe a large and sufficient Answer made unto this Answer of the Anabaptists of old which is even one and the same with yours Thus much for reply to your Answer to the third objection As touching the fourth fifth objection the charitable construction being set aside I except against them both but especially the fourth that the outward baptisme is not needful to him that hath the * Pag. 17. lin 8. other And so for the fifth objection * Lin. 19. which is that Baptisme is nothing though it may beare a charitable construction yet if any conceive Baptisme is nothing as it is an ordinance of God they erre Neither doe I know any one amongst all the Seperation that holdeth Baptisme to be nothing but they reverence it as an ordinance of God It is true as you have granted in answering hereof * Lin. 26. Christian Reader See Mr. Henry Barow one of the three Martyrs in Q Elizabeths time his discovery of the false Church for there he treateth on this particular poynt at large and reproveth the scholasticall partie who did labour to perswade the Queen that seeing her Majestie had the inward Baptisme and had done many works of mercy and pietâ—e that therfore shee might rest her selfe satisfied whether shee had the outward baptisme or no On the other hand the Romanistâ— said that shee must count the Church of Rome a true Church or else denie her Baptisme But these were deceived and did not consider how that Gods ordinance is his ordinance though in the depth of Apostacie See the Ans to your fiâ—st Treatise That in some sence Baptisme is nothing even no more was Circumcision in former time yet as it was Gods holy ordinance it was to be regarded as a thing of great concernment and was not worne out then though in the middest of Antichristianisme or Apostasie So Baptisme now being no lesse durable though more generall then Circumcision was nor lesse honourable it ought not to be rejected but regarded and the reverent receivers of it respected and the contemners of it reproved and condemned Take notice heer how that in pursuing after these scattering Objections * In Pag. 14 15. 17. you have strangely varied from the poynt concerning Infants and so have shot at rovers Therefore I would have you for order sake to observe what hath been set downe by me to prove the lawfulnesse of the Baptisme of holy Infants against all your objections which you have set downe unto this period all which I leave to the consideration of you and the observation others and so proceed to answer the next which followeth BVt say you * Pag. 18. at lin 2. their fifth and maine Argument is yet behinde from the Covenant which God made with