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Full text of "A defence of infant-baptism in answer to two treatises, and an Appendix to them concerning it, lately published by Mr. Jo. Tombes : wherein that controversie is fully discussed ..."


Presented by Mr. Samuel Agnew of Philadelphia, Pa. 

Agncw Coll. on Baptism, No. 


♦♦♦♦♦»♦♦♦♦♦♦ »♦♦♦♦»♦♦♦♦♦♦♦♦♦♦♦♦»♦♦♦♦♦»♦ ♦♦ 



I N 

Anlwer totwoTreatifes^ and an Ap- 
pendix to them concerning it ^ 

Lately ipublifhed by Mx.Jo.Tombes. 

Wherein that Controverfie as fully 

dilcuffed5thc gncient and generally received 
uft of it from the Apoftles daycs,imtill the Ana- 

^baptifts (prung up in Germanj^mzmk^cd* 

The Arguments for it from the holy Scrip- 
tures .maintained, ^nd the objeftiohs againft 




it anlwered. 

• By Stevcn'Marlhd/lB.D. Minifter of the Gofpell, 

The pTcmifek made toj/cn and {oyourCkildreny Afl»>* jy. 
Qng. Na^TM^ewti. 



^ Hoc fviz-iiiGinriuoi baptlfitwj Ecclcfu ftmprr habiiir, fcmper tenuit ; hoc a 
' ^ ) majorum iidc acccpir^ hoc ufquc in hnc»t) p- ftvcranrcr cuftodir,/4«^^. 

2 1 — ^ . . — '■ ^ 

♦I Printed at Lmdm bj Kie. Cgtej^ for Snven B9:»ieU, and aw to bee 
J^l ibid at his Shop, at the Bible inVofts-htad AUej^l 646. ^ ^ 



Reverend AfTembly cl* -D^^ 

and Commiffioners ot the CftutCh t^/^^% 

Scotland nov^ dtUDg^tWefiminpri^ ^^ 


Reverend Sirs, 

Hereon all of yon in generail dri 
gj eowerned^andfome of you par^ 
ficularly named in the Bvoke I 
deal mthj the u orld might hap- 
pily ha<ve expeSied a joint- en^ 
dea^our^ where there was a common intereU : 
T/w/ 1 therefore (whilft yon are otherwife 
fully employed) pwuld undertake this taske^ I 
deftre may not bee imputed by you or any to an 
0'z/er7(Peenmg conceipt of mine own abilities: 
for had it faSen tojome of your lots^ IJhould 
ha^e hoped the Cljurch of QjrtP^ might haz^e 
reaped more fruit, then it i^ liJ^e to doe by my 
, f00re and weake endea<i/ours^ But ^y perfo- 
nail ingagement to ajfcrtthat truth of God 
• which! fjad held forth in a Printed Sermon^ 



The Epiftlc 

which m> Learned Ant4gmi0 Cf^ffi^g i>y 

Hher booties written by other men on the fame, 

argument) was pleafed to ftngle out to combat e 

withy and to layout his ftrength upon^ hath 

called me forth to Jiand Hp in this controver-^ 

fiCy not as your Champion^bnt as an affeSti^- 

nate friend to i he truth^ whii h we are all cat- 

J"'^^^- led upon earnefily to contend for '-^ in Tl^hich 

confitSi as I cannot but fear e that y oh will ^4- 

fily difco<ver my weal^nejfei fo I cannot but 

hope that you will notjinde me either fo foiled 

by mine adverfaryy ordefertedby God^whofe 

canfeJ pleady as not toha<ve fufjiciently an-^ 

MrMn Gocd- f^^^^d that bookg^ which hath obtained to bee 

r^ins anfwer called in frtut^ Thc ftrongeft Shield and 

wiTdsQan^r. BuckleF whcrcwith that caule was ever 

PfUV^.s! protc^cd i hut in Salem God of old brah^ 

both Sword and Shield^ and if be hath done 

the lik^ now J the weah^ hand which het'hath 

made ufe of ferret h onely to point at that 

might ie arme ofhis^ which hath gotten him* 

felfethe 7/i^ory. Truths trinmph and^the 

Churches peace I ha^e had in mine eye^ WH 

}>a<ve defired to carry meehjteffe and U^e e*ven 

to him^whofe opinion 1 fght with^ all along 

in my heart and pen : what ever meajun my 



former writing wet with from him^ I have 
endeaz/oredto loo kg upon bis with a neither 
hloodjhot nor Ivftte eye ; paffion blinds tlje one^ 
and pride makes the other oftMmes overlook^ 
that truth which a lowly eyefeeth clearly at a 
nearer diflance : fure I amy the wrath of man 
work^th not the righteoufnejife ofGod^ whilji /imes j so. 
the meekg been^ili guide in judgement^ ^^^ ?u]2<. 
teach his way. V^hat herein God hath ina^ 
hied me to doe y I willingly fubmit to the Chur- 
ches cenfure^ and humbly prefent to you , not 
as any way worthy ofyou^ but onely as a pub^ 
lich^ teJHmony of my reverence and gratitude 
for all the refrejhings ofjpirit^ and that abun- 
dance effpiritnall grace I have found from 
the hand of God^ whilfi I have had the hap^ 
fineffet^JitamongyoHifor a yet more phnti^ 
fuUeffufion where4>fupdnyou^to the happy fet- 
ling dt lenph ofthefe dijiraBed Churches in 
truth and peact^is the prayer of 

JfrlU t. Your unworthy brothcih,wid 

164^. fcrvant in chc Lords vrdrk 

Steven MarJhdM, 

A Table of Scriptures vindicated 

and explained. 

ri^^* 17.P.105145 p-p2. 

^^ Deut. -^0.6.^.1 28. I>^»r.23«3. vindicated3p.i45^ 

Bfaj 1 9. 34. explained, 2 io. 

£:/4y44. 2>p.l28 Efay^^.ii. p. 128. 

(iMalac, 2.15:. vindicated, p. I5<^ 

c^4^. 28. explained and anfwered> p. 209,2 2^,^^^^ 

cJW^r. 10. vindicated, p. 221 ^(fhn 15. 2. p^. i38» 

J0S 2 . 3 8, 39. vindicated, p. 1 24. Proves InfanA- 

baptifmeby conftquence, p. 218. 
Affs 15. 10. explained and vindicated, p. 217. 
u^^/ !p. 5 .^.vindicated, p. ^p. 
Rdm,ix. 6. vindicated, p. "l^^I- \ - ;- 
iCpr,-]. i4vvirtdicateid,p. 14? >%5^ 154^1^^75 (^^ 

m3i.intained againft,pa48. Verfei7,p.i5i. vet"* 

34. vindicated, p. 1 5 !• 
I Cor. 16. J, 4. explained, p. 199. z Cfin j* ic^ 
^vindiiated, t88i"' '.^^'^ ^^•••;-'^--^ -^-^Vn\^ -^^^X 
Gal 3. 27,28. opened;plM8)^.\AHi^.l5t<*i\ It^.-^i.tX 
Ephef. 6. 1, 2. cxplained,p. 200. . ...^'v „. ,h,- 
Colfflf. 2 . 8, ^5 10. vindicated, p. 1 6p, 1 74, H^f, 8, 

vindicaj:e4yi83. * s'V»v 

1 riw», 4. J* vindicated^ p^ i J2. " >^^ ;> ^ 


> i 



A Table of Authors cited or vindicated, atid other 

materiall things cited in this Trcatilbw 

tnaj be ohained without i/^p. 52,50. 
Wbethir it mty be repeated^p.^y^^S, 
Saceeeds Gircnmcifion^ p. 1 64, Pa^ 
raUelled with it^ip,id{'^. In ufe among 
the lew jy and i^ptyed to Infants at 
Tvell as to men^ 1 70. ffow it may be 
pleaded^ p. ^^^, 

Beza cited againH his ownt judgt' 
ment^p, 1 47, 150. 

Bal&mdn vindicated^ P* 3 1 j3 2 . 

Bayne vmdicstedi p. i o r^i o2 . ' 

Berengarius no Anabaptifi^ p. ^ 5 • 

CateGhumeni,p. 50. 

Chryfofiome mt baptized in his Ja- 
fancy, p. 27. vindicated, p 1 77. 

Circumcifion^ n'omen not c^pabk of 
^h P- 93' ^^^^^J the fpirituall part of 
theCovenant^ p. ^S, Baptifme fue^ 
ceeds f/5.p.i64. ParalUled'rpith&ap^ 
tifme^ p. 1.45. Why ChriH wot cir-^ 
cHmcifedandbaptized^p. i6%JHy 
Jeives infants circUmcifed, paSo. 
Hoof thi Jews received it^ p. 182. 

Chriftianity how it may bee calkd a 
birthright ^p,iig, . 

Chamlcr often cited to no purpofi^i^S. 
A^ainfi his owne judgment^ p. 147. 

Co^nftantine M. whynotbaptizjtd in 
hit infancy ^p^l*}, ;U*ii .^ 

Cottjon viodieat^^p. it^yHttt^ith 
rO Mr. 

ABrahanvi[?e Covenant with him 
no m^re ndxt then with us-^p.^j* 
Profilytes were his feedylQO» Sawere 
civiU Judiciaries reputed^ p. loi, 
1 04. 

Adcodatus why not baptized in his in^ 

Alipias why not hjiptizedin his infan- 
cyj Ainfworth, p» 1 7 1 . 

Albigenfes no Ansbaptijis^ p. 64, 

Anabaptifts mt like the Non^Confir- 
milij^p,j2. Zheir ancimt errours 
nen>Iy firing up againe^ p. 73 . Op- 
pofed Mjgiftracy ^ P* 75* ^*^ ^^ 
difftrtnce between Infants oj Chrifti- 
ans andTurk^Sy p. 86387. 

Arsthis vindicated ^ P**75* Proves 
Baptifme to fncded Circttmcifion by 
the Ancients^ p. 1 76 . 

Athanafius mentions Infam-haptifmey 

p. 2C. 

Hdga^mtvindioated^ p» 43» &c. Why 
not baptized in hvs infancy^ P'4^? 


Ball vindicated^ p, 6. 
Baltazzar Lydius, p. 64, 
Baptifiils eaUed a new birth hy the 

Scripture; and the Ancients^ p. 12. 

Ancitmty deferred^ p^ 22. Salvation 

The TabU. 

circumcifed^ p. i8o. Ifhuher 7«w 
fdnts may be faid to hie beleever/^ p, 
i J I. Op(ghi i§ be baptized tbuugh r^e 
k^ow not tb^ tbtj bane grace ^ p. 2 3 2 . 
H^yp ihcir Bapti/mt is commanded 
i«Matth.28. p. 207, Capable ofibe 
grace whereof Baptijme if afignty p. 
21^, 224,2ad. 
Infant- baptifhie^ Antiqititf of it vhi- 
dicattdy p. 7, f^c. p. 44,45. Epifco- 
pacjnot fo ancient at it^ p. 8. J^bj 
fime Ancitnts fpeak^ not of it^ p. j ^, 
Athanafius, p 2 o. Andb) Epipha- 
niiis, p. 2 1545. ^of difpnvid be- 
caufe of quefiiompHt to the partj that 
TV as to he baptized^ p. 2jl • &e, Gro- 
tiiis HQt to he relyed upon in it^ p. jp^ 
The Greek, Chnrcb received if^ p. 3 2 , 
j4fft rted by TertulJian, P- 3 5 • A^d 
Cyprian,p.38,39. &c. By Augii- 
ftine3p,43.€^c. "By Fiilgenti»s^p!50 
How it it caUed atradiiiim , p. 44, 
Wh) not mentiomd in Cottnceh before 
that of Cartlvagej p. 49. Ssill ac- 
howled^tdin the Chnrcb, p. 6^. 7le 
nyeCiiRg of it not the way to K^formj- 
tioHy p. 76. Example J of it by confe- 
qtttnee^ p. 21 8. "Noi a Will rporfinp-y 
p, 195 ,2 2 5 ► BeiiifitJ of hifajit-hap" 
tifmey^6. No occjfiun of bttmcmt 
inventions^ &t\Tt^l. 
]ohnB?,pti^ initiated to theCbrifihn 
\igitrted by the Ancienu, p. 1 4^ • ^^' c^, p. 1 7 1 . 

I Ircn«iTS vindicated^ p. i o^ 1 1^1 2. > ' 

Infints /^i5f« intocovenjm with their Juftine Martyi^ vindicattd, 9^ lo./. 
Fa^inf/y,iQ*y,oJ^beUeverjleftbyMr. , L .mv -i'\ 

Tomb^stobeunderthe^^^vilskj^g" LudoyicasVhcsexamimd.p.^j^^^, 
d9me:,p^ii2* ^^hy Jemjb /w/j«// ' Lwds-day^p. 8o^8rj82. Fnned ^j 


Mr. Rutherford reconciledyp. 1 23 . 

Cyprian vindicated^ p. 38. &c. 

Coyenznt and Seal conne^iei together ^ 
p. 89, lyhat if meant by being in 
the Covenant^ p. 89. Covenant of 
grace aba? ay rs one and f be fame, p. 97. 
Infants tjk^it2t9 the Covenant with 
ibeirTdrentSip- 105. Men may bee 
mtder it feverall rvayej^p, 106. Fri- 
vikdges of them who arennder the ex* 
temaM Covenant ^ p. 1 08 . A^j ixter- 
nail right to it pr^ed^ p . 1 40. The 
fromife in it not peculiar to Abraham 
p. 127. D 

Difcijf^cSj Tphat h is to msihiDifciples^ 

p, 2i>j2J352l43&C. 

Epiphanius mentions infant-haptifme^ 

p. 21,45- ^ 

Seed of Fle(h whai,pJOi» 

Goodmnvindiiiatedj p. i43' 
Grotmsnottohee relyed onahout in* 
fatit-baptifme:, p. 29. Mifnports 

iheGr^ekS^tirch, p. 32333,34. 
Qoipdhorv iirnditianahy p. 23^. 


U^icVahk Story.p.yi, 

Hcnriciis Stephanus mif recited:, p. 

Holiiicffe derivative and inherent not 
ofedi p. X4I. Fed.rall bolinejfe 

The Table, 

Comparijon kivcecn ivitknca forrt^& 

Lords Supper not eaten kj nnhaptized 

Na2ianzeni^i«<j//>«/f^3p-l8. not baf» 

tizid in his Infancy ^^. 26. 
Nation ivhen it k to ht reputed Chri- 

"^cocxhrczn Ccumell vindicated^ p. 

5O531. o 

Oiigen vindicated^ p. 1 5 5 1 6^ 1 7. 

Parents helemng are roots of their 
chUdren.p, 142. . ^ 

Paireovcr, our Sairament cenies in 

Priv Hedges ohtj-^ not flraitmd^ hut 
inlargedip. 185. J great ahridgi- 
mtnt oj ihem to have ifcr children left 
6Hi ^f the Covenant, p. i C3. 

Vhoiias Patriarchy p. ^3. 

Qiveftions ptit to the baptisfi^d dif 
pfijve n9t bapiJjmt.yA I >vay tbtj prove 


Rogers vindicated^ p. 5- 

Sclden^p, 1 70. 


Sacrament nob it it feales ahfo lately ^ 
and conditiunallj ^11 J. Horp tb*J are 
Sealefy p. 201. our ruh tn admini^ 
firing ;^t W;p.'2 3 5. hdrp ne may argne 
from Jems Sacraments to 0Mrp,p 


Tombcs hit way ofresfink^p. 3 • i oJ" 

125.134. Vnjkftlj chargej the Af* 

fef»hlj,p*J9. ibinl{efjemi may he fa* 

zed out of the communion of the vh 

fhle €hurch,p, 8^. He joynej with 

Servctus^p. 105, QranH^r^j^i ifjn 

controverjie.^p»i 8 J .By conjeauehce di' 

ni^j Circumcijiontobee a Jeah of any 

thing^p,\%l, makes it a priviledgc 

not to have Infant i hap tzfd^ p.lSj, 

He mah^j thiCoVinznt Heb 8. to vt 

the Covenant of n^ori^/^p* X &8« Mif^ 

interpret J the 2 Cor. 3. 10, p. l8S. 

Leaves all Ir^anis of heleevers to he 

under the VeviBs h^gdeme^ p. 1 12. 

S^mbolizith mtb Arminius^ p. 144. 

compares Friefis and Minifiers to no 

purpofiyp. 168. condemnes his oWne 

opinion cf Infants conditiimpPn2^^, 

Tertulhsinjpeaklfir Infant'Bapiifm^ 

Talmud, p. 17 1. 

Vines vindicated^p.y g 4 
Uilicr de fncceffione Chr, Ecclef^p.^^ 


WaldcnfeSjp. 64. no Anabafiifis^p^ 

Hifiorjf p/Waldenfi$:p.^4. 

Women not capable of Ciretttncifim% 
p.^^.bofpCirffumeifedin the men^ 
p,94. ifihiy had mi been eftumed 
as circHmcifed they oould not hava f#- 
tentbe Pa^egver^^% 


pAge 1 1 o. Line 1 1 . re»d,you will not doe, p. 1 4 4. 1, $ 4 for where r. were p 1 4 5. J- 3 5 .r.* 

-t/?r4/?-,p.i57J.i J,<iclenot,p.i64.l22.r/e^H?fMr,p.i65.|.,;.r.part 2. P.167.I 6.r.C<i- 

■/f<^^MW<f«/,p.i<73 l^j.r.imputeto youa renfe,p.i7 5.i.i6.r.fo vrifta^;.^^;^;, p 176.I.1 3. 

^•fnferimyU6s,tempBri,^A7%X^^A.fatJm^ 199.I.1. 

4ckcommaafrerom«i*W,p.2i3.1.I.r.'!1>Dvn p. ^ij-^. 5.r. pn^DlD P i^i-^- 
T^r.asfor sa.p,226.1.I9.ferBaptifnieand prayeraUonejr. baptizing into the mmeofde 
^athir^ Sonne andbolyGhcfi,iindjpi3LycrA\lor\e,Ui2.iorf his baptilme and prayer was 
aj^ one^read^that Andnias his baptizing TauIJnte the name ofchrifi^ or into the mm of ihi 
y^ther^ Sonne and holy Ohofljmd Pauls calling upon the name of the LordgWas all one. v , 

it^Vi^^V.) >u 



LATE INNOVA^rQ^^-^':!^ 
But cleared to bee as Ancient 'a:?^^ 

is pretended. ^C]^ 

Received your Book about the time 
mentioned by your felf: whick 
when I had read over 5 and thereby 
perceived how meane an efteem you 
had not onely of my Sermon, but of 
all other things extant, in defence of 
Infant-Baptifine 5 and indeed of all 
Men whoie judgement differs from 
your owne , and how highly 
you value your own performance in this piece : I conclu* 
ded you would have no reft in yourfpirit untillitfawthe 
light '-i and the rather^ because you fo carneftly prefTe mee 
T a call in to my ajjifiance all the reft n>ho are ingaged in this 
Cauje yth^t fo you might have an adverlary fit to deale with, 
that as a mighty man you might incounterwithan Hoft» 
But when after fome friendly conference with you, you de- 
clared to me, that if you might enjoy liberty to exercife 
your Miniftery, in fome place where you (hould not be put 
upon the pradice of baptizing of Infants, you could (yea, 

B and 

l»fa<it'Baftifme Tio late JnncvMton^ 

and intimated to me that yon would ) kcepe this Opinion 
private to your fclfe , provided cnely , that ifany fhould 
preach in your Pulpit for the Baptizing of them , yoii 
ftould take your felf bound in the fame place to preach a- 
gainft it , otherwife Mens preaching or printing abroad^ 
riiouldbe no provocation to you. (In hope whereof, my 
fclf endeavoured to help you in to the place where now you- 
arC) deiirhig the Church might not lofe the benefit of thole 
good gifts which God hath bellowed upon you.} And 
thereupon I tooke no further thought of any prelent Exa- 
mination of your large Treatife, having my hands full of 
other employments 3 becaufei I verily thought you would 
have fate quietly dowujpreached Chrift^kept your Opinion 
to your felf, and not have any farther appeared ( efpecially 
at this time) tolacreafe the flame of our Diviiionsand con* 

But lince you think itnecelTary to deprive the Infants of 
Bcleeversj of that which wee conceive to bee their glorious 
priviledge, yea^ andlooke upon all other endeavours of 
Reformation, as things which will come to nothing 5 till 
this opinion of yours prevaiie (lb dearely are you in love 
with your own Babe ) and come out into the field ib bra- 
vingly, andgiant-Iike^ to tread Ao^n all who ftand againft 
your way: I have (with the Lords alliftance) undertaken 
your pompous Treatifeand as farre as my impaired health, 
and other Services would permit^indeavoured to bring your 
Examtn to thetryall, with as much brevity and cleai'enelTe 
as I could poflibly ; and I hope al/b^ with fo much evidence 
of truth, that there (hall be no need of a Colledge to make 
any fiuther answer un to you. Wherein I (hall not (as you 
have done) carpe at every phrafe or exprelTI on, nor digrefle 
into impertinent Diftourfes, thereby to fivell up a volume; 
jQor amufe the Reader with multitudes of Quotations of 
Latine and Greek Authors, and then turn them into En- 
gli(h ; nor frame as many ien(cs of an exprcflion as \s polli- 
ble, and then conftite them, andfb fight with men of ftraw 
of mine own letting up j nor Ipend a whole (beet of Paper 
together, in confuting what was never intended by my Ad- 


hut clurtd t0 he as Anciem as it pretended. 

verfary, as the Reader fhall clearly perceive you have deak 
with nie : but plainly grapple with you, and inliAoncly 
upon wha.t properly belongs to the cau(e in hand* 

But firft give me leave to obfcrve your defiru&ive Arth 
ficc. It is the ^vcwzjw/ way to elude all Texts of Scripture 
which are urged again ft theruj if they have been differently 
expounded by Learned and Godly men, ancient or modern: 
to queftion all conclufions infer'd by consequence from 
Scripture: to deride the teftimouies of any of the Ancients, 
by di/i:overing the nakedneflejerror^and overfight of thole 
Keverendmen: and by making them (elves merry by tur- 
ning the Orations, Epiftles, or allufions of the Fathers into 
Syliogifmes; andby infer ting of ^r^<7, now and then, to 
make all their Rhetoricall palfages feem ridiculous. I ap- 
peal to the judicious Readcr,whether this plot be not carri- 
ed through your Examen 8cExercitation.ElpeciaIly I obferve 
yourmaine faculty to lye in framing ipecious anfivers to 
Arguments brought to prove any thing. Your great Argu- 
ment in your Exercitation is, if / can anfiiPeraU Arguments 
for baptizing Infants^ then&c. And then you form the Ar- 
gument into feverall (hapes, and feek to elude th«m5 and 
herein I confelTe you are dextrous. The reft of the Argu- 
ments wherein you doe aO[ert,orgoe dire£^ly to provcialade 
how inconsequent are they, as will appeare when they 
come to bee examined. The like cour/e you take in your 
Examen:, laying out abundance of ftrength in the anafccun-' 
fiicaOputj waving and eluding the dint of an argument, 
by difiinHionj and Jeverallfenfes, and finding/ww men of note 
tj conflrne a Text other n>a^es^ and the like. So that the Reader 
may fee what you doe not like, but he may ftay long enough 
before you bring fatisfying arguments to fettle him in that 
which you would have^^^h.a\y on have ftartlcd him, in what 
you voould not have. But this kind of diiputing never edi- 
ties the Church : what one book was ever written by any 
of our Divines, even in the great point of Juftiiication, or 
Faith; which fome learned andfiibde Papift hath n ot beca 
^ble to cloud and flur in fuch a way of anfwcring? Well, 
however I proceed to your Exatmn. 

B 2 And 

Replete the And I begin with yoviT Prologue 5 wherein you declare 

^^yoH mak^ to 6*v ibif* Firft , jm pm ( <» yo^ fiy ) Nine 
*' Argument J drawne up in Latim io aCommiitce appnntfd( as 
^^yoH rpere informed jto give Jatisfa&ion about points oj P^do" 
^^ ^apiifme-^ after jvard Three Arguments more^ vpitb a Juppk-- 
^mefit of fame other things in "writing y nrhich were delivered 
i^ to Mr. Tuckneyj^/z^^j himjoyned to thd ether Papers '^ year 
^^ intent being either to givs or receive fatisfaBion in this 
^^' great point 'j but to this day (much contrary to your expelfd' 
^^ & at inn) you have had no returne from the Committee* Se" 
^* conily^you are more provoked ify fomcpaffages in a Sermon of Mr, 
*' Vines. Thirdly^ and by a cvmparifon in my Sermon^ betrveen 
^' Hazaelscrae/zy to the Infants of the Ifraclites, and the prin* 
^^eiples efthe hnabiptlAs* Fourthly^ you finde mee too ve- 
** hewent in maintaining of this point , of tvhich yu and others 
^fe'e no ground, fifthly^ yea Mr. Dan. Rogers confejfej 
^'^ himfilfe unconvinced by demonfiration of Scripture for it, 
^^ Sixthly^ that Mr, Bd\l cuts the fineries xif the Argument 
^ dratPnfrom Circumcifion, Sevcntbly^ihat Mufculiis at length 
^^ found I Cor. 7.14. imperttne?itto prove this point. Eighth' 
^ly^ to conclude, upon your befi fearch^ yott are confirmed that 
^Ht is an Innovation maintained by danger ow principles , a 
^ thing not to bee acquitted fiom WiU-rvorfhip '^ that it hath 
^ occafioned-rnany errors in Vo&rine, corruptions in Vifciplim 
, ^ and manner Sy unnecejfary and vaine dijputes^andalffioji quite 
^*^: thanged the Ordinance ofBaptifme^ &c. 

This is the fiitn of your Introdu6i:ion5 to which^ becaufe 
it is but a pompous dumb fhew, I fhall returne a very briefe 
an(wer. , 

Firfl^i, for your Latine bufinefTc fent to the C bmmittee^ 
1 thouglit you had not been ignorant , that the worke of 
Committees^ is but to prepare matter for the AfTembly, but 
neither Committees norAffembly have power to anfwer any 
thing,fent from' aiiyCexcept from the hotiorableHoufes;with- 
out leavfc from* th^ P^rlianient!/^rtd if you pleafe now to take 
nBtice oHtjyou W1IJ hb Itmgernvbnder why the Committee 
hath made no return to your private Paper 5 this I thirike 

ht ckdredu be as AncUn^ as ispmended, 

is fuflSdem to remove your fii^ft ftumhling block: onely I 
amfiirrfiertotell you from OWr. Twc^wey^ thatheedelires 
you to getbetcer evidence for what you relate concerning 
him 5 fbr the truth is, he neither mediately nor immediate- 
ly received any Papers from you^nor joyned your 3 laft Ar- 
guments to your 9 firft. 

Secondly, your oifence at a paflage in Mr, Vims his Ser- 
mon^ fliall bee coniidered in the place where you againe 
repeate it, and aggravate it to the utmoft, V.tn 2 . SA 6. 

Thirdly^as to your exaggerating my allulion to Hazaels 
practice* I answer, I compared not their ini ent ions -wkh 
hisy but the fruit oif their principics 5 cafting all beleevers 
Children as much out of the Covenant of Grace^ as they 
do the Childi'en of Turks and Pagans, and therein you your 
felf joy n with them. Now whether fiich a comparison might 
not be u(ed with out any further Apologie, I leave the un- 
prejudiced Reader to ] udge. 

Fourthly, whether my proofs for this Doftrine are weak^ 
uncertaine, far-fetch't, (hall God willing appeare to them^ 
who wil impartially read and compare your book and mine 

Fifthly, as for what you fuggeft from my Reverend and 
Learned Friend, Mr, "Dan. Rogers^ although enough might 
be taken out of his words in that book, to declare his own 
meaning ^ I rather chufe to fet it downe in the very words 
which he wrote tome in a Letter^ bearing date the 29 of J^- 
nuary lafi: pal^, in way of anfwer to a Letter which I wrote 
to him '■> wherein I requeued of him to know, what in his 
name I fliould anfwer to this paiTage of your book : his 
words are thefe* If I were to anfrrer that- Ariabaptifl ^ I 
jhofild anfwer ^f wt filentio & cbntemptu: /or wh) Jhould 1 noti 
fince 171 that very place of my Saoraments^psirt l*p,y^^yg. where 
I confute thofe Schifmatickl^he fnatches my jvords from their own 
defence^ My words are^ I confeffe my jelfe unconvinced by any 
dtmonpration of Scripture for P^do-Baptifme^ meanings by any 
pofitive Tcxt'j what is thiit to helpe him ? Except I thought there 
were no other arguments te evince it: NomfwhatTthinke ofthat^ 
my TtePQf words y^e»7,pag. 77. lin. 435 »f>^']*l need not ttanferibe 

B 3 tbem^ 

them. Inavpordythkl fay^ though I kfjoiv none,y€t that k 
no argument for the non-Bapttzivg of Infant i . Jinoe fa many 
Scriptures ate fufficieJitly convincing for it. Therefore this want 
§fapofiPlve Text ffftift no more exclude Infants^ &c. thentht 
lik^ reafon jhoulddifjTmll a Chriflian Sabbath^ or Wcmen-kind 
riot to be partakers of the Supfer : The quoting of mine ovpn Text 
were enough. 

6.1f Mr. Ball cut the finewes of the 'Argument from Cir^ 
cumcifion to Baptifhie, himfelf was very much miftaken in 
his owne meaning and intentions^ who in the very fame 
place alledged by you^ufes the fame Argument^ & makes the 
parallel to lie in the fame things which my Sermon doth: 
you might have done well to have informed the Reader fb 
much, when you ufed his authority to overthrow that Ar- 
gument: his words are thefcj, ^^ Circumciiion and Baptifme 
'^ are both sacraments of Divine inftitution , and To they 
^^ argree in the fubllance of the things lignified^ the Perfbns 
^^ to whom they are to be adminiilredj and the order of 
^^'adminiftration, if the right proportion be obferved ; as 
" Circumciiion fealed the entrance into the Covenant, the 
^^ righteoufnede of Faith, and Circumciiion of the hearty 
^*^fbdothBaptifhiemuch more clearly 5 as, Abraham and 
^^ his Houfhold, and the Infants of belecving Jewes, were 
*^ to bee Circumcifed; fbthe faithful], their families, and 
'^ their feed are to be baptized. Circumciiion was to bee 
^^ but once applyed by Gods appointment 5 and the fame 
^^ holds in Bapti/hie, according to tlie will and good plea- 

Seventhly, I perceive you gloiy much that MnfcHlw hatfi 
dcferted i Cor,j. 14. as an inipemncnt proofe for bapti- 
zing of Infants, and you repeat it at leati three or foure 
times in your book : and I obfer ve throughout your whole 
Treatife,thatwhenany Auth our joynes with you in any 
particular, you improve his authority to the utmofl j 
which makes me conceive, that it would be a great glory to 
you, to be able to prove aconfcntof Learned men to con- 
cur v;ith you in your way. And therefore I cannot but 
wonder that you fhould fo much flight and undervalue 


but ckdred to be as Artcient m is frtundtd. j 

the Judgements of Fathers and Councells^ Harmonics and 
Confeflions of whole Churches, when they differ from 
you. As for MnfcnluSi whether he changed his Judgement 
upon I Cor^ 7. on good grounds, (hall be examined in due 
place : In the mcane time I informe the Reader that in the 
fame place Mufculw acknowledges that there are Argu- 
ments enougIi,andfiifficieiitIy llrong to prove baptiziiig of 
Infants, though this i Cor. 7. be left out. And i^ Mufculm 
Opinion (way in the one, I hq)e it's not to bee rejefted in 
the other. 

Eightly^whetheriDigw^w tanto tulitblc pr9mifforhiatt(\\^\\^ 
ther your roaft be anfwerable to your great boaft 5 Whether 
your Arguments and Anfwers will make good this high 
charge that Paedo-Bapti/hic is an Innovationj maintai- 
ned upon dangerous principles, &c. we proceed now to ex- 
amine. . 

And fi-ift wee fhall inquire concerning the Hiftoricall SeCl, j. 
part, jy^ketherV^do'Bapiifme sfitisnow taught^ be hut a late Pvep/yrorhe 
Innovation : n^ktber it bee not as ancient of if preten'- Hlftorical parr, 
^^, vindicating the 

Becau(e many of the Anabaptifts fliame not to fay. That f n^rn^r Bimifiii, 
thf AncientSjcfpecially the Greek Church,rejefted Infant- 
Baptifme for many hundred yeares ; I faid in the beginning 
of my Sermon, that the ChrilUan Church hath been in the 
pofTeilion of it for the (pace of 1 5 00 years and upward,and * 
named a few teftimonies out of the Greeke and Latine 
Fathers, in little more then one page, to make this good ; 
no wayes intending to make the weight of the Queftion to 
hang in any degree upon humane teftimonies or confcnt of 
authority, but onely upon the evidence of the Word, up- 
on this you have beftowed two or three (heets of your book, 
andjas if all Antiquity run on your fide you confidently ^ 
affirme : 

«« I . Aj much may hee faid fir Epijcopacjy keeping of Eafier^ 
^* (he reUoioui ufe of the Crojje. 

2 . ^^ That my highefi Tefiimonies nacb not fo high 

2. that 

g JnfAnt'S^pifmi no late Jnmvation^ 

: s. ^^That being rightly mi^d^ they ma^^ rather agaitifi 
cc ij^g prcfent VoCtrine andprMice^ then fir it. 
: A.^' That ilxreanmanj evidence j» tpbicb doe offtrmglj frcrve^ 
<c tbatfromthe beginning it i^as nrtfo^ ^r2d therefore if but an Jn^ 

innovation* Thefirltofthde yoiT fcippofe fo cleare to 
t« Scholars^ that it is needlefTe for you to bring any proofej 
«^ the other three you undertake to make good in your fub- 
€<^ fequentdifcourle. 

Truly Sirj your undertak ing is very high and confident:^ 
and I (hall diligently weigh with what ftrength you perform 
itj and (ball therefore more fully inquire into the pra<^ice 
of Antiquity in this point, then elie I fhould have judged 
convenient to doe. As for that which you tooke for gran- 
ted. That there are plaine teftimonies for Epifcopacy, the 
Religious ufe of the Crolfc, &c. before any teftimonies can 
be produced for the baptizing of Infants, pardon mee that 
I forbear to beleeve you till you have made it good. I have 
already alledged fome^ and fhall now (God willing)alledge 
more teftimonies to prove that in the Judgement of the An- 
cients, the baptizing of Infants was received in all ages,and 
from the veryApoftles,as a divine TnftitutionJ read no fiich 
thing for Epiicopacy , as a dirtinc^ order from Presbytery^ 
your £d^c may read in Dr. Reynolds hisEpiftle to Sir Francis 
KnoUs^ that in the Judgement of Ambrofe^ Chryfojiome^ Au^ 
gu^im^ Theodorei^ TheopbyhU:^ Otcumenitif^ Primafim^Sc 
dHlim^Grt^oriM^andmanypthtr^ that Bifhopsand Presby- 
ters were all one by divine Infiitmiorj^ and that EcckfiafiicaU 
fo«/^i/»/wK made the difference between them. Much leife 
doe I read among them,that the Religious ule of the Crofle 
was received in all ages, and that as a divine Inftitution. 
Ifyoucan make it out that theie things were fo, you will 
do a very acceptable iervice to the Papifis^^Anabapiifts^^ Fre- 
laticall Tarty^-who no doubt will return you hearty thanks^if 
your evidence be correlpondent to your confidencc.Ifyou 
cannot, you (l^ould doe well to revoke this bold afTeition, 
In the meajie time I (hall examine your Examen^ of the An- 
tiquity produced to make good the praftice of the Ancient 
Church in Paedo-Baptifme. The firfl whereof was taken 
frotii Juftim Martyr. Your 

7 k Creek Church received Infant- Saptifme. 9a 

Your firft exceptioti put in againft this teftimony is con- Mln^Mdrt)?^ 
cernin^the year in which he lived; I faid 150; thereupon ,^^^^*^^,^j^^^^^^^ 
you ch^arge me with oierlafiiwg^hcc^ufe I aBrmcd.the Church vindicated. 
had been in poffiffion of the priviledge of bapiizing Infants 1 5 00 
yeares and ifpn^ardf. Yet my ovcrlafliing herein , is not 
fo much as you would have the world believe* 
though my teftimonies had pleaded for no higher time 
then i$o after Chrilt : Neither have I overlafhed fo 
farre in this C ^s God willing hereafter (hall appeare ) 
as you havfi done more then once. I faid the Church 
was fo long in poflelfion of it j and if you bee plea- 
fed to (iibtraft 150 from 1^4$. I hope the remaining 
numberwillfhew the miftake was not great, as appearesin 
the margent.Tf the Church was not all the while in pofJeIIi= 
on of it 5 it had been your part to have informed your Rea* i ^ 4 5 
der of the time, wherein the Churches quiet polieilion was 150 

difturbedj and by whom. It is true, I named Baltazzar ?a^ 

commitanm with his aflbciates^who to their own ruine ftar- 14 9$ 
ted up to difturbe this pofleflion: but the claim of an unjufl: 
intruder to juftlc out the true owner, will not carry the Ti- 
tle in any Court where equity takes place. In pleading the 
Churches poffeifion of this truth for fo long time,! faid not 
fo much as others have affirmed before me 5 Learned Aw 
gufiine (though his judgement bee (lighted by you ") affir- 
med as much in his time^and yet I read not of any then that 
excepted againft him for it : Ihe Church (fiith he) ever had 
it^everbeldity they received this from the faith of their Ance* f^ocEcckpi ^ 
fiors^snd this vpiU it n>iih perfe-verance keep unto the end^ ^^^^^Z7rte£\* 
might fay that the Church before his time ever had;,& main- f,^ca majomm 
tainedit, and if after his time it was more clearely held out, fide iccepitjb$e 
then I hope I did not overlafh in faying the Church had bin «/?' '« finem 
1500 years poffeffed of it. And it were an ealie task to pro - ^^n^^^^^T^'' 
duce abundance of teftimonies , giving evidence (not one- Scrm.'iT. dc 
ly for their own age,b(it)that it was the received cuftome in verbis Apoft# 
all ages even from the Apoftks time>& that this evidence waf 
truey t»e may hence %7n?3(faith Learned V^Jfitu') hecaufe the Pc- 
lagians never durft deny it^ when the Orthodox Divines ufed 
topreflcit, who certainly wanted neither Learning nor 

D will 

I o The Greek Cht^rch recelvedlttfant-Baftifme. 

will to have gainfayed their, ifthey could have found the"! 
abufing Antiquity : nay, they not onely not denyed this, 
bur concurred in it, fb faith Atigujiine^ lib, i . contra C£!ift. & 
Felag, C^lifius (flxkhhe^ in a book which hee fet forth at 
Kome^ grants, That Infant j tpere baptized for the remijjion' of 
fifij^ according tot he rtik of the tmiverfall Church^and according 
to she fnte nee of the G of pell. 

In the next place you tell me I know th^it hool^ from whence 
this tefiimonj was tak^n^ was quefiioned whether it was Jufiine 
Martyrs er no. Truly I was not ignorant thereof? therefore 
I faid, iff a Treatife that goes under his name 5 I did not confi- 
dently averre that he was the Author of it,, yet you plain- 
ly G ill it a baftard Treatife, and never prove it.but whofefb- 
ever it was, it is well known to be ancient; and both Pro^ 
teftants and Papifts aflerting Psedobaptifme cite it.. 

Thirdly, I take notice that you aniwcr nothing againft 
the taith of the teftimony it i^cVc ; onely you fay 3 that by 
it 1 may fee that the reafin of baptizing Infants was^ not the . 
Covenant of grace made to beleevers and their feed ^ tfhhhyon 
mah^ the ground of Baptizing Infants at this day. You cannot 
be ignorant that this tellimony was not alledged by me to 
prove the ground why it was adminiftred ; I onely 
made ufe of it to beare witaeffe to the matter of 
faft, that Infants were baptized in that age in which 
MMrUQH $6 ^hat booke jwas written , which is plairiely held out 
in the aniwer to the queftion^you may alfo remember what 
Ifaid of alltheteftimonies quoted by me, that I did not 
relate them to prove the truth ofthething, but onely the 
practice of it; and fo much it doth notwithftanding the an- 
iwer which yet you have brought unto it : what ground 
theCovenant of Grace made to beleevers and their feed, 
gives to BaptifmCj (hall bee manifefted hereafter, and whe- 
ther the Ancients ufed not ( at leaftt) fome of the Argu- 
ments which we doe. 
p. ^ . Come we now to cpnfider what you anfwer to Iren^us his 

irenms fefti- teftimony j here you fpeake , i . Of his Countrey. 2 . Of 
mony "f^^^^'^^^^' thc^geheliy^dm, 3. i ou queftion his tranflation. 4.And 
inthelaft place you fpeakia little againfl the teflimonyit 
mf^ . Before 

The Greek Churchreceived Infam-Saptifme''. ^ x i 

Before you fall upon the examination of the teftimony, 
you fay, Hee rv49 a Greek^^ andtProte m Greece ,* bf*t wee have 
his IVorks in Latlm ^ except feme fragments : this you conceive 
to be a re afon why rve cannot be fo certain of his meanings as we 
fijould be^ if wee had hU owne words in the language in which he 
wrote : and may not this Objeftion lie againft any Tranfla- 
tion ivhatfoever ? and upon thatground you may flight it. 
I cannot guefle why you adde this ^ P^p^op^ that hee was a 
Greeke^ &c. unlelle it were to intimate to your Reader 
that I could not difcern whether he were to be numbred in 
the Catalogue of Greek or Latine Fathers : yet you know 
that I mentioned him in the firft rank of thofe Renowned 
Lights of the Church, which wrote in the Greek tongue^ 
to which afterwards J added tv/o other : and when 1 came 
to ipeake of any of the Latine Fathers j Cyprian was the 
firft in whom this queilion did occurre. But whether his 
words in the teftimony alledged bee truly tranflated into 
Latine, (hall by and by be confidered. 

As for his age, you acknowledge with me, that h>e lived 
rn the fame Cemttry with Juji, Martjri theyearein which he 
flourifhed is varioufly related by the Authors named by 
yourfelfe, onefayesiSo, the other 1833 I may adde a 
thkd who varies from them both, and fayes 175, and may Trithem, 
not others point at other times alfb ? For ought I know, 
you needletly trouble your felfe , and your Reader, in na- 
ming particular years in which thefe famous Lights of the 
Church lived, which I thinke can hardly with exa6i:nefle 
be done : it i s (afe to fay, about fuch a time^ or m fuch a Cen^ 
tury^ fuch and fuch livedo which cannot bee prejudicial] to 
the Reader, when wee know a Century Includes many 
years : neither can any man warrantably reftraln it to any 
one year alone wherein fiich a man flourifhed, as if he had 
flourifhed one year and no more. 

But I proceed to what you fay of the teftimony it felfe, 
it is extant, 7re^. 2,39. Chrifittsvenit falvateomnes^&c. Your 
exceptions againft it aremany. 

'' Firft, you queftion whether rensfcuntur there Gg^ 
*^ iiifies baptifme or no, as Feuardentiuf his gIofletafcc« it; 

C 2 Se- 

1% The Greek Church received Inf 4m -B^pti fife. 

^^ Secondly^ You fay, that neither Chrift nor his Apoftles 
^^callBaptifmea new birth* Thirdlyj poUibly.this was 
^^ not the word uftd by Ireȣm m his own Writing. 
*^ Fourthly, that the Latine alters Iren^m his niinde, a5 
'^^^ learned Kivei (ayes. Laflly, that hett^m meant not 
^^Baptiihieinthis place^ you goe about to prove by his 
fcope therein. Thefe arc your exceptions which now wee 
come to examine. 

To begin with the firft of them, when Iren^us faith, 
Chriftus venit falvare omnes qui per eftm rtnafcuntur^nfantes & 
parvulos. & pueroj^ &c* Fird you gut-ftion the meaning of 
p, 5 ^ the vjordrenafitmtur , whether Baptiime Js meant thereby, 
and you ask me, vpheihtr this ivas any other then Fetiardcmtiut 
his glojfe^dnd adde RzW/cenfiire of him. 
Anfn>. ^ ^^'^^ ^^^ "P^^ "^^ ^^^ defence ofFeuardenttus 5 let hiai, 

gpe for fiich a one as Learned Kivet relates him to be, A cor-' 
rupierpflnnaus in many ih'ings : yet that judicious Man (ays 
not that he corrupted Irm^m his (enfe in this place. And 
that he did not,it's manifcft to me, because Bapti(hie ufii- 
ally is (tiled by the Greek Fathers a new birtk Learned VoJ^" 
jif faith upon that very plac?, that to call bapti(me renafan^ 
tia^'WSLS ujitata veterihw loqnendi firma 5 which» a few in- 
fiances will make good . Jufiim. Martp (peaking of the 
ma^h^r ofadminiftration of Baptifme, faycs of the bap- 
tized party. He U hron^t t» 
^ jHfl*Mart. ap. %iitm a^vitti vf tjfjuav \v^a> the fUce rvhere tht "Water if. 
v<^y^^)^7elfTnf^v<Ky^vh(ricoih^m"iiA^rl^^^^ andk reeenerated in the rame 
iTy ^ -rfi'c»>.eK«r7tt/ 1^ c.o/.ct7©- t. m- ^^^„^^ wherein wee wJe re- 


generated: [and to put it out 
fi^Ef Qntroveriie,he is there fpeaking of BaptKm under the- 
name c^fRegeneration jhe 2Ldds:Xhey are then Wa^ed in wMter 
m the nc^me ofoHr Lord God Creator ofaU things^^andofour Lord- 
and Saviour Jtfus Chrifi^and the holj GhofiMcrc he tcls us what 
he meant by Regeneration mentioned before ; viz. When 
the Party was in the name of the Father, Son, and Holy 
Ghoft wafhed with water, that is, baptized- Vionyfiuf Areo'" 
fiigita (but you will (ay he is queftioned, yet no man can 
qucftion wheth^ he expreft Baptifme. by regeneration) 


TM GreckChrch rteeivcd Infant-BAptifmel i j 

faking of BapdfmefaycSjDiV^eJi^ifi/ ofth divint gtne" 
ration^ an^ what is that ( I 

pray you) but a new birth? To, ^m rns k^ywinaf cv^l^oidy tHonyf. Arc- 
yea in the fame Chapter he op. Hicrarch.ca.2. 7h t%ik^j nhnnf -dso- 
addesforthercfit. rheSa- >^-^^^ccj^.^.^flA«. 
crament of our divide genera- 
tion oi ma figne. And in the beginning of that part 5 hee- 
calls the Font^or place in which Baptiime was adminiftred, 
riiviMiTieSf' 7"^ uio^iffizi , flj( rnother of our adoption, Athmafim De Sab, (^ 
*ayes5«^«t' Ktvl^v dvxyivvauivcj^ we are borne again by wafh- ^^^(^^^ncif* 
ing: and doth not BafiUdiWit'^^^yyivifr.a.v'^v'^i^ the re-Bifi].exbortati» 
generation of the foHle> Greg.Nazianz*Orat. 40. amongft ^^(^dbapuf- 
many other titles he puts on Baptiihic, this is one5'^^'»*''«^- '"^"* 
CT*v 4v')^f, Now I demand of you ^ do not all thefe Authors 
call Baptifnie a new Birth, which }yc 11 would faften onely 
on Feuar dentins ? yea doth not Ambrofe call thcFon: Bapi- 
fteriffmregsneraUonislaVacrHmy the lava ere of Regeneration ? -^/^- ^"^ initian" 
Whatfoever you fay of mcj I hope by this time you will^*'^*''** 
^ not think that both Latine and Greeke Fathers learned 
of Feuardentiw his gloiTe to call Baptilhie a new birth. 

Secondly, you fay^w^Jrj&^rt* doth our Lordorthej^pofilejyP,6, 
call Baftifme a ntw birth. I defire to know of you the mea- 
ning of that place, T^^ 3*5. I thought the Apoftle there 
had called Baptilme ^^^f •«' Tm-heyyiHi^ai, the v^afhing €f\ihe new 
hirth^ or Regeneration : and what that is^^but Baptifme^yet ' 
I know not. To me the Apoftle feemes plainely to parallel 
the wafhing of regeneration^ and the renewing of the ho- 
ly Ghoft^ as type and counter type. And the Analogie be- 
tween wafhing in Baptifme, and Regeneration, lies in that 
cuftome of wafhing Infants from the pollutions [of the 
wombe when they are firft born. A learned Critick o£Mr. Meek, 
our own in his Diairiba upon that place,thinke8 none will 
deny that in thefe words the rvajhing of Kegeneratioriy the A* 
poftle is fpcaking of Baptifme : fure I am, moft of the In- 
terpreters which I have feen upon that place agree that he 
either argues direftly from Baptifiiie, or at|leaft alludes to ^ 

Thirdly, you grant, though the word renafcmtur is nfid 

C3 /r 

1 4. The Greek Chtirch received Infant'B4ptifme. 

for Baftifme by the Amients (which before you feemed to pin 
on Femrdemiw his Uceyc) yet pojjibly it rvoi not the word ufed 
by lren<euf in his owm rvriting, 1 1 fems^ now you dare not 
ftand upon the ftrength of the word renafiuntur ^ becaufe 
you confefle it was ufed by the Ancients for Bap- 
tifinej therefore your conjecture here is. That pojfibly it 
TPOtnotthe wordufedbyIren£m for Baptifme inhu ovpn wri- 
ting. I (hall goe further then you (and yet not wrong the 
truth) and fay, undoubtedly, renafcuntur was not the word 
afed by Iren<eus in his owne writing, for he wrote in Greeks 
and therefore it may well be conceived he faid not nnafmu"- 
^wr^though he might fay ^wy^v^vrat : But to that which you 
anfwer, I adde, you know 'tis commonly faid in the 
Schooles, forte ita^folvitur per forte non : you fay, poffibly 
it was not Iren^m his word. I anfwer, pofTible it is that 
Irendsw might ufe the Greek word, which is well tranflated 
rmzfcuntur : for why might not hee being a Grecian, fpeak 
of Baptifme in the phrafe and (lile as other Grecians did? 
yea, that he did ipeake fo, is moft probable , becauft that 
other Greek Fathers ufe the word '^^O >->'-<"««, amrv hit thy 
in the fenie in which I alledged it. 

As for the altering o{Iren£m his mind by the Latin Tran- 
flatlon,not having his works in his owne language , I dare 
not fayfb much: when you bring forth Irendsus his words in 
Greek, r (hall the better be in abled to judge of it; in the 
meane time I accept of the Tranflation, having made it 
good by parallel phrafes in other Greek Fathers. 
P,6* ^^ ^^^ ^^^ ^l^iCQ you labour to prove^ That it is not meant 

of Baptifme from Iren£m his f cope in that place. To th is I an- 
iwer, albeit that bee granted which you (ay was his (cope 
there, yet his words prove the que(i:ion in debate before us. 
Ihopeyouwillnotdeny, but that the (cope of afpeech 
may tend to prove one thing ; and yet the expreilions ufed 
may give light to otherthings ; wasnotthe Prophet Eze^ 
Ezek. 3 7. kid his (cope by the parable of dry boms rJfing again^ to prove 
the reftauration of the Jews (who then (eenied to be dead) 
to their former ftate? that no doubt was the drift, yet 
Dfr^y'wr.ftf.ji. heelay^sitfoithby that parable: and TertuHian by the 


Th Greek Church received In f Ant- Bapifme. i j 

fame proves tb€ Refurreftion at the laft day, if hee 
had not beleeved that dead bones were to rife againe 
(faith the father ) how could hee by that Simile taken 
from them prove the Refiirreftion of the Jewes? So 
may I fay here^ let it be fuppofed that Inn^us his drift is, 
as you (ay, to prove that Chrift was an Infant to fan^^ifie 
Infants, yet hee fayes they were renewed when they v/ere 
baptized. As for Inn£us his Judgement of Ch rills living 
upon the earth about 5 o. yeers, it was not alleadged by 
me, therefore I leave it to you to helpe Irfn<eus therein, 
becaufe you alledge it. Now I delire the Reader to caft his 
eye back upon all that you have faid about this teftimonyj 
and fee whether you have brought forth any thing to ob- 
fcure the light that it gives to our queftion : all the ilrength 
ofwhatyoufaid lay in the word renafiuntnr^ whether that 
fignifiedBaptrfmeorno: which by the ufuall language of 
the Grecians I have made good againft your exception, and- 
ib I pafle from your examen of this Author and follow you 
to the next. 

In the third place you come tofift Origens teftimony: OrigensTc^k^ 
^^ Wherejfirfl,you queftion the authority of the booke; fr* vindicated. 
^^ condiy, you fay, if it be Origens^yet hee calls Pi3Bdo*^bap- 
*' tifme but an Apo frolic all tradition, and from thence 
^^ youdrawfordifonieconclufions. In all which I hope 
^^ to manifeft yourmiftakings,and foto discover the weak- 
^ nefTe of your premiies, that they (halliiot in any indiffe- 
rent man his judgement be able to draw thefe conckfioni 
after them. 

Firli:, youqueflionthe authority of thefepaffages cited 
out of Origen whether they are his or no : and you call the 
Author ohhtmjuppofed Origm : It had been -yotir part be- 
fore you had fo branded them, firllto have mad€ it niani'* 
feftbyfomeundenyable evidence or other, that they were 
not Origm J ^ youqueflion but prove not, and lam not 
the firft that hath produced thcfe teftimonies to piX)ve In- • 
fant-Baptifme, many learned m^ handling- this ^tjcfiion • 
have done the faWteb^ore me. " t ■; r ^ v.. 

You feek alfo to weaken the audtdrity of thife teftimonies 



Hitron. ad 

ratio in Ep. ad 

Kuji» profit, 

The Greek Church received Infam-Bdpufme. 

by the Cenfiircs of two judicious mtViyErafmiM and Terklns : 
the former of them (who was vzr emHn&£ narii in giving 
judgement of the writings of the Ancients) faithj that rvkn 
a man reads hU Homilies m Leviticus y and on the Epifik 43 
P.omanf^ tranfijted by K^ffinufy bee cannot he certaine whether 
he reads Kuffinm or Origen. Yet Era/muf faith not that thefe 
Homilies fee forth under his name were Ruffinm his Homi- 
lies^and not Origms, If Kuffinui had wronged Origtn in 
that point now in queftion, why (hould not that have been 
laid in his di(h by fome of the Antients di/courling on this 
queftiouj who no doubt would have been forward enough 
tohavetakennoticeofit toKnffim^ his prejudice, as well 
as other things which they objeS: againft him? 
.. To this you adde Reverend Perl^ins his teftiniony^ who 
puts his commentary on the Komaus amongfi hU sounterfeit works^ 
as being not faithfully tranjlated hy Kuffinttt, It may be • Origen 
might fufFer by his Tranflatoi^5 for Tranflations arc vari- 
ous^: (ome affe^l in their Tranflations to follow their Author 
jtjPTw 7:o</k^ tQ ti^ace the very footlieps of the words they tran- 
flate: other Tranflations are metaphrafticall^ or by way 
of paraphrase, they expound as they tranflate i thus leverall 
men have their feverall fancies, though they adhere to the 
Author which they tranflate,even when they keep not in all 
things to his words : Hierom gives inllance in the Septua- 
gint Tranflators, who(e telHmony I need not name to 
you. Kuffnm ,acknowledgeS3 in .tranflating Origms Homi- 
lies on Levitict4i^ that hee added fome things to what Ori-- 
gen Mdj and what they were hee exprefl^s : ea qu£ ah Ori- 
gene in auditorio Ecclefi^ ex tempore non tam explanationis quam 
adificationpf intentione perorata frnt -J the things which were 
fpoken by Origen to his auditory, he tranflated them by way 
of explanation,pr did more fully lay them forth in a po- 
pular way and therein Ruffinm dealt candidly, te^ 
ling us what were the things hee added 3 in this Eraf- 
7«j<f_ acknowledges his faire dealing. But as for his Com- 
mentary on the Remans^ Ruffinus confefTcth fe hoc opm to^ 
turn ad dtmidium traxi^e^ there wa^ no addition ofRuffi' 
nm^ Er^/wwf here blames him for cutting off what Orig^ 


ThtGritk church received InfMnt-Bdftifmtl fj 

delivered more at large, but neither doth Kuffinus confeilc, 
nor ErafriiU challenge him here for any addition to what 
Origmiaxd : I (ball oncly defire the Reader to take notice 
that none of theteftimonlesby me cited oat of Origerij are 
denyedbyEr^/^^/wf to be Origenj : neither can they be con- 
ceived to bee any of the additions mentioned before by Kuf- 
finuf : therefore yonr exception is not proved by Srafmuj 
nor Terkj^J teflimony. 

Youzddeyifithepjjfagifwhich I cite ^ there are plaine expref' 
fioTis in them againft Tdagians^ which mak^j jou thinke they 
tvert put in after the Pelagian herefie vpm confuted by Hierome and 
AHgufiine'^ though they make againft the Pelagians^ yet 
who can neceflarily inferre^ that all thefe Homilies in 
which thefe paflTages occurre were written after the Pelagi- 
an Herefie was broached ? iufl* Martyr maintaines the Di- 
vinitieof Jefiis Chrift, yet we know hee lived long before 
-^rij^f the ring-leader ofthatcurfed Seft which denied it; 
can any man conclude that lufl. Martyr did not beare wit- 
nefle to the divine Nature of Chrlft, becaufe hee lived be- 
fore Arius ftarted up ? 

Then you tell us Origen caSs Infant'-bapMing an Apoftoii" 
caS tradition^ according te the obfervance of ibc Church. This 
cavill I prevented when I quoted the teftimony, which 
ftcmes to have (bme weight in it^ for you grant what I (aid 
about Traditions, which is warrant enough to me to adde 
no more to juftifieit, otherwife (beiidcs the teftimony of 
Sa'ipture which I named in 1 Theff.2, 15,) many other out 
ofAntiquitie may be added^wh ere Tradition is taken in that 
(en(e. E;>ipi^j;zi«/ calls Baptifme and other my fteries ob- £/»//*./« /«?• 
(erved in the Church, which are brought forth out of the *^^^^' 
CSofpell and fetled by Apoftolique authority, ^e^'^'wf. 
Tvherebythewayyoumayfee that hee grounds the Bap- 
tifmc^'then innle in the Church, (and even then Infants 
were Bapti2ed ) on the Scriptures and authoritie of the 
Apoftles, as wdl as other my fteries of the Ckriftian Re- 
ligion. Buc I follow you, BecaufcyCsiy you, in neither erf' 
thefe placej tak^n notice of hy mee Origen cites any Scripture fir 
ffapiizi7iglnfantSy thtrefordt mttfi hee underfioad &fan u^nfrit- . 

D ten 

1 8 Tbe Gmk church rmivtdlHf^n^Bdptifme. 

Un 7'r4^i*ifl«:had it appeared as a n^w notion not heard of 
in the Church bsforcjthfn had k b?en fit he (liould have 
confirmed what he faid : but it beiug a pofition j vv hkh (as 
he fayes the Church obferved) hee needed not to prove it. 
Ignatius prefles upon Hkro to attend to reading and exhor- 
4fl.r^ ad^Jfkr. tation^and cals thofe things <ricSia.yfiii;cty tradition.syet addes 
no Scripture to confirni what he ^ayes, becauie they were 
things well knownto the Church to bee confonant to the 
Scripture. So Origen tells us Infant-Baptifhie was gene- 
rally obferved by the Church; and had any appeared to 
plead againft the lawfulnefle of it^ he would no doubt by 
Scripture have maintained it, as well as affirmed it^tocome 
from the j^poftles^ which he did. 

Theie are your premife which now behig anfwered^your 
concMona infer d from thenccj of themielvesmuft fall to 
the ground: forif Infant-baptifme came from the Apo- 
flles^ and was generally obferved in the Church in Orh 
gem time, then you have no reafbn to challenge it of a thing 
not k^OTPn before his time^ nor delivered over to the Church in 
bis time : albeit he expreft it under the name of an Apofto- 
lacall Tradition. 
6reg' 9rdt, 40. The laft Greek Author alledged by me was Gregory Na^ 
jnBApt. zSariz£?7^who€alsBdptifrnfignjcHlHmvit£curfumirieuntihm: 

i^«c7tf?j. vindi- 2g^}jjft whicKtefiimony you have nothing to objc6i:;oneIy 
^*^^ ' whereas I added^ hee feemed afterwardj te refiraine baptizing 

« « h^ants t§ the cafe of mceffliy : You ask of nie, Voth hefeeme 
onely to retrain it to the cafe of necejjitjl He givej(J[kyyou)hik^ 
reafonwhy theyjhould be bapizjtd^ but xvithall declares his opi- 
nion that othas pouldflaj longer : but what of all this, what 
follows hence more then this^ thatinhisdajej Infants were 
hapiized^ though his advice xvtff, that thejfhould defer it^ unkffe 
there tvere danger ofdeatl:^, 

Thefe are the Greek Authors alledged by me^ none of 
' which are denyed by you to teftifie the practice of the 
Church in this point in their ieverall ages , onely your ex- 
ceptions have been all on the by, not againft the teftimo- 
niesthemlelvesj which yet (notwithftanding what you 
Iiave,anrwered)Idoiibtnotwill by any Judicious Reader 

rh Greek ChHtchmuvtdlnfm-Sdptifmi. jtp 

bee allowed^ for dear c proofes of the praftiee of Paedo- 
haptiihie in the Greek Church. 

After yoLir examination of the former Teftimonies^you P, p, 
adde 3 Argimien ts to Qiew that Infant-Baptifme was 
not known in the Greek Church. 

Firltjifit had been known among them. 7o« rponder mhy 
I finde noihlngf^rit in Eufebius^ Igrutiw^ Ckmerts Akxsn- 
drinusy Athitnafiufy and Epiphanius ? To this I fay, they 
ipake to the clearing of iiich qiieflions as were atbot ia 
their times: had any qiieftion been ftarted when they wrote 
about P:«do-baptiime3 no doubt they would have cleared 
it, as C)';>rijn didj and as it was done in the Councell of 
Neoc£farea. It is enough to niee that none of the Authors 
named by you Ipeake again ft it , can wee fay that the Fa* 
thers Jiving before the Pelagians troubled the C hurch^de- 
-nyedthetradudion of original! fin, becaule they (pake 
.not clearly of it^ before it was denyed by thofe curfed He- 
retiques. Nor is it any glory to you that your Error was 
liotancient enough to be confuted by Eufebiuf^ Ignatiufy 
Clemens Akxandrinmy Athanafim^zxid Epiphaniw: yet whe- 
ther any of thefe named by you (pake for Infant-Baptifinc, 
(hall now bee coniidered. I finde even in fome of them 
which you have named5exprclIions which doth induce mce 
to bekeve that they were farre from reje<^ng of PaEdo- 

I will notifearch into them ail, for if anything were 
brought out of J^«^tf»f, you would tell mee that you did 
not know Ignatius when you (cehim, (as you have done 
with others named before) and 1 h ave no time to wrangle. 
You deiire to know what Clemens Akxandrinuf faith.^ why, T'^^ Clem.A* 
fure he hadnone but great Infants to.his Scholars 5 if you ^'^'^^ *^^* 
(who pretend to beacquaintedfaniiliarly with the fecrets 
of antiquity) be acquainted with him , you'll know what 
Jmeane: He defired (as it is likely more Greekc Fathers 
who were converted from Pagani(medid) to fetforthRe- 
Ugion in liich a way as might move other Pagans to come 
andmake confeifion of the Chriftian faith, that fo they 
might be added to the Church by Baptifine in (iich a way 

D 2 ag 

2 e The Greek Church received Infant-BAfufme. 

as was proper td the bapti2iiig of grown men. The next 
(whofe teftimony yoii mi He) is Athanafius : you defire mee 
to quote any thing out of him to prove the Greeke Church 
did admit Infants to Bapti/me, if that will make you ceafc 
wondering^rUdoeit: what fay you to that paffage in 
AthanafiM > where hee is (hewing how we are buryed with 
Athan.diUddy CXvc'A'm BaptifniCj and rife p.gaine; hee fayes, the 
mterpmatio dttpbig cf the Infant quite 

Script. W. 94* 'TTf yfi(^T<f/b<rm7r> mi^io!^ . Sj^ \^^ */ -^ j • 

^ Jn.iF^gives I. 7? x^Vaffc., e^.. «''^^''^ ^^'^^ thnceandrai^ 

teftiir.ony ro . fi^g^f ^^ *^P agatn^ doth fiztit^ 

InimtB^^uim, fie the death of Cbrifiy and his refnrre^ion upon the third day : 
is not that teftimonyplaine? In his Queftions ad Antio" 
ch, in the lecond queftion of that booke, it is defired to 
beknown^ how ftiaJIwe know that he was truly baptized, 
and received the h oly Ghoft^C^'f ^v y nm ^hra oiyicd Batttiu • 
Aww yinholy Baptifm when he tfos a Child {(it feenis then it was 
a cuftome for Infants to receive Bapti(me:}He lets down an 
aniwer to itjthat is to be known(faith he)by the motions of 
the Spirit in his heart afterwards ^ as a Woman knows (he 
iiath conceived^when (he feels the child to flir in her womb; 
ov^a. pjjmTWJ' jijffc^y, not becaufe his Parents fay fo. If that 
place doth not plainly 3 and in an Orthodoxall Way beare 
witnefle to Paedo-baptifine, I know not what can doe 
... IcouldoutofthefameBookeadde another teflimony, 
TiA. ""^^ butyou will perhaps tell me, the words next following 
thofe that I (hall cite are queftioned. But I fhall then reply, 
!• The words that follow may bee erroneous, and yet 
vftiXtcnhy Athanafins. 2. The words which I (hall cite 
may be the words of Athanafins^ and the words which fol- 
low, hone of his^ but added by fome other. 3. How dot 
youprovethat7Vr*«i?7V;7, or Grtg, N.rzianzen wrote thofe 
words which you cite out of them. 4. You can ( more 
then once) make this a plea for yoar lelfe C that your alle- 
p. ^, gatijonsmay gaine a favourable con(tru£tion ) That ymr 
proefiff ukpi oat if Aiiti^HHy dot as ftwigly prove- the point 
in hand ^ as proofes are ujhuUj fallen in fitch matters, I doubt 
not but all iwipartiali Readers will fouchfiife me the fame 


Jhe Greek Church received Infanu^dfYifme. ^ , 

ftvourablegraines of allowance 3 and then tkis teflimorvy 
^Ifo of AthanapHS may paiTe for currant. 

Thefe words then which are fafe & ft>iind3grounded upon 
the fame Scripture which I have much infifted on^ are read 
in the works of Athanafitts : where the queflion is about 
Infants dying, requiring a refolution that might clearly '^tt 
forthj whether they goe to bepunilhed;>or to tbe Kingdom? AtUr, \ 4 
Theanfwer is, S^nng the Lord /aid y Suffer little children to tkck. "qn, \i^' 
(orne unto mzy for of fitch is the Kingdom of Hiazen, And ^''' 

the ApoJ^U fayts ; tionp jour children 

mhoiy\ (obferve'that Gofpel ground, ^''^"/^ jsji'ct ^i^Zv A-)ia k*.', t^^^/h 
thefamethatIbuildupon)i^i5/«^-. ^Tr^z^Llir'^^''^'''^^':'^"' 
nifefithat the Infants ofbeleevers T^hicb ^.^T'^l]:: ru^^^^fc.fi^:^^ 
are haptJzedy doe as Hnjpot ted and faith- 
full cnttr into the Kirjgdome. Thi? aifertion 15 owned by aH 
the Reformed Churches. 

Epiphanius you fay, faya nothing of it in aplace^-whidiyoa 
cite : and are you lure he fayes nothing any where ej/ei' 
admit he doth not, forme a Syilogiihie, and fee how your 
argument will run, &c» but I defireyou at your Jeaftfe to 
caft your eye upon that exprclTion of Epiphanius ^ which 
doth induce mee to beleeve that hee did notrejefl Paedor 
baptifine: where hee tells us, Thzt Circumcifion had its 
time^ untiU the great Circutncifon came^ 

that is. the rpajhing of the nen? hirth^ as "^^^ ^(^K^v meip^h 'm^iymro^. 
ismanifefitoeverjcne. What's the ^'!?J^^;^L'^%Tr''^'''^ 
waftimg of Regeneration but Bap- Cerimhiams. 
tifme ? which he would Icarcely have 

calledCircumciiion, if heehad re]e6led Infant-Baptifrne, Epiphanius^ 
anddenyedthatthechildrenof beleevers (who are hope- o^n^d the ar, 
follycapableof Circumdlionmade without hands, may crcumcifio^n 
lavTfulIy partake of this great Ciraimcifion : and add es, roBaptirive. 
Th at this was notorioufly knowne to all jfurely th en none 
dcnyed it In his time- 

Secondly, you reafon from the continuance eftht ^cfti' Thequeftiona 
onj^ pHt to perfons when they rrere to he baptized^ and anftve-^ put to the 
red by them: whicli I think becaufewc muft conceive chil- Baptizer^i^ 
drenwerenotabfetoretumeaaanfwertothem, thereby rn^Lwifm?" 

you ^ 

2 2 The Greek Chmch recehed InfAfit-Bapiifme. 

you would inferre they Were not baptized : Bat I anfwer, 
when the Gofpel went firft abroad into the world:, luch as 
being of age were firft taught> were then baptized, A&, a. 
41. & A&, 8» 13, 37. After that time fiich as were taught 
V<^dig. are faid to be catechized : for K^T^X^^f *'? '^hv 'mei^yin^ the 

Catechifme leads men to faith 3 faith C/ew. Akxandrinus , 
When iiich were prepared and made tit to be baptized, cer- 
tain queftions were propounded to them concerning tl"ieir 
faith in Chrirt, their refolution to forfake the Devil, &c» 
which are related by many of the Ancients : when thole 
of age aftei-wards brought their children to Baptifme^thele 
queilions were likewileputto them (though of themielves 
they were not able to make anfwer to them} but how war- 
ra ntably I will not goe about to prove ; yet that they were 
ufed at Infants B^ptifme, as well as at'the baptifme of/uch 
as were of age, it appeares by Balfamon in Can. 6, Cone, Netjr 
cafar^ Aug, Ep. ad Januarium^ &c^ To all which queilions 
atChildrensBaptiiine, fuchas undertooke their education 
made'anfwer on their behalf Thejfefore you cannot by thefe 
queftions infer that Children w^e not baptized, (ceing thefe 
Authors certifie that queilions Were put to them, and alio 
tell us who aniwei-ed for them. 

Thirdly, you conceive hccaufe mwy children borm ofChn^ 
fi tan parents jvtre not baptized when they vPtre jemg'-i There- 
fore it was not their cuilonie to baptize Infants. For the 
making good hereof you bring forth inllances of Cw/jJ^w.. 
tine the Great, Greg, Nazianz. and Chryfifiome. 
Of oU fome Before I fpeak of thefe inllances, it will not be imperti- 

defer'd their ^ent to fpeake ibmewhat of the pra^lice of fome among the 
?in "e^as wdi as ^^^cients in deferring Baptifme h and here I ^nde that fome 
their Infants. Ancient Chriftians deferi\i their owne Baptiihie ma- 
ny times 3 (aS- well as their Infmcs) but upon no good 
ground jHS may appeare by many iharpe inve6livcs againft 
them for it, which are extant in the Greek Fadiers : iee Ba" 
fil. exhortat. ad Baftifmt^m^ Greg Nazienz. erat, 40, inhanB, 
Bapt,Chryfofl,Hom,2.inA&.Apo. v.,--= . 

From thefe feverall Authors and others, may be gathered 
the grounds upon which th^ defer'd Baptiihie. Some- 

Thi Gmk Churchrmtvid InfmU Baftifrnt* aj 

times they would doe u iiumitation of Chrift>whowasnot 
baptised till he WAS about thirty ycaixjs of agej they would Vbifrm, 
put off their baptifme untill they came to the like age. Gng* 
Ndxianz* disputes a ^aiuttthefe, Confiamim the Great put ^«/^Mf wi. 
offhis Baptifme untiU hce (hould come to the Rivor Jordan ^' "'^' ^^^ ^' 
ifi which Chriil was baptized^ though he never attained to 
that defired place^ for he dyed at Nkomesiia. Some agaitie 'Vbiprius, 
deferred Baptifme^ untill they fhould have opportunity to 
be baptized by fbme fpeciali Biihop of fome eminent places 
thefe GrcgMazian reproves at large. Some al^ put off their 
Baptifme upon another ground , they conceived it did 
wa(h away all fin ifo thought 0/jt^. Hym, i$,m Ihefl^Mom, Aug.Confef, i, 
5. /'« Ex, Cypr. lib, J . ad ^ir'num. & lib* 4. ep.j, Whereup- ^ ^' 
upon it was a common fp^ech^when they law one to follow 
his iinfull courfes , fine illum^ faciat qnod vuU^ nondum 
baptizatuj eft : to the famepurpoleGr.'^. N;j7e«Kjin his ex- 
hortation to Baptifme^ brings in the very fame ipeechcs of 
themj whoput off their Baptifme upon this ground] fay- 
ing, Sirte^ came ahutar^ & turpi libidine fr^ar^ in c£no vo» 
hptatHm vdutjhor^ mxnns fanguim poUu^m 5 aliena attferam^ 
ddofc amhulabO'ipe'jer aboymmtiar : bjptifmam turn demnm fu" 
fiipiam^ cum k vitiU & iniquitatibus dcfiftam, Hce fpeakes 
much moretothatpurpofeinthatplace^ to which I refer 
the Reader: all which teftifies what they thought of Bap- 
tifmcj that it waQicd away all their fins^ therefore they de- 
fcr'dit, for 'they would have none abridged of their fin- 
full delights untill they were baptized. Epiphamus tells 
us that Mircion gave order to have Bapti/me thrice admi- 
niftredj firfi when a man had committed any great finne , 
after that in his judgement^ hee might bee baptized for the 
doing of it away : Againe, if after that Baptifme hee had 
renewed his finne, hee was the fecond time to bee baptized^ 
and fo the third time, if after the fecond he had renewed his 
fin again. This opinion of the efficacy of Baptifme to doe 
away finne, might induce them to defer it untill they were 
ready to leave the world 3 that by baptifhie then 'admini- 
ftredtothem^ in their opinion, all their finnes might bee 
done away. But Naz, confutes fuch ^ tcUing [them all 

timu '• 

^^ 7i)e (srttk Charch received Infant-BAftifme, 

timas mre jit frr Baptifme-, feeing no time was free from deaths 
So did Greg. Nyjfenuf alfo. They were alfo Jed into this 
error by anotherj Tome thouglit that baptized perfonS 
might live and not (in, for if they did finne after Bap- 
tifmc (in their conceit) there remained no repentance for 
them, inifunderftandiiig that place of ffeb. 6, 4. which 
placei'iiowasabufedby the Novatians^ denying reniiffi- 
on of fins to Chriftians ,finning after baptifme. 

It is cleare upon thefc and die like grounds(but how juft- 
ly, I leave it to you to judge) many put off their owne 
baptiitiie. Neither doe I fee why that others alfo may not 
be thought (even npon no better grounds) to have defer- 
red the baptiime of their Infants 5 which yet doth no 
wayes prejudice the commonly received , ahd conftantly 
praft iced ordinance of fnf ants- Baptiime ^ no more then 
the above-named prai^i/e may bee brought to prove that 
it was not the received praftifeof the Churcli to baptize 

iiichaswere converted from Paganifme to Chriftianity, at 
their fir (1 converfion. 

Yet here I cannot but adde further 5 that fometimes it 
might fall out thatChriftians might not have the oppor- 
tunity of bringing their Children to Baptifme, becaufe 
^ they dwelt among Infidels^ or Pay nims^ where they could 
not enjoy the benefit of the Word and Sacraments for 
themfelves or their chdldren : therefore in fu ch a cafethcy 
were necefJitated to put off the baptizing of their Chil- 
dren. Greg.Naz. fayesexprelTely, that fomemaybehin- 
ri^ / ^o ^ered from Baptifm by fome violence,' or fomeunexpeaied 
(/ '^f . 4^' accident;,'? ^'^ ^^^ ^^Koyhon dviui J7n}^t tj^I^ T^yetei^rixctiO-i 

that though they would, they could not enjoy the Grace 
(of baptifme whereof he h fpeakingO if by €yxc\\ accidents 
they themselves might be hindered from Baptifme, why 
might not the like accidents hinder them alfofrom recei- 
ving Baptifme for their children^ 

Againe, fometimes their lot might fall out to live a- 
mongHeretiques, which corrupted the Faith, and there- 
fore would not have their Children baptized by them : 
might they not do herein as that pious mm Mofis^ who re- 

The Greek church received rnfam'BajffijTne. 25 

fufed to receive impofition of hands from bloody Lucius So^cm.4*i9, 
that Arian Bi(hop. Neither would Antiochm bee ordained ^^^'^•4. 14. 
by Jy^^/wzJWj who adhered fometimes to the -^rw^j: aflii- 
redly, fiich as fcrupled to bee ordained officers in the 
Church by fuch^niay upon the like grounds bethought ra- 
ther to chufe to deter the bapti2ing of their childrcn^then 
to have them baptized by fuch. Many queftions were mo- 
ved in the Church <ibout Baptifmc adminiftred by (iich as 
were not found in the Faith ; which were agitated €0 farre 
by Cypriavy and other Africans^ that they held their Bap- 
ti(me to be null, and therefore conden^ning their dipping, 
or wafliing, ordered that fuch (hould be baptized. 

Some other caules might be found out, why men might 
defer both their owne, and their childrcns Baptifine , 
which yet T will not juftific ; they might herein doc^ as ho- 
ly Mofesy Exod. 4. dcfer'd the Circumciiing of his fbn , q^^ ^ 
yet il/o/ej well knew it was an Ordmance in IJrael^ that 
every fon of eight dayes old (hould be circumcifed* Holy 
men in this might ali^uid humanum patu^ I will neither ex- 
cufe nor aggravate their fault : onely 1 thought good to 
(peake fbmewhat in general! of the cuftome of fome in 
deferring Baptifhie. 

I come to the ihftances here given by you : the firft lis Coffiatttine^ " 
Confiantim the Great ^ (jhough thefonm oj Helena ^ nho is Bap.noArgn- 
reported to have been a zjealouf Chrifiian ) rat baptized till jpentthitln- 
het rvas aged. You (hould have done well to have proved , J^^ baptized, 
her to have been fuch , when Conflaniine was borne, o- 
therwi(e what gaine you if (hee were converted afterwards? 
The true caufe why he received not Baptifme at his Infan- 
cy (fo neare as I can gather it from the dory of bis life} 
was this : C on fi ant iw his Father^ albeit a man of afivcet 
temper, and a Prince wonderfqll tender of the welfare of 
all his Subjeftsi firft out of the mildncfTe of his nature fa- 
voured Chriftians ; (feeing and obferving their unblamc- 
able converfation and faithfulnefle in all their employ- 
ments t ^ therefore he did not in an hcftile waypuriiie 
their Religion^ as others Emperors did : yea, at length he 
grew to a good efteem of it, cfpecially tcwards the latter 

E end 

26 The Gmk Church received Infam-BAptlfme. 

^ end of his life : in this time his Ton Cdnflantlne the Great y 
/ • livM mVmkfian his Court, froniwhence (his life being 
i / twice in danger) he iiiddenlyefcaping, came to his father 
thenfick, and prefently upon his death, hcc was by the 
Army faluted Emperour : Thefe things confideredj it is no 
marvaile if hee were not baptized in his Infancy j when, 
for ought I read, his Parents had not then embraced the 
Chriftian Religion when he returned at his Fathers death, 
he was3oyearesof age: and whether ever his Father 
was baptized/ the ftory is filent. {Neither is Helena her 
aflfeftion to Religion in his Infancy, related in the Story, 
though afterwards it is often mentioned. You need not 
then wonder, why when hee was an Infant hee was not 
baptized: inafmuch as it appears not that his Parents were 
then become Chriftians, yea, and himfelfe alfb was an un- 
beleever many years, as is apparent in the ftory. 
Kor angory ' The next mentioned by you, is Gng, Naz. the fome of a 
Niu^tan^en. Chriftian Bijbop^ and brought up long hj him^ rt>4S not bafti- 
zjsd till hee came to be a youth. You fay he was^i^e Jonne of a 
Chriftian Bifhop^ but how doe you prove it? he that writes 
his life ,tells us, there was a time when his father was not 
a Chriftian j yet afterwards, rr>hen hee had caft of the fuper- 
^ 4» , , , , ft ition and deceit of the Hypftfiariafij^ 

^^^ifT^'^'^^'^'.T?^?^^'* hee appeared a true fiUomr , or difci^ 
Z-^m&fifiy^-^^ :^^1&><^c. pie of the. -Dtvm grace. a„d fo firfi 
- i-' . . beehecame a bmepe^and ajterwardj a 

s^lfuU Skphardro the Church, What was the Hjpftftarian 
crr6ur, Grsg, himfelfe explaines in his Funerall Oration for 
his Father. Whether hee was converted from it before 
Gregory vj^s born, it is notexpreft : Yet the Hiftorians tell 
iis When N^x. was but youngs he with Bafil were bred in 
humane literature at Athens , from thence he paft to uin^ 
'iiocby all this while we read not of his ft udying the Chri- 
So f r. 4 . i J « i^iail Religion till afterwards. For it is to bee remembred, 
Sqi, 6.16. that when he with Bafil\\2id fpent much timejand well pro- 
fietl Ml; humane literature j ibme would have perlwaded 
^ tfiem to tecomcTeachers of that kinde of learnings others 
.inoVed them to betake tlwrnfelves to publike pleading of 



The Greth Church received It^fam-Bdptififti 

caiifes ; but rcfafing that way of ftudy y they beg- 
thinke how to order their lives holily, as the rule of CI 
jftian Religion did direft thcnij whereiw they proi 
much; in the knowledge whereof ^/'%t>«/ books were help- 
ivHH to them. Greg. Nazianz. having ipent 30 yeares in /jftit^fuL 
tho(e (ludieSj he returned to his Father and was baptized : ' 
his education was not under his Father^as you reiatejand if 
his parents were Chriftianswhen he was borne, I wonder 
they (hould (end him to Athens to be trained up under Hea- 
thens, and why hee was not baptized as foonc as hee was 
converted to ChriiHanlty, if you can lay downe the true 
caufe, I defireyoutodoeit; i dare goe no further then 
I havewarrantfromthe/tory, and the relation of his life: 
Yet I may hint my conjecture from hrs own words ; where 
he fays there were three forti of men(belades jthole which I Orau 4 o.J 
named before) who deterred Baptifme. i. Some pur- 
pofely put it off, becaufe they would live in fin i there 
were others living more temperately, taking in as it were 
the meane between vertue and vice, who though they fin- 
ned, yet approved not of their fins, but were over-power'd 
by them. Laftly, (bme defer*d their Baptifines that they 
might the better prepare themielves to receive it, and polu- 
blyheefora while might bee ranked in the third fort of . 
them, that for fuch a thing put off tjicir Baptifine : yet 
jhimfelfe reafbns ftrongly againft delayes of that nature,in 
that Oration, which peradventure was after hee was b tter 

Thirdly, you bring in Chryfiftemc among your Inllan- Nor Ckr)fift» 
C€Sy Educated by Xj^ektm a Bijhep^ yet not baptized tiH hee 
jfot paft 2 1 yeares of age : ■■, If you can make this out, you 
fayfomewhat, thoughitwillfallihortofthat you intend 
to evidence thereby. Chriftian birth, and Epifcopall e- 
ducatiou might juftly give occafionto a man to wonder 
how iiich a one came to efcape the pri viledge, which other 
In&ntsfo borne, hadi if ii were the cufionic to bnjDtize 
ftich. Butftay a little, herein you have adhered too farre 
to your friend Grotii^^ upon whofe credit you have a- 
vouched all this , though neither he, nor you tell us from 

E 2 w-i.^nce 

28 The GnekChHrch received Infant- B apt 'fine, 

wiience you fetch this relation. I being loath to be led by 
aTi impllGice faith, without fome ground j after fbnie /earch 
I have found that which makes nie think you are deceived 
both in Chryfofiome his Parents and edi|cation. The Eccle- 
fiafticall Story ( the Penman whereof undertakes to fct 
forth the place of his birth, his parentage, his call to his 

E^fcopall dignity, and his remo vail from it ) fayes he Was 
S^^i 1 ^ ** 1^^^" ^^ a prime family in Antioch^ and names his parents, 
^* * * butnotawordof his Religion nor of his Baptiftie. I 
could here tell you that fome others (peaking of his Pa- 
rents and of himfelfcj fay, -mv-ni'^nauvir^mu^ he and they 
were Heathens, (for fb is the word s'^jfygj there to bee ta* 
ken) and they that fay fo are Grecians. But however, by 
Chryfofiome his mothers own words it appeares that his fa- 
ther dyed tvithin a very (hort time after his birth;fo much is 
nianifeft from his mother, fee Chryf, de Sacerdotiolih.i, 
^ , . , , , , ^ the death of thy Father prefemly foil 

^eu&c. ^''^j' ^^'•'^3 ^^^<^^ ttnfeafonablymade 

thee an Orphan y and mee a Widon>: 
and this felloiit when Chrjfoflome vimQ-ry^ war young and 
could o^tjpeak^y asfheefayes, there (hee puts him in minde 
of her care of his education^ and of the charge ihe had been 
at to improve it; but not a word of his Religion. 1 confeiR 
fotf.d^i/7V«rfm -^gppgaresfromC^O'y^j^^we, that about the 20 yeareofhis 
Mlf^e^' age his mother was a Chriftian : but whether his Father or 
his mother was fo at his birth, it appeares not. His educa- 
tion in his younger time was under Lihaniuf^ who was ;an 
enemy toChriftianity,andafcofFerat it, untill he was a- 
bout 20 years of age: then changing his former fludies.ha- 
bit, and profe(Iion,he came to MeUttnf^ by whom being 
inftru6ted in divine knowledge, within 3 yeares afterwards 
he was baptized of him. After his mothers death, he betook 
hhnfelfe to a Monafticall life, in which time hee was much 
furthered in his holy ftudies by Carteriuf and Viodoruf^ to 
whom he often repaired. 

Thefe things conficlered(whichC^r;(/o/?d»ie his own Words 
anak? out)you can hardly pcrfwade your Reader that diere 


The Greek Church received Infant-Baptifmel ,2^ 

is any (Ircngth in what y 011 bring forth from his example 
to plead again ft PiEdo-baptifme^ for y oil neither prove his 
Parents were Chrifriansathisbiithj neither was he edu- 
cated under Me ptiuiy yet both thele you have affirniedybut 
without ground of evidaice. 

To all the forenamed inftances you adde fbme^vhat more Graius nor to 
out of Grotiti^^ which before I doe examine^ I have fbme- be rciv cd up- 
thing to fay to you c jncerning Grotiuf^ whom \ lee you fol- *^".'" f*^'^ 
Jow in leverall pallages of your Examen. I cannot but ^^*"^* 
wonder^ why you (vi^ho pretend to bee familiarly acquain- 
ted with the fecrets of Antiquity) fhould have fo much 
correlpondency with them who are not likely to help you 
with any certain intelligence. Hugo Grotim is the ftrongeft 
ftake to Support your tottering hedges and liire I am Gro- 
tim was a friend to the Sociniam jBjid k is well known what 
they thinke of Baptifine. I have learned from Reverend 
Do^^orKive/j that Gr£)/i»/ was perverted by Cardinall Pe- ^i'^ft-Apolpro 
rm^ who pleaded the caufe of the Anabaptifts in his an- '^ckllT^r' - 
fwerto Ya\\% James, ^.£ turn prot ukraf ^cmgejjit ^(ikith Do- /wJorX;^*' 
Aor Rivef of the Cardinal]) in fuam refpgnfiomm ad Kegtm 
M, Britan, & Ana^aptifiarum cattfam egit^ quantum potttit^ 
firenue. Video etemfatisfeciffe D, Grom^ qui in talibm fatis 
eti liber alia. Doftor Kiz/e/ told i^rwiw/, that learned /^<?^wf 
had fet forth 8 Arguments in Prints to prove the lawful! ufe 
of Infant-Baptiime, and defired him to anfwerthem firftj 
and then Doftor Kivet promifed to vindicate P^ojfius ^ but 
Grfjfin/niadea poorexcu/ein his f'^otum pro pace Ecckfiafiica^ Rivet, exam. a- 
and returned no anfwer at all. Grotins that hee might com- "^^'^^. Orotic, 
ply with the Papifts^ grants that Infant-baptilme ought to 
be received upon the authority of the C hu rch ofKome : and 
topleafethety^w»ij»/al/b5 (for it feemes hee intended to 
gratifie both) he puts forth this qu^ftion: AnChititij Grotii vetum 
abjojnm baptizatus fttit in mmen PatrU^FHii^& S .fanHil pro pace Ecclef, ' 
If any man defire a full chara<^er of Grotiuj^ let him read *^'*'^'?^»<^k^F. 
his Piety, fuch as it is, in that fubtle peece, entituled, Hugo-' 
niiGrotii Pietas^ or his Annotations upou Caffander^ and his 
defence of thole Annotations, and his Votum pro Pacr, and 
he will acknowledge that Grotius was no fit man to bee 

E 3 t^uftcd- 

5t) The Greek Church recfhed Infant^Baptifme. 

trufted, nor likely to deliver the true fenfeof the An- 
cients in this or any other point. I will not ftand to tell 
you what Lartrentiur^ and Marefius fay of him, but fure they 
prove enough againil him; and tkerefore I will put an end 
to this difcourfe ^ with that cenftlre which learned Kivet 
hath pafled upon Grotiuj^ in Gretius own words ; Judicat 
prout amat^avit odit- amat & odit proui lihet, InhUverifis 
exa&ijfime defcripfit ingenium fuum^ faith D. VJvet hpologet^ 
fro vera pace Ecckf, Sir. I (hall deli re you may have a more 
fiire friend to relyeupon then Grotius: how far he hath de- 
ceived youi and you following him, hath wronged the 
tmth, and both of you your Reader; I will now God wil- 
ling open, 
P, Q . I o. ^^^^ %3 GrotHS (in Annot. in Matth, 19.14.) addesjT^ j^ 

The Councell *^2 Canon of the Synodof Neoctefarea determines^ That a Wo* 
o^tNeoc^f.not man with Chi! de might bee baptized ^ hecaufe the baptifme 
againftbaprirm reached not td the fruit of her rvomhei BecAufeinihe cQnfeffion 
Qi Infanrs. ^^^^ -^ Baptifme^ each ofiesorpn free ek^ion ps Ihevpzd : from 

ipbich Ca 7cny y Qti fay, Bajfamon, and Zonaras doe inferre^ that 
an Infant cannot .he }?aptizjtd^ he attfiithath no ponder to choofe 
the confeffionof divine Baptifme* Your inference from the 
Canon^ gives me jufl: occaiion to thinke that you never read 
Bj//drw(?« whom you name; for if you hadj yuu would not 
affert what you doc. That this may appeare, I will fet 
downethe words of the Canon, the occaiion of it, and 
what the GlolTator (mentioned by you) fayes of the fame. 
The words of the Canon arc theft : 

Of her that i^ with Child^ 

n^e^Ki;oTopi5^?,?77/eip4)7iCf^/,owfiTi^^A£^- that fljee may bee baptized 

■r^s^^^Avyf^a^j^hm^^^^^ r^hen (hee tmlli dr Jhee 

ii^KoyU i^iUyv^.Un.e. Con, Neoc4arJtnfis. ' ^h\it bnngefb fortk^ in this 

doth not communicate with 
the birth that if brought forth^ hecaufe every one mamfejis hij oTPn 
free choice in eonfeffion. 

Thefcccafion of thisCanon was this, as both your 
Gloflators obferve^ it was propounded to the Fathers in 
that Councell, to know whether a Woman whcnfhee is 
with child might be baptized or no? Tome oppo^d it^ 


The Greek Chtsrch received Infant- B apt i fine, 537 

beeauft (as they thought^ in her Baptilmej the chiMe in her 

wombe v/as alft) baptized * and this they held could not 

bee, because there is required of him that would profefle 

himfelfe a follower of Chrift (^2LsZo?iarM expounds thelaft- 

words of the Canon) a free ekBion : or (as Baljamon hath 

it} there is required of every one in BaptKhie his own pro - 

niife, which an Infant in its mothers wombe cannot doe : 

at length it is determined in the Canon ^ the woman in 

that condition might bee baptized when (hee would^ &c. 

from whence your {ntndGrotius infers, That the Mde nfeth Proles kpn:^ari 

net to bee baptized hut of its owm proper mil and profiffiim: and non file ret mfi 

to back this aflertion^ hee addes fome words from 'Baljamon f^^P^^^ ^rnh^' 

and Zonaras^ as if Balfamon had denyed that any were xo^^^^^^^^^^-^ '"^* 

be baptized, but fiich as were able of themlelyes vto • raaloe j 

confeifion of their faith in Chrift/, x^ i i ^A.'r.. 1 

To vindicate the truth here from ^rotius falfe inference^ 
and yours alfo inconairring with him therein ^ I defir^. 
the Reader to takeinto his confideration thefe two thingsvt 

1. Of what kinde of Women the Canon ipeakes of. 

2. What the Gloflator mentioned by you ipeakes in the> 
fame glofle of Inputs baptized in their Infancy* =Tiie 
firft wHl \tt us iee, that what you Ttrotrld infer horn die Ca-'j 
non» is nothing to the queflion before-us. ; The fecbnd wilP 
letaU men fee that you deale not fairely with your; Reak 
dcr. h 

H emember our Queition is > , Whaher Infants of heUtveri. p, ^^ 
are to hee Baptized with Chrifts BapiifihCy ^i . buc thiscCiaJ^j 
non^ fpeakes of children of Women as come, ode froiiii i*.- 
mong Infidellsj being then converted when they are:.wiiik 
childe 5 for B^/^mo« fayes. Such Women- ca rf ere w.ii^ 

,.-, , U, \. . cUlde^ and come from thkChuYth 

cre^^Wim^i?cp^^«^ • ^-^'f^P^W^ of tinbeke^kri: mdi 

what is this to 6ur'Qtteftioni> 
which is about children bom in the Cluirch: of beleeving) 
Parents? ;':;>•. ; !.:rnfc:i :; '■::] Lrr^ib 

Secondly^ Balfamon diflinguifhtt bi^difldteny ' ftrflfeat^ 
-rih/^iVA yctiih the wdmbe, ^aiid not breugfait forth jinn 
to the world, 'Othtrs are^«^"»^^ young^ but bdniiiW 
' • the 

3^ The Greek Church received Infant 'B^ptifmel 

the wo rid, for the firft of thefe he fayes^no man can under- 
takcjChe meanes in Baptifnie) but as for children that are 
borne ^^rafAvct^'^^fAiva^v y^Tctji^vTU, they affirme by fuch 
as undeitake for them, and they being aftually Baptized 
are accounted worthy of divine illumination: your infe- 
rence by ^j//j/»(7;7j teftimony isdire^^ly contrary to Balfa- 
mons words, for hee roiundis verbis affirmeth that children 
born^do in Baptiihie anlwer by fuch as undertake for them: 
which words are mentioned neither by GrotitM nor your 
k\(Q : herein you wrong the truth, and labour to deceive 
thePvcader:in the beginning you charged me widi over-' 
hjhing (which yet was your hafte,and not my errour) but 
here I may fafely put you in mind oi docking or Curtailing 
the Author cited by you. 

Laf Uy, in this Paragraph you tell us that Gfotiw addcs 
that maay of the Greel{j in every age unto this da) doel^eepethe 
Pag. 10* cufiome of deferring, the Baftiffne ef little ones, till they could 

themf elves make^confejjion of their faith : yoH bragge much of 
Th G ic the Greeke Church, but I willnotdealewith the Greeke 
Church mifre- ^^urches as you deale with the Fathers, I will not put the 
ported by Gro- Latine Ghtuth , Augt^fline and thole Fathers and Coun- 
tius in this cells which accord with him in one lcale,and the Greeke 
point. Church in the other, fuch companions are odious : But 

thisIcanandmulHay, that when you have fearchedinto 
the Greek Church to the utmoft, that you and all the Ana- 
baptifts in England cannot prove that the Greeke Church 
did for many hundred yeers reje6i: the Baptiihie of Infants , 
which is the aflertion which I faid might well put the 
Anabaptifts to the blu(h,and(now I adde) your ik\i alio for 
juftifying them in lb fay ing. 
^ To returne to Grotimhis Annotations, who layes, that 

many of the Greeks, &c. What fbrhe of the Greeks may 
doe at this day I know not, but againfi his teftimony of the 
Greeks in every age I will produce fbme teftimonies (ga- 
thered by a learned Grecian,to whom the cuftomes of the 
Greek Church Were, better knowne then to Gsotiut^ or 
the Anabaptifts who rclye on Grotius his relation) 
whereby it Mcvidait that baptizing Infants was held e- 


The Greek Church received Infdnt'Bdptipne. j j 

even neceffary to be oblerved iii the Greek Church. 

P/&o»«f (that learned Grecian) gathering together the ^^ot.patriarch, 
Greek Goancells and laws for ordering of Church affaires, ^^'^^^' '*""^> ** 
and reconciling them one with another, hath many things JJIJ^/^g ^^' ' ** 
forlnfant-Baptifme: asfirft^ hee brings in an Imperiall ' ^^' 

Conftitution, wherein it was provided^ that all baptized 
SamaritansandGrecians (hould be puniihedy wha brought 
not their voives and children 

in their families td holy hap- ^ Wi '!^9Qd)j>V'jTt.^ yaivntti }^7va!tJki7^4hf rue 
tifme. Here was a Law *^^'^ *^^^' "^^ ^^"'^ ^a.TvQij.a.v, Tib. i. defide 
which required Grecians 

that were baptized to procure baptifmc for their children, 
otherwile they flhould be punifhcd. 

Again, 7z>. 4.0^.4. he brings forth another Imperiall 
Conftitution concerning Samaritans ; foch among them 
as areof ageniuftnotra(hIy bee baptized 3 but requires 
they (hould bee trained up in' good Do^iirine, and then ad- 
mitted to Baptifme; but their children, though they know 
not the Doftrine^jare to bee baptized. So (o\: Grecians ^ 
it's required tliat all their little ones without delay be bap- 
tized. Cone, in Trullo^ Can* 84. Whereupon it was ap- 
pointed in that Councell, when there were no (iire Wit- 
neffes to be produced, who were able to teftifie little Chil- 
dren (whofe baptifme was doubted of) were baptized,nei- 
ther for their'tender age could teftifie it themfelves,without $^tl Ty,v ymmm 
any offence fiich (hould be baptized. 

Balfamon in his glofle upon that Canon, relates a ftory 
how Children comming from a Chriftian C ountrey,were 
taken by the Scythians and Agarens^ and bought by the ilo- 
mans: the queftion was, whether the Children (hould bee 
baptized or no? though fome pleaded , they came from a 
Countrey where Chriftians dwelt, and therefore it is to be 
prefiimed that they were baptized hvn^mTi^ in their In- 
tancyj Some pleaded it was the care of their Mothers to 
procure baptifme to them : and others pleaded other 
Arguments for their Baptifme : yet if they could produce 
no witneffetomakeitgood, they were to bee baptized. 
All whid>ckarelyteftifies that Infant- baptifme was then 

F gene- 

j^ The L atine Church for Infant'Bdpifme. 

generally in ufc among Chi iftiansj feeing they were fo 
carefiill to have it lellified that they were baptizedj and did 
prefanjetvhcrcCJhriftiansdweltitwasinure. ' 

Now (ee what from thefe teftimonies may bee held out 
for Paedo-baptifme among the Greeks^ if fiich among them 
as brought not their Children toBaptiimewere punifhed : 
tflmperiallLaws^aswellas Synodlcall Canons required 
Infant- baptiime 5 which they held fo fit^ that if there 
were any Children (of whoie Baptifhie it was doubted,) 
they required they (hould be baptized^ may not I from 
all this wonder why Grotiin ^or you from him^do afBrme, 
C^nc* Carth. 1 hat in every age they deferred the baptifrm of their children 
f;<, 14, iiU they csuld makl them/eke J a anfeffton of their fait hi 

Whereas the former Conftitutions about Infants Bap- 
tifme teit ifie that among them in thofc ages it was held an 
undoubted truth. 

I might alfo addeto thefe one of the eight Canons con- 
cluded in Carthage againft the felagianj-^ wherein was 
QSRvmtdiiThatvpbfifotver derryed Baptifme for the remijfion of 
finne^ to a new borne Infant^ &c, ftiould be anathematized. 
All which being duely weighed, it will eafily appeare^ 
Whether the Anabaptifij need to blujh^ in faying., that the An- 
cients^ e/pecialljf the Greek^Church^reje&edtheBaptifmeof In- 
famj for many hundred yeares. Let the feverall teftimonies 
of the Ancients in the Greeke Church aliedged by mee, 
Ipeake whether the Greeks rejefted that ordinance or no : 
And fo weepafifc from theGreek Church here, though af^ 
terwardsyougiveme occalion to fearch further into the 

Come we now to examine whether the Writers of the 
Latine Chupdn will be more propitious to you in oppo- 
(ing Paedo- baptifme? then the Greeks have beens here Cy 
prian is thefirlt that comes under your Examen;, and calatr^ 
lating his age, you tell iisVJher places him in anno 240, Per- 
kjns 2 5 05 1 might tell you that others take notice of him 
in otlier yeares, as Trithemiut 245?, Henr, Vc^ta 245; fo 
liard a tiling it is^ to fct down precifely the particular yeaf^ 


The Lmnt Church for Infant-Edptifme^ 55 

yet all (as I faid before) agree in the Century in which he 

You acknowledge with nie^ that he was one of the an- 
cienteft Writers among the Latine Fathers; onely TertuUi" 
an, you lay, ivai befdnehimhand who denies that ? here up- 
on your Semi-Sociniaa Gtotim his credit you fay^ That no^ 
th'mg was determined in TertuU. his time^ concerning the age 
in which children were confecrated by their Parents to Chrifiian 
Difcipline 5 becaufe hee dijfvpadeth by fo many Reafoni in hk 
BookeefBaptifmey c. i8. the baptizing ^f Infants. And you 
adde^ If he did aUowit^ it Was onely in toft of necejpty '^ as 
may appear e by his words in his book'^ De Anima, ca» 39, 
Though my task in this ex amination of your Ex^men^ bee ^ 

onely to make good what I faid before in my Sermon -^ yet 
you fhaJl have my aniwer to this place quoted by your (elf; 
whereby it may appeare there are- more witnelfes to con- 
firm the fame truth^which I avoiithed but onely by the te- 
fti monies of a few. 

Tertnllian indeed in the former of thefe places, is perfwa- ^^^^- ^'^ ^^P^» 
ding men to defer both the Baptifm ofchildren^^nd others i^j^y^i^inans 
who are of age. Yet I befeechyoutellmei doth he tiot dayes Infant? 
therein intimate that it was the cullbme of the Church in were baptized, 
his age to baptize the one as well as the other ? otherwife 
I fee no reafon why he fhoulddefire that they would de- 
fer the one as well as the other. And whafs the reafon of 
his delay? fiich as did undertake or promife for children 
were in danger; whilfl they promi/ed on their behalf, that 
which by reafon of their own mortality, and increafc of 
evill difpofition in children, afterwards might make them 
breake, or deftroy their promife 5 his words are thefe, 
^^ Pro cujufque perfons conditioner ac difp^fitions^ etiam dsta" 
te^ cunUatio Baptifmi utiliorejl: pr£cipmt amen circa par^ 
'uulos. §Hkl enimnecejfe efi^ finon tarn necfjfe^ fponfores 
^^ etiam periculo ingeri ? qui et ipfi per mortalttatetn de-* 
^^iflruereprBmijfiomsfHOfpeftmty & prav^ntu maU indolit 
^^faUi, Is it not evident by that place , that Baptifme 
Was adminiftred in all ages , even to little ones ; and 
that there were (om^ who undartooke that they fhould 

F 2 per- 


j5 The Latini Chttrch for Infant-Edftifme. 

perform the promises made by them on their behalf? onely 
thiscuitome of baptizing them did not very well pleale 
JertuUian : wherefore he feeks to dillwade from it^ but ne- 
ver pleads againft it as an unlawfull things or an abufe of 
Chriits inftitution^ as yon doej yet how difpleafing a de- 
lay of that nature was to others (famous in the Church) 
hath been cleared by leverall tef cimonies before : here may 
you take notice of one, even before Cyprian in the Latine 
Church, that beares witneiTe againft you, that in his time 
^ children were baptized. This truth is fo perfpicuoufly laid 
down by him, that you cannot deny it; and therefore you 
Ten, de Ani' come with an [//J and fay, Ifhee did aUow ity it u>as omly in 
^^ c. 1 3 • cafi cf nficiffity 3 for this you refer me to his book dc Ani-^ 
ma^ e. 3 9, where having reckoned up the idolatry, and fo- 
pcrftitious fooleries of the heathen at the birth of their 
children, he/peaks of children, one of whofe Parents is 
holyj and confefles both by the priviledge of their birth 
and profeilion they are defignati fanlHtatU^ ac per hoc etiam 
falmis^ noty^iw^/, till they be born of water and the Spirit: 
Cyprians^ tcfti- but in that place is altum fikntium^ of his allowing baptifm 
mofiy f indica- ^^ ^^^^ • ^^ ^^^^ of neceffity,a5 you lay:wherein if a tnan told 
you that you did <7i/cr/j/?7,he fhould not wrong the truth. 

But before wee part with Tfr/^i/i^^ , give mee leave 
to aske the queftion, whether the diflwafion which 
you cite out of ttrtnUians booke de /Baptifino^ may 
not reafonably bee interpreted of the Infants of I nfidells? 
becaufe in that Chapter Termi?ij72fpeakes of the baptifhie 
of fuch as were not born of Chriftian Parents, ( (Iich as 
the Eunuch^ and St, Paul-^ } and therefore hec dcfires 
that the Baptifine of fiich Infants fhould bee deferred, till 
they came to yea res, and were able to make confeiHon of 
their finnes, andprofeffion'of their faith, their Parents 
being Infidels , and their Sponfors Hiortallj for what (faith 
hee) though thefe Infants may havefbme Sponfors to un- 
dertake for thei. Chriftian education .** yet their Sponfors 
may die before they are capable of inftriiftion; and then that 
promife is void and of none effe^ 

Ai^d.I am very much inclined to bclecvep that this is the 


7he LdtineCht^rch firlnfant-Baptifine. yjr 

true meaning of the place, becaufe it is cleare andevi- 
dent by the 39. Chapter of his book de Animaj that Ter^ 
tuUian did acknowledgethatthc children of beleevcrs had 
a kipde ofprivtkdge (rvbich he calls prerogative^ by their birth ^ 
befides that of their education : and therefore in cafe the 
Sponfors who undertook for the education of the Infants 
of Pagans did live, yea, and give thole Infants due educa- 
tion j yet there was a great difference between them andthe 
Infants of beleevers, who had fiich a birth priviledge as 
gave them right to Baptifnie, and by Baptifme, and the 
Spirit, faith he, they are made (what they were by God 
defigned to be) holy indeed. Bccaufe I will give you^and 
the learned Keaderslight enough, I will tranfcribe the^ 
paifage at large, and give you leave to judge, for I hope . 
you will make it appeare that you are pius Immicus , and 
pafTe j udgement upon my Mc , when you have received 
fome new light, if it bee new to you: but truly, I fcare, 
that you 6w fbmething in this 39 Chapter, whkh made 
againftyou: and therefore you doe barely cite the Chap- 
ter, and not fet down the words of the Author, which was 
not fo fairly done : be pleaded then to perufe the teftimo- 
ny in words at length, and not in figures. Him enitn A-^ 
poftolus ex fafj&ificato alterutro fexft fatiBor procreari ait^ 
tamexfcminis pi-aerogativa, quam ex inftitutionis dilci- 
plina ; c^terum^ inqnit^ immundi nafcerentur^quafi Defigna- 
tos tamen (an6tttatis, ac per hoc etiam fzlutis intelligi vokns 
fidelium filios, m hujus fpei plgmra matrim^niu^ ^M£ reti- 
nendacenfiteraty fatrocinarentur, Alioquin meminerat 'Demi-' 
ttica definitionii^nifi quU nafcatur ex aqua & fpiritu^non intro^ 
ibit in regnnm Vei^ id efi:,non erit fan^ius. Sir, are you nor 
now convinced that TertuUian did conceive that the In- 
fants of beleevers had (iich a (andity (as I called Cove- 
nant-holinefle) by the prerogative and priviledge of theii^ 
birth, as gav€ them a right tobaptifhie? I would not a- 
huCeTertHUian^ as you did Origin and other Reverend and 
Learned men, and therefore have given you a faire inter- 
pretation out of his ownc words : I beleeve by this dme 
you are ficke of TmuUian-, let us confer with Cyprian 

F 3 iind. 

^^ The Ldtine Chmch for Infant-^Biftifnfe, 

and kis 6 6 Colleagues^ upon whom you have paffed a Ma- 
giileriall cenfure. 
P. 10. CyprianyilsLyyoii^fattb enoHgh^ and more then enough ^ ex-- 

cept heejpal^ to better purpofe : if that which hee hath ipo* 
ken be weighed in the ballance of your judgement 5 his 
words, though many will be found but light : yet you Iky 
tba^ Hierom^ and zfpec tally AHgufline reiyed upon that Epiftle 
for the proving of baptizing If^fants : for my part ^ I s^m 
more ftrengtheticd in my Opinion of the worth of Q'pri- 
<«w' swords in that Epiftle by this your confeffion: for had 
- there not been folidi ty and truth in what hee faid ■, learned 
Hierom^ and Reverend Augnfiina (two eminent men in tltie 
Church, thoHgh you thinly great darl^nejfe vp^ upon their Jph 
riis^ would not have relyed on that which hath no weight 
in iti they were well able to ponder the weight of words, 
before they would relyeupon them, or applaud them. And 
what faith Augu^ine of that Epiftle? 'that Cyprian wof 

?i^t devifing any nen? decree^ but 
CyprUms non novum aliqiiod decrcfum con- folloived the mofl fure faith of the 
dens, fed EccJcfiaehdcm ftrminumm fervans. Church: doth he not therein 
&c. Au^. np. .8. adHier, ^ ^^^^.^^ ^^^^ ^^^^.^^ maintain- 

ing that Infants] might bee baptized before the eighth day, 
diddeviie no new decree,butob(erved faithfully what the 
Church did before him : whereby it feems, though Augu- 
fiine approved Cyprians judgement, yet he relyed not upon 
his reasons to make good Infant-baptifme; this to him 
is no new do(9frine, hehadanothereyeupon the conftant 
and fure faith of the Church, which in that point hee fol- 
lowed faithfiiUy. 

You tell me, IfaidFidns denyed not Infa?itr Bapiifme:^ hut 
thought they ought not to be baptized before thejighth day : to 
this you give no anfwerj and may I not thereby thinke 
that ic appeareth evidently to your felfe, as well as to mee, 
that P^do-baptifme in that age was in ufe? for this youde^ 
nynot : and indeed, that this was the qncliion wHerein 
/'iafiKj- craved relblution of C;/>rf^«: ftil, whether Infants 
werejto be baptized before the eighth day, it appears by the 
words of the Epiftle : '^ ^mtum ad can] am pertinet 3 qttoJ 

« dixip 


7'he Latine Church for Infant- Baptifme. ' 55^' 

dixifii intra fecundnm^ vel teriium diem quo natifant^cO^T^ 
^' fiitfitoj haptizari non oportere^ & confid^rajidam ejfe legem 
'^ circumcifionis antiqtt£^ ut intra o&avum diem^ turn qui na- 
*^ tw efi baftizandum & fan^ificandumnonputara^&c, Fiduf 
qiieftion therefore was, as I faid before: this appcares alfb 
by Augiij^, his teOiniony, who adBonifaciumj lih^ 4. contr. a,' 
Ep, Pelag, c. 1 8. fayes the fame. 

So fari-e then we agree : but you fay^ I might have gone 
further i and obprved YiAvx^ hU reafins '^ one rvhfreof jvas 
drarvn from Circumcifion^whtch vpof done upon the eighth day 
after the birth of the childeiT he other is drarvn from the chlldes 
nnckannejfe in the fir ft dayes of its blrth^ which makes men ab- 
horre to kife it^ &c, both which are related by Cyprian^ not VeflJiiHrnm- 
as his owne judgement 3 biit as reafons of Fldnf his (cru- fi^ntpt mprimis 
pies, whereof hee fought rcfolution from him: to both Situti'lmtt^' 
whieh he gives the judgment of the Councelljaffurin jj him^ ^^;„ „o« ^z*/ '^e 
that none of them agreed with him herein JfF/Wwi did J u- 
daize in both thefe, or either of them, what's that to mee^ 
who fay he denyed not Baptifhie to bee adminiftred to In- 
fants ? if the ground hee went upon to tye it to the eighth 
day^wasunfound, Ifeeknottojuftifie him in it. Yet let 
me tel you^that Fiduf was not the onely man that reafbned 
from Circumciiion to Baptifme, though they doe^ not tye 
Baptifrne to the eighth day, as Fidus did. Befides the te - Ath. dc Sab,.. 
Simonies brought outof Athanajtus before^take notice that & circunaf/, 
hee Calls Circumciiion a type of Baptifme, Gieg,Nazia7iz* 0^<?^ 40. 
proves that Children are now to be baptized, as under the 
law they were circumci/ed. Auguft, alio faith the iame,//^. 
I. centra Grefion, Grammaticum^ c. 30. & deBapt. contr, D^- 
natiftjtb,4i.c»2^. Where he fayes^Baptifnie is as profita- 
ble to children now , as Circpmcifion was to children of 
old. Chryfnfl, alio Horn, ^o.tn Gene C, calls our Circum? 
cifion Baptiftie. But none of all thefe holy men tyed Bap^ 
tifme to a certain day, as Circumciiion was^ a? Cbr^faftome 
(peaketb in the fame place. 

How far thefe worthy men Judaized in that age, in fay- 
ing Baptifm now comes in ftead of Circumcifion, is not 
now to be confidered by us j therefore I leave it. 


^Q The Ldtine Charch for Tofant'^Baptifme. 

P* xr; In the next place, yoii (ay^ The refolution of this Conneeff 

is not to bee flighted^ hecaufe upon yonr fearch^joti finde it the 
ff ring-head of Infant-Baptifme, It feemes when you caft 
your lead into the fea of Antiquity to finde out the 
depth of this ordinance, your line was too Qiort, and your 
pkinimet too light, that it could not reach beyond this 
Epiftle : are there not divers inftanees among the Anci- 
ents which make it nianifeft, that before that time Infant- 
bapti(iiie was in afe, as hath been riianifeftcd to you alrea- 
dy? therefore that was not the firft time in which it fprung 
up in the world. 

You fay further^ I am miflak^n about the proefes of their o^ 
ptnioTj^nrhich yoH call not reafint or proofes^but anfivers to obje* 
Bions, I will not wrangle with you about words^ call 
them what you pleafe^ Arguments or Anfwers : this is c- 
nough to me, what I have produced is recorded in the E- 
piftle : and all of them doe juftifie the lawfulnefTc of bap- 
tizing Infants, which was the thing which I went about 
to cleare : neither doth any of them enforce Baptifine 
to be tyed up to the eighth day, as Fidus thought. 

From the words of that Epiftle, you alledee 3 things ; 
I. They thought baptizi?2gy giving Gods grace^ denying it^de-' 
'*V nyingGodsgraci, 2- They thought the JohUs to bee hfiy which 
were mt baptized. 3^ That all Infants (not Beletvers ontly^ 
were . to bee, baptized, Tb« 2 firft I grant are rightly colle- 
fted from the words of the Epiftle j you mightjifyou plea- 
led, havecollei^ed divers other things , as that Baptifme 
comes in ftead ofCircumcifion^&c. But fuppofe all their 
grounds which they plead be not to be juftitied : yet they 
doe not darken the light which the pi ace gives to our que- 
iUon. Ifa man were to make good any ailertion of a ne- 
cefTary truth, and uiefeverall arguments to make it out; 
if one of thefe arguments be not good, or be weake , that 
may bee rejeded, and yet the truth ftand firnie, feeing the 
other arguments are good and ftrong to evidence the truth. 
It is true, ivhen the Ancients (aid that Children were to be 
baptized, fometimes they ft ood peremptorily for the ne- 
celfityofBaptiimej as if without it no ialvation were to 


Tke Latine Chttreh for Inf^mUBAptifmu 4 \ 

be excepted 5 yet they made it out by other Arguments 
then that: why ftiould then the truth juflified and cleared 
up by them, be rejec^d for this ? When they were to prove 
that men of yeares inftruded in the truth, (hould receive 
the Sacrament of the Lords Supper, they made that good by 
ieveral Reafonsjas fometimes from the neceffity of the com- 
mand which Jeiiis Chrifi: laid upon all the Difciples of the 
Golpel,^/^^/ thty might remember his cUath tiU hU coming again. 
At other times they urged it, left men (hould brand them* 
iclveswith unthankfulnefle in notcomming to the feaft 
when they are invited Sometimes again theypreft theianie 
duty upon the people to come to that ordinance^that they 
might have the inward Grace fignified and exhibted in the 
Sacrament, to bee lealed up and confirmed to them. Th^efe 
three wayes did they ufe to prcfTe their Hearers to the fre- 
quent receiving of the Sacrament ; yet at fome other 
times alfo they pleaded the necelfity of that Sacrament ^ as 
if no man without the u(e thereof could be faved. No maa 
can deny the firft three Ai:guments to be good, though the 
laft is not: and notwithftanding the weakneile thereof^this 
isaliiretruth. That the Sacr^ament of the Lords Supper it to 
he received. So it is here, divers Arguments are brought ta 
prove that child ren are to bee baptized ; and amongft ma- 
ny, this is one. They conceived the want of it might bee 
prejudicial! to the falvation of Infants, which I will not 
juftifiej yet Idarenotrejeft the truth made out by other 
media^ reafons or arguments. And it is to bee remembred 
that this Argument was moft frequently u(ed by the Anci- 
ents in theheatc of dilputation, when they had to do with 
them that denyed the traduftion of originall fin from ^^ 
dam to I nfants : howsoever, at fome other times they con- 
teilewith Angujkine.^ that fome doe receive rem Baptifmi Lih.^.e.iu 
ahfque Sacramento^ a man may have the grace given in Bap- ^'>^^^*^^'^^^ 
tifme, and not be baptized. 

As for the third inference made by you from his words, 
thatnot onely Infants of beleevers^ hut ail Infants are to ke 
haptiztd : though he layes it down in generall te rmes, that 
Rone are to be liindered from comming to Chrift: yet what 

G het 

42 7be Latm Church for InfanuBaptifn$e. 

he fays ought to bee undcrftood of the Church5becaufe he 
i^eaks of fich as God hath cleanfed or purified, who were 

You conftrue fome paflages of the Epiftle as anfwers 
to fome objeftions , which doe no wayes weaken , but 
ftrcngthen what I have faid from thence. Onely in the 
cloftreofthisSeftion^you would find fault with my gathe- 
ring up of Cyprians mind;) as if hee had meant that infant j 
are to hee b^ptizid^ becaufe they are under OrigindU fiftne^ and 
med pardon* You fay the Argument is rather, that they 
' Mve lejfer finnes then other j^ and therefore there is leffr bin- 

deranceto them to come to this Grace , remiffion of finne , and 
Baptifme, Cyprian indeed iayes, if Baptifhie be not denied 
to men of yeares , who hath committed more hainous 
fins then Infants, why (hould Baptifm be denyed to Infants, 
. who are onely guilty of Original! fin derived to them from 
Mam : doth hee not there mention Original] finne , 
which he fayes is remitted to Children when they are bap- 
tized : which in his judgement is Iciik then the grievous 
ad^all fins of men of year$,added to their Originall fin. 
In the farewell of your cenfure of Cyprians judgement, 
yoH caU it nak^d^ and Qiy ^ycu would have covered the nakedneffe 
P. 12. thereof y hut that the truth ffffered fo much thereby : and fb 
can at your pleafiire put upon it the title of an abjnrd Epi- 
file. Sir, for one man to flight the judgement of 66. men, 
<cminent in their generation, doth not well become a mo- 
•deft diipofitlon taught in the Gofpel, to thinke better of 
others then himfeJf. I am afraid^^ that when Cyprians Epi- 
)flle, and your anfiver (liall bee compared together; the na- 
kednefle of your anfwer will rather appeare ; yea, remem- 
ber what the Philofopher trampling upon Pl^to his neat 
Czx\)tt,fd.idyCalceVlaionis ftiparhiam: yet hceipylngahofc 
in his flovenly cloakej anlwered, & ego per rimam pallii tw 
am videofftperbiam^ &c. I cannot but account it your na- 
kcdnelTe, that if it be naked, you have not in your anfwer 
laid open the nakednefTe of it.but though it be abfurd iiv 
your eye, yet in the judgment o^mcnremrpned for learmng' 
and pitty^ it hath ever hten accepted in tbt Churchy notwith-^ 
flanding fome miftaj^es in It. Next 

The Lathe Church for Infam-Baptifme. ^ j 

l^lextto Cyprian conies Augufilm under your Examtnt P, 12. 

IVhofe authority ivofit (as you fay) that carryed on Baptifm Mitiflm vin- 
oj Infants in thi follon)in2^agej almo^ without controuk: For ^^^*f^<^- 
whicfi you bring forth IValjridm Straho^2Lnd ^etrut Clunia- 
cenfis tellimonieSjwhich I here mean to pafle overjand take 
notice of them in another place. 

Iconfe(relearned^«g//jJ/7ze his authority was great m 
the Church, both whilft he livedo and ^ncc^ and that wor- 
th ily ;n ot onclyfor his defence of the truth which you now 
oppofe, but of other greater and more ncceffary truths al- 
fo, which hee folidly maintained againtt the adverfaries 
who laboured either to iuppreffe or corrupt the fame: al- 
beit you (eeme not much to iland upon his judgement : 
which with you is of no more value^ then hisproofes and reafons 
can addt weight thereunto.Thns you flight hiniathough what 
he (aid is approved by divers Fathers and Councels named 
by yourfelfe > and how far your barefingle judgement 
and cen{ure will out-weigh Auguftine^ ProJper^Fulgentinf^ 
and the CdunceSjyQwhich you mention in this Ciueftion)let 
the Reader judge. 

It hath been an ancient juftifiable courfe in the Church 
in examining of controverfies in Religion? to look back 
upon the writings of famous men who fiourifhed in the 
Church before: was not Sifinnius his counfell to good pur- 
pofcjwhich he presented to Theodofius (then ftudying how 
to put an end to the unhappy differences w^^ troubled the 
Church in his time) when hee perfwaded him, dmV^y^iv n i $6^, 7 « 1 2. 
©e^V TK? l-nfoJh^ns cOctAif «f : and to demand of them whope- 
titioned him? whether they would not ftand to the judge- 
ment of iuch as were Teachers in the Church before it was 
divided ? cipeciallyl when their judgement diflented not 
from the Scjjptures: his counfell no doubt was good and 
wholfome j yet I defire that herein I may not bee mifta- 
ken. This I fpeake not, as if I attributed more 
to Antiquity then to Ferity, I have long lince re- 
folved ( by Gods afli fiance) with Hierom^ Antiqua legtre^ 
probarc finguljy retinere qu£ bona fnm ^ & a fide Catholics 
Ecclefis nonrecederej it were happy for the Church among 

G 2 uSj 


The Ldtm church for Infrnt-Baptifme. 

uSjif in this unruly age, many (who not content with for-^ 
raer ti'uth:, are carryed on with an itching diipofition after 
novelties) would doe the like. 

I return to judicious Attgufiim : Here I expefted your ac- 
m.T2iUExamm would have canvaft the feverall teilinionics 
in the places quoted by me 5 but lam deceived: Whereby 
it feemsyou havenothhig to fay againft them, but that 
they evidence what was that Churches praftice in his time 
about our queflion (which was the tme andonelyend 
■why I named any teftimonies from Antiquity: ) for if they 
did notj I doubt not you would have faid fo much : onely 
here you tell us what your account is of his proofes and 
reafons of his judgement in this controvcr fie: all which 
to you feeme to ^ee but light : this you labour to prove in 
6 following Seftions, which I will now view, and lee whe- 
ther your rpn^hty anfwers wil fatisfie his light rcdfbns in the 
judgement of any indifferent Reader. 
f wA 'f'our firft exception againft his judgement is^ becaufe he 

makes it an unlverfall Traditiofs-y a ftirewd fault, or a dange- 
rous pofition;which wil nc^ down with an Anti-paedo-bap- 
tifhie. And firft you rcalbn againft it to this purpofej // 
the Church had thought it neceffary that all children of 
Chriftians by frofejjion fhould hie baptized in ihir Infang ; 
then none born within the pale of the Chuixh fliould have 
mifs'tof it. But fo it is that many did. Urgo^^s-c, Your 
Minor you prove, j^ugtifiinehiwfdk^ Meodatuf his Ton, 
zndy^lipii*^ his friend were not lb baptized; and thus you 
labour to prove againft Augujiine^ that Infant-baptifm was 
not univerfally received in that Church as he laid, which 
you thinke to evince by the indu6lion of thefe inftan- 

Fifft, that it was univerfally ufcd in the Church, tefti- 
monies of good Witneffes recording thepra6liieof the 
Church make it manifeft ; and wee have heard of fome of 
them before in their leverall ages 5 as, lrm£ui lib, 2 . cap-,-^ 9. 
(notwithftandingthebaryouput in agaiiift him • ) hee 
tells us that Chrift came to fave all forts of people, whether 
young or eld^^for they are regenerated by him in Baptifme. 


The Lathe Church for Infant-Baptifme. Af 

Orlgen in feverall places , as^ i« Luc, 1 4. /i^ 5. in Ep, ad Kom, 
& in Lxvit, Horn. 80. in which places he tells us, it was the 
cuftonie of the Ch»rcb to give Baptifnie to little ones 5 and 
rayeS5notof this or that Church: which by a conftant 
courfe they had observed: therefore in his time we find it u^ 
niverfally praftifed in the Churchy otherwife he could not. 
lay that the Church obiervcd it. Qpr, Ep,:^cj, provcs(as we 
have heard) that Baptifme is to be denyed to no ageithen 
hee Siddcs^^ quant magis prohibertnon debet Infans^ d^c.ihis 
he lets down as no new Do^iirine, but faithfully adhearing 
to the order of theChurchjas we heard Ironi Angnftine be- 
foreimay wee not now from all thefc fiy^ k was in his time 
the univerfaUcuftome of the Church to baptize Infants? 

Shall I adde other WitnelTes who lived in the fam^Cen- q,^^^ znckni 
tury with him ? Chtyftfiome Horn. ad. Neephytos, Amhifs reftimonies for 
£p,ad Dif^^triadem Virginem, Hkron. adL£tam^ &lib.l, Infanc bapifm; 
adv, PJjg. all which I now pafle over:and are not all theie 
WitnefTes of the pra£li(e of the Church? which being 
weighed^ who can deny that Auguftme might well relate 
Paedo^baptifmtobeeuniverrallypraiftiiedj having fuch a 
cloud of WitnelTes to confirm it- 

And to manifeft It further^ this is fomewhat to mee; S- 
/?z^^j«iwf(whofeteilimony you looked for) in the end of 
his worke relating what was generally oblerved in the 
Church tells us, TheBjptipm adminiftred in the Church in 
his tim ?5 was performed ace ordin ^ to th e Traditio n o f t he 
Gofpel, and the authority of the Apoftles; as well as other 
myfteries then in uft. And we knowthat in his time Bap- 
tifine was adminiftredt(? Infants , therefore in his judge- 
mcntj what the Church did therein^ they had authority for 
ittrom the Golpel and the Apoftles : to make that good> 
lie (ays afccrwards,T/;j^ ^aptifim came infiead ofCircHm:ifi-^ 
on^vphich then was not in uje. 

Furthermore, femetimes Hiftorians relating particular 
aiftomes in fome things which were not in ule in (bme 
Churches and Countreys^ (upon which arofefome debates 
in the Church) doe not mention that of Infants Baptifme 
xs one of thcfe particular cuftomes obfervedinfomeChur- 

G 3 dies 

2^S The iMine Church for Infam-Baftifme. 

ches^ and not in others See Socrates Hift. lib, 5.22. it's true, 
he relates fome diverfities of Overall Churches about per- 
1fbns that had power to baptize, and about thetimcin 
which Baptifme was commonly admin itlred; but he men- 
tions none that excluded Infants from Baptiftne, whilft o- 
thers baptized them; which no doubt he would have done 
if there had been any flich cuftome then afoot in the 
5'^<. 7.19- Church. Sozom. likewise feting down the feverall cuftomcs 
of leverall Churches (though they were of the fame Opi- 
nion) among all which Angular cuftomes, baptizing In- 
fants is not named for one, yet in ufe in that age: therefore 
it is to be conceived as the gencrall praftife of the Church. 
Indeed there was a different cuftome^ ( elpecially in fome 
after ages) in the manner of b?.ptizhig both Infants and 

frown menj in fome places they dipt them thrice, in fome 
ut once: and of tliis very cuftome Gregory the great 
So^. 1.17- nieanes, when he laith^ In jma pdc nil officii eccltft£ diverja 
conjmtudo. But in none of theft Ancients doe I read any 
luch diverfity of cuftomes that fome Churches baptized 
Infants, others baptized them ncr.if you know any, I pray 
you produce them in your next. 

Now I come to /peake to the particular inftances, by 
which you goe about to difprove this univer/all praffiie of 
the Church: yo\\tt]lmcAugHJline rr^ not baptized till a-^ 
P. 14* bove ^ojeares, though educated as a Cbrifiian by his Mother 
Mguflrncf Monica. Firft, I might anfwer you with the Proverb, uxa 
baprifin, no ar- hirundo non faclt zer, or that one exception takes not away 
fnfams^wefc ^^^ generallrule : if after ages come to read the ftories of 
norrhcn bap- theChurch,aftertheLordwaspleafedto begin the Rcfor- 
rized. mation thereof in Luthers time: and then find that even 

in that time BaJiazzar Tacommitanvs with fbme of his /edu- 
ced brethren did withftand Pasdo-Baptifme; or if after ge- 
nerations among us fhall find that when God begun fb 
happily to advance that blefled work of Reformation be- 
yond the pitch it was brought unto in our Anceftors dayes, 
if they fhould meet with Mr. Tombes Examcn of this queiii- 
on , and therein fee your Judgement again ft the conii^ant 
and univerfall pra6the of the Church at this day: if fuch 


fhe Lathe Church f$t Infam-Baptifmel 47 

/boiald from a few particular Examples infer that this Was 
the Doftrinc commonly received in the Reformed Chur- 
ches('i^^/ children fifouJd not be baptize d:')Or dsny that this 
was the common received Doftrine that children fhouldbe 
baptiaedi aflirredly:, a man that knows the Do^b-ine and 
present pra6tife of the Church, might with all reafon de- 
ny the confequenccj becaufe fome among them did not 
(land for Infant-Baptifme ; therefore the generality of 
themdenyedit. So it may be here though r^ peradventurc 
fome (though born of Chriftian Parents)were not in that 
age baptized in their Infancy^ yet that is no way prejudi- 
cial! to the univeriall pra^life of the Churchy in which Px- 
do-baptifme was received. 

But fecondly^ I anfwer more particularly : I grant Ju- 
guftine wot not baptis:^d till hee n^as^oyears old. And I will 
not take upon me to determine (belides the generail ob- 
fervation of the reafons, upon which Baptiime in tho/e 
dayes was deferred by fome, which formerly have been 
hinted) what the particular reafon was of his not being 
baptized in his Infancy : but I will hold forth unto the 
Reatlerfb much as (ball clearely fliew that you have no 
caufe from that example to fay^T'^^/ children oj Chrifiians 
by profejfionin that age rpere not bafiizedin ikir L fancy -^ be- 
caufe you flioidd firll: prove that Au^ufiine his parents were 
Chriftians at his birth; otherwife you fpeake not to 
the queftion before us; What was the profellion of his 
Parents when he was borne? take it from AHguftimhimr 
(elfc : who fayes (though Vojfidonim in his life ieemes to 
fay otherwi/e) when he was Pwfr, a child grown^ hee fell 
cxtreame fick. which put him in feare of death, (then hee 
and his mother alio were both troubled that hee was not 
bapti2ed:)he fayes of his Father at that time, ^yet he beke- Aug. Conf, 1. 1 .• 
ved not in Chrift, When Augufiine was about 1 6 yeares of ^- ' '^' ^^^. "^*" 
age, his father was but catechumenuf^ Conf, lib. 2 . ca. 6, Ii> ^^" ^rediderat, 
another place ipeaking of his mothers peaceable cohabi' 
tation with him, (though he was a man of a haftie difpo-l 
fition, and fomctimesuled her unkindly) yet he fayes of 
her, mrnmjmm in extr^ma vita ttmporali ejus liter ata eU Cmfc^^,^^ 


^ The Lathe Church for Infant^34ftifme. 

tihi (i, €.Veo^^ &c* Dotii not that'tcftimony plainly hold 
outjtiiat hee was not gained to the Chriftian faith iintill 
hecdrew nearethe endof hislife ? and if it was Co long 
before he was truly gained to the Lord ^ how can it feeme 
ftrange to any, that he whobeleeved not in Chrift himleli"^ 
fhoiildneglecl^ or it may bee hinder the baptizing of his 
Childe in the name of Qirift ? 

It isalfo faid oi Monica^ that when, fhee was but i ^ 
yeares old^ (he was marryed ; her mother taught her to 
pray, but we read not ofherbaptifme when fhe was young: 
or if (he were baptized when hee was borne, how ftiail wee 
know that her husband would give way to her to have 
Baptifmeadminiftredtoherfon, (he differed many things 
of him whilft he continued an I nfid€ll5as Auguftine conki^ 
feth. Nay more, it (he were baptized herfelf at his biith^ 
why might (hee not be conceived* to be carry ed away with 
thcenoroffomein thattine of deferring Baptilme till 
deathj that they might not (inne after it ? it appeares not, 
his Parents were Chriflians (it is out of doubt his Father 
was not) at his birth: therefore nothing for the ftrengthe- 
ning of your adertion is gained by this inftance. 
Aft-erwards Aitguftine put off his ownBaptifm till he was 
r^ffiJ. de via about 30 years, and upward, and what marvailc? He was 
Aug. a, poyfoned with the Mankhdsan herefie, in which hee conti- 

nued almolt 9 years, Conf. lib, 3, c 1 1 . in which time what 
,C<?»f, 4 3 » account hee made of Baptiihi, may bee (een in his deriding 
of it to his deare and intimate friend (who was baptized 
in his (ickiiefTe) by whom hee is fhaiply rebuked for it. I 
might alfoadde what hee confeiles^ that the ilrength 'of 
hislu(tfiill difpoiition airryed him on to many fins, which 
Conf. I . X I.' made him make no hade to bee baptized , quia poji lava- 
crumiUud^ major & periculofior in jordihui deli^oram Hatm 
foret : fomuch may be read in Augufline himfelfe, of the 
caufes of deferring his bapti(mc5which yet can be no pre- 
judice to the general praftiic of the Church in that age^as it 
is mentioned by himfelf, and others.' 
Norhisfonnc Neitheris itany wonder why Adeodatw his fbnne was 
AdcedAius, not baptized in his liifancy : for how can wee fceke for 


The Lafwe Church for Infam-BAftifme. 4 j 

his Baptifme in Infancy when as his father was unbaptized? 
he being borne when his father was about fome 1 5 . or 1 6. 
yeers of age. When Angufiim hinifelfe was baptked^ hee 
cauffd him to be baptized with hinifelfe^ Adeodatus being Conf.9,6, 
almoft 1 5 .yeers old. Indeed iCAdeodate had continued un- 
baptized after Augufiim his baptifine, your objeftiort 
drawne from him might have had fome colourable pre- 
tence^which now it hath not ; much lefle any weight in ic 
to confirmewhat you (eeketo ilrengthen thereby. 

hsior Alipius^tMts his fcandalous converfation, hee ^<'"/^ t. 
wasalfopoyfoned by the Manichees: and further it ^V^^^f'Vr^'. 
peares alfb what miftakings he had concerning the doftrine '' ^^'^' 
taught in the Church about Chrifts (bule^ whereupon ic 
is faid of him, ad iplam Chrifiianamfidem tardius movSatur : 
therefore confidering how long he continued in his errors, 
it is not to be wondered at that he al(b was (b long unbap- 
tized. So much for your three inftances. 

Afterwards becaufeyou feare thefe inftances will not bee 
fufficient to make good youranfwer, therefore you grant 
with GrotitfSy thjtT^ado-baptifme was much more frequented^ 
and with greater opinion of necejfiti€ in Afriat^ then rn Afii^ or 
otberpartsofthe world: I take what you grants that it was 
ufed both in Africa and Afia : and may I not then with Ah' 
gftftintfzykwas univeriall^ both among Greekes and La- 

And when you (ay it t»ai more frequented in Africa then in 
Apah I know you would intimate that the received cu- 
ftonie was, that fome did^ others did it n it^ each doing rvhat hee 
thought be^^ hut that the Greekes kffe regarded it then the La- 
tines: for fo I findeboth (jrotius^ and the Arminians in their 
book Cenfura cenfHr£fi aP,2^,to affirme confidently^but nei- 
ther you nor they muft be belecved upon your bai^e aflertion 
againft fo many witneffes: yet this Iticks with you, that in 
the C^uncells QsisGrotiui fdiith) you cannot find ancienter mtn^ ^^i* ^^* 
tionofthat cufiomethen thecounceU of Carthage-. I have for- 
merly told you why Fathers and Councells mention not all 
things which are controverted in our age, which was this : 
bccaufe their care was to refolve the doubts which trou- 

H bled 

JO The LMine Church for Infant-Baftifme. 

bledtheChurchin their day es : if there bee no Canon 
concerning it^ why may it not be thought that they did not 
mention itjbecaufc in tlieir times none did fcruple it >yct 
when any thing relating to childrens Baptifme was ftarted, 
then the Church maintained it, witnefTe the 66 Bifhops 
afTembledinaCouncellanfivering Fidm about that quefti- 
on. I might alfo put you in mind that Confiitutiums Cle- 
tneniis make mention of it laying. But baptize yce jour 
Children i^^-n^^'T^ ^ Ci^^vTnvii'^ct albeit for niy part I con- 
ceive dieleConftitutions not to be his, under whoie name 
theygoe^ yet with the beft Criticks I may aifirme this^ 
that they relate the ancient cuftomes of the Greek Church, 
gathered into one volumcj the Compiler of them defiring 
to put credit upon them would have feverall Conftitutions 
to come from leverall Apoftles. 
Fulgent Je fide And aliboHgh it vpas more ufe din Africa then el/e-jrhere^jei 
ad Petmmya, jqj^ queftion n'hether they did in jifrica baptize Infants hut in csfe 
^®* ofnecejjitieyorfor healths fak^ : I pray remember what TertnUi- 

«iw that learned African faid de Anima. Fulgentim tells us 
baptifhie is fufficient to walh away originall finne from In- 
idLnt^:foHilarius Ep,2* ad AuguftinHm mentions it;, yet nei- 
ther of theie (peake of Baptifme in the danger of death : to 
which you fay they retrained it. 

7 OH mention the difti?2Eiion ofCatechumeni andperfonj JBap- 

nzed:,andthe uje of catechizing before Baptifme^, that even after 

jiugufin^his dajex the baptizing of perfons ofgrovpne age did 

Continue as vpeU m of Infant s^&c. Doe you not forget the que- 

Hion before us ? you fhould have proved that Infants were 

not baptized, and now you (peake of baptizing of men 

of yeers, which gives you occalion to mention the di- 

lUnc^ion ofCatechumeni and others, and that is nothing to 

ourqucftion, for who ever doubted that even in Augw 

/^fwe his time many ftill adhered to Paganifme? and when 

any of them had embraced the faith, why might they not 

be catechized, and fb prepared for Baptifme, and when 

they were found fit baptized? Ajigu^im tould us befbre,thal 

his father was Cateahumenns when hee was lixtc^neyeers of 


The Latine Chttrchfer InfaKt-BAptifme. ^ I 

Then you come to cenfiire bipti<$ng oft»bole Conntries upm 
thi baptizing of thtir King^ &c» which h nothing to our 
queftion, otherwile I might relate unto you feverall exam- 
ples where you might fee^ what a notable preparation for 
theconverjlion of Nations it hath been to have their Gover- 
nours ibew them the way^ut I forbeare. 

Inyourfecond Seftion you except againft ^ugufltm his p 
judgement, hccdiXX^Q he heldtb at Infants mtbout baptifme mnfi ^^' 
Ine damned by reafan of origlnall fimuy rpbich it not fallen 
away bm by baptifme. I grant that Augujiiney and fbme 
others of the Ancients prefled baptizing of Infants upon 
that ground, but not onely upon that ground : and they 
did mod prede that ground when they had to doe with He- 
retiques, denying originall finne to be conveighed from pa- 
rents to their children : yet they maintained Paedo-Bap- 
tifine upon other found grounds^as formerly I have pro - 
vedi therefore this exception is of no vilidity, nor was 
this Augtufiintf conftant Doftrine : yea it was a Do6lrine 
which hee retraced as an errour^ as (haU afterwards ap 

Againe you faysthatj'^?^ cannot finde among the Ancients the 
ground that I goe upon : that the Cavinant of grace belongs to her 
leevers and t heir feede. What if you have not found it, will 
you therefore fay it is not to be found in their writings ? Ber- 
nardus non vidit omnia : why may not fbmc things in the vaft 
monuments of Antiquity palfe unfeene by you > though 
you have feene mnch^and thinke that you have feene more 
truth then all the Ancients did, and can cenfure what they 
lay atyour pleafure : But if you did find this in the writing^ 
of the Antients, it would make nothing for, or againft 
me, who have not placed Infant-baptifme upon that ground^ 
becaufe they placed it fb : I have aflcrted that ground from' 
the Scripture, as afterwards, God willing, (hall bee made 
good. But that they alfo, (even many of the ancients) 
prefled Baptif me upon the found grounds which wee doe, 
I have made it appeare out of feverall writings. 

As for the judgement of 5e//jrwiiwf 5 Aquino and others 
quoted by you,I will not trouble my felfe in an(wering for 

H 2 -them : 

52 The Latitte Chttrch for Infant-BAftifme. 

them : they were not allcdgcd by me, neither will I (land 
to their iudgement. 

In your third Section you bid mee confider of Jufftfihe 
his judgement, holding it neceffary for Infants to recede ibe 
Lords Sufptr ^ t'^at opinion is nothing to our qucftionin 
debate before us^ therefore you canexpe6\: no anlwcrfrom 
meetoit^ for I never pleaded it. 

But what is your Argument from htncc^ hugufiim held it 
fit to give Infants the Lords Supper^ ErgOi What? draw a 
conclufion to hurt me if you can, onr qucftion being whe- 
ther Infants were baptized in his dayes. 
Fag. 1 6. Fourthly you tell me that Augufiim held a certainety of 

"Regeneration by Baptifme^ and ht makes no qtieftion of the Rege^ 
mration of Infants^^c^ I confefle that fometimes hee fayes 
foy yet at other times ( as I told you before ) hee fayes 
there are (bme qui rem haptifmi ahfqtte Sacramento b^ptijmi 
confequentur^So alfo did Ambrofe comforting Valentmhn his 
fifters upon his death (for hee died whilft Ambrofe was on 
his journey comming to Baptize hini)where he faid of him, 
§lmm in Evangelic geniturM eram^ amifi : fed iUe non am'ipt 

gratiam quam popefcit vifajamfruitur sterna qui ha' 

buitfpeCHlum tuum San&e pater ^quomodo non accepit gra tiam tU" 
am > hee fpeakes confidently of his eternal] eftate, though 
unbaptized : yet Ambrofe a.s well as Augu^ine at other times 
attributed too much to outward Baptifine. 

Fiftly^youfcorne his judgement in defending queftions 
putto Infants at their Baptifine, and anfwerd by others. 
That's enough to me to prove that Infants were then bap- 
tized, though I will not take upon me to juftifie that cu- 
\ Home of putting forth queftions to them, who by reafon of 
their age were not able to returne an anfwer: polfiUy I 
could tell you how,and that many other cuflomes crept 
into the Church, but becaufsit is not to our purpofe, I 

Laftly, you fay,it is apparent out of that Epifllc of AugU" 
fti^e^ T^hat Inj ants ^whether horm ofBfk<i\rs^ or offfteb 09 
had not received the Cbriflian f^ih-, VP^rc haptizedi neither doe 
I in that juftifie him : you may take.notice that here againe 


The Laiine Church forlnfant-Baptifme. -^j 

ycHi confefle the queftion that Infants were baptized. 

But bccaufeyou make fiich a great matter of it that it 
mttjl needs follow that they reje^ed covenam-bolinejfe or the hmh" 
priviledge of beleeverj l^fanis^ hecaufe they baptized other J/j- 
fantj if hroj^ght unto fhcnt . I reply that you cannot bee igno- 
rant that many learned men deny thisconfequencej becaufe 
they conceive that not onelyfuch as are borne of Chriftian 
parents might bee baptized^ but that other Infants aJfb if 
any Chriilian would undertake to traine them up in 
Chrids Schoole might bee admitted into it by Baptilme5 
you know many of the reformed Divines thinke this la w- 
tulljwho yet plead covenant-holineflc:, as. further warrant 
why beleevers children not onely mayjbut ought to be Bap- 
tized : and TeriuUiajj pleads both thefe grounds in the 
place I quoted at large, both prerogative of birth, and 
benefit of education. Furthermore many of the Rab* 
bines fay^ that the children of Gentiles niiglit bee cir- 
cumcised if a Jew would bring him up in Religion, yet 
they all hold a birth-priviledge of Jewes children, forCir- 
cumcifion ; I alledgc all this to fhew that you (hould not 
thus vilifieand fcorne their praftlfe and grounds without a 
more cleare refutation of them then yet you have made: 
whether that which hath beene fpoken out of Cyprians E- 
piflle,and Jingujiines approbation of it^doe not advantage 
jnycauie,whether they have not proved as much as I alled-^ 
ged them for,I leave to the judicious and impaitiall Reader, 

To all the forenamed Authors I added Hier(?»8<? and Am- i 
/r^/e his teftimonies to prove the fame: here you confeiJe 
that they were of the fame judgement with Augupne in our 
quei^lon^ thereforej^w conceive your anfwer to Augujiine hh 
teftimony to he aftffficientanjjver to them alfo : in like manner I 
referre you to my reply to your former anfwer. 

Your lafl Seftion of this Chapter is a Recolleftion of 
what you have already alleadged both for the invalidating 
of the testimonies brought by me to prove the pra6li/e of In- 
fanc-bapti(me^ as alio of what you have brought to induce 
an opinion that there was no iiich thing praftifedin the 
firft and beft Antiquity. You muft give me leave to recollect 

H 3 what 

£^ Yhe Zatirte Cfmrcb for Infan^-Bdftifme, 

what I have already anfwered to thefe exceptions and alle- 
gations 5 as for your Vives afid Strabo'^ I iliall give you my 
thoughts of them anon. 

Youconfeflel brought thife teflim^nhs onely to frovt the 
pr Mije of Infant- Baptifiney and that you cannot deny they 
provcj onely you adde they rather pnrve the thing an errour then 
a truth y becanfe praCiiJed upon fetch erromojn groundj. As the 
necejjitie ofBaptijme tofalvaiion : The certsinik of the Kemifjion 
of original! fenne I the denying ofBaptifme unto none. But are 
thcle the onely proofes by which the Ancients did aflert the 
baptizing of Infants 5 Ihavcproved, that notwithftanding 
lomc of them owned that corrupt ground (and pleaded it 
efpecially in the heate of disputation) yet they baptized 
them upon the fame grounds which ive doe. Doe not Zcr- 
tuUianfyprian^&c. argue from Circumcifion unto Baptifnie 
asweenowdoe, and others of them from Covenant-holi^ 
ne(re>(but this and our other proofes you threaten to confi- 
der hereafter.) 

In the meane tim^ this you adde ^ (you fhould have faid re- 
peate) foryou adde nothing to what you had ipoken be- 

That the T ifilmonia produced prove not that it wjsinpraBife^ 
hut in cafe offitpfofed xtecejjitie *Lct the Reader judge whether 
thefe Teftinionies have not proved it an univerfall pra6li/e, 
and fonot onely in c:if€ ofliippofcvl necefiitie 5 and kt Mr. 
T'tf/w/'ej but conluk that Booke, which I perceive hee hath 
made great ufe of in this Controverfic^ an Armiaian Book 
commonly known by the name of Gen fur a Cenfur^^ and that 
will tell him that Angufiine may bee faid to bee the firft that 
^grounded Infant- baptifnie upon neceffitie^ Ct». Cen, 

Secondly;, you fay there n?a^ fiill in pra&ife a eonjlam cottrfi 
of baptizing the growne children ofprofefJeJ bektvas when they 
were at /tillage :yi)i\ha.yeieene already how much you are 
miflakenin thofeinftances yougiveof fuch a pra^life^ and 
how nuidi this praclifc was difavowed by the Fathers of 
thofetimeSj could you butfinde as much in Antiquitie a- 
gainft the baptizing of Infants as there is againft the 


The Lathe Church for InfanU Baptifme. 

deferring BaptUme, how would you triumph? 

Th\vd\y^you.f3.y they did conceive alih^ necejjitie pf^ andac* 
eordinglj didpradtife the giving of the Lords Supper to Infants, 
But did all the Fathers fore-mentioned judge and pra^^ife 
fo? you cannot but know that all that plead for them doe 
not plead for the other, nor can you (how that all that 
pra^ifed the one pra6i:iied the other 3 I confeiTQ fome of 
the Africans did fo. 

Your £Quvth:,thai they made no difference beivp^m^ the Infants 
ofbeUeverj and unhekevers brought unto them^ if it vvere true^ 
doth not di^rove the practife of Baptizing Infants^ onely 
it proves an errouria that pracliie. But ( if by unbclee vers 
you meane Pagans) it is not proved to be^ their general! 
pradi^e, I thinkeit was praftiied by fome of them upon 
the grounds above mentioned , but not found in their 
conltant and generall praftiie. 

In your fifth yon fpeake cauteloufly that the Ancienteft of 
Teftimomes for praSitfe [according to any Knk determined'^ is 
Cyprian mere ^00, yeers after Chrifl. Here I muft needs take 
notice of your overhfhing^ who before calculating his age 
acknowledged him 10 live but 250. yeers^ and here you 
£ay hec lived almoft 3oo.yeers. I fee that the Teiiimonies 
oi I nfiine Martyr yIren£JiS-y Origen^ TertuHian^ (who all li- 
ved neerer the times of Chrift then Cyprian") are made good 
againft your exceptions, you finde onely this 'evafion^that 
their Teftimonies doe not prove the pra6lire of Infant-bap- 
tiCmQy^cdrding to any Rule determined. But Sir remember 
our controverfie at pre(ent is concerning the praftife^ not 
the Rule. 

In the next place you undertake to prove that it roasnit 
fo from the begi!»ning:,znit\i^t by many evidences. Now I can- 
not but conceive it likely^that Aagujiines Ecclejiafemper habu- 
it^ fempir tenuity fhould fway as much with the intelligent 
impaitiall Reader, as Mr. Tombeshis Non femper hahiiit^non 
femper tentiit ':, efpecially confidering that you bring not in 
all the Antiquitie you have produced one manthat dotbtither 
derjy the Baptizing of Infants to hdve heene the ordinary praUife 
of the Church or that condemne ify onely two you cite that doe , 


^ . n^he Lmffe church fdrIafant'B4fflfme. 

advifeAe deferring of it, as they doe alfo tkc BapUfiae 
of growne men. 

As iivO:,tkfropoundwg of qnefiiom um Infams, which at 
Strabo andVm^^idy Jo any reafonahle mctn fay yon wiUthinkt 
a ma?iifcft proof e that at fiifi nom ivere baptized but fncb m 
u adey ft :wd the faith of Cbrift, 

Thisruppofethtliere gueflionsto bee of as Antient ufe 
in the C^iurch of God as Baptifme k Celfe, which certainly 
you !C3n never prove from Scripuire, and how can a«y 
rcafonableman thinke that a nianifeli proofe to whom 
Baptifnie was, or was not at firft adminillred.that was not 
in ufe in thetiriladniiniftration. I have produced teftimo- 
nies bearing witnefTe to the bapti2ing of children, which 
plead for it,before you can bring any to witneiTe that thofe 
formes of quellions and anfwers, had any beincr in the 
Church. ^ 

Secondly:,your examples of Greg,Naz.Chryf)ft. Auguft, Cok- 
ftantinethe Great^hsLvc been already aniwered. Yourmi- 
ftafces in their parents, educationjreafons of their deferring 
Baptifme, fo made manifeft,as it is abundantly evident they 
are farre from proving the Baptizing oWnfants ofChrifti- 
an pa' ents not to have been the received and conftant 
pradcife of the Church of Chrill. 

Thirdly, Greg. Nazianzem and TmnUian nhom yon cite or 
diffrvading 5 you have heard even in the phccs cited to you, 
the one bearing witnefTe to the prafti/e of Infant-baptifme 
the other commanding it. ■* 

Fourthly, the Teftimony of the ComceS of Neoc£farea which 
you fay 14 plaint agai?2ft if, of the teftimony of this Councel/, 
Jet the Reader lookebacke and judge, but the glofTe upon 
that Canon to which you referred us, lamfureis aplainc 
Teftimony for it. 

Tikljythe^lence which y OH impute to the chiefe Tvriters^Eufe- 
biuf^&c, is your miftake,not their fault j for Ek,/^^;W, what 
thereafonofhisfilenceisyou have heardiaiKlforyour,&c. 
if you mcane 7mnllian^ Athanafim^ Epiphaniw^ whom be-' 
fore you charged with filcnce in this caufe, I hopcyou may 
now heare them ipeaking and witneffing for us. 


Thi Latipt Chwrch for rnfafit-Rdptifme. ^^ 

Sixtly, for the mzny pAJfages in Attftim andvotfws that eaU 
it an ApflfiolicallTraduiony inwhatfenfe cheyarcto^eun- 
derftood Uiave already (Iiewed^ and am loath to detains 
the Reader with Tautologies. 

For your Triwrnwi that bring up your reere and fhut 
up this tiril part of your Battalia, Gmitff,Vives^B.nd Stxaho^ 
(to whom I wonder you did not adde Cerjjura Ctnjkr^y for ciwprer t|. 
you are more beholden to them for your Teftimonies of - 
Antiquity, iuch as they bee, then to all your other three^and 
I dare fay, without dilparagement to your- reading, whoe- 
ver lookes in Grotiuf and them, (hall find almoft ail that y oi< 
havefpoken in this ControveHie from Antiquity collefted 
to your hand.) One of your three Champions I have en- 
countred, and I hope dispatched already* and for the other 
two rives and Strabo^ I lee they are men of great account 
with you. F/z;e/ you quote five or fix times, and adorn e 
your Frontifpice with a peece of his, and Strabo yoli men- 
tiotiofi:en. But Ibefeechyou Sir, muft wee take the bare 
word of Vives a man of yefterday,or of a^SsiSfibo in matters 
offaft in things cbnefb many hundred jSfers before they 
wereborne, and that againft the exprefle witneflc of io 
many worthy and learned men who lived in thole times:' 
what evidence doe either of them produce out of Antiqui- 
tleto make their aflcrtion good? You know well enough 
that learned Voffittf did take notice of Strabo and yiva^ 
and proves out of Authors that lived many hundred yeers 
before i^/r^^o (for hee lived but about 850) that Infants 
were bapti2ed in the Church of old^ and wonders that 
-S/rji^oftouId rely upon foweake an argument as hee doth, 
and I as much wonder that you knowing all this (hould 
boaftfomuchof fiich broken Reeds. And fo I leave you 
and your men, and (hall expert to fee what reliefe you will 
bee able to give them, for they can give none to you. 

MoreTeftimoniejyoufajyoHCou^d have added ontoffundry 
Author J :vih\ch I hardly belcevc feeing you are forced to rjj^ 
up an old ufecontinfted in fome Cities of Italy onely upon the 
hearefay of ^/Vf X. But thefe you fay are enough -to you, 
and you thinkc to any that fearch into antiquity, to prove 

I that 

^^ The LatineChureh ferlnfanuBdpifmt. 

th$t the cuftoitie of Baptizing of Infants ^as not froitt the 
beginning, and therefore is but an innovationj 1 verily 
beleeveupon your next fearch into Antiquities you willbc 
of another n-ind. 

And for your confident aflertion that the VoUrim that 
Bipufme if to bee given to Infants of Bektverj omly hecaufc 
of Covenant-holinejfe , u not elder then Zuinglius : Zmn- 
glim I confefTe was a great Patron of this caufe ^ who 
in a publike di/pute did fo convince and ftop the mouths of 
the Anabaptiftsj that they appearing to the Magiftrates 
^nreajfona&ly obftinate were baniflied the Citie. But 
wh^^^25 you fay hee is the firft that you can finde that main- 
t^iaed theBaptilme of Infants upon this ground , I (hall be 
glad to helpeyou j perufe but what is before your eyes, and 
you Chall find 7'er/«i7ii«» and Athanafiuf pleadfing the right 
of Infants to the Kingdome of heaven upon Covenant ho- 
linefle : you may finde Eprphanius^ Cyprian^ Nazianzen^ 
Augujiine^ Cbryfoflome^^nd others pleading Baptiime to come 
in the roome of Gircumcifion^ and divers of them pleading 
Infants right tol6apti(me from the Jewes Infants right to 
CircumcjJion, which to mee is all one as to plead it from 
Covenant-holincfle: you may aKb finde even the Pelagians 
acknowledging a Divine Inftitution for it, fecundum fen- 
tentiam EvangeliL And now I hope it will not offend you 
if I iay> I am fbrry you difcover ib much either igno- 
rance^ or negligence in the fcarch of Antiquity^ as to fay, 
The Tenet and PraQ:ifc of Infant-baptifmc accordingly as 
wee hold and praftife^is not much above lOo. yeersold^ fo 
farre as you can find. 

To conclude this part of my Treatife about the Antiquity 
of Tnfant-Baptiftie, give me leave to adde thefe few things. 
Firfi:, that I (hould not have judged it convenient to have 
madefo muchfeanch into tliepraftife of antiquity^ if you 
had not fo confidently undertaken to fhcw that the ancients 
were of your mind, and that I perceive your faire Ihowes 
make many begin to thinke it was as you affirme, and there- 
fore tnking my felfe bound to give the beft- account I could 
with truths I have not onely made what diligent fcarch I 


Thi Ld^im Church for InfarU-Bdfiipne. ^ 

could my felfjbuc have airo(which I willingly acknowledge 
that no man may thinke of my reading above what it i^) 
made u(e of my friend who is better verfed in their writings 
then I am, Ictt the truth in this matter of pradife might 
fitfer through my weakneile, who have but juft leafure e^ 
nough to looke into thelc Authors now and then, and con- 
fult them upon occaiion. Yet had it been need&llj I could 
have added many other tefiimonies out of the Antients to 
let you iee that they approved Infant-Baptilme, and affir- 
med that Baptifine came in the place of Gircumcifion, as 
the Author of the Booke Ve Vocatione Gentium^ 1x9 . l^cap.y 
Cyrill, Akxandrin. in Levit. lih, Ifychiur Ffeshyttr in Levity 
/i/?.2,cdrp.6. and many more. 

Secondly^in thisfearch I find that the Ancients- did not 
thinke that all who died unbaptized were damned, as you 
ufiially charge them, 

Theyconceived that Martyrs were baptixed ; With their 
blood, and therefore might bee faved though they were 
not baptized with water. When great Bafil dilcourfed of 
this point in his Homily of the4o« Martyrs, he faith of one 

vJhiTtS.}^' c¥ T« i^stj <^«ft7? 5 He was haptiztd imby another (^or 
the fdith tf another) hut bj bif ovpne faith: not in plater ^butin bis 
owmhlood. Here Baptifine by water was dcnyed, and yet 
ialvation attained by a twofold Baptifme, by faith, and in 

Yea I alfo obfcrve that they Who Were n<i Martyrs, were 
in the judgement of the Aricients luffidently baptized by 
the holy Ghoft, without blood or water: and torproofe 
of this point, I (hall produce a teftimony out ofAugHfiint^ 
whom I cite tlie rather, becaufe upon fecond thoughts hee 
did rctra^ his opinion, and acknowledge that B%>tifme 
was not Absolutely neceilary to (alvation, Martyrdome 
might fuffic^ without Baptifmc, nay faith and convcrfion 
of the heart might fufEce without Martyrdome, or Bap- 
tifine, in cafe a man were caft into fuch ftraights, that hec 
could not be made partaker of Baptifine , Etiam atque etiam 
eon^deram m*ifenio (faith hcc)nmttintu?npaJfiQnemfro nomine 

I 2 Chrifii 

Sq The L atine Church for Infant-BApifme. 

Chriftl^ id^uod ex Bajjtifmo ^eraty foJfefupplerCy Jed efiam fi^ 
dim convcrfiommque cordis^ fi forte ad ccUhranttitmAiyjitrium 
Bapiijrnt in angufiiij Hmf^ntm fuccurri nm potcfi^ in his fift 
bookePe Baptijmo contra Vonaiifias , obftrve that hee faitB^ 
etiam atqtte etiam confrdirafif^ &c, and therefore I told you 
this was his judgement upon fecond thoughts^ and more 
mature deliberation. 

And when this point came to be debated in after ages^ the 
Church tooke notice of this Rctraftation, Bernard difcour- 
fis upon this fiibje^: at large in his 77. £piftle> pnd proves 
clearely out of Amhrofe and Augu^ine that invifible fanftifi- 
(ation waslufficient to falvadon without a participation of 
the vifible Sacrament. IrrvifibiUm fan&ificathnem quv' 
bufd'am ^j^^jfe, & profuiffe fine vifihiUbus Sacrjmentis 

Solam inter dumfidemfufficere ad falutem^ ei fine ipfJt 

fitffictre nibil^&c. Faith alone faith hee3(that is,faith with- 
out Marty rdome ) u fitfficient to fizhation^ and nothing bnt 
faith', for though Martjrdome, faith Bernard there, majfupply 
the defeU of Bapiifme^ ivee nmfi not conceive that the pumfh- 
ment or fi^eringprevailes^ hut the faith of him thatfttffers, Suf- 
ficiet fpiritui folu6 (faith Bkfenfis^ one tliafs as ancient as 
Birnard^ more ancient then your Walafrldws Strahoy quia 
ipfiwtefiimoniumponduiba^a* It js alio cleare and evident, 
that after this opinion prevailed^ Tnfant-Baptifme was not 
rejected;, and therefore you are extreamely miftaken in this 
point. Now if (in the opinion of the ancients) men of 
growneyeers might bee; faved without Baptifme^ if they 
were either converts, or Martyrs, why may not eltft In- 
fant*^ who are certainly fanftified, bee made happy without 
ikiptiTme, when they have been made holy by the fpirit of 
hoiinefTe? could any of the aacients reafonably grapt the 
one,andd^ny the Qther ^ •?" > > ; ; . . 

Thirdly, you mav fee that in pleading for this univer- 
lall pra£life I Ipeate no louder then other Reformed 
Divines, for the antiquity of Infant-Bapdfme. Judi- 
cious Cahin who was well verfed in Antiquitie , in his 
inftruftion againft the Anabaptifis hath theic wordsi 
I affirme that this hoi) Ordinance jof I?fani'Baftifme; hatb 

tbtLattne Chftrch forIr?fanUBaptifm€. $g 

ken perpetuallf oi^firved in the Chrifiian Church y for there 
it no ancient VoUsr^ that difth mt ack^orpUdge that Infant'- 
. Baptifme was eonftantly adrmmftred hy the Apojiles, 

4, That notwithftanding all this evidence I have brought 
from Antiquity, yet I build as little upon Antiquitie as 
any other man. I acknowledge what learned Rivet faith 
to be very tmtyihat Tradition is in mofi points unctrtaim^md 
therefore he that will build fme rmfi huild u-pon the Scripture: 
Troinde TseceJJario veniendnm erat ad argument a ex Scriptufli ; . 
^uxfiremnm evincaat^frHflra traditionem advocabimus, Ani" 
tnadv.inAnmt^ Grotii inCajfandrum^ Art.^,Pag,ji, And I 
would have you and every Reader to remember, that I 
doe not build my faith upon humane Traditions in this 
Argument, nordid the ancients buiJd upon humane tradi- 
tions in this thing ; the very Pelagians themlelves acknow- 
ledge it upon this ground, FarvuloJ baftizandoTeJJe conce- 
dunt (fi\i^ Augufline of the Pelagians} qui contra author ita- 
tern Mniverf£ EcckJidS procul-dubio per Dom'mutn et Apofiolos 
traditam^ venire mnpojfmi^ lib. J /depeccat, merit, et Remiffi 
cj^.26.Nay5they were forced to their owne prejudice to ac- 
knowledge that Infants were hsLpdzedJeeundum regulam uni" 
verfalii Eeclefi£ &'Evangelii fintentiam^lib, cont, Cakft. e^Pe- 
lag. Now that which was preiled from the fcope of the Gof- 
pell was not preflcd as a Tradition, and that which was 
acknowledged by the Pelagians to be the pra6tile of the uni- 
verfall Churchy according to the rule of the Gofpell^was 
not built upon tradition. I will therefore cloie upmyte> 
ftimonies produced out of the ancient writers, with that 
fivourypalTage of learned Calvin^ in his Inftru6tions a* 
gainft the Anabaptifts ; C^terum minirm petOy ut in eo pro- 
bmdo nos Antiqnitas ftUo modojuvet^c. I doe not defire ((aith 
hcc) to borrow any helps from Antiquity for the froofe of this pointy , 
any whit farther then the judgement of the Ancients fhaU be found 
to bee groundid on the Word rfGod :for 1 know full weU^ that as 
thecufiome of men doth not giv^i aufhorhy to the Sacrament^ fo the 
ufi of the Sacrament cannot mfaid to berigbf^ andregtdafy be" 
csufe re^latedhy cuflopie* 

1:5 PART,. 

*The middle Pmes between Augufiine and Lnther, 


P ART 1 1. 

; Aving made good the pra£Ufc of Antiquity for the 
Bapti2ing of Infants, I follow you in that which 
you arepleafed to make the fecond part of my 
Sermon, which you call prejudices again ft Anti- 
psedo-baptifts 3 from their noveltie and miscarriages. 
«^ JVhere^firJt, ym blame me for fit king by prefacing and fitting 
^^ duwne a hriefe touch of the Anabaptifij carriage in Germa* 
^^ ny^ to create prejudice in my Auditors, 
Anfvp, To which 1 anlxver, that I yet never learned that a briefe 

fettingdownethe Original! Hifiory and State of a Contro* 
verfie, or th'i rveigbt and confequcftce of it^ thereby the more 
to ingage the Readers attention, was^ againft any Rule or 
Law of Art either divine or humane- but in cafe it were a 
fault, ^w tulerit Gracchoj} You who begin your booke 
with telling, bow nim monitht finceyou frm thus mjiny ArgU" 
mentsinLatine^drarvneuf in a SchoUfiiqHe way^&c. andne^ 
ver Jet received any Anfrptr^ andin the end of jour beoh^ mtima- 
ted that though^ joh allovced me but a tnoneth^ yet I have i^pt 
your book^a rpbokyeere unanfrvrnd: and throughout your 
whole Treatiie/?w^ to mak^ an ofieTiiatspn. of r fading^ and 
put abundance ofjcoffes and jW^J upon thpn "wfeo are of a 
cofttraiy mind to you, ^nd feke to loade the opinion 
you write againft ' as if it carried all kind ef mifchkfif in tbe 
vpomhe of it* All which things yoii know well cuoqgli kre 
apt to take the people 5 but have no weight with them who 
ufe onely to weigh Proofe with Proofe,^d Argument with 
Argument: you fay) of all other (Jiould pardon fiich a 
peccadillo, and migiit very well have pafled over what ei- 
ther my felfe or Dr. Featliii Frontilpice^ or Mr, Edr^ardj 


wtre for Infafa-Baftifrnf* ^* 

his expreffions might fecmc to bee lyable to, of exception 
in this kind. 

In your fecond Scftion you blame mee for two things j Reply to 
firft that *^ Igaviyou no mm Hght out of Auguftimy to k^oxv ^^^' *• 
*^ vpho they mre that qm^ismd Tsdo-Baptifme in hU dajes^ 
** you have fearched and cannot finde any^ the Telagians you jc 
^^ k^omkdge oppofeditnot^ihe cufiome rpoffo unwerfaU ^an defied'- 
*^ medfofa:redthaitheydurfin0t oppofe it. 

All the further light I fliall now give in a nutter of no ^nfi^* 
greater conlequence is, that if you cannot finde any in Jh- 
g«^iw/dayeswhoquellionedit, I am contented you (hall 
beleeve there were none. 

Secondly, ^^ jote blame me for making fncb a kape from Aw 
*^ gffftmej thne^io Baltazzar FacommitartutySf if be n^eretkefirji 
'^ vphoeppofedity whereat y ou aUedge many n>ho op pofed it /^oo , 
^^ yeere J before his iime. To whichi anlwer, I fayd not hee Anfv^ 
was thcfii-ft xvhofe judgement was againft it, but the firft 
that made an head againft it^ or a divifion (or Schifme) in 
the Church about it. It is polTible men may hold a private 
opinion diiFering from the received doftrine, and yet ne- 
ver make a rent, or divide the Church into fa6i:ions a- 
bout it. "^^^! themld- 

But let US examine your inftances; you ^^ affedgethefa- f v^^een^rhe fI- 
^ mouf Berengjtrztis a§ one. 2. The Albingenjej. 3. OutofBer- rhcrsandLx- 
*^ nardyou mention another namekfft Sett, 4. Fetrw Clunia" Jherv,-ere tor 
^^ cenfis^ charges the fame upoa thefeiro-Brufians, Baptizing Jn- 

1FoaUwhichIan(wei^firft5in'generaB^^hat (thefein- ^^^^V 
fiances of yours having occafioned mee to make a more dil- ^'^^'^ 
ligent (carch into^thedoftrine andpraftife of thofe middle- 
times between the Fathers,and the beginning of Reforma- 
tion in Luther J time) I dare confidently think,that you will 
have an hard taskcto prove out of any impartiall Authors, 
that there were any compny of men before the Anabap- 
tifts in Germany, vpho reje&ed the baptizing cf Infant j out of 
the cmfepon of their faith 5 poffibly fbme private man might 
doe it, butlfhalldefireyouto (hew that any company or 
Seft(if you wilifb call them) have ever denied the law- 
fulnciTeof baptiabg of Infants: produce if you can any 

4: ^ 

£^, The middUtimes between AHgufiin$ Aid Lmher^ 

of their ^ronfcflions, alledgc any Afts of any CouncelU 
•where this do(^rine was charged upon any, and condem* 
ned hi that Councell; youknow, the-gcneralitieof thevi- 
fible Chriilian world was in thofe dayes divided into the 
followers of the Beaft:> and the ftnali number of thofe who 
followed the Lambe, who bare vvitnefle to the truth of the 
Gofpel in the times of that Antichriftian Apoftaiie, thcfe 
were called by feverall names, Bere/fgarians^Jf^a^denfdS^poQre 
mcnof Ljdtis^AlbingenfeSy Catharifij^ Vetr-Brupam^ and fe- 
verall other names, as may beefeene in Bifliop Vjbers book 
of the Succcllion and State of the Chriftian Churches. 
Now all grant that the Church of Koim even in thofe 
dayes, owned the baptizing of infants, and (o .did all thofe 
perfeciited Companies or Churches of the Chriftiansy for any 
thing I can find to the contrary. Several! Catalogues of 
vP)?r dcfuc- their confeifions and opinions I foide in feveraJi Authors, 
cejfme,ccip'6 . and more perticularly in that forcnamed booke DifucceJJio- 
SeU. ^^-^^' ne Chriflianarum Ecclefiarum, But not any one of them de- 
cap.S.s>^tt.i4r' Yiyi^nr this point jthey indeed denyed any Sacrament to con^ 
deburgfenf, 12 prre grace ex opere operato^ and thereupon lome oi their ad- 
Cap.^ col, verfaries would lay to their charge that they denied grd- 
12 05. tijtn Baptijmi^ the gvzce ofBaptifme: And others of them 

denyed the trumperies that went along with Baptifiiie in 
the Church of Rome : And thereupon fome of their adver- 
faries charged them that they laughed at the Baptifme of 
Infants : but I can finde none who layd to their charge fim- 
ply that they denyed the lawfuh^efTe of Baptizing of In- 
fants,except onely fuch who alfo charged them with Ma- 
nicheKmeand other abominable doftrlns & pradifes, which 
we all beleevethey utterly abhorred ; Nothing tcndcs more 
fully to manifeft their doclrine then their o^vne confeih- 
EdtdT^znr Li- ^us, one whereof was publiihed by Baltazzar Lidiw wh ich 
dii^j'om.ii, was prefented to Vlaiijlam King of Hangarj : In their Apo- 
Fag,^S<f.(!^c. ]ogie and defence of their doctrine, they have a vrhok Chap- 
of the *^'' wherein they aflert and prove Paedo-Bapti/rne largely. 
midelfes. lib. Theconfellioii ofthe Taborites hath not a woi\J founding 
I cap. ^.p, 10. againft it. I tinde alfo in the Hift ory of the Waldenfisy this 
25 fet downe amend the calumnies unjufrly cafl upon them, 


mrt for Infdm-Baptifim. ^^ 

^yi they reje^ the Saptifme of Infant f^ for wHich Bernard is 

cited in his 66. Horn. inCmt. but of this they arc purged ub.i.e^p ^, 

out of their orvne rvridngSy and there the ground and occa- pag, i j . 

fion of imputing tliis errour to them is expreiled line 15. LiKcap, 6pag, 

True it U^ that having been conftrained fome iQO^yters^&c, "^l* 

The fame Author in the third part of his hiflory^ pr ofefTed- 

ly lets downe the do6i:rine of the IValdenfes^ and ^lUgznfij^ 

and among other things concerning Baptilme, he exprefles 

this ; Andrvhereai Baftifme is admintjlredin a fallCongrtgati- 

en ahdfor this caufiit U that fPe prefent our children in Bap" 

iifme^which they ought t9 doe^ to whom the children are neareft^ as 
parents^ &c, Waldenfs againft the IVichfevifis and H«#f/ ^-^^ ^ 3-/,^^^ 
imputes this herefie to ibnieof the LoHardj^ that beleeverj cap.%i^ 
children rvere not to bebaptt2:^dy and that Baptifme was to no 
purpofe adminidred to them, fiCmdHm ritum qii^m fervat , 
Ecclefia^ but he imputes it not to fKfc%/> followers ingc- 
nerally onely afcribesittoibme LoBardj erf the Highlandj in 
Scotland^d.nd (bme few of the Vhcejfe of Norwfc^jand yet in 
the fame place confefles hee hadfeene none of their writings 
to that purpofe, nor knew what their grounds were, but 
onefy had tranfientij heard that they ufed to produce 
I Cor. 7, SanBificatus efi^ &c, 

2. 1 anfwer to your particular inft once ffirR;,^or Berengariuf^k VfherdeSuc- 
is true that Veoduinus Ltodienfej tooke it up as a common (^^f^P-T.Se^' 
famcj and upon his credit Gnitmund Archbifhop of Averfe ^ygniarim 
relates it: But faith Bifhopt/jZ^er, info many Synods held a- cleared from 
gainft Berengariitf^ wee never find any thing of this nature Anabaprifme, 
Iaidtohischargc:andtoi?jwit appeares that they who in 
thofe dayes were charged to hold that Baptifhie did not par- 
zm^projicereadfaliitem^ held nothing bat this^that Bjrf/i/w* 
doth not conferre grace ex opere operato. 

The fame anfiver ferves for the Albigenfes and H^aldmfes'^ Waldenfes.Al^ 
clcareit is that neither Mneai Sylvian in his booke de Ori^e bj^enfesy (jrc 
Bebemorum^ when he fets downe their opinions^ nor the cleared from 
Magdeburgenfejj who out of an ancient Manufcript relate Aoabapnfme. 
their doftrines^no nor WiUiam Reynolds in his Calvho-Tur^ 
c//wwf jwherein he indeavoursto reproch them, layes any 
fuch thing to their charge. Surclamjthc confeffion of the 

K faith 

66 Tbe middle tims IfitwUn Auguflini aftdLmker, ^ 

^^/h.ubifuph CA, faith of the Alhlngenfis recorded by H9vedm doth enough^ 
^.5f^,34. andniorcthen enough owne the baptking of Infants. Tis 
trntj^emard in the place cited by you fayes of thofe Anony- 
mous people whom he wrote againft,(who were no other 
thenfomeofthe l^alilenfej') Imdetfi nesquia hapt'tzamwlir' 
fantej^ and the reft of the Doftrines which you mention, but 
withall in the fame place charges theni with Mancchifrac, 
and relates how the people threw them into the water as if 
they were witches, and when they would not iinke they fell 
upon them with ftones and killed them 5 and if you beJeevc 
Bernard flandered them in theic trro laft^ you will forgive 
the Reader if he beleeve that he did no lefle in the rtber. 
iVndasfor whsit FetrufClMniacefifij writes againft Feter di 
Brtm and his iiicceflbur Henryy the truth is, thefe two men, 
did for 20, ycers tjogcther €0 much fpread the Doftrine of 
the pyaUefffify and Co plague the Biihops Miters, and the 
Monks bellies, that I wonder not though they charged any 
thing upon them which might make them odious to the peo- 
ple. He who reads that ray Dug booke of Petrttf ClMniacenfij^ 
will find that he acknowledges moft of what he layes to their 
chivgetobe upm the report afotinrfy and layes this for one 
of their Articles,thatCibi/^r«72»»A^ died before they eMilda^usl^ 
ly beleeve rpere damnedy and that they would have all Chnr" 
ehes demolipedy snd incoMraged people topuU them djwnt'-, and 
that common fame gave out that they condemned all the 
Latine Fathers, and not onely excluded the latine Do6l:ors 
€ Cathedra VoBorum^ but e regno C^krum-y that they did oof 
altogether beleeve the Prophets^ Afoftks^ nor Chrift hinr- 
ielfe. And no marvaile that thefe opinions fhould bee 
charged upon them, though they held them not, fee- 
ing wee find this particular charged upon Luthtr^ Calvin^ 
Jof.Vkecem. ^"^ Beza^who did all in (peciall manner ojyole this crrour; 
iiffeuEccL Vcl, So that untUlyou or ibme other doe outoftheir ownecon- 
Xz^.i.w/?. i.;^. feffion^orfome other impartiall and authentique Regift«r 
10^. give better evidence then yet you have done, I fliaD beleeve 

that this doftrine of oppofing the baptizing of the Infant! 
ofbeleeverSj is an Innovation no ancienter then the Ana- 
baptifts in Germany ; concerning whofe pra6Wc$ wee now 
proceed to inquiry. In 

In your third Scftion you take great paincs to (hew Out of To ScH. 5 • 
your reading who firft in Girmany ilirrcd this queftion. I 
(hall not ftay the Reader long about it, bccaule your felfe 
grant that it is not /«wii 5 I deny not but Nieholaw Storch^ 
Marcm Sm^ner^ and Thomas Mtmcet did bring it firft upon 
the Stage about 15215 or 1522. and that by Munc^s do- 
ftrinc^ a iad (edition was raifcd in the upper Germany^ 
anK)ng the Country people, but bccaufe this Baltazzar Hub' 
mir^ acommuamt^Pmor o{ the IValdjhnt^ a Towne neere 
the HthetianjpW^s a man of greater note for learmng> of an 
a3:ive uu-bulent (pirit, one who both by preaching and 
writing much fomented their way^Sc was in very great repute 
among them, I feared not (as others have done before me) 
to name him as the Antefigmtmif of that unhappy Sedl : of 
whofefeditiouspraftifcs, dodrine^ recantation, Apoftafie, 
and miferable death, for which he was cfteemed a Martyr 
by his followers, I might out of many Gerfii<««e writers ea- 
filyinforme the Reader, iflafFefted aneedleflc oftentation 
of reading. 

InthisSeftion upon occafion of the name of Anabap-r^i « « 
tifme, and reiterating of Baptilmc, " yoH defiredto have it ^ '^' 
^ proved unlMpfuU to repeate Bapifint^ or for a man tkat hath 
*^ bfine baptized rightly to be baptized agaiffe : and afterti^ard 
" hi jottr third part Seel, 12^ you profejfe you m-t mt frttjfied^ 
^* but that both Circumcipon might have beeii^ and ^aptijme majf 
^^ htrtittrattd'.andhtrtyouddde tbattht Argument ufed againfi 
^^ the repetition (fBsptifineare infitfficiem • andthat if there pfere 
^^ but at mufh for baptizing of Infimtj^st Ad:$ 1 9. 'yi6. affords for 
^ ^ r^ap^tKAtim^he cantroverfit pptre at an end rpitbyou*. 

I aufwer, you here clearely difcover your itch after new AMfp^» 
opinions, your joyning with the Marchmtes and JEtianSy 
who allowed it to be done atleaft thrice. I (uppofc in your 
next wee (hall have your Arguments to prove the lawful- 
fiilneffc of it, which if you doc, I befeech you alio to (hew 
how oft it may bee done, whether as oft oi the Fharifees 
ufed to wafh; atka(t (bccaufe your anfwers here (ceme to 
imply fo much) whether it may not be repeated at oft as wet 
P^uld attend upon the preaching of tbt word^ or at oft at wee 

K 2 fhould 

58 Rebdftiz>Ation ef fmh 4s Are 

Jbonld tndeavour to moriifie our corruptions / In the nieane time 
Vide VcJJii I (hall tell you fome of the reafons which have hitherto Ta- 
Tbfesde Am- tisfied the Orthodox Church in all ages. 
^ftifi. FirftjBaptifme is primarily and properly the Sacrament of 

rebaprizacion ^ur new birth, thewalhing or regenerauon^ which is done 
of fuch as are but once^the Sacrament of our inlition into Chriiljwhich is 
rightly bapti- done but once 3 the Sacrament of our admiflion into the 
^^^* new Covenant, and partaking of the benefits of it;> and( al- 

though many ofthofe benefits and priviledges are repeated 
and augmented;, yet) we have but one admiflion to them. 

Secondly, in no place where the Inftitution of it is named 
is there anymentionjdireftly orby confequence^ of any re- ' 
peating of it, nor any order taken about its whereas in the 
other Sacrament, 'Weh^Yea.qj^otiefeunque in the very Infti- 
tution : nor in any of the thoufands baptized in the Scrip- 
ture is there the lead hint of any example of rebaptization 
of fuch as were rightly baptized, no not though fome of 
them had played the Apoftates, as the Galatiansfiymc of the 
Corinthians and many others. And niee thinks this Argu- 
ment (hould mowcjeu whofe principle is,that nothing fhould 
be done about the Sacraments, but what wee have either 
inftitution,or example for. 

Thirdly,Baptifine iiicceeds Circumcifion,^^^ ivas but once 
adminiftred nor to be adminiftred any more^ as is cleare to 
mee not onely from thetotall ftlence ef the Scripture^ but out 
of J(jp, 5* 4.&C. where the holy GhSft is pleafed to give 
this as a reafbn, why Jojhuah Circumcifed the Ifraelites m 
GilgaV^ viz, hecaufe all the Circumcifed r^ere dead-^ intima- 
ting that had they been CL'oimcifed already, it fhould not 
have been done againe. Befide, by Gods inftitution it was 
tied to the eighth day and unlefle you can find another 
eighth day after the birth befide the firft, you will never 
bee abkto juflifie it from being a breach of the inftitu- 

Fourthly, to this I might adde the uncontr'adi&d cu- 
fromeofall the ancient Church, with whom it was num- 
bred among Herefies to reiterate a Baptifme, which was 
acknowledged tojbe valid: Indeed Cjfrian and his jfellow 


rightly Bapi^d^f roved unUwfull. ep 

BKbops baptized fiich as had formerly been baptized by He- 
reticks^but it was onely becaufe they thought the Baptifmc 
adminiftredby Hereticks not to bee true Bapciime. What 
ivdght thefe things have with you I know not 5 the judici- 
ous Reader will confider ot them. 

But whereas you adde *^ tbat if you fan? but oi muchfor bap^ 
" iizivgof Infants as Ads ip-^-^^t-'v (Jprds for rebaj>tization, ^ 

'^ the cofttr over fie n^ere at an endmtbjoHy give me leave to tell '^^J'^* 
you that I perceive a (mall Argimient would fatisfie you if 
wee could but once gaine your good will* As will eafily ap-* 
peare by a (erious examination of the (enfe of that place, 
^(5. I9»which it (eemes fatisfies you for rebaptization. I Aa.19.5,6. 
acknowledge. Interpreters differ very much concerning the vindicared 
meaning of that Text, but none of their expofitions doe in ^'^,"^ favoring 
any degree favour that opinion , that fuch as were once ^^^^i?^^^^^^^- 
r/glf/y baptized may be rebaptized; which I thus manifeft^ 
viry many Interpreters doe judge that thofe twelve Difci- 
pies were not baptized in that place, and they make the 
iikhVerfcyfi^henthey heardthii they nere baptized in the name 
of the Lord Jefuf^ to bee a part ofPaulj fpcech, not of Lnkes 
the Hiftorian, and then the fenfe is this, when thofe twelve 
men had told uPW that they were baptized with JohniBap^ y^ j/^jjj^ j;.^. 
tifme, Pj»/t()oke upon him to explaine to them what f^/ ^e B^;»/;j^wo 
yoZ7;7xBaptifmewaSj namely that Jv^ni miniftry did firft J^han.fag.^oi, 
exhort men to repentance ; and theit that they ftiould be- ^^* 
leeveinChrift, who would give all them who bcleeved in 
him the gift of the holy Ghoit, which after John had fiif- 
ficientlyinftrufted them in, he then baptized them in' the 
name of the Lord Jefus, which lay they is a paraphrafti- 
call interpretation of this fifth Verie : and ib Paul having 
approved the doftrine and Baptifme of Jokn^ which thefe 
twelve Difciplcs had received, hee did not rebaptize them, 
but laid his hands upon them, and then the holy Gholb im- 
mediatly came upon them. Other Interpreters thinkcjthat 
thcle words in the fift Vertare the words of Lnke the Hifto- 
rian,and that thefe twelve Difciples were then baptized af^ 
ter Pi2«/ had done his fpeech>and of thefe fome conceive that 
thefe were firft baptized by fome Gilobns Difciplcs into lohns 

K 3 xiaa^c. 

To Se&,S' 

RjtbAftUMhn effuchasdfe 

namCjaiKl not into Chrifts: and fo their baptifin was a nul- 
lity, or at leafti if they were baptized into Chrifts name^yet 
they were not inftm^ed in the right faith of the Trinity^ 
ofJefusChrift, his perfon^ gifts j and offices; and focon- 
fcquently that their faith and BaptJfme were deficient ift 
Ibme fundamental! and eflentiall things y and this way go 
many of the Fathers, and Schoolemei-u Others thinke 
they were rightly baptized with Joif^s baptiinie , and yet 
were baptized againe by the Apoftle Taut*, becaufe* they 
think that jf^Ws baptifme^ and Cbrifi*s did really differ ; 
and that the Lord would have them re baptized^) who were 
baptized with Johr^s baptifme onely 5 but not them who 
were baptized with Chrifts. And this way generally goe 
the Papiftsmow whichfoever of thefeyou take, here is no 
colour of rebaptizing of iuch who were rightly baptized 
with Chrifts baptiftne : and indeed, whoever conliders the 
Text, muft needs grant that if they were re-baptizedjit was 
becaufe of the 'deficiency of the baptifm which they had re- 
cieved.P^*/ demands of them. Have you received the holy 
Ghoft fincc you were baptized?They anfw-The holy Ghoil! 
what meane you by the holy Ghoft ? wee never (b much a« 
heardjwhether there be an holy Ghoft :No?((aith ?^//)what 
\vcre you then baptized into ? what ftrange kind of bap* 
tifine have you received ? what Do<^rine, or Faith were 
you inftrufted in before your baptifme ? if you never fo 
much as heard that there is an holy Gkoft. Doth not this 
plainly hold forth, thac if they were re'baptizcd,it was be- 
caule ^W thought their former baptilm to be infufficient? 
Truly Sir^ I conceive joumighteaiily be perfwaded, that 
thercareatleaft as good grounds for Infants h^ptiftne, as 
this ^&J 1 9. affords for re-baptizing of (iich as have been 
rightly baptized. 

^^ In this 5. Se<^ion,I very much wonder a« your Ipiritithe 
*^ iumme ofkiSyTbat aithugb much of what I Jptak^ of the 
^^ Ansbaptifij in Germinj(^efpiciaUj about Mttnjieryt true'^Yct 
^* you (ay, i. Perhaps vehemtng of off option hath made mat" 
^^ ters more or worfe thin they ipere^ 2 . JV* marzaile thougb 


rightly bapt^d^ fr^vedunUwfulL Y^r 

^^fiich things happen^ tvbm Keformation of. abufts is denied men 
^' by an orderly SynodicaU way-^ and tbeferfonj voho feek^ it , de- 
^^ clAymedagiinfi^andperficmedaiHeretiquts^&c^ 5, Ty^^ 
'* the Hkl things^ if not the fame^ hapfemd among the Noft-con* 
^^formifls^ andfuch ^feugbt to remove Epifcopacy and Certmo" 
^^nia in ^eene Elizabeths dayes-^ that fome of them gretv to bee 
^' a danger otif and tHrbtilentSe&i the pra&ife ofHackn^and 
^^ his cmrpanionr proved like that of John a Leiden at Muni^cn 
'^ That mifcarriagfj^ divyionSy and perfecutions brongbi the 
^' Non^confirmifis of England as lon> as the Anabaptipj, That 
'*• Whitgift j;7d? Hooker havt longagoe compared the Non- cun- 
*'^ formifis principles andpraHifej vpitbthe Ana^aptifts^ &c. 

To which I an(wen Firft, I am confident you (hew more Anfp^^ 
good will to the AnabaptiftSjthen yoii intend ill wil againft 
th ofe worthy men who have wriaen thefe Stories : but t he 
things havebeen done fo lately, and ib many agreeing fto- 
ries are written of them^ and by men of mch undoubted 
faith and honefty, that the things are not to be queftioned. 
And I think you are the firft of our Divines who have fu- 
ipeftcd them to ovcrlafh in their relations. 

Secondly, what you meane by denying Reformation to 
them who feek it in a SynodicaU way, &c I can hardly 
guefle: whether you intend it to excufe the Anabaptifts in 
part, and to blame the Reformed Churches, as laying that 
Humbling blocke in their way , by refiifing to heare 
them, or whether you hint it as a warning to our felves. 
Asforthem^I never read that they fought Reformation 
in a regular way, or were dcnyed it, before they fell into 
thcle furies . And as for our (elves, you arc the onely man, 
^o hath pretended to feek Reformation (if it may befb 
callf^i) in this point h the reft of bttr Anabaptifts leek not ^hc old Noo- 
toourAflembIy;unlefleitbetoreproach| and load them ^^^^^'"^'^^^ '" 
with fcoffcs, libels, threatnings, &c. S^s.^St 

Thirdly,butthc reft of this Seftionistomc extreamly againft Epifco- 

f fcandalous, when I read your odious comparifons between pacy and Cac- 

the Non-conformifts in Queene Elizabeths dayes, and the n^onics^J com- 

Anabaptiftsin Germany'^ it even grieves mce to coniider, ^^^baptift/m 

whither affcftion to yourcauft doth carry you. Sir^ are o"^^ 


7^ The Non-coHjormifts not t$ ie cemfrnd 

you perf^jvaded in your own confcience thefe things are ro> 
The Anabaptifts in Germany rofe upland with fire and fword 
pulled downe Magiftracy, Schooles, 8cc. wrought wofuU 
Tragedies in upper Germany ^^ in UHsravh^ ^Uefia^Hdvetia^ 
and elfewhere; did the like if not the fame things happen 
herc? What did the Non^confurmiris ever endeavour to 
doe beyond prayers and teares? what turbulent Seft was e- 
ver found among them? what were thofe diviiions and 
niilcarriages which brought them fo low ? the perfeaui- 
ons of the Prelates indeed brought them low j but f pro- 
feile I am wholly ignorant of any diviiions and mifcarria- 
gesof theirs in that kind: Hacket hideed was a blasphe- 
mous wretch , and hee and h is two C ompanions (for no 
more there were of them that I can find:)Cof fiwger^and Ar^ 
thington made a noile in the City oi London for a few hours. 
Hackft was taken and hanged for his blasphemy, his 
two Companions laid in prifon , where one oi them 
dyed, and the other (I thinke) was (pared in hope of his 
repentance But what is this to yourpurpole? what had 
Racket to doe widi theNonconformifts , who (you know, 
if ever you read that Story) abominated him , and would 
have nothing to doe withhinij even before he fell to thofe 
prankes he plaid in London ? Or wherein was Hack^t to bee 
compared with John of LezVcs, who overthrew Magiilracy 
2.tMunftiy-^ fttupaKingofhis owne Seft; plundered the 
Towne> gave up all to Polygamies, Adulteries, &c. And 
laftlvfor the parallel which you fay Whitgift^ 2ind Hoo^r 
made between them and the Anabaptifts both in principles, 
and praftifeSj(under which reproach you leave them, witli= 
out fpeaking a word inrfMsir beh alfe to vindicate them ) I 
anfvver onely this, than J am perfwaded your iclfe beleeve, 
thditWhitgift and Hook<^T abuled them in thefe Corapari- 
fbns: and what your ayme (liould bee in Setting it downe^ 
I cannot tell, unlefle it bee to inlinuate> that as the good 
NoiKonformifts were thus abufed by their Adverfaries 5 io 
Sleidm^ BuUingery Calvin^ &c» are not too much to bee cre- 
dited in their relations of the Anabaptifts^ to whom they 
were profefled adverfaries. 


mtb the Andhaftifis in Germattj. ^ » 

In this Seftyour quarrcll is againft Mr. Vintiy for foA To Sc^, ^ 
pcftingthe Anabaptiftswillindeavourto undermine Ma- 
giftracy, if they could once get ftrength,To which you an* 
^^ iwer: !♦ Y oh take not Afr4 Vines for a Prophet. 2^ It 
^^ fol^QtPs not^ that becaufe they rppnfe Txdo- Baptifmet out of Mat* 
^^ 28. 19. that ihtreforc they will oppofe Magiftracy out of 
'^ Roni. 12. 19. 3. T hat yoH will undertake ta make good 
" that to prove P£do-iaptifmefrom the equity andreafon ]ofCir-^ 
^^ cumcifioTT^ doth undermine much of the Afa^ifiracy and 
*^ Lawej of this Kingdome. 4. That fame of the enemies of 
^'^ Anahaptifit have oppofed Magiftra(^. 5. That fince the 
5^ anions of Mnncer and MHn]ler , you finde neither their 
^^ writings nor anions oppofing Mtkgtfiracj. 6* 1$tt 
^' bring in CafTander 4 Fapiftj fpeak^ng moderately offome 
^^ of them. And to mak^ your Reader thinke charitably of them 
^^ in this point'y Tou 7, referre them to the Compajfionate Sama^ 
^^ titan ^ and the London Anabaptifts late confejfion, 

I fee how diligent and willing an advocate you are for /w/5r. 
your friends^ but few of thefe things will either help you. To i, 2, 
or indure the tryall. 'Tis true, Mr. Fines is no Divining ^f- ^»«'' ^«' 
Prophet. And 2. it follows not by Logicall argunientati- **^^*^^^- 
on, that becaufe they have oppofed the one,therefore they 
will oppofe the other» But Sir, without a Spirit of Divi- 
nation, or neceffaryconfequence of reafon, when wee fee 
clouds gathering, wee may (ufpeft rainy weather; when we tlro^fof tt* 
(ee multitudes of our Anabaptifts, especially thofe of the Germane Am- 
laft edition,to have drunk in almoll alkhe reit of the dregs baprifts, Urcif 
of the (7erm j;7e Anabaptifts; G^^y) in a manner all, ex- '^•"""'^^•^ *« 
cept that of oppofing Magiftracy ; may we not feare that ^"S^^^* 
even that alfo would bee imbraced if they were fit for it ? 
Read over the whole Gangrene of their opinions recorded 
by BuUinger, Calvin^ and others; and lately epitomized by 
Cloppenbergitis^ and fee whether among our Anabaptifts 
in E;zg/j«^, they are not almoft all to be found: Doe not 
fomeofours,aswellas they, hold blafphemous Opinions 
about the ficfh of Chrift ? Have not multitudes of ours 
f wallowed down all Arminianifm, as well as they > Plead 
not fbme of ours for the mortality of the foule, as wellas 

L theT> 

•74 TheAnah/iptifiscfGerminj 

m they? have not ibnieofours kid doivnc their Arrnes out of 

opinion that even in a jutt caiife warre is unlawfiill^^have 
not miiny of ours drunke in the conceits of immediate reve- 
lations and Enthyfiarmes as much as they?do€ not many of 
ours conceits perfeftion of grace ? doe they not oppofe the 
Chriftian Sabbath? doc they not cry downe our Miniftry 
as no Miniilry ? our Churches as no Churches ? Verify one 
cgge is not more like another then this brood of ntvv opi- 
nions (lately hatched hi Englandj and entertained among 
them who are called Anabaptiih) is like that Spawne 
which fo fuddenly grew up among the Anabaptifts in Ger- 
many j and ours plead the lame Arguments which theirs 
did'jand if they flow not from the fame Logicall or Theolo- 
gical] principJeSjit is yet their unhappy fate to be ltd hy the 
:^me (pirit. I confeffe I yet heare not much of their deny- 
ing the Magiftrates authoritie, but if thefe men fhould in- 
creafe to much ftrength, I will not take upon me to divine^ 
but I {hall pray that Mr.Kiwc/ prove not too truea Prophet^ 
efpecially confidering the nature of erroneous and hereti* 
Gall (pirits is to grow woHe and worfe, and not at firft 
to vent all their poyfbn 5 even the Anabaptifts of Munfler 
in the beginning of their Schifme fet forth a confeflion of 
faith every way as Orthodox as that which you mention of 
the fcven Churches of the AnabaptUls o^Londony in their 
Confeflion mentioned in the latter endofthis^Seftion^as I 
Mr. "DHty, am credibly informed by a Reverend and Learned Divine, 
who hath many y^ ers agoe both feene and read it in Ger- 
Ti; 3 . 4. Toy our third and fourth I anfwer^onely this^that I (hall 

ivafteuntUl you cleare them, as being not able out of my 
fmall judgement and Reading to conjefture either what 
proofesyou^can bring for the one^or example forthe other: 
you who make your /elfe merry with Mr. Fwes his Logick, 
will fhew your ^wne to bee fupereminent when you make 
this con fequt nee good, that pleading baptizing of Infants 
from Circunicifion of Infants, o\«rthrows much' of the- 
Magiliracy and Lawes of England;. \ i - uvv'oh bs'^ ' '- 
^.. But your fifth ktm^^ very (trange^ tha« you cannot findc^ 


n$t to be excufedfr$moff$JjHg liAgtftrdcf. 75 

that fincci^ww^er and iW«<«ctfr the Anabaptifts in Germa- 
ny have cither by writing or a^ion made any oppoiition 
againft niagiftracy : as for .their actions, they have of 
old paid fo deare for their infiirreftions, that wee have 
not lately heard of any new ones i but for their writings 
it is mofl apparent that their bookes written by them, even 
tochisday, do conftandy defend^ that though Magiftra- 
cy bee an Ordinance of God, as to them who are not under 
the kingdome and dominion of Chrift^ yet Chrift hath 
put an t\\^ to it among his owne people, taken away all iWfa- 
giftracy from among them, that no Ghriftian can be a Ma- 
gi ft rate with a good confcience, and that if Chriftians doc 
live under any fuch, they are to beai-e them but as other 
plagues and j udgcments are to be borne. 

You oppofe Ca£j*iderj moderate teftimony of fomc of 6. 
them to the Duke of C/e^i'e a Papift, againft Mr. Vines his 
(peech betbre the Lord Major and City of London\ Caffander 
indeed fpake favourably of fome of their perfons,but doth 
not cxcufe or plead for their dodrine or principlesj and 
Mr. P^res Ipealces againft their doftrine or principles, but 
ipeakes nothing againft theperibns of any of them: fo that 
Icanfeenocaule of your bringing in this long teftimony 
qwto^ Cdjf^nder^ in the favour of ^e»;2/7 and his followers, 
but onely to ftiew your good-wii] to the Anabaptifts,and[ 
your diipleaftre againft Mr. ^i«f/,who differs from your 
opinion. One thing morel adde concerning this Mmno 
(whom you pleade for by Cajfanders pen) that his whole 
dofltrine is as full « )f blafphemy about our Saviours ta- 
king flefti of the Virgiu Marj ^ and other Heretical! 
and abominable ftufie, as the reft of his fellcwes, though 
Ithinke his fpirit was not fo leditious as many of 

And as to your allegation out of the companionate Sa- ^, 

maritan> which indeavours to fpeake all poffiblegood of 
fiich as oppofe Presbyteriall government : pleading to ob- 
taine an univerfalllibcrtie for all their opinions, andprafti- 
ce3, and indeavors to brand as infamous^and caft all manner 
of filth ir^ the faces of fuch, as indeavor to promote it, I 
leave fuch Lettice to their lips who like it. And for what 

L 2 you 

•J6 M^'^f-^'pff'/ieiodkngtrettiDeitrm. 

knowledge « the n.ofi Onhodox of any AnabS^s con" 
fetlion that ever i rea^(a]though there are funcK Lem' 
dox opm,onsink)andii,chanoneas I beleeveThoSi 
of ournew Anabaptifts U'ill be farre frorownina as "n t 

^^* « , V^y°'"^^«venth,youfirft exprelTeyour good afFeftion 


willingly adchowlecfgeyour learnlhg^and other abilities.and 
arc no whit fbrry your booke is extant, (bccauft they con- 
ceive this controverfie may thereby receiYc a fuller (canning} 
are extremely icandalizcd at your high and fcornefuJi Q)irit. 
" You propound what you conceive is the beft way to 
^^ promote Reformation, and your thoughts are, that the Z, 

^^ onely way to further Reformat ion is to hegpn with this yom 
*' darling, the caftirj^ out this point of Infant^ B apt ifmeya point 
*^ vhkhyoH conceive to bee a mother corruption^ which carries in 
*' her vponAe mop of thoft ahnfes in dlfcipline andma^werf^and 
^^ feme of the errors in do^rine rpbich difite the reformed Chur^ 
'*^ cheSy rvilboui which all after Cathechizing^ CmfhreJ^fepJirat:-' 
^^ on^ChHrch-Covenant^&c, are altogethef* infufficientto fupply 
'* the want of it. Scx:ond\y, thai Baptijme therefore hath not that 
•**■ influtnce into the comfort and ^^Ugitions of Confciences at it 
** had of old. And thirdly, that the Ajfemhli^s fwt beginning 
** Vfith this point is one great catife why Gads bkjjing do^ no more 
*^ accompany them^ whilfi theywafte much time ahoMthin^j in* 
*^ confiderable in comparifoncf this ^and either hafi Hyp 2 jfe over ^ 
*' or exclude from eXiminettimy this which defervej moft to ^e 
** txamined. 

Ah Sir, Howdeareandlovclyarc our owne children in 
our eyes! did ever any before you conceive fo many and j ^ 
great evills to follow npon the bapti2ing the children of ^•^***^ 
beleevers ? that fiich Monftcrs fhould be bred in the wombe 
of it, or conceive that the removing of this would be« the 
healing of all ? I verily thinkfj (hoald another have fpoke 
fuch things of farre greater points, you would have called, 
them dilates ^ ChimdraeSy hold^ affertions , and what not? 
Whether your Examen of my Sermon, and your twelve 
Arguments in your exercitation will prove it to bee 
a corruption of Chrifis inflitution 5 whether the reafbns 
for Paedo-Bapdfmebe far fetched 5 whether there be adeere 
inftitutionof Chrift againft it, (as here you aftirme) wee 
(hall have leifare(God willing)tb examine in their due places: 
but for the prefent, ftippofe mee to grant your populatum^ 
that it is an applying of an inftkution to a wrong fubjeffc, 
yet I would faine learnc of you, how ail thcfe odious 

L3 <;onfe-. 

y$ Tjtf4tit-BAfti[mt no dangerous p$9riffjs. 

, confeqiiences will bee made good, how diefe abufes in 
doctrine, diicipline and manners (which you mention) 
would -be taken away if Paedo - Bap tifme were removed; nay 
wouldnotthcfeJfe fame things ftillbec found as grounds 
or oG€a(ions of the fame differences, while fbme profefle 
they would baptize any, whether Turkes or Hcathens5who 
oneiy would make a profeflion of their.faith in Jefiis 
Chrill, and then admit them to all other Ordinances, and 
not have them Excommunicated c fjcris :,(hut oticly aprrvato 
conjortio) though their lives (hould prove lcandalous;Cand 
I am mifinformed by good friends who know and love you 
vei7 wellifyour lelfe incline not this way) others woilld 
take the fame courfe before Baptifme j which now they 
doe before admitting men to the Sacrament of the Lords 
Supper, and would proceed to. exccMnmunication dSacris 
as well as privately withdraw froni fiichl as prove icanda'*' 
lous and obftinate 5 yea and take themftlves bound to (epa* 
rate from mixt communions with them 3, as much as they 
doe now, notwithllandingtheiradniiniGn by Bapti.me in 
your way. /. nd in this various manner of admitting men 
to Baptifme, and dealing with men in other ccn/bres^every 
Church or Elderfhip proceeding according to the largenefle 
or ilriftnefTe of their p>wne principles, lean fee nothing 
butthatthe Gme abufes in difcipline and manners which 
are nowfound among Chi iflian people, the fame contro- 
veriics aljout inch aslhoi4dbe admitted t© the Lords Sup-? 
per, the fame divi(idns-^nd ie pa rations would }>e found in 
theChuf^chjwhich nowCalas.!)takcitpo much place ampngft 
us. This I (ay^fiippofing your Pdfjulatum were a truth ; But 
on the contrary luppofing it not to be,a truth, what a Ve- 
format'wn indead of 4 Kef^rmat'vm flpuld wcc bring 1% in 
cafting the^hildrcn of Bcjeeyers out of the viiibk Churchy 
reputing them no better th^n Xur*^kis?,viA IndianT^ ^nd e/pe^ 
cially doing ieupon iuch'grounds, as are pleaded by 'you 
and others; which even alter the ftate of iht Covtnant of 
graced i^sfbr your. lecond, I know i)ot what influence of 
^ornfprt or pblig^vtion: iipon ci^^/ciencc; . Bpptifipe. j>ad of 
oldjivhichifeirtpi: np,w toh^Q fe«*iH)r?^P'Jfo»§i^H<tlA.'vv;h'>: ^re 
i • 1 truelj 

traely baptized *, wh o in) oy not onely 'the putting away 
the iifch of the ilcfh, but' the anfwer of ^ good xonicience 
towards God byrfic refurrc^oh of Jefus Ghrift. ^ 

And laftly^for what you fpeake of the AfTeniWy, I im- 
pute it to your prejudice^ and extreamc doting upon your 
owne opinion^ that you thinke this Fei??^,. moll worthy of 
their examination^ and to your mifwforhtjtmi (to fpeake 
no \vov£ei)fhJtthijJvaj}emHch time about thhi^/ mcfwjiderjbk 
in comp<2rifon^ or that they exclude t hit from Examination^ or 
fiek^ to fiop it from any Try all ^ or that they haflily pajfe it over . 
This is a very bold charge which yon give upon the Aflem- 
hly in the face of the world : What evidence have you for 
^lis? unlefTc your ^ Compaffienate Samaritan bee. Authen- 
tick with you? The'Apoftie commands Timothy not to receive 
anacoifation agaittfl anEl)der unhfe* it bee under two or three 
witnejfes. But for one man to call thus much filth in the face 
of an AflembJy of;Minifters is very high^ and favours little 
of thatmodefty or meckhefTcto whichyou did fometimes 
pretend. Howf^rrcihebkffingofGod fwho hath hot hi- 
therto altogether left us^notwithftanding oar unworthincs} 
doth and will accompany the endeavour j of the AJfemhly^it is fit to 
leave to himfelfe^who gives increase to P^w//. planting and 
ApoUo'i wateringaccording to his good pleafiire. Butas for 
their {hutting out the due examination of this Pointy yoii are 
wholly miflaken C though they h^ive returned no answer 
to your paper.) It i^ true (as I told you in the beginning) 
that wee are fbut up by Ordinance of Parliament from an- 
fwering any private mens Papers or Bookes without leave 
from the Houfcs ; but I dare fpeake it in the name of the 
rvhole Afemblj^ that they would bee glad you were admit- 
ted to difpute all your grounds among them. 

In your next P^r^^r^/'^ which containes a comparifbn Se£i^%, 
betweeve the evidences held out in the ISlerv Teftament 
for the Religious obfervation of the Lords day^ and this of 
Infimt-Baptifme^ you firft make your felfe merry with my 
expreifions, that aUwhonjeU the baptizing of Infants ^becaufe 
then ii not an (.xpreffe hifiitution or Command in the Nen^-Tefia^ 
mmty dotandmu^ upon the fame grounds rejel^ the ohfirvatien 

'go The cvti^nctf^tht L^rds^Ajy 

df the hofds'day, . But I am iio whit alhamed of thofe words. 
They dot^zrxA ihey wKJluponi t^acfamt Trhtcipla (if they be 
true to their 'Principles^ rejcft die .one as well as the other. 
And though I want the skiU which fomt others have to plead for 
tb> Lord-day y yet I fuppofe you fhall find I have skill enough 
to make this^ good. That there is mrmore expreffefnftitutinn cr 
Command in the New^Teftamentfor the Lords day then there ar 
fur Infant-Baptifine, And whereas you alledgethat fomc of 
th reformed Churches re)eU the Lords day^ and yet entertaine 
Irfani-Baptifrne^ and thence inferre thxt theje two mufi mt mceffa-- 
ri'yfl and and fall ^ bee received and reje^ed together* I an(wer» 
Tho^CWc/;^j which doc fb conceive that there is an in* 
ftitution for the Baptizing of Infants, but none for the ob- 
fcrvation of the Lords day, although herein I humbly 
conceive they are miftaken, J doubt not but it doth and 
will appeare to impartial! and unprejudiced Readers, that 
there is fufScient evidence of an "Inftitution for both of 
them, though not in iuch cxpreffe Texts of Scripture in the 
New-Tcftament as the Atiabaptifts require, and I (hail now 
examine whether you bring any better evidence for the 
one, then is to be found for the other. 

FM^yonOiyitheymeaneit ofpnfitive worfl/rp^ conffiingin 
outward rite s^ and not of wor/hlp which is natHtali er morale. 

Ar?far. But this but a blind^msraU and natttraU are not to be 
confounded; whatever worfhip is naturall may bee indeed 
acknowledged to be morall, but not whatever is morallis 
to be efleemed naturall : I know you cannot bee ignorant 
of the received diftinftion of .M?r j/e N/imrWt;^ znd Mora* 
k pnfitivttm^ and I befcech you, though a Sabbath be gran- 
t:d to be Nauirall, yea if I Qiould adde, that one day in the 
revolution of ieaven (hould bee fo, yet that this or that fc^ 
vcnth day in the revolution of a weeke (hould bee obferved, 
^11 grant this depends upon an Inftitution, and hath no 
more moralitie in it tlien ivhat can bee made out from an 
Inftitution, and ronfcquently, that the firft d^y of the 
weeke fhould be the Chriitian Sabbath, or that that one 
day of feavcn! A^bich God hath (cparatcd to him(elf and had 
once cxprefly fixed upon the (eventh or laft day of the week, 


AndSaptifme ef Infants companJ. §^ 

Hibiild be tranflated from the laft day to the fii^ft day of the 
weeke, muft depend wholly upon an Inftitution, and con- 
(cqaently they who rejeft that whkh depends upon po6- 
tive Inftitution^ unlefle its Inftitution can bee cxprefly 
found in the Neiv-Teftament are as much at a loffe for the 
Lords day, as for thcbaptizing of Infants. 
y>: ^Nay give me leave to adde, that in this pouit in qucflionv 
-the advantage lies more ontlSlhandX^ nieane for Infant- 
Baptifeie) because there h more neceffitie of cle.7.ring the 
Inidtution for the Lords day, then for baptizing of Infints, 
becauieinthe one the ordinance itfelfe, and its inftituti- 
on is queftioned, but in this 6{ Infant^Baptifme, the que- 
ilionishotofthe InlHtution oi the Ordinance ufelfe^ but 
onely of tbefubje& to whom the Ordinance is to be applycd. 
If the queftionbee betwixt Baptifiiie and the Lords day, 
allgrant that we have clearer Inftitution for the Sacrament 
of Baptiline, then for the Lords day : Baptiime is clearly in- 
ftituted in the New-Teftament to bee the Sacrament of our 
admillion into the Covenant of grace, and to fucceed iti 
the roome of Circumciiion, ^as your fdfe grant.) Now 
the onely queftion is, whether (taking this for granted) 
thatbaptifm focceeds in the roome of Circumcicifion, and 
to bee applycd unto all perfons by the will of God who are 
in Covenant with him, whether the lame perfons may par- 
take of this Sacrament, as might partake of the other, un- 
lefle thole perfons bee expr^flyfct downe in the New-Te- 
mentj I hope in the judgement of all indifierent men, a 
queit ion about the perfons to whom an ordinance is to bee 
applyedjis a queftion of a farre inferlour nature to that que- 
ftion, whether ftich a thing pretended to be an Ordinance 
have any Inftitution at all or not. It's one thing to invent 
a new Ordinance of worftup, another (and that of inferiour 
rank) to miftake in fbme of the perfons to whom an Ordi- 
nance is to be applyed. In fome of the ancient times the 
Lords Supper was given to Infants, and carried to fick per- 
fons when abfent , to teftifie their communion with the 
Church ; I take them both for errourSj but yet not for er- 
rors ofth? like nature with inventing a new Sacrament; I 

M lav 

§£ The evidence for the Lirds ddj^ 

fey againcj there is a gicat difference betweeiiie bringing 
in a new Ordinance^ and applying it to thefe orfthefe pei> 
fonj, efpecially, when thequeflion is not of the perfons 
in generallj who are the fuh]cdc matter, ( as whether 
men or Angels^ men or beafts)but whether men of fuch an 
age or of(uch a Sex.Sir^^to my bcft imderftanding, thefe t\v6 
queftions are not parallcllj ajuft parallel! queftion to diis 
of Infant-Baptifme would tPfcich a one as" was oncediipii- 
ted betwixt Mr. Bipeld and Mr. Brerewood^viz. Taking it 
for granted^ that by a cleare Inftimtionj the Lords day 
liicteeds in the roome of the old Sabbath 3 whether yet 
thefame perfons are tied to keepe the Lords day, who of 
old were tied to keepe the Sabbath, unlcfle thofe parties 
were mentioned in the New-Teftament, as whether ler- 
vants as lyell as their mailers, the fame holds here. 

All thislfpeake not as any whit doubting that there is 
as cleare evidence for Baptizing of Infants, as there is for 
the religious obJlervation of the Chriftian Sabbath, not- 
withftanding the latter feemes to require fuller evidence 
then this dotk 

Your fecond explication gives you as litde advantage,you 
fay thai ApcflolicaU example v^htch bath not a mz&re temporary 
reafin^ is tmHgh io proze an Infiitwun from Cody to nUch 
ihatpraBife doth relate ^ tjpeciaUy tvhen fuch examples come to 
he hacked with ths confiampra&lfe of all Churches in all ages. 
jind then joH bring m Panls preaching at Troof^ the CoUiUions 
ttpontlefirftdayofthe n>eeh in the fir fl of the Corinthians and 
the fixtesntby the mentioning (f the herds daj^y Revel, I* 

SiTj I except againll none of all this to bee a part of that 
good csddence which wee have for the religious obferva- 
tion of the Lords day;, but I dare confidently fpcakc it, 
that out of thefe you can never evince more ( laying aU 
thins^s together) to prove the Inilitittion of the Lords day, 
then I have done f(»r the lawfulnefleofbaptizing of Infants; 
and I appeale to all learned Readers, whether the manv 
bookes written of late againft the Inflitutlon of the Lorcls 
day, give not as fpecious and plaufiblc anfwers to thefe 
places alledged by you concerning the Chriftian Sabbath, 

and Bapifme of Infants cmfored. 8 j 

as yours are againft Infant-baptifmc (although they have 
received fiiflicient cleare and folid anfwers) yea and tread 
under their feet all arguments taken from thefe examples, 
with as much confidence and icorne , as your fclfc doe that 
which I and others have named for Paedo-Baptifme. And 
as for the (iipplemcnt which you bring out of the conftant 
praftife of the Churches for the religious obiervation of 
the Lords day in (lead of the old Sabbatk : I eameftly defire 
you in your next to produce as many of the ancients to 
bearcmtnefle to that truth, as I have done in this point 
for P2edo-Baptiime> and I promife you, you fliall receive 
my hearty thanks among the reft of your Readers 5 in the 
nieane time the Reader (hail judge whether I have not 
broi^ht a moity of that for the Baptizing of Infants, 
which you have done for the Lords day. 

Further^ whether you have notabufed your reader info 
confident averring th^ there are no foot fief s in Amiqmty fgt 
P^do'Bapitipne^till the trromotts ccmeit offing Godf grace by it^ 
f^ the fiecejpty ofit^ to five an Infant from perifbing^fome hundreds 
of jeers after Chrifis Incarnation^ is eafily to bee leene by \rfiat 
I have at large produced in the former part of this trcadfc. 

Laftly, your tedious dilcourie of that dangerom principk of 
framing additions to Gods tporjbif by Anahgks of our 0rj?se 
making ^tthofit v^arrant from Gods H^ordU delire you to apply 
it to them who do foj no fiirther make ule of it,then I find 
<5ods Word to goe along with me : Whether ^e/liwT/ i«fj«/ 
are eonfedtrates rwith their parents inthe Covenant ofGrace^comtB 
afterwards to be examined, the reft of this Seftion being 
carping at a phrafe or exprefSon which your fclfe grant be^ 
inguken cttmgrano falify may paflewith a candid Reader, 
I pafle over as worthy of no fiirther aniwer, onely I adde 
this one word, that though it bee not (ate to reafbn bare- 
ly from events of things, yet it well becomes us thankfiil- 
ly totake notice of Gods blelling upon his owne Ordi- 
nance, and the more earneftly to contend for that which 
God k plea(ed fb mercifully to accompany with his 

In your ninth Seftion you concurre with mee in condemn To SeS*^* 

M 2 nini 

j^ AnU'fdd0'bafU[lsleAvt Infants ^f Bdeevers 

ningit as amckldptaUilt to/eparatefrom minift'ry and cormnu- 
mon in Ord'man€es^ hy reafon cf thii difference in opinion^ and 
that the wakingof Seas upon thefe ground j ps contrary unto Cbri" 
jiian Charitie: and I as willingly eoncurre with you in 
what you fay in the latter part of this Seftion, that gpdfy 
Minifiarj andmber Chriflians fh^^uld not by harfh ujage of their 
brethren in fitrringup hatred in MagiflrateS and peopk againfi 
ihem^ cafiprHmhliKghkck^intheirrpay^ thereby to alienate dif- 
ftnting brethren from them: but for what you fay in the middle 
of this ScdLioiiyihat this is not the evill of Anti'p£d.'bapiifmy 
I anfwer, I conceive it flowes from the principles which 
moil of the Ahti-psedo-baptifls do conceive (though pof- 
fiblyall (and your felfc for one haVe not wholly Embra- 
ced them) for ifyou pleafe to take and to compare thele 
three principles of theirs together, Firft, members are ad- 
ded to the Church by Baptifmejand not otherwife. Second- 
ly^ that fuch as arc not baptized according toGhrifts In- 
mtutiouj their Baptifine is a nuUitic. Thirdly^ that be- 
cause the Baptifiiie of Infants is not clearely heldf out in the 
New Teftamcntj it is therefore not warranted by Chrifts 
Inftitution, but contrary to it^ and theii tellmee what fol- 
lowes lefle then this^ that none fo baptized arc Cfe&rclfi; 
members, Scconiequently can pcrforme no afts of Church- 
member Sj and that therefore our Churches are no true 
Churches, our Miniftry can bee no taic Miniftry, aiid 
therefore a neceilitie ofieparation from us.Whatyou add in 
the end of this SefUon^that apaffage in one of my Ser- 
mons about /k hedgewhich Gad hmbfet about thi ficonaCom^' 
mattdement hath bun oke caufe of your ftartling at this point' 
ofPddo-Baptifme,! anftvefjOnely thiSjhadyou not bin ftartled 
before^ there is nothing in that (peech could have moved 
youj and when once you have manifefred that Baptizing of 
iTifants doth breakedowne the hedge which God hath mide 
about the fecond Commandcment^ I (hall bee frartled wkh 
}^u> and not till then^ 
HoSfB lo In your tenth and laft Seftion, wherein you undertake 
' to anfwer that palfage in my Sermon^ that the opinion:; 
of the Anabaptiits puts all the Infants of belecvers into 


/> the fame CBrnUtm with Pagans. g ^ 

the leJfefame condition ivithTurkes and Iiifidells, you an* 
fwer feveraU thini^s : wherein I plainely perceive you can- 
notdeny what I affirme, and yet you arc loath to grant it ; 
you fay, firllj Cyprian withhii 66, Bijhopj doth the fame^which 
1 have formerly (hewed will not follow out of the words of 
ofthatEpiftle : fecondly, you fay, Mr» lUthband pleading 
that fuch Children whofe Anctjhrt in any generation rvere faiih- 
full ff>ay UvpfuUybee accmnted n^ithin Gods Covenartt-^grarns the 
jumealfo. But this no waycs folio wes widiout extreame 
wracking thofe words in any Generation, I fuppofe your 
iclfedoth notthinke thofe words, Exod, 20.5. were inten- 
ded to intimate that ail die children in the world, who came 
froni ^dam or Nj^^ were included in the Covenant of grace^,. 
nor doe I conceive youbeleeved Mr. Kathhand to thinke ib» 
Foryourowne opinion you declare it thus; i. Toukn&w 
no vparrant to thinki ekliion to reach kleevcrj children more then 
imbekevers children. 2. Touknovp no more fromifi for itmn then 
fir tlje childrm of ttn^ekeveri, 3 . All the likelihood there, is^ that 
they belong te Gods ele&ionraihtr then lurkes and Infidels^ lebcy 
becjHJe they havi their parents and the Churches prayers^ fome 
gmtrall and conditionaU fromifes^ and enjoy tl?e. b^efit of good 
infi-ruUion and exampk^ which puts thtmtntd a nearer pgffibility 
10 bee hditvers and faved^ and experience fherves God fa- 
^tfentiy continues hit Church i?j their pof^trity* Btfi this you dare 
not grmnd upon any promife made unto bekevers as fnchy for 
fiart yon &oHld incurre ^lafphemy by challenging a promifi 
which God doth net keepeiin that many of thz pojieritie afgodh 
pannttprovi very ji^ick^ed, 

-'■toaUwhichlanfwer, firft, in general!, that to rayun- 
dcrftanding you here clearely yeeld the Infants ofbclee- 
vers to bee in the fame condition in reference to the Cove- 
Tiant of gracc,^ which the Infants ofTurkes and Indians 
are in, no morepromiiefor the one then for the other: 
which (b oft as you confider, mee thinkes your fatherly 
bowels to your owne children fhould t>ce moved within 
you. Secondly, I answer, firft, to that of ekftion, your oTvne 
fpeeththattxperiince fiemvg that God frequently (omimtes hid 
Church among bikevirspofteritito fhould bcpnc argument to 

M 3 . make 

8g Arstip^d^- bAftifis UHfoe Irffdnts of BcUe virs 

, make you thinke Gods elcftion lies mor« among them then 
among others, though wee can bee ccrtainc of no one b{ 
' them ill particular. Secondly^ what promifea are made to 
beleevers children more then to Turkes, and whether Ahtd" 
6jw/promi(e reach thenijihall God willing bee fcand in its 
proper place- Thirdlyjasto that which you fay, tliat the 
children of beleevers are in a more hopeliill Way, bccaufe 
of their parents prayers, inftruftionsj examples^ Sec. and 
fome general! and conditioniall promiies which puts them 
in a more pofTibiliticj I anfocr, this i^ nothing to the 
children which die in their Infancy, nor Secondly, any 
more then children of Pagans enjoy", whofe lot may 
fall to be educated by Chriflians, but no more promi/e by 
your doftrine for the one then the other. Thirdly, whereas 
you aftirme thtt GtmraU^ Ifidefimte^ and CortStionall promjfei 
doe prove tbat.tbire is a more cmfortabk lik^lihjcd that the cbil- 
dnn of bdeevert a.e eh^ed bjGod ra:her then the cb'ddrm.of 
7'urkis, I reply^ i. You doe not expreffe what thofe pro- 
mlft s are. 2. 1 wonder that you fhould inferre elcdion from 
cx)nditionall promifo. Did God ever (ay that if you will 
pcrforme thefe and thefe conditions, tiien I wiU regene- 
rate you, give you a new heart, and put my fpirit within 
you? 3. Ifthepi'omife of regeneration bee not conditio- 
nall then youmuft fay thatthere is ibmc comfortable likeh- 
hoodthatfuch Infants may bee elcfted though they arc not 
regenerated, for if there be any thing lefle then regenerati- 
on promifed, fure there can be n o comfortable likelihood 
of theekftion of a child gathered from aproraiic of any 
thing which leaves a chiM in an unregcnerate ellate. ftutl 
much admire that fpeech of yours, where you feare you 
(hould incur blafphemy by challenging a promiie which 
God doth not keepe, bccaufc many of the children of be- 
leevers prove wicked j I befecchyou tell me, was it not fo 
among Abrahams pofteritie? and yet you grant Abraham 
had a peailiar promifc which wee have uotj might not 
they without blafphemy plead that promile^ notwith- 
ftanding that promife, / tviU be the God of thee mui thy fiedy 
was not made good to every one of them? for it is moll 


in the fame cdndition mth Pagans. Zy 

cleare by the Apoftles difcourfein the ninth and eleventh 
Chapters to the Ramar7i,tlut God was not the God ofthou- 
fands of Abrahamj fecd^ either in relpeft of (aving grace, 
or outward priviledges, for he caft off the Jewes from b> 
ing his people, and ftificrcd them not to enjoy fo much as 
outward priv jjedges , but made choice of the GcntiJes in 
their Ileadjand yet I iiope you will not fay that God broke 
his Covenant with thole that had the feale of the Cove- 
nant in their flefti, and yet were reje6:ed not onely from fa- 
ying grace, but from outward priviledges. 

Next let us lee how you avoid being goared by the three 
Kornes of my Syllogifme. I faid, all being left in the fame 
condition, l^AUmufikfaved. Or 2. allmufi bee damned. 
Or g . Godfavejfome of the Infants of the Turli^s , and fume of 
the Infams oj beleev&s pro ^enephcito. After fomc difcourle 
of the two firfl of thefe,youdeny the conlequence : It fol- 
hffis not (fay you) God mjjffavefsme^ and thofe fome may bee 
tb( Infants of bekevers^ and none of the Infants of Turkl and 
Indians, I^s true, a man that will may venture to fay fo; 
and if another will, he may venture to lay, Ihat thojefoms^ 
are the Infant J of Pagans ^ and net of Chriftians : and heethac 
fhould fay fo, hath as good warrant for this, as you have 
for the other, according to your principle. But what's this to 
the qucftion before us ? I lai d, This opinion hx^^s them all 
in the like conditionjO/fe hwing no more reference to apromife 
then anorher. Now if you will avoid being goared by any of 
thele three horne6,you fliould have (hewe^ that according 
to your opinion,thereis Comepromife for fome of the Infants 
of beleevers , though there be none for the Infants of Pa- 
gans. But i n frcad of Ibewing h ow your doftrine an d opi- 
nion leaves them : you tell me what God may poflibly doc 
in his fecret Counlell, which is altogether unknowne to us. 
But! perceive y our felfe lii^efted this anfwer would not 
endure the tryall : and therefore you quarrell at that ex - 
prcflion of mmt^Tbat ifanj cf the Irtfants^ offuch as live and 
die fagans he faved by Chrifi '^ thenfalvationiy Chriftiscar-. 
rjed oHt df the Cburcb:^ whereof Cod hath made no pomife. A-- 
gaiixft this you except 5 1 . Thatfahmion is not carrytd oHt of 


5g Anti-p^de-lp^ptijls leave Infants ofBelti'vers 

tJje invifihle ChurcJy^ though fame InfanU offagani fhouU hez 
Javed by Cbrift, 1 anfwcr, it's trues and I addcj That if a ^ 
ny man (hall fay, the V evils pould k faved by Chrift ; even 
that Opinion would not carry falvation out of the invili- 
ble Church. But Sir, wc are enquiring after the falvation 
cf them to whom a proniife of iaivation is Hikde* Now 
when you can prove that God hath mad€ a promift, that 
he will gather a number, or hath a. number "Whofe names 
are written in the Lambs book^-alth ough their Parents ne* 
ver knew Jefus Chriftj nor themfelves ever live, to bee in- 
ftru6:ed ^ you may then perfivadeyoar Pveader to beleeve^ 
thateven fome of thelnfantsof Pagansdying ijiithcir In- 
far cy belong to the invitibic Church j ar.a till: then, you 
mull give him leave to beleeve that this anfwer is brought 
in as a (bift, onely to lei-ve your prefent need. 

Secondly^ you unCwer^Xkjtmenmjj be9 J^ed out of the 
commuTJimof tbevifible Church- and you in fiance Abraham 
called QHt oj Chaldeaj Job;« the L^nd^f Vz ; Rahab in Je- 
richo; andyoit Jay ^ Hce that called tbefe^ may javc- jifm a* 
mongfi Tnrkej and Indianj mt of the vifihk Cburcb. I an- 
fwer, I hope in your next^ you will a little better explaine 
your meaning: The Reader will certainly take this to bee 
your meaning : that as Akraham, Job ^ and Rabab^ wereia- 
ved out of the communion of tha vifible Church in their 
dayes: fo fome among the Tmkes and Indians may bee fa- 
ved out of the communion of the viiible Church in our 
dayes. But furely this is not your meaning, you doe not 
beleeve, that Abraham^ Job^zxid Rahab were out of the com- 
munion of the vifible Church, though polfibly the manner 
of their calling might bee extraordinary ^ as afterwards 
St. Pauls was. Nor doe you beleeve that the Eunucli when 
he was returned into Ethiopia was out of the Communion 
of the viiible Church; though his habitation (at leaf! for 
af while) was not among Chriftians but Infidels* lam 
perfwaded that you thinke all vifible beleevers to bee within 
the Communion of the vifible Church , though poflibly 
the^^'may be hindered from being a&iali Members of any 
particular Church . I will not Co much as imagine that you 


in the fame eondimn with Pdgans* 89 

mentioned thefe three examples, as a Blinde to deceive youp 
uncautelous Reader : and therfore I only dSve you in your 
next, to let us know your meaning plainely: and difcover 
tousthismyllery^ how men may bee called to fellowfbip 
with Jefus Chrift, and yet have no communion with the 
vifible Church of Chrilt. 

The reft of this Sedion^ wherein you enquire what thofe 
promiiesare which are are made to the feed of beleevers, I 
(hall (God willing) give you an account of them in the 
next part of the Sermon, whither now you call mej onely 
I cannot but take notice of your confident brag in the 
dole of this Se^on, how manfully ym bavi entred mj (rttf- 
tvorl^s^ and thereby inemrage ydur fclje to Jcale tny walls : You 
indeed entred, and fetup your flag, but! hope it appeared 
to the indiiferent Reader that you are in no great proba- 
bilitie of getting any great Ipoile, unlefle my walls prove 
weaker then the outwoi:ke,\diich as yet are farrc from being 
taken by you. 


NOw wee come to that wherein I rightly placed ;hc Defence of the 
ftrength of my cmCt^tht evidence rphicb the Scripture gives third parr of 
for Infam-'Baptifmei^hich. before I proceed in theexaminati- Sermon. 
on of, I briefly propound to the Readers confideration, ^^^^l ^° 
that you have this advantage to make your worke have Of the'con- 
a Specious probabilitie, in that the queftion is concerning nexion be- 
Infants, concerning whom there is much filence in the fweenerhc 
Scripture, andfliould any man argue againft the juftifica* Covenant, and 
tion of Infants, by the Theologicall doftrine that is to bee ^ ^* 
found clearein the Scripture^ how fpecious a plea might he 
make, elpecially if his deputation fliould bee carried as 
yours is altogether in the way of making exceptions againft 
ar^ments, but not poGtively affirming any thing? But 
notwithftanding, by the heipe of God, I hope clearely to 
vindicate my arguments from your exceptions. 

My firft Argument was, tbe Infants (f beUeving parent j are 
fisderati^hereforethey mnfi btfignatij^ arc wUhinth Covenant 

N (f 

^ InfanuBapifm€fr9vedfr§m Scripture; 

gf Grsa^ thenfon an toparial^e of the Stale oftheCevenant, ■ 

This Argument^ becau(e I knew the tearmes of the pro- 
pofitions and the reaibns of the confequents would not be 
deare at the firft propounding, I therefore made no further 
The confe- proftcution of untill firft I had cleared five conclufions 
quenccotthe from whlch it receives not oncly its light, but ftrength, 
argument made ^nd front which it ought not to bee ieparatcd, becaufein 
good, ^^gj^ J jj^^l^ prove a Covenant and figne initial!, this, firft 

you affault fingly, and denying both the propofition/ you try 
your ftrength in this Seftion againft the confequence^ and 
affirme that th^ who diWj the cmfiquence doe it jftfify^ becauje 
(fay you J if they rpho aref£derati muji he fignati^ it mttfi bee 
jo either byreafonof fome necejfary connexion bettveene the tearmes^ 
qjr by reafbu of Gods will declared concerning the Covenant ofGracti 
hut for neither ofthefesaiifes j firfi^tbire is no neceffary cenjequeme 
that God gives a promt fe^ ergo he mufi give a feale^ or a fpeciall 
figne ^ Jofi?Hah had none for his prnmije of bringing Jfiael 
into Canaan'^Thinehas none for hk^ for the Prlefihood to continue 
in his family ; norfeccndly^by any declaration of Godi v^iti^Adam^ 
andaUiberefl to Abraham hj^?mjey yea^ and in Abrahams time 
Mdchifedecki Lot^ J obi, and fur Abrahams family there vasno 
filch HnivtrfaU order or declaration of Gods will if or children under 
tight dayesoldy and all the females had no fuch command^ and 
therefore to h^vefealed them^ wou'd have heme wiU'Worfljip^ and 
foyou conclndihtre and in many »ther places of your booke^ that it is 
not heiffg foederati in Covenant i^hlch gives title to the feak.hut 
ondy the declaration of Gods will to have hfo^ 

TowWch lanfwer cleareiy, and firft in generaU. That 
Th^^^c fe- concerningthc truth of diis<:^«/^«e//ce, the difference be- 
qucnte proved twcenc y ou and me is not fo much as you would make the 
byMr.Tom^V wofld bfclecve, wee diifcr iride^d in the interpretation o{ the 
owne princi - -wordf^dtratiy about what is meant by being in Covenant, 
i?^' 1 affertj that n^any are to b^e reputed to belong to the Co- 

venant of grace, and in fome feijfe to bee Covenanters 
thoughtbty 'be not partakers inwardly of the favijig graces 
of the Covenant, for the Covenant of grace contaijfcs not 
onely faving grace, but the ada}ia]fi ration of it ahb in out- 
ward Ordinancss, and Church privljedges, and that ac- 
cording to Gods owne word many are; Covenanters with 


him, orinibmefenic under die Covenant of grace, who 
are partakers oncly of the outward adminiftrations and 
Church priviledgcsjj'<7» allow none to be under the Cove- 
nant of grace in any true Gofpel fenle, but onely foch as 
are inwardly beleevers, juftified, fenftified, and partakers 
of the (avxng graces of the Covenants Whether of us are 
in die right, (hall (God willing) be tryed out in thisdiP 
pute; but as to the trudi of the confequence, Th^t ail wba 
are in tbt Covenant of^raciy aught therefore to be partakes of tin 
fiale : you acknowledge more then once, or twice, or ten 
timesj for though you every where difpute that God hath 
made no declaration of his will concerning baptizing of 
Infzms^yetrotfmJfisverlflf^you profefle that if you knew 
an Infant to bee regenerates you would baptize it. And 
when I faid. Such ^ baiJe the inward grace^ ought not to hec 
dtnjedtheoHtwardfgnt : Youanfwer, There is none of the 
yintTpitdohjptifif hut Ml grant th at prepofition to bee trucy pag. 
142. And theprefentfiatt of apzrfon Uihat rphlch gives ri^ 
to b^ptiftneyipsLg.i'^^' Us granttdthat (iuch Infants) fuch 
as arcmwsLvdly fan&ifiedare difciplef^ and may not he debarred 
frombaptifme* mark. Infants difczples^ and is not this in 
plain Englifh^Tto fucb as are Covenanter jy ought not to be de- 
ny ed the initiallfeale sfthe covenant'^ Now then, if I can prove 
that not onely (iich as are inwardly regenerate^ but others 
alfo, whether Infants or grown men are to bee reputed to 
belong to the Covenant, and that anexternall vifiWe right 
(in facie vifbilis Eccleji^'^ms.y be made out for any perfbn or 
perfbns, to be by us owned Sc received as Covenanters with 
God, you your ielfe grant that the feale may be applyed to 
themj and whether this bee fo, or not, {b^l C^od willing) 
-afterwards fully appeare. . o • i o 

Secondly^ I anfwermore particularly^ i. I grant with 
you that there is no neceflary dcpendance beuveen a pro- 
mife and a feale^ the addition of a (eale to a promife is of 
free grace, as well as thepromifc it felfi & if God had never 
given any Sacrament or (eal of his Covenant, w^fhouM 
have had no caufe to complaine of him, he well deferves 
to be believed upon his bare word. Nor 2 . did I ever think 
that by Gods revealed will this Propofition was tree m all 

N 2 

^2 hfant'Bdptifme proved from Scriftttre. 

^|e/ of the Church; All Covenanters mufi bee fiakdf Icarry- 
- cd it no higher theri -4i»r^^^wa/ time, when God firft added 
this iiew mercy to his Chiuxhjvouchiafing afealto the Co- 
venant: And 3. from Ahrahams time and fo forward, I 
fay it wa Gods mU^ that fiich as are in Covenant (hould bee 
fealed with the initiall ftale of the Covenant 5 fuppofing 
them onely capable of thefeale, and no ^eciall barre put 
in againftthemby God himlelfe^ which is apparent in the 
very firft inftitution of an initiall feale, Ge». 17.73 p, 
1O3I4. Where die very ground why God would have 
them fealed^ is becaufc of the Covenant^ I will eflablijh my 
CvVtnant hetwan me and thee and thy feed after thee in their 
generations for an everUfiing Covenant to be a God to thee and 
thy feed after thee: thou fhalt keepe tny Covenant then- 
fore • and this it my Covenant n?hich yee fhall k^ep 5 every 
man cbilde among you fhall kee ci-fcumcifed 'j and after- 
ward in the 14. the feak is 5 by a Metonymia called the 
Covenant^ for that it's apparent not onely that God com- 
manded them who were in Covenant to be circumcifcd^ but 
that they fhoiild therefore be circnmci(cd becaufe of the Go" 
venantj or in token of the Covenant bctw^eene God and 
them 5 and he that rejefted or negleftcd the feale, is faid not 
onely to brcakeGods commandement^ bat his covenant : fo 
til at becaufe the initial] Scale was added to the Covenant, 
and fuch as received it, received it as an evidence of the Co- 
venant, or bec^ufe they were in Covenant : I therfore con* 
cluded,that by Gods own will,fuch as enter into Covenant 
ought to receive the feal, fuppofing ilill that they were 
capable of it* So that to lay Circumcifion upon Gods 
command, and the Covenant of grace too,are well confift- 
enttogether;forthe command is the caufc of the cxificnGC 
of the duty? but the Covenant of grace is the motive to it* 
Anfw, 10 J^U 4* Wkreasyou dMtdgtcmcermng Melchifdeck,, toty Jol^-^ 
fbifedtik^i Jib, n>e find m ffich thixigthat ibey either received this feak ofcir^ 
and Let. ciimcifion^ €r nrertiyedto it, J reply, it's very hard for yoii 

to prove that Mekhifedech, was then alive? and had he been 
aiive^fre was of an higher Order .and above that Paedagogic 
Or in what age of the world Job lived , though hee bee 
thought to be of thepofterity of Efau^ and fo might have 

Tnfant'taptijtne f roved from Scrifture. j^3 

a right to it (even in your fen^e) as defending lineally 
from Abraham ^ however this is a meere negative Argu- 
nient in matter of hdi^ whichyourfclf knowtobee of 
no validity; Negative arguments from Scripture are good 
in matters of faith. I am not bound to bcleevethis or that, 
unlcfTe it be found in the Scriptures; but they are not good 
in matter of faft; this or thatfa^t is not recorded in the 
Scriptures therefore I am bound to beleeve it was not done, 
is no good consequence; Anon fcrtpto ad nm faliummn 
2;j/e/c^;2/e^«f«/iANo Scripture! faith they were circumci/ed, 
(though very good Authors thinke that Lot and loh were 
circumcHed,) npr doth any Scripture fay they were not 

As to that you fay of Infants mder eight dajes old^ and ^/ And ro luCinrs 
all the females in Abrahams family. lanfwer to that of 7«- under eight 
fants 3 there was a pecnliar exemption of them by ^jd himfelf^ <ia>es old. 
whether for any typical! reafon, or in regard they were 
not fit in nature to undergoe fo (harp a paine as was to bee 
induredin Circumdfion, before .the ieventh and criticall 
day was paft, or whether for any other cauie , I di.'pute 
not; it is fufficicnt, God forbad them to have the feale till 
they were eight dayes old. For the n^omen , they were'not Women not 
fubji^um capax eircumcifionp!^ ther£ was in them a naturall ^P^^^^ o^ Cir- 
impediment againft itjtherfcre could net be injoyned them: *^"*^^' *°"* 
and fuppofe iamt men among them^ or fome who turned 
profelytes to them had not had a praptttium (as fbme ibrt of 
Eunuchs) this Ordinance had not reached them 5 whether 
the wifdome of God purpofely chofe a figne that Women 
might not be capable of receiving it,for feme typicall ufe, as 
fome conjefture:! cannot teli^it is fuffident that they were 
not capable of it^Sc were cxempced from it by (Sod^himfelfe: 
lb that ifyou pleafeto fiatethegenerall Propcfition, as 
you needs muft. That all Tvhofince Abrahams time arefctdera, 
ti^ «r tevenaniers with God^mufi hy Gods own appointment receive 
tbejeale of admijfion into covenant^unlejfeihey he either nncapa- 
hk of it^or are exempted Bj a particular difierjation: This pro* 
pofition will indure all the {hock of your arguments, and 
remain unmovablc. 

N3, Next.'. 

y^ Infant'Baftif?ne fr0vedfr$m Serif ture. 

Women cir- Next yoii reply to my anfwer concerning f^omen among 
cumcifedinrhc^l^g jg^yg^ Jfaidtbf^ vperc drcumtifed in thtmaki\ this you 
men ,vindica • ^^^ ^^^^ ^^j^.^ fcorae, affirming it to be ^n eafie anfmr , ^e- 
eanfi iCj eafie to bee anjvpertd. Indeed Sir^ you anfwer it as 
caiily as ht: who undertooke to aniwer BeUarmim in one 
wordj and faid^ Bellarmme thou Ijefi : fo you, it is an irfetffi- 
cient anfker to tak^ away the axcefticn agair/fi the propofitiony 
and thatyoH might have a little matter to worke upon, you 
goe to another part cf my Sermon^ and thence you fetch 
thc^NOvdvirtualfyy with which you make your lelfe meny 
putting my propofition into feveraUpapes and formes 5 and 
in pne form (you fay) it concludes not the. thmg inquefiknh in 
another, it haih 4 termes-^ in another^j^^^e msjor is falfi.\^hec-' 
as my plaine meaning was, and is , that the women being 
uncapable of it in thcic own perfbn, becaufe of their fix, 
wherein was a naturall impediments as to this Sacrament, 
God impofed it onely upon the Males, and yet the women- 
were not efteemed as uncircumci^d, being (as Divines ufe 
toeXprefTe in this point) viris annexe & in iis cenferentur 
^ui fimili arum Capita debebanteffe- and whether this will 
not be jnftified:, we fhall prefcndy inquire. But firil give 
meleavetoobferveby the way how you pinch me with a 
point oflatp^Thatno man canine frid virtually tobavethat hy 
his Prcxk or AttHrney^n^hich he might mt aCtuallj naive hlmfelf 
in his on^n perfon. I queftion whether this be goodlaw ^ but 
I am confident it is badVi'vimty , fure we fin'd virtually in 
Adam^ yet We could not aftualiy, though that fin of Mam 
be onrs by imputation* The fun is virtuaDy hot, yet Philo- 
Ibphers fay its not a(ftually. And the Jews of old offered 
to God fuch things by the hands of the Priefts who were 
their Proxies in that work which they might not offer in 
their own perfons : yea, and received fuch things by the 
hand of the high Prieft(who bare their names in themoft 
holy place) which they might not receive in their owne 
pcrlbns immediately : and the Saints now in this world 
do virtually,and quoad effeciumjur is , receive fbme iiich pri- 
i^iledges in Chrift their Advocate, who in their right^is at 
Godi right hand, which here they ai'e not capable of recci*' 


ving immediately in their own perfbns. I alio obiter dtCvt 
you to remembpr this exprelHon ofyours, Ihat itbadheene 
a pmje for a child to have been ctrcumcifed after the eighth day 
w(K pafi. And try how you will reconcile this with an opi- 
nion of yours delivered ellcwherej viz. That circumcifion 
might bee adminiftred oftmr then once j furely thoie other 
times muft be after the 6rft eighth day. 

The other fault you note in my argument;, is:> Thit I 
conclude of a figne of the Covenant indejinitel)^ and not of Bap" 
tifme onefy'y whereas the Lords Supper is alfo a figne ef the 
Covenant'^ whichjetyouthinke I mllfaj isnot to Let delivered 
to tbem^ bscauje not appointed for them: I anfu-erj I clearely 
in my Sermon (hewed this Prcpofition onely to be meant of 
the i«i^w/i ^^^5 and notoftheo^feerjandl am confident your 
fel^whodurit baptize an Infant known to you to be regene- 
rate, durft not yet give the other Sacrament to if, becaule 
more is required to make one capable of that Sacrament, 
then is required to make them capable of Baptifhie : a re- 
generate infant you thinkeis capable of this : but befides 
regeneration,! am iiireyou will grant. That an examinati- 
enof amansfelje^ and an ability todifcerne the Lords hody^ is 
required to make one capable of that. 

Now let us fee how you avoid my proofes. That 
the Women were circumcifed in the mm. My firft Was^That/^e 
whole boufe of Ifrael are in the Scripture faid tohg circumciftd. 
You anfwer^ that hytben>l ok bouje of Ifrael mufi net he meant 
allf hut the ma'^or party or the moft confiderahlepart* But Sir, CircumciTed 
doc you imagine that any of your judicious Readers can nor pur for tiie 
beiatisticd with thir- anfwer, when (you know well enough) J^^^^*" ^^ "^' 
that the Gircumoiji^n is pu5 for the Church andfeopk of Godwin ^^ ^^"' 
oppofition to the uncircHmcifed-xhdX. is,al the reft of thewor Id 
who are not the people of GodAVhen P«er was to go to the 
Circumcifion^ P.^ul to tb e Gentiles to preach die Go^h, does 
not circumcifion include the Women Jews, as much as the men, 
in oppofition to the ^«?/^i/^j;as well as the word Gmtiles in- Cai. 2. ^. , 
eludes the Women Gentiles as well as the men , to -whom 
Paul w^s fent? GjL 2,8.9. Surely it mutt needs be gran- 
ted, that not onely the major,or nobler part, but thfi whole 


5i6 " l;$faHt'B4ptifme proved fr$m Scripture. 

Nation of the JeweSjboth men and women are there meant 
byCiraimcifion, which could not have been, if in Tome 
fenie they were not to bee ac-counted Circumciied^ 

Secondly^ I argued thus , No HncircHmcifed perfon might 

^ eate the Pajjeover : Ergo, Their ipomen might not have eaten i^ , x 

if in fome Jenje they had not been circumcifid. Your an^er is, 

Thia vi to bee limited pro fubjeftamateria, none that ought to 

be circumcifed might eate the PaffeoVery unlejfe they werf circum^ 

!Kep!j, cifed. But this anfwer is altogether iniiifficient. For , 

I. Where is thisdiftin£lion of yours found> or founded in 

the Word of God ? other diftindions about eating the 

PaflTeover, are clearely found, the c/^j»eniight eate it, the 

unilean might not eat itjthe circumcifid might ^the umircHm-' 

eifed might not: but of your limitation there is altumfilen- 


No warrant for *• I demand fiirther, where is there any commander 

women ro eate inftitution for women to eate the ^PafleOver, (more then 

rlu P^iTeovcr, for Women now to eate the Lords Supper, ) unlefle it bee 

imicife (hey founded upon Circumcifion? yet in praftice we know they 

wtrero bee e- ... • j t t • • t ^ r 

fteemcd cir- "^^ ^^^'^ ^^ 5 ^^^ " ^^ ^^^^ ^^ ^^^ ^^ circumciied pcrfons , 

cnmcik'd. tell me by what right they did it. If you fay they were 

included in the houlhold, E^<?^. i2. 5,4. Every hottfi old n>a9 

to eate the Pafcball Lambe^ and there was no exception of jr#- 

men, I reply, far ft , grant but the fame con(equence, that 

when wee read fb frequently in the newTeftament, that 

whole houfiiolds were baptized ^%cm exception of children^that 

therefore all the children in thofe houfholds were baptized, 

and this controverfie is quickly ended But I adde further, 

it is not faid that the whole houfhold (hall eate it , for all 

iincircumcifed perlbns were forbidden to eat it, & n one but 

circumcifed perfons had any warrant to cat it. Yea further, 

fuppofe fome words in the inftitution Ihould reach the /<?»- 

ifb Tfomeny yet how doth it reach the vpomsn Gentiles , who 

fliould prove Proiclytes to them? for Exod. 1 2.48, 49,there 

is order taken for the ma! g fir anger ^ Let all hit males be circum- 

clfed^andthen let him com^neare and kee^ //jbut there is not any 

word that takes order for the grangers females J hope by this 

time it appears that your exceptions again ft thecoiiiequence 


of my Argument have.np wei$ht, .tb^jare foderatij tkr^re 
tifej ani9 be {igmlU ■•=*;;- IT ^r--:: 

Next come wc to examine the truth of the Antecedent RepI/ to 
■which I manifcfted inthofe five Conclufions opened in my Sea. x. 
Sermon: The firft whereof is thif^ That the Covenant of 
<Jrace^for fithjiance, hathaltvajeJ heen one and thefame^ both to The Covenant 
the Jetvet and Gentiles, Jhisfirfl CQftAufion jou grant ; and «f grace always 
therefore there were no need to have flayed the Reader any ^^^^^^ ^"® 
further about it, were it not that fome of your exceptions 
doe almoft recall your grant : If it bee in fubttance the 
fame, though youfhould feckon up a thoufand accidental! 
and locall differences, it were nothing to the purpofe : but 
the firfl doth almofl recall it 5 wherein you charge me t9 
carry the narration of the Covenant made rvith Abraham, G&x. 
Jj, Of ifitdidpnelyamtainetheCovenant of Grace in Chrijf^ 
Tvhereas it U apparent ( fay iyou) wf of the Text^ that the Co-* 
venam wm a mixt Covenant ^ confifiing of tempor all benefit s^ the 
multiplying j/ Abrahams feed, pQ^f^jf^on of Canaan, the birth 
^/Ifaac, befides the fpiriiMallhUffingjf To which I reply, I 
meant /(7 inde^, :and fp I plainly exprefTed my fclfcj that all 
,the difference betwixt the Covenapt then made with Ah<t^ 
ham^dciyi the Covenant made With us, lies onely in the man- 
ncr of the adminiflration ofthe Coven ant, and not in the Hrithi4^rX*'»'^ 
Covenant it fclfe. The Covenant it fclfin the A/'/^^we of '„© more mixc 
it holds out the fame mercies, both fpinituaU and temporally for fubftance 
to them, , and to as : ; Godlinefle. having all the ' promifes ^^^" rhcCovc - 
both of this Iifc,and that which istp come V and that thcy^ . "*"*^*f^ ^* 
and we^have our right tp all thefe proinife? upon! the felfe 
fame conditiqnjearthly things indeed Were to them promi- 
fed more diftinftly andfoUy^ heavienly -things more gene- 
rally and fr^nngly then they are now to us ; and on^ the 
contrary, Ipirituall things are more fully andclearely ^ro-. 
mifcd to us thai to them 5 and earthly promifes more ge- 
nerally and fpar^ngly : And that thefe temporall benefits 
which you mention, viz» multipljdng of Abrahams ictd^ 
the birth oilfaac^ and pofleflion of Canaan were all of 
them «fo«l«i/Jrj//Var of the Covenant of graces they were 

jg Infdpt-Bdftijme framed fr$m Smfture. 

fgHref^ pgncs^ and tjps of (pirituall things to be enjoyed 
both by rficm and us. Thcfe things I not onely affertaii, but 
f roved in mj/ Sermon, If you think otherwise of thefc earth- 
ly bleflingSjI defirc you to explain your meaning in your 
ncxt.lf yon mean no more then this that all thcfe temporall 
blcflings were promifed and given as flowing from the 
promife of Chrift, and were fubfcrvicnt to it, or were but 
types and ftadowea of it^ you meane no more then what 
wee all grant, who yet deny any more mixture in the Cove- 
nant made with Abraham for* the fobftance of it then there 
is in that made with us : and that the difference lies onely 
in the manner of adminiftration. But I confelle I fulped 
you have a forther meaning, iiot onely becaufe you here 
mention the temporall blellings before the (pirituall, and 
call the land oi Canaan the Covenant made with Abraham^ 
but cipecially that expreffion which you owne from Camt" 
Ton^ that Circumctfion did primarily Je ale the temporall promt fe^ 
andpgnifitd janUtfication but feeondarily ; what your mea- 
ning is in this expreffion, I cannot tell^it hath an untoward 
lookc^asifthemeaning were, that God did primarily and 
chiefely, in a Covenant of Grace founded in Chrift( where- 
in himiyfe promifes to bee their portion) Intend in the 
fealeofit to ratifie temporall bleffings which onely con- 
ctsne&viiam animatem-, now that ihe Scale (I fay) of this 
Circumcifion Covenant fhould primarily, and chiefly give evidence to 
fcaledthc fpi- ftch a portion which a people may enjoy, with whom Ged 
noiaii part of ^gygj. j^^de a Covenant tol>e their Go A l8 (b grofic a thing 
ihe Covenant. ^^ imagine of Godjand fo expreflfely contrary to the word, 
rfiat untUl you owne it,I will not impute it to you,aIthou2h 
IknowtheAnabaptiftsinG^erwiiijTy iharac not to fty^ tbat 
ihe Cffvcnant made with Ahabam was ameere eMrnaD things itnd 
had mthingtd d&ewith et email life. As for that expreffion of 
the learned Cameron thjtCiramcipmdidprimarilj feak the 
earthly promife^&c. if by primdrily hee meant immediatly^ 
though nut chiefly^ that it icaled theft things /r/i wor^r, m 
thy were types of ipirituall things, it may then pafle etm 
grano fali/!^ \>vx\^y primarily be intendedprincipally, that 
Circumcifion did cbiefyfiale earthly bieffmgr^ the opinion is 


InfoHhtdftifme proved fr6m Serif ture. ^|t 

too un&vory to be received : and whereas he3(and you with 
him) (ay that Circumcifim did thus primarily fiak ibt earthly 
part §f the Covenant^ I defirc to know of you what Scrip- 
ture ever made Circumcifion a Scale of Canaan', wee have 
exprefle Scripture that it (ealed the righteoufmjje of faiths, 
whereby he was juftified, but I no where read that ii fealed 
theLand of Canaan, Whereas you (vfythsugh thepromifes were 
typts ofJpifituaU and heavenly things^ yet the things pfomifedwere 
hutcarnaU and earthly j as the faerifices were hut camaU things^ 
though jbadotpe J ofJpiritHall: I reply, all thii U true^ but this 
belongs to ^cadmittifiraticn of the Covenant C^ Was iaid 
before) butmakesit never a whit the more a mixt Coye- 
T\a.nt for the fitbftance of it', the Covenant then was more ad^ 
miniftred by carnall things then it is norvy and yet the ad- 
miniftration of the Covenant even now alfo hath Ibmecar- 
nall promifo, andpriviledges as well as then, as the exter- 
nal! ordinances of the Gofpell^ Baptifiiie and the Lords Sup- 
per; and wee as well as they have in the Covenant of grace, 
the promiie o£jhis lifey and of that which is to come i and 
fo you may^ifyou will,call ours alfo a mixt Covenant, con* 
fitting both of tcmporall and foirituall bleffings ; and as 
among them fome who were in Covenant did partake onely 
of the temporall part, and never were partakers of thcfpi- 
rimall, others of them were partakers of the (pirituall 
partalfoj evenfomw^ fbme partake oftheexternall and cai^ 
nail part mely^ whilft others partake of bothi this you muft 
grant to be true, unlefle you will maintaine that none are 
now members of the vifible Church, but onely EleQ: ancf 
true beleevers» 

Secondly,y ou except againft mee that when Ifaidtbe man" 
jftrcfadmimfirationoffhis Covenant tpos firfi By types ^ fia- 
dowet^andfacrzfices^&c, it hadbeme convenient to have named 
Circmncifionythat it mghtnot he conceived in belong to the fkh" 
fiance of the Covenant : I reply, firft, this is a very finall quar- 
rell,I added, &c. which fupplics both Ciitumcifion and 
other things. Secondly, you know the Covenant of grace 
was adminiftred by faerifices and other types before Circumci^ 

O2 Thirdly, 


were Abra- 
hams feed. 

This is nor to 
joyn with Jir 

Infant'BapifmeffOvtdfrtim Scripture. 
Thirdly^ whereas I /aid there were yowf Profefytej in tU 
Jem/h Church who were but felfe-juflidarht^ cartiaU and for mall 
profeffofS^rvho areytt in tlye Scripturt called Abrahams feed^ you 
znfwer I caU them fo without the warrant 0f Scripture ^ as you 
conceive: to which I reply, my words 'wercthat there wm ano- 
ther fort of Abrahams feed who were onely circkmcifed in theflefh 
andnot in the hearty who though they Were home of Abrahlrns 
feeiy $r profejfed Abrahams fatth^ and fo were lewes fafti 
ihoHgh not nati, jet thej never made Abrahams God their portion 
hut reftedinfonHwbat which wot not Chrifl^&c, and fo were to 
perifiwiththe^Hcircumcifed, This you doe not' here deny 
to bee true, olnely you would li ave me (hew where the Profe" 
lyteswerec^UcdAbrahamsJeedylreply^ had I mentioned 
no profelytes at all,but onely faid there were fame in the Church 
of the lemsi^who were vijibk members y and part^tk^rs of outward 
Ghkrch-priviledgej ^ and yet were not inwardly godly^ nor parta- 
kes of the fpirttuail party and that ihe/e were called Abraham 
fied' ai Well as other j^ it had bcea enough for my purpofe. I 
named not PrOfelytes to adde anyftrength to the argu- 
mcnt5 and becaulfe they are called God j people y I feared not 
to caH them Abrahams children by profejfiony and never ex- 
pelled to have met with z quarrell for calling them who 
j.oyned to the Church of Ifrael by 'that common name 
whereby the Church members were called, viz. the feede trf 
Ahfoham or the children of Ifiael: and could no place of 
Scripture be produced where profelytes are exprefly called 
by this name, the matter were not tanti. But if it were a 
thing of any moment, it would be no hard matter to pro- 
duce evidence fufficient to prove that profelytes were called 
liraelites and the feed of Abrahamy as AS^s 2, 10. and22» 
compared, A&. 13.26. compared with Verie 43. but I for- 
beare.. You go on and accufe me^ that herein I jojne with 
ArminiuSywho Jaithy there is a feed of Alrabdm mumi^edy 
, Kom* 4.9. 10* Gal 3 . GaU 4. tpho Jeeke jufii feat ion and falvati- 
on by the worlds of the LaiPy and that bee maf^s this the ground 
of wrefting that Scripturey and that Mr, Bayne upon Ephef r. 
fayes that the feed of Abraham without any adyowd fs never 
fo tak^n:. I reply, you give an high chai'gc, but a Weake 

proofe 2 

jj^fanhBAftifmefroveifrom Serif ture. loi 

proofe h I f*aid there was a fort of profelytes who we re the 
Jeed of Abraham hy profefjon omly^ or outward cleavhig to 
thcCovcnant^ who though they profefTed Ahrahamj faith, 
yet did not place their happinefle in Chrift , or make 
choyce of Ahfahams God for their aJI-fiifficient portion. Sir, 
is this to joyne with hrmimnsm his interpretation of the 
ninth to the Komofis ? i. How doe you prove that Arminiu^ 
nieanes the "words which you cite, of JewL'h Profelytes > 
NnUifiln carnU cenfintur infimney faith Arminiufy doth hee 
meane that no profelytes were the feed o^ Abraham accor- 
ding to the fielli? if fo, I beleeve acute Mr. Baym would ^^^ ^jf ^ °^ 
have been more wary then to have oppofed him in that mem,.Thar^cj- 
point. Nay Mr. Bajnt in the very felfefame page which viii /unkiarits 
you quote, having fct downe Arminiuf his two conclufions. ^^^tf called A- 
( I. The children of the promife are reckoned for the feed. ^I'^hamsMd, 
a. The children of the fielh are not reckoned for the feed-,) 
pafles his judgement upon them in thefe words. Page 140. 
The Conclufions are trne^ Ifut not prtlnent to this fen fe^ for the 
chMen ofthejkfif bere^are thofe omlj n>ho in courfe of nature came 
from Abraham, But you very wifely mention neither of 
thefe Conclufions of Arminius^ you thought it more for 
your advantage to faflen upon fbme other propoiition laid 
downe by Armtniuf^ and as you fet it downe it runs riius : 
There is a feed of Abraham^ quiper opera kgU pflitiam & fa- 
Intern confeqfttmtur}, I was much amufed at the words* I 
know Armtniuf faith, De»f ex promip ac debito dat v'uam 
aternam operanti^ but he meanes it not of the workes of the 
t awi and therefore I wondered to fee opera legis in your pro- 
pofitionj but the word which puzled me mofl, was confe- 
qmmtur. Sir^ let me intreat you to correct your booke, 
there is no fuch word as confequtmtur m Arminita his expofi-^ 
tion, and it doth not agree with your own expofition, for 
confeqwrntur jufitiam^ is by you tranflatcd. Follow after 
righ tcoufiieffc. I have per ufed Arminius^ (with wh om you 
fay I ] oy n) and Mr. B j) «f,from whom you fay I fay I differ, 
and I (hall give an account of both to the reader. 

Firft fcr Arminiut^ his words are thefe, Filii camis hpo- 
folohdcUcofunt^ qni per opera legit jufiitiam & falutem con^ 

O 3 fc£tantur. 


Infant'Bdftifmef roved from Scripture. 

{cduvitur :,notconfi(juuntur: fo that die ^ucftion between 
t\xmii^m and Mr. B^ne^ is> whether in that place; namely, 
in the Qto the RomanSj the Apoftle by children of the flcfh, 
^QQ nieane fuch as fedc rlghteoufnefle by the Law ^ Hue in 
loco^ {aith krmmim.ihe phrafe is to beefo interpreted in thi^ 
place* NojfaithMr.B^we, itia not to bee taken fo in this 
place, though it niay be taken fo in other places : I (hall fct 
down Mr, iajnej his own words, that the Reader niay fee 
Bayne in E- bow groffdy you have abufed me ; For ihougb ( faith Mr. 
phefp.ii'^ Baynff^ ohildrm of the fiipj in form other Scripture^ deth mte 
cap, 1 . 5 • out judiciaries^ finking fdvation in the LaWy )et here the liter aU 

tmdningii to (fitak^^a child ef the fiep^beingjuch a ene as de^ 
fcerid^ihfrom Abr2Lh3.m according to tkflefh* Good Reader 
obferve,!. That I was not expounding the 9 to the Ro- 
niansjandtherforedidnot at all meddle with the quei^ioR 
l>erween hrminius and Mr. Bajfne, 

2 . I am cleared by Mr. Bafne himfelf^whom Mr. Tombes 
produced againft me. 3 • The words which cleare me, arc 
within fix lines of thofc words which Mr. Tombes cites a- 
gainft me : whether Mr. Tom^ej be guilty of negligence or 
iaKhoodj I leave to your judgement. 4. The errours of 
ArminiiM are many in the place cited, and I joyne not with 
him in any one of them. Firft, I doc not conceive that 
by [Word] Row.p. 6. the Jews meant the fcgall Covenant, 
but the word of promiie, or elic the Apoftle had not anfwe- 
red direftJy, v* the 9 • Secondly, by the word [Seed] was 
meant the children pf thepromife, the eleft. Row. 9* 8. as 
Mr.^i«jwe,nay /4rwi«;wfconfefleS5 ontly Arminius fd^Ai 
that they were elefted upon Gods forcfight of their faithjan 
Opinion wch I deteftjas being injurious to the free Sccffeftu- 
all grace of God. I need not inftance in any other errours, 
only draw this Corollaryjif God did ^y\Si his promife made 
to the {eed of Abraham^ though God did rejcft fo many of 
his feed (that had the token of the Covenant in their flefti) 
not onely from ialvation, but from the partaking of out- 
ward privilcdges, from the dignity of being accounted 
his people any longer : then God may rejcft ma,ny of the 
ftcd of bcleever^ now under the polpcl^ though baptized, 


ftot oncly from falvation, but from all Church-priviledgcs 
beiides baptifrae, and yet make good his promile iealcd m 
baptifme, in which he engagcth himfclfc to be the God of 
bclceving Chriftians and their iced. 

Fourthlyj Mr. Toniba (peaks of Abrahams /ee<^^<:ji7/»^3 
and faith that promife^QI will be the God of thy feed] was 
made good to Abraham in the calling of the Gentiles^ pag. 
45. Now A/r.TiJwj^jei will not fay that all the Gentiles 
were made partakers of an inward calling, the Gentiles then 
which had but an outward calling, arc the feed of Abra- 
ham onely^y ^r«!/^j(^(?»layl,becaufethey are of the fame 
profeffion with the fpirituall feed of Abraham , who are 
inwardly called. If Mr. Tomhes fay that it is better to term 
them feed b 7 calling, then feed by profeffionj if it bee but 
an outward call^ where lyes the diiFerence ? 

Fifthly ,Mr. Bayne and Arminim are agreed, that by the 
feed of Abraham, Kom. 9,8 . is meant the eleft oncly, Omnes 
flit promijjiofiis cenfentnr in /emine^nuliifilii carnii cenjefitur in 
fiminty (aith Arminiuf* 

Sixthly, the principall difference between Mr. Bayne and 
hrminiufy is, that this eleft feed was elefted upon Gods 
forefight of their faith, as hrmimuf would have it ; but I 
joyne with Mr. Baynt in detefting this opinion, as injuri- 
ous to the free and ^e6ball grace of God : and Mr. Baym 
joynes with me, in confeiling that in Ibme places of Scrip- 
ture they who feek to bee juftified by the Law, are termed 
children of the flcfh. To conclude this of hrminiw^ I ^J^'J'"^^^ 
wonder you fhould feck to caft an odium upon my expreffi- sermw!^ 
on (asyoudohere and ftverall othertimcs) by %ing it's 
a joyning with Arwi«ii#f jwhcn you know wellenough that 
you joyne not oncly in an cxpreflion or two , but in this 
your very doftrine of oppofingPaedo-baptifme, with that 
monfter Servetw^ and others liKe him. 

Laftly, you are much more ftumbled and offended rfiat jvir. Blake yin- 
Mr. BlahQiouid Cay ^7 here yH remained in the Church a di- dicated, 
ftin& ion ^ hhrzhTimsfetJyfime home after the fiefh^ f&me of' 
terthefpiriti and that hothtbefe have a Church intereft ^ or a 
birthright Uf Church privihdgesy and that hee f^r this aUedged 

io4 Infdnt'BAftlfme proved fr^m Smptme. 

Gal,^* 29. evenfiitisnom^&c, I reply, for my part I a« 
much wonder atyourcallingthefe paflages very groflc, for 
though it bee granted, i . That the Apoftle (hews IJhmae I to 
be intended as a type of civill jufticiaries who fought righ- 
teoufneiTcby thelaw. Yea^ and 2. that thefc -perfecuted 
the true Church, who fought juftification by Chrift. And 
3. That they are caft out from being heires, never to par- 
take of the fpirituall priviledges of the Covenant, yet be- 
cause it is apparent that even thefe (who PW faid were ty- 
pified by the fon of Hagar) had a viiible ftanding in the 
Jewifh Church, and were partakers of outward Church 
priviledges, and were the fame of whom P^«/ipeaks, JRew, 
10. 3^ Who bei?ig ignorant ofGodsri^teoHfmjJe^ and going a* 
bout tyefiahlip their own righteoufnejje^ have not Jkhmittedihem-' 
fjvu unto the ri^teoHJneffe of God, And that in the fame 
place ?aul himfelffaith^ez/ewyS it if «tfm»(even in the Church 
ofGallatia it was fo) and Paulhy this Do%ine laboured to 
make them better.) I fee not why Mr. i?/(rj^e might not ule 
this as an argument, that fbme have a vHible Church 
niemberfbip , and ought to partake of outward Church 
priviIedges,notwithftanding they will not have the inheri- 
tance of children, unleffe they regent. The thing which I 
conceive offends you in his expreflion is , that hec thinkes 
.there is a flelhly feed of Abraham: but 1 know no reafon of 
flumbling at that phrafe, fince by flefh is there intended any 
thing which is our ownj whatever we put confidence in,and 
Icane upon, as that which may commend us to God 5 wjier 
ther our birth, or parts, our underllanding, or morall ver- 
tue, yea, or our Religious dutie5, and perforpiancfls^ all are 
^^cLl '"'^'" but tie(h;and this St. F^^«/ plainly fignifies,^ii/.3.3 2<G,Weare 
^^^^^ ' theCircHmcifion nbich w,)rJhip^Gfidinthe/pjrityandput,.no 

What meant cgnficlence in the pjh^ and i|Q the vf rfe following he tells you 
by feed of the what he meant by/e/2?^z'/«. his birthright ^ his circumcijion^ 
flefh. his unbiameab/d converfation^ &c. And might not Mr. Blak^ 

fafely fay, there is flill a feed of thefe who are vifible mem- 

Reply to i^j fecond conclulion was to this effcft , Ev^r fince God 

^'^•^ gather 

gathered a difiinB number mt of the tforld^ ta be his Kingdom^ Minx% raken 
Cuk.UoufMd, in Off option t$ the rsft of the tvarld, Vfhichi, '^■^^^J,''^^''' 
the Kwdornc^ Citie And Hjufehold &f Satafi ; Hec nrvuld have re^tj^ 
InfanUof all tphj are taken, into Coveriam rv^ith h'lm^ to htC jc* • 
counted hify to hlong to h'lmy to hU Church andfimily^ and not ta 

So much weight lies upon this Condufioii, and it fo 
neerely concernes you to make at leait a (hew of overthrow- 
ing it, that in 40 Pages and upward you try all your wtrs^ 
and artifices to fhake the ftrength of it, 'by fcornefuti. fpe^" 
ches^hy clotiding and darkling what was cxprefledplainely, 
by framing fenfej^ and confuting rrhai was never afferted nor in- 
tended^ by Bringingin at the by yOpiniofis of other men, andds^ 
fpHtinj againfl tbemfy alkdging ibe Tefiintonies of fome emi" 
nently learned men] when they are nothing to the pnrpefe in handy 
and bjfeeking to elude the firength of my argnments : In all 
thefe I (hall attend you, and endeavour to cleare what you 
would feeme to have obfcure, briefly to pailc over what is 
impertinent, and chiefly buckle with you in that which • 

concernes thecaufe in hand. 

Firft, you tell me this conclufion is a bnsklnythat nuy het 
put on either kg^ right or left^ exp^efi fo amhigHoufiy that yon 

Truely Sir, you take a courfe to make it ^eme fo : I knew R^F -y 
a man in Cambridge that Went for a great Scholler, whofc 
remarkable facultie was, fo to expound a Text, as to make 
a cleare Text darke by his interpretation^ even thus have 
you dealt with a plaine Conclufion, you bring firftj three 
forts of lenfes, then you fiibdiviJe thetu, and under each 
of them bring feverall Imaginable fenfes^ foure or five un- 
der one head, £ve or fix under another head, and then 
blame me that 1 have not diftinUlyfit downe in mhtch of theft 
fenjts^ Infants of Beleevers belong to the Covenant^ whether in 
re^eft of Eliiiion^ or of afromife of grace in Chrtfiy ' whe- 
^evpoten^i^Ujy or. aS^itaUy^ whether they are fo to bee ac- 
counted by an zGt o^ fciencey or faitby or opinion, and that 
grounded on a rule of ebaritie^ or prudence^ or probable hopes 
firthefntttre; thus you expreffe your skill in multiplication 

P of 


The fence of 
this fecond 

Men ma> bee 

vtnanr fevcrall 

fotne under the 

f'/ifdnuVAfufine frcttdfiem Scrip$fre. 

of fcnles ; But I reply, that hce that runs may rcademy 
ftnfe^ and with the tenth part of the paines you have taken 
to fatten a Tenfe upon it, which I never thought upon^ 
might confidently have concluded that I meant of m vifihk 
priviledgeinfacievifibilisEeelejray or have their (hare in the 
feduf externum, which my words plainely enough held 
forth when I fpake of Gods iepar ating a number out of the 
world to be his Kingdome^ Cicie, Hpufehold in oppofition t9 
ib^ refi of the nrgrld which ii the J)mUs Kingdome : and after- 
wards in the (ame Concluiionj God bavtngleft all the refi of 
the world to beevifiblj the Vtvills Kingdome (although among 
them many belong to his invitible kingdome as being of the 
nunibcr of his eh^^ he will not permit the Devil! to come and 
lay viable claime tg the off-Jprivg of thofi rvh^ are hegotten of the 
children of the mfi High^ h not this plainc enough ? that as 
all they who by extcrnall vocation, and profellion joyne 
to the Church of God, (though few of thofe many fb cal* 
led are elefted)have a; vifible right to bee elicemed members 
of the Church U Kingdom of G6d5(which iS a vifible Cor- 
porationidiftin£^5 and oppofite to the reft of the world,w*^^ 
is vifibly the corporation and kingdom over which the De- 
vill doth reign;) So God would have their children^ even 
whiiethey are children, to enjoy the lame priviledgc with 
them:, what Velian Vivtr is there any need of^ to fetch up 
the meaning of this ? But that you may no longer complaine 
of not under (landing myfenfej I fay plainly. The Cove- 
nant of grace is fometime taken firiBlj^ fometime lari^ly ; 
as it is conlidered/^ri^/y^it is a Covenant in which the ipii-i- 
tuall benefits of juftificationj r^eneration, perfeverancc, 
and glorification are freely promifed in Chrift. Secondly, 
as the Covenant of grace is taken largely^ it comprehends 
all Evangelicalladminiftrations which doe wholly depend 
upon the free and gratious appointment of God, and this 
admiaiftration is fulfilled accx>rding to tlK: cQunfell of 
Godswflk fometimes. it was adminiflrtd by his appoint- 
ment in/;/''/, j^<«^.'^»'<?/:^^«''''^^^%^^^ Ordinances*:, this Co- 
venant of adminiilratioit^God faid, ZjcWj 1 1. ID. hec did 
hnak^ mth ibs feofie of the JtWh and at the death of Chrift 


InfAf^^Baftifme pnvedfkom ScrifiuH. t^7 

h<€ did wholly evacuate and aboiifti, and in ftcad thereof 
brought in the adminiilration which wee liveunder^wherc 
alfo hee rcjefted the Jews or broke them ofFfrom being his 
people in Covenant, and called theGcntileS3 and graffed 
, them in ramsmm dtfrjCiorum lifCf^m^mtg the fUce (f the bran- 
ches broken off', as your felfe page 6$* doe with Beza rightly 
cxprefTe it. Now according to this different acceptation of 
the Covenant are men differently faid to bee in cavenant tPlth 
God^ or to be members of his Church andfamilj, fome are my- 
fiicalimcmbtrs by inward grace, the inward grace of the 
Covenant being beftowed upon them, being made new 
creatures, &c. others are members in regard of the extemall 
and vijible ^conomj ; accordingly among the Jewes fome 
T^vere faid to bee Abrahams feed according to the fromife^ and 
not onely after the Be(h, who had the Circutncifion of the 
heart 2ls Well as that which was (?«/wjf^, others were Jewes 
in pirofatulo^ ] ewes oncly in fjrovifibilii ccclefi^e: and in like 
manner is it under the Evangdicall admhiifiration in the 
Chriftian Church, fome are in Chrift by myfticall nnion^ 
fo as to bee regenerai;e,&c. i Cor^S. 17. aC^Tr.j.iy. others 
are laid to bee in Chrift by vifi^le anul externall proJejfi(ftr^ as 
branches which beare no fruite, iifhn 15. 3. and thefe alfo 
are called bi'anches of the Vine, though fuch branches, as 
for uniruitfuIneiTe (hall at laft bee cut off and caii away5and 
oftentimes tells us many on calUdjbutferp are chofeni[Xnio both 
thefe do belong great priviledges, though the friviledgcs of * 

the one be (avingaSt the other not,as (hall fay and by appcarc. 
Furthermore, according to this different notion of the 
Covenant groundedupon the different mstmer of mens be** 
ingin Chrift, there are alfo different i?ej/(fi belonging un- 
to the Covenant v f<hne peculiar and proper onely unto 
thofe who arc in Covenant fpirituaUy^ ei ^oad fifhftanthm 
€t gratimnfederps, as the teflimony and Scale of the Spirit, 
2 CorA'2%, Upbef i. I3, 14. 30. Kom. 8. 16, others com- 
mon and belonging unto all, who are in the vifible body 
and branches of Chrift the Vine in any relation, and Ip 
in QtQi^cxaxit quoad exteraam dcontmuam^ till by icandalous 
finncs which are inconfiftcnt with that very outward dig- 

P 2 nitie 

joS I»fapt^B4ftijm€ f roved from SmfPure, 

riitieand profeilion they cut themfelves off from that rela- 
tion, and fiich are the yifible and cxternall Scales annex- 
ed to the externall profcflion among Chriftiansj as the 
Jewifti Scales were to thofe who were Jewes externally. 

When therefore I Tay, they are vilibly to bee reckoned 
to belong to the Covenant with their parents^ I meane 
looke what right a vifii^lepr'fijforhsith to bee received and 
reputed to belong to the vifible Church, ^tf^ vlfibk frofejf»\ 
that right hath his child ib to bee efteemcd : now all know 
the fpirittiall part and privjiledges of the Covenant of grace 
belongs not to vifible profefTors as z;/^/«3 but onely toluch 
among them who are inwardly fuch as their externall pro- 
feilion holds out, but yet there are cutrpard Church-privi- 
Grcat priv'r ledges which belong to them as they are vjfifk profeiTors^ 
viiedgcs belong 4S. tok/,r9pHiedjkefonms 6fCiodfim,6.i* thefonms lof God>Pin^x 
to them who th^daugkers. of min^Vettt. 14. i ,- -je dre^ihe Mdrea of the herd 
cxreTrluCo! J^«r G<j^ i and P^?//, Writing to ^vlfibk Church, Ga',^.z6. 
vcnanr. feithjje* are all the children of God ^j faith in Chrift Jefus^{ytt 

Gcn.6.i , I fuppofe you doe not thinke that all the Galatiam were in- 
Deiir. 1 4.1. warcUy fo) fo likewife to bee reputed children of the 'b^gJomey 
Ga! 3.26. J'/^«i.8. 12, the children of the kingdom jhall hie caft mty tlte> 

children of the Covenant, M$. 5. 25. yre are the children cfthe 
Covenant rphich God made unto our fathers, and many other of 
their priviledges which belong to them, who are Ifraclites- 
in this fenie, viz., being by fuch a feparation and vocation 
* the profcfTcd people of God! T though they were not all 

heires of the ipirituall part of the Covenant) Saint Taiil 
r\ofTi.9. 4* reckons up in leverallplaceSj as Kom, 9.4^ to them pertaineth 
the adoftion, even to the body of that people (not a fpiri- 
/«Jii/ adoption, but the honour of beitig icparated and repu- 
ted to bee the children pifiGod,i>t;«f. 14. ;!♦) and thcglorj^ 
andthefoz;ew^»//3andthe^iZ'i«g of the haw, and thefervice 
of God, andthepn^wi/e/, yet of thefcP^«i faith, they were 
not all children of A^raham,'wken he fpeaks of the foirituall 
Iced. Solikeva(cKpw.3.i» after F^^e/. had fhewed Ko;».2. 
ihztnothingbut f4iitha?idi^vpardhelinejfe^d.yc right. to the 
fpiritHall pai tof the Covenant, and that all the cxternall 
priviledges of the Jewcs, who were oncIy Jewes, in propar 


Infaht-Baptifmtfrcvedfnm Sc/ifture. i^op 

fttlo^ Jewcs outwardiy^were nothing to jurtification before 
God, hce then propounds this quclii6n5Cap-3. i Whdt ad- 
vantage then bath ihejerv^ or nphatprefith there of Circumci^ 
fi,m>- vjhzz privikdge or gaine is it to bee a viiibie profe/Tor, 
a viiibie member of the JcwifhChuixh > hee aiiliverSi the 
zdy^ntSLgeis great manjwayes^ and inftances hi this one par- 
ticular, that the Oracks of God were djpofitcd to them^ the cu-, 
iiody and difpenfation of his Ordinances^ which they 
might u{e as their owne treaftire, and thereby learne to 
know andfearehim, (therefore it is called thiir Ltiv^ Johft 
8. 17, hp5 alfi Tpritten in yoHr Lotp) when the red of the na- 
tions all that while were without God in the world^and re- John 8. t 7, 
ceivcd the rule of their life from the Oracles of the DevilJ;, Deiu.3 j , 4, 
according to that of the Pfalmiftj P/aL 1 47. 1 9^ 2 o Hepjfmd 
■ hit word to lacoh^hptjiatuteJ andbis judrtneTits to Ifraely hue 
hathvotdealt jo rvitbanyrjatkn^andai for his JHdgenie^f4jtbey --■. 
have not k^un^ne them : So Veut. 3 3.4. The Latv a called the in- P^al. F47« 20* 
heritance oftht Congregation of lacoh. And although it bee 
true that theie viiibie ahdcxternall priy Hedges- will end with 
the greater condemnation of them who live and dit in , the, 
abule of thei^ wliile they reft in Coriice^ m tl^e outward^ 
thing it felfe, and labour not after the /pzW/?^^// part, yec 
the priviledges themfdves arc very great. It is no fmall mei^ 
cy to have a mcmberfhip or viiibie ftanding in that focietie 
where (alvation isordinaryj this our bleffed Saviour told 
the woman ofSamariay hhn i^.22. Salvation ii of the ler&es^ John 4. 22. 
this was the prir iledge which the Church c^ the Jewes had 
above the Samaritans, that ialvation was to bee found in 
their way^ and God in his wi/edome hath {o ordained it to 
have his viiibie Church made up of fuqh^ I meane fo, as to 
have iome of them inwardly holy, and ethers of thejm hy 
cxternall profeflion onely^ for this reaibn among many 
others, that there might bee fbmc who (hould from time to 
time bee converted by the Ordinances difpenied in his 
Churchjaswell as others, who (hould be built up, that the, 
Paftors which hee fets up to feed his flocke, (hould not one- 
ly bee nuriing fathers to ^«i/^ up, but alfo fathers to beget, 
fonnes and daughters to him: and though all are bound 

P - de ' 


An extein^ll 
riglitto rhe 
Kom 1 1 . 

Tht« proved 
from Mr, 
Tombes owne 

Infant'Bdfufme pr^tdfrBm Scrifturi. 

^juntobc^intfiofdlyholj^ whojoyneto the Cliurch, yet 
would hee have his Church admit thofe who profefle their 
willingneirc to bee his, that hee by his difcipline might 
i^iake them inxp^rdlj fuch as they extcxnaSy profejji them- 
Mv€S and as yet are not in truths as into a Schoole are ad- 
mitted not onely fuch as are al^naUj learned^ but fuch as are 
^c^icoi/efi/to^belearnedj not onely quiadoHi^fed ut fint do^i: 
and who ever will deny thiSj tliat thive are fame rightly ad- 
miiud by the Church to vijihk memberfhip^ uho onely p^tske of 
ihevifible prhjiledgef yumik deny y that any are vilible members 
who are not inwardly converted:> which I thinke you will 
doe, but left you or any other (hould, I (hall at the pre- 
fent back it onely with that (peech of the Apoftle, Kom.ii. 
where P^/*/ ipeakes oi [onHbramhesgraffedinto theOlive^aful 
aft^WJfds broken off, not onely the Ien>es whom hee calleth 
the naturall branches w^ere broken off, but the Gentiles al(b 5 
the Gentile Churches who weregraffed in in their roome, 
and were made partakers of the roote andfatnejle of the Olive y 
even they alfo may bee broken off if they beleeve not, and 
God will no more ipare thefe branches then hee did the 
other, now this cannot bee meant of ai>jr breaking off 
from the i»i^i/?^/e Churchy from partaking of the fftrituall 
roote and fatnefle of the Olive 5 from this neither Jew 
nor Gentile arc ever broken off, it were Arminianifme to 
thepurpofetoaffirmethe contrary, it nxift therefore bee 
meant onely of a vifible flanding and externall participati- 
on of Church-priviledges; and if you thinke othcrwayes, 
that none of old were, nor now are viiible members of 
the Church j or had right to externall Church-priviledgcs, 
unleffe tliey were inwardly fan^tifiedj \ bdfcech yoi^ in 
your next, to cleare this, and open our eyes with your evi- 
dence that wee may lee it with you, and in (lead of leading 
your Reader into a maze by framing multitudes cf fenfes & 
the like, produce Ibme fblid argumentstofhew, and prove 
that no other but true beleevers, may inforo vifihilifKccU' 
J7<f, bee reckoned to belong to the Church and people of 
God. But I fuppofe in this particular, you will hardly 
deny a lawfulncfle of admitting men into a vifible com- 

Infsnt'Bapiijmefr^edfrem Serif tMTC. i^n 

niunion upon a vifible profeffion^ and that rightly, even by 
a judgement of faiths though their inward hoJinef fc be un- 
known to us; for fo much you grant, /)^. 159. and if by a 
ludgement of faith a Miniiter as Gods Steward may di-- 
fpcncethcfeale of the Covenant ofgrace, and not ftay 
from applying the feale to him, who makes an oanA^ard 
profellion^ becaufe wee have not a Spirit of difccn line, to 
know them tobeereallbeleevers 5 then it undeniably fol- 
lows, Thatfome may rightly be accounted to belong to 
the Church of Godj and Covenant of grace a befide reall 
beleevers, which is as much as I need;, to make my {^nik and - 
meaning in this Propoiition to pafle for currant. And tru- 
ly Sir, whoever will grant that a Minifter in applying the 
fcalcjumft doe it ^ej^^j in faith, being afTured he appiycsit 
according to rule; muil: eithef grant (iich a right as I plead 
for, that many have right to bee vifible members^ and bee 
partakers of the externall admjniftration of Ordinances, 
though they be not inwardly fan^bified; or elfe hee muft by 
revelation be able to fee and know the inward converfion 
of every one hee applyestheiealcunto^ for certainly hee 
hath no written Word to build his faith upon, for the ftate 
of this or that man. And for my own part, when once you 
have difproved this, that there is fiich a vifible mcmberfiiip 
and right to externall adminiftrations a? I have here 
infiftedupon, I fhall not onely forbeare baptizing In- 
fants, but the adminiftration of the externall feale to 
any, what profeffion fbever they make 3 untill I may 
bee d/e fide aiTured , that they are inwardly regenerate. 
This then was and is my meaning, when I fay. That In- 
fants of believers are confederates with their TarcntSy that they 
have the iame vifible right to be reputed Church -members, 
as their Parents have by being vifible? mfijfors'^^nd are there- 
fore to be admitted to all ftich external Church-priviledge* 
as their Infant age is capable of^and that the vifibk Cbnrcb 
is made up of fuch lifihk Profcflors and their Children^that 
^eirrvifffe takes in neither all of the one, nor the other,buc 
fome of both. Whereas therefore you fay you arc at a 
fiand to finde out nhui my maiming it^ and know not n>hat ta 


g J ^ Ufant' Baptifmi f roved from Scripture. 

* denj, or rfhat to grant : and agaifi^ pag. 45. 'Tou are at ajkand 
whether I mamihey arc-to Bee taken in with their Farentsinto 
Covenant^ in refpe£i §f faving graces-^ or the outjvard frivikd^ , 
(}/ Ckuvcb'ordinanrts, Ibeieech you ftand no longer doubt- 
fiiU of my meaningj I meanc ot* theni^ as I nieane of odier 
viiible Profcflbrs, they are taken into Covenant both ways 
?e/pe5fi^e)5 according as they are eleft^ ornotel©^^, all of 
them are in Covenant in relpe^t of outward priyiledges.the 
ele^ over and above the outward priviledges, are in Cove- 
nant with refpecl to favinggracU'^ and the lame h to bee 
faid of viiible members, both T^arentt and Infants jumitrtht 
'New Tcflament^ in this point of being in Covenant, as was 
to be faid of vifible members^ in the former adminifrration, 
whether y^ we/ and their ct;i/^r^;2 3 or iPr^/>'/ej- and their 
children, I endeavour in alkhis to fpeak. as clearly as I can 
.poflibly, not onely becaufe you iay you are oft at a (land 
to pick out my meaning, but becaufe this miilakeruns 
through your wholeboqky that none are tobe reputed to 
have a viiible right to the Covenant of grace, but onely 
luchaspartakeofthefaving graces of it. Now I proceed 
with you. 

When I iay^That God would have bclcevers children 
reputed to belong to his Church and family^ and not to the 
dcviUs. You anlwer^ That je/</<^re 1 ufethat exprejjion (of 
not hdongz»g to the Devils Kifjgdame^ to. pjeajc thepceple. But 
Sir, why doe you judge my heart to intend amiilej in uiing 
an expreili on which your felf can not miflike? I have more 
caufe to think you ufe all thefe words (i*.c^«« 7^ i^j denyed ktn 
God opoitld have the Infants (>fMkever^lp$Jotne fori to Jps^ac'' 
counted his^tobdlongtohlm^bii ChuYchmdftmily^ and not to the 
Veviilj, Andagainej ?//jjf>'^ein facie viiibHis Eccleiisej the 
Infants nf'B^Levers aret'ohee acc>mnted Gjds^ &c^^ onely ' ad 
Ml . Tomks faciendum poptelmny to pjeafe the people , becaufe this is not 
leaves all In . your judgement 5 for When you tpeake your full-meaning 
^vcntohcim-' '^"4^»fe of thispoint^ you profefrej'(?« %i>a7 Z2^ more pro- 
dcr the vifiblc fnifefortbetn in reference to the Covenant^ then to the children of 
kingdom of the Tarkes : And evenj^eft' ypu onely grant them a nearer pajji*- 
'Ocvii aaiuii7.4/?/>tobeIongto the Covenant of gracethenthe children 


l/2fant-B.4^ufmepfovedfr$m Scrlpme. iij^ 

of Infidels have: therefore in your judgement they are noc 
now actually belonghig to it, but oncly in a pdfibility : €o 
th at though they m ay be accounted to belong to the King- 
dom of God potentially^ yet (by your do£irtne)they belong 
to the Kingdom of the Devill a^hialty 5 andall tfiis chari- 
table opinion which here you exprefle toward them , con* 
taines no more then 1$ to be allowed to the child of a Turk, 
if born among Chriftians ; efpecially, ifaChriftian will 
take itj and bring it up in Chriftian Religion^ and by what 
may w*e ground any probable hopes they will aftually re- 
ceive die profellion of Ch rift, fince by your rule there Is 
no promife, no exremalfCovenant ? lyhy may I not have 
as good hopes of Heathens children^ if Godspromiie helpe 
nothere^ Butfayyou^Tawj^ them aCftully memhersaf tke 
vifibk Churchy is to overtbron^ the difinitions cf the vtfihk 
Churchy that P rote ft ant fVr iter sufe togwe-^ becaufe tliey mafit 
be allChriftians by profijjlon. I reply, it overthrowsit not 
at all, for they all include the Infants of fuch Profcflbrs j as 
the vifible Church among the Jewes did include their In- 
fants^ wj/eCand/cwj^/etoo, left you fay that Circumcifion 
made them members:) I adde alio, Baptiirae now (as wcU 
as Circumcifion of old) is a really though impliciU Profcffi- 
on of the Ch riftian Faith. But (fay you) Infants are &mfy 
pijpvey UK d dee nothing Vfherebj tb^ may ^ee denominated vtfihk 
Chriftians. I anfwer^cvenasmuch as the Infants of Jewcs 
could doe of old, whoyet in tlieir dayes were viiible mem- 
bers. Tea (fay yo\x) fiirther it vptllfollowy That there may bee 
a vtfihk Chttrch nphich osnpfis onely of Infants of heltevers, 1 
anfwer> no more now then in the time of the Jewifti 
Church; it's pofliblc, but very improbaUe, that aUtnemen 
and Women fhould dye and leave onely Infants behinde 
themjand it's farre more probable that a Church in the A- 
nabaptiftswaymayconfift onely of Hypocrites. Againe^ 
you affirme, IF'e are not to account Infants to bikng toGody e*- 
ther in rejfe& of eleSion or promije of grace^ erprefim fiafe ef 
inrSeingJn Cbiifty or fuittrt eft ate by mj it£i of fcimce or faitk^ 
mthoHi a particuUr rtvelaiiony becaafe there it m gtimiU de* 
cUration of God^ that the 2rfams<f prefim beknferi mi^fmtt^ 

f 14 itffAn^^Baftifmef roved from Scripture. 

dS or fontiy either are eUtted to Itfcy or in the Covenant of grace 
mCbrifiy either in refpeH of prefent in-hein^^ or future eji ate* 
To which I anfwcr briefly, though all this bee granted, if 
Rieant of the fpirituaUpart of tlie Covenant onely., yet this 
makes nothing ac^ainft that vilible meniberfhip which I 
plead for. Yea, I retort t!ie argument upon your felfe, 
and dare boldly aiBrme , that by this argument, no vifbh 
Church:, or all the vifibk Profefforj cf anj Church are to be ac- 
counted to belong to God either in refpc6: of eleftion from 
eternity, or promi(e of grace, or pre(en4: ftate of in-being 
in Chrift,&c. without a particular revelation, becaule 
there is no ded aration of God that the prefent vilible Pro- 
fcffors arc indefinitely all, or fome, either ele£l:edto life, or 
are in the Covenant of grace in Chrift, either in rtfyth of 
prelent in-being, or future eft ate: look by what diftin6Uon 
you will anfwer this , for vifible ProfefTors^ who arc 
growne men ^ the fame will ferve for the Infants of be- 
Mr. Ccitm v*m- In the next place,y ou make a digrefion againft an expreffi - 
dkated* On of Mr* CottonSyn>hich you thinly necefjarj to do ^ Uoaufi 

ymfind^ many are apt to fhaliow the ai&ates cffuch men as Mr, 
Ootton if yWishout examination^ he affirmed, the Covenant 
of graceiigivinto Chrift^ and in Cbrift to every godly many 
Om*\'j.j, andin every godly man to hii fee d'^Cod mil have fome 
ofthejeed efewry godly manto fiand before bim for ever:2(^z,i\\^ 
this you except many things, and according to your ufuall 
courfe , you frame many CtnCt^^nfihe Covenants 6eing pven 
t9 every godly man andhis feed*^ fome whereof are (b abfurd, 
as no dbaritable maa can imagine ever came in Mr. Cot'* 
/wi thoughts, T^ every gedly man fbould betohis feed^ as 
Cbrift to every godly man ^ which in truth (as you fay)would 
belittfeiefJe then blafphcmy. But I (hall give you this (hort 
Reply, that I take Mr, Cottons meaning to be, that looke as 
Abraham^ I/aac^ aod Jacck^ and other godly Jewes were to 
their feed , in refpcft of the Covenant ; t h at is every godly 
man to his feed now; except onely in fiich things ^herein 
thofe Patriarchs were types of Chrift , in all other things 
wherein Godgromifcdto be ihc God of diem and their 


Infant' Baftifmcf roved from Serif mre n j 

feed, godly parents may plead it as mudi for their feed nom^ 
as they could /^e;/; and whatever inconvenience or abiur- 
dity you /ecm to faften upon Mr. Cottmy will equally reach 
to them alfo : as for example, (uppoie an Ifraelitc (hould 
plead this promilc for his feed, you'll demand // hit plead it 
to his fad miverjally^thai* J fal/cy and fb oftherefiof your 
inferenceSj look what Satisfying answer an Ifraclite would 
give you^theiame would Mr. Cotton give, and as fatisfying- 
ly. As for what you fay concerning Abraham, that by the 
feed of Abraham are meant onely dcdc and beleevers; I have 
fiifficiently anfwered to it before, and fhall have occafion to 
meet with it again in its due place , therefore I now fay no 
more of itjbut the chief thing you grate upon againft M.Co^- 
ton^ is that exprcili on in the clofkyThat God mil hapefome of ^ 
ever f godly mans fetd fi and before him for eoer. Yo\x aggravate 
this to the utmoft,as a bold diSlate^impofing on Gods cormfel ani 
Covenantythe abfiirdity and faliity whcro^you indeavour?to 
nianifeft at large: to which I anfwer in two or three words, 
that iiippoiing his meaning to be as you fit it downe. That 
it is in reference to ele&ion a^d everlaftiTig life, that every godlf 
maapallba^efome oj hU fied infallibly Jazed. I confeflc the 
cxpreflion is not to be jiiftifiedi nor doe I thinke that that 
fenfe ever came into the mind of fo learned and judicious 
a man as Mr, Cottnn Is: for my part, T think be onely allu* 
dcd to that promife made to Jonadabj children^ Jer, 3 5 , thai 
God would alwayes beare amerciflillrefpe&unto thepo* 
flerity of his feivants, according to that promife, Exod.20, 
^ . I rptll fifew mercy to ihoujandi of them that love mee and k^ept 
my commandements. And that being his fcope, ( as I thinKe 
it was) you need not have kept fuch a fiirre about it. 

After your digreflion to meet with Mr. Cotton^ in (lead of 
returning to my Sermon, you wander further out of your ^^ TVm^l** 
wayi for after a (hort difcourfe of judging children to bee deaVours to fix 
within the Covenant (byotimon) accordingtoa w/^o/Z'w- afcnfcupon 
dence or cbarityQknCcs whicn I meddle not withrand therfore *'^ Pfopoiki- 
need not flay the Reader in defcanting upon them. My tended by roo^ 
ruleof judging their condition, being limited to the Rule no, ownc4 jiy 
of Gods revealed will in his ivord ) you then proceed in «ec. 

0^2 m 

Iitf Infant-Baftifmef roved from Scrifture. 

an iiideavoiir^ wherein you doe but lofe time ^ and wafte 
paper for many pages together ^ endeavouring to confute 
whatwasneveraflertedbymejw^:. That the Covenant of 
favwg grace is made to beleevers and their natural] Cttd; 
that the I nfantsofbelcevers are fb within the Covenant of 
grace^ as to be elcE^ed^ and to h ave al J the JpirmaUprivilecigej 
ofthe Covenant belonging to them^ this you would needs 
have to be my meaning: and I alnioft fufpeft you would 
faften this lenle upon mee^ againft your owne light; for 
fag^ 142. you doe as good aseleare mee of it; where you 
fay, ToH JHpfofeihat 1 due not hold^ that the Infants of ht^ 
ieevers indifferentlj have a&tially the thingfigmfied by bapHfmt^ 
fmidnitvlthChnfl^ adoption^ pardon of finm^, regeneration^ &c, 
Sothatinallthisdi/courfej you doe but InUari cumhrvis^ 
according to your owne expreflionj/jg. ^ j*. my plain mea- 
ning was as is before expreiled; nor doe any of the ex- 
preffions uied by niee , and here brought by you as Argu- 
ments to prove this to4>e my meaning, hold forth any fiich 
thing ; as^ they are rvltbin the Covenant of grace J)ehngmg to 
Chrjfis hodj^ ks^gdome^ houfio'd^ therefore are to partake of the 
feaie. True^ asvifibleprofeffbrs are^ ^///«vifible» Againe, 
they are to hie accounted to belong to him ai rpeli as ihdr pa^ 
rents. Tme^ as well as their parents doe by a vifible pro- 
feffion. Againe3*% are made free according to Abrahams 
topy^ Truca according to the promife made to Abraham^ I 
wiUhe a God to thee andthy feed*^ that looke as Ahraham 
and his feed^ the Profelytes and their feed^ upon their vifi- 
bleowning of God and hisCovenantj had this vifible prf- 
viledge for their pofterity^ that they fhould be accounted to 
belong to;Gods kingdom and houBioM with theii'parentsj 
fo it is here. 

One Aliment more you bring ( befide laying of my 
words together ) to prove that this muft needs bee my 
fcn% becau(e you doubt not but my meaning is agree- 
able to the Direfifarx, which holds forth, That the promi'^ 
fusre made io beleevers amd their feed: and direfts Mini- 
fters to prayj That God would mak^ *Baptifme to the In- 
fant a feaie of adoption^ regeneratitm ;, and etem^U life. And 

^ you 

Infam - Bdftifme proved from Scripture. nj 

you GOncltlde^ if^^* if there he not a promifi of thefe fttving graCij What theSa* 
to Infants^ invainearethey^aptizedy and the feale is pttt to a <=f2"i^nr fea/es 
blank'. To which Ifeply^my meaning is indeed according to ^h^^/^^^^^^ 
thcrenrcoftheDirc^ory^'andaccdrdingto that diref^ion, nally.^°" ^"° 
I doc pray that God would make baptifme to bee a feale 
to the Infant of adoption^ and the reft of thefaving graces 
of the Covenant; yet I utterly deny your confequence^ 
that unleffethei'c bee abioliite promifes of faving grace to 
InfantSj the Seale is fet to a blatlk^ for give mee leave but 
to put the fame cafe^ firftjforthe Infants of the Jcwes^was 
thefealeputtoablanke withthenij or had they all promi- 
fes of faving graces^ Secondly^ let mee put the fame cafe in 
growntmen^ who make an externall viiible profeffion^ and 
tiiereuponaie adrtutted to baptifinej can any man fay^ that 
alltheiaving graces of the Covenant, or the fpirituall part 
of it, is promifedto all vifible profeflbrs? is it not abun- 
dantly knowne that in all ages^ even in the b^ft times^ even 
intheApoftlestimeSj multitudes were baptized, to whom 
G©d yet never gave faving graces^ and therefore never pro- 
mifedthem? for Had heemadea promife^ hee would have 
performed it. But I (ball defire you a little to confidertlie 
nature of a Sacrament^ in what fenfe it is a feale, and then 
^ounecdeflumble at this no longer; thefe three things are 
neceflarily to be diftinguilhed^firftji^e truth of the thingj^gnifi" 
ed in a Sacrament? 2Lnd{econdly^mj interefi in that thing -j 
And thirdly, mj obligation^ to doe what is re q Hired in or by that 
Sacrament: I fay therefore^ that in every Sacrame^nt, the 
truth of the Covenant in it felfe, and all the promifes of it 
are fealed to beY eajand Amen ■, Jefus Chdft became a Mi- 
niikr of thedrcumciiion, to confirme the promifes made 
unto the Fathers, & fo to every one who is admitted to par- 
take of Baptiline, according to the rule which God hath 
given to his Churchj to admlniftcr that Sacrament^ there 
Isfiakd the truth if ^U the promifes of the Goffely that they are 
aUtruein Chrift, and that whoever partakes ofChrift, 
(hall partake of all thefe faving promifes j this is fealed abfb- 
lutcly in Baptifme, but as to the fccond, which is interefft 
meum^ or the receivers intereft in that fpirituall part of die 

0^3^ Cove- 

X 1 8 infm-BAftifmi f roved f rem Serif ture. 

Covenant, that is ftaled to no receiver ahfolutetyy but condi-- 
iionalljj in this partiailar^ all Sacraments arc but y^j^jww- 
ditionalia^ condition all (eales, (ealing the (pirituall part of 
the Covenant to the receiver y upon condition that hee 
perjforme the (pirituall condition of the Covenant: thus 
our Divine ufe to anfwerthc Papifts^ thusDoftor Ames 
anfwers to BeUarmlne^ when BtHarmtne difputing again ft 
our do6i:rines that Sacraments art fesla^ alledges then they an 
falfely applyed ofientimej; hee anfwers to B Uarm'tm^ Sacra- 
ments are conditional! Scales, and therefore not feales to 
us but upon Condition. Novir for the third thing, the ohliga" 
W(7ff which is put upon the receiver, a bond or tie for him 
to performe, who is admitted to receive the Sacrament, this 
third 1 fay is alio abfolute, all Circumcised and Baptized 
perfbns did or doe (land abfblutely ingaged to performe the 
conditions required on theirpart, and therefore all ctrcum- 
cifed perfbns were by the circumcifion o^lieged t» J^epe the Law, 
that is, that le^all and typicall adminift ration" of the Cpve- 
nant which was then in rorce, and Infants among the reft 
Werebound to tliis, though they had no underftanding of 
the Covenant, or that adminiftration of the Covenant, 
when this Seale was adminiftred to them. Now then, fince 
in Baptifme there is firftan abfolute Seale of the truth of 
the Covenant of grace in it felfe, a condicionall feale of the 
receivers intercft in the Covenant, and an abfolute obliga- 
tion upon the receiver to make good the Covenant on his 
part, is there any reafbn that you (hould fay, that the feale 
is put to a blank, where the fpirituall part or faving grace is 
not partaked of?What you further fay here, that by Abra- 
ham who is the father of the faithful! is meant Ahrahamf 
perfbn, and not every beleever, that it was a perfbnali pri- 
viledgeto Abraham^ and not a common priviledge to be- 
leevers as beleevers, whicli thingyou repcate very often, it 
fhallbee confideredin a more proper place. So that, you 
havingthus wholly miftaken myfenfe, and undertaken to 
difputc againft afenfe which I never owned, I may there- 
fore pafle over your fix arguments which you bring to con- 
futethisfenfe which you have (et downe; I joyne with 


Jnfm-BdpifnHfniHdfnmSmfture, xi9 

yoH that it is an crrour to fay that all Infants of beleevei s 
indefinitely ^XQXxrxd&ri^tfavinggracef of the C(wmmt^ for al - 
though I finde abundance of promifcs in the Scriptare, of 
Gods giving faving graces unto the poftcritie of hispeople^ 
and that experience teacheth us that God wfes to condnue 
his Church in their poftcritiej and that Gods ele^ion lies 
more among their feed then among others , yet neither to 
Jew nor Gentile was the Covenant (o made at any time^that 
the ipirituall part and grace of the Covenant ihoald Bee 
conferred upon them all^ it is iufficient to mee that they 
»ay have a vifible ftanding in the Churchy partake o^ the ■ 
outward priviledges of the Church j and bee trained 
up under that difcipline, or adminiftratlon of the Cove- 
nant which God ufes to make efFe6hiaII to /alvation, in the 
meanetime all of them to bee vifible members as well as 
their parents, and ibme of them invifible as well as (bme of 
their parents. And therefore although in fbme of your fix 
rcafons there are divers exprclHons which I cannot fwal- 
low, yet I (kail not here ft ay upon them, but examine them 
when you bring them elfewhere to c^fpute againft mee, as 
here you doe nots onely give mee leave to touch upon the 
AaJ? of your fix arguments, becaufeinfomeicnfe it militates HowGhriftia- 
againft my Thefts, Ifthis n?ere trug^ fay youy that the Cove^ nirymaybcc 
nam 6f grace is a birthright priviUdge^ thm the children ofh^ called a birth- 
Ueversarethicbildnn of grace by natan^ then Cbrifiiatjr art ^'^ * 
horm Chri^ians^i net made Chrifiians 5 if the child of a Chri^i- 
an he home 4 Chrifiiart^ as the child of a Turk^is borne a Turkt^ 
and if fo^ horp are they bonrne the children of wrath 6S wiU as 0^ 
iberj ? I anfwer. According to the Cenfe which lowne I mairf 
iainethtsafferuontoheetrHe^ that the child of a Chriftian Is 
borne a Chriftian, it is his birthright to bee fb efteemed j 
I meaneto bee reputed within the Covenant of grace,' <!)^ia 
member of the vifible Church* enct. I am fine it was^ fb, 
the child of a lew watborma hw^ and it was his birthright 
U bee an liraelite, a 'vifible member ofthe C hnrch of Ifraef, 
and the Apoftle Vauli' uck not to uie the word Jew?/ by no- 
iure^ GM, 2 J 5 . ^e who are lewt S hf natttfe^ and not ftnntrs nf 

%hc, Q%ntdii^ hec thereoppofcs the naftiralJ priviledgebfthe 


?2« ^*>f'«'-'BiHifmeffOvedfym Scripture. 

members of the Chiireh to the condition of the heathpnc 
and Korx. 1 1 .hee calls the r>hok nation of the lewes the natt 
raBbfaachej if the Olive tree, becmCe they were the vifihu 

Churchof God. Wmyoufayof them aTfoX^^^^^^^ 
tben.fe chUjnn J r^aihh «««^, j ^ j ^t^ 

Rom. xMt. confidferthe ApoftlEsdjflmaion, Rom.2Mft. betwixt a W 
trtfrofaud, mfaciemfibiUseeckf,^, a Jewwithout.and a Tew 
m ffc'ndao, a Jew within and your objedfon is aiifwered; 
inthefirftfenfe, everychild of a beleevec isbomeaChri- 
ltian,that K, hee is a member ofthe vifible Chnrchj i„ 
thefecondfen^, nonecan clainie it as a biithrighe, men 
mult be made Chnftians in that foift, and not boFne Chri- 
ftians; thasthisMichisa weake objeftion ofthe Lmheram 
agamlttheC»fo»,/^j,is eafily anfwered, to bee^ children of 
\vrath by nature, andyetto bee holy in an external] Cove- 
nant jbemg borne of belecving parents,do no whit oppofe 
oiieanother; thus itwas not onelyaraons the Teweiwbo 
hadavifibleftandingunder the Covenant of grace, and m 
muItKudesofthem were the children of wr«hj but even 
thusit IS unto Ais day among grawne men, who are 
admitteAtobeClmlbansin your way, fomeof them are 
fitt^iCalIedandl>oljm±eficeofthtvifMe Church, and vet 
notrocaramfacicde!, whiift others are fo both in the fpfrit 
and in theJetter. Your great errour and miiiake is, d,at 
you fpeakenot diftinftly of tlie Covenant of grac^, fo. 
whereas the Covenant is to beelargely iJnderftood for the 
whole difpenfauonofitin outward Odmijnees as wefl a, 
favmggraces, you ufuaUytake itftriftjyfor faving graces 
which belong onely to the eleft,- Youc/nnot bee igntrant 
howourDivinesowne the outwarf adminiftration of the 
VOMenant, under die notion of fadm txtermm, and the 
IpwiWallgraceof it under the notion of fi^m Mnw?, ■ 
you ftiUreftrainetheCovenanttothefpirituaUpart onelv' 
jind would perfwadeyour Reader, that they who fteake of 
the Covenant ofgracemuftmeaneitthusitriaiy, andvet 
youbrfcg not arguments todifprove a true vifible memt^r- 
J^ Upon a vifibfcprofeffion, whether the inward faving 
grace beknown or not. * 

' ' Now 

Ufm-BAftifmtfro'OtdfrmSmpme. ' lu 

XT I ...„n,e with you to my Sermon, where yOur TbSe*. j 
exam": LoS I Si for iUu/ration fake a .n^V^n '^^^ 
^r«OT c'eer -f^"? ' '^, ff^e mnt children art hrne dom a„H oth 

"ir vi^tk c2«.«« cWi«» ./•'/'«> /""»"; this 

Sverfarvtwoin the feven at diaatir^you who call my 
oSySracomparifonorallafiontobee a diftat.ng can 
Sle nthis very place, ChrijiianitU fay jou u no m.mt 
toS^th s wal but even juft now the queftion betwixt 
vo7S M.- 8/.%, and you here;^ without any proofe 
f°t downe this peremptory conclufion ( wh.ch was the 
very q^ftion bLixt you) ChriJHam^ u no m^shrth- 
7^t,L the thing is true, caU it what you riafe, and 
wflnotbeeblowne away with a fcornefuU pirffe. butfay 

accvrdml toGods .fpointmtnu I reply, you carnally and fin- 
fulTy Sge of Gods wayes in this particu ar for is it not 
Iv Znt that the Tewith Church was m this like civill cor- 
^Sns> we.: lot children then admitted in by birth. 
Sht andyetwasnotgracethenas freeasit is now? had 
the Kesby birth no feale ofgrace, and that by Covenant, 
Suft Go'd was the God of them and th«r fte^ o 
was there no grace accompanying the Jewilh iacra 
menti > I fappofe you are not fo Popifli as to deny 
r And fiiXlprayyoH tellmee, was not all done a- 
^Bgttm as muchly thefreeeleaion of gra^.as^^^ 

„,> are vouof ArminiMhis mind, thatl^oi and E/^C both 

XciS Frfons) are not propofed to us R»«. P . as fuch 

XCldforthtousthefoYeraigntieofGodin eleftion 

i^r,nrohation> Secondly, what meane you n./;e«j:»«P>, 

Tis true if you nieane it of the ehitnb mufihle, alt is theie 
Sic l5 th/free cleaion of grace, bur wee are fpeaki.^. 

3 j2^ . Tnf^int'Baftifwe frcvedfrom Scripture. 

of the vifihhChnvdi', and I hope you will not fay^ all is 
there done by free eleftion of grace, you will not fay that 
none have any iiitereft in the viiible priviledges, but onely 
they who are ele£led. You adde, jea to conceive ib.it it ^ in 
Gods Churchy a* in other h^mgdomes^ is a fiminarj of dangerous 
fuperjlitions and errors 3 25r. Reynolds in hii conference xpith 
' H^rt hath Jheriped that hence aroje the frame of government bj^ 
f atriarchs^ Metropolitans ^&c. and t hit pf (f^iy you) the reafon 
of invocation^f Saints ^&c, I reply, true, for men to fay thm 
it muft be^ or thw it may bte in Godj kingdome, because it is 
fo in other kingdomes , is the very Seminary which Dr. 
'Reynsldj /peaks of j but to mention Ibme things alike in 
Gods Kingdome and other kingdomes, when God him- 
felfe hath made them To, it is obedience andnotprefump- 
tibn. Yea, it is a greatfinnetocall that a cai nail imagina- 
tion which is Gods owne doing. Next when I fay, ifke 
iakl a father into Covin ant ^ hee takes the children inrfith him^ if 
heenje^the pmnts^the children are cafiouirp it h ihem^You mi- 
iwer^ if I meant this in refpeSt ofekEilon and reprobation^ it is not 
true^or in refpeB of the Covmant of grace ivhich is congruom ie ele^ 
[iionorreprohation,\ anfwer^ you judge right,! meant it not 
of election or reprobation 5 nor that the faving graces of 
the Covenant arealwayes made good, either to Infants or 
grownemen, who are taken into Covenant; I meant it as 
before I cxprelTed it, of taking in, into a vifible Church- 
Handing, "^ut^fkyyoxx) neither is that true, it is not true in 
re fpe^ of cutrvard Ordinances^ thefuthir may hce baptized and 
mtihechildy andecontra^ the father may hee deprividy and the 
child m^y enjoy thm, I anfiver, but this is th-e '^ aezymvoy^ 
the -thing that is in queft ion betwixt us, the contrary where- 
untol undertake to juftifie; Indeed de fa5foy the one may 
enjoy them, and the other bee deprived of tbem, a father 
may bee baptised, and his child die before it bee baptised; 
but our quefiionis dejure^ whether a Parent, being a be- 
leevcr, his child hath not right to Baptiime, and other 
Church-priviledges, asitgrowes capable of them, as the 
Jewes children had to Circumcifion, &c. Ve fa&o^ it fell 
Gutfoiiietimesfo^imong the Jewcs, Vavid^ the father cu*- 
cuiiKifcdj and not*, the child borne to him by Bmhfbeboy 


Infmt'Bapnfme proved from Scrtptme. ' 1 2 3 

which dyed the feventh day 3 and was not Circumciiedj and 
many multitudes more in the fame condition^ but is this 
any thing againft the right of Infants to bee Circum- 

Next (^fay you) In this poht there is no certaintk or agree^ 
ment in the pdsdohaptifij deter miTuiiiori^ becaufi Mr, Ruther- 
ford faiei^ the children ofPapifij^ and eXcommuHicJte Protefiants 
which arc home within our vifibld Churchy are baptized if their 
forefaihtrs havebeenfound in the faith '^ but others will deny it, ^ » ? r . 
and you cite Mr -Cotton m theMargin^ who fayes that if both ^ndMrfccuon 
t he ftearefl parents bee excommunicated^ the child is not to hee bap- reconciled. 
tizfd^becaufe the parents, are to us as heathens^ and thttf^ fay 
you, ?£dijhjptiflj as well m Anahaptip^ lih^ wazes of the Sea^ 
beat one againfi another : To which I anfwer^ This peculiar 
controverfie betwixt fbme Psedobaptiih, by whofe right the 
children are to bee baptized^ whether by right of their neareft 
parents only, or by the right of their remoter forefathers, 
who have been found in the faidij is very little helpefuU 
t ) your caufe, nor is it any very great controverfie betwixt 
thofe parties whom you mention, for Mr. Cotton in the ve- 
ry words citeil, doth al mo ft, (if not altogether) reconcile 
it, while hee faith, when the ncarejl p.zre?2ts are cxcommuni- 
cate^ it may hee conjidered whether the child may not bee baptized 
either if the Grandfather or Grandmother make profejfion^ or in 
the right of the Honf^ldGovtrnour , who prom tfes to educate the 
child in the faith, at by proportion of thi Law may hee gathered 
from Gen. 17. 12, 13. Here is little or no beating of one 
wave againft another , but both of them beating Ana- 
baptifts; and I wiQi^ that your anfwer did no more beate 
againft the very reafbn of the holy Ghoft, CPe^.ij.y. who 
makes this his Argument why hee would have the male 
children circumcifed , and thereby reckoned to bee in Co- 
venant with him, becauie their parents are in Covenant 
with him; this in mee you call a carnall imagination, take 
heed you dalh not againft the Lord Jehovah himfelfe. 
Laftly, whereas I adde thw it was in the time of the lewe/^ 
both Jewcs and Profelytes, ihey and their children came inta 
Covenant together ^ and when Gud rejected the pare?2tj om of the 
Covenant^ the children were cafl out mth them. To this you 

B. 2 anfwer. 

J24 Infapt'Baftijme proved (rem Smpture. 

aniwer^indeed when parents rvere tak^n into Covenant^ their 
children tvere circMmcijed with them^ hut whether this make any 
thing for baptizing of Infants ymfl:>aU confider in due p'ace^sind 
there (God willing) I (hall meet with you. But for the 
fecond thingjthat when the parents were cafl: out of Co- 
venant the Children were caft out with them j this (fay 
you) if not true^-parmts might bee Idolaters, ^pofiates^ &c, yet 
their children were to bee cu'cumdfed ; I anfwerjfirft. 
Is it not evident in the Jewes at this day, that they and 
their children are catt out together? and (I adde}ifyou 
would (hew the faliitie of it^ you fhould have given fome 
inftance, not of parents ^ who reniaine Gods people in 
externall profelfionj not having received a Bill of divorce- 
ment, though their lives might polUbly bee very wicked, but 
of fome who were caft off from being Yiiible profeffors, 
and yet their Infants remaine in the vifible focietie of the 
Church, or of fome who were vifibly thus taken in, and 
their Infants left out^ but in ftead of this, you ftill goc on 
in your wonted equivocation of the word Covenant 
of grace, taking it onely of the Covenant of faving 
grace, not including the externall way of adminiftration 
with it. 
■Jo Se!} 6. Now(God willing)! (hall try what ftrength there is in 

Vindicaring your exceptions againft thofe Texts I brought to prove 
A0.1.3S.59- .that Infants of Bcleevers do belong to the Covenant now 
as a proofc ot ^5 well as the Infants of Jewes did under the former ad- 
leevc" to^bc-" "^Iniftration. The firft whereof was taken out of ASls2. 
long ro rhe 3^- 39- where ^ei^r exhorting his bearers to beleeve and bee 
theCoven>int baptized^, ufed this as an Argument taken from the bene - 
ot grace. fit whidi fhould come to their poftericie, ^he premife i^ made 

to you and toyjur children^&c. 
Thefirft branch of your anfwer is according to your 
nicrhod'o?an'> ^^^^^^^^^^diod, to throw dirt in the face of an Argument 
iwcring. which pinches you, fleighting and fcorning that which you 

know not how to anfwcr h and then to frame fcverall fen- 
lesjjand raife a duft about it j To^complaine how irksome it 
i^ to Readers and Anfwerersy tofinde them who alleadge a Text 
ioparaphrafeupmit^ hut Jhow not how they conclude from it ^ If 
^ harder fir yoH to fi/jdeyoHr enemy then to vanqmfh him^ and 


Infant'Baptifme f roved fnm Scripture. i ^ ^ 

you rvipj that I would firft di^Mly exfimnd^ and then frarm 
my arqnmznts oh t of th T^xU 

I anfwer, I hardly can tell whether it were bcft to ftiile 
at or pity this grievous troublp you are put to, that your 
patience (hould bee thus compelled devgrare udiurn'M (eemes 
yoiiexpecledl (hould make lyllogifhies in nioode and fi- 
gure, in a Sermon adpopnlum^ it you dk\ not, I wonder 
why you (liould bee thus troubled, fince as plainely as I 
could I exprefled the meaning of the Text: I firft Ihewed 
where the llrength of the Argument hj^vlz. That not or. ely 
tbewfilvu Hpdn tbeir faith and Baptifme Jhould rcceivafncb an 
InvahtiihU t^enefit^ hut thfir childrm jbould alfo (^ H?ider the for- 
mer admmijlration they rrere') bee taken into a heiier adminifira^ 
tion^ the Covenant being now exhibited in the befl and juUeft 
manner^ and all they whether neere orfarre off^ who would owne 
this (hoTtldthtmfeheJ and their children with them^ bee under this 
heft CdVtnant^ oi formerly they were when the Covenant t»i9 more 
dark^, Andinthc progrefTeof my dilcourfe I both pro- 
ved this to bee the meaning, and answered the exceptions 
to the contrary. 

Next follows yourfeveralllenles : You doubt whether I-Ms.Toidejhh 
fetch ch'ildrenin und:r thefirft part^ I will be thy Gud^ or whe- *' r in mulri- 
tha under the fecond^ I will be the G§d of thy feed. Or whe- P'>'"S ^'^w^c.c. 
thcr \ meane if off avinggrjce J y or Chureh-priviltdgej. One 
while you doubt whether my Jenfe bt^ thai God will be the Qod 
sf their clnldren if they oBeyhii call: then you rather guefTe it. 
That if the Vareras obey ItU call, bee will be the God of thim^and 
their children, though thi children doe not obey hit call. Yea fur- 
ther (because here are not yctienfcs enough ) you proceed 
and fay, If by thtfromife to them and thiir children^ be meant of 
outtpard Cherch-frrviledges j then the fenfe muft bee, If yon 
win beUeve^repent and Be bjptizMd^ ft hen ym and your children 
jhall btha^izjtd. Yet another ftnfc you make out of that 
which I ipakc (at the by) of Z^cib^w/, L«% 1 9. that Salva- 
tion came to his houle upon his belceving 5 that thence 
m^yhe'gdXhtYtdi^l hat the meaning is ^ a mans whole houfhold 
may be faved barfly hy his heleeving : and not content with 
;dl thcfefcnfo^ you ftcp out of your way to bring in Mr. 

R 5 Goodwins 

ji6 InfAHt-Baptifme proved fr$]n Scripture. 

Gjodiv'vu interpretation of Zjcheus^ that he meant it nf tbe 
rrbole hjufioid-^ and that thence he collef^ed that an houfe- 
holdwdS Ecclefiaprirru y which you conflite, and then you 
Tec down your own fenle of lalvation coninihig to Zjchetkt 
Jii^honji j that by Zacheud bis hmje is meuni o?ie!y Zacheus 

What multiplicity of imaginary lenfes, and confcquen- 

ces of fences are here poured out on an heape? could the 

rareft Chymick have extrafted any more? The Reader 

would hardly iwallowdowne the tedioulnefTe of my dil- 

coui le 3 if I fuould take them all Ungly, and lliew what I 

own or reject of each of them : It is better to lit down the 

plaine Icnfe together^ and make ic goodi and then he v. ill 

difcern how you have indeavourcd to cloud an argument^ 

and wrangle againlt it , when you cannot aniwer it. I 

Tli: pl.iinc plainly exprelTed the Apoftles argument to be fetched from 

fenfcSci'copc the beneht, which Would not oncly come to themlelves, 

of fhis argil - but to their children by their beleevjng in ChriO: *, and aP 

n>em opened ter added, that the cleare ftrenath of the Argument lay 

and vindicatca, , /-- j l i i 1 1 • r^ ^; 

* tnus3 Crodnatnnowremembredhis Covenant to AUrj" 

^ bar/i^iw lending that blelled (a^d in whom hce promifed 
^ to be the God ot him and of his Iced; doe not ycu by 
^ your unbeliefedeprive your lei vcs and your pofterity of 
*^ ib excellent a gift; In which paiFage you acknowledge I 
bjut hit the mar h^^axid given tb.it very irjtirpntatbn rvblch yon 
orvne. And whe^reas you adde as afurther illuftratio n_, that 
th.epromile is nowfultiiied to them and their children, ac- 
cording to ^^cl/ 3. 25. IC e arethe children of the fre-phets^and 
cf theCjVinaiit^ whicbGod nude niib our fjthirs^&c, Icou- 
leiTe that is true, but not alltliat is meant-^ and yet even 
that Irrengthens my Argument, theCovenant which God 
made with their Fathers 3 Tl^jt bee rvdnld hee tbt God of themy 
and 0} their feed^ and tbej n?ire the children or heires of that Co- 
ven27?t'^ that look as God was the God of Abraham a,nd his 
iccdj fo he would be the God of them and of their feed, if 
they did beleeve and were baptized;and therefore he would 
not have them by their unbelief deprive theniTelves and 
their children of that priviledg^:this I then made my argu- 

Infant'BaptiJme f roved frem Scripture. 1-27 

ment, and this you fav/ well enough^ afid therefore fay, 
that this expreflion, doe not by your Htiheliefe deprive your pojie- 
rity cffo txcelknt a gift ^ hjith a little re Up of my interpretation 
ef the promife concern ing the natur all feed of beleevers. But Sir, 
why doc you call it a little reliih ? it is the very fcope of 
my Argument, that look as God did when hce made the 
promise of grace in Chrift to Ahraham upon his beleeving, 
and took alfo hispofterity^/^o/e that vpert borne ef him^ into 
Covenant with him, in the fenfe which I before alledged; 
and not onely the naturall Jews, but even among all Nati- 
ons, whoever became followers of Abrahams ^^itk^ did in- 
herit Abrahams promise, That he ypouldbe the Godof them and 
their feed; and by vertue of that promife, their children 
were taken into vifible conamunion: Co this bleded feed 
[in whom this promife was founded] being now come, 
would according as heretofore,make it good to alj whether 
Jewes or Gentiles, that fhould beleeve in him. 

This claufe of the Covenant of grace, and the interpre- 
tation of it, viz. That it belongs to all believers, and that 
by vertue of it their children are to be received into vifible 
communion, you often difputc againft, and fometimes fay 
that it was a promife pecitliar to Abraham at other times, it 
wastf/ tht Htmoji to be extended no further then to Abraham, 
rfaacj, ani^ J^icoh^tobave their pojierity (as born of them)to 
belong to the vifible Church, though in this place where it 
was moft proper, you fay little or nothing abo^it it, onely 
make wrangling exceptions againft my interpretation? but 
becaufe it moft pertinent to the bafinefle in hand, I fliall 
here take it into confideration, and manifeft that it was 
not zptrfenallipvmkdge to Abraham*, no nor to Abraham^ /- lytn^^I^vJ^jl^ 
faac and Jutcob^ to have their pofterity taken into Covenant rhy^GocUnd 
by vertue of that promife, 1 will^e the God of thee and thy fhc God of rhy 
feed fccd,norpc- 

For firft^ though Abraham was the father of the faith- h7rl!lte and ' 
fullj and fo in fome fenfe [the root, as you eliewhcre call Jaa>'b, proved 
him:] yet the Covenant was made with him for bis faiths' by three Ar- 
/i%3 and ^/t<?z^^er/ are his children and heires, and partake g"'"^'^ s. 
of thofe priviledges and promifes which were made to 

T him: 

g Infant'BaftifmefrevtdfromScrifture. 

him: and therefore look as Jhrahami faith juftificd him be- 
fore God^Sc gave him intcrcft in theipirkuall graces of the 
Covenantjand nom bnt himfelfi yet it was fo bencficiall and 
advantageous to his children^ that for his fake they (hoiild 
be accounted to belong to Gods Kingdom and houlholdj 
and partake of the externall priviledges of itj and thereby 
be trained up under the dilciplinc of it^ and fo bee fitted for 
fpirituall priviledges and graces which God doth ordina- 
rily confer upon theniwho are thus trained up; fo fhallic 
bee with them who become followers o^ Abrahams faith. 
Secondly, had it been a peculiar priviledge to kbrabams 
naturall feed, Profelytes of other Nations could never by 
vertuf of their becomming followers oi Abrahams faith.have 
brought their children into Covenant with them, fo as to 
have a vifible Church-mcmberfhip, as wfee know they did. 
Thirdly, and weknow alfo that this promife of being 
the God of belcevers and their feed, was frequently renew- 
ed many hundred yeers after Abraham:,IfaaCy^nd Jacob were 
Dcut.3o.«. dead and rotten, asZ^e«/. 30. 6. The Lord wiU circumcife thy 
Efa-44-^>v heart^a?id the heart of thy feed^ &c. fo E/^. 44, 2,^. Feare 
not Jacob mj fervant^ and thou Jefhurun whom I have 
chofm-y 1 will poure mj fpirit upon thy feed^ and my bkffing 
fspon thine (^ff-Jpring^ and they JhaU fpring up as among the 
Efa.5p, 21. grajfe^&c. So likewife E/ay 5p.2i As for me this U my Govt- 
nant with t hem ^faith the Lord^my Spirit that if upon tkcy and my 
, wdrds^ p[?hichl have put in thy mouthy /ball not depart out ef thy 
moHthynor out of the mouth of thy feed^ nor oh t of the mouth of 
thy feeds feeds Jaiih the Lor d^ from Inncefrth and for evcr^ and 
this laii promifeyour fdk acknowledge, page 5 4. to bee 
intended chietiy of the nation of the Jewcs at their laft 
calling in : and whereas you iife to elude theie Texts by 
yindi<a^cd.*^ %i^g ^be(c: things belong onely to the elcft, when they 
come to beleeve, and reach not to any priviledge which is 
externall? I reply, by the fame anfwer you might cut off 
the . (ecd of Aibraham^ Ifaac and Jacobs for to bclecvcrs 
/teaswell as to belcevers mrpwere theic promifcs made j 
andlfh^llAiJefireyou, to thinke how by this Anf\vcr you 
will avoyd that which page 42. 1 you call aWiirditie and 


infani'Bapufme proved fr^m Scripture. 1 79 

trifling in Mr. Cotton,Fov Inftanccj God made this promift 
(iiyyovi) to Ahrskt^m^lfaac SLud Jacob ^ to bee the God of 
them and of their feed, in all generations; fee how you will 
anfwer your ov/nc ob;e£lion , if it bee iindcr|lood ?/»/- 
Z'trfall) t9 all bps jkd^ that is rnani/eftljfalfe, all hi^ jeed bad not 
God to be their Ood', or ifi( h'^ meant Conditionally^ if tha bt- 
/eiVe^ then the meaning mufl bee^ that God rvautd bti the Godoj 
Air ah am and bU feed if the) did btke've ; and th. n it fgnifes m 
more then tbufy that GodmilbtcthcGudof cv^ry belecver^ and 
then it is buttrifiing to adde^ to bee the God of him andoj bis 
feed^ becaufe nothing is more cxprefj^d in tbi laft rv'ordf th. n 
whatU faidin the firmer j therefore this promife made to 
Abraham^lfaac2i\-\dJacoh^ muft bee retrained toe/e<5?and 
hikevtrs oneljy net to the nit fir all feed of Abraham y Ifaac^ and 
lacobybtfttobeleeverty at they and their feed bj calling: thus by 
your owne Argument you cut off all the Jewes but fuch as 
wereele^l and inwardly holy, as much as you doe the Gen- 
tilcSj 'from having any vilible communion in externall pri- 
vikdges. Confider what you will anfwer to thefe things, 
I nothing feare but by what di(lin6tion you will fetch off 
the Jcwcs, wee (hall fetch off the children of belecvtri^ whe- 
ther Jewel or Gentiles, This I adde to make it more cleare, 
that that promife, Gen^ 1 7* -^ ^i^^ bee the God of thee and oftby 
Jeedy (^to which the A polUe here relates) is a Gofpell pro- 
mife, which from age to age holds forth fbme benefits even 
to the natural! feed of beleevers. So that when the Apo- 
ftleprelfeththcmtobeleevein Chrifl, and by being bap- 
tized to come under this new and befl: adminiflration of 
the Covenant, by an Argument reaching to their pofleri- 
tie; the fenfeis no more then thus, you have indeed cru- 
cified the Lord of life, and deferve that his blood fhould 
bee required of you and of your children, and that that 
Vineyard (the heire whereof you have killed) fhould bee 
taken away from you, but if yet you will receive him offe- 
red to you in his Gofpell, it fhall not prove fb,but you 
fhall receive the holy Ghofl, you fhall bee juiHfied, accep- 
tedjyoufhall f^ill bee a chofen generation, the Church and 
people of God, yea and your pofleritie fhall be under this 

S bcfl 


Mr. Totnl^es hi 
exceptions a- 
gainft thisar- 
gunienr anfvv* 

I Exception. 

r^fam-Baptifme frovedfrom Scripture. 

beft adminiftrationj they (hall be accounted by vemie of 
tills promifeftill tobeehis^ and be trained up for him^ iii 
hisSchoole, in hishoufe, as heretofore they have becne, 
yea and widi greater advantage, becaufc a greater abun* 
dance of the fpirit is now poured and to bee poured out,Try 
what abfurdities you can make to follow from this Ai'- 

After I had opened the fcope of the Argument^ I procee- 
ded to examine what exceptions are made againft it» Firft, 
(bmc fay the promise here mentioned is meant of extraor- 
dinary gifts ofthe holy Ghoft, this I confuted, in this you 
Goncurre with mee» onely (that you might debafe as much 
as is poffible what ever I goe about to prove) you adde, 
my najons are not jujjicient to confute it^ for though aU who then 
bileived and were iaptiz>fd did not receive thofe extraordinary 
gifts ^ yet Feter might ajfure them that it fljimld Be fofor the future | 
Anfmr* This deferves no reply ; is it imaginary that Pet^r might 
promile what never was to bee performed ? was it to be true 
at any time, that all who beleeve fhould receive the extra- 
ordinary gifts of the holy Ghoft ? Your felfe % elfewhere, 
you (hould incurrc blasphemy to challenge a promife which 
God (hould not make good. And whereas you adde fur- 
ther^ihat it doth not fiSon^ that th^ prmife mufl bee true in all 
agesy that whoever Btkeves and is baptized^ fljalJ receive remijjir 
»m offinneSi and the gift of the holy Ghofi s bcVauft there, w nothing 
in the Text to prove that this promifepou/dhe in force in all ages. 
But Sir is there not in the Text, all that are afar re of^even at 
mary as the Lord our God fb all call -^ and doth not that reach 
to all ages? 

The other fhifi: which I faid was infufficient to a- 
voyd the force of this Argument, is their interpretation 
who Jay ^ Tojm and your cbildrtn^muji ^ee ihm limited^wiz, at 
many oft hem as the Lord pall call ^ that is, when any of your 
children come to bee caUedy this promise fhall bre made 
good unto thcmj now I laid this was but a fhift, becaule 
the Apoftles Argument is taken from the benefit which 
Ihould come to their children, which would bee no Argu- 
snentat^Ib becaufe j^^ith this limitation, it holds forth no 


a. Exception, 

Ifffant'Bdftifme pr$vedfrom Scriptme. f ^ i 

more to the children of heleeverjthcnto Vagans^ the promises 
is made to as many as God (hall call^ that i%y to youy t9your 
childrefi^and to PaganSy and their children as rmch as to you and 
yotir children'^ what argument can this afford from a benefit 
which their childrenjhould receive if they beleeved> 

But this iay yon is thegertuine andneceff'jry explicaiion of the 
Text^ for let the fromife bee pphat it can hec^ whether of fnving 
graces^ of outvpard privikdgesy of extracrdifiary gifij^ it is no 
wayet true withoHt that limitation^ as many as the Lord pall 

But this is but a deceiving of your Pvcader with an equivo- j^c^ 
Cation in the word call^ forifyou nieane o£ inward effe^tt all 
Callings of true faith wrought in the hearty and then fay^, 
what ever is meant by the promi/e, whether inward graces 
or outward priviledges^ none partake of any of thefe things, 
without this inward call: I mull tell you, this is one of the 
things you ufe to call dilates ^ ^old ajjertions without proofe^ 
thefal/ehood whereof is abundantly manifeftedaIready:Do 
you not know and grant that outward priviledges are com- 
mon to ekd: and reprobate ? But if you meane it of out- 
ward calling, then I not onely ajferty but have already 
^r(7z;e«^their Infants in joy this calling with them. But be- 
cause you cannot deny that the Apoltlc here meant to fetch ?• Exception, 
an Ai'gumenttaken from the benefit which fliould come to 
their children, you have found out another ji&i/>5 and fay, 
the maine matter wot concerning themfelveJ to treEl them^ hccaufe 
they hadfaid^His blood be upon us and upon our children^ and thi§ 
was a Comfortable Argument ^bkiCaufe they might hereby under fiand^ 
that notmthflanding ihis imprecation or execration^ they and 
their children mi^t yet bee faved by this JefuA whom they had 
erudfied^ i/tcajetbtfypouldbe/eeve inhim. 

But I reply, firft, there is nothing in the Text to evince it, Anfw. 
that all thefe men either uttered that curie, or were privlc 
to it : for though Peter iaid they had crucified him, he meant 
the Scribe J and Pharrfees had done ity and elicwhere hee (aics, 
die Jen^es rtblzh di^elt at hrufakm h-id dene i/: it is moii , 
probable that many of thefe ftranger Jewes knew nothing 
of it. Secondly, let it bee granttS that they both knew it 

S 2 and 

iga Jnfant'Bapifme proved from Scripture^ 

and were parties in it, and fo confequendy that the ap|^i- 
cation of the promife was the more feafonable to them, yet 
becaufe it was the promife of the Covenant^ which belonged 
to every Covenanter, that God in Chrift would bee a God 
to them and to their (ccd, and that hee prefled it to them 
as to thofe who were children of the Covenant , AEls^ 
Chap« 3. Verfe 25. this Argument taken from the Cove- 
nant had been of ufe, though that fpeech had never becne 

As for that which you call the witlefTe dcfcant I put up- 
on my adverfaries, while I fay the Argument muft run thus^ 
that if the Apoftle nnifl: be interpreted, (as thefe men would 
havehim^ to you and your children, fo many of them as 
the Lord fhall call, viz^ you andyonr children have hitherto 
heenanholjffeed. But now if you beleeve inChrifiyoptr felves^ 
your children jh all bee in n<) better condition then the refi of the Pa-- 
gan worlds hut if after ward any of them or any of the heathen fhall 
believe and be baptized ^ their f articular per fans fl>all be tal^j jn-' 
io CovenAnt^ hnt their Children ^ill left out^ this (faid I) would 
not have been a very comfortable Argument to perfuvadt them to 
comein^ ifi relation to the good nf their children. To this your 
anfweriS) that thii rvitkffe defiant fillowej not on the applying 
the refiridlion in the end ej the verfe^ to them^ their children^ and 
all that are afarre off^ and thai which I burden my adverjaries Tc« 
net with^of putting bileever J Infant J out if the Covenant into the 
condition of Varans children is a Co:cyfme anfwered before. But 
Sir, bee it witlefTe or witty, they muft owne it whofe it is, 
and 1 perceive you can more eafily put it off with a fcoffe 
then give it a folid arif%ver, and it is a thorne which will 
not fb eaiily bee plucked out of your fide j the flrength 
of it is, fe/tr could not have ufed this as an Argument to 
perfwadethem to come under tF?is adminift ration of the 
Covenant, whereof Baptiime was a ieale, from the bene- 
fit which fhouldcomcto their children if your interpreta- 
tion bee true, becaufe by tl-is heir children p^^^uld he in a worfe- 
cendltion^ in relation io the Cozm^nt^ihen they trere hefere', all 
grant in xht former they w:re included^you fay in this latter^ 
ypukm-;i>nomorepnmjefi,rthn9^henf'.Tibe ^hildrm ofTptrke/: 


jfifum'BMftiffmfrweafrdmScnfture. Ijj 

How Aen eould this argument be fit to be ufed? t^ me I pray 
yoa, fiipjpofe a man held fonie Farm or Office under fome 
great man, and that in his Grant or Patent^thcre were (bme 
apparent priviledgQS or benefits included concerning his 
pofterityjif now the Lord of whom hee held it^fhould offer 
him a new Grant in which his children fhould beexprefTeJy 
leftout, andnomore. priviledgcsforthemdten for meere 
ftrangers^ could an Arjgument bee taken from the benefit 
that{houldcometohisChildrcn,ta perfwadehim to give 
up his former , and accept this latter Grant? I thinke not. 
And whereas you call that expreflion of putting of the 
children of bcleevers intothe famefrate with the children 
ofTurks^* Coccjfme ivhichyoH have anfevered htfore. I pardon 
your fcornfuU exprcflion^you doe but ^c^ar that which hitej 
yoit , it is a truth which you have no caufe to delight to 
heare of j you have anfwered it indeed, by granting the 
truth of it) as the Reader may plainly fee in my Anfwer to 
your io Section of the fecondPartj and to Seft. 3.of this 

Whereas I further ftid in my Sermon, except in reldtim to 
the Covenant^ there rp4s no occafion to name their children:, ilhaei 
httnfmfficienttoljavtfaid a promifi is made to Of many st the 
Lord fballcalI,Youanfwer^T heir children indeed are named in 
relation to the Covenant: But there mds another reafon thin that 
which I alledge '^ not onely their imprecation ^^ Matth. ij.'S^* 
hnt ejpeeially hcaftfiChrift was firfi fefit to the feivj and their 
children^ aUs 3.26. I Pveply,, .but this realbn which you 
allcdge affords no Argument for them now, tobeleeve and 
repent from any benefit Ihould come to their pofterity by 
Ycrtue of that promiie, 1 mU bee tbpGody and the God of' thy 

To do&'this Se^on, you fay, Tht AMp^idoh4ptifis hwih 
htnce a good Argument againfi baptizing of IirfantJ^ becaufe Vg-^ 
tcv required of fiicb as were in Covenant repentance brfere bafp^ 
tifme, I anfwer, juft as good an one, as becaufe Abraham 
Was in Covenant, and an a^iiiall beleever, and juftified by 
the faith be had in ancirciimcifion, and received it as a feaJ 
of the righteoufnefle of faith j therefore all thcfc muft go 

S 3 before 

I j4 Infam'Bdfti[mepr6vedfr$m Scriptural 

before Circumcifi on; and becaufe all who turned Profe- 
lytes to the Jews> muft firft make profedion of their faith; 
therefore none may bee circnmcilcdbutfiichastheyare. 
But more of this when we confider this Argument in your 

r» $e^. 7. Next, let us try whether your fuccefle bee any better a- 

gainft the next Text of Scripture which I brought to prove 
Rom. 1 1. 6 &c. this Conclufioni viz, Rom, 1 1. 1 6. &c. where I faid. The 
vindicated, j^pofiles fcope vip^ to ^tw that we GcHtilcf have now the fame 
graffingintothe trueOiivePPhicb the Jerpes formerly had'^ and 
our prefent graffing in U anjmrabk to their prejent cafling oui'^ 
and their taking in at the latter end of the World ^ fiatl bet 
the fame graffing in [though more glorioujl/] as mrs is nerpj and 
it is apparent that at their firft graffing in^ they jtnd their chi'.dnn 
were tal{en in-y at their c aft ingmt thy and their children were 
hrok^ off\ and when they fballhe taken in again at the end' of the 
VPorld^they[and their children jh all be taken in together'^ and all 
this by zertPte cf the Covenant^ Ero Deus tuus, &c. Which is 
the fame to tts and to them^ we and they making up the Church of 

Inyour£A?^»K» of this Argument you flill proceed in 
y our <?/^ method- firft to caftfcorne upon it) as fuch an 
obfcurc Argument, That none but a Diver ef Delos can fetch 
up thi meaning of it : and indeedj ftioiild you not pretend 
difficulties, you could have no colour to bring in fo many 
imaginary fenfes, thereby to darken an Argiiment , which 
is thefccond branch of your Artifice: ^s whether this in- 
graffing he meant of the vijibky or invipbk Churchy by faith ^ or 
profeftion of faith certain jby reason ofeleBion^or Covenant of grace 
made to them^ or probable and likely^ becaufe for the mo ft part it 
happens fo^ &c. Alas Sir^ why doe you thus ftrip your felfe 
to dive under the water ^ when the (enie fwims upon the 
top: Look how the Jewes were Gods pe ople j fo are the 
Churches of the Gentiles 5 looke how the Jewes children 
were graifed in^fo are our children;we are taken in^in ftead 
of them who were caft out, and become one vifible king- 
dom of Chrift with the reA of them who kept their ftati- 



InfMif'BdptiJtm fr$vedf/$m Scriftur€. 1 3 j 

on; this is the plaiiie fen/e of my Argument. Now if 
youpleafebutto apply all your imaginary fenfes to the' 
Jews and their children, and/ay, if they and their chil- 
dren were graffed in together, was it into the vifible, or in- 
vifible Church > was it by faith, or the profeffion of faitW 
was it certain or probaole? Doe you not thinke your 
Reader would fniile at the vanity of thefe quelnons^ 

When you have fet downe your fences 3 next you thus 
proceed, the thing that Is to be proved is. That all the in- 
fants of tvtry bde^ver are in the Covenant of Free grace in 
Ckrifly andhj venue thereof to bee baptized into the Communt- 
of the vifible Churchy No Sir, the thing to bee proved froni 
this Text, is. That o«rzz7/^»// have the fame right rp-hlch thz 
infants of the Jews had^ and your Arguments fight againft the 
Infants of the Jcws^ as much as againft the Infants of the 
Gentiles j for [to apply your own words fpoken of be^- 
leevers now, to the Jewesthen,^ Though it may bee 
granted that the infants of the Jeivs vpere for the mofi part un- 
der the ele&im and-CsVenant of gra€e^ and fo in the vifibh 
Church ytt it rvill not follopp that every infant o[ a J«i9?, i» 
Of much Of hee^thc child of a Jen^^ or a hekever^ ii imder the 
Covenant of grace ^becauje rve have Gods exprejfe declaration to 
the contrary^Kom, 9. 6, 7, 8» and all experience proves the 
contrary; is not this as much againft the one as the other > 

Towhatlfaid, the Jewes Infants were graffed in by 
Circumciuon-thereforeoursarctobe ingraflTedin by Bap- 
tifrne. You an(wer, by demanding n>hether ingood. fadnejfe I 
doe thinke ibe Ap (file here nkanej by graffing i»j baptizing ur 
Oircttmcifion^ or incifion by outward Ordinances -^ for if that 
Were the meanings then breaking off mufi be meant ofuncircumci- 
fing or mbaptizing. To which I reply, that in good fober 
fadneflel do think that grrffing in isadmiffion into vifible 
mcmberfhip, or viible communion with the Church of 
Chii't; and that theext mall icale of their vifible graffing 
in WasCircHmcifiiyrK an i of ours B rptifme ; and yet it fol- 
lows a ot J that breaking off is onely unciraioicifing , or 
unbaptlzi »?;; but breaking o5f is a C-^i^ing out from that 
vifible m*:0\b?r'^:up whereof this Sacrament is a Symbole. 


j^^ fnfanUBapifpit frdvedfrom Scriptnrt. 

But to yon it fccms that wgrafing here,if meant of the inviji* 
hie Church &y sleftion and faith: I Reply, if It be meant of the 
invifibie Church onely 5 and that all who ai'e grafted in, in 
the Apoftlesfenlca whether Jews or Gentiles^ are onely e- 
le(^ones 5 I will fblemnly promife you never to plead this 
Scripture morcj for any Infants, either of Jews or Gen- 
tiles^ no nor for vifible Profeffors of cither of them^ pro- 
vided onely if you cannot make that good , you will [ as 
indeed you muft] yeeidthatfbmearetobe reputed viiible 
Church-members^though not eleft, whether Jews or ©en- 
tiles, and that our grarang in , is as theh's was , they and 
theirchildren,weand our children 5 andif youpleale, let 
us a little try it out. The Text is plaine, fome of the bran- 
ches were broken off, fiich branches whofe naturall grow- 
ing in the Olive yeelded them that privilcdge which they 
now partake of who aregraffed in in their ftead^ were thcle 
broken ^ff from the invifibie Church ? you dare not fay 
fo: if then the Olive from which they were broken off, bee 
the vifible Church, I have enough j and I wonder that any 
but an Armmia?2fi\ould make any queflion that the Apoftle 
ipcaks onely of rejefting the Nation of the Jewes from 
being the vifible Church, and taking the body of the Gen- 
tiles in their ftead, to be Gods vifible Kingdom • in that it 
is meant of fuch an ingraffing as maybe broken off which 
cannot bee from the invifibie Church. But Ictus fee how 
you feek to evade this, and how you prove that it muft bee 
meant of the in vifible Church: hhraham (fay you) had a 
adoHbk capacity^ omof a naiur all Fatherland anoilxr the fa- 
iher of the faithful/ ; in refpe& of the former capacity^ feme are 
called branches according to nature-^ otlms rvildc O'ives by na- 
iure^yet graffed in hy faith : and n>hfn it is faid that fome of the 
naturall brmches n^re hrol^n cjf^ the meaning if not^ thai fome of 
the branches of the invifihh Church may he broken off.^ but onely 
fucb OA T^erefo in appearance^ according ai our Saviour exprejfes 
it Joh. 15.2. But I Reply, I profefft I underftand not how 
thisdiftin^^ion gives you the leaft helpe^ for tell me I pray 
you,were nottheie whom you cal naturall branches as tru- 
ly ill the Olive as they who being wilde by nature were yet 


TnfdnUBi^tlfme proved fr^m Scripture. rj y 

graffed in^in the (lead of them who were b/oke off? If they 
were, how doth this diftiiK^ion help you? You fay indeed, 
Yhat the Infants of kkevingjeivej were net in the Covenant of 
grace^ becaufe thy rvere iheir children : if by thh you meand^' 
they were not members of the inviiible Church ,' you fay 
the truthj but nothing to the pnrpofe. But if your mea- 
ning bcj that they had not a vifible membtrlhip/uch an m- 
graiting as gave them a right to outward Ordinances 5 you 
notonelycontradid the Scripture, but your ielk:, who 
plead this. That it wai a piculiar pivikdge u Abraham, th^t 
his children fhiuld have fnh a vifihle patidi?2g as ours have UQt : 
plainly,the Jcwes were the natural! braneheSjfome of them 
were ele6l:3fome notj the body of them were the branches 
ipoke of in this place; many of thefe were broke off, o- 
thcrs of them kept their ftation ; yet Gods eleffcion failci 
not; even (b is i t now, the Gentiles were graffed in, that is, 
their vifible faith gaye them a vifible iagraffing,their invifi- 
blc faith gave them (who have it) an invifiblc member- 
(hip: yea, ro me your felfefeemto fay as much, when pag. 
6^. you affirme,fwri/io» may he either im& thi vifible or invifi- 
bkChitrch', grjffngin^maj he either by faith ^ or profejften of 
faith* And pag. 65. It is true that our prefent gr offing in^ is 
anfivera(fleto[or rather for tlmf\cafiing out ^ that ii^Godrpould 
f»fply in his Olive tree the Churchy the casing away of the leivr 
by the calling of the Gentiles-^ fo much the Apofile Jaith^ ver. 17. 
thou being a ivilde Olive ywe?t graffed iny in ramorum defra- 
ftorum locum, w/o the place of the brtmches broken off^tfyeu mean 
it in this fenfe( fay you)I grant it.And truly Sir.in thefc word*> 
to my underftanding, you grant not onely my interpreta- 
tion of this place, but even the queftion controverted be- 
twixt us. Firftjyou grant my interpretation, that it is not 
meant of the invifible, but the vifible Church : for I know 
you will not fay that any of the eleft Jewcs were broken 
''off, and the Gentiles ele^ed and put into their place. It 
muft therefore be meant of the vifible, and of the vifible 
Church of the New Teftamentj and that thofe Jewes who 
kept their ftation, and we who are in the roome of thofe 
that weubroke off^ doe make that Olive which die Jewes 

T cude 

, 2 g Ipfdpt-Baptijme f roved frm Scripture. 

made before* Yea Secondly, you by neceflary coniequcnce 
grant, that our chUdren are taken in as theirs were, wc are 
graffed in, in ramorum defraSomm htnm-^ Wit fitpplj in ibi 
Olive trei ibc Churchy the casing away of the Jfrps. Now if wc 
thus fuppfyy our children ftjpply the place of their children 
which were broken off 3 and befide^we are one with the reft 
of the Jews who remained in this Olive; and their remai- 
ning in the Olive, did not (I hope) deprive them of that 
priviledge which before-times they had for their children, 
and therefore wcmuft have the fame with themjand a grea« 
ter then they had for their children, none of us ever plea- 
dedj though ours be clearer, and a greater meafiireof grace 
accompanying it. 

Yougoeon, andiay, n>hen feme of the naturaU branches 

were cHt off^ it if not minnt any otbermje then our Savisur Chrift 

Joh 15.2. m^J/je/, Joh. 15. a. Every branch in me nut beafing fruit hee 

proves the in- takeJaa>^'^ ibnisy not that any branch truly in him could bee 

tcrprctation ^o fruitkjJe,ortakenarvayyhHi07iely thofi branches which rrere Jo 

^ ^''^^' in appearance, I reply, that this is my very meaning, that 

this ilanding as branches of the Olive, is not to be limited 

to the inviiible, but takes in the vilible al/b^ not retrained 

to fiich as have a ipirituall union with Chrift by faith , but 

takes in al(b the external] profeffion of faith, which oh 

times is not in truth, that which it appears to be. 

^ beredisy on (iiy^ the hpoftles fcope in therphok chapter it 
$0 anftfer that quafiion • Hath Godcafl away his peopUy&c, and 
not to jherp that wpee have n9vp the fame ^raffing into the trite 
Olhenfhich the Jen^s firmer Ijf bad. I aniwer, I undertook not 
^o Anali 2e the whole Chapter, but to open the fcope of that 
matter or argument which begins at the I6ver. and that 
you cannot gainfay, but that there the Apoftle makes an 
ArgLinientfrom our graffing in in their ilead. Andyou 
mindi me alfo of my onme difiin&ion of the fetbflance of the O- 
venmti andthe adminiftrationrf it. Sir, I thankyoufor re- 
membdng me of it, it is of very good ufe in this place^. 
though not of that ufe which you bring it for, we have the 
fame Covenant with them for the fiibitance^which Covenant 
^onliflsof^iefameblcffin^s, and is applyabfc upon the 

iame conditions, belongs to the fame forts of perfons, but 
the adminifiration of it> is dean differing from their§. Yfqu 
grant, That by faith tvee partal^e ef the fubfiance of the Cove* 
nant^inreffeU^of n^hich^ allbekeving Gentiles are AbvahsLXm 
feed. Yea, and you may adde, vifible beleevers are his vifi* 
ble feed : But if you mean U (fzy yoii)^/ the outward admini- 
ftration of this ingraffing by Circumctfiori^ Baptifme^ &c, nothing 
is more falfe^ the oHtppard adminifiration is utterly taken away^ 
aad to affirme that it is not , vptre to evacuate the blood of Chrifi 
in ibis particular. But Sir, this is at the befi but cunning 
dealing, and in part, a confident falfe affertioa ; it is cun- 
ning to fay by Circumcifion,Baptifme, Sec as if both thefe 
belonged to one adminiftration. Indeed to afiirme that 
ingraffing into the vilible Church, (hould now bee by Cir- 
cumcifion, were to evacuate the death of Chrifl: in that 
particular but to (ay [as you ought, if you would fpeake 
plainly] that to have our initiation now by Baptiiine into 
t he viiible Church, as formerly by Circumciiioiij or to (ay 
that all outward adminiflrations of the Covenant are now 
utterly taken away, [though the old one is vanifliedjis not 
onely a confident, but a falle affertion, and if you fay no€ 
this, you apply my dlftinftion to no purpbfe. 

You goe on, whereas I iaid their taking in in the tndofth^ 
World rvilbe as mrSythey and their children',yoii grant thit is true^ 
If it be true^ that their children by being the children of be- 
leevers (hal be accounted to belong to the Church^you grant 
my Argument J ifyoumeanenotfo, but think that at their 
lall and beft reflauration, their children (hal not enjoy tliat 
priviledge which they had when they were Gods people be* 
fore, why doe you not (ay fo 3 that all the world mayiec 
that you think in their beft condition they (hall bee depri- 
ved of that glorious priviledge which they enjoyed in their 
non-age? and yet you grant, Ihat they and tlmr children 
jbaEbee takffi in^y^a and a morefuU taking in of the children rf 
the Jews^ then it mrv of the Gentiks^ according to thaty Rom. 
11.2^. And fo all Ifratl jhaU h faved. But ((ay you) aS 
thit proves noty that God would have either all Infants ofbeke" 
vtrSf oomtudbis at eUU perfons ^ or in the Covenant of g^acz mi 

T % Chrifi 

140 JnfanuBAplfmejrovedfrom Seriptftrc. 

Chrifiy or in the face of the vifihk Church admiiudto Baptifme, 
I anfwer, the thing to be proved was , our Infants have 
the fame privilcdge with theirs.and that it proves abundant- 
lyj as for election 5 wee are not tocfteem all vifible mem- 
bers,, whether Infants or grown men, to bee ele<^ed , God 
having declared the contiary, this being true in all ages of 
the C hu ; ch , A<fany are called^ and hut fin? chofen. N otwith* 
Handing, when we /peak of particulars, ivee have the fame 
ground of charitable hope for one as for another. As for 
your other exprellion, That this proves not that ihc^ are to bee 
looked upon at vijibk members 9f the Ohurch^ and to be admitted 
k) omward Ordinances-^ this is oncly to deny the Conclufion, 
whether this being proved, that our Infants have the fame 
right to bee reckoned to the Church of God, as well as the 
Inknts c f the Jews, be not a juft ground, and as good a 
foundation to prove, that therefore they mult bee ad- 
mitted to that Ordinance which is the initiall fealej (hall 
in due timeappeare, when I have made good the next con- 
dufion, That Baptifme fucceeds in the roome of circumcifion 
to that «/e; in the meane time let the Reader j-udge. 

I iiirther faid of the Jews, they fiall by vertue of Gods Co- 
%'€na23t hse takfin in againe in the end of the world^ becaufe the 
root is holj^ becaufe Gods covenant with Abraham, Ifaae, and 
Jzcoh exiendsjet to them^ and pai againe bloffomCy and mU 
taki flace^ when the Nations nrhleefi fhaU bee taken aTPay , and 
theirprefentnationaJI c0?:-dition I padorred out in the compari" 
fonof Nebuchadnc22ars dreame^ Van, 4.I4. of a tree that was 
cut doWae^ and tU root hound rviih an iron chaine^ and yet afters* 
ward did grow again. The thing it felf you deny not^ nor go 
about to anfwer my argument drawn from the Jewes^ viz» 
We, as they, were taken in 5 tliey, and ther/ children ft>all be 
at the lafc taken in againe , as they were atthe firft t and 
therefore we and thev making up the fame body, are taken 
ifi upon the fame ground, our children with us , as "wtW as 
theirs with them: this Argument (I fay) you go not about 
to anlwer,bnt in ftead of anfwering,you pick^qnarreliagainfi 
my comparijon tah^n from Nebuchadne22ars dreame. Why 
Sir^ I never thought a Scholar would have expelled a com * 


Infam^B^tifmefrivc^ from Serif tme. 141 

paiifon {houldrunne upon foure feet 5 nor Have wrefted it 
beyond what was intended by it, I never intended to make 
Neif ttcbadne^f^nr J drcsLme an argument to prove, butoncly 
toilluftrate, that as that tree for a while was cut downe, 
and the root bound with an Iron chaine, was kept from 
growing, yetin the end the chainc was removed, and the 
tree grew againe ; fo the nation of the Jewe5 was for a 
while caft ofF/rom being the people of God^during the time 
of their blindnefle and unbekefe, but in the end thcvaile 
fiiould be removed, and their nation taken into their for- 
mer Church-iianding, yea and moreglorfouflyj and that 
by reafon of the Covenant , But from this yc u feeke to- 
draw many aWiirdities, and to Ihew wherein my compari- 
(bn holds not j asthiftreeii mt cut don>ne of thatfpjs^ omly 
form branches broken off^ and that to muh^ Abraham tke rootyto 
hie ^9iindwith a chAne is unbandfome , and tliat in this allu- 
fion, / fomttimes maJ^e Abraham the roote^ fometimei the Co* 
■ ii'nant the roet^&c. all which are worthy of no aniwer ; no* 
thing being held out in the allufion but what I now faid, nc 
vertheleffe, were it pertinent to our controverfie it might 
eafily enough be (hewed, how in a found /enfe the Cove- 
nant is the root upon which Abraham and all the reft of the 
branches grow, ainl alfb how by vertne of the Covenant-* 
Abi^abam is al(b a root from which his feed grow,yea; and 
Overall beleevers are roots from wlilch their pofteritle 
springs, and how in one found fenfe Ahaham^ Ifaac and la- 
cob^^nd all vifible beleevers make up this one tre«|thts Olive, 
and yet in another fcnfe] ths j are all but branches of this 

Whereas I faid tnaltihlf difcfttrfe^ the hoHmjfe efihe bran-- 
chesthae/p0^of^ is mt meant of a perfonall inherent hoUnejJc^ 
hnt an holinejfe derived to them from their Aneefiffrfj afedcrall 
bolinejfe, Againft this you except many things. Firft, Mr, 
Goodwin expounds it otherrpifti 'i M\\ Goodtvin meane thar 
there is no other holines whidi may make men eftcemed (6 
in facie dei according to Kom, 2.»//. I concur with him,but if 
he fay there is no other hoi inefle^or that the profeilion of 
^K)iincflc may not make him pafTc as holy m facie vifibili^Ec^ 

T 3 fflifijS: 


InUnt'tdftifme froudfrm Saipture. 

c^jJafjwhen I heare him fay {o (as yet I never did) I (hall 
diflcnc from him though hce be my loving friend. Second- 

ly, fay yovL^here are divers thingj to- ife marked indeed^ hut rsfith 
an J?eliske : indeed Sir that brand is alwayes ready at your 
handj let us fee whether you have let it juftly or no in this 
Derivative and pi^^e, and whether your impartial Reader will not take 
^cStop'" icoffandfet it upon your felfe. 1 epppfe (f^yyoM) perfmall 
"^j^ inherent holimjfe^ to derivative hoUmffe ai imonfiftent: but Rea- 

der looke into my Sermon^ and fee whether I did Co or no; 
I confidently deny this charge^ I onely (hewed the meaning 
of the word in thUflace to bee of derivative holinefle com- 
mon to the whole nation^not excluding perfonali inherent 
liolinelTe in true beleevers among them j andl fay agaiujthe 
whole nation was called bolj:^ not perfonally inherent, but 
federally^ and you acknowledge here a derivative holineCIe 
from Ahraham as a ipirituall father, yet I fuppole you will 
notundertaketo juftifie that true inherent holinefle is de- 
rived from any, but from our Lord Jefus Chrift, and his 
holy^irit. Next fay you, tb^ hslinejje ii derived not from 
any Ancejlers^ hut onelj from Abraham, But I befeech you ift 
your next not onely todi6late this, as in this booke you 
doe very often ; but cleare and prove it by forac good ar- 
guments, why it does not defcend from other immediate 
parents, who are beleevers, as "well as originally from Abra-* 
ham", for parents who are branches from Ahraham their 
father, areyetrootes to their children who ipring from 
themj Doe wee not read of the root efLjfe^ Efay 1 1? though 
heewasbuta branch from Abraham^ might not every pa- 
rent among the Jewes, at leaft every beleeving parent apply 
that promife made to Abraham^ I mil bee the Godofthee^and 
thyfeed> if you thinkc hee may not, diforovc the Argu- 
ments which I have brought for it, in anuver to your Sxt 
Scftion. I demand fuither, was not fiich a holineffe derived 
from Ahraham to his naturall feed, orpofteritie, where all 
■ ^ Abrahams pofteritie, who are called the holy fced^ true he- 
r cs^^rc^oots havers ^ and inwardly hnly> No ( fay you') othtr parents are not 
rarhcit chil- roots ^ Abraham onfl) if an holy roofey or at the mofl^ Abraham^ 
drcn. Ifaacy and Jacob^ in vfkofc names the Covenant runs* T# which 

l^fdm-S/fftifmef rived from Scrlftmre. i ^ j 

Ireply^firftathisisto fay and xaiCzyh Ahr^am onely is an 
holy roote^ yet Ifaac and lacoB arc holy roots too. Second- 
lya the ApoftJc names none of them at aH but fpeakcs of tbt 
fatherj^v/hich includes all their Anc€ftors,at leaft more then 
Ahraham oncly. Thirdly, how often did God (as I fhew- 
cd before) renew that promife, I will bee the God of thee 
and of thy feed, after Abraham^ Ifajc and lacolf were all 
dead? Fourthly, your felffay, the body of beleevers is 
compared to the Olive tree, and each beleever to a branchy 
andtherL> fur e Abraham^ Ifaac 2ind lacohomly^^are not the 
root or tree which bare the branches, but the body of be- 
leevers is the tree, and fo (by your owne grant) it folio wes, 
beleevers in one ferife are the tree, in another tiie branches. 
I%ly5ladde,that the body of beleevers, who make this 
Olive tree and branches, /nuft neceflarily be underftood of 
v/^^/eprofeiTors, and not retrained or limited to /rw be- 
leevers onely, othcrwife the branches could not have been 
broken ofi^as is aforefaid. 

Next you ftcp out of your way, to reproach Mr. Tkjmof Us.Gscdmn 
4j00dmn:^Xvho(fayyouyindeav(n'edtoinfirreaklKd ofpromife Vmdicated. 
cf deriving holimjfefr^m beleevers id their pofieritie out ofihefi^ 
militudi rf anOtivt^ and its branches ^compared with Tfal, 128, 
3 .&c. And then yon vilifie him,as a man who by [pinning 
tut findlisndes aud^mje&Hrts^ deludes his Anditery with fuch 
things y rather then fatis fie them xpith arguments : what hi« 
difcourfe was, you fct not downc, nor in what fenfe he al- 
Icdgedholinefletobe derived from beleeving parents to 
their pofterity,but why lflceJ/??«^/y our iword (hould bee 
thus againft every man, I cannot t«ll? as for Mr. G^wdivin 
(notwithftanding his difference from me in fbme paints of 
Chorch-govcrnment) I can doe no leffe then teftiJie that I 
know him to be a Learned godly Divine, and an eminent 
Preacher of the Gofpel of Chrift, and his worth not to be 
Wafted by your j[cornfullQ)cech. and for the things you 
alledge againft him, he aflures mce, ICoh have Jet dowm his 
notions in jour Book^ sthtrmje then hi f reached thtnty and that 
in due iimehee intends to pubUfb his Sermons^ and then the 
world (ball fee whether you have done him right or 
not. jUftljb, 

1 4^ Ififant-Baftifrnt frevedfrom Scriptnrt. 

ChiMrcn fol - Laftljj to that which I aflerted, 7bM the Irfants both of 

ding ; 
norofhlijufikeiyou upon this demand whether I da not in this 
Jjmbolize with Kvmimm^vpho mak^s thif the caufiwhythepojie-- 
ritj of fome people b.zvenot the gofpeljbccaufe thJ^ forefathers rtfu-* 
Mr Tombes fi^ /Vjand yoiibnng in the learned Do6lor Twiffe^and Mou- , 
fy mbolizmg lin dtfputing againji him in that point. How faine would you 
with Arminm fay feme what which might reproach this Argument? But 
his cxpoim- jj^^y j^Q|. |3Qt-|-^ thefc things be trucj that God (hews mercy to 
ng ^'"'^i* ^j^om he pleafes, and hardens whom he pi eafes^ and yet 
(hews mercies to thoufands of generations that feare him> 
and viiit the fins of parents upon their children ? may wee 
not lay truly when God caft out the nation of the Jewes 
from being his people^ that for their fins he gave the Bill of 
Divorce to them and to their children, that they (hould no 
longer be his people in Covenant, as they were in time 
paft, and yet his grace remain free> I fpake expreflely of 
outward adminiiiration of the Covenant, That when Pa- 
rents are taken into Covenant, their children alfo with 
them have a vifible right, and when God gives a bill of di- 
vorce from a viiible Church franding, (for to true belce- 
vers hee never gives any) their children are caft out with 
them^as appeares in the Jewes at this day h is this to fymbo- 
life with ArminiM^ ordoth Do6lor Trpijje or Moulifj^ or 
any otlier of our Orthodox writers gainefay this? I appeale 
to every learned Reader to judge , But e regione^ I defire you 
to (hew how you will zyoydfymholMng with the ArminianSy 
who indeavor to prove falling away from true grace and 
holineffe,fi'omthis i !• of the Romanf^ becaule the branches 
were broken off, when you with them faj, the graffing into 
the Olive here is meant of true beleevers graffed into the in- 
vilible Churchy yet of the branches growing in, or graffed 
into this Olive, it is exprefly f^idfome rvere broken rj^j and 
otliers will fare no better if they beleeve not. Bert us in his 
relation oj the conference at the Hague ^ urges this very place ^ f(t 
frofiie that it is f^Jj' blefor the Saints to fall Mfa^ from irace, hf^ 


InfM'Baptifme pnvtdfrom Scrifmri. j^^ 

cjufe we are advlfed to tak^ t^jming hj the J^wts 'EfXmfU^ tt^kt^ 
were hol^n off for tbtir unbeUeft . I know that you thiofee not 
that true beleevers may fall away, but how you wiUavpid 
the Arguaicntjinterpreting this place as you doe^ Iprofelle 
I cannot tell. 

And now I leave it to. every judicious Reader, wheth<e 
you or I havcdarkned this Scripture, whether you in fay- 
ing this Text, is meant of the mvifible Church otitly^ and the 
graSin^'m IS by ek^Kn and faith^ or I who fay the rejeding 
is of the Jewes from being of thi vipbk Churchy and i/igrai- 
fing is meant of the taking in of the Churches of the Gen- 
tiles to bee the vifibUChnrehj kingdomcj and people Qf God 
in their roomes 5 whether (in a word) I who interpret ic 
of ftich a growing ia the Olive, or ingraffing into ky as 
may endure a breaking off, and yet none fall from laving 
grace who once had it, or you who mafee fiich a grafting 
Jn, as that if any branches bee broken off, k mult ne^ffir 
rily follow, that branches may bee reni: off from the if^^- 
ble Church, and fall away from inward holinefle, havQ iu- 
terprcted this Text, moft agreeablcto the Analogy of faith, 
and the Apoftles fcope : and to conclude^ let the Reader aj- 
fo judge, whether this Text (notwithftanding i^ll y(HV" in- 
deavcrs) remainenotftillin myhands^asOncofqi/ftrQng 
holds, to defend this conclufion. That tbcchildrpK^btU^ff' 
WW, have the fame right t9 the Corvmant wltk f fcjr tos^H^ ^tk^^ 
childten of the Jtwes had mth their ?artmu , > "i ,. r I - [ ; . / ^ ^ > 

Now (fay you) you are come to my principal! hold, 'ToS & S 
I Car. 7. 14. I perceive at firft you thinke there is fome i Cor'y/vin- 
ftrength in it, for you have brought a huge army againft dicatcd.' 
hy anddrawnea long line about it, raifed abundance of 
batteries, and in a very long difcoiu-fe fay romcthingalmoft 
to every fentencc of mine concerning this Scripture^ and 
after all your (hot is (pent, you cry 7^ trtHmpbiUy I havi got 
your chkfe bold which you bad befi manned, Trucly Sir you 
fpeake like EpicomporthrojfL-hombomachides^ qui diffiavit omnei 
in csmfk CftrgmPidfrAir. But the beil i$,all the ground is not 
yours thaty Qu lialkc ovcrjuor every man kiucd ibat you 

U (hoot 

14^ Inf49$^^3dpifmefnved from Serif ture. 

llhootat. I have no fearc that your great fwelling words 
will give any (atisfa&onto your judicious Readers; wee 
will come to what you have done, and tiy what frrength 
there is in this long Sedionj and that I may make my an^ 
(wer to it as briefe as is poffible^ I (hall bring all the matter 
of your difcour/e to three beads. Firft^ ilich thi^igs as 
ivherein you and I doe agree, and muft necelfarily agree. 
Secondly fiich things as wherein whether wee agree or diia- 
gree it matters not much to the point in controverfic, thefc 
two I (hall but touch upon. Thirdly:, fuch things whereii;, 
wee differ, and which really concerne the controverfie be- 
twixt us. And thefe things (God willing) wee will try out 
hand to hand. 

Firftj wee agree, that find ified may have many fcnfcsy 

and that of tho(e manyj two onely are applicable in 

this place, either the matrimJmaUJantnficciuoTiy which you 

infift upon^viz, Chafiitie in the wife and bus hand ^ or lavpjuU 

matrimony hetxpem ihem J and legitimation of the children. Or 

elfe Ittftrftmcntall fan&ificationy in the husband and mfey and 

fedifoM holimffe in the children^ which I iniift upon. Wee 

agree aUb, fecondly, that fy may fignifie by as well as 

in^ Wee further agree thirdly, that theTc^^f and meaning of 

theTex^is, that the Corinthians having writ for the ApoSles 

refolution whether it were lawfiill for them who were 

conyertedj ftill to retaine their Infidell wives or husbands 5 

the Apoftle here refolves that cafe upon the affirmative. And 

I will further 4gr^e\vith you fourthly, that thefe words elfi 

wtre your Children uneleane^&c, are a medium or arpiment 

whereby the Apoftle proves the former fcnteiice> the Hnk-- 

heving husband isfanaifiid in the mfe^&c, I yet fuVthcr agree, 

chamitr oficn fiftly, that all the places which you cite out of the Icanied 

cited to no Chamier zre Orthodox^ and cleareJy prove that for which 

purpofe. |j^ brings them, viz. 7haifanBification cannot bee underfioad: 

oftbecQnveTfioaoftbetmbeUevtr^throHgb the diligence of the fe- 

ietver^page 73. j^ndtbsi the Argttment is not fetched from a 

iofttiogent thing jfag^y^m And that holineffe is not meaniif cf- 

TimoniallbolineJIeXy/hkh Cenfe was afcribed to Afffftfiine) 

f^'7^* And that the hglheffi of Children kert^ k ncf tba. 

tsUtb :• 

Inf^m- Bapifmef roved from Serif tun. i^j 

i»hicb they receive from their eclucation,fag, 75. And I am iurc 

you nmft agree with mee, fixtly^ that in all thele CefUmo* 

nies you have cited out of Chamiery there is not one Word 

againft my Interpretation, or for tlie Juftilication of yoursj And againft his 

yea and I know alfo that you will agree with mee ftvcnth- ownc ;uc(g- 

Jy^ that the learned Cbamier'm a large difputc doth con- ^^^^ 

futeyour interprctation^and vindicate my interpretation, as 

the onely true and proper meaning of this Text, even in 

that very place where you quote him. And therefore I know 

the Reader will agree with mee (whether you doc or no) ^^^ffi-^nllratl 

that you doe but abufe your Audior and Reader, both in wj^^'i.^^iOj 

making a flourifb with Cbamierj name nothing to thepur- 

po(c,and thereby would make the Reader conceive Ci&jwier 

to bee of your dde when hee is point-blanke againft you.. 

I yet farther agree with vou, eighthly, thatfrme Interprc 

Un both antkm and modirne doe interpret this Text as you 

doe, and I am fure you will alfo agree that it were 

cafie for mee to bring ten for one, who interpret thii 

Text as I doe 5 chough I forbearc to bumbaft my bookc 

with them, no wayes deiiring that this caufe ftiould bcc 

Carryed by number of fuffrages. 

Secondly, tliere are many things In this Seftion wherein ^-^cifcdby 
wee differ, but the caufe depends nothing at all upon them; Mr.ram^/ 
firli,you feveraU times cite the kam^dBxZa as if hec were contrary to hit 
of your mind in the interpretation of this Text* to con- owne;uagc»^ 
ftrueit of matrimmiall Mimjp, I confelTc the caufe depends ^^^*' 
not upon Bcza*j judgement j but your reputation depends 
much upon making this good : That you (hould dare to 
cite an author as interpreting it for you who txprofeffo inter* 
prets it againft youi Bej&j indeed acknowJedgeth this Text 
warrants a lawfuU ufe, but withall ikts himfelfe to prove 
that that's not all, butTaith it's iuch a (an£Uhcation as I 
contend for, and faith, ho mm mufy interprtt it otbertvift them 
I doe of federaB holimffe : according to the Covenant, Er§ 
Deus tuufi&e* And out of that very Text doth (in his an- 
notations upon thatplace) aflert Infant-Bapttfme, Second- 
ly, you thinke this Text was never Interpreted offeJerall 
holimffe until! the dayes of Lmher : thecauie I coilfefle de« 

U a pcnda 

pcnds not upon this, but it difcovers feme defeft in your 
reading, fince it is apparent that Athanafiuf^ one of the 
Tertumn^nd nj^ft ancient of the Greek Fathers, and Tertttllian one of 

potndfhfs^''' ^^^ ^^^ ^"^^^"^ ^^^^^ ^^^^^ Fathers bring this Text to 
Ttxtfor feder prove the prerogative of the Infants of beleevers, which 
raUiioUncfle. certainly they could not have done if they had interpreted 
asyou doc, that their children werclegitimatej nor have 
given them any title to the kingdome of heaven, if to their 
u ndcrftanding it had not related to the Covenant of Grace. 
Thirdly^ whether Mr. Blakfi pai^alleling this place with 
Gala. 15 . (upon which you fpcnd almoft two whole pages) 
bee good or no, or whether thefe places doe interpret one 
another^iB notraueh niateriall to the prelent controverfie 
about this Textj although it be plaine^ that hy Jewes bj na-' 
inn the Apoftlc intends ihz Chpfrcb-privikd^e of the lewet in 
bppoiition to the Gemilej^zs I have eliwherc (hewed. Fourth- 
ly, whether Bellarmhe was the firft who expounded holy for 
legit /wf^rtTj in confuting whereof you ipend another page;, 
and alledgefundry Authors before him who founderllood 
fc this is not to ourbufineffc though you take occafion 
to fhew your reading in it* 

Thirdly, this therefore onely remaines to bee tryedout 
between us, whether this bee meant of lan^fulmffe oftPtd- 
t0ckJ>ttr»^enmanandwifiy and kguintation of chiUref?) as you 
affirme; or of Jrrprumt.'f2ta!I fanSificaiion^ betweene husband 
and wife quoad hor^ and ftder all bdimjp of childnn^ as I 
affirtnc 5 wherein I fhali,firft,make it plaine that your In- 
terpretation cannot hold, (econdly, that mine muft ftand. 

The icnk which you undertake to juftifie is, that it *f ^ 

Miitrimmiall fanB'^cdthn^vjhcn. the Apoftle faith the nnU- 

kevmg hmhmdiffanBifiedhythe n>ifiy&c. the meaning i?^ 

their mardage Is lawful], and their children are not unclean^ 

,. Ni/5ro^; the meaning is, they are not baft a rds,but lawfully 

inrerp^rera/icn' ^^o^^' Againft this ! difputc. Firft, in making good 

ofrhisText tliefoHfe Arguments uftd in my Sermon againft this in> 

©verthrownc tttprctauon 5 the firft whereofwas this, unclean ncfle and 

byeighrAr- holineflcwhen oppoled one to ar^other, are never mcjnt 

«oraems. of civilly lawfoU Or unlawful 1, butarcalwayc* ufid in « 


Infdnt'BafUjfni frevtdfr&m Serif ture. 14^ 

faefei [mfettXloAmg to a right ofadmifiw into ornfe in the t4-i Arinmcnt 
**^r«jp/eorre«pfc5whkhwcreO'A^^ofthevifibleGhurch, & ^'n^icared. 
holimfft is always taken for ^feparation of PerTons or things 
from common to facred u(e. To this you except many things. 
Firftjyou like not t^^Qtcrmchill holimjfe^yoa rather would 
call itmatrlmnmall holinejpf^ becaufeits inflitiition is of Ged^ 
not from the laws of i^^fl. 1 Reply,this is a poor fhift •, by 
holy and cit^i// wee diftinguifh things belonging to the firjh 
^wd fee ond table. All fecend Table duties are civill things, 
though their inftitution be of God; ciz/ii/ Maglflracy though 
inftimted of Godj obedience of children to their Parents^ 
though in ftituted of God j andallthcj«^/c#ji// larper given 
to the Jews about menm and fuum ; were they not therefore 
civill, becauie they were Gods in ftitutions ? Or is marriage 
a bulinefle-niore concerning Religion, then thc(e are? is it 
a Sacrament T or how el(e, is it more holy then thefe other 
civill things? 

You except (econdly, unckannejft may bee taken for ha- 
^ardy^m an aSufion to a Taifermck ufe : BaJtMrds being num- 
bered among the uncleane, I Reply^this is fpoken without 
any proof, for although the Lord {kkhyl>ettteronorK.2^:2. ^^^^^ *? '2. 
Tt?Jtt a ksftard jhall not come into the congregation of the Lordy ^^»i«^^«^»'^<^^' 
it cannot be meant that ^jj^W/ (hall bee numbered among 
the ww/tf^w, or having nothing to doe about T^^erw^/c or 
Temple fenrices; for there was the fame law for Etmnchs who 
were not excluded as unclean; no nncle4n perfbn might cate 
the f affeaver^xai^t no Eunnch or Bayard tztt the Pafleover? 
Bcfide, when yon thus conftrue,c//e wereyour Sildren uncltAn^ 
youmaketherca^ia/?jr^andundean,tobe termlm convert 
iihiks^ confequently every unclean child muft bee a bayard. 
Now if any man would fuppofe that bailardj might bee rec- 
koned amongft ifwc/^^n, yet all i»^c/e^ children niuft not bee 
reckoned amongft hsftards , all the children of the Gentiles 
were »cc/ej«, but they were not bayards. It is needlefle to 
enter into a further difcourle about that ^\dsxJ)tHt,^ 3 . Jhow 
or in what ienic a baftard might not come into the Con- 
gregation*, whether by the Congregation be meant the Ssm- 
hedrln^ m famej or whether his not entriiig, bee of bearing 

Y J Office,. 

150 Infdnt-BAftifmi proved fnm Scrifture, 

Officc^as others; or of not marrying a wife an Ifraclitefle, as 
others . it matters not, itf s fufficientthcy were not numbrcd 
among the unclean. 

Thirdly, you refer me to the iThef.^.j, God hath mt 
called us toun^kanmff Jftauntaholimffe j and defire me to tell 
you^wbiitberuncleanfgejje be not there meant of fornkatimy and 
ij hJineJfeychaftttj, lanlwer, I prevented this in my So^ 
nion ; and (liewed that cbajlity among the Heathens, is ne- 
rercaJledfan&ificatlon^ the holy Spirit onely is the Spirit of 
fan^tification, and the bodies of the Heathens are not the 
temples ot the holy Ghoft : but among belecvers it may be 
called fb, becaufe it is apart of the new creation , a part of 
the inward adorning of the Temples of the holy Ghoft; 
andthoughthechaffityof beleevcrs is onely amorallrer- 
tue in re(peft of the objeQ;^ yet in rclpeft of the root, prin* 
ciple,end,i(^s a Chriftian vertuejand itfs an aft of pure Re- 
^' ligion^to keep a mans (elf unfpotted from the flefti, as well 

as from the world5ljm.i.27.BefideS5l now ^ddejtherc is no 
^!^jl^^« 4* reafbn that that place, i Theff*. 4.{houId be reftrained to fornix 
&Vnot iarer- ^^'^^"^ becaufe many other finj are named in that place, be- 
prets this Text ^^ f(/rHicatimM^rk the words in the 3 ver, the Apoftle tels 
as Mr. Tmbes them. That the WiU of God U thdrfsn^Hficationy that every one 
^ould fecni to fiojild ah^aine from fornication*^ that no mmgoe beyond anddf 
make him, ^^^^ ^^ brother in any matter. And then he gives this as a 
rcafon common to all the particulars, bca^x^t God hath not 
calltdptftouncLanrnffeybut to bjlineffe. So that by holineflc 
dicre, is meant not onely chaftity but jnfiict: al(b i and what 
kind of confequence were there in fiich an Argument ; let 
no man goe beyond his brother in bargaining, becaule God 
hath not called us to fornication, but to chaility? Where- 
as you alledge Beza thus interpreting this Text,verf 3. Tbii 
is themli of Gody evenjioHrfanbification^i. e. faith Be2a, that 
you ahflain from fornication • and upon this id efty you build 
much; therefore I (liall confider it. Sir.f^ eft put in by Bcza^ 
hath reference not onely to that which doth immediately 
follow, n^LTnclyythatjou abfiaine from pmication ; but to the 
6 vcrfe aUb, that no mm goe beyond and defraud his brother: 
MezaisLitb^idePyUtabftimatisy nt nt qttis ofpritnat & habeat 


infuni-HAftiftf^fTPvedfrom Sirifture. 1 5 1 

mi^nu It being ordinary to have inftances given in the 
fecond Table, when the duties of the firft Tabic arc inclu- 
ded, ifnot principally intended 5 that the holyGhoflmi^t 
meet with Hypocrites, who are apt to put all their holineflTe 
in outward performances.Yea5Be2:ui in the fame place in his 
Annotations upon the word*?'*^^ , referres him to hb. 
17. 17. and his note upon loh. 17. 1 7. is this, SanBum 
anttm dicititr , qnod Deo peculiariter devotum ac conJe:ra'' 
tKmtft'j an exprelfion agreeable to the Hebrew notion, and 
therefore Bezi addeth, eji atttem hoc vocjhHlum profeUum 
ah Hihrdis:io that by Bez^ we are brought back to the n oti- 
on oiconfecrating and devoting things to God. But you yet 
endeavour further, and turneand windethe words every 
way, and run over all w^ords that are of the fame Tribe or 
kindred^ ct>*««C''''j ^Va'^oH^^'j iyi^iva^ becaufe you cannot find jjen. Steph, 
aytafj^^ among the heathen ; and in the end you have mifrecked. 
found an inftancc in Stepbanm^s TbefaHrw-i'whcre ^yt^'i^va fig- 
nifies ca^imonUmfervOy [I am chafte, ] But firft, Stephanm 
fpeakes but doubtingly, he puts in vidtiur^ which you leave 
out. Befides, i^^kva is ufually meant, ^ '^ ^ix-.iyTi^m- th 
'm7ni^(ntii\'7mi>A<T<tvTii ^ foSuid^ ^ and the veryinftance 
which you from Stepbantu have brought out; of Demoflbemf:, 
makes direftly againft you : for the Prieft faith, I offer Sa- 
crifice, and I am in cafe to doe it , for I am pure from the 
company of :fmanp «k»^*Vo iCvakkw tZv » j&^fivo97a>p^ and 
all other things which might pollute me. That is, I 
am holy accormng to my order, and therefore fit to doe 
my office. Thcfe laft words which give the fiJI Ccnfc of the 
place 3 you have (not very fairly) left out of your Quota- 
tion. Yet you make another (upplement out of Corinth, 7, 1 Cor. 7 '^4, ' 
34. Thatj&e r?iaj k holy in body and fpirit ^ and demand whi' ^''^VT^^P'^I^'^ 
tber the meaning he not th^fiee may be chip, I aniVer, the ^ ^' ^^' 
plainemeaningi9,that (he being free 'from worldly dirtra- 
^on^, is at more liberty to give her (elf wholly to godli- 
nefTe, then others can, who have thefc worldly avocationsj 
and in trath it is a pretty odd (cnfe which you have inven- 
ted of this place, ttennmarriedeareJ for the thinjis of Ood^ that 
finm^bf cbafie-^ bmjbe thatis marriul cares f§r the things of tkt 

ff% InfdiH'Sdftifm pr$vedfr0i» Serif turf 

ffiorld hoopfiee m^j fleafe hgr bmband^ I wonder what lear- 
ned man concurs wit;h you in dm : I doubt in this rai-e in- 
I Tim. 4 f . terpretation you arc all alone. When I added 5 That tvtn 
rindicatcd. ^^g ^i^at and drink ofheUcverj/anEiijied ia tbem,ferV(jfQr a rdi-^ 
glow endandufiy torefrtp thm wha are the Jempla ofthi bolj 
Gb^fi^ Yon^inCvJCc^tbenu fsemj in eating and drinking they 
da dn aU of r4igioa 5 ta which! need no other reply then 
your next wordsj^/^ti/ tbey are fanCliped to them by the word 
andpra^er^ they receiving them after an holy manner^ with 
faithjfupplication, and thankelgivingj&c And that this 
place of Timothy doth holdout more then a lawful! ufe, is 
moft apparoitj becaufe it is fiich a aie of the cieatures^ as 
th e heathen h ad not, who yet had a I awful! uie of the crea- 
tures; and it is ftich a ufe gs is appliablc onely to beleeverS; 
and fuch a ufe as is procured by the Word and prayer ; 
and althou2;h wielded men doe not doc an adi of Religion in 
feeding thebodies of tlie Saints, becaufe^aU their anions arc 
uncleanejyct beleevers have an holy ufe. of thofe creatures 
which heathens feed them withihaving the Word not onely 
to warrant the ufe of them , but prayer to procure Gods 
bleffing, to that end for which they ea^e and drink> which ii 
toliveunioCjod, .^ .•,-,= 

iyir^.vindica- My fecond Argument was, had this been the meanings 
red. Elfc rpcreyoHT children unclean^ hut now are they holj;^ elfe bad 

yonr children binhafiardj^ ^Ht nan? they are legit im ate '^t he Apo^tes 
anf^er had not been true 'y becaufe then if Pne of the parent j had 
not been a htkever^ and fi by bdnga hekever^ bad fan^ijiid, the 
unbekeier^theirchildrenmHflbave b^e/i bafiards y rvhereas n;ei 
hgotv ihildrenhrn in law/nil wedlock are legit imatej though hjth 
the Parents were urJekeverj, To which you aniwcr, this pri- 
viledge ccmej not from the faith of the kletver 5 but from the re* 
latioH of marriage \ and your reafon is, becaufe the Apofk faith 
not ^ the ui^cUeveris fanUi^edby thebekevtr-^ but from the hwr 
band or the tfiife^ although ofje or two old Copies have the word be^ 
Lever ^ yet the ftfi haze it not j and the reafon fannet be conceived 
rightly to hi any other yhut that although the perfon meant were a 
bekeveriswei as an hw^andorwife'^ yet in this paffage ih^ 
were conjidered onely 4S hmband andmfe^ and not as bekeversyta 


imma*t that tbtfatjBificatiBndidHot come from i be faith of the 
party^httfdmeonjHi^aU relation, ' . rr ■ 

\ r^ly> fhis-expreil^ly 'CroiJes die Aportlds..cqnft/IoH 
(cope, fodtiie qaeftion'was not, iviiahcr^ti luisbarid mi^bt 
leave his wife, or a wife her husband, the Apoiile had re- 
fblvedtluticafc before, «ir, i o. bat whethera ^i54?2>i«f hui^ 
band might leave or fcparate from an unbeUev^ ; no C^aith 
tbe ApoftIc)tf «^(j «w^( /c^r beamtejit *c dmlltagether^^(Wnoty 
let thcmgo, a biother or a fifieri« not ifv hoftdagc irt feb a 
C2&yn>ytfofthunbekezerpff^^ n^ifil but 

now in your fenfe, the Argument had been as goodj- to fay, 
the HHbtkever h Tand: tied in^ ^r by >tke unkleevcr^ or the ie- 
kever is (anftificd iiK or by the »7i^ei««^^, wfiicii hadi beene 
nothing to the queftion in hand. ' Agalncj fee Apoftler^ eX- 
preflely naracs the iiitbeleevG' in oppdltion to the wife Or 
husband who is a belcever ; of which there had been no 
uie, if he had intended onely niatrimoniail fanftificacion, 
he might have (aidkdie husband^is fan6\aiied bf the wife,- 
and the wife by the husban(i, Jetthem bee what th^y will, 
vvhich cannot be ipoken truly, when the Scripture plain ely 
fayes , Nothing is pure or holy to the unbelcever, as Bezd 
well obferves upon this place: ^nd though the word belee- 
yer be not in the Text, [_ yet it is neceflfarily intplyed , and 
therefore fonie Copies have it in the Margin, not onely one 
old Copy, andaCopy ofC/en«t;?7f^ and the Vulgar Latine 
Co reade it, but Attguftine alio in his book, wherein hee ex- 
pounds the Sermon o!i the Mount 5 and terttiUian mUhrit 
ficmukad ux^et7if\ for as Beza rightly obferves, tfhequefti* 
on is concerning a beleever, what he is to doe with an un- 
bclccvcrj and when he fayes the unbeleeving pai ty is fan5:i- 
ficd in c^rby the other party,it plainly implyes the one par- 
ty ianftifics the other, viz* the beleever fan6tifies the uribc* 
leever,(notrrtro)wliich needed not be faid of matrimoni- 
all ranftificadon, asyoucallit,for in that fcnfc both par- 
tics were fanftified in themlelves, not in or by one anodier, 
marriagebeing honourable among all, and the bed fthc 
ccitw') undefiled . Befides, there are words which plainly 
denotata it a little before, a br erh^ or fift^r^ which are taken 

X for 

f j4 Infdnt'BaftiJmefrcvtdfrom Scrifturi. 

for beleevers, vcr. 12, if a brmhtr have an nnhtkeving or infdd 
wife^ ver. \^» ab) other or affier U not in bondage in fitch a cafe : 
Andifyou fiiould fay the belceving party fanftifics the un- 
belecver, not qua beleeverj but by the Word and prayer. I 
anfwer, this would make the Argument ftronger 5 for it is 
therefore fuch a fanflaikation as heathens'are not capable 
•< My Third Argument wiSytbt Afojikf argument had had 
no firengfhiniiyfHppofingtbetextrferetobe interpreted at theft 
men wsuldhave it : their doubt (fay they) wmi'their marriage 
79 M an unlawful! wedlacl^', and jo confiquently their children ba^ 
fiord J ^ andthej maki th$ Afofiki anfwer to be^rvereyonnH law- 
full man and wifely our children jpenbaflardil which k^de of 
Argument (laid 1) tf>ere but idempet idem* Your anfwer to 
this is fuch a one as I know not what Co make of its you fay 
J doe not rightly fa downe my Advcrfariei explicdtion of the A- 
pofile^ the doubt (fiy you) n>ai oneljy whetbtr tkey might live in 
conjugal! ufe *y but there was no qutfiim of their children^ nkf 
ther they r»ere legitimate or noi-^ they v^re ajfurtd their children 
jvertn&t hafiards^hut legitimate^ and this the Apofile nfts as bis^ 
medium^ to prove they might lawfully live together. To which 
1 Reply^ take this for granted which you fay , and (if I 
want not common fenie ) you plainely and fully aniwcr 
your felfe, for if they were out of all doubt, that their chil- 
dren were not baftards^ then it was n ot pofli ble for them to 
doubt whether their owne marriage were Jawfullj take this 
to be his Argument, your children are legitimate, this you 
all grant : ErgOy your marriage is lawfully of which you 
doubt:Ilf/»w^«»K^^JrjMici>they received th€ one as a fiip- 
pofed principle, that their children were lawfully begot- 
ten, which could not be but in a lawfull wedlock, yet had 
not light enough to know,that their wedlock was a lawfull 
wedlock; if they doubted not of thclatter, how could they 
of the former? 
-4r^wnt4 My Fourth Argument was according to this interpretation^ 

the Apofile J anfiver could no way have reached so the quieting of 
, the ir confcienca^y their dou^t wasy whether they were not to tmt a^ 
K^aytheir wives and children at nothelongingtoG ody m icing a' 


Jnf/mt-BAftifme f roved from 5 criftme. 15^ 

fiedwhom Qod would not oame among bps people^ andthtt anfmr 
could never have quieted their cmfekncet^ to tell them thtir marri" 
Mge TV as UwfuB^ andthcirchildnnlegumatu 

To which you anfwer, this Argument itgrenndeddn a ml" 
ftaksi *he ^tufiion rv4S not (fay you) ^bout putting aw ay of their 
Ifives and children M net hdon^ngto God^butfomeihingelfe. 

I Rq>ly3 but if it be not grounded upon a niiftakc, and 
that (as BiZa faycSj) Paulif not here arguing ahmtcivill policy y 
hut arguing a cafe of conjcience. Whether becaufe of the ido- 
latry of the wife or husband. Religion did notrcquire they 
fiiould be put awayj becaufe God would not have his holy 
leed mingled with cliem, ihen by your owne confclfion ^he 
Argument (lands good, which whether it will uot be made 
out, ihall (God willing)by and by appeare, 

Thefe fourc Arguments I u(ed before; and whether the 
firft three be not a&eady vindicated, let the Reader Judgc^ * 
the fourth comes to bemade good afterward, when I come 
toconfirmetheinterpretationwhichlraadeof it, I (hall. 
briefly adde foure other Arguments, to fhc w diat this Text 
' cannot be interpreted as you'would have it. 

Firlt, you (ay. The wibekeving husband iffan^ifiedfy the ^ ^^^ ^^gji^,^ 
n^rfe , and fan6ification you here take for cha^ipf : which is Mr. Tombes in- 
a mo(t incongru ous (peech,to (ay that the one party makes terprecacioo. 
the other chafle; if he or fhc were not unchaft, how are they 
made chaite by the husband or wife ? and li they bee un- 
chafte, how doth this make them chafte ? marriage is 
then honourable or chafte when the bed is undcfiled : 
this Argument is onely from the un(eemline(Ie of the cx- 

Secondly, my (econd I take from your own words, psg. ^ ^^^,„^ 
y^. WhQVcyon(xy yThefanUijicatim of the unbekever bere^ 
is fucb a fanEh location at is parallel with that^ iTim.4#5. 
vfibtre the treatures are Jan^tficdto the pure by the word and 
prayer':, therefore there muft be more meant then the Hea- 
tlicns arc capable of 5 therefore another fanftification then 
matrimoniallfan&fication, for that the heathens had: if 
therefore this muft be (iich a (anftification as that place in 
Timothy munts^ it muft be a fanftification peculiar onely 
tob«l«ever8. X 2 • Third- 

15^ JnfanUd^tifmefronfcdfrom ScripHtre. 

fjirffimDi* Thirdly^ yet a third Argument I take from your owne 
words : you have endeavoured (though in vaine) to (hew 
that ^^JJjr^j may, he called «wciejw, and bal^ rm,y be called 
chafie-^ but you doe not^ and I beleeve you cannot produce 
out of the Scripture the lead fhew of a proofc, that holi- 
ncfle iignifies kguimationh you are holj^ id cft^/<?i< are Uwfnl^ 
Ijhegothn'y ifyou can, pray Ictus have it iii the next : fure I 
Mai, 2.15. am, that placCj Mai, 2.15. Tkat man might feek^ a holy feed , 
expounded or rather^ ajeedof God^ Vi'ill give you no help; for though 
and vindicated. ^y^e^^/G^i^Jintliatplace^might be interpretedCas M, Calvin 
would have it) for legitimate^ becaufe (as he fayes) that uies 
tobecalled Divine, which is excellent, a legitimate feed 
is in comparilbn of (purious, yet this is nothing to holi-^ 
neile. The word in the Hebrew there ufed, is not a holy 
feed, but a feed of God, an eminent or an excellent ieed, as 
• all eminent or notable things ufe to be called j great Ar- 
mies arecalled the Armies of God-, great and high hills, are 
called the hills of G^d 5 great and tall trees, are called the 
trees of G^d : fo that take a feed of God in that place for a 
legitimate feed, yet there is nothing to prove that h olinefle 
may figiwhe legitimation ; though for my owne part (i'^ce 
*<jw/zt;iri)i himibly conceive the Prophet in tended, not a 
legitimateieed onely, (as Mn Calvin would have it) but to 
ftiew what was Gods chieie end in the inftitution of^ 
marriagcj viz* The continuance of a feed of God, whercia 
the Church is to be propagated to the end of the world j- 
now according to your interpretation of holineife for cha-^ 
ftity, the Apoitles Argument muft run thus, Jj y^nr marri* 
age n^erenot larvfiiUyyonr cbi/drftijt?ouid be ifjfiardj ^ hm mj» 
ihijai't citf/^wbich fenfe were too ridiailous which to avoid 
you are competed in ftead of chafte to iay legidmate,u Jdi- 
out any example of fuch a ufe of the word ^<;/^. 
8 Argmm. Laftly, yet one Argument Qiore 1 propound, your fcrtle 

n>akes the Apofties Argument wholly lncon(equent> if the 
unbelccving party wtvt not fanftified by the beke vcr, (yiz^ 
matrimonially) then were your children unclean, that is, 
(in your fenie) Baftards, which follows not 5 fdr if they ■ 
were both unbelecvers;>ycttheir children were not bai^ards; 

Infdm^Bdptifmefr&veifrdm Serif tHrc. i^j 

and if they were both chaft^ (yet being Infidelb^ their 
children were undeanc, id efl^ Infidells and Pagans, (o that 
to clofc this I retort your owne words^page the7$. That 
Ut thft beff'aated (that it if meani ofmatrimonioQ fimHificatiffn^ 
M of mcefitie it mnfi^ then the tmcleantnejfe tnuft bee megn$ cf 
Bafiard^y and hothiejft of Legitimstiin ; but I iay, i centra^ 
let this bee granted, (a« of neceifitieitmuft') that it i« not 
ineanc of matrimoniall fan6lifieation , or lawfulncfle of 
wedlock, then undeannefTe muft not bee meant of Baftard/, 
nor holinefle of Legitiniation, but of fonie other holineile, 
vvh ich what it is, is next to be enquired . 

Having thus plaiaely overthrowne your interpretation, ^, 
it remaines that I make good my interpretation a^^ainii r^J/J^!^ '"^^'* 
yoarexceptionsiliaid, their duuptjetma to artjejrom the Law dicaredfrom 
ofGodj Tphicbvpoi in force in Ezraes time, vphere Gods peopk ^r.Tombes 
n>ere arderedtofttt oT^jy their InjideU valves and children^ at a ^^c^prions. 
pliuiedfied^ Tvhicb God Would not have tningled with hisowne:^' ^^"P"on* 
ycu aniwer, firi^^TouJee very little agreement^ beitveene this cafe 
and that 5 and that thteajks art very farre different of tpfo per-^ 
fins not under the LatP mdrryingin unbeleefe^ and of two per^ 
fins under the Lan>^ the one a lew hjf profijjion^the other a ftrapf^ 
ger^ fccondly yand that n9ne oftbefhrafes^tXceptthe word(J)olj\ 
are ufedin the one place which are not nfedin the otheriihirdiyjoH 
rather tbinke their dcnbt an>fe frmn a former Epiflle which bee 
had wrote t^ them^ntioned I Cor, j'.p, wherein he commmded 
them not to k^ company with fimicators^ or Idolaters^ thereupon 
they might douht whether they Jhould continue vthb their unheke' 

I reply, firft, that thecafe Were the very feme when their 
fcrople arofe, for though they were both unbeleevers when 
they were married, and at that time neither of them both 
belonged to the Church of God, yet when one of them 
was converted, and the other remained an InfideD, one of 
them was now become a Church-member, the other re- 
mained an alien, their cafe was the very fame, and they 
Hading their conc^tion parallell with that in Esj'a might 
very well apply that cafe to themfel ves, and make this their 
doubl. Secondly, although the fhrafij ufed in Ezra differ 
from thoft ufed here^ that makes npthing againft this col- 

X3 ' kaioii,. 

J . g Infant'BAftifmi frovedfrem Scrifture^ 

leftion, becauie phrafts are ufed according to the different 
adminiftrationSjCach fpeaking according to the received 
dialcft belonging to the adnuniitration they lived under. 
Thirdlyjand as to that,you iay that it might arife from J Cor. 
5.9J aniwer, (hould that begranted;yet my fenfe remaines 
as ftrong as before, for if this fcruple now rofe, that if be- 
Iccvers becauie of the unbelecfe or InSdell condition of the 
husband or wife, might not by the rule of the Gofpel con- 
tinue in marriage focietic with them, it muft bee from fame 
rule of Religion, which muft ilrike upon their conlcicnce, 
and from what rule could they gather, that their marriage 
which before was lawfull was upon their converlion turned 
into fornication^ and ii their doubt were ( as your {di^ 

trant) whether it were lawfull for a converted party, or a 
eleever ftill to retaine their Iniidell wife or husband, (not 
of unbeleevers whether they bee fanftityed matrimonially 
one to another) the doubt muft neceflarily arife from fomc- 
thing in Religion, fomecaie which was peculiar to belee- 
vers, now (as Mr. Beza iaies truely) the doubt being in 
their conlciences^ of an unla wfiilnefle to continue in their 
married condition from fome thing peculiar to Gods peu- 
ple,the Apoftle (hould have ufcd a moll indircft argument to 
paciiie their conicienccs in referring them to thecivill Lawes 
of other nations jby which their marriage is proved lawiuU; 
and to what purpole (hould hee diftourfe of Baltards or the 
like, when their confcicnces were (crupled in fomething 
which begun to concernethem upon their convcrfion, and 
to tell them they were fan^Ulied in their unbeleefejcould ne- 
ver have reach t the (cruple arifing, after they begun to bee 
belecvers, bccaule their marriage might be firme and good, 
while they remained unbeleevers 5 yet the Iniidell might 
now become impure in that relation of marriage to the 
other, which was converted. And therefore it remaines, 
thatitmuft bee relblved from forac rule which muft reach 
belcevers, as they were the people of God, and not bee 
common to Infidels with themjnow what is that Argument 
which ?atd here ufes to fatisfie them? ( which nuiii reach 
them as they were belecvers) your k^iz grant it is this, tifi 


Tf$fanuBdptifmefr6n^dfrpmScriffure. | ^^ 

T^erefmr children unckmey n^hichU the meiium^ Uoaufejour 
thimen art not uncleane httt holy^ there fon the mheleever mitfi 
ke granted to beefau&ifiedto themfeor bwbmd^ this Argu- 
ment muft therefore neceflarily infcrre fonie kind of holi- 
Bc0e which is appliable onely to the State of Religion,^ 
therefore it muft befedcrall holinefle. 

^ . Butagainftthisyoucxcept many things. Firfi:, fhi9 emld i. Exceptloni 
nnt hav9 rejolved the doubt in thf cafi of thofe nbo ^ A-^t could 
not heefan&ified io this endy or By rtafon of accldtndall ina-' 
hilitiefor gtmraiion^ tbej might fiiU difart each from other mt" 
mtUffianding this rtafon. I anlwer, it foUowes not, this is a "^«/^' 
laying downe of their right, which they raay clainie when 
ever diey are capable of it, this is their priviledge, which 
rcmaines firme though it (hould never come into Aft> as if 
a freeman of a Citie (hould have right to have all his chil- 
dren borne freemen^ itoistobcenumbred among hispri- 
vilcdges, though hec fhould never have a child, this rea- 
ches to men and women, married, and unmarried, yea 
even to children yet unbome: befides, the firft part of ic 
reacheth to the bed^even the coitm is not onely undefiled, 
butfanfti6ed. Secondly,fayyou3 thi resfon would then nm^* Exception, 
thw!^ you may live together^fdr yonmay hgef a holy feed^ and fi 
their eonfdmces fhould hAVe been refolved of their prefent lan^fnU 
Irving together from a future event tphkb was nmertaine^ and 
here (as I toncht before) you bring in C^^wiVr nothing to 
thepurpolej I anfwer,it is not from a future event, but from Anftv, 
a pofitive reall truth. ifPauh reafbn bee framed thus, tbi 
children rvhichheUtvtrjkeget upon their Jnfidell yoktrfeUet^ej are 
a 6oly feedy thenfiri beleevers have a fan^ifyed ufe $f their In* 
fidtll huf bands or rpivfj^ had this been a reaibning from a 
fimire contingent.As for what you here cite out of Chamier^ 
I airiwer onely this, I perfwade my icMe you are by this 
time afhamed of your impertinent quotation, I aflure my 
felfc, ifyoubee not, your friends are. Thirdly, lay you, ^ Exccpti©»» 
fanUificationis here not afcrihedto God at feU^ing feme from 
others to fueh an a/e, But it common to all unlfi:keving hw bands 
in rejfetl of their wives^ and Cumesfrom that eammon relation^not 
ffcciaHdififfiaHou. lawfircr^thisArgupicatiiaplaincfetting ^nfr^, 


vjIo I»fMiiuB4ft}fmefr$vedfr9mSjCriftmre. 

downc die qucftion in concroverfie 5 as an Argument t« 
prove ic felf&> and I have already proved the eontnuy, 
that it is a priviledgc not common f^ ^l who arc marri-* 
ed^bnt peculiar to i»i;/ett/er/. Fourthly^ iay,you^ ;/f*fW/»g/^ 
thS^ expojifion tlje WirdsfoHomngcsuld itot be true^ tlft were JMW 
children trndeane^ but nprp Jbej ^t ixUji B^tSkfe in ihif fwnie 
6f rtafsning ibis pr^p/ffitim ii Mtcludsd^ ikiht . ckL^drm cottld 
not bit holy mtbtmi thatfan&ificafi^nj which (^faj J0i) Ufalfe^ 
bccjuft children may bee in "Covenant ^ Had bee regenerated ^ 
thsH^ their parent J had never been tbuf funUlficd the one n> the 
other ^ the ehildren of Infidel parents may bee fanUified. I re- 
ply, not while they arclnfants^ they arc not by any biit^ 
priviledgeco bee accompted as belonging to die Church of 
Chrift, which is the onely thing about which wee are di- 
fputing, no nian ever went about to prove out of this 
Text that none can ever bee conrertcdj whole parents are 
not ianftified the oneunto the other, 

5. Exception. Next (after another impertinent bringing in of Cbjpikry 

you reaibn thus, tak^ itinfuj ftnfe-^ &nd it is no fatifjaHory 
reafon jqh may live together^ for you may beget a holy fyd , I 
ani[w€r 9 this is the iatne with your iccond A'gunient 
j^jf^^ anfwered before 5 and wherein I pray you lies the 
weakenefle of it, you may live together^ and have a hdy ttfe of 
youf nnheieevingyok^rfeUertes^ firGod efteemej the feed of fueb 
to bee an holy feed as sruely as if both were belfevfrjy h this a 
llighior unfetisfyingan%er? nay I adde furtlier, had the 
Apoftle gone about to prove, that a bdecving wife and a 
beleeving husband have not onely a lawful! enjoyment 
one of another, (as heathens have) but a (anSificd, as 
they have of other creatures^ because elfe their children 
were uncleane, but now they are holy, all your excepti- 
ons would lieasftrongagainft this laft as againft the for- 
mer, for you might have faidj this reaches anelythofethm are 
of 0gei'j ftcondly^ thU depends Hp4>n a future contingent 5 thirdly^ 
this depends upon their common relation*:, fourthly ^ and children 
may behalyy that ^, afterward rtgetttrate ihmgh thu he deriytdy 

6, Exception, jcf jj^g Readerconlider of iCiYougoe on,iiw^/5r, that in 

your fen f the r&tfm is. plaint and fatisfuQ^y k$ ^hem irve /^-e- 


InfMt'Bapifme prwtdfrom Serif tun. MSt 

ther^ though omhec a hekever^the tther €n unhekever'^ far not*' 
tvithflandmg their difference in Religion^ they are hwband and 
rpifey marriage being honorable amo^g all^ and the Led Hr.de filed j 
I reply, but this had been no fatisfa<^ion to their fcniple^ Arjfn^* 
their doubt was Kot whether their marriage were lawful] 
while they were heathenS;» but whether now their consci- 
ence would not bee defiled, in remaining joyned to Ido- 
laters, and the Apo^lesrefolutionmuft remove thatjWhich 
yourfenfc doth not; you granted, they doubted not the ■ 
legitimation of their children J and therefore your foile 
could not have removed the fcruple, .as is above ftie'wed. 
And whereas you adde thelik^ reJdHtion bee gives verje the 1 7. 7. Exccprieni 
concerning eircftmclfed and tmcircwncifedfervantSy thy might fi Hi 
continue rvith their majler, iheirChrifitan calling did notdi^olve 
thofe relations, \ anlwr'er in one word, this /%, hath no Anfvip, 
likenefle at all in it, there is no parallel betwixt theie two 
cafes, hee fpeakes not one word about beleeving iervants 
continuing with unbeleeving matters, but of fervants in 
generall, whether their matters were beleevers or unbe- 
Jeevers^ hee tells them that they might continue fervants 
though they were Chritts free men, yet if they can fairely 
obtaine their freedome, let them choofc that rathei% 

One Argument more you bring againtt this ineerpretati- 8. Exception, 
on, if ibe J an& location were meant of matrimmiallfan^ijija* 
ti9n^andtheHncleanmjfeofftderall uncleanneffe^ f? of to exclttdt 
thcmoHtof tbfi Covenant ^ nrhether of fiving grae-es or Church* 
prrvtkdges^ then the prop^^ption rvas mofi fdfe^ hecaufe children 
of parents not matrimonially fmUifUd one to the othtr^ jvere 
within the Covenant^ as Fharez^Jeptha, and others, I anfvver, Aftjiv, 
firft, I defire the reader to take notice that you take the Co* 
venani here in thi^ place as I doe for CImrch-priviledgef, Se- 
condly, indeed if fanSification bee taken for matfimoniall 
fanCfifieation or lawfulnelie of wedlock, and undeanneffe 
of federal! (anSification, the propolition may bee granted 
to bee falfe, and let them who fb take it, undertake the 
defence of it if they can, but let it bee meant of that other 
fanaffication which I have juftified, the propofition is mofk 
trac3 I fay againc, all the children of thole parents^ the 

Y on« 

Igj, JnfanUBdpifwefY6vedfrom Seripturc. 

one whereof is an unbeleever^ are iincleane^ that is^ fede- 
rally uncleane, excluded out of the Covenant in regard of 
Church priviledgeS;, at leaft if not of faving graces5(wbich 
is a fecret left to God) unlefTc the one bee fanctified in the 
others this Argument I anfwered in my Sermon;, and fra- 
med it thus, that boUmffe is hen meant ^ which could not bee un- 
lejfeoneofihe Parents tvere fanliified to the othtr^ ^»t fiderall 
. holinejfe of Children may hee^ ifphere Parents are not jan^iified 
cm in or to the other ^ as in Bafiardj^ Davids child hj Bathfieha 
&c, invphich cafithe children rr ere federally holj^ and yet the 
harlot notfan&ifisd in^ or to the y^dnlterer or fornicator though a 
helee?jer: my SLnfwerwsiSf that the Apojlks fcope in thu Aran- 
ment is^ to pen? that the children home of an unbtUever r»ould 
notheeholj^ unlejfe the other Tarent could remove that harre^ hut 
hath no force of an Argftmmt tvhere both the Parents are ^eh tvers 
which TvasihecafeoffheJeWeSj the cafeof Hjgar^BathJheba 
€^c. All the reply you make to it page the 80. is to beftow 
a few fcofRs upon it;> that my anhver is to denj the eonclufion 
that lfher!i> nofMUlt either inthe matter or the forme of the Arau- 
ment^ that thtfcope n^hich I mention is hut a meere figment ^l that 
\ doe a< g9edasfay^ that the obje&or can make no Argnment mt of 
h^ andthat therefore I need make^ 710 anfiver-^ And that z» c^e 
^ place J grant the minor ^ then the major ^ and thus you mo fl gal- 
lantly vapour upon me; I reply, were it not that fonae 
Readers arc prone to thinkehlmto have the truth, who 
fpeakcsmoft bravingly, I durfi: (without adding a word 
more) leave all Schollers to judge whether my anfwcrde- 
(erves all this fcorne ; but left you goe on in your vaine 
boaftingjlfhallapplymyanfwermore particularly to this * 
Argitment which you acknowledge to bee your owne^ and 
I fay plainely that the major propofition is not true if taken 
miiverfaUy^iI. Ihathdineffe of children is here meani^ which 
€Quld not bi unlike one of the Partuts hee fanBified in or hj the 
tther^rvhattvefthofefarents bee^ tbimgh both of them ^ee htlek- 

This propofition ( fa^ I ) is not true, bccaufe when both 
the Parents are beleevers, there is no fiich barrc to tcerc- 
mostdy by the oacs being fanftificdin thie^ other .quoadhoc^ 

Infant -B^ti [me ff&vedfr^m Scripture. 1 6^ 

fb faiTc as to make them capable to bring forth a holy feed, 
they being both in the Covenant^ and that finfiill defiling 
ot one anothers body, doth not deprive them of that pri= 
viledgeof the Covenant to have their children accompted 
to belong to the Church of God, but when one of die Pa- 
rents being an unbeleever or Infidell, muft have their chil- 
dren accounted out of the pale of the Church, unlefle that ^ 
barre be removed, to them it's true, that unlefle the one 
bee fandiried in the other, (the unbeleever in, or by the be- 
leever) their children would not be holy, if thcretbreyou 
make not your major Co univer fall, but limit it as^the Apo- 
flle doth, and make the Argument thus, T^hat holiaejje of 
children U here meanty which could not 6ec unlfjfe the one wtrt 
fanBifiediny or to the other ^ the one of the parents being an Infi" 
deU^ but this noas the cafe rf Hagar^ 'Bathjheha^ feptha^ Pharez^ 
&e, Nowyour w/«orisfal(e, this was not their caie^ nei- 
ther of their Parents were unbekevers^ though finfuU in 
thata£l : and now I pray you, where lies the abfurditie or 
weakneffeofmy anfwer , all this I faid before, onely you 
would not lee it , and thought to carry it with more ad- 
vantage to you by (coffing then by fblemne refuting. In the 
<;lole I added^ indeed if a btkever ponld AdtiUtronJfj hsgtt a 
child upon a Pagan^ thit obje^ion in that Cafe deferves to bee ftiV" 
iher weighed^ hut here it comes not within the compajje of thiApO' 
pies Argument j upon this alio you beftow two or three 
IcofFes, you call it ^ wife remedy nothing to the purpofe-^ and 
you conftrue it as if I laid, I rviS not anfwer the obje&ion which 
it madey hut if you will make it thus^ and thtiSy then 1 will anfwer 
it. Ti'uely Sir, I am perfwaded, all learned men, either 
laugh at or pity this vanity of your dilputingj in fober 
iadnefle tell me, was this the icruple of the Corinthians^ or 
doth the Apoirle here meddle with this cafe of beleevers^ and 
Z«/i^ei7W^^j>doth he not confine himlelfe to anlwer cafes 
betwixt beleevers^ and their unheleezing wizes and hmhandst 
or doe both thele cafes require one and the fame anlwcr > 
To Ipeake plaincly,! could name Divines, who are no whic 
inferiour to your felfe, who conceive that a belecver, even 
when he commits fornication with an Infidcll, doth To far 

Y 2 lemove 

g^ Infant-d^fUfme frovedfr0m Scripture. 

movctliebarre, intlieunbeleeying party , as that the child 
is (in the belecving Parents right) to be reckoned to belong 
to the Covenant of grace, and Church of God, but becaufe 
I knew th at queftion fell not within the Corinthians cafe, and 
was a queftion which the Text and controverfie in hand did 
nottiemetogivea refo'lution to, I purpofely baulked it, 
not once (ulpefting I (hould have met with an adverfaiy 
founhigenuous^tofay noworie, who would have fiiid> the 
baulkhig of this queftion had been thcyeelding of the caufe; 
and I fay againe, this cafe of Baftards concernes not the 
Apoftlescafc/whofpeakes not of parents adulterers, but of 
husbands and wives, the one abeleever, the other not, yet 
this advantage may bee made of thole Inftances, that if 
among the Jewes, the tme Church of God, the children of 
one parent a Jew, the other a Gentile (forbidden to bee 
married) were federally holy, as in the cafe oi Pharezzvid 
Thamar, then may one party a beleever intereft their 
children in the fame Covenant, and if Baftards among the 
Jewes were partakers of Church privilcdges, much more 
reafonable may it feeme, that the children of both chaft pa- 
rents, whereof the one at Ie*aft is a beleever, (hould be fede- 
rally holy, it being Gods rule in this cafe, partuf fetptetur mi^ 
liorem partemc And now Sir, I leave the reader to judge, 
whether you have taken this which you call my ehiefe 
hold, you have indeed fet up your flag, but I hope your 
Reader will take it downe againe. 

Thus I have vindicated the truth of thefe two Conclu- 

fions , and I doubt not but I have evidenced the truth of 

them with fatisfa8:ion to the unprejudiced Readers^th'ough 

not with that ability which fome others might have done: 

Your felfe acknowledge, that if thefe two Concluiions 

could be proved, the caule is gained; as well as loft, if thefe 

Concluiions be loft. 

€<mclufit>n J . }Jly third Gonclulion was this, God hath appoinied and or-- 

Baprifme fnc- ^j,lritd a Sacrammt or Seale ofimtiatidn to hie adminifired Unto 

<ificMi ^^^^ ^^^ ^^*^^ ^^^^ Cozienafjf with him : Circumclfion for tbi 

time ef that adini^ijiration rphicb jv as before Chrifls Imarnati'- 

^/?, Baptifmt fince the time of hU incarnation: This (fay you) 

Inf4»t'BdftiJmt f roved fr(nn Scripture. i ^j 

may ^e granted. But whereas I adde. That our Baptifm coma 
in the roomandufeofCircumcifim : againfl this you except 
many things, 

Firft you fay^this I deny. I wonder how you could grant 
myConcluliontobetrue, and yet deny this. Nor would 
you deny this, ifoneJy the baptizing of grown men were 
intended to be proved out of it , 'tis for Infants iake you 
thus labour to invalidate this Argument. 

Secondly^ ; m make a large parotid betn^eene them , wherein 
they are lih^:,tvhereinunlih^y and ^HW hotv farre you Come upy 
andrvhereyoH di^r, 

I Reply^ your felf fay fimilitndes are weak proofs^be fure 
the (hewing of diflimilitudes is the weakeft way of anftver- 
ing when the agreement holds in that whereto we apply ic. 
A Lievtenant may be loc$tm tmens to a King, though there be 
many things unlike between them* Let us make the bufi- -^z . « 
neflTeasfhortasmay be : I agree with you in th.:t ipeech tifaian^rcir-' 
which you cite out of Mr. Ball^ we may ftretch the paral- cumcifion are 
lei no wider, nor 'draw it narrower then the Lord hath parallel by 
d jne it; and in this point to alledge nothing but what God ^^^ hmifelf. 
hath taught usj and as he hath taught us; and xvhatever 
parallel men make between them^i f the Spirit of God make 
not the fame, let it be reje£led. And I iay againe. That the 
Spirit of God has made parallel in thefe particulars. 

Firft, Circumcifion is the fame with Baptifme for the 
fpirituall part; Ciraimcifion was the (ealc of the nex);> Binh^ 
Veut. 30. 6. Co Bnptifmey Tit, 3.5. Cel2, Circunicifion was 
a ieale of the rightcoHpujfe of faith^ Ksmt % : 1 1 . fo Baptiftii^ 
A£is 8. and many other places. Ciraimciiion was the feal 
of the Covenant ofGrace^ Gen, 1 7. fo Baptifincjit being the na- 
ture* of every Sacrament, 

Secondly^ Circumciiion Was the R'i*)' <>/e;jfr^wce and ad", 
mittance into the Churchy during the time of that admini- 
ftration, fb is Baptifrac during the tiriie of this adminiftra- 
tion, Matth. a8. AHj 2. and throughout the whole Stoiy 
of the -4(^/5 Circumciiion xvasthe dtfiin^ififing badge be- 
tween them who were Gods people , and the reft" of the 
world 3 fo is Baptifme now? all wfab arc not belonging to 


1 66 Infant'Baftifme fr$vedfrcm Scripture. 

the Churchy (the folemn way of entrance whereinto is ac- 
knowledged to be by Baptilhie) are faid to bee v/idioiic, 
I Cor, 5.12. Ctrcumcifion was to be but \0r2cc adrftmiflredy 
nor Baptifme any oftner, as I have largely prov^^ before, 
in anfwer to your 4 Se[i. Part 4. None might eate the Paffe- 
ov^r till they were circumci^d, Exod.tz, nor of any to bee 
admitted to the Lords S upper ^ ?i// /^ey be baptized^ as appears 
^t^/2.41342. And throughout the whole Story of the 
NewTellament, all examples are tor it, not one again ft it, 
and the reafon isplaine, because none might partake of the 
Lords Supper, but luch as were in vifible Comniunion^and 
your iclfe know and grant, that Baptifiiie is the doore and 
cHtrance of our folemne admittance into vifible comni|ini- 
[ on, rvee are by'Bjftifmd (fay you) according to ChrifiMmpi' 

tution eoihihited mtmhers ufChriji and his Churchy Exercit\p.^o, 
Exerc.p.30. Thefe parallels you fee are made by the Spirit of God , and 
your exceptions againft the comparifons between them, or 
Mr.Tomke/cx- rather your adding of more comparifons, £militudes, and 
ccptions an- dillimilitudes becw^een them, by them to d eftroy theie, are 
Twercd, {tich as arifefromtht diverfe admtniftration oftbe C ovenant ^zx\A 

d® indeed manifeft that they belong to feverall adminiftra- 
tions, but doe not prove that they had not the fame gene- 
ral fl:ate,(ignitication and ure,as Sacraments, which feale the 
Tame thing in their diverle adminidrationsiChrill to come^ 
and Chrift already come, is the cauie of difference of ad- 
miniftration, and fb of Ordinances , but hinders not the 
fuccclfion of one ordinance into the place of another, and 
therefore all thofe differences hinder not the inference of 
the one from the other. As for your exceptions, 1 hat Cur- 
cumcifioH did csnftrnie the promifi made to Ahrabamj naturaU pth- 
fieritie concerning their mitltip^ing^ bringing out BfEgjpt^ the 
J'oal{e efthtLarp of MofeSy fit ling in Canaan^&c, I anfwer, if 
this were granted, it hurts not me, thefe things concerning 
the manner of admhiiftration of the Covenant. Secondly, 
howprove you this which you fay? Thirdly, did circum- 
cifion confirme thefe things to all Abrahams naturall poiie- 
riticHvasthc pofieritie of i/»we/ and Ejau to come out of 
£^';>/;pofleflc Canaa?!^ bee yoakcd with the Law?- Fourth- 

Ufam^Baptifrntf^evedfrom Scripture. 167 

iy^ what is theienie ofthefe words, Circumcifion confir- 
med the yoake of the Law> it was indeed a part of the 
yoake^ and obliged a perfon toit.Secondly^ to that ofrpomens 
being not ciratmcijed^afid children under eigkt dayes old^ I have 
at large fpoke to them in the firft Se£^ion of this third part. 
Thirdly, the catechmini/:, though they were members, yet 
they were not received into vifible and Sacramentall com- 
munion of the Lords Suppc«-till baptized- the cafe of the I(- 
raelites travelling in the wildernelle was an extraordinary 
one. Fourthly, for that which you except againftCir- 
cuniciiion being a difiingnifiing badge ^ becaufe other j were 
Gods fcrvants who had not this badge ; I anfwer, that of 
Melchij^dech^^ Lot^ &c. was anfwered brfore : beiide, may. 
not a livery bee a dirtinguKhing mark of fiich a mans 
fervant, and yet haply every fcrvant not under the livery V 
the Sabbath was a figne to Gods people, yet it may 
bee you hold that all Gods people till Mojes did not 
kcepe a Sabbath. Fiftly, and for what you adde that you Vnbaptized 
tnak^^quefiion n^hetheran unhaptized perfon wight not eate the P^^^onsmay 
Lords Supper ) thoughyouconfijfeyotsfinde no example vfit^ '''^'^ Sacrame^^^ 

nt or 

that in I C*r. I0.2.3.4. and\ Cor, 12.I3. Baptizing ispmbe^ the Lords Sup- 
fore eating and drinking j I reply^this I muft number among per. 
your freakes, and out-leaps, and is a ipicc of your itch af- 
ter lingular opinions,and inconfiftcnt even with your own 
errant, that Baptifme ^ the n^ay and manner of fokmne adm'rfjion 
into the Chuteh^ and that nothing h to bge done about the Sacra-- 
ments^ fphtreof'me have not either injiitmion or example^ and yet 
here for oppofitionsfeke you will allow men to come to 
the Sacrament of the Lords Supper, though unbapti2ed, 
and I thinke it never yet was a queflion in the Church 
whether an unbaptized perfon might receive the Lords Sup- 
per . but fay yon, tiifefe and a hundred man cannot tnah^ ft 
other then a humane invention^ if the holy Ghofi doe not fhew that \ 
they agree in this particular ofBaptifLtng as rveU sx Circumcifing 
of Infants, I anfwer, but when thefe Arguments and paral- 
lels made by God himfelfe, are added to the parity of Jewes 
and Chriftian TnfantSj in being comprehended with their 
Parcnti in the Covenant which is to be fealedp it^s a vitin^ 


1 53 infaHt'Bdptifme proved frem Scripture. 

all warranti it's not meere analogy we reaion from, for wee 
have acommand to Baptize, and wee have the competency 
of infants to receive baptilnie liifficiently proved ehe- 
where, your felk grant right to Baftifme arija from the 
prefej7tfiAte of a ptrfin ^ and therefore wee apply this 
leale, which fucceeds that feale, to our Infants which 
fucceed their Infants, in the priviledge of being f^d^rati 
with their Parents, there being not tlie leaft hint in -the 
word, that they (liould be left out. 
Comp.ulfon To flurre this Argument from Cireuniciiion to Baptifhie 
of Pncfts, and yQ^ frame i^/^r^g and needlejfe compdrifon ktween tha Fricfij 
blmlX^'in by of old mder the Jewrfi admimfiratiorr^ and the /l^imjierjofthe 
■Mrjombes, Gofpd mw^ and joH demand^ art M'tnijiers thin) ore VrUfiyi 
2iX\d (hew hon^mjnyabfarditiej 4jid danger ous eonftjaencej wiU 
follow if xvee give rvjiy to fuck kind of CDmparijonJj hence the 
Pjpift J have pleaded for an tmiverfall Bifhop^ and the Tnlates 
To no pur- firfitperioritieofMimfterj, 

pofe, Afhortanfwerwillferve all this, you demand xvhether 

therefore Miniders be Pricfls, and fo mak^ fimile to be idem 

againft all fen^ and reafon, as if I had gone about to prove 

Baptifinetobe Ciraimcifion. Secondly, wee onely apply 

things let up by God bimfelfe^ and make the parallel! as God 

hath mack it, when any can prove that God hath fet up an 

univerfal Blfibop, or appointed fuperioritic ofMinifters one 

above another, and Iiath made flich parallels betiveen theni 

as you (peakeof, let them plead thofe comparifbns and 

fparenot, they had in their minifrery many things which 

were typicall of Chrift, which we have nothing to do with, 

but in other things where the Scriptiii^e hath made aeom- 

' parifon, wee may doc it fafely, and may plead from the 

one to the other, as that they mftftbave a call to their i>ffice^{o 

raiift n'fe^they that Ccrve the altar mitfi lize tfpon the Altar ^ fb 

they who preach the Goipell are to live upon the Gofpek they 

niuft bespHre xrho hare the veffds of the faa&uarj/, and the 

7rieftslipJmuftpreferve^norpledge^ fo our Minifiers muft be 

oi hQlyiifeyfit toteach:,&c. And all this wee may plead by 

^^^Qr'umci- ^^^ Warrant ; and whereas I added in my Sermon that our 

it^and bapri- if^rdt aught Mtbif ^j kif o^netXampk (m<. thai Ciicu/nci- 

'xej. ''. fio* 

Bon initiated inco that adniiniftratiotij and Baptiftrte into 
this) larbowsfCir^^afeiiM aprtfeff^d member of the Jewet 
'■Chtrch^ and vphvil^afit up the CbrJfiianChurch^ bet yo.mld bee 
initiated into it by the Sacramem of Baptijme., herciipan you 
runne into divers things, as vpky Chrifi ivou d bee CircMmciJed^ 
trhy Bapfiz/tdy and in vch^fmft Cbriji' n^ben he vpo! to be bap" 
tizjed^ faid thdt hie vootdd he baptixgd 'that hie. might fulfill all 
righteOHfueffe^butyoH thinke it mt prohabUyibjt it rv^ any part of 
hpf meaning to be initiated into the Chrifiian Church by hapiifm?^ 
the Chrifiian Church jvai noiyetfet ffpyivith voorjbip & dtjcipline 
• dipinB from the hvptjhyand hecaHJehn Baptifme vrot of a higher 
nature then mr Eaptifme-j I rcply^thatth^Chriftian Church 
was not fully fet upland compleatcd with all Ordinances of 
worlhip, governmenta officers till afterward^ is readily 
granted^ but that it was not in^ri^in erecting and framing, 
and-tiut Baptiihie was adminiftrcd in referciKe to the 
Chriftian Church, and that by Baptifmemen were initi* 
ated into tliis new adminiftration or bcft edition of the 
Church, I diinke no found Divine did ever queft ion. I 
grant Chriffs Baptifme was a tranlccndent one, and differs 
fromowrsin manything«, and fb was his Gircumcilion 
alfo a transcendent one, and differed from the Jewes in 
many things; can you thence frame an Argument that hec 
intended not by his conformity to our Ordinances, to ex- 
prefle the iarae favour to us as he did to the Jewc« in con- ' 
forming to their Ordinanccs^but that you fhould hence fetch 
anArgument,thatbecauieChrift was not baptized till hee 
was thirtic yeers old,( which was within lefle then thirtic 
weekes after Baptifhie was made a Sacrament) is I confeflc 
a moft transcendent ftraine of wic>yct you boaft of it, as if 
by it you had broke one of the firings I have to my bow# 

And proceed to try, whether you cannot crack the other coKj.S 9,10, 
alfo, ihetviden^nhicbColofii.^.&c, gives to prove Bap^ 1 1. Vihdicarcd, 
tijme toJucc€ei in the roonH ofCircumcifioB : but before you fo prove Bap. 
come to the examination of this place, you make enquiry f'^n^f rofac- 
iwjr^j/ye/j/e Baptifme [moceeds im the roome of Circumcipon^ ^Itotu '^^""^ 
and you firft obftrve that in (peaking cxaftl}^, Baptifme w(K 
a concomitant of CirsHmeifim^ if rm amientcr^ tbM it n^at in ^ 

Z ufc , . 


Baprifnx in 
cfc in the 
Church of the 
J ewes, and ap- 
plied to In- 
fants as well as 
gFOwnc men. 

Ffored from 

hfdMt-BapffJwe frwed (rcmScriptHrf. 

ff$ amotjg tbi Jims for man) jeers together tutth Circumcifim^ 
th)Hgh not Of a Sacramem 5 and for this jou cite the learned 
Gendcman Mr. Selden^ and Mr. Ainftvortb on Gen, 17, and 
Mr. Ligbtfootej Elias KedivivHi : I confeflcj you arc in the 
rights Bap tifme was aknowne rite hi the Jcwifli Church 
longbeforcit wasmade a Sacrament, and therefore when 
Johnczmc baptiiing, none of the Jewes were ignorant of 
the u/eof Baptifine, they never asked him what he meant 
by bapti2ing, they knew well enough that it was a rite ufed 
in admitting of Pro(eIytes or new Convens into the 
Church, they onely wondredj why hee did Baptize if hee 
were not the Mefliah.But Sir, this exception of yours is fo 
farrc from being any argument againft mee, that it affords 
me a good argument for Infant- Eaptifme, because the fame 
authors, which mention this as an Ecclcfiafticall rite, in 
admiffion of Pro(elytes,doe teiUfie that the Infants of Pro- 
fclytcs were bapti2ed as well as circumcifed, and wherelb* 
ever Circumciiion was applycd, Baptifme went along with 
it, fb that the ufe of Baptifme was the fame- before^ v'lz^ 
to bee a rite of admitting growne men and Infants into the 
Church, onely it begun to bee a Sacrament of divine in- 
ftitution, when M» wasfentto Baptize into the name of 
Chriih andirisin this Sacrament as in the other Sacra- 
nient of the Lords Supper, tht pj^iihmdiBuf:, and the cup 
were u(ed before in the Sacrament of the Pafleover, as an 
Eeclefiafticall rite, but our Lord at the laft Pafleover, infti- 
tuted the bread and wine to bee Sacramtntdll Elements, 
which before were only an Ecj/e/zi/^ir^i^rite^now feeing that 
Baptifine which was in ulcbeforcj was onely turned jfito a 
Sacramentall ufe,to (iicceed Circumciiion ,with whom be- 
fore it was a concomitant , and alwayes applyed to the fame 
perfons. Have you not helped us to a good Argument, that 
Baptifme belongs to Infants as well as grown men^e/pecial- 
Jjj^iince there is not the leaft hint given in the Word,that 
when it was thus advanced to bee a Sacrament, it (houldaot 
bee applyed to thofe peribns to whom before it was, viz. 
Infants as well as growne men? the truth of thi?, that i( 
wasfo, may appeal epaitly by Mr. SMa who te^i^^^ that 


Ififimt-BApifmfrtV€4frmS€fift9^^^ ,yj 

the Itifents of the Gentiles were made proieijrtes by this 
rice among othera, both the male children and thrfemak- 
fo likcwiie Maimmides [Ijjurei hiah^ Cap. 13.) tdJs ii^ fy Maimomdcf. 
three things Ifrael entred int9 CovenoTity hy Cmumci^on^ bf Eap^ 
iifmey and offering, and that Bspifim vpck intht fVildermfe hi^ 
Jere the giving of the La^^ ^ it if/aid, A»d thou pah Jan6ijfie 
ihem to day and to morroVP^ and kt ihem najh their garment j\ 
and in another place^ when a Gentile will inter into the Cove^ t\TWT7 
nanty and gather himfelfe tmdtr the wings af the Divine majifly^ 
bee mnfi he Circumcifidy Baptiz/edy and bring an fffferim^^ if it hee 
a fimaUy baftifim and offerings and againe, a Troftlyte that it 
circHmcifedand not haftizedyOr baptized and not circumcijedy it 
not a Frojeljtey untiU hethee both circnmcifed and baptized-^ and 
tLgzineyalittlcFrofefyteythey bapii^i bj the appointment of the 
Confifftt, There arealioipcciaUteftiniofiics in the Talmud^ TheTaim J 
which dedarcj that Infants both of letves and Gentiles^ rvert 
thut admitted f the male children by cireumcifion and ^aptifmey 
thefimalej hj baptifhte^&e. Many teftimonics of this nature 
to ftiew that Infants as well as growne jpcn, were bapti- 
zed among the Jewes are to be feene in Mr. Ainfivorth upon 
Gen.ij.verf 1 1, 1 3. I was willing to give this little taftcj 
that the Reader may fte^ that baptiHne ever fince it was in 
ufcj was applyable to children as well a? growne men. You 
^ddcyeven the Sacrament of Baftifme tpos before circumcijion 
ceaftely andyou inflame with Johns Baptifmcy vphichwas a eon" 
comitant Sacrament mih the Sacrament of cireumcifion '^ I an- 
iwer as before, /<7i^J Baptifine and Miniftery,was a Pralu- JohnfBzptlCmt 
flfi«w» to Chrift, and was wholly in reference to the Chri- '""'^^^'^'^f** 
ftian Church, which then begun to bee moulded 5 and g^^.^il'^'*** ^ 
though there was not a new dilUnS Church of Chriftia- 
nitie (et up, yet all this was preparing the mater iails of it> 
and Joifwi did not admit them by Baptiifne, as members to 
thcJewi(hF^</dtg<7^^3 which was then ready to bee taken 
away, but into that new adminiftration which was then in 
preparing, but this is no argument againft baptlfme tofeo 
cecd circumcifionj as a Lord Major cleft fiiccecdsthe old, 
though the old continue after hiselefUon for a time. Yet 
farther, 7 oh in^juin in T^baffrfff BaptifmefHCCeeds to the n>»me 

Z a and 

4fi IjifMnf'Bdftifmefrfi^ed'frmSi^rf^ 

lAr.Tmbet Ex- ^pl^f ofCwcumcifimyajidfy if by roome and placi^ i mtan'e^ 

€€p»ions. loQii communis ct propriuSj fo Baptifme being an aBion, 

hathmroome orplaceat aU proj^eriy: andtfbyromie andflace I 

meant tkbatiizedandbaptizirSj ihstis true but in party feme 

TvhoTf^ere toiehafiized twere im id bee circvmdfed^ as rvomen. 

Thirdly^ if by r^tme andplact 1 meane the fame fociety^ that if not 

trtte^ CircHmcifien admitted into the Jemf^y bapHjmi imo the 

Chriftian Chnrcb, FoHrtbly^ if of the CPmmandement pfoh nhich 

k^h art fealtdy thai u net tnte neithify Circumcijion n^as com" 

mandd long before Baptifme. Fiftlyjf of the faim ufe^ that if 

mofnntrHty fffrtbettjk ofCircumcifim obhgtd to kiepe the Lan>y 

to be a partition betrvem lerpej aad Gentilejy and to initiate into 

the letpip Chnrch, or ratbtr into Abrahams famVy, Then laftly 

you (ay, i£l meane it ofconfirmingaKdffaling the fame Cove- 

nanty veither is that true fave en fly in party beCaufe timr Cove-' 

nant v^ as a mixt Covenant y snd although Circumcifion did con^ 

firme righeoufheffff by fait by andfigrdfitd bolinejfe of hearty fo a Ifo 

did the Cloudy Sea^ Mannay the Koch^ the Vehge or Jirke : and 

the fame are slffcon^rntedhy the Lords Supper y and therefore to 

fay thai Baptifim fucceeds in the roome atid place of Cirmmci^ 

fiony is apcfttionemnefHSitndvBry danger ow. 

Anfti>, ^ am prone to thinke that time as well as p;^cr and 

Inke are very chcape With you ^ who thus rtfecdlefly 

ivafte them j this poore quibblmg about fticcefllon and 

roomc;, placcj&c^ is too PedanticaJl for a grave Divinc^what 

Reader will not at the firft view (ee this to bee my meaning, 

of Baptifme liicceeding in the roome and place of Ciraini- 

cifion, thzt Baptifime Ju'ccudj Circumcifion as a figne fubfiitu* 

tedy in the place and f^tad of Circum^Afion^ to fgntfie and fealt 

the fameCovenant of grace which Cirtamcifion didy Circumci- 

cilion more darkely fealing, Chrift being not yet exhibited, 

baptifme more clearcly, the fliadow being taken aw^y and 

theiabfiance come?&aJiBoft all your diifcrences refer onely 

to the (everall manners of adminiftration of theCovenant, 

lEx e • "*^^ ^^ Covenant it felfe, or thing admlniftrijd, yet 

dcfervcfno" ^ ^^^ ^^^^^ "P^" ^^^ particular, Fii'ft, yOur fafncy of Lo- 

Anfw'cr. ^^ propriut & communis y is too idle to require any an(wer. 

Secondly, that of the hmjb rponten h«th been fiifficiently 


(pokcntoihthe:firft&^ion of this third jart. Thirdly^ i Exce prion 
when you fyyyCirCHmcifion admitted into (meCimrch^ haptifme ^"twcr'V be- 
into anotbef'^dl ani very^loath to impatc to your fenfc which a^EJ^ceptlon 
you intend aot) if you meaneonely the ftveraU admmjtra^ anfucrcd. 
tionj^i the Church of the Jcw^is being Chrifts Church un- 
der one adminlflrdtioUj the Chriftian Church the fame 
Church of Ghrift under another adminilh'ation ; you 
{peake truth, but nottopurpoft, my conclufion never faid, 
CircumciiionandBaptiunedoe initiate into the fame Ad- 
niirtiftr^tion of the Covenant: but ifyou nieane, that the 
Church of the Jewes and wee are not one and the 
lame Church, you Ipeake pure Anabaptilliie indeed^ and 
contr^dift the Scripture cxprefly 9 which every where 
makes the Church of the Jewes and the Geiniles, one and 
the fame Church^though under divers adminiftrations. I 
count it needlcfle to annex any proofe?, becaufe I thinke 
you dare not deny it. Fourthly^ you fay the command of ^y,^cvHon 
eircumcifioa wM longhefiretbe command of Bap$ifme^ butliow anfwered, 
this followcs that therefore Baptiftie doth not fucceed in 
the roome of Circumciiion I cannot guefle, the Lords day 
fuccceds diefeventhdayin being Gods Sabbath, but cer- 
tainly the inflitution of it was long after the other. And 
(i(tly^;is£orthcf€veralitifij mentiotted hyyou^ they all referre l^^^^^l^^ 
to the manner of adminiftration peculiar to the Jewes 5 1 
have often granted there were fbme legall ufo of CircHm- 
cifion it obliging to that manner of adminiftration, and ft) 
they werepart of the Jcwifti paedagogy, which is wholly 
vaniftied, and therein Circumcifion hath no fiicceflion, but 
baptiftnc fticcccds it as a Scale of the fame Covenant imder a 
better adminiftration,a5a'fe:and conftant initiating Ordi- 
dinance: onely I wonder that you fay, Circunicition did 
iaitiJie into tUGbnrcb of ib9 leofesy or rather into Abtabams JA" 
miiy ; I pray you explainc this, rather into AbroHamsfa" 
mliyh if by Mrahams izsmiy you meane the Church of the 
Jewes, why lay you ratbit into Abrahams family ? if you 
nieanc anything elft, tdH us what it is, andhow Circum- 
cumcifion initiated Proiclytcs into Abrahams fiimily any 
otlierwifcthcnas it was the Church of the Jewes. Laftly, 

Z 3 you 

^4 Inf^t'i^Jttfmefrmdfui^m Smprnt. 

$ S^ep. Anfiv, jou hit upon theTightAing intended, Ti^ bt h9ib fealej of 
fb€ farm, cuvtnAnU^ hut (fay you) the covenant rt>ar not the famcj 
exctpt in part^'which hath abundantly been confuted before, 
and juftified to be one and the famcand the difference to lit 
cncly in the manner of adminiftration. 
7 £x:ef, Aafw, Bat fay yoiyhe Cloud^Sta^Mama^ivaUr of the rocl{.^&c.fi^ 
nified rigbteoHfmJfe hj jaitb^ and holinejfe ef heart , as wcU of 
bapt'ipnc doib'^ and rrhy then JboHldtremt fay that Bsptifm fnc- 
ceedsihtfe^ at rvell as it doth Circftmcifion} lanfwerjthefe 
were extraordinary figncs, not ftanding Sacraments to bee 
ufed in all generations, much lefle were they iet and tran- 
ding Sacraments of initiation : And yet fo farre as God 
hath made the parallel^what hurt is therein (aying baptifm 
I Pet. 3 . t X . fucceeds them \ iurc I am, the Apoftle Pettr compares bap- 
tifm and the Ark, the like fiffire nhertunta Baf^ifmcjaveiftf, 
S Ex$ep » Anfrtf' But whereas you adde, ^»d why alfo fbouU not the Lsrdi 
Supper Jk-ccetd CirCttmcifion as vpeU as B^pifme'l I aniwer, 
what ever diiparity may bee ;nadc betwecncCircuracilion 
andBaptifme, yet herein certainly they agree, and you of- 
ten grant it. That both of them are initiaUpgms ; and there- 
foi'c this is moft wildly faid of you. That the LerJs Supper 
may he as rvell faid to fucceed CircHmcifion.dld ever any thinke 
the Lords Supper to be an initiall jfigne? And now let the 
Header judg of that expreffion of yours in th^^lofe, which 
you ib boldly ufe againll all Divines and Churches (ince the 
Apoftlcs time, who allconcurre in the ianic truth, ^except 
onely the Anabaptiits) That to fay Bjpti/mie fncceedj in the 
roome and place of Circumcifion^ is a propofnion erroneous^ and 
zery dangerous, >)',[. . 

Toconfirmetliisof Baptifin fucceeding Ciraimcilion, 
much may be gathered out of many places In the New Te- 
(lament, which hold out the things wherein they are paral- 
leled : I ufed onely that clear place, CoL 2. 8. to 1 3. whence 
I made it evident. Not onely that n?# have the fame thin^ figni^ 
fed Irf Cirtumciforiy while we are httryed nfith Clmf in baptifm^ 
^'cr tion a- ^a« alfi that the Apofile plainly ftj Biptifme in the' fame flate^ 
gainft Gfl/*r.. 2« ^^ mak^i it efihe fume ufe to w^ as CircHmcifkm nm to the 
tnfwtrcd. Jev}?s^^ Cbrifi onelj to them and us alfi^ if the amibor (f jpirituaU 


Uftmt-BaftifmeprMtdfr0mS(riftitre. ryy 

Ckctimifon, TheCkaimcifion oftf/efiefhj wm the SaCra^ 
menJtofit to ibtm ; Mnd ntiW that it ahelifitdt xre have haftifmt 
to feale the fame thing. 

Let us fee what your exoepdoas are ajzainft ir, Fiv f^yfoM 
ack^awkdgewubme^ihc yJpofiles Jcope is to foew that n^et are 
€ompleat in Cbri^, and therefore needed not Circumdfiun : And 
you addejhis/cci^e wat not to teach them that we have another 
ordinance inftead of Circumcifi§n^ I reply, it is very true, he 
leaches them wee arc compIeatinChrift, and n«cd not 
CiiTcuniciiion; but it is as true, that he further enlarges this 
comfort^by (hewing them that we have a vilible (eale of this 
compleatnefle in Chrift, and Co it is more evident wee have 
no need of Circumcifion . 

Secondly, fay you, Aretius in hi^ Csmmentaty Jajtei^ That Aretm alled- 
tJ^ thing itfelfe it affertedto the Saints^ without an outv^ardjym' Bf^ ^^ ^^ 
holeywhiehjet the adverjariejincejfantlj urged' andfor\«^ich |^^,^' who is ^^ 
jiretius his helpe, y^« conclude it if utterly agzm^ the Apojiks cxprdTcly a- 
whole ar^ment^ to fay ^ that they needed not Circumcifiony kcattfe ga^nrt him. 
they hdd another ordinance in the room ofit.But Sir,why do you 
thus frequently abufe your readers with the names of Lear- 
ned men , inferting iome onefehtence of theirs into your 
book,and thereby infinuating to your Readerjthat they are 
of yom' Opinion in the point wherein you cite them?I aiTurc 
youjit concenies your Confcienc?, as well asyour Caulc^to 
be thus often taken tardy. The Learned Aretius in that ve- 
ry place where you cite him acknowledges indeed, That ws 
mre compkat in Chrifty without an externall Jymboleh and thai he 
ifsperfe&organofeur Jalvation^ you needed to have cited 
no man for this, we all conavre with you in it; the onely 
thing controverted is, whether the Apoftle intend al(b in 
this place to d^tWithat our haptijmJHcceedt in the room and ufe ef 
Ciratmcifion'y and doth not Aretim concurrcin this?let him- 
ielf ^eak lOi'jervert^r e^iam fuccefjio B aptifmi iu locum Circutrt- 
cifi0nify quand* aferte bune vocat CircHmcijiotttm Christ : Hee 
plainly tells us, that the Apoftle calls Baptifmfthe Circnmep- 
fionofChrijl. But fince you have put mc upon Areti^r, I 
(hall make bold to inform the Reader, that tiic fame Aretnte 
m his Problemes^ a&er the Hiftory of V^hntint (kntilie , 



Ancient Au- 
thors cited by 
pi&ve that 
cccds Circiim- 
Jkfiin Martyr 

A than, in Luc, 

cmJa mi hi tra- 

Epiphm, €ontr< 



Aug inEpiJi, 



. Infdnt'Boftifmlfr^^idfrtnn Serif ture. 

JiathanintircDifcoiirre to prove that Baptilmeiuccecdt 
Ciraimcifion, aadbrings thisTecond of the CoL there alfi^ 
at a maim evickace-^ d.nd cites m^ny notable teftimonies oiit 
of the Fathers, both Greek and Latinc, for the confirmati- 
on of it. 

Accepimus non iUam fecundumcarmm circ^amd^onent^fedfpi" 
rituakm^^HamEmcb & pmilts cufiodisrtmt^ mj tamttt per hap' 
tifnmm accepimus , ' < 

Circumctfio fg^rs erai exuvisrum cftt£ per hdpnfmum dep^ 

Abraham fi^i Deo ereduierat circumciponem aecepit pre not a 
ejuf regentrati(misqu£ pirbaptifmHmcor^citur, 

micfuitcjrcHmcifioearnalisqrus injtrvit Umpori adman 
gnam drcumcifinum^ h, e, Bapt, qui circumcidii noj a pecta- ' 
its & obfiguat TiotV^. 

Vuravit circumcifie tempore infervlenS do?2ec major circumcifio 
acCejJit^h, e. lavacrum regeneration^* 

AfirmatChrifiumin ecclefia fud d€di£epro cirCHm:i[ione 
carrnfyBaptiJmum, -i i*y^^- »•' 

'Saptifmi & circumei^nU ejufdemeft natura. 

All thefe the Reader (hall ^ndt in Aretiw^ whom yoa 
bring in, as ifhe concurred with youj.nioft of thefe tefti- 
monies are before alfo alledged by me. . < ' 

Thirdly^ but you goc on and fay, Tht in trmh it would 
evacuate the ApofileJ argument H[.d bothbtre^ und Hebr. p. 1 1 . 
p- 1 3 ♦ rvho flill provej the abolition of the ceremoniej ef the LarVf 
becaufe we are compleai in Qbrifi-, not in fomt new tfrdrnancei 
addedinfieadof them \ for if there bee need of other Oidimanm 
ceSy (befidts Cbrift) infleadofthe old^ then Cbrifi himfelf hath 
not fulnejje enough y and though mr Ordinances mAy Ue Jfaid to 
imitate theirs-^ yet C hri^ onely fucceedj them, 

I anfwer, it is very true, that whoever (hould plead that 
we have any of oar compleatnefi in any outward Ordinan- 
ces would evaaiate the Apoftlcs Argument. But Sir, is there 
no drftin6Uonto be made betwixt our c$mpLatmfft in Chrif}, 
and Ordinances which by his own appointment helpe us to 
apply this compleatnelTc: doe the Sacraments of Baptifmc 
and the Lords Suppec, and other Chriftian Ordinances 


infdnt-Bitftifmefr&vedfrimScripime, 177 

hSiderjor argue that all our compleatneflc h not in Chrift, 
I adde liirtiier, that Chrift onely fuccceds all the Jcwifh or- 
dinances, as the body liiccceds the (hadow: we plead not as 
thePapi^s doe, that the Jewifti Sacraments were types of 
ours, they were types onely of Chriftj but yet oots fiicceed 
them to be like ligncs of the Covenant of grace^ and fo the 
Apoftle doth in this place. 

Fourthly, lay you^ I denjf im hut there is an analogy hetPfixi ^'«^ J^ivtufw 
haptifme and circHmcifion^ Of thereif alfo betwixt the Ark^ and^^^*^^* 
Baptifme 5 hut we are m't to cmdude thence^ that Baftifme Juc" 
ceeds in the room and ufe of Noahs Ark^^ &c, for in the aJmini" 
ft ration of an Ordinance^ we ate not to bee mkdhj bare analogic 
framed by our f elves ^ er delivered by the Spirit of God^but bf tht 
inftitHtion of God, I an fwer, but when thofe analogies fra- 
med by the Spirit of God^ are agreeable to the ufe and end 
of Gods inftitutiouj we are to bee ruled by them; and the 
Apoftle (hews that^s our cafe here. 

Fifthtyjfayyou, T^e-^/)^jJ/e in this place rathtr refimbles 
bfsriallto circHmciponthen bapiijme : and fo makes the analogit 
between circtfmcifion and Ckrifts bHriaH-^znd you bring in Chry* 
fofiome and IheophylaS con€Hrrtng withy ou, I anlwer, this I 
wonder at, where is Circumcifion compared to burlall,and 
wherein I pray you lyes the analogic between tliem? Be- 
fides, whoever will look into this Text, fhallfinde that this 
(pirituall circumciiion containes both our death to fin, and 
riiing again to ncwnefle of life, by the death and rclurre- 
ftion ot Jefus Chrift, both which are here fuUy fignified in 
our baptifine, ver. II. & 12. cmjepulti fumiAs ; the analogy 
lyes plain between our buryall and baptifme. And Chryfi* 
ftome whom you cite, faith plainly, wee are fpiritualiy cir- 
cumcised,^/// jv^^tf ^jw^ where-^ atid^nfwersinBaptifmo* 

Sixthly, fay you, Cz>c«?wci/?5» rvat not onely a priviledge ts Chryaa^fjie d- 
the JewSy hut it was alfo a burthen to thetn^and it would be a bur' red by Mr, 
then^?iot a priviledge^ to have an ordinance in the roome and ufeTo'jibesy\%^-\ 
of it, I anfwer, Circumcifion was a burthen, as it was a S*^^ ^^^ 
painfiiU Sacrament,and as it obliged them to that painfully 
coftly and burthenfomc manner of the adminiftration of 
the Covenant, which was before Chrifls incarnation y but 

A a n 

Ufant'3^ftifme fr9^edft$m Scrifttire] 

^^ ll v^as iio burdeiij but a great privaedgc, as it was a (ealc of 

the Covenant* And in this laft reipcft onely is baptiTm fab- 
ftituted into his room and place, „ ^ , 

IntheclofeofthisSeftionj I hkc your fareweII,though 
Mr. Tom^fjhis ^^ ^^^ ^^ ^ lyj?et«fe rpitb more Confidence then truth 5 1 [aid 
bap^ifmTs there had^een no reafon to b^e named haptifmeM that hemesnt 
there na«ed, tofhetv haptifme noi now to Chrifiians m the room 0} circumcifi^ ^ 
coi^rmes my f^f^f^the Ji^eJl YouOLy^baptifrntiinamed^heeaHfe it is one of 
inrerptetatioa. ^^^ f/teaneshy which Chriftians come to have cemtpunion mth 
Chfiftj <ind to be eomfkai in hint-^ vphich n-of the thing the Apofik 
intendedinthe 1 2. xtvCt. And therefore faith is joyhedn^ith it ^thty 
hnni, the twofieci^U means nfherei'y we have 9ur eommtmion mth 
Cbrift^^to whichyoHadde^ Gal 5.25526. Kom. 6. 3,&4- But 
is not this the fame fenfe with mine, who have hitherto un- 
dertaken to juftifie that, though our compIeatnefTc ht in 
Chrift onely^ who is now exhibited, and no longer to bee 
fought in the types and (hadows of the Jewifh adminiftrati- 
on^Cto which manner of adminiftrations Circumcifion did 
oblige themj) yet Baptifm is now the feal of our initiation, 
and a meanes to apply this Covenant to us, as Circumcifion 
wasto them, though the manner of their adminiftration 
be wholly ceafed. If I have not taken you right, make a 
iyllogifme, and make all Logick quake before your mighty 
confequcnce. Baptifme is named, becaufe it is one of the 
meanes of Chriftians being exempted from the Schoolma- 
iler, and come to be ingraffed into Chrift, and to bcecom- 
pleat in him^therefore it doth not fucceed in the roomeand 
place of Circumcifion: nay, rather, it therefore doth. I 
pray you put together thcfe words, T* are eemfkat inChrifi^ 
infPbomyearealjo cireumcifedy king bury ed with him in hap- 
tifme j and fee if it fpeake not tliis^ plainetyj that baptifrac 
fuccecds into the ufe of Circumcifion : &rely, it hence ap- 
pcarcb Circumcifion and Baptifine arc nearer of kin then 
you would make them* 

In the clofe of this Se^ion, according to your wonted 

manner, you triumph, and tell me that you have at lift wa- 

did through tbi^cmchpon^ andthetext^ Col, 2, 12. & 10. the 

vtifmd^r^anding offfbicbhatb beentkigm%hmhf^ol'fhfire^ 

■ whiS 

vMch hatb led men out of the vP(t^ in thU matter^ tntobsgf. Tru- 
ly Sir^wcre thcfe (corns of being led by tboJifti fire into bogs, 
&c caft upon my fclfc onely , it were nothing; but when 
they are thus caft in the faces of all Divines, ancient, 
and modern^ all Harmonics and Confcffions (except onely 
ahandfiillof upftartAnabaptills) asif they were all luchi 
fimple oneSj that aa igfji* fatftHfy a fooles tire 5 might lead 
them into any bogs^ I can hardly forbeane to tell you it is 
an argument of an arroganc Spirit. 

There is alfb in the end of your bo okc, a fhort difcourfe The deTcant of 
upon this Text, which I read over to lee if there were any Mr. Tombe/ 
thing which might weaken my Argument, or ftrengthen up'^n rhis Teo«: 
your exceptions j but in it I finde not any one fentcnce that ^-sb^ok brief- 
hurts mcjor helps youjonly Ibme ofthoic things which you ly eximiied, 
call di(9;atcs5 bold aflertions^ Ibme of them contrary to the 
plain Text of Scripture, all of them raagifterially fet down 
without proof: ^s^circumeifion rpm not a tok^ of the Covenant 
to the lews cbildrtn'-iyNhidx is contrary to the very Text, Gen, 
17. That the promifis of the Covenanty were not the reafin that 
the) vPite circumcifsd. Yet any Reader may fee that the Cove- 
nantis there fet downe as the reafon why they lliould bee 
circumcifed, Thsitt he Je^rs children n> ere not therefore in cove^ 
nant^becaftfe thj vpeft Abrahams natur all feed ^ thjt heleeverf 
children are not in covefunty htcafije hekeVers children', and di- 
vers other Conclufions of the lame nature, which arc al- 
ready anlweredj and therefore I (hall not ft ay the Reader 
any whit about them. 

Hitherto I have followed you foot by foot , bccaule the 
gaining or loling the caufe, depends upon thele former con- 
clufions, thefam,m£e of the Govenant both to Jews and Gen^ 
tihSythef(fmtTieffeofmr Infants right to ths Covenant with 
theirs j 3indbaptifme fitcceedingchrcHmcifiony as to the ufeof 
an iaitiall (eale to them who are in Covenant- In that 
whick renuines, I ftiall more coiTtra6i: the m itter of your 
large Difcourfej par tly, becaufe many diings in it are upon 
by-matters 5 partly^ becaufe chat which is material!, is 
but the repctitljn of that which hath been anlwercd al- 

A a. 2 My 

♦9a mfanUBApifmef roved from Scripture, 

My fourth Conelufion n^at^ That by Gods cvptie cxfnjft or- 
tUr^ Infants as wtU of griflevne mm^ were in the time of the hn?es 
to be initiated a?id fealed mth the fi^ne of cirmmcifion , whither 
Jetvs ffy natnrf^ or Frofelj tes of the ^ entiles ^ om larv wen for them 
all^ if they receive the covenant^ they and their children were cir- 
Co cIhC vin- This Conclufion you granttobetme;onely,becaureyou 
dicared. wil fay Ibmewhat to every thingryou :m{\\'cr^FivO:^That it is 

as certain that thk ^prejje ordyr of God ts 7iow repeakdhYcry true^ 
and you might have added_, That by his order likewifc,Bap- 
tiftie fiicceeds in the room of it. I added, v.- hereas Come al- 
Why Infants ledge. Though circuntcifion wai to he ap^lyed to their Infant j^yet 
©f jcwcs' were' j^ j^as not af afeale of the fpiriiu all part of the Covenmt , hut as 
eircumcifed. ^ JSIationallb^dge^ cr feale of fome temporall and earthly ^lejfmgs 
andpriviledgejy as of the right to the land of Canaan, &c, and 
that lihm^ei:, though he was circmncifd fir fome temporall re" 
fpeUs^ was tJot thereby brought under the Covenant^ &c. You 
anfwer, t-hey who thus ohjcityfpejl^e the truth: and here you rc- 
ferre to your Latine Paper. I reply, ' to my underftandingj 
you here fpeafe pure At labaptifnic indeed, juft JLke the;A- 
nabaptirts in Gtrmany^vaho fay. The Covenant which eircum- 
tijionfealedy n>as a carnaU covenant : and thai whm God com* 
mandedthelfraelites to circumcife ihdr children^ wee are not to 
underfiand that he obliged them to have their hearts circumcijed^ 
nor aimed at any thing which touched the inward manj that the 
condition required by God in circumcijioK^ cannat bee drawne to a 
fhirituall bujineffe-^ that the circumcifed by clrcumcifion'were not 
houndtohokg for falvatianby JefusCbrifit how very neare 
are you come tothele carnall conceits of the German Ana- 
baptifts,which have been a thoufand times confuted by our 
Orthodox Divines^ yet you bring not one (hadow of a 
proofe for what you lay, or\c\y yeu alledge, Ifhmael had no 
pan in the covenant ^ihe covenant w^ to beeefiahlijhed with IfaAe^ 
and not with IJbmad^ &c. But I have made it abundantly 
cleare, that not onely Ifitnael and Efau^ but millions of j<j- 
co^j feed, did never partake of the fpirituall graces of the 
Covenant, yet were reckoned by circumcifion to belong to 
the Covenant, and were obliged to fceke after the fpiritu- 


Infant'Baftifme^rioveci from Serif tmre. x8i 

all part of it^ and whereas you (ay ^ w'^en IfhmMl vom circHm-^ 
cifedy Abriiham undtr flood the promife was not intended for 
Ipmadhntfor Ijaac,that ip?mailomlyn>Ms to have Mpare infime 
i^mporallllt^ffiftgj I I anl^^erjfiippofiiigthat were true, you 
have given a very good inflance toprote that fome may re- 
ceive the outward figne of the Covenant^ and have a vifibk 
ftandingin the Church, though heewho adminifters the 
Sealcj might by revelation know that the inward grace is 
wanting. Secondly, I anfwer, how doe you prove tliat no 
part of the (pirltua]! Covenant made with Abraham did ap- 
peareto belong to 7/7^/wje/ when he was circumci(cd^ or not 
to Efaii when hee was circumciied? God indeed did then de- 
clare that Ijdac was he in whole family the Covenant fliould 
continue^ but not a word that Ifhmad'iho\\\6, have no part 
in it : prove (if you can^in your next that Ifimael and Efau 
were n ot by their circumcifion bound to have their hearts 
circumciled 3 and to belecve in the Mefliah that was to 
come of ^^r^^w/ (eed. And whereas you fay^i againe and 
zs,3.ine:)t bat no benefit of the Covenant rvas 1 be proper reafin why 
ihefc or thofe tvert circumnfid^ hut o»eIy Gods precept : I have al- 
ready cleared it out of the Text (jemfis 1 7.that though Goc}s 
command was the caule of the exiftence of the dutie ofCir- 
cumcifion^ yet the Covenant of grace was the motive to it, 
and thefe two are well confiftent together. 

Whereas I anfwcred to that carnall obje(!lion of the Ana- 
captifts, that nothing is plainer then thai the Covenant rphere- 
ofCircumcifion was a figne was the Covenant of grace ^ you re- 
^h-^ firft^it was a mixt Covenant^ which is before taken away^, 
inanfwerto your exceptions againft my fsk conduSon, 
Se6^. 2.Part3. Secondly, you fay, all circumclfed ptrfons ^ 
were not partakers of the fpir'ttuaB part:, it's one thing to hee undt^r oramVwhuris 
ik outward adritinift ration^ another thing to he under the Cove- incentrovtr-^ 
nam of Grace '^ Sir, I thanke you for this anfwcr, you grant ^^e. 
as much as I have been proving all this while, viz. that men 
may have a vifiblcmemberfhip though they bee not t\edi,tdi 
and that there ever was and will be (bnie liich in the Church 
to whom the outward adminiftration and external] privi- 
ledges doc appertdne, though they are not inwardly (an- 

A a 3 aiiied^ 

1 8 2 Infmt'Bdftifmi proved f rem Scripme. 

^fic4 and I hope you -will not deny bat that thefe are 
called, in that fenfe whi^h our Saviour meaneswhen hce 
fayes, Afzny are caU€d:,hutftjv are chofen, I added Abraham re- 
ciived CircH/niifinnafigmofthenghteonfreffenffaith: triif, 
lay yo\ifitrcumcifi$n woi afeale of righteoujne^e^ but not to all er 
mly circHiHcifidfirfons^hutto all hektvin^vphtber lews er Gentiles 
though they n^verare or maj htfeakd in thir oron perfim, I reply, 
firftjthis is but a peece of oddcDivinitic, that Circunicihon 
fhouldfealerighteoufncflc to them who never are circum- 
cifed^nor reputed fo^ nor capable of being circunicifcd, nor 
might lawfully be circumciied^but let that pade. 2^r Indeed 
none but belcevers have the fpirituali part of Circumcifion, 
but vilible profefTors had a vifible right to it, and were ob- 
jigedtoleeke the fpirituall grace of it, and though they 
who arc externally called, and not ele^ed, never come to 
attaine the Iplrituall part, yet are they in foro vipbilis Ec 
c/^J?<e to be reputed Church members, and they have as Au^ 
jlinfdiiby virhatemfacramenti^theugff not fruBufft Sacramtnti^ 
they receive thetruth of the Sacrament, though they par- 
take not of the beft part of it? ^ndthelen>es ((aid I) recei^ 
mdit mt ai a nationj^ut ai a Churchy as a people feparated from 
the rvorld^and take^ into Covenant with Gody again ft which 
yoii objcft, if Ital^i^af^jviihrediiplication^they received it nd^ 
(her Of a natioti^ nor at a Church : for if 06 a nation^ then every 
nation mup have been circumcifedy if a a Cbircb^ then e-ary 
CUtircbmnfi be circumcifed^ they received it as appointed them 
'from God ^under thatformjUnoiion^t>$dn6cther,But'wh'a.t poore 
exceptions are thefe? my plains meaning was, the Jewes 
were both a civill Ibcietie or Common-wealth, they were 
alfb a Church or a people in Covenant with God 3 Circum- 
cifion Was given them in reference to their Church StatC;,not 
in reference to their civill ftate, and was in ordine to the 
tfeing"? of Gods kingdome,; and though the formall rea- 
fbn of their being circumciied was the command of God, 
yet the Covenant of grace or their Church ftate was the 
motive to it, andthe thing it related to, as is moft cleare 
out of the I'j.oiiOen'eJls and many other pkces where their 
Gircumciiion dcnotates their religious ftanding, as hath 
often been (hewed before. Bm 

InfMHt'BAftijnH frcvedfnm Serif tme. 183 

"But what haUthis^ fayyou> U ths anfrvering of the ehje&ion^ 
which npos^that Circumcifion vpas mi the Seale cf the jfiriinaU 
fart 0fthe Covenant ofgraee^ to all cireumcifedferfinf^ and that 
CircHmdfion wdt appointed toferfons not under the Covenanty&e, 
I^nfwer^Ithinkeitvery fully anfwcrsthc objeftion, for 
ifit was comnaanded and obferved, as that which was a 
priviledge and dutie belonging to the Covenant, and they 
ufcd it as being in Covenant, theobje^ion is wholly taken 
off. Your frequent bringing in of the manner of admini- 
ftration^by types, {hadowes,&c. hath been abundantly an- 
£weredin my vindicating my firft concluiion,and eKcwhere. 
Next you much troubley oar (elfe^ how I wili eleare that ex- 
prepoH of mens conformity to temperall bleffingi and pumfiyments^ 
htcaufe hkjfmgs and pttftipments, are Gods a5ij and not tnms: 
I deiire you to require an account of it from them who af- 
lcrtic> I faid^ Circunuifonhowzdthem K^ho receivedit to conforms- 
to that manner of admimftration of ihd Covenant n^hicbwasear- 
rkdmmhhy axpay of temporal! ^lejjingj and ptinifhmentj^ they 
^eing types of fpirituall thingi: is this all one to conformeto 
temporall blellings and punifhments ? I added ^ no man can 
pew, that any rvera to receive Circumcjfion in relation to thefe out-- 
rpard things onely^or to them at all, further then they were admi- 
mftrationj of the Covenant of grace j you ;infwer^ they recei- 
ved Circumcifion neither in relation to thefe oHtivard things onefy 
no nor at ally either as they were tempor all bkpngs or types offpi-- Mr^Tombej by- 
ritnaU things^ and fo adminifiratlons of the Covenant of grace^ confequcnce 
hntforthisreafon and mother^ hecaufe ۤdhadfo commanded 'y ^.^"i^s circum- 
I reply, here had beenethc fit place for you to have made c^'^° ^^^^ ^ ' 
good what you have fb confidently afferted heretofore ; ij^^g.^ ^^^ 
that IJhmaely Efan^ and others were circumciied for fome 
tcmporallrdpe^fj that Circumcifion fealed the temporall 
or politicdll promi/eSjSic, but in ftead of proving this^ you 
, doe here as good as deny it, fok- if they were not circumci- 
(ed, in any relpcftat all to their temporall bleiling«, how 
I pray you did Circumcifion ieale their temporall bleffings>; 
Nay fti ther, you by conftquent deny that Circumcifion 
fcaled either teliporall or (pirituall blelTings, and confe^ 
quently it wasnofeale atalJj or a feafe of nothing at al]> 


V^4 InfanUB^pifme proved from Scripnre. 

for if tliey were circiimcired with refpeft to nothing, but 
onelybecaiifeGod commanded them to bee circuniciied, 
how was Gireiuncifion any Scale to them? If a father give 
a cjlild a Ring, and command him to weare it^ onely to 
(hfevv his ofeedienct to' his fathers command^ what doth the 
' wearing of this Ring iealetothe child? it declares indeed 
the childes obedience to the father , but feals nothing to 
the child from the father, Nor doth that which you adde 
any whit helpe this, you fay^ Ton d,ny not that circumcifedfer^ 
Jens "Pfitreby faith to lodk^ on the covenant of grace ^ through thefe 
adminifiraticm^ but by what warrant could their faith look 
upon the Covenant of grace through circumcifion if the 
command ofcircumcifion were not in reference to the Co- 
venant of grace? Iprofeflel cannot underftand i^ nor doe 
Ithinke it poffiblefor youj to rcconci'e this^ either with 
the conftant doftrinc of the Scripture ccnceraiug the end 
and ufe of Circumcifion^ or with your ownc grant, that 
'Circumciiion was the initial] Scale of the Jewes Covenant 
with God. 

To cleare it further that Circumcifion was not a feale of 
the land of Canaan^ or the temporall bleflings of it, I flaew- 
ed the Fro/eljtes and their children could not bee circumcifid in 
relation to Canaon^&c* becattfethey were not c.tpahk of any inkt" 
ritanct there ; ye'a^ that it tied them to a greater expcnce of their 
temporall hleffings by their long^frcqmnt^ and chargeable journies 
to vporfloip at lerufakm 5 you anfwer onely this, all this may 
bee granted^ yet this overthrorvcs not this pr^^pafition-y that the 
Covenant made mtb Abraham hadpromiles of temporall bkjfwgs^ 
and thatfome rvere to htcircttmcrfid nho had no part in the covZ'^ 
nant of grace', but Sir, the thing I am' here proving is that 
Circumcifion was no Seale of the land ot Canaan, net that 
there were no temporall blellings belonging to the Cove- 
nant ; I know the promifes of temporall bleifmgs belong" 
to the Covenant of grace, as well as the promifes ofipjri- 
tualh godlineffehaving ihtpromift ofthit life^ and fi f that rrhich 
U to come : nor was I proving that all who were to bee cir- 
curaciftd had part in the fphimall graces of the Covenant, 
my drift being onely to prove, that all who were to be cir- 


iP^fsM- Bafti[mefr9vedfr6m Scrifture. l g j 

cumcHed hada viliblememberftip and right to bee reputed 
as belonging to the Churchy againil which in this place 
you fay juft nothing. Lalily, whereas I added that IjhmM 
and the njl of Ahrjibums family y Efau and others were really tahn 
into Ciwenant uniill afterwards by apaflafie they difcovcnanted 
themfeivfjy you anfwer that I f>laiml^ deliver ^ij\aftefremthg 
covenant of grace, nnhich in ethers won d bee called Armiamfmey 
bee jttfi ta^ng int* th^ covenant of ^race^ argms eUUion or fmt 
tf^ir/&/c^cA:ef«/e/ci^(5ii7«: freply^ I have no doubt but that 
afl indiiferent Readers \4tVL enough underftand what I 
meant by being taken into the Covenant of grace, even 
loch a taking in as when the Gentiles were taken in, in rj- 
mnumdefraBorumloCHm^in^eadofthelttiPts^ whotfiere brokgn 
of: your felfe grant, it is one thing to bee under the fpiri^ 
tuall grace of the Covenant, and another thing to bee under 
the outward adminiftration ; in this later fenfe were Ijhmaef^ 
EfaH^ and the reft taken in, they were viliblc profeflbrs had 
an exteruall calling, and are all viiibl^ profefTors ele6i:ed,and 
is not externall vocation Gods aft, though a common 
one ? 

The fifth andlaft conclufion which I laiddowne in my r Conclufion 
Sermon was thhythi friviledges ofbeleevers under this I aft and vindicared, our 
he (l adminiff ration of the covenant ofaraCe are many wayes «*- pnyilcdgcsisor 
largea^ maae more honorable and Cjm/ortable then ever they jvere inJarged 
in the time of the lerves adminljirationy many Serif inres fpah^ 
efibeirinlargementj rtnt one for the diminimfiing or extcnttsting of 
ihem^ I could hardly have imagined that you could have 
fpent ten or eleven whole pages in excepting againft this, 
I (hall very briefcly examine what you have ^id 5 firft, you 
(hew your skill in the de(cription of apriviledge out of the 
civill Law, and I concurre with you, tl^af a priviledge muft 
beefomenphat which is a i^enifity and that the fame thing may 
bee a priviled^ at one time:, rvhich is not at ancthtr, that that 
may b'H a priviledge in comp or ifin of the he ^.thenj which U not in 
comparifon efChriftians : but whaf* all this to the purpole? 
further (ay you,f&e/>n2;iA?^^e/^//i^ covenant of grace belonging 
te the Ihh^aji: e tf it^ are not now more enlarged or more honorable 
Or comfort abk t,jenihey ivere in tb^ time of the IctPeJ 5 I anfwer, 

Bb firft. 

1 8^ Infdm-B^ujtne fr$ved (rem Scripture. 

firftjthough this were granted it hurts not nice, ii^s ftffici- 
ent if the adminiftration be now more comfortable to be- 
leevcrs and their children, S eeondly^if thei^ be no more ho- 
norablenefleinthofc priviledges which belong to the fub- 
ftance of the C ovenantj how comes it to pafle^that in your 
Our fpiriruall anfwers to thofe feverall texts which I ana others bring to 
priviledges prove the enlargement of priviledges under this laft admi- 
howinlarged. njftrajion^ you interpret them of thofe privUedges which 
belong to the fubftance of the Covenant or the fpirituall 
part ofit? Thirdly^ though I willingly acknowledge that 
the fpirituall priviledges are the fame both to the Jewes and 
Gentiles^ the fame under both ad minift rations, yet fee- 
ing that under this laft adminiilration, the/e priviledges arc 
communicated not onely with morecleareuedejbut in grea- 
ter meafiire and abundance^ floods in ftead of drops: wil- 
dernefles made like L^^anon and Sharon^ I wonder you 
fiiould fay they are no more honorable and comforta- 
ble now then they were then; is not abundance of grace 
more honorable and comfortable then a little grace ? But 
fay you,f« nfpi^ oj the admimjirmhn it i^ granted they are ma- 
ny wayes enlarged and mademore honorable: this will ferveour 
turne well enough, for this was a privilcdge belonging to 
their adminiftratxon, that their Infants were under it as 
well as themfelves? yeeld that for ours^and the ccntroverfie 
isendedj wee^fxy V) are freed from that hard and copy yd ah^ 
0fthiir TPoy of adminiflrathn : true fay you, it vs not onely our 
prrvikdgeto bee free from that, htt it is our privi ledge alfo to 
hitvcnothingi?2 lieu of that yojikcf To have nothing in liew 
of them as they were fhadowes of the fubftance, which is 
Chriftjis very right, but to fay it is our priviledge to have 
nothing in lieu of them^as they were externaU Ordinances 
to apply Chriii, isto fay it is our priviledge to have no Or- 
dinances to apply Chriil to us^and thereby to make us corn- 
pleat in him, which were a mofl abfurd thmg to affirme. 
Whereas I added that our priviledges for onrfelves and our chil-- 
dren^areat leafl of honorable, large ^ and comfort able m theirs^ 
your anfwer to this is very remarkable, but whether "^vith an 
obeliske or afteriske the Reader fhall judge 5* firft fay you, 


^ircumeifion hekngs tothe admimfiratiok ofiheCov^ndnf^ nstid 
ihefubfianceof it. I reply^ ic was indeed a paiT of their aci- 
miniitratioiij and obliged them to the reft of that manner 
ofadminiftrationj as Baptiffiie now doth to ours, but did 
it not alfo belong to the (iibftancc? xvas it not a feale of the 
ngtiteoufneireof faithyofcircnmcifion of heait;, &c. doth 
not the feale belongto the thing (caled? the conveyance and 
ieal annexedto it^are no part of the purchafed inheritance, Mr. TSmbrr 
but doe they not belong to it? Secondly, your next is as nukes it a pri. 
remarkable > viz, 7h^t h^s jo fane from being a privikdge to vi.'edgcnor ro 
our children to have them hptized -^ to have Bjpiifme fkcceed x;^ ^^^^.^^^"fs 
ihejieaiof Circumeifion^ that it is a hem fit to n?ant ity God not ^^'^^^ * 
having appointed it^ I anlwer, then belike our prrviledges 
of the Covenant of grace are fb farre from being inlarged 
by enjoying the Sacrament of Baptifine, that it had been 
ourpriviledge to have wanted Baptifmc if God had not 
appointed itj and by as good a realbn at leafi: y you might 
have faid^thatCircumciiion was fo farre from being a pri- 
vikdge to the Jews and their children^ that it had been a be- 
nefit for them to have wanted it, if God had not comman- 
ded itj fure, that is a ftrangc kinde of priviledge, of which 
I may truly fay ^ that it had been a greater benefit to them 
who have it, to have wanted it^ if the Donor had not com- 

Next, you come more particularly to examine the proofs 
of my Conclufion, and^iay you)/^e thing I fiould provty 'is 
one ofthefi two^ either that circumeifio/t did hdong to tbifubfiance 
of thtCoVe?iant of grace: or that the want of clrcHrncifion^ or fame 
Ordinance in the place and ufe of it^ is a lojfe of privikdge of the ' 
Covenant df grace to uf and our children. Sir^ die thing I was 
to prove was this 5 Conclufion, viz* that oHrprivifeJ^er are 
' hiUrged^not extenuated: and as f or the(e two particulars, I 
'have already proved, that Circumcifion, though a part of 
their adminiftration, did yet belongto the (ubftanoe; be- 
long to it I fay, not as a part of it, but as a meanes of ap- 
plying it. And I have alio proved, that though it be a pri- 
viledge to have nothing fucceed circumcifion , as it bound 
CO that ounner of adnuniilration; yet it is a priviledge to 

Bb 2 have 

1 88 Infdn^'lApifmtffdvtd frBm Scrifture. 

have fomewhat fiicceed it as a feale of the C OYcnant, in ^ 
much as a Covenant with a ^ale, is a greater benefit then a 
Mt Tomles Covenant Without a (eale. More particularly, Ifaidoar 
makes «he Co- enlargement o f pri viledges appeares 3 partly, in that wee 
to"bec t£^Co' have frcedome, in what was burtheaft)mc to them in their 
venanr of manner ofadminiilration 5 partly, because our Covenant 
Worksjcrrone- iseftabliflied upon better prom ifes, Htk 8.6. Whereupon 
ouOv. you enter upon aDi/courfc of that Covenant there mc«- 

tioned5andyoupofitivelya(Tert>T'W2>w^//:'c Ccz/cnant of 
tporkes, Alaife Sir-, why doe you nin into this ntedlcffc and 
erroneous digrcflion? I faid indeed in my Sermon^that the 
moi allLaw was added foure hundred and thirty yeares af- 
ter the Covenant was made with AbrahamyXiot as a part of 
that Covenant 3 but as a Schookmaderto whip them to 
Chrift; that they finding the impotlibility of keeping the 
t.aw, might more earneftly long after Chrifi: , exhibited in 
dioie (hadows of Rites and Sacri ^cts^ &c. but toiay that 
this Covenant mentioned in the eight of the HtBrewj^lwaiS 
the Covenant of works, is a moft erroneous doftrinqlook 
into the Text, andyou fhali find that the Covenant which 
is there mentioned, (which God finds fault with, and calls 
the prfl Covenant ; in oppofition to this l^ater Covenant) 
had Ordinances of divine Worfhip, had a San^hiaryj a Ta- 
bernacle,. Priefts, and Hi^h Prielrsj Sacrifices, and other 
Rites bel onging to the a<lminiilrati,on of it. Sir, was this 
. the Covenant of works?I hope you will not own it in your 
2 Car, 5.10. next. Next you fay. That place, 2 Cor. 3. 10. th,' glory of 
6iyf-inierprc» ikeirf^bad no glory in rejftB nj onrs* Thfj ii not m^ant of the 
led by Mr. Covtnant uf grjit^ but of the Covinant in Mount Sinai 5 thtn- 
.fmPes^ y^^g impcrtinentlj allcdgad hj me. . Sir, I wonder ai your con- 

jfldencc in iti the Reader will eafily difcerne that the whole 
icope oi that Chapter dearly holds foi th theprehemincncfc 
. of the MiniJrery ol'the Goi^ptl^ above theMiidueryof 
]\dofe^ his vailed Ceremonies : belike then with yon, Mo- 
fa Ceremonies were the Covenant of works. Next , I 
thcwed in n^y Sermou^that as our privil edges are better then 
theirs, in being kt^'d frcm their burthens'-, 'fo ure aj rpiU as 
^k^Jj ^^joy ff^^ bonoUT of king called a bolj Natisff^ a peculiar peo^ 


*/ej a chofen ge ntratUn^ &c. Vpon this you difcourfe at large, 
cfpcdally againft Mr. Biake , and yoH undertake to prove 
that all thek things arc meant of the invilible Church. I 
answer very briefly, none of us ever doubted 5 but that the 
{^kituall part belongs onely to theinvifible Church , and 
didfo rnthetimeofthc JewSiaswellas now? but yetwe as 
well as the Jews partake of diatpriviledge, and ourvifible 
landing gives us the honor to be (b reputed.as wel as theirs 
gave it unto them 5 and w«re all the J^ws who had the ho- 
nour to bee called a holy Nation^ really (iich ? were they 
all inwardly holy, or effc6hialJy called? the like anfwer 
ferves to your difcourfe upon "Ryw. 9. the Apoftle (jreakes 
there of adoption as a priviledge of the body of that Nati- 
on, their whole Nation had the Honour to bee called the 
children of God, according to Vvt^t. 14.1. Te are the-chil- 
dnn of the L^^rdyour God^ yet they were not all the fpirituall 
children of God ^ the Reader may fte more of this in the 
vindication of my (econd Conclufion, and you fi;!all doe 
well in your next, fbJidly to prove that thefe were riot pri- 
viledges which the vipbk Qhurch of the Jewes enjoyed 
( though many among them had the kerncll without 
the fhell} rather then thus to triumph in thefe fee- 
ble exceptions. I added , Wee have all iheje things with 
advantage^ not onely in the clearneje fff the adminiji rat tony hut in 
fonie finje^in greater txtetit toferfons^ with mt-here if tieithermale 
nor female, \yhy 1 adde this of male or female , you fay ' 
you knoWBot, except I meaiie toinfitiuate that in the Jew- 
iih Church there was maleand female, becaufc Circumcifi- 
on was oncly of the males, &c. I reply, I acknowledge that opened/' ^ 
though it bee true, that among true beleevers^ among the 
Jews there was neither male nor female, all equally did 
partake of the ipirituall part of the Covenant, as well as 
now with us, y :t for the comforcablc manner of admini -, 
ilration of it, even this diftin&on*of maleand female, is a 
priviledge tnla^ ged under this laft and beft admin ift ration, 
and the Apolie in that place. Gal 9, 28. doth plainly in- 
timate the ealargemcnt of this priviledge in this re(peft,and 
(bl think the words plainly hold ont^Aj many afyon ai have 

B b 3 km 

been baptized into Ckrifi^ have put on Chrifl'j there is neither Lr^ 

nor Gneke^y bond mr freeymaknor female ^ for j'€ are all one in 

Cbri^Jcfmh^difye heChrijlj^ then are ^e Abrahams fied^ 

andbsires aecerdingtopromife. ■ To mc the Apoftle here doth 

plainly l)old oatj i:h:|t now.under the New Telliament:,bap- 

dfiiie-istheviiibleple^^eoF our being Abrahams feed ^ as 

cjrcum^ifion was the pledge of it under the OldTeftamentj 

'& that here is the enlargement of our priviledgq in the New 

Teftamcntj that whereas Circumcifion of old was apply ed 

to one Nation^ and not to others^ now out of all Nations^ 

luch are called in 3 as are made ^^>'^/7^?»j feed , whether 

Jew or Greek. And whereas of old the feale was apply- 

cd onely to the malefy in this reipe6^ the differences of fexes 

is now taken away. And although it be true that the fpi- 

rituall part of all this be made good onely to t; ue beleevers^, 

who likcwife alone have the inward baptism e 3 yet vifible 

profcffors enjoy th e vifible priviledge. 

Next you proceed 10 reply to an Objeftlon which I 
propounded i» my Sermon^ and aufweirfd^ (viz*.') In fame 
things thff fea?s bad greater priviledges ihen.n^e have*^ at that A-^ 
hrabam had the frivikdge io bee called the father of ihefuithfuU : 
that CbriftjhoHldbe hrn of ^w/ep 5 the Virgin Mary had the 
privikdgetobethe Mother of Chriji '^ the whole Naiim of the 
Jtrvj hadthii privikdge^ that GodmlleaB in their fiedagaine^ 
after the^hid been caft o^fir U7ibeliefmany hH?idredy^ars-^which 
priviledges none ef the Gentiles. have^ or can have. And my an- 
fwer waSa That our quefiion is about fuch priviledges as belong to 
all rpho have afianding under the Covenant^ vphich every one who 
is in cove?iant with God might expe^ hy vertue of the covenant 5 
Tphetherf hee were ajti^or a Profelyte^ not fir any peculiar or 
perfonaU pfivik.dge to any One man or xvoman^ or family^ or Triha. 
That itnovpajs derogates from tti that fome particular perfon or^ 
Iribefhould enjoy fome peculiar primledges\ bptt if any of the 
common priviledges^ vphkh they aU enjoyed by vertue of their 
Church ^andingfbmldbt abridged^ then the priviledges of the 
Nerv *fiftament vpoitld bee more reflrained^befi thofeofthe Oldy 
this^faid I^is againft the word oi God. Your anftver b^Tbat 
, thpt Argument hath no rf eight Jbut antly amotngfi Vulgar ^andnotir 


Infant-Bapfifnuf roved fr$m Serif tnre. i ^^ , 

^llogifing capacUitJ: andthtreforeinyonr Latim Taf^rjoumm-- 
tknthereinfioTKefeftbeFtrginMarj/y&c. And theiKC would 
^tVfflhMtkc hvps m'l^ have more pr'wUedgts in fime nJpeB^ 
inform things^ then »v^ and jet otft condition 6etier then their j by 
reafin ef fime other frivikdges T^ehave ahve them^ which re- 
eompenee the defeU cfthofe privikdges'^ and ihtTtTortrioiood 
ArgHtnent can bedraa>ne ^ That becaufi God gave juch a privi- 
hdg^ to ih Jtrvs^ therefore n>'e mufl have/ucb a priviledge too-.y^a^ 
it would hte an jirgurmnt of arrogant prefumption^ ^ofay^ the 
lews had fuch apriviledge^ ikerefore tPe mnft have it : They bad 
a priviledgt to circumcife Infants^ her fore i^e mafl baptife Infanu, 
I Anfwerj I thinke indeed it would take with nolbber 
Chriftian thus to argue : The Jewes had it^ therefore wee 
mufc have ic. But Sir^, to argue thtis, God gave fuch a pri • 
vilcdge to the whole Church of the Jev/*^ that their In- 
fantsfhould be reputed tobelongto his Cliarch, and have 
the initiall £eale: Therefore if hee have not granted to 
Chriftians » that their Infants ftiall alfo bee reputed to be- 
long to his Church, and partake of the initiall feale, then 
his grace to belcevers under the New Teilament is ilraitned 
as to their pofl"eiity. This Argument appeares fo cleare 
to niec^ that I maft confeflc my fclfe one of thofe Dull 
onesj who know not how to deny the consequence, In 
the meane time I obierve, that though you v/ouldmakc 
your Reader beliere^ that thefe pcrfbnall priviledges of ^- 
hraham^to have Chrift born of his flelh; the Virgin Mary to 
be the mother of Chrift^ 8cc. doe prejfe my Conclufion, yet 
you ipake not oncword to vindicate them from my anfwer: 

"And thcreforcl colleft that by this time you fee, : that now 
'tinder this adminiftrationaibme perfonal priviledges which 
a few of the Jews had over and above what belonged to the 
/eftj may be denycd us, and y«t they make nothing againft 
this Argument-, That if the common priviledges which 
every one ofthem had were denycd us^ our priviledges were ^inin^ion of 

.' flraitned. Your other exception which you make concer- f^^Q^^^^^ °^ 
ning Melchifedeck^p Loty and Job^ have been often anfwered of chcCove^" 
before. That which you adde concerning one k^de of Prcfe- nanr, helps not 

'fyies amdTfgfht'IcTPSyti^ov^erecalied FrofefyteJ of the ^e^ wha ^T.jomks. 


If^ UfA»t'Bafufmi fr&vedfr$m Scriftun. 

though they ivere not circumcifyd^ rvcre jet reckoned anutnj^ the 
JFerjhi^perj of God^ (^fftch as were GorneVms and others J aud 
xvere dljojvitbia the Covenant of gra€i, Iknovf not whac yot« 
intend to gather from itj unletie you would intimate , that 
they were Church-members amon^ the Jewes^ although 
they were not circumGifed • but had you iaid fo, that the 
priviledgcs and Church- memberlbip of thefe Profelytes of 
the Gate, were as honourable as thofc of the Prolciy tes of 
the Covenant, your learned Pveaders would have (miled at 
you > ^re there would have been no need for God to have 
inftru£led Peter by a Vifion from heaven, that he fhould not 
call them (to whom he was to be fent) uncleane 5 nor had , 
Feter been ever put to have made hi^ apologie for going m 
to Comelif^ 2ind his company, if thefe uncircumci/ed Pro- 
fclytcs of the Gate had been reputed Church- members a- 
niongthe j€ws. Next you grant, T^2 lea^s indeed hud that 
privikdge to have their children reckoned in the outrvard admini" 
ftration^of branches of the Olive hy their hinh^ vvhkhthe Gentiks 
have not. But if we Gentiles have it not, then are not wee 
I pray you^ ftraitned in that particular? And I demand fui- 
ther, when we are grafFed in, and To naturalized with them^ 
doc we not partake of all the fatnefle or priviledges of th e 
Olive with them? wh at Scripture ever denyed it? f demand 
yet further, did the many ten thoufands of Jews who wtie. 
baptized in the Apoftles dayes, by their comming under this 
bett adminiftration of the Covenant, and thereby kept 
theif former growing in the Olive with advantage \ did 
they thereby deprive their Children of that which you 
fay was their naturall priviledge? if you thinke lb, pro- * 
duce your evidence to prove it 5 if they were not, then it 
fccmesthc Jewes who beleeved in Ch^ift, andkfpt their 
ftation, had a greater priviledge for their children, then 
t\\t Gentiles who grow together v;ith them, have for their '• 

I added* L^t any man fhew out of the Serif tttre , n^her^ onr 
priviledges under th Gofpel are cut Jhort in any oj thefe things ^and 
in particular for the cafe in hand^ concerning our Inftmts right tt^ 
the Covenant and fe ale of it^ oficen^e are fun the Infant-chil" 


dnn of aU Covenanter j rvere noitbm the ^jvenanty and the feale 
alfe longed to themi and by venue (fthe Covenant {whidh 
itfiiHihefame) ive plead their mereft init -^ kt any p€T9 rphen 
and ivhere this was tal^en away^ You andver^ it is unreajons" 
bk to require ibit at your handi^to (hejv rvhatym doe not avouch: 
you goe not about to expunge Infants of believers ottt of iki Cove- 
nant of Grace 'y and yoft fee no cauje to bekeze me ^ r^ho affifme 
that onc^ fhey tvtre rvitbin the Covenant^ &c, I reply3 bucddc 
not you avouch, Thzztke Infants of the Jewes had this peat' 
liar priviUdge^ and hirih-right tube undtr the adminifi ration of 
the Covenant which ours have not ; which you know is 
the onely thing controverted betwixt us : may not I boldly 
fay^ That once the Infants of all Covenanters had this pr i- 
viledge? niaylnotalfo cxa£t of you ta flicw when and ^^^ 
where this was taken away? who though you goc not a- 
bout to expunge them out of the book of life, yet you ex- 
preflyesq^ungcthem out of vifible mcmberfhip, while you 
fay 5 the Jews In fants had it^ and ours have it not. 

Laftl3j5 1 zddcd^i^ho ev^r milgoz abont to deprive them tfit^ 
iocut ojfjucha great part gf the comfort of hdeeving FarentSj 
mup produce clear iejlimonies before they can perfsvade bekevers to 
part vpith eithzr of them^ either right to the Covtndnt , or ta^ the 
feale of the Covenant ; hecaufe next to the glory of God^ and the 
jalvatim of their ovme fouks-^ their Infants interefi in the Cove^ 
nantj is one of the great efi benefits belcevtrs have from the Cove - n,en7 of o« '^^" 
naniof grace^ evmto have their Children belong to Cjfods family privifedgcs to 
and Kingdfnfe^ and not to the Dev ills -^ Cbildrmheingthe grea^ h;ave oar chil- ~ 
ic^treafure of their Tarmts^and the Jahationof their children s drcniefr oarol" 
p;Hles,the greatefi tredfure in their children' and thereforetoeoi^ ^'^ -ovenaRt, 
tbtde them oHt of thitjociety or vifible jlaading n^here falvation 
^4f ordinary^ is fo great alojfe^ or eclipfing of their comfort ^ at 
whoever would m^k^e themyeeldto it^had need produce very firong 
evidence* and much more I iaid in my Sermbn to this pur- 
pofe. Voa anfwer, Here I am upon my advantage grotmd^ 
in a veine of Oratory^and on a fubje&^<f all other jy ap^efl to move 
afftSimS'^ to wit^ Varems tenderneffe to their children. I confcfle 
in this point, I ftand upon a vantage ground (not in Gra- 
tory^ to which I pretend not^ but) in point of troth , ha4 

C c I 

If 4 Infant'BAftifmcf roved from Seripture. 

I only ipoken words without weight, you could and would 
hav€ discovered their cmptinels^ and fcoffed at them fuffiei- 
ently; you make revcrall fmall exceptions wliich I fbal brief- 
ly toach : as, Firft, l^hat 1 touch Jomething tm mare upon the 
Tffjnp Ofhionhss if I might hgiiefi'^dto jjmbo.ize nhh that Obi- 
mm if the TapflSy who judge all unifaptized i7ifants io perijhi 
which is not worth the anfwering. Then you demand 
' What cmnfort doe Tfetgi^ifanntSy rpbich ike Amip^dobaptiflj 
doe not give them as rvtU Of we-^ or what dijcomfortt in truth doe 
ibeypveihem^ which r^tdiitnott I anfwer, the diitercnce is 
very great, you leave them in the ftate of InfidelJs^we in the 
eondSion the Jews children weie in while they were the 
people of God; wee account them ^'aftually belonging to 
thevifiblekingdomof Chrift, you actually to belong to 
the vifible kingdom of the Devill; wee leave them under 
the benefit of thatpromife, IrviUbt the God of ties avdofthj 
■ ' fi^s y^^ acknowledge no more pro niiie for then;, then for 

the children of Turks: k may be thele things are of no ac- 
count to you, but I doubt not but they will bee with your 
unprejudiced Reader. 

I next proceeded to themaine and onely Obje6:ian made 
^e^» 1 1. Anf. againft this whole Argument, which is this. There is no com- 
«?^A-*'"^ WtfW^, n9 expr^Jle mfHtution^ or clear e example iu all the Nejv Tc 
je ion, flatnentyoj baptizing ef Infarzt J', and in admin ifl ration of Sa-- 
cramenis^vpee arenottobelMy our owmreafm^ or grounds of 
fetmingpT oh abilities^ hut by the cxprejfe order of Chrifi^ and no a^ 
thermfe* You fay, this is indad the maine OhjeUton , and 
mthout anfwering it^ all that I have faid is to little furpofe. But 
Slr,didnotyouforiMerly grant, that upon the proving of 
my two firftConduiioHS the whole caufe depended?if there- 
fore thofe Conclufions remainefirme, there is enough al-^ > 
ready faid to the purpofe. 

You addej Vnltfje this OhjeBion be removed , the praCiice of 
baptizing infants mU never be acquitted frvm ^ill^rv0rpipy and 
that the Frelatifij n>ill perp vertuall commaTtds from analo* 
gy of the Ciriwiontall Law of the ]ews^ and Traditipns Eeclefi^ 
s^icdUy Of ancient at mrs for F^dotapiifme ^ for ibiir Bfelacy^ 
H^lj dajeJySurflice^ &c. And iUrefore iflftanttnet to it here^ I 

Infdnt'Bapifmc f roved fr$m ^rifture. 195 

Miifiyceld tfp my weapon s. Sure you think you are here like 
to get fome advantage, you ^eakc fb big , but by this time 
I have had fuch lUfficient experience of your flrcngth, that 
I much feare not your great words. 

Firft, for the point of Will' worlhip^ I (hall defire you to 
prove this Conclulion, That all things belonging t» Chfifiimi 
rporjblp^ eVen in tk eircumftjnccs of h^ even the ages and fixes 
of the Terfons to whom theOrdifidnCes are to bee applyedy Mufihee 
expreJJj fit down m the mw Teflamertt:^ If you prove not: thi«j 
you lay nothing to the purpofe, for thii h our very cafe* I 
have already (hewed the falienefle of it, in the point of the 
Ghriftians Sabbath; for though the perenioniall Wor(hip> 
which was a type of Ghriil, be wholly aboli(hed> yet note- 
very thing which concerns all Worfhip which niuft have an 
inftitution, is aboli(hed» And for the plea which the Bi- 
(hops and others may pretend from the analogy of the Ce- 
remoniallLawj when you (hew how they will raifc theii-,' 
Arguments(which pollibly you have more skill and experi- 
ence to doe then I have) as plainly as I doe for lufant-bap- 
tifnie, you may pofSbly prevaile with the Reader in their 
behalfl And when you (hew as much Ecclefiafticall Anti- 
quity for Prelacy:^ Hoiydayes, Surplice, &c. I fliall beleevc 
your Reading to be greater^^then I can yet be periwaded ofj 
that you have ieen fome fiich Monuments of Antiquity> 
which the Prelaticall Party could never yet light upon. 
But I proceed with you-l firft granted^Tto there nmzxprefft 
fyUabicaU cnirtmand for haptizini^of Infants^ no expreffe examftk 
where Children were baptized. Sure ( (ay you)^!^^ is a f»rerpd 
figne that I amnot lik^ tomakeQjod my groum^ having yeelded 
thus much. And why Co I pray if your very next words leave 
me ground enough^ when you (ay^ That if it kei made gQod 
hy goodconfeqtienceyitisjiifficient: whatn«ed Was there then 
of this idle (coffe? I added, Jdj&y other points of high eotf 
cernmmfyarenotexprtfiylaiddoTPPnin the Nem Teftamem^ a$ 
forbidden degrees (fmarriaaej Laws againfi Folygamy^ the Law 
efa vpeehjy Sabbath, &c. Y ou anfwer^ /» mterepefitkfe iVvf^ 
fiyipy it mufi he fo^ it mufl have either Prfcepi 0^ JftfftolkaU ex» 
ample ^ t quivalent to a precept found in the Net^ Tejiamtt^y elfi if 

C c 2 ii 

r InfmH'ditftiJint fr^veiftm Scriftwn. 

is wU''rm)Tprf:, snd thk fay y©u is (ntr cafe in band* I 
;sin(wer as before, there is no abfoliHcnccdlirie that every 
circumftaijce of an Ordinance^or the feYcrdtt Sexes or ages 
to .whom an Ordinance ought to bee applyed, niuft bee 
thusletdowncin the New Teftamcnt, this fs fufSciently 
cleared Part 2. Seft. 81. and part 3. Sc6t i. As for the for- 
bidden degrees of marriage , you fay, there U ont hamh 
mmii9nedandcenJkredir2theNerp Teflament^vlz* th irjcejiif 
§W Corinthians cafe ^ and that isy(ky you^^a firine agdmfi a mo^ 
rail comf9t4ndemem 'y but how would you laugh at fuch a 
confequence in another 5 d man majnot tmrry bis fathers rvifi$ 
mthingwhich by the light of nature tvai abhorred anion gft the 
Heathens, Erg^jallthe degrees of forbidden marriage inMn- 
pj Lawes ftand firme?The like fay you agatnfl 7^iljgjm)\, 
thireiiproofeagjinfi ity Mattb. 1^.^.9- But is this an ex- 
prefle prohibition of it? mud: you not bee compelled to 
goe by a conlequence to bring it in, which is all I contend 
fori For that of the Sabbath you referreymr Keader tffSc&.S.Part 
2 . whither I alfo moft willingly fend hini^ and leave it to 
his impartiall judgement whether- the advantage lie not 
dearely on my fide. I addfd, there is no eicpreffe command 
fgr ehiidren of Beleevers^ rcben thy are grrnvne^ that they fjould ie 
infruUed and baptized^ noexprejfe Command or example' n^here 
wmtm rtceived th<: herds Supper^ gocd confequence I ach^pp- 
ledge there isy but rtdJyllabicaU or exfrejfe mention of it , but fay 
yoH^, there is cxprefle mention of wo/nens receiving the 
Sacrament^Le/^ man examim himfelfey i Cor, 1 1 , S. whtre the 
Griei^ r^ord comprehends h-ih fexeSy but doth that Greeke 
word, where ever it is ufed,fignific both fexes? you will not 
offer to (ay it^ Idelivirto yon ivbat I receized fr(mitbeL>>rd^ 
Verf 23 , J^^jfay you^» a cemmandto the jopbok Churchy which 
coniiit«?d of w omt- n as well as meh,&c. But Sir, if any man 
wcrfi di/polcdto wrangle with you, might hee nOt in your 
*wnc words doe it, and ia^, all thefe exprejfw^j muft be limh- 
ted fraffd^Mam iierial I grant all this is good by conft- 
ijueikcj^butriOtin cxpreffe termes^ the fame (ay * for In- 
fentsV J&tf grant all difctpUs way tee baptized^ fot that yott 
&y there ieaTi exprtfe cvmmand^ your felfealfogran^ that 


ngtnermlffmtsmdyk caBed difcipksf l^Esmt^^is a good 
Argament by eanie^enee^ thstxftich Inifants may bee bap- 
tized 3 and if I have proved or can prove, that Infants of 
hclcevers by tlieir birth priviledge have a right to bee eftee- 
nied vifible Dllciples, then by your owne grants by a good 
eoniegaenee they alio may bee baptized, and I undertake 
to jurtiiie that Infants of beleevers are vifibJe DiicipJeS) as 
truely as regenerate Infants are invilible difciples. I adde 
further, they who are vifible Covenanters are to receive 
the viiible figne, Ergff^ Infants ( who have been at large 
proved to bee vifible Covenanters) are to receive Baptifm 
which is the vilibie (igne of it : thefe things are fiilly clea- 
red already, it is apparent there is as cleare a command 
for Baptifnic tobe theinitiall ^ale under this adminiftra- 
tion.as ever thei'e\»as for Circumcifion under that admini- 
ftrationi and as good evidence that our children are to ht 
reckoned to the Covenant^as there was for theirs^ artd no 
exception in the word pat in againft them. Is not here 
then good confequence^that therefore they are to have the 
Seale adminiilred to them^ fuppoic when Paulfrnd let a 
mm examine himfilfe^andfo lef bimeaie^ that there had been 
no women there then amongft them, would not this com- 
mand by confequcnce have reached women as well as men? 
if this qualificati >n was foand in theai that they could have 
examined themfclves, muft the command neccffarily ex- 
prcffe all fcxes, ages or conditions, or elfe not reach them? 
thefe things I niendonj as confequenoes parallell to thcfc 
whichyourfelfcii^fiftapon. I added, »>e^ ^|W c^/e^/wiwe' 
havtjf^cknt command snd example fifr Infant Baptijmez to ^he command 
which you anfwcr, I fliould have faid jeere, I fetch fitcb a efCircamci- 
€{mf iffe^ thztyOH imagim my attempt n>ill prove hnt a Mmfi fion re^cberh 
from the MMntames trsvellh I perceive you know not iww "^^^ analogy. 
you (hould pofleflc your Reader ti^ith pixjadkcy if you 
(bould not now and dicn interline a confident fcofie, but 
left's try the particulais, my firfr was, Abraham wh received 
tha Cgvtnsnt h^d a commmd toftaU bis children with the initi- 
all fuUj kecanje hif childrm were in Covenant whh him, NoTt' 
bccaofcwbat concerned the febfiance of the Covenant is 

Cc 5 alwayes 

ip8 Ifsffant-BJftifme f roved from Scripture. 

alwayes the fame, and what concerned them then who were 
in Covenant as tliey were Covcnanters^the iame concernes us 
equally with them as we are Covenanters^ what concerned 
them in reference onely to their adnfiniftration was pecu- 
liar to them felvesj^ as^ that which concernes the manner of 
our adminiftration is peculiar to us- it thence follows that 
the fame command which was laid upon them in their ad- 
miHiftration in all thofe things which properly related to 
theiubftance or fpiriaiall thing intended in that admini- 
ftration, byajuft analogic and prgpcrtion^ binds us as well 
as them, I fud^tbis ourVivmsnuimaim againflth FafifiSy 
that Gods commands and infitutions ahout tha Sacraments of 
the Jexres bind us as much oi tbey did thm in all things vphicb 
hehngtoth fubfiancc of the Covenant^ oftdr^en not accidentall 
ta them^my meaning being plainly this^that all Gods Com- 
mands and Inftitutions about the Sacraments of die Jewes 
as touching tlieir generall nature of being Sacraments and 
fealcs of the Covenant, and as touching their ufe and end, 
doe bind us in our SacramentSj becaufe in theie they are 
the fime. To Ipeake yet more plaiuely, if I can, there 
arc in the Sacraments thefe two things to bee difungmfhed, 
the generall nature, end5and life of a Sacrament to (eale the 
Covenant of God by fome fenfible fignei and ftcondly^ 
the manner of adminiftration of thefe iignes, as they re- 
ferre to Chrift to be exhibited, or to Chrift already exhi- 
bited.The firfl concernes remi/'/i/w,the thing it ielfy which I 
called in my Sermon the Subftances the other W^^ concernes 
the peculiar way or manner of doing it in reference toChrift 
not jet come^or to Chrift already come'jth^t in my Sermon T cal- 
led Accideutall^now when I fay that Gods commands about 
their Sacraments bind us, my meaning never was to aflert, 
that the.rituall part of their Sacraments doe rea'aine in the 
leaft particIe,or that we arc tied to pradife any of thofe 
things, but onely that there is a generall and analogical! 
nature, wherein the Sacraments of the Old and^New Te- 
Ch^mJerdeSd- ^^^"^^"^^0^ agree; and that in thefe things, our Divines 
aatmntifjVctf ^^^ argucfromtlicir Sacraments to oar Sacraments; thus 
7efl,cap, I , Chamierfiatholiei do^cm convenin Sacratmnta v€t€ra cnm noviJi 


InfAH t 'Bapt ifme proved fr$m Serifture. 199 

omnihif^ iU capitibm ^<« funt de Sjcramenti naiura'y Pro- 
teft ants doe teacbthM the Sacramffnts of the Old Teftament doe 
a tret wltbihs Saoramentsofthe Nei^ in all things fphich concerns 
the nature ^f a Sacrament^ and yet faith he^ our very fenfes teach 
ti/s that the externall rites of their Sacraments doe differ from our/. Amef.Bellar. 
So Amefiufy qu^cUn^He de Circumcifione dicuntur & fpe^iant Enervnde Sa- 
ad SaCramentaUm ejus nau^^m qnam habet in communi cum ^ramcns, in 
reliqaii Sacrdmentis^ iUa relie applicantur ad omnia Sacramenta^ lener^, 
andadclesimniediatly5r^/iw/r72.^;7^ie^ talis in circtimeiji&ne : 
atidyou know mukitiides of our Divines fpeake to the 
fame pnrpolc ; their Sacraments were Seales of the Cove- 
nants:, fo are ours^ their Sacraments had a Divine inrtituti- 
on, fo have ours, their Sacraments were not empty Sacra- 
ments no more areours^ the grace accompan}'ing their Sa- 
craments was not included in their Sacraments, Qtanquam 
contenmm in continente') nor in oursy their Sacraments were 
tobecadminiflredonelyto them who were accounted to 
bee in Covenant, fo are ours- they had one Sacrament 
which mofcimmediatly and properly, was a fianding Sa- 
crament tor admitlion into the vifibic Church, fb have 
wee, now in thefe things doe our Divines ufe to argue by 
analogy and proportion from thcii' Sacraments to oursi 
this was that which I' intended in my Sermon, namely, 
Thatlooke whatdutie they were tyed to by their Sacra- 
ments, in feeking after the ipirimalj part of it^ looke what 
graces ,they were bound to beieeve to bee iealed unto them 
in their Sacraments, the fame are we tied to belecve in ourss 
thefe things concerneus as much as they did them 3 but for 
thole things which were the accidental], or (if you like not 
that exprefli on) which concerne onely the rituall part of 
their Sacraments, thcfc doe no wayes oblige us ^ Rites and 
Ceremonies, ttrhich Were peculiar to them, areceafed, the 
duties, obligations, comforts andbenefits which ehey were 
led to in their adminiftration, doe alj rcmaine the fame to 
us under our adtniniftration , when the Apoftle fayes, ^ C*r.io.3,4*- 
i(Eor. to. That all our fathers did eate fhi fame fprimaU meat ^ explftincd. 
ani^fanhithfam fptrituaU drinl^ . our Interpreters gene- 
rally doe agree, thai Jby the fame ffiriPHaU meatey and tU 


'i^o Infam-Baftifme proved ftBm Scripture^ 

famtjfjjtttualldrink^ hme^LiiZ the fame r^itbmrs; So Cdmrty 
Beza^ ChimUr^ and who net, becaule fay they, Eadem fuit 
VeUrum SacTamentotum & mflrorum fnhfantia^ Their Sa- 
cranieilts and ours were the fame in fiibfiance^ yet no man 
is foabiurd, as to thinkc that either theMannaorthe wa- 

Eflv.f^ r,i. tcrofthctlockdoe remaine to lis : fiich in analogical! 

expiaifted. Argomentas this the Apoftle F^?// himfcffc urcS:> Epbef6. 
from the fifth Comniandcment which in the Jexvcs time was 
backt with a particular promiie oi^ living hmg in the Land 
tvbich the Lord thdr God would ^ve ihm 5 and bclcevers now 
have no pro miie of living in the land oi Canaan^ yet Paul 
there prellcs a proniiie to us from thie generall fcope of th at 
promiie. Honour ihjf father and mothr^ vphich ii the firjl Cemr 
mandcrmnt withprumifiyihat it may be vptU with thee^ and that 
thou mM^filivehn^ on the earth : I inde^vour the more fully 
to expreffe my fcnlein this particular^ becaufe after your 
iifuall manner you endeavour to make my aflertion fenfe- 
leiTe^and abfurd, and then come to reafon againft a ftnft 
ofyourowne making, and cannot bee acknowledged to 
be mine. Now I proceed to fee what you fay againft this 
Argument , Firft, fay you, it ii no undcnidh argument that 
this mufi bee gosd^hecattje all TronfiSf^tj ufeit^ nor did I lay 
the weight of this upon their number or confent 3 but 
onely intimated, that it is obvious and uftallj if you take 
away the ftrength of the Argument, I (hall not leane upon 
the men. Secondly, you confent not to this, that there were 
no other ordinary Sacraments among the Itxves^ then Circumcijjtfn 
and the Fajfeover ; you raiier cmcurre with Mr, Cudworth, 
thai ibij hadalmoft as many Sacraments as Ceremonies 5 I reply, 
whether this bee right or Wrong, it is nothing to the bufi- 
neffe in hand, Mr. Cudworth denies not the lawfulnefTe of 
fuch an Argument as reafoning from the Jewes Sacraments 
to ours, in that fenfe which I have here fet downe, yea 
in that very Treatife he acknowledge* the Lords Supper to 
fuccecdthcPaffeover in that notion of being a feaft upon 
a Sacrifice. Thirdly, you take a great dealc of paines to 
put a fenfe upon my Words' which f never thought of,(z;/«.) 
7hjfihe letPip Sacrament J are fiill inform ^ Wf, that I make 


jfgf4Mt-3dftlfmefr0V€dfr0mSfrifme. - ^^j 

fmethiviis in the hwlflf Sacramenti t9 het fithfianiiallt fim 
tbinn to bea ateidctaaliy that tk aCcidemalU I Would bavt ak»^ 
liflxd ibifMantiallJtd remaine, tbatlpenfbta little si^Im 
Uiick iTioffofirfgthefubpnceifan Aa, and tb^ Accidents of 
it thai Ifvouldmaksjemthings commanded by God in the Sa- 
craments accidcntaU, and not to bee of the fame weight #r 9blj^i- 
m M other things wificb arefubftarttiall ^ and finally J'i^ bring 
no lefe then ten Arguments t$ prove that aUtbz lej^s Ceremmies^ 
jUtejandSacrdmentt^^treallabrsgaiedi fukftafke and circnm- 
Ponce, whole and part. In all your ten Arguments I folly 
conairrc with you, and in that conclufion which you con- 
fotebythofc Arguments, I never undcrftood by the Tub- 
fiance of their Sacraments, the feniible fignes uTed in the 
Sacraments, but rem Sacrammtii the iplrituall part of the 
Sacrament, or the rejfi^af a >^ and my Argument was never 
intended to bee any other then that analogical! Argument 
which is above fet downe, and none of your Arguments 
meddle with. You proceed to thofe particular inSances I 
eavcjin which you might havx; knowne the meaning of my 
Argument if you had pleafidjand fpared %hdn2 with your 
owne (hado w by your ten Arguments. The firft, is Circum^ 
cnmcifionifCilleda Seale eftbe Covenant^ ihend our Divines 
fUad^ 0Hr Sacramentjare Scalesofihe Connant, To this you 
except, ^^^mkrummtwbereCircfmeifim iicaUedtb* Seak 
eftbe Cov9nam, tkngh you ach^wledge it is called the ftgne of 
the Covinant in one place, andbothtkfi^eandfealerfiberigh- 
tftmfnejfe of faish in another place '^ truelySir, I thought that 
the comparing of thefe two Scriptures together, had been 
fufficienttoftiewthatCimimciiion .yasa (ealingfignc. Se- 
condly, you except, rif^^^j^g^ Circtmcipon bee caUed fo^ yet that 
is no Argument t4} caB mr Sdcraments fo^ thotigbytmaremUiug 
theypould bee called f9^ and you fay our Sacraments are Sealtf 
eftbe Covenant, I reply, lay afide but this analogical! Ar- 
gament , and prove if you can that our Sacraments arc 
Scales^ our Sacraments a»'c neither called fignes nor fealcs 
in the New Tcftamcnt, all the world mull grant indeed that 
they arc fi^fy but when the Papifts deny our Sacra- 
ments to be Soaks of the Covenant, how will you bcc aWc 

Dd to, 

302 Inf^nf-Boftlfme frsved from Serif we,. 

to prove it, if you lay afide thi5 Argument^ .CzVc^wci/?^ 
r^» a^Seala^ thnfarrour Sj^amems <a}^e Saaksy oijrS agree: 
ing with their in ihe genera II nature of a Sac^-amcnt^ 
Next I faidj Circumcifion wight hee adminifired but g?icp., it he- 
ingtheSeakrf admiffian : thereforeBapti/mn hdng aljo the Sea/e 
(if aimiffim m^beeadmimjirediutdtice ; you anfwe;^, ^t«)izzg 
both amecedtnt andconftquetit^you kn^vp nothing^you faj^ but that 
heth Circumcifion y and Baptifme might ^ee adminifired more 
then onety which I hope I have (ufBciently confuted in an- 
{wertoSeft,4. Part. 2. And fecondly, fay you^had there 
been a command to circumcife hut enceyit ryould not fuEon> :h^t 
therefore aperfonmay bee baptized hm once, but when thi^ is 
proved tharBaptifme fiiccccds Gircumciiion to bee the ini- 
tial! Scale, which your fclfe cannot deny, itrauft thenfol- 
low, that a man may bee baptized but once, no more then 
hee may be circumciled but once^ becaufe where there is 
the fame reafon of a command or praftiie, there piuft bee 
the fame pradi(e>^ I added, thji Circumdfim rv^f, to. be - admi" 
nifindtipon the eighth day onelj ^ wai an -acsidentall ; thi^gy and 
therefore binds noty meaning that it had /bnic peoiiliar rela- 
tion to that manner of adminiftration, and had , no" 
thing common either to the nature of a Sacrament in gene- 
:ralI,or' to the end and nfe of that Sacrament as k -w^s-, me 
Seatle of jadmiifion; 'you anfiver, if re^fon'^may -rttle 
the rofiy there ps more reafon that Circumcifing en the el^yth da^' 
fijould rather belong t a the fu-^ fiance of the Covenant ^ then kut 
once circHmcifing^ both hecaiife.it rvat commanded by G^dy ar^d 
tjf>ifed^€5 foms: conceive^. Gkriflsrtfi&m^ion.oajiht.eigh^ day, 
1 replyjifyou please but once to underfiand, that by the 
fubftance I underftand the res f gnat a^ the /piritiiaJl part pf 
the Sacrament, you will no longer infifl: upon, making eve- 
ry thing a iubftanti all part of the Sacrament whicii God 
hath made a part of the outsvard adminiftration oiiely % 
Indeed if Circumciling upon die eighth day had had any 
fiich (pirituall meaning of Chrifts refiirrcftion upon the 
eighth day, you had fpoke fomething tothe purpofe^.but 
had I pleaded any fucli Type In it, as thatv diccumeifion 
wasto^beuponthe eighth day, b^cau/e Ijcfus Ghrift was 
to rife the firft day of the wceke, you wou Id have laughe 


at me though C>yr;a?« had joyned with me'c, amt'told niee 
as^you doe here, mem conceit s Are vairn withoUi^tBe Ughi &f the 
'W6rd\ My iif^xt inftance WpIj fronithe Vaffi^ey^vphichh" 
ingyeard) to bee repeated binds un» a^fefztitionoftbe Sacrameni 
of the Lords Suf>per^ whichJkcceedsiM^FaJlhveri^itbem^the Sit- 
crament of fpmtuallnoHrJjhmerji afklgroWlfi M'ikk oihtr rvasfhr 
^irth and enterance ■) hut that th6 fsffeivcfwa^to he eaten in an 
rutning^ and upon one fetevtmjtg iniheyeer^ rvdf aCeidenlaU and 
foh'mds not uf- You anfxver, hae are a beape of diSidtef^^ and 
'you as confidently dictate the contrary, ydu grant tha« the 
■PalTeover was to beeyearely repeated^ but that this yccrly 
repetition belonged to the fiibftance df the Covenant^ or 
that this binds us to a fiequent ufe of the Sacrament of the 
Lords fupper^you utterly deny, but I doubt notj that the 
Reader who knowes that by belonging to the iubftance of 
the Covenant I meant nothing but the end and ufe of it^ 
Co bee a (landing menioriall of that deliverance, and a ty- 
picallreprefcntationof Jefiis Chrift, and our deliverance 
by hiiu^xvill not rejeft this^ becaufe you magifterially deny 
it. That our Lords Supper comes in the roome and ftcad 
of it, there isiiich a cleare demoniltation of it, from the 
Very manner of the firftlnftitution, and the ends and uies 
of it 5 Chrift our Pafleover being then to bee fiicdfeed for 
us, and wee in this fervice (hewing it forth^ and in this 
:^arallellthcreis(ucha harmony of conient, that I intienfd 
•not to lead the Reader into a digreiiion about it:. As for 
the maintaining of Ea(ler and fuch fuperftitious ctiftomes^ 
my difcourie gives not (b much as one hint for it ; yea in my 
Sermon I expreflely fliewed. That that Circumftance of 
once a yeerc belonged onely to the Jewes adminiftration. 
And I pleaded for a frequency of ir^but because you love to 
knit knots, for others to untie, you demand, fiaee Wu 
have Jo cleerean Examplt^A^s 20.7. of the cUfeipks eomtning 
together the frfl day of the tpeeke i9 eMte the L§rdf Supper^ and 
that that A&ion gave denomination te tin whole fervice^ and by the 
relation 0/ Juftin Martyr and others^ this rpat the received 
pra&ifeinihe primitive Cburcbesy T»beih?r vpee are not tied to 
have the Sacrament every Lords day in the rreeJ^ : I aniwer, 

Dd 2 though 

2^^ Infm'BdftiJme f roved from Scripture. 

though I conceive no abfolute tie to have k fo^ yet when k 
can l>ec with convenience^ 1 know no reafon why it may 
notbeefoi'butyou making this one of your great Argu- 
ments, to prove the Iniatution of the Lords day, (yi^,^ 
An Apoftolkall example, and pra^^if? of the primitive 
Churches, whethpr you bee not further engaged in this 
point to a Sacrament every Lords day, I leave to your 
iclfe to consider. You demand further, Jz«<:e the Apofik docs 
fg txprejlyy and diftin^ily in hit relation of the Infiitution tnemi^ 
enthe time of h^ y^ would k^ovt? of the Afjkmhlj/ of VivinUy e/pg- 
ciaUy fitch of thnty at haz^e heene earfieji for fitting at the Sa- 
crament^ hotv Tx>i0 Can be Icofi to receive it at mother time 5 I aa- 
fwer, certainly the AflTembly would anfweryouj as Cyprian 
did in the like cafe, that the time was an occafionall cir- 
furaftance 5 and that the cicere examples recorded in the 
New Teflament of the Difciples par takiiHg of the Lords 
Supper at any of their Church-meetings, whether by ni.^ht 
or by day, doth abundantly manifeft.it: norcaulconaive 
why you put this qucition to the Aflembly^unlefTeitbeto 
fliewyouare notpleafed with the difpute about fitting at 
the Copimunion, it (eemes you ftill like kneeling better, 
for the thing it iclfe, you either judge thus of it, that 
it was an occauonall circumftance, and fo you pick quar- 
rells even againftyour owne light and principles, or if you 
thinke it a binding circumftance^ whence comes it that you 
ufe it not? You have yet another quarrcll about that exprefr 
fionofmine, incdXiing'Bjptifme the feak-efour extrattce and 
new bifth^ and thence you would infinuate, that I deny Bap- 
iifmt tofia Sacrament of our nouri^meni and cominuame^ and 
^ou tell me thafj but a diBate like the refi^ ^nd fomervhat ah^ 
to BeUarmine and the refi of the Fapijls^ who make the efficacy 
ofBaptifrae to extend nottotheremilfion of the finnes of 
our whole life, butoforiginallfinneonely. I anlwenthat 
Eaptifme is a Sacrament of our Birth and entrance I have 
proved, and your felle grant, that it is not of u(e atter- 
ward I never fpake, never thought ; but as for my being 
akin to EtUarminej adcrtion, if your affertions were no 
movi^ sianto S§cinMyServttmiMarcicn^&e* then miacareto 
she P^ifts,ic were better for you. My 

My next Inftance was from our Omfiian SJfhatby th$ The fame At- 
fourth Commandemtni hinds w for the fuhfianc^^ at mHcb as {ver g«meiM which 
ithoundthejepoj--, there God once for all fparafid one d^y of'^ S^"^ ^X 
fe-ven to he famdio himiM^^ atJ a& the n;orld flood hoHrid /.i7''"^''^c'"'^ 
zertueoj ihatCommmdmCnt inaUages^ to give unto ijod that baih,iseoo<i 
om d^j effeven^ which jhmld be ofhu on^ne choafing^thoitgh oneJy for Infanr. 
the fevcnth day of the week be named in the fouith Com- Baptifnie. 
mandemenc. NoVf (faid I) ^od having put an end to the 
Saturday Sahhath:, and furrogated the firjl day of the Tpeii^ in 
(itad thereof to he the Lords dojfy rvei need no netp Commmdement 
for keeping of the Lords day^ heingtyedhj the fourth Commander 
mint to ksep that day of jeven which the Lordpould ehjofe: And 
though no day bee mentioned ia the fourth Command* 
ment^ but onely the feventh from the Creation, yet our Di- 
vines think ic no abfurdity to rcalbn thus^ Thou ftialt keepe 
the Sabbath, thou (halt reft the feventh day , that is , thou 
fhalt reft the feventh day from the Creation, while the Lord 
continues that day to be his Sabbath, and thou fhalt reft the 
firft day of the weekj when the Lord choofes that to be his 
Sabbath; in like manner I (ay of the Sacrament of Bap- 
ti fme. To th is you anfwcr, Ton refirreyow jdje to n>hat jou 
have before declared^ Tart 2, SeB. S. And thither alfo I referre 
the Reader, when I bazf0 vindicated tbi^ anfwer from you, I 
further adde , you neither there nor here deny this Argu- 
ment from a confequence to be fufficient for pra£life of fbnie 
things in the Worfhip of God, which are not exprefly laid 
downe in the NewTeftament. onely you adde here, I for- 
get the marke at which \/b»ot^ the Sabbath or Lords day he* 
ing not to be n cl^pned amone^ the lews Sacraments, 1 reply, firfi", 
I might as well reckon the feventh day from the Creation, 
among the Jews Sacraments, as you may fay the Jewes had 
as many Sacraments as Ceremonies. Secondly ^ I never 
nunibred the Sabbath amongfl Sacraments, but becaufc the 
Sabbath belongs to thcinftitutcd Worfhip of God, as well 
as the Sacrament, and requires its iniatution to bee at fcaft 
as cleare as this about Infant- Baptifnic, which touches but 
acircumfianceofagei this Argument from the one to th« 

Da 3 others 

<.it ;M'i :\,>it.\?cr^ 

206 . , l^f^f^i'-BAftifm ^r&vMftm Serif ture, 

otlierjwyiappearetothe inipartiall Read^f^ tb^B^e too 
ilrong for y oil to answer. 

Next follows^ tbt blow which rviU tumble downtAU^ it yonr 
id^t may be believed; Mark Reader how heavie a one it is. 
^^ I (aid when God made the Covenant with Abraham^^nd 
^^ promiled for his part to be the God of him and his feed, 
^^ what God promiied to Ahr/iham^ wc claime our part in 
^^ il^ as the children of Abraham § and what God required 
*^ on Abraham J part for the fiibftance of obedience wee 
/^ ftand charged with as well zs Abrahatity to beleeve, to 
^^ love the Lord with all our hearty to walkc before God 
" inupriglitnellejCoinftru^andbrlng up oiir Children 
** for Godj not for our fclrcs, nor for the Devill- to beach 
^^ them to woi[{hip God accordiiig to his 'revealed will^ to 
^' trainc them up under Ordinances and Inititutions of 
**, Gods ownc appointment; All thefe things God coni- 
^^ manded Abraham ^ and wee by vertue of that CoveiTant 
^^ (being Covenanters with Abraham^ i\^t\dbound to all 
'•^ thefe duticSjthough there were no cxprefle reviving thefe 
^^ Commandementsin any part of the New Teftament^and 
" therefore confequently that comiliand of God to Abra^ 
^^ ham^which. bound his fted of the Jew5 to traine up their 
^^ children in thatmanncrofWodhip which was then in 
^^ forccj binds beleevers now to traine up their children in 
^ ^ conformity to fuch Ordinances as are no w'iifi, force. 

^To all this you SLntwer^fhppoJing Hrfteafjethcfpirimal! part 
of the Covenant to be that which Gjdpromijed to Ahtdham ^ and 
tbeperfinjclaim'mgto beebdevarj 'y ibis p a ffage)oU grant to bee 
irHeybe^aHfi thefe are fnorall d;itks. Well then , the deadly 
blow is not yet given • I meane this: which you fup- 
pofe: and I meane more then this^f mcane that "^hat Abra- 
ham might claime as an inviiible beleeverj we may clainie as 
invifible beleevers : what he might claime as a vifible be- 
leever or Profeflbr^ wee claime the fame as vifible Pro* 
feffors J and fo what he flood obliged n nto as a vifible be- 
Icever or profeflbi;'^ the fame are wee obliged to 5 I meane 
allthisj and you fay nothi^ig againft it;but the next palfage 
is that which kills all. " I faid^ and the fame command 

'^ which 

Jnfmt'BafufmfTc^edfrom Serif turt. 207^ 

^^ , whkh erljpy Hcd Ahraham^o. (cal his children withthe fcaJ 
^^ -pf the Covenant:;,rnjoyns uato feal ours with the^fealc of 
^^ . theCovenantjand thaj eonimain] of God which exprefly 
*^ bound y^^r^/:'^w to feal his withthefignofcircumcifionj 
^^ which was the Sacrament then in force pro tempore^ for 
"^^ the time 3 doth.ver^uallybindustofealeours with the 
**^ fignofBap.tifraejWhichls.the Sacrament now in force^ 
^* and fucceeds intothe room of the other by his owne ap- 
pointment. Your anlwer is,T^^ CoTifiquence is inferred from The reft of 
a'JudaizhJgprmcipky without Scrifturt proving either pr'wei' ^ Z^^^^ra- 
pk or Comlufim y whereof )OHhjJvehroHght ten Arguments ^«^ ^^^n, reach us. 
of the Scriptvtre againft it-^ arid that the meaning nfthe Co^iclu- 
■Jufion mnjl ^Cy iljjt wa are fiill bound to circftmcife , that our 
males mufi he circumcifed at the eighth djy 5 that by no rule oj 
Vivinity^ Logic\^ Grammar^ or Khetorique^ any man cjnccnftrue 
thh Commind^Cut ejf the foreskin of the males upon the eighth 
djy ; , that,is.y Ift a Treacher of the.Gofpcl baptize young Infants^ 
male or fernaki by as gosdConfequ'nce I anight fay ^ thou- art Vc 
ter, and uponthps roch^ 'EvgOy the Pope is Monarch of the Church-, 
Qr^arijePeter kill and eate:,'EtgOy the Tope may deprive Vrinces. 
So thcujthe dint of your mortall blow lyes, jn this^that you 
maglfteriallycallit a Jadaizing principle ^ that you have 
^ brQught ten Arguments to prove that Mofij Ceremonies & 
R.ites do not bind Chriftiannienjbut that they are all abro- 
gated, fubftance and circumftance, whole and part^that this 
vertuall confequenee from the command of Circumcifion to 
. baptifm canaot be made good either hy Divin ity or Logick; 
butfure^ ifthis be all you can lay again ft iCjtheCpnlequcnt 
and Conclu fion will eafily rec over of this wound. W hen I 
iaid but juft nov/jT hat Gods Command to Abraham and the 
JeVPSy to trains ftp their children in that manner ofU^orfnp whi(:h 
..was thin in fou^e^ . , hinds m tjow to traine up oar- children in con* 
. fo-rmity iofu^h Qfdinancts as are mw in force'. You granted 
this rule was tme^ if meant of believers, I pray what diffe- 
rence is there betwixt this confequenee and that^ c/peciallys 
it being cicare in theScripCurc, thatBaptilme (iiccecds Cir- 
cumcifion as the initial! leale of the Covenant 5 and pur 
.children have the fame right with theirs .-to. bee. reckoned to 


j^ J Ufsnt-idftifme frovcdfrdm Strlfturtl 

the Covenant: ifkbcagoodconfeqiient. That ^cjw/c A- 
bi aham was kound to traine up bk Chitdnn in conformity to thofi 
vi^iimisns which potnthtn in for et^ hcaufe their children had 
right t^^efo trained up 'y thertforewt anhmnd to traine up our 
children in eonformitj to the present infiitutiom , ^tcaufe our 
children have right to bt fo trained Hpy is not this other confe • 
quence I fay as good. That ^ecaUjk God commanded Abraham 
■to adminifttrtohis children^ tbefeakof admijjiotttnto Covevdnt , 
hecaufebU children wen to he acefuntedts hdongto that admini- 
f ration^ ire are to dot the Uki to 9ur children norv^ ^ecaufe they Be" 
iong to thii adminrfi ration* T fay further, becauis Abraham and 
the Jews were to traine up their children to celebrate the ie- 
venth day ofthewcektobc Gods Sabbath, we therefore are 
bound by vertae of that Commandment to ti'ainc up ours 
to keep the firft day of the weeke as Gods Sabbath: which 
confequencc your felf grant to be good^though the thing be 
a patt of inftituted Worfhip, and no exprefle command or 
example of it in the nelvTeftament.I appeale to al Divini- 
ty ScLogickiVvhether this confequence from the command 
of Circumcifion to Baptifme be not every way as ilron§ & 
clear, As for your ten Arguments to prove the abolition of 
the Jewifh Sacraments 8c ceremonies, they are al agreed to, 
Sc are brought nothing tohe purpofe in hand.l h;ave alrea- 
dy (hewed that this argument from the Analogie betwcene 
Ciraimcifionand Baptifme, and the reafon, end, and ufe 
ofthem both ftandsftill in force, though Circumcifion it 
felfe be aboliOicd 5 and I doubt not but rfie impartial] Rea- 
der will acknowledge this argument to be as good, Circum- 
cifijour chi/drevy hcatifijottr children bavf ri^ht to thu initiaU 
feaJi J E rgo, hy analogie Id Cirifiianj baptize their chldren^wha 
have tht ptme right to the inltiaU fiale 5 as thjj , ye lewes keepe 
the Sabbath on th feventb orlafi day of tht weekly Ergo,jre 
Chriftians l^epthe Sahhatbontkefirftofthe rree^e. As for your 
ridiculous confequcnces which you put upon me^ of ^^ihou art 
Peter, Ergo, the Pope is Monarch of the Chttreh^&c, I anfwer 
onely this, I fhall define youin your next, to deal with your 
Adverfary by folid Arguments, rather then feek to render 
^im ridiculous by jccres and fcoffes, left in die end you meet 
1 with 

Infm-Bdftifme provtdfrom Scripture. 209 

with f&me adverlary who may drefleyou in your own kiiidy 
which I have no niindc to doe j whether I have not mad& 
good this command of Circumciling In 'ants to prove bap- 
-ti2ingof Infants, bygoodconfsq'jenccllu'ave tiie Reader 
to judge J and proceed to cry your Itrcngth again it the 

Another command by gocd confeqnence I gathered out of ;; , . 

T»hreour Saviour bids hk Vrfcip!c$ goe and teach all Ni ionfy com*n7and for 
haptvcmgthem^&c, Vf^hemn I obfirved tix^Q tb'wgf, Firfly Infant Bap- 
wh.Jt they were to doe'j viz. to teach the n?hoU Covenant^ the Cgrue" fi' '^ ^X ^^** ' 
nAntmAdemth N(Xdh^m^ vphereof this vp^ am branchy I vpIH f^^l"^*i^^* 
he the God of tbney and of thy fend , they rvere atfo to baptize^ that 
isy to adminifier Bap:ijme as afeale of the Covenant ^ to all wf^ 
received the Covenant, Secopidly^ wee have the perfom to whom 
i hey n^ere to doe this :) all Nations', where Jf before the ChUrchwas 
tj ed to one fSlatton^ ont Nat in onely were difc'tples-^ now their Com* 
mijjionwof extended to mak§ all Nations Vifcipks, ezerj No-- 
tion which jlnmid receive the fAith^ Jhou'.d beto him now ^ Oi the 
peculiar Nation of the Jew J had been in t: mes paff^ now fPe h^ox^ 
when that one Njtiozi of the Jews wefe madeViJciple s , and cir'^ 
cumcijtd^ their Children were made Difcipks (made to Ifelong to 
Gods fchoor)4ndcirc/tmcifed with them y&cTo this you anfwer, 
Firila thatpromife^ I will be iht Godofth:e and thy feedy that it 
fhouldbt thus interpreted^ the fed of bektvcrs afitakm into Co* 
venant with their Fareffis^ if a new Gofpely no older thenTjwingli'* 
t^* But 1 have fiifSciently proved that this was good Gof- 
pel in the Apoftlcs dayeF, and in the times of the Fathers 
of the Primitive Church. Secondly, concerning the per- 
(bns who were to be baptLred, every Nation, or all Nati-^ 
tions: to this, bccaule it is like to trouble you , you bring ' 
forth your old artih'ce of framing many fences , whe- 
ther by every Nation, be meant b^k^verj of every Natior?^thcn 
you grant the (cnCe is good: or, whether by Nation be raeant 
a great or eminent part of the Nation ^ the QjvernoHrSy and. 
cbiefeCiiiejy the reprefintative body of a Nati .«, Then you fly 
outj and ulke o( baptizing all wuhin the Freeing s of a Parifi, 

Ec a 

iio lnfant-3apufmeffOvedfr$m Smptme. 

a conceit which you fallen upon Cyfrian^ andtdke ofmcef 
pty of baptizing fjofficiaiing Prhfij-j, and bring in tk Ifide- 
fm^nts^ nothing to the purpofe, and enquire whether 
•^*S or \thtm] referre to Jslations^ or Difiip/ej^ iathofc 
words of our Saviour; then you vent your Critici/mes a- 
gainfttheauthor of Infant-Baptifnie^ and undertake to 
ftiew thiat i^^TivQa,7i^ fignifies to teach cum effe&fty or teadi 
dll ihey be made Scholars 5 and after a long Difcourfe upon 
theft things^y our reiult is^that ^'7«f [jhemjnizy be meant of 
Vifeiphs^ and Nations refpc&ively^ Vifcipks of "Nation jy or Na- 
tions who be DifcipleSy hut not to kaptize any of ihem till ihey r^re 
Vifcipiif. But Sir, what need all theie things? the meaning 
is plainer by Nations , I neither meane the major part of a 
Nation, nor reprefentative body of a Nation^, nor the King 
of a Nation; but whereas before^ onely one Nation of the 
Jews were Gods people in Covenant, now other Nations 
fiioiildbetakeninJikewi(c: and whereas be fore their Com- 
miflion to preach and baptize was refti 'iCdve , Goe not to th 
Gentiles orSamaritans^ now he enlarges their C ommi ffi on to 
all Nations ^ and wherever their Miniftery fhouW bee {6 
blcfled^as to have any Nation accept the GofpeI,they fiiould 
bchis people now, as the Jewes. had been in times pafl, ae- 
Efayig*2A'' cordingtothatEvangelicaIlpromi(e3Era.i9»r4. Inthatday 
e^plaiacd. fialllfiaelbe a third rpith t^gjpt and Afiyria^ even a bkffina 
in the midH of the Land xphom the LordofHoflsfiaL l^kffc^Jaj^ 
iftgy*SlejfedbeEfypt my people^ and Afryria the rrorj^cfmy 
y4nds,a7uilfrael mine inheritance. Here is the Nation of S- 
0ty and the Nation of Afsyriat2kcn into Coven am as wdl 
as Ifrael Gods inherjtance3and now Abraham indeed became 
^cFatherof ww^N^?i>«J5 fo that the emphafis of this 
Text is in the word [Nations^ in oppofition to th e ove ATj- 
iim of the Jews ; that whereas the Apoftles thought they 
were never to go to thofc vile nations who were efteemed a5 
Dogs and Swine^ our Lord inftrufted them, Th at n o w hee 
would pluck up thepartitionwalJ, and that the reft of the 
Nationsfiiould be brought within the verge of his Churchy 
and partake of the fame Covenant, which thejeweshad 
before enjoyed as their peculiar treaftre (a wonder of wcr- 

l0fdnt'Sapiifmefrcifnlfhm Ssrlpurc. 2it 

cy, as the Jews themfeJves judged, when they camcfirft to 
underftand it, AQ, 1 1. 8 ) aiid confequently when odicr 
Nations fhould thus by receiving and profcffing theGofpel 
come under liis wing, they fhould enjoy the (ati>e benefit of 
t he C ovenan t with the JewSj He would henceforth he the God 
of them and their fetd^ 

Agalnft this you except many things: Firft^&yyoUjffee* 
there may hee a rule ajfisned to kftor^ urixn a Nation maj^ he called 
d heUefving Nation^ hia there it none: And to prove this minor, 
you run out atlar^e, not when a Kingin haptiz^d ^ ttot when 
the refrtfetttath'c bsay^ tjot when thigreate^ fart arekekeuers^and 
fttrther^if the children of rvicked parents in a nation mof he hapth' 
zidjt mftff he either from their defctm^orflau ofhirtb^ hath^ if 
h} defientyitmufi he either from their imrnidiatepgrtntSy (frfonfa^ 
thtrj within memory ^or biyond memsry •, if from *the place %f Atf 
bhrth^then the chil iren ofiurks horn iwEngland may be haftized^, 
andiif the children of wkkld parents may cl/nme isjtt mt^ie from 
fome Charter y hhoLhzm indeed had a Charter tothramtife hii^ 
how tvickidfoever they fhould ptovey but other parent t have nme^, 
And here againe you bring in Kom. 1 1 . to be meant of j per^ 
fonalipriv Hedge ^y faith , which hath been before confated. 
I an(wer to all this in a word or two^there is a known rule, 
viz, when a whole Nation conlifts of viiiblc Profeffors^thafe 
Nation is to be reputed a Chriilian Nation > and when the 
major pare of a people may by a figuradve cxprcffion bee 
called a Nation, that major part, if they bee vinbk ProfeP- 
fors,may by the fame figurative cxpreffion be called a Chri- 
ftian Nation, a holy Nation, a (eparated people, whether 
any who having been vlfible Profeflbrs , and afterwards 
prove apoftatcs, or be excommunicate^ may have their chil- 
dren baptized, or whether childrei^ in right of their forefa- 
thersjor remote anceftors (when their immediate Parcntt 
arecutofFfrom theChurch)maybebapmed,or whether the 
Infanu of infidels brought up by Chriftians,and fo adopted 
into their Families, may be initiated into Chrifiianity by 
Baptlfine, whether upon the ground offcderaU holineife 
or other warrant of Scripture, are queftions notbefoD^g 
to our prcfcnt Ixifincflfejdiareforcl paffc them over. 

Ec 2 I 

^j^. Jnf/mi^Biipifme frorvtifrom Scriptm, 

Whar it is fo .-, ? I addedj whrn that me Nitiemof the JewJ were made Vijct- 
make difciplcs. pjcs andc'trcHmcifedytheir Infants were made Difcip!es (made to 
belong td Gods Sthoole) and cifmmcifed vptthihem^ wi en that 
Nition vpas madi Vifciplesin Abrahams loynes ^ ar^d circMmci- 
jfciy their jted was alfo the fjtne v^hm thejtvere tak^n out ofE^jpf^ 
and a^tHjUy made Vifcf'iSytbeir chi drnntre alfo with ihem. 
Yoa anfivcr, Ftrff, this jtiPpjfeth that Chrifi hidik m hapfiz£ aft 
^fitiuns aft^rthe mamier that th^ Icvfis did circumci (e one liMion, 
Secoadlj^ that the Nation ofthi lervs were dijcifUd nhen they vpfrt 
eifcHmeifed, And you fay to the firft Suppofitionj there U n9 
'ground for it^ tbe^pcfile tijtevp Chrifts me anifjgwdl enough ^th at 
^^jUpertto preach and then to ^aptizeh and that there was m allH- 
fiofifromtircumcifiontoBaptifme^ as Mr^'B lake conceives. But 
.Sifj-fince it is apparent that here is no commiflion for any 
new Method in their wo rk^ but one]y an enlargement of 
th eir commiffion to apply their Miniflery to new perfons , 
^w could they uiKifrftand our Saviours meaaingto pro- 
ceed anypcher wayes to the Gentilcs^then among t^*". Jews? 
How among the ]iws and Profelytes, it is apparent^ that 
childr^^n receive the initiall feale with their parents;, yea, 
^ndypuyourrekc grant that their infants were baptized 
^eh they werccircumciied^though baptifrae ivas notthen 
S Sacrament , and when it was taken into the honour of be^ 
ing aSacfament:,thereisnotOHe word in the Scripture of 
jefir^iniijg it from being applyedto infants as in times paft, 
\1^ ref fo;! i^f the iileuce of the new Teftanicnt about bapti-- 
suhj^ t^i^ntSjicomes afterward to be, confidercd^ when your 
.OJi-(Mon fromiccomestohand. ^ 

To the feqojid Suppolition, That the lews were difdpkd^ 
andibnr childrMn neredifcipkdwben they were circHmcifcdXcm 
Qyy iik^ fficl^ a confirH^ionof the wordH-^^Tivoa^ t^ [make dij- 
^ipies^-'OSycH bek^ve\nq^exicoii^ mrany E-xpofitor to tbk dayjoath 
iijier madi^eftbat nerd^whi^h plainly fiiinijiejfo to teacb^as that the 
perfons taught do karn^ and accordingly frofeffe tbd things taUfibt. 
Sir, IpretendiiottobeaCritJckj though you doe, but I 
have learpt from better Criticks then your ifeli\ that 
^^^^'^^^ 1? aRabbinickphraft^^nd from thejr uie of 
itjitish^ttobeuiadfcrftopdj and with them it%nifics to 


Infmt'Bapiijme f raved from Scriftme. % tj 

admit Scholars T>Qbn H^V is a familiar manner of 
ipeech among them for to admit Scholars, and a*^ HTC?]^ 
to get or retaine a Mafter ; cow this admiffion of Scholars 
was not quia ttjnt dMi^jtdy at ejfent 5 and there is this ditfe- 
rence with them about this matter 3 that t3''1'\bn Ti'Vy is 
toadmit Scholars to be taught, and On'^Q^bn yWj} is to 
breed Scholars^or to make them learned. And it you pleale 
to consult the L,earned Spanhetniuf^ in his Vubia Evangelia^ 
^* upon this very place, wherein he vindicates it from the 
<V.Anabaptiils, he vi' ill tell you that tz fit^T-.v'ifi'^ fignifies 
«^ notoncly to teach, but to make difciples ; which (laich 
^^ he in this p!ace)isdoncby baptizing and teaching^there- 
<^ fore(iaith he}the fending forth ofdifcipks in thisplace,i§ 
^^ (hewed or laid down^ Firft, from the end of their fend- 
^^ ing. Secondly, from the fevcrall a6i:s they are to doe to 
'^ toattainethisend* The end of their fending is rojia,^- 
cc T5U€/j'jtomakeDiicipleS5 the anions whereby they are 
*^ to attabc this end, are baptizing and teaching : and he 
^^ gi ves this good reafon for this his Analyhs , becaufe if 
^^ TV fxu^nviipy (hould fimply fignifie onely to teachj there 
*^^ would be found a tautoiogie in Chriils words; thus^ Go 
" teach all Nations, baptizing them, teaching them. The 
*^ Icnfc therefore (faith he) of Chrils words, is thiSj Goe 
*^ ye, make disciples t6 me out of all Nations by baptizing 
'^ and teaching j and this making dixipkj^ fito modo infan-^ 
*f tiM ettam apfdri p^itcrat . sfamdj mim partaUJ^ &c. For 
*^ when parents doe give their names to Chrift for them- 
^^ fclves and their families, their whole houfe is diicipled , 
^ their children as well as themselves . By this time I hope 
you may be perfwaded that baptizing may well bee rendred 
difcipijng. And among; the Jews, to become a difciplc, was 
not by being firft taui^^ht, and then initiated into a Mafter, 
but is meant of being initiated into a Mafter, to bee taught 
by him^ fo^ll ^frael was baptized into Afo(t.>^ i Cor,iQ- not 
as already inllrufted, but to bee in ft rufted and guided bj 
him fo. the future; fo hfephoi Arimtthea^ kf^bUlivoi -iZ r^tt, 
Mjt.zy.'^y. diicipled in himfelfe, cntred himielfe into 
Chiri*.s icboole 5 fo the blind man to the Pharifces^ lobn 9. 

Ec3 will 

2 1 4 InfofiS'Bdftifmt frevedfr^m Scriptf$rt: 

will ye bee hi$ Difciples, willyeprofeflehini, wiH" vebee 
initiated into him? the veryfirft day any one initiated 
thenifelves to learn, they were called Difciples. 

FHriher you (ay, if the Affiles had under food snr Saviouri 
command tbHSy,Vifc'ipU aM nations baptizwg them^ thatis^^^- 
mit the Infants of all nations to bapt^mepOt the Jems did the 
male softhat me nation to Circumcifbn, thejf might have faved 
themfelves a great deak of labour of frtaehing before Baptifmt^^nd 
of baptiK,iHgfimales^ and tvould have left usfomt prefrdifrt offuch 
a pra&ife* I reply, why the baptiaing of rnfants of Bdcc- 
ving Parents (hould fpare any Preachers the paines of teach- 
ing growne men, who are infidells before tliey are conver- 
ted, doth wholly tranftend my capacity3*becau(e the Infants 
of Profelytes tvere to bee Circumci(ed with theirParents, 
therefore thcjeives might (pare the labour of preaching to 
grownc men before they circumcifed them, this is a moft 
wild confcquence. or why the vertuall and analogical! ar- 
guing from circumcilion to baptifine, (hould be brought as 
an Argument againft bapti2ing of women, hath as little 
reafbninit; there being no w under the Gofpell, in refe- 
rence to this Seale of admilli on, neither male nor female, 
Wlereoi you diddsjhadihey done it they Vfculdharve left feme pre^ 
fident offuch a prallife^ whether by good confcquence they 
have not left us fome evidence of it> "is the que/iion wee are 
now debating* I added, in every nation the children make a 
great part of that nation^ and are alfvayes ireUded knder every 
admriijirati m to the nation^ rrhcther promifes or ibreatningSj)Ti- 
viledgef erburthenf^ mercies or judgement j^ wilejje they beeexcep-- 
tedy whereof I gave divers inftances in my Sermon 5 you 
an(wer, the Lord hath plalmlj given a caution in Scripture for 
the leaving out Infanis in this adminifiratum^ according to or- 
dinarfTHle^ in that hee dire&s them to baptize Difciples ttpon 
preachir7^yhee excludes lafa?stSt&c, andrvhtn Chrift and John 
^^izedonelyfuchj this pv2idd&vxdudzs others, I anlwer, 
by what rulethendurft you baptize an Infant knowne to 
you to bee regenerate, fince they cannot bee Difciples upon 
preaching, ifyouiayyou cannot doe it by ordbiary rule, 
(hew us (1 pray) your extraordinary 5 if you aniwer they 


Inf4nt*Baftiffmfr&vid from Scripture. 2 15 

are Diiciples, therefore they may bee baptized 5 1 aniwer^thc 
Infaiics of beleevers are vifible Difeiples^ they viiibJy belong 
to the kingdome, femily^ ichoole of Chrift^ as I have abim- 
dandy proved already • any manifeftadon of Gods that 
perfons Dclong to his Covenant is to your felfc a lu£5cient 
ground of accounting them fuch, either a promiiejor poW' 
ring out the extraordinary gifts of the holy Ghoft> (though 
they are no infallible fignes of inward lanftification) or 
confe^on of faith or of repentance, are warrant fuffieient 
for us to bapti2e them^ now the promifeof God to belee- 
ving parents to bee the God of them and of their fed, and 
his owning them as perfons belonging to his Churchj is as 
reall a manifeftationof it as the other fignes of receiving 
extraordinary gifts, externall profeffion^Scc either are or 
can be . And whereas yon adde that Chrifts and Johns Bapti- 
zing fuch^ and no other as wWe a vifihleprofefjion^ U exdnfizt 
to aU other J J anfwerjfirfti it is no where faid they baptizecj no 
othorsjfecondlyj deny that confequence^this is not an exclu- 
five rule, the pra^^ife and example of Chrift, and Joh» is 
fuffieient to make an affirmative or pofitivc rule,/^ baptized 
fuchjtherefire wee may h^tize/uchy but it's not exclufive, that 
' therefore wee may baptize no other^and the reafbn is plainc, 
diey poffibly might not meet with all perlbns and occafio- 
ons, andfo their praftife is a good rule, not a full rule; 
I fhall give one inftance, wee read not before the tenth of 
ilie AHjthdt either Chrifts Apoftles or lohn the Baptift bap- 
tized any profelytes of the gate, or that they baptized any (as 
you fay) until! they made aftiiall eonfeflion of their faith 
and repent an€«, or that there was any rule given, that the 
receiving the extraordinary gifts of the holy (Shoft 
(hould wif hout any other confcffion bee a fuffi'cient war- 
rant to Baptize any, yet Peter upon the veiy powring out 
of thofe gifts, without requiring any fiirtker confeilion 
either of faith or repentance, baptized Cornelius and all 
his company: in one word, any word or z^ of God de- 
claring that fuch and fuch belong to his vifible Church, is a 
fuffieient warrant without any danger of wil-wor&ip, and 
tliis wee have abundsmtly for the infants of bclccving pa- 


aitf Infant-Bapifme prQved fr$m Scripture. 

rents, wcc have therefore here nothing to doc with a mix- 
ture of wine anc^ water, (ak and creame and fpittle, they 
are impcftinentto our buhnefle, and you bring them in 
to no purpofej all your difcourfe of wil-worffiip which 
you thus ofce« repeate, reaches not the point in hand in 
the leaft tittle ; the Sacrament of Baptiihie is an ordinance 
of his ownc appointment, and by his appointment may 
bee applyed to all iuch as himfelfe doth manifeit to bee in 
the number of thoie who belong to I 'is vilible Churdi, 
what courfe fbever himielfe picafcs to take to maiiifelt it^ 
whiles wee keep within thefe bounds, we are therein out of 
the danger of will-worfhip. 1 added, n behooved ihe Lord to 
give them a caution for the leaving out qj^ Infsntj in this new ad" 
minif ration^ that thsy might h^oT» his mind ifhee bad intended to 
kave them out ^ rvhich that ever hee did irz rvord er deed^ cannot 
he found in the Script areata this you aufwer^zV behooved the Lord 
tcgiye a precept to put thtm-ininto this new adminifiraiion if he 
intended to haz^^ ibem in^ n>hich thai ever he did you c47inot find '-, 
J reply, but I have abundantly proved that they alwayes 
had a right to bee accounted as belonging to his Church, to 
bee reputed vifible members, and therefore need no new 
putting in : if God once beftow upon a people a Sabbath 
to bee a (igne between him and them, they may lay claime 
to that Sabbath upon what day of the week foever he plea(e 
to appoint it: the like is to bee faid here, while the Lord wUi 
own any to be vifible members of his Church, they have 
right to the adminiftration, bee it new or old, if they bee 
capable of it, and no barre put in again ft them by him- 
iclfe.That which followcs in your booke, page 133. about 
Cbildrens ^eing tak^n in with their parents ^ and included 
unlcjf: excepted , and of being under the former admimjlratim^ 
and founder this ^ by par it ie of re afonyhsith been abundantly 
(poke already. I added, onr Infants are capable of being Di- 
fiiples as r^ell as the Infants of Jerres and Profelyie/j you grant 
it to bee true, andlaske no more for ours then they had 
for their?, and though they bee not capable of receiving 
acluall inli:ru6:ion from men, yet they are capable of Gods 
oivjie teaching even in their Infancy as much as the Jewes 

' chil* 

Infm-tdpifmifnvedfrmSitiftm. ^if 

Children were, which is fiifficient for my puqjofe; I addedf, 
in Qhrifls dialed: to hlmg to Chrifiy and to bee a Vi{dp!e it aH 
mt^:, and cleared it by fo me Texts in theMargent^ you an- 
fwer onelythif, th^t though Mr, BUk^e triumph in thii notion y 
vet it if a triumph before vi^orj^ and that the Text citedhj m 
(Pale not (f little ones in refpeU ofage^ and firm oj them menil- 
on not littkoms at aO^ but what^s this to the purpofe, when 
the intent was onely to prove tliis notion or exprefTion that 
to bee a Difciplc and belong to ChriO: is all one. I altlyj I Afts 1 5. lo. 
art'ued from AB, 1 5 . 1 ©♦ to ftiew that Children may hze caiied ex piamcd ini 
Vffeiplefi kcaufetheyufanwhofeneckltho[efalJ£ teachers ivould ^indicmd. 
have put thejoa^ of CircHmcifion^are called Vijcipkf^ and to bee 
cAiledVlfiipkSy and it h apparent that they would have put it up- 
on the Ififants ofheletvers at tvell as upon the beleevers themfe'ves^ 
bscaufe they would have impofd if after tf^ manner of Mofes 
Lax9^ andprefitbatLaV^ flill to bee in fores. ^ you anfwerjy^a 
feem nectfttie from ihin to call Infants Difcipkf ^ and you 
firft deny the majory that all are to bee called Difcipks upon 
v>hnfe neckl they would have put thatyoake. To which I anfwer, 
without any further reply I leave it to the Reader to judge, 
onelylthanke yoii for the rcafon you aJledge why you 
deny the major, ^ecaufe it is not fiid they would pat it upon Vjr 
fciplesonelyi I hope you will receive the fame law you give, 
and therefore will reft fatisfied, when your (^Ife doe plead, 
Johns and Chrifts Difciples required confellion of faith and 
finncsofthofe whom they baptized, and when Chrift bid 
hisApoftlesandDifcipl'-stirftto teach, then to baptize, I 
fhall aniwcr, it is no where faid, they baptized omlj (uch,or 
were to baptize ««e/yfiich. Secondly, you anfwer that t^»f 
yoak^ofCircumcifton which necefjitated them to keep Mofes L<tw to 
falvatim was not put upon Infant s^ but upon brethren n^hoiverc 
taught tbeneceptieof it, 1 anfwcr,thcnF.i«/hinifelf was much 
miftaken, who faid, that every one that was Circumeifed 
was bound to kcepe^/'/e/ Law; and certaincly P<i«/ meant 
t^at which thcfefalfe teachers alledged,evca Circumcifion 
impofcd after the manner of Mofet, Laftly,you make your 
fclfe merry with Mr. B/^fte, as if hec alluding to Efa. 49. 2«. 
of kringingfoTints and daughters upon thiirfi^tsldersto Chriftf&e. 

F f had 

9 1 S Infdnf'Bdftifme f roved fr$m Scrrpture^ 

hadalledged that Text nothing to the purpofe^ I confe^Tc 
lam not Satisfied, that that Text is cleare to the purpofe, 
biit lam fully fatisfied;, that you often make a noyfe "with 
Texts leflc to th^puipolcp as in bringing Alfj 19. for re- 
bapdzation,! Cor.y. 34. to prove holinefle to bee meant 
of Chaftrde:kand many others. 
My next inftance was from the forementioned place, 
Se^, 1 4. ^Hs 2 , whence I fhewed th Children offuch as hthtz e and art 
Arts 1, 39. hjFptized are takerj into Covenant^ andtherefnre ^,j good confcqttenct 
holds forth a are fo receive the Stale of the dmnant^ and that that Jextnoi 
Inianr B^iprifm f^^^jp^^^^ ^^^^ ^^^J ^^ T^fthin the Covenant^ hnt alfo that a right 
hy good iohapfifmtfs aconfeqncfjce of being within the Covenant'^ Your 

confcquciKc. anfwcr is to this cSeS:, that you h^ve already anfrpend thif 
flaeCy ssid thzt it if fo far from provingthii^ for nhich I afledge 
il^that it proves the cdntrarj:, I cheerfully referrc the Reader 
to my vindication of this place, Seft 6 . Part 3 . I added, wee 
jlxamples of have likewifc examples enough by good confequence. Firft, 
In&nr Baptifm J Qieigired that the Ge^U teol^ place by bringinff^ in whole bgupJds 
fcq«encc^" ^ li[?f/c^/«€r admkiflrstim alfo did j you alledge to the con- 
' trarjr feverall examples page i ;8j 1 3p. that it was not cen^ 
ftantlj fb^nor did I ever fay it was fb alwayes or conftantly 
cither among Jcwes or Chriftians; you alledgc the th»H- 
fands cmvtrtedmihe AUs^ the Ciiie of Samaria^ and others, 
jet no mention of the whole himfhold^ yet poflibly their whole 
houfholdsdid come in with them, the Scripture fpeakes no- 
thing to the Contrary, how ever I allcdge it not, nor doth 
the caufe depend upon it 5 I alledged many houlholds who 
were baptized, Corneliti^ ^i\d his houfhold, the f^ylor and 
his houfbold, the houfhold of Stephantn^oi Crijpuf^of jiri- 
flohfth(§^o(NarciflM and feverall others 5 to all which you 
anlwer, thii tmefi ^ee interpreted bj other places^ rrhich when 
they expre£e the haptizSng of the honpold^ they expreffe alfo the be^ 
kevingor nceivwg ofthevpord 4^j the vrhole hot/fiold^ and that 
fommmis the houfe v put for the people of gremb in the huje-^ but 
who taught you it muft bee fo interpreted? hee that will may 
force fuch an interpretation upon himfelfe, and k is hard 
t© open the eyes of a pr«judiced man, but I fore not, tiyit 
when you willj that you (hall never findc fo good evidence 
' out 

I/ffAnf-Raptifmef roved from Scripture. 2f 9 

out of the houQiolds eating the PafleoTtrj Exod. I2, there* 
by to prove that women did eate the Pafleover, as this 
proves that the Infants of tlie houfe were baptized, be- 
can le according to your pi-inciples wome-n might not bee 
numbred amongft the Circumcikd j and the Law was plain 
that no uncircumcifed perfon might eate the PaBeover, 
whereas on this liand for Infants bapciline, it i« not to bee 
doubted^ but that there were Tome Infants amongft thefe 
lioufholds who were baptized^ and no Law made again ft 
the baptizbg of them. And for your cvafion that though it b^t 
fimetmesfaidhoujhuldjtverelxd^tizedy jefit ii faid tbofi ifimj- 
holdj received t he rvord^ though diis mig^ht be pleaded conoei^ 
nnig fame of them, yet there is no evidence why you (hould 
ipcake it of a/^ of diem. And whereas you further allcdgc, 
tnat a boHJl isfimttimes tal^n for the gronme perfon j in thtH boiifet 
Cthough all theScript^ires which you mention a^e not fit in* 
llances) it may very well bee granted, and hurts not nief,un- 
lefle you can prove that it muH bee lb meant : 1 hayc better 
Warrant to affirme concerning the Jaylors hou^, of whom 
ItisfaidFj/^/preachtf^^i/i^j/^^/^-zf ffere in bis bouje^ that 
eidier there were no Infants in that houfe, or that the prea* 
ching of the word to all in the houfe is to bee limittd fr§ 
fiihjcdtd mjteriato themuho were capable of prcaching^and 
yec the reli received baptiiine wh o w ere capable of it. And 
thus I have cleared and vindicated my firft and great Argu- 
ment, Infanuare (ctdcr^Uytbcrefore ibey mafi fefignati> tbzy 
dre in Covenant J ibtrefon the initial! Jeak 9f ibc C^enant be 
longs unto them, I proceed to the (econd. 

My (econd Argument was to this efied \ the lufantt tfhtUt' 
vers even while they are Infant j art m^defjcrtak^rs (f the inward ^ « . - 
gra^e ofBiptifrne at weBof grofPn^ mm r»bs are vifbU pr<f(^rd^ > * 5 
tberefurc they may and gh^ to receive Bjptifme ^ nbicb it the i^^^^j^^ ^^ 
oHtwardfgne of this invfard grace. In your an(wer you grant p^bJc of 4ie 
the wjjor, that aU who partake of the inward grace rAoy partMke grace whcrco< 
Ota of the outward figne^ and thit no Antipxdohaftifi will denf Bapti&ueist 
«^H, but then you enquire what I meanc by i^<2Vi>»g ffc^^iag ^* ' 
fignifiedy andymfuppoftl doenothold that aU InfmtS rfklee- 
Z'erj itjve M^uaUy the inward grace fiffiifod by isftifrnty no 

F f 2 ifldocd 

Infdnt'Boftijfne^fronJcd fnm Scripture. 

indeed Sir, nor do I thinke that you conceive that all grown 
perfons who arc vifibleprofcffors have it. la your anjfwer 
to the minor propofition that Infant j of vpiU at gron>m mm 
urepartjkirs of the iriPfatd grace^ according to your ufiiall 
courfcj you enquire after a great many ienfcSj whether I 
mcznekoi^ potentially jving it y or a&nall having it^ whether 
I meanc oneljform have it aSttmllj^othrs potentially ; in one feftje 
the ar^ment hatbfonre ferine J^ in another forme^ the argiment 
will emc/tfde hut for the haptizang of f&me Infants^ then you 
enter into SLdiCcouvTc upon the Lutherans^ and about a hookje 
intitukd^B jpttfmdl regeneration of eltEl Inf^ts 5 with which 
you fayDoftor Featley concurs^and ofa book written by S,C, 
Intituled, A Chrifiians plea for Infants Baftifmey which holds 
pofitions fbmewhat like the Luther ans^ all which you pro- 
feflc you mention to difcoverwhat fluffc the Pedobaptifts 
doc feed the people withall, you might have added, to 
worke prejudice in your RcaderSj andto (hew your owne 
readingjandto fwell up a volume, otherwife qmrfitm hac > 
my meaning is as plaine as the high way, that as Infants arc 
to bee reputed to tielong to the Covenant as well as grown 
Vifible profcfTors ( which was the drift of my firft Argu- 
ment) To the fcope of thisisto flicw that they are hi the 
fame capacitieto partake of the inward grace of the Cove- 
nant, while they are Infants, as there is of grown vifiblc 
profeffors; and that they arc notonely capable ofii^ but 
mahy of them are aftually partakers of it as well as grown 
men, and con(equently that wee have the fame ground to 
lookuponandjudgelnfantsof beleeversto bee regenerate 
as upon grown men by a vifible profeflion, there being to 
us no infallible ground of certaintic,butof charity,for the 
one nor for the other^and that their viiiblc right to the Co- 
venant and the many promises of God made to the feed of 
the faithful! are as good evidences to ground this judgement 
upon, as the cxternall lignes which growne men can give, 
and therefore whereas you fay, that all the Infants of belee" 
vers J or the Infants ofhfkevtrs in as much they are the Infants of 
believers ^are a&itallj partakers of the inrfiard grace ofBaptifmey 
^Ife the Argument i^illn^ferve for my purpoje't-l utterly deny^ 


thatthisistheConclufiontobeproved^ or that my ai^ii^ 
mcnt is not to the purpoie, unlefle I undertake to prove 
this5 for I argue in the like cafe from grown men who 

are vifible Profeflbrs, thus; M voh) an pjruk^ri of the 
inward grace of Baptifm^ may and ought io partah^ of the out- 
rvard figne and feakj, but vifibleF raft jfors are partakers^ &c. 
This minor is lyable to the (ame exceptions that the other 
is, for who knows not that many viiible Profrflbrs have 
not die invisible grace. That many are called 5 when but few 
are chofetit and yetyour felf doe hold, that we may de fide, 
om of faith & ajjuranceythat we do it according io Gods will^app/y 
thd outward pgmt6 them^ though we have nothing but charity to 
tna^e m conceive the inward graces to be in /iS^ew^Neither can we 
by the judgement of charity think that all vifible Profeflbrs 
taken together in a lumpe have the inward grace; the Scrip- 
ture (which is the rule of our charity) having declared the 
conu'ary, our charity onely warrants us to judge of every 
fingle peribn^ when poffibly we may know no more againft 
the one, then againft the other, though we know there are 
fomefalfe hearted amongft them :The fame is to be faid for 
Infants- and this I proved out of the Scripture, Mark^ i o. 
To fm» ^el$ngs the kingdom of God^ and in my Sermon J Ma)\io. 
vindicated this Text from the glofTes which the Anabaptifts ^'cated from 
would pi« upon it : your exceptions againft it are fuch as ^"^^ T'""^^' ^^ 
thefe, it U p^ffible ibey were not very little ones -^ poffibly our ^^P"*^''^ 
Saviour meant not of tbim^ but of fuch as they^ for the word' 
is7i/«7wy 0] fmhynoi^^rtof of theft : poflibly,i&t?r«w & fimiii" 
urm, of thcfc and the lil^e : poifibly, they were not the children of 
hiktvcrs : pollibly., it vs meant onejjt of ele^ Infants , that ikfi 
were ek^yandfhmldin time he called', hutyet^ iky you^ grant atf, 
and it will not hence fallow y that all Infants of beleevers have 
right to invifihle grace • yea^ it here fuits better for confirmation^ 
then for baptifme^ yea^that if H rather an evidence Chrifi would 
ngs havelnfantsbaptizedy becaufi he ordered not thefe Infants to 
htehaptizid. But Sir, how many of thefe things woold 
you have called diftates in another,afl[ertionj without proof 
and to how little purpofe arc all thefe things brought in > 
jourfclfgrantcnougntofervcmy turnc; you grant thattkc 

5 f 3 king- 


2^2 infdfit'BaftifM frovtdfrom Scripture. 

kingdom of heaven did belong to tbifi Infantt y and I ia- 
tended from this inftance not to prove that all Infants of 
beleerersaremadepartakersof favinggrace, hv\t that In- 
j&nts in their infantile age, are capable of inward grace^and 
fome of them aftaally partakers of it ; this is enough for 
nic; and more then this cannot be (aid of growne men who 
are vifible Profeflbrs. I added in my Sermon^sa one branch 
of a rea(bn> ibat then ff mihing belonging to the initiation and 
being of a Chrijiian ^whereefBaptifme is afeahy n^hereof Infants 
arc not capable^ of well as ^rown men\ as receiving the holy Ghofi^ 
tmiQn with Cbrip^ pardon offinme^ regeneration^ etcmaU life. 
Your anfwer isa Icofe out o^ Horace^ Amphora c^pit infiituiy 
&c. 1 fhoH^d prove y fay you, tb^it aS I?ffants of beUeven 
are aUuaUy partakers y and in peadofthifj Iprsve tbej^re capa^ 
ble of if. Sir, this is but one part oFmy rea(bn ; and I un- 
dertook not to prove that all infants, but onely %hax fimi are 
partakers of it» 

I added, and it is further conpderahky that in the rvsrh^g that 
inx9aYdgrace^ef which baptifme Utbe fimz and ftsle^ all Tvh» 
p4rtake of tb atgracey are hut meere Patients . and therefore In- 
fants are of ftjuhjMs to hjve it wrcHjJjt in them , ss gron>ne 
mew, and the mofi growne rm^ art inno morefiinejfe to receive this 
grace yWhen it is given the/n^ in refpc^ either of faith *r repentance y 
which they jet have^ then a very little chiN^ &c. You anfwer, 
by demanding whether I bring aU this as apronfe^ that all in- 
fants baVi ity or that they are capable of it • or rpkether I intend 
it nt afart'ur argument ^ th.tt baptlfme is to he given to thofe , tth9 
are capable vf the fir fi gracey which btcaufe Infants are as nfcU at 
grown men^ therefore they are to be baptized j hut then ym deny 
the major ^f or aperfon it not ta ^cbaptizjidybecaufe he may hive 
gracty hat becaufe hi h^th it. Sir, I brought it to prove that 
which was in baud, 27i;s. that Infants are capable of it as 
well as grown men, and that fome of them are partakers 
of it as wcU as grown men; and therefore their Infant-age 
caanotbepleadedagainflthem, as if inward grace could 
not wwpe^re to their prelent condition. And as for that 
you addc. That bapttjme it tohtadminifiredy net to them who 
tnayhavt grace^ hut to them who have it* Then it ftcmes they 


Iffdm-Baftifmift^'t^dfrm Serif ture. 223 

are all wrongly bapuzed who have not inward grace 5 and 
fo (according to your ownc expreffion^ baptifme tofuch is 
as a feal fti to a blank; yet you know^ even the Apoftles 
themfelves baptized many who were in no better condition : 
and your fclfc afterward grant, 7hat a Mjnifier maj de fid« 
adminifefihk Sacrament 'to fuch as make avijihle frofejjion^ 
though htUnoi ajpiredef anj ivrpard grace, I have often pro- 
ved, that a right to bee reckoned to belong to the viiible 
Churchy is a uifficient warrant to adniinifter the feal of ad- 
miilion. Sceondly^youmuch trouble your (elii tofindc 
out what I meanc hj fie firji grace : whether the free favour 
of God^ or the Covenant of gra<:e i wbetba if Imeane ihefirjh 
grace ia txtcutim^ I pitdti Hponjfifi ijicatietf, or regeneration^ 
or adaptim • and then inquire vphich is the fecond gract^ But 
allthisisbutfeekingaknotinarufh. I am perfwaded all 
other Readers undcrfiood me t« meanc by the firft grace^all 
thacgrace which is requifite to the being of a Chrillian, u- 
nion with Cbriftj forgivcnciTe of fin^ tfeeindwelling of the 
holy Gho^3 as a principle of a ntwlife , and your fclfc fay 
more then once^ that baptifae is the facrament of our ini- 
tiation^and that which exhibits us members both of Chrift 
arhd of his Churchj and therefore thus needlefly to quarrell 
about things wherdnyour felfconcurre with mee , is too 
too vain^Laftlyjyou have ibmewhat to fay to that of onr 
hdng meerjypajjive in enrfirji c^fjverfi§fj^zndyoii tel your rea- 
der, what the divines ef great Britaine faid in the ^ymdj of 
Vort^ of fame preparathfis going htfore converfion : and what 
Mr, Rutherford^ D^r^Ttpifje^ and Dr. T rep on hive delivered 
about this point. And after a needlefle fhewing that you have 
read thcfc Authors 5 you grant as much as I contend foi^, 
That the tak^gar^aytheheart of flone^ and infujingof a prinr- 
ciple ofnew lifepi onJy G^ds vporl^and that a nm heart ^Jiiijj^^c^ 
are the effeUsof converting grace-^ and that inthefe things rpee are 
papve: in fummejyou are of my judgement in this point, 
that Infants are capable of new life, and (bme of them par- 
takers of it : and I likewife confeiit with you, and thofe 
above mcHttoned Reverend Divines^ that in Godsuliiall 
way of working upon grown mcn^ there are ibme prepar 


^^4 uf^t'BdftifmepHvedfrm S^riptffre. 

rationJ f» )r cotiverfion, beforeconvcrfion it ftlfe, in which 
preparations men are not nieercly paflive; but in the recei- 
ving of the principle of new life, all men arc mecrely pa(- 
fiye. I know you will owne that exprcffion of Auguflme^ 
^idagitlibirum arbitrinm^, fanatHt. I conclude this ar- 
gument of baptizing Infants, with a Q5cech of BiUarmlmy 
there is, faith he, no impediment rvby Infanti may not Bee hap^ 
.Belk'\ hb,idt fiz^d^ neccx parte prohlbitionis alicujus divine, &e. veh 
BAftifmoy<i^>% fk^r from ^n^ divimprabibitionynoronthe part of the Sacrament 
adminiftrtd^ nor on tbeparf ef tbe Minifler^ adminipring^mr on 
ibe Infant J part to tpbom it it to bee admimflred, nor m the Chttr- 
chts part in wbich it is admlnifired. Pxdo-baptifme there- 
fore is rightly coatinucd in the Chriflian Church. 


Se&. I . ¥ Proceed now briefly to examine what you have (aid a- 

Anfwersro Igainftthat which you arepleafed to make the fourth 
©bjeaions Part of my Sermon, though I know no reafbn ofthis your 
againft Infant- Aiialyfis : Had I indeed made this an answer of all the ob- 
Baptifme, jeft ions which I undcrtooke to anfwcr^you might have cal- 
led it fo; but you know well enough, that I intended here 
onely to (atisfiethcleObjeftions which lye moft properly 
againft this (econd argument , as before I anfwered what 
was moft properly objefted againft the firft argument jhow- 
cver, I (hail take it as I findc it , and examine what ftrength 
you have added to thefe ObjcSions. 
ChjeS. I. The fir ft Objeftion I undertoofce to anfwer, was to this 

t rom Mat, 28. ipurpoic^Tbsugb Infants are capable of tbefe tbin£r , ant^ that 
tbey arerprougbt by Cbrifi in many Infamr^yet vne may not bap- 
tize themy becanfi according to Scrtpture patttrny both of Cbri /?/ 
command^ Mattb. 28, in bis infiimtim ofbaptifmty and Jobn 
the Baptip^ Cbrifts Difeiples and JpoJl/eSy tb^ altPayes iaugbty 
and madetbem difeiples by teaching , before they baptized any . 
And to make this argument the more plaufible, you adde, 
Itis apnof prophaningibatSacramcnty when the inpitution is 


J»fm'SaftifmfUvedfr$m SCrifmi. iij 

altered by [uhraBienor Addition^ and that it was f leaded hy the 
Nort'Coufermifij^ that it if Wiil-'nifrjhip ta adminifler the SaCra^ 
merits by addition of any thing to thtm , hmt cireumfiances t^hiS 
are alike reqmfite to dviU aUi§fJS y now the ftrfont to be haptizjed 
cannot he conceived a metre eircumftance^ hut helongt nteeffarilj fa 
the adminipration oftvorjhip^ m neU sf the perfm hapttzing^ if 
theperfovj receiving the Lords Supper, 

I anfwer, I intend not needlefly to irultiply words, and 
therefore doe grant that to apply Saeramenis-toperfons to 
whomtheybelongnot by the Lords appointment is a pro- 
phanation of them. Now that it i$ fo in this caie, you goc 
about to prove out of this 28 Mat. Becauje the inRitutm 
af points onelj difcifies ofaU N aliens to he baptizjed^ and Infants 
aremtfftch. Thtejoubave made good (^sls you fsLj^ Se^, i^» 
Tart 3 . XoH adde^ ChriUs order ihtPS appoints it^ vphieh mu^ 
kil{epf^n this pointy as wcU Ai in examination before the Lords 
Supper , 1 Cor. I !• 28. &c, and that by the infimtion they art 
iihee baptized into the name of the F athery Sony and holy Ghop^ 
that isy with invocation of the name of the Lerdy which Infants 
cannot doe -^ mth devoting themfilves to the ftrvice and adberenu 
efGod^ rvhich Infants cannot doe . tfsat prefently aftir iaptijme^ 
the baptized are to be taught to oBjerve whatfoever Cbrift command 
dcdthem^n^hicb Infants are not capable ef-^ that JohnBaptifi 
and the Jpnfiles alm^ajes made prefeffion of repentance and faith , 
an antecedent toBaptilm^wbich Infants cannot make^To all this I 
anfwerjFirrr^thisof iT/^«^. 2S. is not the inftitution of 
Baptiimc^ it wa$ inftitutcd long before to be the fealc of the 
Covenant, it is onely an enlargement of their Commlflion, , 
whereas before they were onely to goe to the loft {heepe of 
the houfe orifiael, now they were to goe into all the 
Worki. You rcply^ /fit ^c not thefrfi inftitHtion ofBaptiJmy 
yet it isanir-^Ltutionof^ptfme to w pcntiks'^ and therefore the 
rule by rphich Minivers are to baptize^ or if noty n?ee mufiMfeiv 
another inftitufion^ elfe vpe cannot acquit it from WiU»vp$rfhip. 
1 anlwcr^ all this is abundantly anfwered before, SeB,i^. 
T^t 3 . A nd I add this inlargenient of their Commillion is 
very unfitly called by'you an inftitution ofbapti/m unto MfAthcir 
CommiiTion at the fame time was ialarged to preach to 

G g the 

^^f Jnfdm^Bdftifm fr&vtdftpm Scrifttnre. 

theGcntilcs, willyoucallthatanlnfdcution of Preaching? 
and that the method of preaching to us Gentiles muft bee 
A r c s to o- ^c^^^*^ °"^ of this place ? I know you will not. For the reft 
a^]^*y Ar-' of your.petty reafons above alledgcd^ they refolve feverall 
gumcntsor ofthcHi into one and the fame : C^ri/lj Wer ^ ( fay you) 
tAtJ<irnhs6MX feaebhtfbimidgoe before hjpizhJ^'y is not that the fame \vith 
of Mar. 18. thisjT w^/ men mufl U made difiipies hj pr^sching^ he/ore they h 

hapihiJid} the anlwer to the one doth fully fatisfie the other. • 
But your third reafon Is a ftrange one, Tbej mufl bee hapti^ 
zed into the name of the Fathir^ the Ssn^ and the holj GhoU^ that 
fi^ (iay you) tiphh imocatlon of the 'Name of the Lord: then it 
iccms if the party baptized call upon the name /of the Lord 
by pray er, that's ail that is intended b ; baptizing into the 
name of the Father, Son, and holy Ghoft ; that the name 
of God (liould be invocatcd at the adminiftration of Bap- 
tifme, and of Circunicifion , and of every Sacrament, is 
moft true^ but that baptizing into the name of the Father, 
Son, and holy Gh ofl^fliould be interpreted to be invocation 
of Gods name 5 and fo to make Baptifine and Prayer all 
onc# is ftrange Divinity ; it is true, Vaul was exhorted to 
pray or call upon Gods name when he was to bee baptized, 
Aas 22*16. but doth it prove that his Baptifae andPray- 
er was all one^ it may be you mcane onely this, that every 
pcrfon who is baptized, muft be able himfelf at the time of 
his baptifhie to pray^ if that bee your meaning, prove it by 
your next; fhew why more at Baptifnic then at Circumci- 
fion. As for your fourth^ were not the Infents of the Jews 
devoted to God by Ciraimcifio n, though they could not 
adual ly devote thei^felve^ To your fifth,T^jf/ they were to 
tcacbihem as foonofthej^.hadh^ptiz^d them'y and that there- 
fore none wcte to be bapti2ed,unlefle they were fit prefent- 
ly after their Bapti/me, to leamc the reft of their duty. I 
anfwer, this alfo is fufficiently anfwered in Se&, 1 3. Part 3. 
and I further adde, that baptized perfons ought indeed to 
be taught all thatChrift commands them, and To likewife 
werccircumcifed perfons, but not prefently^ onely as they 
wcrecapableof it, and able to receive it. And as for the 
ferfinjb^ptizidbfJokn^andChripj difcipkt^^ I have before 


Infant'Bdfnfme proved from Scriptutt* ' %Yf 

anfw^ered that ic cannot appeare chat they baptizeJi'na of* 
other biicfuch as made profeffiou of faith and repentance; 
and if it were granted^ ir follows not, that therefore no 6- 
thcr may be baptized^ their prd<^ice is a good rulcp tliough 
not a fill] rule^ as I (hewed, 5e^. 1 3 . ?art^. And whereas 
you fay, Ioh?ibjftiz/.dno7ji butuprnprafeffion ifrepttitjmt.jo\\ 
would have a hard task to prove k^ if any man (hould put 
you to it 5 to prove (f fay) th at hh?: did inipofe or require 
confellion of iin before baptifme, it is faid hee baptized 
them "^ (O^Tctvo/fl J', to repentance; not w^^tk^ f a^ as ftated in 
a<^uall repentance 5 and his calling for repentance, and 
preaching the Baptifrne of repentance, fhcwthat this was 
the Icffon they were all to learn-'j not that they muft all ma- 
nifcfc that they had it bcfoix- he baptized them; and though 
fomc did makec{.»nfcffion of their nnnes, yetyou can never 
prove that all did it* or were tyed to it. Sure I am , I meet 
with very learned Men who judge thus, ^^ That their con- 
* ^ felfion of finncs was not becauic confeifion iras a nccefla- 
** ryweiitf/« to all who (hould receive Baptifme, but be- 
caufe heretofore Bagti/rne had initiated into Judakfme, 
and fo to Legal] pertormancfs; and the men who came 
^^ to be baptizSl of ]»hn^ were fuch who had been educated 
** in an opinion of Juftiiication by works of the Law: 
'"^ and therefore ]ohn in calling for repentance,did but clear 
'* his Baptifme from rji/conftru^ionjeil: they (hould think 
*^ it to be a Baptifme obliging to legoJI performances, as 
*^ that was of old, he wouLl teach them that his Baptilm 
^^ wasaBaptifmeof repentance and faith in Chriit, and 
*^ (b doth but re^ki fie thoferelyers upon their owne righ- 
*^ teoufiicfle,inthe right do^rine of Juitification , which 
^'^ the Golpel now began tot^rach, contrary to their le- 
^' gall cpaceited rjghteoufhelTe; and that therefore his 
^* calling for repentance and beJiefe iw him .that (hould 
*^' come afeer, did more (hew the nature of the Golpel , to 
** which his Baptifme was the intodu^kion, then the 
*^ nature of the Sacrament of Baptifme it felfc, or the me- 
" thod in which it was to be adminiilred ; and i-7ich thefc 
*^ accords the interpretation faul made of ]obm bapcifme, 

Gg 2 ' A^s 


ial lnfanuBAftifmifri>vedfr0m Smpturc. 

« ASs I p. 4. and conftqnmtly that the confeffioa required 
*' had fpeciall relation to theconditionol: theperfons wha 
** came to be bapti2ed5 and was not ntcefiary for all, more 
** would be required of a heretick for his admiilion into the 
*^ bofbm- of the Church,then is reqiiifitcto be required of 
a child. But however., I thinke it will b« hard fo;- you to 
confute this. I (hall leave it to the Judicious Readers confi- 
deration^ and not infift uponit^ but iliall readily grant that 
all Jews and Pagans fo borne and bred, were not baptiacd 
till they profelTed their faith and repentance , becaufe the 
Jewswercallto come under a new adminirtratipn, and 
the Gentiles till then were wholly aliens from the Cove* 
nant of grace, and then their Infants came in in their Pa- 
rents right. But (ay you. This grant that the hrves n^ho «•/. 
ready were in Covenant^ rtPe^e to make Confiffwn before thy r^ere 
baptized^ is afufficient proofe that the adm'wijiratipn ofCircum" 
cifioTZj if not the adminiflration under zphich rve norp are : and 
that overthrows all virtuafl confequences from Circumcifi- 
on to Bapti/hic. I reply^ who ever faid that this admini- 
flration is the fame with theirs? it is the fame Covenant^ 
but a new admlniftration. Andastothatyoufay^ This 0- 
verthrows aU virtusU confiqmnces fam Circumcififfn i§ Bap^ 
fifme^y I have fo abundantly juftified this before, that I fhali 
not trouble the Reader with it againe, though you repeats 
this fo often , that I am ready to thinJce you hope your rea- 
der will beleevcyou in oneplace^if he doc not in the other. 
You adde my faying. That t heir l^^f ami were to eome in enely 
intheir parents right ^ doth overthrow my fecoiid Argtifmnt^becaufi 
that is grounded up9n a right t^hich Infants hadif their orvn^ viz. 
participatien «f the grace ef the Saeram^m. I a nfwer, belike 
then if ^ny had pleaded thus for the Jewes Infants, 
That to Infants^ as rt^ell ae groxr>ne men , Gifd commnnica^ 
fed the fpirituall part of Circumcipon^ therefore thy mi^kt hfe cir^ 
cMmcifd ^ you would anfwer, that that Argument would 
overthrow their right from their birth-privilcdge. I ra- 
ther (hould judge it to be a fecond good Argument for their 
Circumciiion; the truth is^ they a^^e both grounds of 6ods 
ownc appointing: and the fecomJ is a farther manifeftati- 


£nf4»t "BxftifmtfrcViAfrdm SiriftHre. 27 f 

on of their right to the Sacrament, God not oncly giving 
them a viiible ftanding in his Church, becauie they are the 
feed of the faithfull, but among them, who are Infants as 
well as among growne men doth worke inward grace by 
his holy Spirit according to his good plcafiire. Whereas 
you addc, tff^f you canmt jet difeerne hut that our gr9Hnds for 
P^dibafiifine are worft then the ^Papifij and ancients^ tpha build 
it updntbe neceptie of ^aptifme fo fahation • I muft needs tell 
you, your reipe£^ to the reformed Churches in this is very 
ifmall, whilityou thinke the Papifts ground of damnation 
of Infants not baptized is not Co ill as the Proteftants, who 
baptize them becaule they looke upon them as within the 
Covenant of grace; I will not aggravate this, I hope in 
time you will lee it and beron7 for it. 

But you glory much in the advantage you thinke you 
have got J, from that which followes in my Sermon, the 
Heathen nationj T»ho were to bet converted to Chrift were jet n^ith^ 
out the Covenant of grace ^ and their children coM have no right 
untiU themfelves rpire brought iw, and therefore no marvaik though 
both John andfhrifij Dijcifkj and^pofiles did teach before tbej " 
baptized^hecaHfethenno other rpere capable of haptifmey in this 
(fay you) 1 grant many things rvhich dse yeeld the caufe : Sir,' 
1 (hall not recall any one of them, make your beft of youir 
advantage, i . Hence you colleft it fgllor^es that baptizing of 
Infant J is not according to lohnSyand Chrifij VifcipUs^ and the A-- 
p9JllejpraSijfe:lsinfwcr3 it no wayes followes, if you take 
but that in which immediatly followes , that their Infants 
cime in in thtir parents right, 2. Hence I grant (fay you) 
that no other were tapable 0f Baptifme^ but whciehi I belccch 
you have I granted the caufe in faying their Infants v;FQrG 
not capable of it till their Parents came in, and when they 
did come in, their children came in alfo by vcrtue of the Co- 
venant. What need you keepe fuch a coylc in asking n^ht- 
thrhekever shad then no children^ or nhetlnr the Jpoftles had 
no cemmiffioni or nhethr wee have a Commiffion if they bad not ? 
you goe on and fay, I thinks tofalvt it thuf^ when once them' 
fdves were infirH^ed ^nd baptized^ then their children jvere ca^ 
fahierfitby vertmoftbe Covenant .; Idocfo^ and what have 


ajo Inftint'Bdftifme proved fr9)n Scripture. 

yon to (ay againft it? why then fty you they wire capshk h 
Johns time and the Apofilej time^ and thif dej^rcvej thatnhichi 
fiid before J ihatihen none hut taught per fons vptre capable of Bjp- 
tifrm-y but where did I fay fo ? I faid there was no exprcffe 
mention made of any other, I faid alio Infants were not 
capable till their Parents came in^ becaufe their Parents were , 
to come under this new adminiilration, but I ne^er laid, 
w^cn their Parents were come in in Joh/j time and Chriils 
timc^ that their children then were not capable of it. Yea^ 
I have (hewed good grounds by confcquence that thepra- 
£i:i(e was ctherwife. Further youiayj it/cemes I ccu'd pro^ 
duce no Infiisuiion in the new adminiftration^ hut the hi^ituti-^ 
an of Circtftnclfion^ becaufe I fay the ehildrtn were capable by vet- 
tueoftkeC^venant^ and the validitie of arpting from Circum- 
^ifion hath been ccnfide^cdhifom: and you further zdAc:, thai 
the Covenant h^mg the fame at aQ times^ of my f'rft conchficn 
hdldfy the children of kievers were as capable in Johns time m 
after '^ and/^»f you (ky my words doeplaimfy interfere'^ lan- 
fwcr, I have abundantly proved^ that this ground fron) the 
Covenants being the fame, and our Infants right the lame 
with theirs to theCovenantj and our Baptiirne fuccecding 
in the roome and place of Circumcilion, is a ibiicient 
ground for this praftile^ though there be no exprefle men- 
tion of them in this new adminiftration j nor did I ever (ay 
that Infants of beleevers vftvt not capable of it by vertue of 
the Covenant in J^c^Wtime, fb that this Diumph of yours 
is not the fruit of my interfering, but of yourouneblind- 
nefleor tumbling. Whereas in the clofe of this Section I 
faid, if any in the Jewip Church had received Commjffion to goe 
^ndvn^h^other Cities Trofdjtes to them^ their Comnr.^m mufl 
have fitnmthtM'^ goe teach and circumcife^ and yt if rrotfldnof 
thence ha7;efollowedy th it none might h^e circumdfid Im Jffch as 
ware fir jl taught j you aniwcr the CommiJJ'Cn muji haze had re- 
ference in thi execution of it^ either to tbf eid infiifUtion of Cir- 
Cumcifion^Gcn^ij* or to a new Inffitution^ and then it Wvuld 
have been toldplaincly nhat and whom they weit t^j circamcjfe, I 
reply, /uppoiing it had gone according ro the inflitutionj 
■Cc/7. 1 y^ which C as you lay ) vv^as to drcumcjic iraltrs at 


Infant'BapiiJmi fr0vedfrcm Smftttre* jj i 

eight dayes old not taught, I hope you will not % they 
might ciraimci/e the vndlesoi any at eight dayes old^ al- 
though their Parents were not taught, which is the caiQ 
that I put, you cannot (I perceive) deny this cafe to bee 
parallcD, oncly this arguing from Circumcifion to Baptifin 
you cannot away with 5 but Sir, this reafoning is Juftificd 
to be good, Tftmjnmtur ut iha* 

Thefecond obje^ion I thus expreflcd-^ 7/ ^ (^prejlj faid^^^-^- 


ikjt he tbjt hkeves aftdis hptiz,ed fjall biifavid^ fait bin Chrifl y^J^^J* 
ii the Condition upon vp-hicb men may htc baptized^ And.m aiher bclccverv'-«<'" 
nxbeltevers ntaj not he baptised \ children are un^ekevers^ *i^^f- noctobe ba^p* 
fore they may not hee baptized;, they fay the negative if included ih^d, 
under the affirmative , helteving U the affirmative , unbelee^ 
ving is the negative^ therefore nhin beleeverj are commanded to 
be bapi ized^ nnhkcvtrs are forbidden to he hapt iz ed. This Ar- 
gument i faid the Anabaptiftsdoe very much glory in • my , r 
anfwer to it was to this tffed: 5 that if this Argument hjvi any "■' ^ 
ftrenph at all agalnft the baptizing^ it hath mnch morefirength 
againfi the falvation of Infants^ becaufe it ii exprtftj faid both 
affirmatively and negaii'^ely^ bee that bekiVdh JhiU bee faved, 
but bee that beleeves not (haS bee damned-^ tvhereoi though it bit 
faid affirmatively hee that beleeveth and ii laptizedp^all bee fa- 
vcjiy it ii not faid hee that is not baptised fiaU not bee faved^ 
looke by what diftinftion they will maintaine the (al- 
vation ot Infants agarinft this Argument, by the fame will 
Imoreclearelyjuftifie thebaptifine of Infants againft this 
argument. I adde now further^if they t^e beleevers in a 
contradiftinftion to Infidells, then I fay Infants of beleevers 
are beleevcrsi,a6 well as the children of Infidells are Infidells^ 
if they take beleevers in a more reftrained fenfefor pofitivc 
andaftuall fiutli, then I deny that this is a ncceffary con- 
dition required to bee found and manifefted in every one 
wh o is t o bee baptized, as I have at large proved before^ aixi 
your felk cannot deny. To this Argument your an(wer is 
ondy this, that yon mmnotthi Argument^ ondy thus farre 
youownc it, viz. that ^frofeffion of faith it a prt^requifite 
tQ Baptijwep and fo i$ vpis amounted in the dayel%f Jftfiin 


5 J J InfAm-BAftifrnt fr$vedfrm Scripture. 

Marijfi Tertnllian) Cy^rian^ and Auguftine^ &c. 

But I reply, though you dare not owne this Argument, 
yet it ftands upon the fame ground that the reft of yo»r ar- 
guments doe, and upon the fame grounds that many of 
your expreifions doe, fuch. as this. That men are not tobet hap^ 
iiztd^ becaufe they may havegracej hnt bec^ufi ibey have it. But 
now you will not ftick to this. That to have true faith , is a 
pre-requifite toBaptifm^you are contented with an outward 
confeilion of it onely, and that a vilible pr ofelli on gives 
right to a vifible membcrfbip, and confcquendy that a via- 
ble memberfeip gives a right to Baptifme, which is the 
thing I have been contending for all this while. As for what 
you adde. That in the dayes of lufiin Martyr^ TertuHian, Cy- 
frU?7^ and To forward, thisconfellion before baptifme was 
continued : it is true , it was continued for thofe that had 
been Pagans and Infidels, that they (hould make fuch a con- 
fellion before Baptifme; and it is as true, that in their days 
Sei^. 2. intants of Chriitians were baptized. 

VVeknown»t 3' I faid it waS ob jcfted , Thztthouoh Infants are capdhlesf 

what Infants the inward gra<x^ and that God doth ejfeEIuaUy voork^ in fome of 

have grace,er^o thtm^yet that is mjufficient warramf&r us to baptize all of tberr^ 

we may not ^y^^ j^^.^^ ^^ ^y^^ Infants the Lord did fo worke , v^ee tni^t 

*"^' baptize thofe Infants^ but that ne cannet k^n^jv hj any ordinary 

y^ay of kripwUdgt^ therefore jve may nni baptize any of ihcm^ hut 

tpait to fee ) rvhen and in xpbom God n?ill rvorhe the thing fignifed^ 

Anfw» and then apply the figm to them. You anlwer, ibis i^ granted ^that 

if by Ttvelation it Could bee kncwHe , fiich as have this intpard 

grace might he baptized*^ and that tbffe vpho are thu^ imitulcd are 

not through tf^ant of an injl itution to be excluded. To my un - 

derflandingthis overthrows all which you have hitherto 

contended for- for then if Wee can prove that Infants arc 

fiieh^ as to whom this Sacrament belongs , by your owne 

grant they are not to be excluded for want of an inftituti- 

on; now I have proved that Infants of Seleevers arc fiich as 

to whom the Sacrament doth belong : yea, and you'' lelfe 

grant,tbittrue faith is not a needful! pre requifrte to the ad- 

miniftration of Baptifme, Befides, ] defirc before I leave 


InfAHUBaftifmefrovtdfrom Serif tm<. 2t2 

thispafTagetoknowofyouj how you will reconcile this 
with that which you (pake, pag* 162. Ihat there is a flaint 
T^xtreqHiringcunfiJfionbeJoreBaftiJhKy tbougb not h^firt Or* 
cHmcipon, I hope you doc not think a regenerate babe can 
make a confedion ofits faith ; (iireJy thefe two things doc 
much differ, Gods inward revealing that he hath fanftiiS- 
ed a child>and the ciiilds own profeffion or confeffionjGod 
revealed thac Saul was hid behind the fiufie , bui this was 
not'S'^^/zowneconfeffion ♦ God revealed to the Prophet 
Ahijab^ that the difguiied woman was Jeroboamj wife^ btH 
that was not her owneconfclfion* Myaniwertathisobjc- 
diion was. That our knowledge that Gad bath nffeUually wrought 
the thingpgnified^ it not the conditian upon which we are to apply 
thefeakt he never nquiredtbjt we fiould l^aw that tbey art cer- 
tainly converted whom we admit to 'Bapt'jfme , we are indeed t$ 
knoi» that they have in thtm the condition which mnfi warrant ut 
to adminifter thefigneynot that which mak^s themp^jfejfedoftbe 
thing fignified^fallibk conjt^ures are not to be our \uU in admi' 
firir^g Sacraments either to In^jints or grownemenyb^ a k^ownt 
rtJe vf the fFerd^ out of which wt tnu^ be able to make up fucb 
^judgtmenty that our admini^f ration may be offaitb^ as wed at 
out of charity* To all this you aflfent, and consequently that 
there is nothmg needfuil according to the Word, but a 
viiible right- and then whatis become of ail your pleading> 
That btcauje we cannot h^ow that all infants ofb^leevers have toe 
Jnwarid gracCy we may not therefore baptize themi this hold you 
havenovv quitted ; and when once you have proved that 
they Jiave not a viiible right to bee reckoned and accounted 
to belong to the viiible Church, I promife you to quit aU 

W hereas I adde( 1, That I dct*hted whether in cafi Peter, or 
-FauJ C9idd by the Spirit gf revdation have Ipottn that Ananiafl^ 
f f I jAlexander, xj^tfK/^ have prated no ktter ihiuhyposrites^ w^ 
ther tbey either would or o/fght to have refufed ibemjrotn hapiifme^ 
whiles they made tbatpuhliek^ profeffion , upon which others wtre 
admitted^ who in the^.tvent provtdnp better then thojt were* Yon 
think they would and ought, becaufe tin end offucb 4n mir^ 
wdinary revelation^ would be towamthmmttotdmitfttebper" 

Hk fm. 

3 ^^ InfdnUBAftijwi frpved from Serif tun. 

ftns. I anfwerj the caiile depends not upon it, whetheryour 
con)e£ture or mine be righteft in this particular; and I con- 
fcffc) (hould luch an extraordinary revelation be made pur- 
poicly to warne them not to admit (uch perfons^that would 
be equivalent to a prohibition; but might not fuch a thing 
be revealed for other ends? Cbrift knew that Judat would 
provea devill, yet he admitted him not onely to baptiihie, 
but Apoftle[hip5 and fincc your (elfc doe grant that we have 
awarrant//e jS^fjOutof faith, and not out of charity onely, 
to admit men into vilible communion by baptifmc, upon 
an cxtcrnall confeffion onely- I cannotjunderlland why my 
private knowledge upon a particular revelation of a mans 
inward condition, (hould be a (ufticient barre againft pro- 
ceeding according to the ordinary rule, if I were infallibly 
affuredthatfome glorious proFedor were no better then 
an hjqpocrite, were that fufficieut warrant to deny the Sa- 
crament ofthe Loi'ds Supper to him, fo long as his life was 
unblamable before the Church ? 

Laftly, I added. That in thit the rule to direU our k^oivkdgf^ 
isaspljimfor lafanis of forgrotvm men^ the rule ksving heene 
altvjyes tbis^ that grown men who ivere Ur angers from the Cove^ 
nam ef Gud, Fjg^Tis^ or Hiathms (hould np^n their being in' 
^ruBed^ andnponprofeffion of their faith , andpromift to tpalki - 
according to the rule of the Gcfpd^ bee received and added to the 
Churchy and madepirtah^rs of the Sacrament of admtfjion , and 
their Infants to come in with them 5 ^otb forts upon their admijji" 
onto he charitably hoped ofy untili thygive fignes to the contrary 5 
ehar'ity hei^Qg hoHsdfromthijik}n^ eviU ofthem^nBt hound to con^ 
^ude certainly of any •f them. Your onely exception againft 
this is, wondering that I dare fay ^ thtrftk to dirM our ^a?- 
Udge^ is at plaint f^ r Infants of forgrowne men, I anlwcr, tru- 
ly Sir,.by as pUine^ I intended onely the truth of the irule, 
sbftt it may be as truly known as die other, thoughpoflibly 
not fo clcarely. I deny not but \ had ipokcn more fitly in 
iayingtheruleisplainefor Infants as well as forgrownc 
lijeOj a«d that I have prQved abundantly. 

-- '- My 

Jn(m-tdftifinefr^edfr$mS€rifme. ^^j 

My fourth Objeftion was. That aU n^ho enter into Cove- Seti. 4. 
nam mafi fiipHlJfefir their fam of well as God Mh f^r h^-^ tk.y ohje^. 4, 
fnHJi indent with Gndt(fperforme the heleever J part uf the Cove- Infants cannot 
venant ^ rvell ^ God doth to performe kU part: My anfwcr Covenant , or 
was, ihe Infants of Jem were ^ much iycd, ^ tk Infants of be- .Clvet' 
ieeveri under the Gofpel, every one who was arcumcifed was boTind ^^^^ * 
to keep the Law^jft they knew not what it meant y mr could have 
the fame ufeofit n>ith their Parents andotkrsofdifcretion. You 
ovm not thisObjcaion, nor fay any thing agahift my an- 
fwen onely you except, T^jMi&rw#^^iwF whole booke^ I /«/>- 
pofe there is the fame re^fon of the mixt Covenant made with A- 
braham, and that it U the fame with the pure Covsnant of thtGof 
pet and of every btleever as a/ Abraham , and of Baptifme as of 
Circumcifion. I doe Coj and have juftified thefe thing to bee 
true againft your exceptions. Y ou adde alfo, God comman- 
ded the (fney but tio inhere commandidthe other ; which whether 
he have or n o by good eonfequence, I leave the Reader to 
judge, by what is already fpoke n. 

I added in my Sermon, Godjeaks to them pre fently^u e. con- 
ditionally, as I have before tewed, and when they come f* 
years of dijcretion^theyfland obliged to the performance of it in 
their owneperfottSy in the meane time Jefuf Cfjrift why is the 
furety of iheCovenant^^andtheJurety of all the Covenanters^ if 
-pleafed to be their fur ety : 8c this I illuftrated from things done 
amongftmen, tlms^when fever aB parties ft and obliged in the 
fame bondy they may feale at fiver aUiimes^ and jet be in force af" 
tertpardtogether^ orevenachiidfealinginiffaTjey, may agnize^ 
an^ recognize thatjealing^ when they come to jeares of difcretion^ 
if then they tviU renoumt it^ as done when they underwood not^they 
may f-ee themfelves^^if they plea fe, iftheyfinde the former a& a bur- 
den to them^ fo faid I is it here, God U pleafed tofeale to infants 
while ihtyarefucb^and accpts of fuch as fealeon their pMrts^ as 
they are able to give in their infant-age^ expe^ing a further rati- 
paiioft on their party when they are come to riper yeares '^ in the 
tHeane time affordingthem the frtviledge of being reckoned unto 
his J(mgdome and family rather then the devils , if when thy are 
zrorvne wten^ they refufe to ft and to th is Covenant ^ thtre is no hurt 
^ H h 2 dm 

^^6 Ififant^BMftifme froved frem Script Mr el 

donicnGodrfart^ let them ferve another God^ and take their lot 
fir the time f come. To this you anfwer y Firtt;, th is is onely 
ihe^irmingoutthe pmiknfafeaU*^ "vvhich whether it bee to 
the purpcHC or no, I as willingly as your fclfe^ leave it to the 
Reader to judge. Secondly, you fay 5 it U very itmnfidtraJe 
holdneffe immee^ te wal^eeverj i^jptizedperfin a CoVinamtr , for 
whom Jefw Chip ij ajnrety • vohcnoi the Scripture maizes Chrifi 
ibefifrety aieljfor hss redeemed on ts. I aniwer, it is very true 
that Jtffiis Chrift h the Hxitiy onely of the eleft^ fo farre 
as to performe all the conditions of the Covenant in them^ 
but he is alio the fiircty of all vifible ProfciTors, aliqno modoy 
upon their condition of performing the Covenant ; lookc 
in what re/peft your {tm will acknowledge Chrift under- 
takes for vifible ProfeiTof-s ^ as they are vifiblc Profeflbrs y 
the fame williervemy turne, and I lliall ask no raore^ 

^ „ ■■ The fifth Objeftio n waSjf hat m hcmfit corned bj fuch sftaling 

J,'*t^* OS this if. My anfwer was, Tbifame n>bich came to the infan$j 
N b fi * of the Jew Jy n ha received thi feak in thdr infancy. You an- 
comes of In - ^cr,, Krft, you allow not that cxpreffi on , That Ged feaUs 
ftm-Baptifme. to every on e thit ii htftiz^d^ hefealej on^iJy id beleevers^ to whcm 
hennd(rtal^es tQmaJ^good bk promije of writing hit lan> in ibeir 
hearty &c. And here againc you charge me with jjmhlizing 
with the At-miniimsy nbo mah^ the Covenant of grace c&mmon i$ 
elcB and reprobate J^ andltfttoivtrj manj liberty to frte . ihetn' 
fives if ibeyphafe^andfomillifieall, Ipaffe by your ftoffe.s 
of ray frivolous fuppofing of ChimeraeSj and other iiich 
gocd language; you have pretty well enured me ajfo to re- 
ceive the reproach of Arminianifme. As to the thing it 
ftlfc^ I anfwer^ was not Circumcifion Godsfigne andfcale? 
which by his owne appointment was applyed to siil the 
Jews and Pfofelytes and thekchildrenj did itingagc €od 
abfolucely to every one of them ta write his law ia their 
heartj&c And are not the Sacraments jl^»j conditionalta^ 
conditional! fignes an dfcales? and did any Orthodox Di- 
vine before your felf charge this to be Arminianirnjp to fay 
that the Gofy6\ runs upon conditions^ I con fefl^ it U Ar- 
minianifme to fay any thing is conditional! to OOD ^ this 

Infam-Bapifmfro'ved from Sfrfpnrt. . 237 

I never aflerted, but that the Gofpell is both pteached 
and by the Sacraihentsfealed to uS' upon condition offaith, 
will palle for orthodox doftrinc, when you and I are dead 
and rotten. 

Yoti adde ihH fi>te dot not m^ underhand th^t God required of 
the Jewes Infamj iojeale intheir Infaftc} ^ I reply, but I hope 
you underffandj that the Jerves Infant j nrere fealed in their 
infancy^ and by this they received not ondy a priviledge to 
bee accounted as belonging to Gods family, but it alfo ob- 
liged them to the (cverall duties of the Covenantj as they 
grew up to bee capable of performing them, I added^ Se- 
condly, Godbath other ends and ttfeJ of applying the Seale of 
the Covenant to ihemVfhd are in Covenant with him^ then their 
frzfent gainty it it onhtmMge^ r^orpip^ arjd honour to himfelfe^ 
and it Moovef w in that refpeH to fulfill all righteoufneffe-^when 
Cbrifi W3S baptized and eircumcifed bee vpoi as unfit for theor- 
dtn^nct through his ferfe^ion^ as children through thir imper^ 
ftBion^ ^eingas much above them as Children are behrfthemi 
your anfwer is, Bjptifme is Gods rvorfiApJPdsdobaptifme arpil" 
n>crfi:fip , Chrifis Bjptifme waf of a tranfcendefit nMture^ doil" 
dren are unfit for this ordinance^ noihecanfe of their imperfe&ion^ 
but throxgh dffiB of Gods appointment-^ had God appointed it ^ 
tkerewere no doubt to bee made of their fitnefe ; all this hath 
been confidercd and weighed againe and againe^ and ! de- 
fire notto burden the Reader nccdlefly. I added thirdly, 
the benefit andfruite of it at the prefmt is greaty both to the pa* 
rents andio the children^ to the parents n^ilfi God doth iherebf 
honour them to have their Sildr en counted to his Churchy and un* 
der his ipingy n>hilfi all the other Infants in the vporld have their 
vtfibk Ranking under the 7rince, and in the klngdome ofdark^ 
nejfe^ arid conf^^mnily vphile others hjve no hope of their chil^ 
drens {pttituallweifare^ nnitllthtyhecaUedout of that conditi'- 
on J tkfe needmt htve any donht of their childrens welfare if i key 
die in their Infancy^ nor if they live nntill they perv fignes to tkt 
contrary^ G dhavingbothreik^edthtm unto bis people ^ andgi" 
vent hem all the rmanes of fahation^ rvhichan Infants age is ca^ 
pable of. You aniwer. Fii'ft, all this paff^ot is but di&^tteSi 
Secondly, you fay if J meane the unbapti^J children of heltt* 

Hh 3 v€rs 

•rt Infant^B4fUfrre f roved from Script/ire. 

vttJ, dotkhn^tathe klngdomtof iU'devtll^ it U a harp and 
umharitalflt Jpeecb* Sir, I am glid to hearc you give that 
cenfure upon your owne judgement/ it is your judgement 
thatall Infants even of Beleevers as well as Pagans though 
they may potentially belong to the kingdome ofChrili, 
yet actually they belong to the Kingdome of the devillj but 
tor my ielte, I meant onely the children of Infidells^ I doe 
not thinke that beleeving Anabaptifts doe through their ig- 
norance or errour put their children out of this priviledge. 
You demand farther, JFbat comfort doe I give more to hiUi' 
Tflngparints that have their childrenhaptizcd^thin belongs to tbem, 
though their children rvere not hjftized, I aniwer^ if it bee not 
through the parents fault that their children be unbaptized, 
but onely by the pt-ovidence of God, they may have the 
j&me comfort, yet I conceive it a greater inlargement of 
comfort to enjoy the vifibk Seale, an ordinance which they 
arc capable of, and which God ufes to blefle according to 
his good pleafure • but I fiy when parents doe therefore 
not baptize upon this principle, that their children doe not 
belong to the Church of Chrift, no more then the chil- 
dren of Turkes and Pagans, and con(equently are with- 
out that pale, where ordinarily (alvation is onely to bee 
had, it is eafie to fay that their comfort can n ot bee fo much 
as others: your (elfe doc grant tjjat thii n>huh I plead fork 
a comfortable condition if it could be made out ^^agQ 8 2. Where- 
as I added they need not mak^ any doubt •f their ^ ch^drenS 
rvelfare y if ihey die in their Infancy, &c. You aniwer, 
J Jpeake like one who halds that Ejptifme doth conferre grace. 
e9c epere sperato : But why fo ? when I ground it upon the 
Covenant J upon their cjpacitie both <)f the Seale and the »»- 
Tpard grace, and yet leave all to bee done by God, who. 
hath mercy upon whom hee will have mercy; I feid not 
that they may e/e^^ bee afliired of their (alvation, but that 
they need not have any doubt, the lame which may 
beefaid of growne vifible profefTors. I added^ h^re is alfa 
rnHchpriviledge and ^e^itjit to childnn when at (befide vphatin- 
x»a*'d fecret vorh^ ^od is pleafed to n^arl^ in them } tbcy being 
members of the Church of Chriji ifavc their pare in the commu- 


Infant-Baptifmef roved from Scripture. 23^^ 

nion of Saints^ are rememhredat the throne of grassy eVfrji day hy 
ihofi that fray for the tPelfare of the Chnrch^ and particular iy in 
iffofe prayers which are made for his ^l^Jj^^g ^pon bis ordinan" 
ca . here firft jeu defire t» k^ovp what I mean hy a fecret npork^ 
n>hich God i? pleafid to werk^ in them ; ivhether any things 
exopereoperatoyor haptifmall regentratioa^ I anlWer^ 1 meant 
onelythi?, thatGodis at liberty ^aiid may when hee pleaies 
let his grace accompany his ordinance: of for their ieing 
members of the vifible Church ^you den^ they are fn^ and 1 1 lave 
proved them to bee fb. Laftly, I addcd^i/ is no [mail privi-* 
ledge to have that Sealehejlowedontkemin their Infancy which 
they may afterward plead nhen they are gr^wne^ ar.d come to 
fulfill the condition i you anfwer, rvhen^ where andhdwBap-^ 
tifme jhould bee pleaded^ you doe not wellconceive^ it is not Bjp'> 
tijme that will yedd a pUa of any force either in the Court df earth 
or the Court of heaven ^ hut theproniife efGod and the cmjdition 
of faiih in Chrift ^ And yu never knerv ar^ Saint that pie 


ded his Infant Baptifme^ infuch cafes ^ as the Ap tftles pie s lies 
for Rom. 8 . 3 1 ,3 2 ♦ I an^er^ as it is a plea for yifible pro- 
feflbrs all their dayes, foitis a plea for Infants^when they 
grow up upon the fame condition, and though the pro- 
mife and faith in Chiift bee our beft ple^, yet Baptiihic 
the Sealc is no nieane one, andyouiwho (ay^ thai of old the 
influence of comfort from haptifme was ^erygreat^ I hope did not 
inttndto limit it to the prefint time of its receiving.^ but extended 
it to all calesj -which may fall within the compaffe of thofe 
things for which J^aptiiine was appointed to bee a Scale, 
and as long as itrcmtines a Seak^ and iVhy yoit.ihoiild 
(pealui againft the pleading of Infent Baptifme, vrhien they 
comctoftilfili the condition and to have the anfwcr of a 
good conscience toward Godj (in which cafe the A|)oftle 
iajLd BaptifBieiaYeS;us}i J cawiottcUjUakflcyoutteikajutfe 
the^AnabaptiAsjthat jnfani: Baptifme- is a nuHitie^cVhirft 
^you ^oe^ I^prfyyou Icjcus know it Jn.^ouraoQ:* 

: ;^<claft Q^t^^Qn'^i^%^xhhpwc^dkiTflnfarHth^^ TK^^^'lf I^' 
fi^%4^fp^^^ pmmillii^hh them to the eutn^ardfifftiy fams may^- 
^'hyji^difiti^Hn^'f^lfi^ (fjthe Lard^ ccivcthcLorst^ 

-5' ob^)0:> SHpp€rySu.f>i>cr. 

^AQ i^diSt'BApufmi proved from Scripting, 

Stfpery^hichTft(}e Scale of the Covenant of grjc^y' Of wel! of 
.the S^cramm of Baptifme ,• and the rather becaufi the Infant j 
ufthe Jewes dideate the Pajfeover afnfeH afihty tver^ ciratm- 
cifedt Myanfwer wai to this effeft, Infarai intharinfant^ 
aga are capable of the grace of Baptifme^ that wf ■^refure of nat 
furethat they are capiile of the grace figmd and feakd in the 
Lords Supper^ tve^ know they may ht* mithttd into the Churchy 
while they are Babcs^ not that they receive nouri figment art d aug- 
mentation. And I further addc, there was exprelle order 
that Infants (hould bee admitted to the initiall figne, not 
that they (hoiild bee admitted to the other. To this you 
anlwer^ l[his Argnment is god^d homines j:^jii?z/l titm rt>h0, 
argue thai to whom the Covenant helvrigSy to thtm the Stale he 
longs ^ and you fay J thia argumem is confirmed by the praCtife 
and QpinioH of the ancients^ who gave the Lords Supper to /»- 
fonts for doo. yeers as well as baptijme, I reply, my Argu- 
ment runs thus j To whom bdofigs the Covenant ^to them belongs 
tU initiall Seak of the Covenant^ not €2 e J' Scale of the Co- 
venant, and the ugh the L.ords ftpper bee a Seale of the 
Covenant, and iiiceeed the Paflcover as a Sealcof that 
Covenant, yet neither -the Palleover, nor the Lords Sup* 
pGT were appointed to bee initiall Seklesj'and though* pap- 
tifmc, w^ch is the iriifiiill Seafe;, ; %ve$ toCohfif me tlie reft 
of the benefits of the Covenant^ as the-baptLzed grow ca- 
pable of them,or are made partakers of them, yet the prime 
and maiue uft of it is to bee a Seak of-lnkiaJtion and re- 
ception into Go vena lit. As tor w hat yo^ ^Ad^oiihe lam- 
ents giving th^ hoards Supper to infantipif'^d-jitresy f have 
bcfoi'eanftvered'toitj, thaltiltcan^R^b^'^ -proved to bee fo 
general! a pra^bife as the baptizing cf Infants was among 
thcm^nor was it pleaded by'any liich Arguments, as they 
pLeadedi For Infant Baptiimef \ I ndeid l\\ tfo' AH^iian Chtltr 
chcs atbout "C^^^rirfwa and A^ik^hiihx\iv^i\\\tlj6)r^i-^^ 
per wasghrento infatit«y but \ tXn find^ tfo fuch-gehtrifl 
pra^ife of it as you would inlinuate. Howbcit,! 4m gl^d 
diatupon this occafion ydui ad5noWledge',--tfeit/«f r^e pr^ 

i.:ca : :-)vlr' knott not how this ^i^illagr^o Wkh that which 76^ haveTd 
fisici ,i^i^H?> " confident!/ 

fidently aflerted before, that it was hardly knowne in the 
Church for the firii 300. yeers. Whereas I added, that 
though hpiifme and the Lordi Supper are both of tkm Seales of 
the nea^ Covenant^ yet it is with jomt difference 5 the firfi if for 
hWih and entrance^ the other h for food and growth 5 you an- 
fwer, thii is a paradox to yox, keaiife if I ntak^ the entrsnce at 
tbiremiffiun of finnes^jftfiification^^e. the Lords Supper n^hich 
ftdks Chrifts diatby fealtJ the entrance into the Covenant^ and 
Biptijmefeslfs as rvell the pur dm ef other fnnes as of e/riginall 
[inne-f and therefore this difference which I pHt of the one heing 
a Seak fir entrance^ the other for grarvth^is a difference n>hicb the 
Scripture mike J not. I reply, if this bee a paradox, your 
icife hare yery often owned this paradox, in calling both 
Ciraimciion and Baptiime the Seales of our admil]ion,and 
that by Baptif me wee are exhihitad to bee members of Chrifi 
and his Church : which you yet never faid the Sacrament of 
the Lords Supper was appointed to bee. And as for what 
you now adde that the Lords Supper faling the death of Ckrifi 
doth therefore feak our entrance h I anfwer, it folJowes not, 
itfcales indeed the whole Covenant in its due place and 
or-der, as our food is a witneflTe that wee are alive, and 16 
ameanes to preferve our life, but yet itmuft bee fuppofed 
that wee are firft made alive before wee are capable of the 
benelkof ourfood. Andwhereasyou jerke at that phrafe 
of the Lords Supper fcaling the growth and augment ation of 
the C9^e».j;zf, asan unfitexprefTion; truely, I thought every 
child would have uwderftoodjthat Ly nouriftinient and aug- 
mentation I meant nothing but the nouriftiment and 
growth of thofe graces of the Covenant, which the Coyc- , 
nant promifeth, and all are tied to feek after. As to.di^t 
of the JitPes Infants eating the Faffeovi^'^ I anfwtred, there u 
no fuch thing mentionedin the booke ef (hd : It is ftid indeed 
that the fever all families iv^e to eate the Lamhe^ and if the J aml^ 
ly mere too little to eate a Lambe^ fevtraB families ppere tojojne 
together y anM^Hphen thei^ childrtM fhuB as^e them the med^ 
nin^ (^ it^ thtf 7i>ereto inftru^tbem abmt it^ but not a word 
of infitHtion appnnting tkm to eate h^er any exantpk witmjpi^ 
tbMib>gfdUeateit: You zxiSwGCiMAei'nuUeemri^^pwmd 

li t^m 

^^^ Infant-Baftifme frovedfrom Scripture, 

ihreeUrAesayecri^ appe^re Ufore thi Lord, ofie of which ws^ 
the Fajfcf^very af^<d^ that time thtre tip of no other food tolfeeeateVy 
hat unleavened hviad and the Pafcall Supper 'y and you ^bferve 
§ut of hmiv,'OYi\K^hat every child that could hold his father by 
the hand^ Md amid goe up from Jerufakm gates to the mount aim 
,0f ihe^ Tpnpky hii father rvdt hound to Carry him up^ t$ the end 
hee might catechife him in the Commandtments^ and thg nho 
tptnt uprvtre hound io keepe the feafi. I anlwer^ were the Jewes 
boun i to Cuviy all their Babes up with i hem to f-rufalem , 
oranyol^them, before they had underftanding in thofe 
rites, and. myfierics? and was there no food among them 
al! that time, but the Sacramentall food? were the imcleane 
and aiicircumciied in their families to faft all that time ? 
produce any Sciipture that witnefifeth thefe ; you indeed 
A^uot^ two or three broken teftimonies ouc of the Rahhlns^ 
who lived fonie hundred yeers after Chrift^ but not one 
text of Scripture^ and yet even your 'B.ahhins fay no more 
tl\en I am willing to grants that when they could undcr- 
ft^iH.the fcrvice, they might partake of it; nor doth the 
Gofpellprohibitfruch young ones to partake of the Lords 
Supper, whoare ableto diicernc the Lords body. lob- 
iervs?,airo ,that w^hen a teftimony out of a Jewi(h Rabbi 
feemes to make any thing on your iide, you draw more 
cpni^dent concljtijjons-from it, and fetch con (equcnces fur- 
ther-then you will allow mee to do€ out of the holy 

SeU, J* {^' The.' application) r;f)f.pi57 Sermon you paiTeover^ as 
Of rhe compa- ^q^ l^lng argi^rmcnliai^ve i ©fiely in.the firlt ufe you ag^ine 

lierolnfanrs ''l?%^h' M'^'^^^Jf''^^^ Snd'lhefrincipkt if the Anahiip:iftfy 
and the prin- mpt{iti?^^ihechfidven:^.hileekiefj tftUt nf ibe Covenant oj gYac?^ 
ciplesofAna- a^i^t]3s^^ou.aggj;^xatet946h€Utiiiort^ cailin««it'i^y^^''':ar^- 

yjheir^^zntipl^^ .^Ct^jl^^H^alemerj tbildxat^ W' mucb^^t of 
^^^""vmamQ^^griid^a^^js^^^ tb^^Mdan if Tttrl^^-dvd fa- 


gms\ and this I am ftir^itheyidoe, an^y^ur {tl^t Joyne 
with them, who ackno\yledjE»;e no more promiie for the 
children of beleevers, then for the children of Tiirkcs,and 
kave them to have their a<^u.tll ftandingin the viiible king- 
dome of the Devill. This I faidin a Ijiirituail lenfe was 
more heavy to the bowclls of Chrii'cian par€p;ts^ then to (ee < 
their Infants llaine before their face, while iii the mcane 
time they mi^htlooke upon their Infan^jodying, to bee 
within thepale of the Church jWhere falvationis oixiinarily 
to bee found ; this I Icive the Pveader to judge of V» here-^ 
as you adde that ihisfdUtiWQsntit upen the ddCitine of Ahtip£^ 
do^jptilme that Injants are tbuf exclndad^ and that i/ to ^^ with- 
in the Coven jf2t (fgrace^ lee rightly expounded^ yen exclffde 
them from the Covenant of grace no more then I doe 5 of the truth 
of this, without any needlefle repetition, I leave the Rea- 
der to judge by ta hat hath been diiputed betwixt you and 
mee 5 if they find this alTertion of yours to bee true^ I give 
them leave to charge mee with the ^ame raflmejpy falfe accn- 
fations^ zndp^jjionjy which here you powre upon mee- if 
not^I amfurc they wiillayitall at yourdore. - . 

I now come to your Epilogue, wherein you intimate 3 r. « g 
firfl, that you prcfimie you ha.vefaid fo much again^ my Ser- ^^ ♦ * ^ , 
mon^ that jon hope J fee caufe to confider more exaaly of thi4 y^^-^Iq^^^.^ 
^uftnejfetbefj I bad d< me before^ that 1 am nei 710 w fo cofifidcm 
M livn^ that ihiiUGoeis truth : I anftver, as in the prefence 
of the fame great God to whom you and I both muft give 
an accounts I havefcdeufly weighed what you have writ- 
ten, or any other who have come to my hands, with a 
full resolution not to (liut my eyes againft what light hee 
would cauie to fliinc upOTi mee, an d upon my moft diligent 
ftudy, accompanied with myweake, yet fincereand earnefl 
prayers, I am more confirmed in it, and the more I have 
ituaicd, the clearer it appearcs unto mee» Secondly^ you 
fay you have endeavored to examine every thing of rveight 
delivtredinmy Sermon^ and :r>hat you could remember of Mr, 
Thomas Goodwins, and rphat Mr. Blakcj or any other have 
nritkn about this thing • and I likcwife have fcriouHy 

li 2 weighed 

a44 Infam-Btifti^prpvedfrm Smpture* 

weighed and not paft over arty thing of weight in this 
your Bxamcn. Tbirdly^you fayj-e* chofi cat my Sermon^ hir 
caiifi lam in frint filled the Antifignima^ the Ev^figne^ hearer ; 
a title which I neither deicrvc nor defire. Fourthly^ you 
motion that all tpee who have appeared in puhlicjfue in this eanfe 
rf'Guld p}7ie aur fircngih t(^geiher in a reply to this yottr Examen 
thai yen might ^(i the jvholf fnngth imbattel'd. that you might 
mi k put to the reading cf cverj Tamphkt, Truely Sir, this 
finells a Jitde too rankly^ thus confidently to challenge all 
men, not contented \\ ith Goliab to fay, Givi mee a man^ 
that I might fgbt rrith him^ but to defic a whole h^ft^ argues 
a little too much feiic- con fide nee. But for your fatisfa^ti- 
on, here is my booke, yoa may try your llrength againft 
it, and though I find my impaired health and multitude 
of imploj/nentsis like to bee an apology, for mee, from 
drawing this faw any longer^ nor indeed is h needfull, 
there being lio end of writing, all knowing that there is 
nocokuroverfie of fmh, wherein learned and prejudiced 
men have not been able to write book« after booke again fl 
the truth, elpecially wi^en they choofe fiich a way of di- 
iputingasyou have chofen ', However^ I feare not but it 
willindnre your utternooft cppofition, and if my booke a- 
lone bee looked upon, ^s too poore a buf nefle, you iee 
. there are already two or three other bookes extant already, 
againft ycu, and I am informed two peeces at leaft come 
Cut of "NtW'EngUndu^ow the fame fnb-e^t, your ielfe be- 
ing therein concerned (lor even thither have lome ient your 
writings, and fufficiently in them, fhewed your /corne of 
Mr. Th^m^ Goodmn^ Mr. Vjms^ and my felfe, as our friends 
doe from thence write untD us} you may take us all toge- 
dicr, and then wee may goe for a pretty Army^ and when 
yen have done all you can, 1 doubt net but fome will 
be found who will have leafure as well as ability to cope 
with you ; I oneJy de(ire you in your next not to goe 
on in this way of making wrangling exceptions, and /etk- 
ing to furre and blind what is written by your An-. 
tagoniit, but by folidand cleareaiTumcnts, ice if you Cvin 
refute that which is alTated, and let jiour Reader al/b 


Infam^Bitpttfme proved, from Scripture. 245 

know as well what you would have^ as what you would 
not have, and open your judgement to the fullin this con- 
trovedie , and (hew whether you take Infant^baptifni to be 
vilid^ov a nullity jzn<\ if you think it not a nullity^fhew your 
grounds for it, why all this fhould be true, which you have 
t hus far contended for^ That l.^f^nts are no more to h accow. * 
ttd bilngwgto the Chttrch afCbrifl thm Pagans^ and yet their 
baptifrne fliould be valid^ whether if any man (hould bap- 
t ize a Turk or a lew when he ihould be aficep^or by violence 
or any wayes againfl his own confent, this baptiime were 
notanullity^andlknow not what difference you make 
between the one and the other, 

1 f on the other fidf", you doe thinke it a nullity^ then ma- 
nifeft how any at all can now be baptized^ unlefle you will 
thinke that they may baptize others who are unbaptized 
themfelves 5 for my own part, I ferioufly profeflc^thatfiip- 
poling Infant-bapti me a nullit)'-, I cannot nnderftand how 
any in the world fhould this day be lawfully baptized, un- 
lefle it can be made ^ood that a perfbn unbaptized himfelfe 
may be a lawfull rvlinitter of baptifme to others : for cer- 
tainly untill the Anabaptifts aro^e in Germany^ all the bap- 
tized world were baptized vvhlle they were Infants- and 
confecjnently thefirft Auabaptift was baptized by an iin= 
baptiz-d pcrioup and fo in concrufion We muil all turn See- 
ker.sand be cortent without baptifine^till ChriH give Tome 
extraordinary Commillion from Heaven unt ) fome men 
toh^ Apoitles in this bnrmefTe. 

Fift[jly,you expreire ih,^ firaightsym are Hk^ to be brought jn- 
ic by ihe hjje ofjnurJmjU fiipend, as a co!i.lcquent of this your 
Opinion. Sir, I am perfwaded this is made up a- 
bundantly in that Honourable Society where nov/you ex- 
ercife your Miniileryj and \ belecch tiie Lord fo to informe 
you in his truth in this particular, and to guide your Spi- 
rir^that you may no longer be a tumbling' block to others, 
nor others prove frunibling-blocks to you, that thofe good 
parti which God hath beft owed upon you, may for the 
time to come be employed in the moll: ferviceable way,that 
both your worke and wages may bee with and from the 
Lord. I i 3 Sixthly :j 

%^6 Iftfant'Baptifmc proved from Scripture. 

Sixthly and l^Mj^you dedareymr vpillingmfey either to have 
conjerence with mey to confult about a ivay of a brotherly debating 
of thUpottit^or to receive other anjr^er Tvhhin the /pace of a month. 
What part betwixtyour Telfe andnie in Conferenccj I have 
given the Reader an account of in the beginning of my 
Booke 5 and in truths I verily thought you would quietly 
have keptyour Opinion as private to your felf, which v/as 
the true rcafon why I medled with your Book no foonerras 
icon as it was publiflied^ I took nw (kM bound in confcieiice 
to take it into Examination^ and give this publike account 
of it; fince which time God hath been pleaied to yilitmee 
ivith fickneffe and inlirmity of body ^ fo that for a moneth 
or fix weeks I could very little attend upon this taskjand ma- 
ny other employments have compelled me to go through it^ 
horisfuccifiviSi Kot being able to atteiic] it many whole days 
without much interruption. Such as it is you now have it 
with you^and I make bold to fay again^l am verily perfwa- 
dQd\t is Gods truth which I maintain againft youjand I fear 
n ot my account of this Work in the great day ; iave onely 
1 muft ever acknowledge and bewaile thoie frailties and in- 
tirmities which cleave to whate^jer I put my hand unto. 



A Brief 


O F 

M'-TOMBES his Exercitation 

;Onr Exercitation might very well have been 
fpared in this placcj for any great advantage 
it is like to bring to your caufe^but f am very 
glad it is extant 5 becaufe all Learned men 
will by it plainly difcern how mean and poor 
your Arguments are ^ when you come pofl- 
tively to aflert, they will now finde that true which 1 faid 
in the beginning, that your faculty is farre better in darke- 
ning, Gurringj and plundering the Arguments of your Ad- 
verfary, then in making good your owne. You have here 
impanelled a whole Jury, and would fainc perfwade a vcr- 
didi of twelve men to rtand upon record on your fide , as 
haying found Infant -Baptifme guilty of the crimes which 
you have laid, to its charge: I (liall very briefly exa^iihc 
what everyone of them have faid^and only ran them over, 
partlyjbccaufe thet'e are lately extanr two learned Treatifes 
againft it, written by Doftor Homes^ and Mafter Geree , the 
firft of them was publiflied when my Book was almoft half 
Printed, the other lince , but chiefly becaule almoft every 
fentence in this your Exercitation which hath any ftrengtft 
IB by your felfe brought into your oth^r Treatife , which 


2A$ A brief Bxamimtien of Mr. Tombcs hk 

you call the Examett of my Sermon ^ and there is already 
tltlly anrwered " 

Of your twelve Arguments, the firft is not properly to be 
calledan ArgHmmt agahfi Infint-Baptifme^ but is rather an 
« anftv£r to Overall Arguments pretendcd'to bee brought for 
Infant-Baptifme 5 and upon this you beftowatlealltvvo 
third parts of your Exercication. twice as much Inkeand 
Paper upon the foreman of the Jury^ ?^ you doe upon the 
other eleven. 

Vnder the head of this firft A rgumentj you have broughfi. 
in no leffethen fourteen Arguments (as you call thcm)tor 
thelavvfulnefle of Infiuit-Baptirmcj and then you under- 
take 'to anfwer them 5 your ielflay truly of many of t hem^ 
ihijmake a number vpithout firZ'gih i, and therefore as you 
*have madeaconqucli of them , doe with your pdfbners 
what you pleaie.for J count them not worth t'at redeeming^ 
ondy this I fay, we h ave ih. or feven of you r t w( 1 /e^ which 1 
think 2t)l the world, and your iklk alio, will grant to be tdr 
ken Prifoners by U5:> if you pleafe we will exchange them for 
the other 3 and then in the exchange we (hall lole nothing, 
being affiired you: s are as weake and limple as it is poffibie 
for thole to be which you have taken; and for the reft of 
the arguments brought for Pacdo-Baptiime, you have pro- 
'; pounded them for, your owne advantage >, io fet them 
downe as to make them beil capable of the fpecions aniwers 
you bring unto themj butlliicenot that an enemy (hould 
have the ordering of riie Forces which hee nieanes to tight 
againft^you muft give as leave to choofeour own weapons^ 
and Marfhall our ow^n Forces, and then you may try your 
skillandvalour againlt them, Do6^or Homes hath made 
his Annotations upon all the arguments which- you have 
produced according to your owne method. Mr. Gcre^ hath 
chofen out onely thole arguments which carry moft evi- 
dence, and nottroubled himfelfe to examine every thingjfor 
my parta I humbly conceive that Infant; b'aptifme is not to 
be fetched from any /?«£ of theie grounds^?r^^ ^ but is built 
upon the identity of the Cjnenant^ Infants right to iheCovenafiS^ 
4mdtht initiaUfeale-, and conftqucntly thoiigh one Text may 


be a ftifficicnt we/:ir«»i or Argument to prove (bme one or 
twoof thcni) yet to make the evidence full , thefe grotnds 
njutt not be leparated onc^rom another, but nece/lkry re- 
coil r/e nmit be had to them all h and if alJy our Arguments 
doe overthrow any one of themj cither the Covenants be- 
ing the fame in fubftance,or infants right tothe Covenant, 
or the Lords appointing an initiall lealc to bee adminifrred 
to all who are reputed belonging to the Covenant , I Ihali 
readily yeeld the caufc, as I have often told you. All the ^r^.. r. 
trouble 1 ihal put the Reader to,about this your firit Argu- Anjw. 
ment or rather your anfwer to Arguments, I-hal be to point 
himt'ofuch places in my book^ where you have already 
preOtheiamethmgs^and Ihavegivcnan anfwer to them, 

Thefirit Argument from Gr«. 17. hath hetnt examined. 
Part 3. Seft. 1^2. and elhvhere. 

The fecond are^ument taken from Baptiftn &cceeding in- 
to the room ot' C^ircumcifionjand Colo^. 2. 1 13 1 ajSccis exa- 
mined Part 3. Sea. 9, 

The third arc^umcnt from the pnviledges ofbeleevers un- 
der the New TefVament^ is examined. Part 3 . Seft. i f . 7 . 

The fourth argument from A^s 2, 38. is fully examined, 

The fifth argttmtnt from i Cor, j. 14, is examined, Part 

5. Sea. 8. 

The fixth argument from iT/jr^io.14, Mattk. 19 8:c 

which aho you pat into feverall fhapes, is examined^ Part 3 . 

Scft. 15. 

The fcventh argument from AU^i6, and leverall o- 
ther places which pi^ake of baptizing of ho ifholds, is exi- 
minedPartS.Seft. 14- Aad in theie feverall p'lces you 
hayo prcflTed whatever is of any Teeming weig?u i.i this your 
Exi:Jt:it3tion, and added many other things which the rea- 
der [hall fittdc to bee examined ia the^lacfS vvhich I have 
poLntoito , befides in feverall other pUces of my Booke, 
-where you have again and again repeated many of the fame 


Th^ other (even arguments (as you call them.) I looke 

not Mpon as argu nents , and therefore will not meddle 

wkii tucrn^ ibmc o* tlic Scriptures mentioned in them, as, 

)L k ^xod. 

0O A Mifi iifminAiHn d/^r. Tpmbes his 

Mxod* 20, ^. I Fet, 2. 9. &c, fo farrc as they have any ufe m 
%hU controverfie, are alfo eoniidered of here, and there ia 
my Book, as the Reader may obfcrve. 

Arg. 2, Your fecond Argument againft Infant Baptifme is fetcht 

from Mai, a8. 19, That which agrees n^t with the Lords injii- 
iuiienof Bdptifme^ that u defervtdlj doubtful!'^ But the rite 
of Infant^haptifme agrees not xviththe Lords irijiimtien of BaJ^^ 

Anfw» ^^f^^ ^^l°* This argument hath received its full examinati- 
on. Part 3. Seft. 15 . and Part 4. Seft. i. whither I refer the 
Reader, as not willing to trouble hiai with needlefTe repe- 
tition of the fame things. ^ 1 ., 77 a 

^ Your third Argument is Xakenfrpm the practice of the 

^' ^* Apoftles, and J»htt the Baptift, and runs thus, Ihat tenet and 
■pra^ice nhich ieing put^ Baf^tifm cawwt be adminifred as John 
iapiU and the Apojiks didadmini^er it^ agrees nM vpiththepra- 
Qiceof John 'B.sftifi and the Apoftlesi, But the tenet and pra^ice 
ef- Infant'Baptifmebeingpufy^jptifmff cannot bee ^dminiSred, 
as Jo, Baptift^ and the Apojiks adminiUndit • ^rgo &c. This 
you goe about to prove, becaufe John and the Apnfikj- bapti- 
zed none bn^fueh oi confuted finnes^ they required jhew^cj of faith 
and rep9ntanee in all whom thej.haptized, . 

A»f^* This Argument relates wholly to matter of faft,whereiu 

you put your felfe to prove a negative; and therefore the ar- 
gument can prove nothing/unlefle you can produce fome 
one place at leaft otit of the Scripture wherein it is faid no 
I.nfant wasbapti2ed by them,,or no other then fuch as^ you 
have mentioned; but what you have here faid about it is 
fully confidcrcd. Part 5, Sc^» 1 3, efpecially Part4. Se^. I. 
. Thefe three Arguments, which alone dcferve to bee cal- 
led (if yet the fir ft may be fo called} arc fully examined in 
the places above- mentioned; the reft,,of^ your arguments 
are fo wholly inconfequent^that I wohdei|yQu(houl4 think 
them worthy or fit to face an Affembly of Difi^cs^ ?and c»- 
peft that they (hould joy ne their llrength together tx> frame 
an anfwer to themjw^hen as I verily thjinkethey may all bee 
routed by the running pen of an ordinary CJei-ke in ai feiy 
hOures. '■■;..■ •;:;-! -J -■■; . V " 

Arg* 4< Your fourth is taken from the next jagf n ^ei? the Apor 

files, and ftaiids thus in y ouc boc^, BecoHfo.. Infani-^hptifiiu 


eaTimthefrovidthst it wai inf§rceor ufiinth fiext aft after ^ht 
Apofflif'j EvgOj the tenet and pra&ice of it U douhtfuU. The nta^ 
pr (you fay) is manife fi of itjelfe-^ for the miner ym alltdge Vi • 
vcSj and Strabo; and (fay you, it ii confirmed hy exariiimng of 
places brough to that prerpofe^ &.hy comim^ingquefiions to the fat' 
tie J baptized in ages JifSomng^ and other tokens from Councetls^ 
and Scciefiafiieall writers, 

I anlwcr, Firft, to your Major^ which you fay is mani- Jnjw^ 
feft of its felfe, I judge to bee moft falfe , and a moft dange- 
rous pofition : is every tenet and prad^ice doubtfuU^jwhich 
cannot be proved by historical] evidence co have been recei- 
ved and prifticed in that afc, whereof we havefo few Re- 
cords? the procclHon of the holy Ghoft, the propagation 
of origiiralllinne, and many other Tenets, I bcleeveyoU 
will neither find mentioned in that age nor the next , How 
would you have laughed at ftich a conclulion let downe by 
another? And iecondly^for your Minor^ I anfwer i .There 
werenoCouncells at allaflembledinthatagencxtto the' 
ApollleSf And 2. as for Ecclefiafticall Writers, I wifli 
you would name them ; Ibeleeve you will find very few 
Writers of credit in that age, whofc legitimate workcs are 
tranfmittcd to pofterit^'. Thirdly, how do P'ives and Stra' 
bs know what was done in the ages next the Apoftles,when 
the eldeft of them Jived almoft 8co years after that age > the 
authoiity and skill of theft two men hath been fufficiently 
fpoken to. Part i. Se£\:. 2. Fourthly, I wonder how the 
queiiions propounded in ages following to the baptized » 
doe prove that Infant-Baptifme was not in ufe in the ag^ 
next after the Apoftles. 

Your fifth argument runs thus , That which in fucceeding Arg. % 
agesinrvhichitrrafintifey n^as in force frfi as a Tradition mf ^ 

written. Stcondly^ out of imitation of J etwifheircumeijJon.Tkird'^ 
ly^ ti^ithnnt univerfaU pra&ice. Fourthly^ together with the error cf 
giving Infants the Lords_ S upper ^and with many other b^mane ih" 
ventionj under the nameof ApiJtolieaHTraditions^that is defer^ 
'9edly doji^fitll . Btttfetchrvatlnfam'BsptifiheinthoJeage^^Er" ^ v- ^ 
go, &c. I anfwer, firff^ by denying your Major, the dbfer- ^^* 
vation of the tbtds day hath beene by fome accounted a, 
TraditioiHOthers'tiavefaidit is TewKhtoteep any Sabbath 

at aH > bccaufe Sabbath dayes were a (hadow of things to 
comcjbut the body is Chrift^what will you thence conclude 
again-ft our Chriftian Sabbath? And for what you fay a- 
bouttheprafticeof it that it was notuniverfali, Idefirc 
you to remember^ that argumentumdH^um anm faCto admn 
jus efi abftirdiffirnHm-^ may wee plead thus, fuch andfuch 
a thing was not generally obicrved. Ergo it was not a duty? 
the boycs in the Schooles would ftamp and hide at fuch an 
. ihem. 9i 17, inference -, from the dayes of lojhua^ to the dayes of iVeAg- 
mtahi, the children of lirael had not kept the ieaft of Ta- 
bernacles in Boodis or Tents 5 which was about a thoufand 
yeares; was it therefore not their duty to have done it> 
Dr* Ht^lin in his liiiloryof the Sabbath, urgeth this very 
argument agaiaft the Lords day , in fuch and juch Father j 
dajJ mitny did mtohferve the Lords djiy^ntanj did tipple a7id dance 
upon the Lords daj-^trgo the Lords day was not generally obferved^ 
and if it were not generally obferved'm ihoje dajs^fsgo n>e art not 
hound to cthfirve i/.This kind of arguing is almoft as wilde as 
that which the Schools Cajl 5 a hacub ad angultt^n , my ftaffe 
ftan Jsin the corner, Eg it will raid to morrow morning. 
Y our laft Exception under this fourth argument is yet 
more ftrange^T/^ere wert many other things n>ent under the name 
ofTraditionSy which were meer humane ittventims ^Evs^o Infant* 
haptifm^which went under the name of a Tradition is alfo a 
humimc invention. Shall I (hew the naturall face of this 
argument in a glafic ; fiich and fuch men who went under 
ihe name of honed men were knaves 5 £^1;^ all that goe 
lioder th^ name of honeft men are knaves. It is true, many 
things went in thoic dayes under the name of Traditions, 
which were but humane inventions 3 and it is as true that 
% many points of faith^ and other divine inftitutions went in 

the fame ages under the name of Traditions, as I have made 
apparent. Part i, Seft 2. Yqu fee what a poorc argument 
this would prove although your minor vJtrt trus , though 
the things were as you fet them downe 5 but I have abnn- 
dafidy proved the contrary : I have (hewed the Ancients rc^ 
ccivedita$aP^tfi««f Iw'/^v^^^^andiapon^fi^ arguments as 
wedoe,though (om«5 of tlyerw preil fomc corrupt grounds 
which wc rejtft: andas for %iit^uimm3Xl^^!^^:^K^6m f^i 


k both in the Greek and Latin Chwches I have abundantly 

cleared k from all Obie8:ions you make againft it: and you 

out of i^ill your reading have not been able topredncg one of$he 

unciem J ^who either heieiltunl4TpfHllfOr denyed that it was in ufe 

from the Jpoflles dayes.One ortwo indeed you bringwboad- 

vifed the deferring Infant-Baptifm, as they did alio the bap- 

tifme of grown men j and fome examples you, produce 

of thechildrenof Chrlftiansnot baptized (as you think)ii3 

their Infancy; to all which I have fooken at large, Pari\. • 

/f^.2.And as forwhatyoualledgeot their giving the Lords 

Supper unto Unfants^I havedenyed^ and fhall doe ftili, till 

you bring fome evidence for it, that there was any fuch uni- 

verfall praftife.indeed in the African ChurcUcs that errour 

did obtain in the days of Cyprian and dafiin^ but I finde no 

fuchfgenerallpraftice of it; however the Argument follows 

not^ That it was their error to g ive hifantsths Lords Supper-^Er* 

go it rvQ/i ibeir error to baptizs Infants ,. 

Your fixth Argument runs thus * that a-hicb hath occafiemd Arg, 6, 
mjiny humane in-ventionr ] partly hy which hifani-Baptifme it 
fife may bee tmderproft , partly the dtfeB in the p >licy of the 
Church fupplyed ; that it defrmdly douhtfuU . Bat the matter if 
fg in thebufirtiffi of Infaf^t Baptifme: and here you bring iii 
rvitmffes in B^ptijmiy Epifiopall confirmation^ the reformed uni' 
on^jCXjmiKa0io?3y cO/ijcffion^hefore receiving the Lords Sufptr^ . 
Church' fovenam h^ore the admijfton of ChHrcb^members into 
Chifrcb' fell one fhip^&c, 

I anfwer briefly, if by occafionedyou mean« that Infant- jinfn^, 
Baptiftnc hath exnaturkrei given occaCon tothcfc thiiigs, 
I deny your minor, Infant-Baptifme is no more anocca> 
fion of thefe thin^j-sin the Chriftian Church, then circutn- 
dfing of Infants was an occafion of the like in the Jewifh { 

Chu.xh; Inlam-Baptifme may very well (land, and doth 
very well Hand in many reformed Churches without foch 
witnedes, without cmfirmjtion^or any ffther txatmnatidnycm-^ 
fafipn^&c, before the lords Supper, or other Church-di- 
(cipline>then iuch as might bee in uric to men though they * 
were not b:pti2ed in their Infancy : but if by eccafimed y^a - 
mcane nxjt ncc fio daijy but occafi& ttmtre arrtpt^, that the 
corropc mlnuot nian hath thenoc tooke occafion for other 

K k 3 errors 

3 54 ^ brkftiiCAmmtm 9ftir. Tombes his 

eri'oi^ and iwiftakes 5 if you nieattei ikit which bath '^bus oc^ 
c0fi(^td many hiim<tfie inmntidns U itmhtfuU^ then I deny your 
major : there is fcarfe any common place in the body of Di- 
Virtitybnt hath occafioned humane inventions, the Lords 
Supper hath occafi6ned kneeling at the Sacrament, and that 
hath occafioned ftifpenfionj excommunication, reparati- 
on* what will you thence conclude againit the Lords 
Supper ? ^YgB^ the Lords Supper is a humane inrenti 011 ? 
^^; - 3 I ourieventh, eighth, and ninth Arguments are but fo 

^Q^ many branches or rather fo many repetitions of your iixth 
Argument, poilibly you have thus divided them that you 
Anfpo might make up a whole Jury. And the felfe lame anlwer 

fcrves them as was given to the other j I will conclude as 
flrongly againft you, out of your owne prcmifles thus* 
Antipsedobaptiftne hath occafioned many crrours, many 
abufcs and faults in difcipline, divine worfliip, and con-? 
verfation of men, together with many unnecelTary dis- 
putes, foftering contention onely : ^ge , Autipxdobap- 
tifineis what you pleale to all Infant-baptifme : I leave 
out that pafTage onely in the major of your ninth Argu- 
ment, viz. vphich cannot bee determined by any c€rtaine rf*ie^ 
bccaufc therein you doe very heartily beg the qucftion. 
jifaAOn Your tenth argument is framed thiiSj 7 hat in the midft 

of the darl^nejjeof Psperyy the fame men nlnj oppofed invocation 
of Saints^ Frajer far the dead ^ adoration of the crojje^ and (uch 
lil^eyoppofed alfi the baptizing of Infant J y and here you bring 
in Bernard his 66, Sermon upon the Canticks^ and his 140. 
Epifilt againfi-Hinry the Heretick (as you call him) and 
Cluniacenfij agoing Peter de Bt^u and Henry 5 alfo a paflage 
ontof OfioHd^j^ccujingibe Albinge7ifef as c^nfenting miih the 
^Anfv0^ -^nabaptifli. To which I anfwer, firil, I deny theconie- 
quchce, becauft they oppofcd invocation of Saints, prayer 
fortfje dcad^Scc. and al^ <)ppo(€d I n f ant*-BJaptilmc ; Ergo^ 
thelaft isanerrour as well as the fir ft: for the fame men 
hare oppofed Popery and the Sabbath, the lame men have 
denyed Prelacy and the blelTed Trinitie : Is it not poiTible 
forthefimeman to oppofe a multitude of curled errors, 
arid yet to oppofe fomc one blefled tnith? Secondly, I al- 
io deny your minor; they who thus opDoled inyocation - 


©f Sglints, &c did mot oppoft baptiffne of Infants : Be r engar iuf ^ 

the PValdtnfis^ Albingenfes^ Wickhtites^ Huffius ^ and ' Others are 
indeed flandered by forae of their adversaries, as if they denycd 
Infant-baptift^c, but arc cleared out of their owne cenfeflions ; as 
I have made abundantly nianifed^Part a. Se<^. 2. What under 
the head of this tenth Argument yoamention owt oil ertuUian^zxid 
Grezprj N azlanzm hath beene fully eonfidcred of. Part i. Sect. 2, 

Your eleventh Argument runs thus 5 The ajferters of Infant-bap- Jrg, 1 1 
.tifme. little agree amongthemfdves upon vphat founddtion to build Infant'* 
bspt'fme : fonie from ttniverfalitie of divifie grace^, fome from r.e- 
ajjitie of Baptiftne to Jalvation^fomcfrom ib^promi/e ofthefureties^ 
fomefromthc faith eft he Infant j^^ {6m^ kom the faith of the next 
■parents, ErgOy What? what conclu^on can you make from this : Anffy* 
The Antipxdobaptifrs rejcft the Bapti/nie of Infants upon feverall 
grounds :ibme becaufe Infants have nofinne, ^bme becaufe they 
have no more to doe with the Covenant ofgrace^ then theinfants 
ofTurkes; fomebecanfe Infants are not capable of grace^fome 
becaufc they are unbcleevers, fomc becau/e we cannot know whe- 
ther they have grace or no, will you therefore fay Antipasdo bap- 
ti Tme is to bee rejeded ? So for the Lords day ^fonie pleade it upon 
one ground:>others rejei^ that ground, and plead it upon another, 
have therefore none of them hit upon a right ground ? the like 
may bee faid of many other points both of faith and praQ:i(e 
in Chriftianitie, the utmoft that can bee collc(^ed from mens 
different grounds in pleading for fuch or (iich a truth is, that 
God hath not left that truth fo cleare as polfible he hath done 
others wherein there is agre;iter conlent.'buttocoITeft that there- 
foi e the opinion is to be reje£led,is a ftrange confequence.J add far- 
ther that almoii all, both ancient and moderne,doe agree in ths 
argument from Circumciiion to Baptiirne, which necef^arilylm'^ 
plies our Covenant to be the fame with theirs,cur Jnfanta right'to it* 
be the l^ame with theirs, and our Sacnarattit of Baptifnie to be the 
lame with theirs of CircuniGiiion as to the uSe of an initial] Scale* 

Your twelfth and kit Argument which brings up your reere, ^^- j2i 
which you call a weighty reafbn,runsthu8:£^c^«/e Infant-Baptifme 
feemesto iak^ an? ay one ^ perhaps the primary end of BaptiOne^ 7)?«. that 
itfhofildhee ajigne that the baptized fhevp bimfelfe a Viicp/e^ and conftfje 
the faith in rvhich hee hath b^mi^jf/u^ed^ and this you prove from 
hbnthiBa^tifiandQtkr paffnga iii fk Ntw lefiament^ jvhichpnt' 

ajg A briefe 'exmiyfati$3i of Mr. Tombes^/v (^c. 

Ajjh, :nt:de.TQ^\hlc\\ I aniwer : This Argument how weightie focver > 
bee,is bnc a bi^auch taken ^on^ y our fccond argument out of VZ/^f 
2S.and from yoirr third argument from the pv^^iiQ of %bn A 
Chrifis ApoftJes^ and is but a Cram'sc of what you hav f " 
prert before, and hath received it? fuJ] arjfwerjPart 2 Seft 12'^^^ 
Part 4. Sea i.andladde dirther.thateven that which your felfe 
here lets dowrc^givesatuUan-rwer to your own Argument. fr»r 
yon lay that ^ f^cramiUt knot 6nly a vifihkfigve of an invmulrZ 
orappmtedto figmfii only ^druhic hem jit, but uVih,,wiQr^ryiT t6 LniiL 
b^ dutie n>bo receives the Sacrammih fi^nifies apr^,fji,-.n m.deJJdl 
a, confirms a i^.w// 5 for doth It not thence neceftrily foiJow th^t 
^At Infants of the Jewesmadeby theirCircumcihon a nrofell' 
on as xxz\\ as received the figne of a benefit > and that therefore 
the Baptizing of Infants doth not fruflrate that tn^ of initl^r Jn^ 
themtobeeDifdpksorProfe(rors?Andthat: which you add- of 


/iuthors who 


about 11^ that Infa/its as well asgrowne men were initiated 

the profelTio/i of Jiidaifmebytheriteof Baptifme *^ '"""''^^^"^^ 
IntheMpJaceyoufhutup your Exercitation ni/^ a dlCcnurfe 
about the Devillj indentwg nnth witches to renoui^ce their Bapurme 
^ if feme woHidihmce argue that 'Infant'Bjptifme- is ^nod, hcc^ui ihe 
DcviUri^midhavethemremHnceit: hmyozf, who it feemesknoiv the 
DevilJs mind in it, fa^ tbt true reafon n^hy hee require j witches to re- 
rmme their Ejptifme, is mt hecanfe th, BaptKme ii go,d in ref^ 
of the adrntnijiratimafit^buthtcattfeihe fahhrnemi^ned in the firme 
t ^/^^p/:>7c«g..^formyownepartJani^ JittJe arquainred wiVh 
the Devilispra&feinrt.and fee fo littJe i^ren^^rh of Argument 
for oragainft Inlant-Baptifmcfrom the trading betwixt the DeviJJ 
and the witch tfaat Ihitcnd not to n>eddie with this Argument 
^tcht froni hell, 1 reft contented with thcie which I find in die 
oookc of God. 






In the Abbey-Church at Wefiminfier^ at 

the Morning Le(9:ure5 appointed by the 
Honorable Houfe of COMMONS. 


Stephen Marjhall^ B.D. Minifter of Gods Word, 

ac Finching'field in E([ex* 

A c T. 2. 39. 

The Promifi is unto you and tojonr Childnn^ and to all that are afarre off^ 
evm as many as the Lord our GodJhaU call* 
Rom. II. 16. 
If the roote hee hofyy fo arethe branches. 
I C O R. 7. 14. 
The unheleevwg husband is fan&ifyed by the mfe^ and the unbdeeving 
npifiisfan&ifyedbjtbehitfbandy elfetpzreyour children unclean^ hut 
now they are holy. 


Printediby Richard Cotes ^ for Stephen BowteU^ and are t® be fold at ^ST 

the figae of the Bible in Popes-head Alley, 1 645 . gg 


T O 

The Reverend and Learnedthe 

Prolocutor^ AfleiTors, the Commiffi- 

oners of the Church oiScotland^znd the 

reft of the Affcmbly of Divines, now 

fitting in Weftminfter. 

Ome fevpof ns who are of your number^ 
freely bejiowing our Labours in the Ab-^ 
bey-Church yC'very Mornings we agreed a- 
mong our fellies to mBru6i our Auditors 
in aUthe necejfary Truths of that Docirine^which is 
according to godlineffe j One taking for hi^ SubjeSiy 
the Articles of Faith , Another the Ten Comman- 
dements i Another the Lords Prayer, &c. My lot 
of late hath been to handle the DoBrine of the Sacra- 
ments, andcomming in order to this Pointy I inde- 
soured to cleere it as fully as I could in one Sermojt^ 
and was thereby compelled to borrow a little more 
time then is ufually allotted to that Exercife. 

Importunity of many Friends^ who co nee i'v edit 
might gi*ve fome light to that which is now made a 
great contro<z/erfy^and might through the blejpng of 



The Epiftle Dedicatory. 

Gad^ hec a meanes to reclame fame deceived Sonles^ 
or present the decerning of others^ hath brought it 
thm into Fublich^ view. 

And although I h^ow myjelfthe tmrvorthyefi^and 
unableji of many^ yet becapife I am ajfured that it is 
Gods Tnithwhich I have F reached^ andr&hich hee 
will bleffe^Iwoo the more eafily overcome by that int" 
port unity J if it may contribute any thing to the help- 
ing forward of the great workjtow under your hands 
and may ea^eyon of any part of that Labour which 
fo exceeding prejfeth you^therein IJhallrejoycey And 
in the opportunity I have by Dedicating this to your 
Names^ to teSfify that I am 

Your unworthy Brother 

and Servant in the Lotdswotk^ 

St EP H B N Marshall. 





I P E T. 3. al. 

The like figure wheret$m0^ even B apt! fme, doth alfo now five us, 
(not the putting amy of the filth of the flejhj^ut the anfwer of 
a go$d confeience towards Cod ) ty the Refurreition of^efns 

i N this Morning Lefture J have formerly 
in my courfe out of feverall Scriptures 
handled the Doftrinc of the Sacraments 
in Generally and then proceeded to Ipeak 
of the Sacraments of the O/dTefament^^nd 
therein their ;^«;»^fr 5 thtiv agreement^ and 
difagreemcnt^ with thofc of the New Tefta- 
mem V And now lately have begun to open the Sacraments 
olthe NewTeftament. 

The firft of them is now in hand •, And I have already 
out of this Text, made fourc or five Sermons, concerning 
the nature and ufc of the Sacrament of Baptifmc^wherein I 


A Sermon of the BApi^ing of Infants. 

have cleared unto you : Fir ft, Who was thtAHthonr and 
Inftltutenr of it : Secondly, Who is to be the LMinifier of 
it: Thirdly, the Effence of it^ the matter and forme of it 5 
both the restcrrena, and the r esCcelell is ^ the earthly, and 
the fpiricuall part: andnowFourchly, it remaines, that I 
treat ot the /^i'j^^ofit, or the perfons who are to be Bap- 
tized •, and they are ot two fores •, either ^rewn men^v/ho 
being inftru(fled in the Dodrine of Chrift, and profefling 
their Faith in hinrijand their willingnes and readines to live 
according to his will, and do defire to be partakers of this 
ble-lTed Sacrament-, thefevvhcther Jews or Gentiles, Male 
or Fcmalcj bond or free, are to be admitted to the partici- 
pation of this Ordinance ; of the Baptizing of fiich as thefe 
there is no qneftion. The other fort are Infants^ of whofe 
right to this Sacrament, I fliall (by Gods afliftance^ trcate 
this day. 

And concerning thefc^ there arc two forts of queftions : 
Firft, Whether any Infants at all are to be Baptized/* 
Secondly^Suppofing^fome have right to it^yet it's great- 
ly difputed, whoje InidLHts maybe baptized /* viz.. Whe- 
ther the Infants of £xf^w;w«;?/V^^(?perronS; of Heretifks^ot 
Profane men, of meerly civillj KtghteeuSy whether Ba(lards, 
whether [he Infants of H^^/Z'f^j, who are to hee brought up by 
ChriftUnsi, and whether thefe may not be baptized, with 
lome €Aution\\{cA^ thereby to make diftin(5tion betwixt the 
pure and the impure? I (liall for the prefent baulk all thefe 
latter queftions, and handle only the former,i//^. ^>&^^^^r 
any at all are to bee baftiz^ed? orjas the Qaeftion ufcs to be 
ft.ited : 

, whether the Infants of beleeving Parents^ the Infants of 
Saints^ are to be admitted to this Holy Sacrament? And 
here alfo arifeth another queftion. Who are to bee meant 
by Beleevers and Saints ;^htxhtx only fuch as have the in- 
ward vertue of faith and holinefle, who arc r^/i^jf beleevers 


ro be 

A Sermon of the Baptizing $f Infants. 

and Sanftifyed ones, or whether by Beleevers ixiA Saim^ 

may be meant fuch a faith and Sandity as is Mtward/y fro- 
fejfed^ although poffibly the inward grace it felfc ( which 
only God can judge of) be altogether wanting ^ 
Concerning which queftion, although for my own part The infants 

I bcleeve we are to underftand it of that which man may ^^^J^''^'^ 
judge of, and that God hath not made that the condition Bapr/zed, 
of his ftrvants applying his Ordinances,, which can be in- 
fallibly known to none but himfelf, and cha: therefore the 
profeffion of faith and holineife, isinfficienttomake^mcn 
pafle for Belcevers and Saints, in the Churches judg^bedt^ 
yet I Aall at the prefent baulk the handling of this alfo,and 
will take it in the fureftfenfe, in the Apoftles fenfe^what 
the ^/'^y?/^ means by Beleevcrs and Saints, when he writes 
unto the Churches, that I will take to be theftateof the I 

Queftion : if by Beleevers and Saints the ^/?^/?/^ mean -z)//?- 
^/^ profcflbrs of faith and holincffc • then the Queftion is, 
whether f^^/> Infarcts are to bee bafti'^d-^ if the Jpojilehy 
Beleevers and Saints mean fuch only as are /^jrW/y holy, 
mwardly beleevers, then the queftion is, whether their In^ 
f ants are to bee BaptiT^d-^ in a word, whether the Infants 
of [nch as were or might have been ftilcd Beleevers and 
Saints in the Apoftles daies and writings, are to be admitted 
to the Sacrament of Baptifme. ■ - . 

This priviledgc of the Baptizing of fuch Infants the Chri- ThePrimitire 
ftian Church hath been in poffcffion of,for the fpace of fif- Church owne( 
teen hundred years and upwards,as is manifeft out of moft *^' 
of the Records that we have of antiquity,both in the Greek 
and Latine Churchy which I the rather mention in thfe be- 
ginning,becaufe many of the Anabaptifts blufli not to fay, 
that the Ancients, efpecially the Greek Church, rejefted ic 
for many hundred years.- ^ufiine Martyr^ who lived about 
t^mo 1 5o(in a Treatife. which goes under his namej ^e* 
//>;? 5^, difputes the different condition ofthofcchiidrefl, 

B who 

AStrmm $fthe Bdpti:{ing $/ Infants. 

y^hq dye baptized, and of them who dye unbaptized. 
yjrmusy Yfho lived in the fame Century, Lih. 7. cap, 3^. 
izkh^Chrifim vmt fcr feipfum omnes falvare\ emnes wquam^ 
qui fer cum rcnafcuntur in Deum^ Infantes & farvuhs (^ put* 
ns^&c. Now it is well known, fay the Gloflers upon that 
TiCxt/enafcentia nomine^Dominica dr ApoftoLica pbrap^Baptif- 
mum intelligi, 

Origen^ who lived in the beginning of the third Century, 
in his Treatife upon Rom.6, X/^. 5. faith. The Chureh received 
thisTraditionof Baptizing of Infants from the k^po files: and 
Homily 8. upon Z^t^/V/V^j Secundum Ecckft^ obfervanfiamj 
Baptifmumparvutis dari concedityHom. i/^.inLucam^Parvuli 
baptiT^ntur in remijuonem peccatprum: he cals it indeed a Tra- 
dition, according to the expreltion of the Ancients, who 
ordinarily called the grcatcft points oiFaith^y the name of 
Traditions received from the Apoftles. Traditions be- 
ing onely fuch things as are delivered from one to another, 
whether written or unwritten. And fo did the Apoftic him- 
fclfe, 2 T'hejf. 2. i J. when he charged them to hold the Tra* 
ditions tvhich they had been taught^ either by word or Bpijlle. 
However his calling it a Tradition received from the Apo* 
ftles gives us a fufficicnt proofe^that time out of mind,it had 
been received in the Church, that it was delivered over to 
the Church in his time,and was of antient ufe in the Church 
before his time. 

Gregory NaP^ian\en.^ Or at. 40. in Baptijmum^ cals Baptifm 
figrtaculHm^itacurfumineuntibmy and commands children 
to b^ baptized, though afterward he feemed to reftrainit 

, Cyprian^ one of the antlenteft Writers amongft the La- 
tincs, handles it at large, in Bpifi. 5 6 . AdFidum^ upon this 
occafion^F/^^denyednotthe baptifm ofInfants,butde- 
.fiyed that they ought to be baptized before the eighth day-, 
fjf ??/K;? affures him that by the unanimous conlent of 65. 
* Bifliops 

A Strmm of the Baptizing pf Infants* « 

Bliliops gathered together in a ComceH^ Baptifme was to be '^ 

adminiftred to Infant Sy as well as to grown men, and not to 
be reftrained to any time 5 and jjrovcs it by fuch Argu- 
ments as thefe; They are under originall finne, they need 
pardon, are capable of grace and mercy, God regards not 
age, &c. This tcftiraony of Cyprians is cited and approved 
byAuguJl. Epi^.i^. &Lih.^. dem^rit.c^Remijf. pecca. 
cap. 5. S* lib' 3- contra Pelag. zndhy Hierom contra Pclag. 
lib, 3« Of the fame judgement was Ambrofejih. 2. cap. 1 1 . 
De Abraham Patriarchaj and many others of the ancients, 
which I relate not to prove the truth of the thing, but onely 
th^praltife of it ; and indeed, although Ibme in thole times 
queftionedit, as -^/^j-^/, grants in his Sermon, De yerbis 
Apojlol. yet the firft that ever made a head againft it, or a 
divifioninthe Church about it ,was Baltazar Pacommitanus When the 8« 
in Germany in Luthers time, about the year 1527. and fincc 0/ the Anabaj 
Ihat time multitudes in Germany have imbraced his opinion, ^^^^*^s»n. 
who becaufe they oppoied Pddo-BaptifmeyWQvt forced to re- 
iterate their own Baptifme, and thence were called i^na- 
baptijis^md [oonipvovcd a dangerous and turbulent Sed 
againft the Reformation; not onely working a world of 
mifchiefc about CMtinfter and other parts of Germany ^ buc 
have with this opinion, drunk in abundance of other dange- 
rous Hercfies and Blafphemies, and quickly grew into fuch 
divifions,and lub-divifions among tnemfelves,that BuUen- 
ger notes that they were grown to no leflc then fourteen fc- 
verall Secfts in his time ; Which in truth is the common lot 
of all Sedaries 5 who when once they have departed from 
the Church, upon every fmall occafion they come to bee 
divided again among thcmfclves, and one from another :^^f^^^.«>Ji 
As the Ecclefiafticall Story lets us fee in the N^vatians, Ma- ^.^^ ^ 
cedoniansy EnnemianSyArrians^C^c. which divifions alfo '^^^ ** ^ 
opened a way to their totall dcftrudion in the end : their 
mutuall bickerings among themfelves, being as the beating 

B2 of 

AS€rm9n fif^he Bapti^ng ef Infants. 

of the waves ot the Sea, one againftanother, till all were 
changed, as the Hiftorian notes of them. And bccaufe this 
Opinionjand divers others which depend upon it, begins 
unhappily to take place and fpread among our felvcs in this 
Kingdom^and lo the work of Reformation (without Gods 
mercyj likclytobemuchhindredby it-,Ifhall (Godwil- 
ling)handlc this Queftion more largely, then I have done 
any other in this placet,and the rather becaufe of three other 
great mifchiefes which go along with it, 

Pirft, I fee that all who rejeft the Baptizing of Infants, 
do and muft upon the fame ground rejecS the Religious ob- 
fervation of the Lords day, or the Chriftian S2hhzx.h^viz. 
htc%\xk there is not (fay they j anexpreffeinftitutionor com^ 
mdndm the New Teftamcnt. Verily, I have hardly either 
known5or read5or heard of any one who hath rejeftcd this 
of Infants, but with it they rejed that of the Lords day: 
now God hath fo bleffed the religious obfervation of the 
Lords day in this Kingdom above other Churches and 
Kingdoms, that fuch as indevour to overthrow it, deferve 
juftly to be abhorred by us. 

Secondly, the teachers of this Opinion, wherc-evcr they 
prevaile,take their Profelytes wholly off from the Miniftry 
ofthe Word and Sacraments, and all other ads of Chri- 
ftian coramunion,both publickand private^ from any ,but 
thdfe; who are of their own opinion, condemning them all 
as limbs of Antichrift, worfhippers, and followers of the 
Bdaft : And fo not only labour to caft the godly Minifters 
out of the hearts of thofe people whom they have wonnc 
to Chrift-, but leave the people whom they infnare with- 
outany hope of recovery, whileft they impofe upon their 
confcienccs-y to hear none but fuch as may confirmethem 
in their errours 5 Anoldtrickof Satan^ which hec taught 
the Papifts long agonc,a mecire politick device to keep their 
Biiciples^fafl: untot|jcmfelvcs : which unchriftian'courfe, 

:. : how 

A Sermon of the Baptizing of Infants. 

how profperous focver it may ftem to be at the firft, can- 
not bebleflcd by God, nor indeed is it, the Lord giving 
them up ahuoft every v^here^to other moft dangerous^vile, 
and abominable opinions. I deny not but fome few who 
are of this opinion are other wife minded, but all our expe- 
rience teacheth us that the generality of them do runne this 

Thirdly, this opinion puts all the Infants oiall Beleevers 
into the felf-fame condition with the Infants of Turks^ 
and Indians , which they all readily acknowledge • and 
from thence, unavoidably one of thefe three things muft 
follow. 1 . Either all of them arc damned who die in their 
Infancy, being without the Covenant of Grace, having no 
part in Chrift, Or, 2. All of them faved,as havingno ori- 
ginall finnc,and confecjucntly needing no Saviour •, which 
moft of the Anabaptifts in the world doe own, and there- 
with bring in all PelagiamfmMniverfall grace^ Free-mil^ (^e. 
Or, 3. That although they bee tainted with Originalleor- 
ruption,and fo need a Saviour, Chrift doth fro benepUeitOy 
fave fome of the Infants of Indians and Turkes, dying in 
their Infancy ,as well as fome of the Infants of Chnjiiansi, 
and fo carry falvation by Chrift out of the Church,beyon<i 
the Covenant of Grace, where God never made any pro- 
mife : That God hath made a promile to bee the God of 
Belee'vers^znd oi their Seed^ we all know^buc where the pro- 
niife is to be found,that he will be the God of the ieed of 
fuch Parents who live and die his enemies, and their feed, 
notfo much as called by the preaching of the Gofpel, I 
know not. Thefe men fay the Covenant of Grace made to 
i\\Q^eivs^ differs fpom the Covenant of Grace made with 
«^-, but I dcfire to know whether in the <?;^^, or in the d^^^r, 
they find any promifc of falvation by Chrift to any Intants 
dying in their Infancy, whofe Parents no way belonged to 
the Family of God,or Covenant of Grace. 

B 3 The 

f A Strmm of the BApti:{ing eflnfdms. 

The matter then being of fuch confequence, and many 
among ft us in fuch danger of being fcduccd,fiirther then is 
cafie toimagincjthrough the fubtilty5a(a:ivity,and diligence 
of fuch as with a great (hew of Scriptures^ and under a pre- 
tence of zeale, doe creep into Houfes ; yca,proclaim thefc 
things openly in PulpiCs : I take my (elf bound upoa this 
occafion to (hew you upon what grounds the Orthodox 
Church hath hitherto retained this pra(flire, and (hall bring 
all that I intend to fpeak of it under two arguments, and un- 
der them (hall indevour to anfwer whatfocvcr I have found 
of any moment objedled to the contrary. 
My firft Argument is this. The infants ofbeleeving Parents 
t^cy^l^u^ct^ ^ ^^^ fignati. they arewithm 

the Covenant the Co'wenmt of grace yhel(mging te Chrtps body ^kingdom ffami^ 
her€fore muft h 5 therefore are to partake of thefeale of his Covenant^ er the 
have the feaie dijUnguiping badge betmen them who are under the Covenant 
of the Core, if grace ^and them who are not. 

"*''^* Theordinary Anfwer to this Argument is, by denying 

that Infants are under the Covenant of Grace • only fome 
few deny the confequcnce, that although they werewith- 
I in the Covenant,yet it follows not that thcymuft bee fea- 

Icd, becaufe (fay they) the ^<?«jjtf;# among the Jcwes were 
under the Covcnant.yet received not Circuracifion, which 
wasthefealeof the Covenant-, but this receives an eafic 
anfwer, the Women were Circuracifed in the Males, clfe 
could not God have faid^that the whole houfc of Ifraclvitvc 
Circumcifed in the flefh, elfe could not the whole Nati- 
on of the Jewes bee called the Circumcifion^ in oppofiti- 
on to all the world befide^who were called r/^^ Uncircum- 
ThuArgiimctu Butforthc better clearing of this whole Argument- I 
wade good by fljall indcvour to make good thefc five Conclufions. 
five Unciufi' Firftjthat the Covenant of Grace hath alwayes^ for fub- 
ftancCjbeen one and the fame. 


A Scrmcft 0fthi Baptix^hg of Infants. p 

Secondly, God will have the Infants of fuch as enter in- 
to Covenant with him, bee counted his, as well as their 

Thirdly, God hath ever fince Abrahms time, had a 
Sealetobeeapplyedtoftchas emer into Covenant with 

Fourthly, by Gods own order , the Seed, or Infants of 
Covenanters before Chrifts time, were to bee fealed with 
the fealeofadmiffioninto his Covenant, as wcllas their 

Fifthly, the priviledgeof fuch as are in Covenant fincc 
Chrifts time, areas honourable^ large, and comfortable, 
both to themfelves and their children,as they were before 
Chrifts time: and thefe five Propofitions made good, the 
Argument will bee ftrong and undeniable. 

The firft is, That the Cove/pant ef Grace, ferfubflanee^joth ^^e 0"^^^"^^! 
ahajes been one and the fame ^ both to the ^ewes and to the ofg^racJ^Ifwa"i 
Gentiles, Which to underftandjknow, that the new and li- 'he fame for 
vingwaytolifewa's firft revealed to Adam, immediately ^"^'^»"^^' 
after his fall, and that bleffcd promife concerning the Seed 
of the woman was often renewed, and the Patriarchs faith 
therein, andfalvation thereby^ recorded plentifully in the 
Scripture : but the firft time that ever it was revealed under 
the exprelTe name of a League or Covenant was with Abra- 
ham -, and therefore wee fhall need look no higher then his 
daycs:who becaule he was the firft expliciceCovenanter,is 
called the father of the faithfuU- and ever fincc clearly hath 
all the World been divided into two diftmft bodies, or fa- 
milies-, theonecalled the Kingdome, City, Houfholdof 
God, to which all who own the way to life, were tojoyn 
themfelves-, and thefe were called the CA//^/*^;! of God, the 
Sons of Abnham, the Children of the Kingdom i All the reft 
-of the World, the kingdom ofthe DevH^ the Seed of the 
Serpent i Strangers from the Covenant of Grace, mthontGod 



Wherein lies 
the fubftance 
ot the Cove- 

Gal.g 15. 
Rom. 4.:^, 






Though noc 
the fame for 
manner of ad- 

A [Sermon of the Bapti^ng ef Infants, 
in the mrld^ &c. Now, I fay that this Covenant of Grace 
hath for fubftance been alwayes the fame- for fubftance I 
{ay, for we mud diftinguifh betwixt the Covenant it felf, - 
and the manner of adminiftration of this Covenant .• The 
fubftance of the Covenant on Gods part was, to bee Abra- 
hams G$d^ and the God of hUfted^ to bee an Al-fufficientfor- 
tion^^n Al-fujftcient reward for him^ to give ^efm Chrifl to 
him^and Righteeufneffe with him^ both oi ^uflif cation and 
oiSan5f'pMion,z.n^everlaflinglife. On Abrahams ^^x^iht 
fubjlance of the Covenant was^ to beleeve in the promifcd 
MefTiah, to walk before God with a perfect heart^to/^ro/^ 
God according to his revealed wil^to ^>»/?r»^hisfamily,&c. 
The manner of adminiftration of this Covenant at the firft, 
was by ^j/'^/, ^indfiadom^ faerifiees^(jrc» And foure hun- 
dred and thirty years after, the Law was added with gveat 
tcrrour upon Mount 5/;^^^, notasapart of this Covenant, 
but as the Apoftle faith exprefly, it was added becaufe of 
Tranfgrejsions^ tobecaSchoolemafter to whip to Ckrift : 
Plainly in that giving of the Law, there was fomething of 
the Covenant of works made with Adam in Paradiie ^ yet 
in order to the Adminiftration of the Covenant of grace, 
there wasare^^4r/i/? of the Covenant of wcrkes, under 
which all men lie by nature, untill they be brought under 
the Covenant of Grace: and this was delivered with great 
terrour, and under moft dreadfull penalties, that they who 
were prone to feek juftification in themfelves^ by finding 
the 7«*c<'c^^p*7Di'T»yo/.ii, thcimpoflibility of their keeping the 
Law, might be driven to feek for a better Mediator, even 
the Lord Jcfus Chrift, as was excellently fliadowed out, 
:Exod. 20. 18519,20. D^«^ 5. 24. when they cryed out to 
Mcfes^thatthey might no more heart this dreadfuEvojce^ which 
would kill them, but that they might be fpoken unto by a 
Mediator: and God laid, they had mil /poken, andpre- 
fently accepted Mofes for their typicaU mediator, and by him 
• ! gave 

A Sermon of the Bapiz.wgof Infants. jf 

gave them the Gofpel in \ht\x Tabernacle Ordinances* And 
there was alfo fometbing of the admim(lratlon of the. Cove^ 
nnm of grace •, partly, becaule all the threatning and cutftng 
part of it was intended as a preparative and means to fit 
them for Chrift-, and partly jbecaufe the direfting part of it 
containes that i/^r^r/i?/^ whereby Abraham^ and allhisy^^flT 
were ordered to walk in obedience towards God. .,\ 

To conclude'tbis; all their excernall promifes in cafe of 
obedience, all oucv;ard bkffings which were to beeenjoyr 
ed by them, xh^Lindoi Canaan^ and all the good things 
in it, all outward punifhments and threatnings, lofTe of 
their Countrey, goinginto captivity, all their Sacrifices, 
their Wafhings, their Sprinklings^theirholy pcrfonsjioly 
Feafts, and holy things, were all of them but fo many Ad- 
miniftrationsot the Covenant of Grace : Earthly things 
thcn^ were not only promiled or threatned more diftindly 
and fully,then now they arc to them who are in Covenant, 
but were figures,figncs, types, and Sacraments of fpirituall 
things, to beeinjoyedbothby them and by us ^ as might 
bee cleared by abundance of par^ticulars ; Take but that 
one inftance of the Land of Canaan^ which albeit in it 
felf it was but like other Lands, yet was it by the Lord 
fandifyed to fpirituall ends,where hee would have his Ta- 
bernacle pitched ^and Temple built,out of which !and,when 
the ten Tribes were carried captive, hee is faid to have put 
them out of his fight: the very Land being figuratively ho- ^King^iyji 
ly, and a figne of Godsprefcnce, the refting of Gods peo- 
ple there,a figne of their eternal! reft in Heaven^into which 
miMofesxhQ Law-giver, but ^ojhua, or ^efHs,\X\t type Heb.2.n4,< 
of their true Jelus^was to bring chem: neitherdidtheLord «• 
promife them entrance into, or continuance in that Land, 
but upon the fame conditions upon which hee proi^ifeth ^^Hj^^J^*^^^^^ 
cternalllife, as true Faith in the Gofpel, wiibthcloveand 
feare of God, and obedience of bis Contoandements : 

C God- 

12 A Sermon pfihe BAftiT^ng $f Infants. 

Godlineffe having then, ask hath now and alwayes, the 
tr* 6^*^^"^' promife of good things for this hfe, and the hfc to come, 
>eillo.i2r ofcarthlythingSjthcn more diftindly and fully, and typi- 
3.with ii,i, cally^but of heavenly things more generally and fparingly* 
t Cw.io!^^,7 whereas now on the contrary, there is a more clearc and 
I ' * ' full revelation and promife of heavenly things, but the pro- 
mife of things earthly, more general! and iparing ; Now 
thiscxt^rmll AdmimJlratio» of the Covenant, is not the 
fame with u^^ as it was with them, but the Covenant is the 
fame •, they were under the fame m/fery hy Nature, had the 
fameChrifi^ the Lambe flaine from the beginning of the 
World, the iame cenditions of Faith and Refentanee^o bee 
made partakers of the Covenant, h^id the i^mt gravies pro- 
mifcdinthe Covenant, Circuracifing of their heart, to 
love the Lord, &c.Theirs was difpenfed in darker Prophe- 
cies, and obfcurcr Sacrifices, types, and Sacraments,ours 
moxtgloriou^yzxxA.clearel'j^ and in a greater mcafure : the 
cloathes indeed doe differ • but the body is the fame in 
Thcickivtityof As is apparent,if5 fifft, you look but into the Prophc- 
*'*^^°''^nd" ciesthatweremade,gP^r.5i.35. 7/3/. 5P. 21. ^oel2. ^7. 
CcnXs^pro- ^nd many other places,where the fame things are promifed 
red. tathe Gentilcs^when the Gofpcl fliould bee preached unto 

! ' them which were fit fl promifed to Abraham^2^nA to his feed 5 

ll^a.V^* 2^1 . ^^^ ^^^^ fully,if you look into the New Teftamcnt, where 
JoeV2.32.* youfhallfinde, 7:«^.i.54,55, 69,70, 72,73. X^.i'. 2.31.32. 
^nk.f.j4.&c. jj^^^ Chrifl, and the Kingdom of grace by him, is ac- 
knowledged to bee the fummeoFtheOath and Covenant, 
which God had promifed to ^ir^-^^w, and to his feed: So 
cJlf4//^.2i.4i.43. the fame Vineyard that was let to the 
>*'^ Jews,{hould afterward bee let to the Gentiles : the fame 
Kingdom of God which was formerly given to the Jewes, 
fhould bee taken from them, andgivento the Gentiles: So 
^«?* II.' the Gentiles were to bee ingraffed into the fame 


A Sermon dfthe Baptizing $f Infants. j - 

ftock/;!^ which formerly the ^mes\vxdi grown, and from 
which they were now to bee cut off, and into which in the t.uk.2.51; 
end they mould bee ingrafFed again: SoG^/.g. 8.14. i5. {^^^J^^Mi 
Abraham had the fame Gofpel preached to him, which is cli^ijlj/^^ 
. now preached to us, the fame blcfling beftowcd upono/- p 
braharnycomcs on the Gentiles through Jefus ^Chrift, that ^^•** ^^' 
they (as well as he J might receive the fr&mfe of the Sfirit 
through Faith • they who receive the promife of the Spirit 
through Faith, have the blcfling of Abraham come upon 
them: as clearc is ihzx ^Ep he f 2.i3.totheend of the chapter^ • 
the partition wall which fevered us from the fexviSy is now 
broken down, and the Gentiles who formerly were a- 
farrc off, are now taken in, and made Inter- Commoners 
with the J^ewes: the Apoftle alluding to the manner of the 
Jewifli woi (hip, where beyond the Court wherein the ^ews 
did worOiipjthcre was another Court divided from it by a 
fcptorwall, which was called, Atrit4m gentium (^ immun- 
doruMy the Court of the Gentiles and of the unclean, nea- 
rer thew which none of them might approach unto the 
Temple •, but now,faith \itt^The partition wall is broken down^ 
ani rvee are no more ftr angers and Forainers • bm made feU 
low-Citiz^ns xvith the Saints^ and of the houfhold of God-^and 
tvith them grow up into an holy Temple in the Lord-^M which 
(hews that the very felfe-fame priviledges formerly ra^de * 
psculiar to the Jews, are now through Chrift communica- 
ted to the Gentiles. And this will yet more fully appeare, if 
wee confider how St. Paul to the Galatians^ (hewes that the 
fame feed o( Abrahawy {bmuch fpoken of in the Covenant 
made with himjis now found among the Gentile5,as it was 
formerly among the Jews^thtrcyou fliall finde three forts of 
Abrahams feed: Firft, C^r//?,(74/.j. i^.therootandftock, 
thehead,andelderbrotherof all the reft. Secondly, all 
true beleevers are Abrahams feed, cap. 3. 29. thefe onely arc 
made partakers o( tht ^irituall pgitt of the Covenant 

C z Third- 


14 ASermenoftheBapi^nggflnfants. 

Thirdly,you fhall finde another feed of Ahraham^vho were 
only circutncilcdinthc j?e/&5 and not in the hearty who 
though they were cither hornoi AbrJums feed, or profejjed 
Abrahams hiihy andfo were Jewes/^t"?/, though not 7^4/^/5 
made xho\\g\\ not born ^erves^ becomrning Prolclytes, ne- 
ver came to make Abrahams God their All-fufficient porti- 
on^ but placed their happincfie in fomewhat, which was 
not Chrifty either by feeking jufi'ification by the workes of the 
loiT),ia3. Law.beirjg ignorant of Gods right coufm^e^ and going about to 
. ejlablifl) their own right e$ujnc([e did not fubmit thewf elves unto 
therighteoufneffeof Gody or placed their happineflc, in fa- 
fjing the lujls of the fltfl), going a whoring after the Crea- 
ture % and lo though they were Abrahams feed by profefion 
and outward cleaving to the Covenant, yet were to bee caft 
ofFwith the reft of the uncircumcifed^of whom Ijhmael amd 
Efau were types, Gal. 4. 22. drc Even fa it is now in the 
times of the Gofpel, we have now Jefus Chrift, the Elder 
brother, the firft-borne of the Covenant, wee have alfo 
true beleevers , who are brethren and Co-heires with him, 
who are properly the heir es by promife, and wee have alfo 
' fomc who are onely a holy feed by externa/l profefion^GaL 

I 4. 29. who either with the falfe teachers, which PaukhcxQ 

I fpeaks of , mingle juftification by the Law a^id Goffeltogether^ 

\ or with others, a Ttm. 3.5. though they have a forme of 

godline^ey yet deny the power of tt in their lives andconverfati- 
\ ' ons. So much for the firft Conclufion, that the Covenant of 

; grace^ for fubftanccjwasalwayes one and the fame. 

|! , ^ Ever fince God; gathered a diftinft, feleft number out of 
Infams^rlk r* ^^^ world, tobeehis KingdomjCity,Houfe-hold,inoppo. 
thtoCovenant fitiou to the tcft in thc wotld, which is the kingdom, city^ 
fcntl'^''' *'''' .houfe hold of Satan, hee would have The Infants 0f aU who 
^ * are taken into Covenant with him^ to bee accounted his^ to belong 

tohim^ to his Church and family^ and not to the Devi Is. As it 
i% \:i other Kingdoms^CorporationSjand Families, the chil- 

A S er monef the Bapti^ngef Infants. M^ 

dien of all Subjedls born in aKingdomCj axe bom that 
Princes Subjc<fts-,where the Father '\sz Free-man^ the childc 
is not born ajlave -^ where any are hught to bee fer<vamsj 
their children born in their Maftcrs houfe, arc born hisjer- 
vants. Thus it is by the Laws of almoft all Nations^ and 
thus bath the Lord ordained it fliall bee in his Kingdom and 
Family-, iht children follow the Covenant- condition of 
their Parents M hee take a Father into Covenant, hee takes 
the children in with him 5 if hee rejeft the Parents out of 
Covenant5the children arecaft out with them-, Thus with- 
out all qucftion it was in the time of the Jews^ Gen. 17.9. £^^^^-*'^*o 
^c.and when any ofany other Nation, though a Cmaanite ^^"^ '^^''^ * 
or Hittite, acknowledged Abrahams God to bee their God, 
^^)f and their r^//^/-^?^ came into covenant together. 

And fo it continues////, though the Anabaptifls boldly 
deny it: ^^.9.38,39. when P^f^r exhorted his hearers, ^.2.38,59. 
who were pricked in their hearts^to repent and bee baptized ^f^^l^ *""*' 
for the remiffion of fins^hee ufeth an argument to perfwade ^ ; 
them, taken from the benefit which (hould. come to their fa- ' 
fterity-j {ox the Fromife (faith hee) isunt&yeuand nntoyottr 
childrenyandto all that are afarre €Jfy even as many as the Lord 
our God Jhall call : if once they obey the call of God, as A- 
graham did, the promife was mad^ 10 them and tp their fhjl- 
^r<f/;, whether they who obey this call were the prefent Jews 
to whom heefpake, or were afar of: whethtr by afarre 
offjyouvvi\\ix\Q2inihc Gentiles^ who as yet tporihipped afar 
fiJ^,or the Jews,orany wlio asyetwcre unlforn,^r\dSo\vtYC 
Xtarre . off )n s^/w^5, or whether they dwelt in the remotcft 
pirtsofttie world, and lower^ afarre off in /^//»rtf- the Ar- 
gument holds good to the end of the world,Repenc and be 
baptized for the remiffion of fins, andyee (hall receivcthe 
Holy Ghoft ^ F&r^the Fromi[e k made t'o youAndta^mr^.cfjtl'' 
dreny they jhall bee made ^recof 6ods Ciiyv aecording to 
Abrahams Copy-, I will bee thy God^andthe Giddfihyf^edX^Ai 

Q S Zachens 

'lg ^A Sermon of the Bdpi^ng ef Infants. 

Zacheus the Publican once receive Chrift himfelf^btt hee a 
Cemile^^S'^omt think hee was-^bee hee ^ great finner^^ftQcm- 
ed as a heathen^as we all know hee was Jet him profeffe the 
9, faith of Chrift,and the Covenant of falvation comes to his ' 
houfey (ov nowhcQiS vnidcafonne of Abrah4m:th2itis,Alra- 
hdms promt fe novo re^cheth him. 

Neither can the evidence of this place bee eluded by fay- 
ingjthe promifc heremeant^ is of the extrayrdmarj gifts of 
the Holy Gho/l^ to [peak with tongues ^(^c. For wee all know 
that 4^ who then beleeved and were baptized, did not re- 
ceive thofe extraordimtry gifts of the Holy Ghofl-^ andbefidej 
this Argument remains ftill in force to bee ufed to the end 
of the Woildj who ever heleeves and is bapti^d,[ball receive 
re?mPion of ftns^and the gift of the Holy Ghojt: Which was 
not truCjif by the Holy Ghoft was meant only thofe extraor^ 
dinar y gifts. 
OhjS. Nor^ fecondly, can it bee avoided by that fliift of others 

^^f^» who interpret it thus-. To you and your children^ as many of 
them 06 the Lord fh all call : that is, (fay they J whether _jf(?«r 
felves^oi your childre/j, or any other whom the Lord JhaU 
ca/l^ ifthey repent and bee baptized, they lliall receive ihe 
gift of the Holy Ghoft-, for it is plaine, that the ftrength of 
this Argument Ueth in this, That if they did repent and 
were baptizcd,the promife fhould bee made good to them^ 
and to their children^ and what comfortable argument can 
this bee taken from refpe(fl to their c/j^/Y^r^;/, if the Apo- 
ftle muft be interpreted as thefe men would have him ? vi^ 
Tou and your Children have hitherto been an holy feed, but 
now if you belecve in Chrijl yeurfelves , yo'tr children Jhall be 
iif no better condition then the refl of the Pagan world^ fir angers 
from the Covenant of God -^ but if afterward any of them^ or 
^ of the Heathen fhall for their parts beleeveandbe baptizedj 
thefr particular ferfons pall bee took into Covenant, but their 
children ftill left out: had this think you been a comfor- 

A Strmm of the Baptizing oflnftnts. "^ I -j 

table Argument to pcrfwade th^m to c6me in, in relati- 
on CO the good of their children after them ? The plaine 
ftrength of the argument is, God hath now rememhredhis Co- . 
vemnt to Ahraham^in fending that hlejjedfced^in whom heefro- ' 
mi fed to bte the God of him and hkfeed ^ do not you by your un- 
heliefe^defriveyonr felves^ and'^our po ferity of fo excellent a ^ 
gift. And except in relation to the Covenant, there was 
no Gccafion to name their children^ it had been f ufficienc 
to have faid^ aproniifeismadeto/^w4;?y a^ the Lord (hall 

As plain it is out of the 1 1 of the Rom. 1 6. &c. where Rom ii.i5. 
the Apoftlesfcopeistolhew that wee Gentiles have now ^f^"^''* 
the fame graffing into the true Olive which the Jewes for- 
merly had,and ouvf refent graffing in^is anfwerable to their 
prefentcafling out, and their fi«ir/>jtg* /> in thekttercnd of 
the World, fhall bee th^ fame graffing ^>^(though more gloi- 
rioufly; as ours is now: Now all know that when they 
were taken in, they and their Children were taken in, 
when they were broken off, they and thdr children were 
broken off, when they fhall bee taken in, in the latter 
end of the world, they ?indthdi: children fhall bee taken in, 
and that becaufe the roote is holy^thsit is, Gods Covenant with 
Abraham^ ifaac and^acob, extends yet unto them when their 
unbeltefejballbee taken aw Ay. The roore being like Nebuchad- 
nezzar s tree, the tree he wen down, and the roote bound 
with a band of iron untill feven times were pafTed ovei* it, 
and then the bands fhould be broken, and the roote fhould 
fpring, andthetree fhould grow again : So their prefent 
Nation //*^/^AJ tree^ is cut down, and this holy roote the 
Covenant made with their forefathers, is fufpended^ bound 
with an iron barre oiunbcleefe^ bltnd»e(fe heing come upon 
themyuntillthefulneffeofthe Gentiles bee come inland then aU 
Ifraeljhallbeefaved. And mark that in all this difcourle^thc 
holineffcofthe branches there fpoken of, isnot meant of a 


i8 A Sermon of the Bapti^ng oflnfAnts. 

p^rfonall iaherenc holiacfle^but a derivAtive holineflre,a ho- 
V lihcfTe derived to them from their 4nceftors • The fir fl fruite 
is hly^ the lumpe hol-j^ the roote holy , the branches holy^ that 
. is, the Fathers holy accepted in Cove^iant with God, the children 
heloved for their fathers Jake '^ and when thevaile of unbe- 
licfc iliall bee taken away, the children and their poftericy 
{hall be taken in zg^mjbecaufe beloved for their Fathers fakes. 
, Now then it our graffing in, bee anfwerable to theirs in all, 
or any of thefe three particulars, wee and our children are 
graflPed in together. 
O^. But here is no mention made of ^^^^ //?/4.^^/|'r4j^>;^ 
Anfw. Wtt muft not teach the Lord to fpeak , but 
with reverence fearch out his meaning, there is no mention 
made ©t carting out the ^emjh infants^ neit^her here nor elfe- 
. rvhere : when hee (peaks of eating away the Kingdonlc of • 
;God from them, and giving it to the Ger/trles \vho would 
bring forth fruitejno mention of the Infants of che one^ or of 
tht other ^ but the one arid the other for thefe outward dif^ 
penlations, are comprehended in their parents,^ the bran- 
ches in the roote^ the Infants of the godly in their p.^rents^accoV' 
ding to the tenor of his mercy,the inFants of the wicked in 
their Parents,according to the tenor of his juftice. 
And yet plainer, (if plainer may beej is that fpeechof 
iCor.7.14. the Apoftle, in s Corinth, j.14.. The unbeleeving husband iS 
'vMcarcdf fanBified by the wife, and the mbeUeving wife is fanctifed by 
the husband^ el fe were your children uncleane^ but now they are 
holy t, the plaine fcopeand meaning whereof is this-, the 
belpeving Corinthians, among other cafes of confcicnce 
which they had fentto the Apoftle for his relolution of, 
had written this for one, whether it were lawfuU for them 
' who were converted, ftill to rctaine their Infidell wives, 
or busbaRds : their doubt feemcs to ari(c from the Law of 
G4?^, wbich was in force to the Nation of the J^wes j God 
haci not onely forbidden fuch marriages to his people,but 
^^..; rr in 

A Sermon of the Baptizing of Infants. ^^ 

in Ezra's time, they put away not onely, their wives, -^t Ezra.io^ 
all the children that were borne of them, as not belonging 
to the Common-wealth of Ifrael •, and it was done accor- 
ding to the Law^ and that Law was not a particular Edift 
which they did agree upon , but according to the ftandirig 
Liwoi Mofes, which that word there ufed fignifiethj a^d |i..H.^j.' 
in Neiemahs tim^^ 'the children who were borne of fuch 
marriages 3 were accounted a Mungrcll kind^whom iV^)&^wi- ^«^hem,i3.i 
^^curfcd. Now hereupon the (e Corinthians doubted whc;- ^* 
ther their childrcn^as well as their wives, were not to beoc- 
counted uncka/te^ and fo to be put away according to thofe 
examples 5 to which the Apoftle anfwirs. No, they were 
not to ie fut ^way. Upon what fpeciall reafbn foever, that 
Law was in force to the ^ewes , believing Chrijlians were 
not in that condition, the unbcleeving wife was fandified 
in the beleeving husband , quoad hec^ fo farre, as to bring 
forth an holy feed ^ were it with them as when ^(?M of them 
were unbeleevers , fo that neither of them had a preroga- 
tive to iatitle their children to the Covenant of grace, tfecir 
children would be an unclean Progeny- or were the chil- 
dren to be reckoned in the condition oi the worfer parent,fo 
that the unbeleever could contribute more to Pagdn^fme^thcn 
the beleever to Chriftianiiy-^ it were fo likevyii^:^ but ^he 
cafe is otherwife, the beleeving husband hath by Gods 
ordinance a fan^flified ufe of his unbeleeving m//^, /(? as by 
Gods fpeciall promife made to belecvers and their Seed,^^^^^^ 
they were inverted, in, and to the mofifpintHallendoi^ mar- 
riage, the con.inumce of a holy feed ^v/htvcin the Churchis to 
be propagated to the worlds end-, and the cafe is herein 
relation to the pofterity for y^m W/priviledges, as in ether 
marriages, fox civili priviledgcs,asfuppofeaP;'/w^3joriV^- 
bleman marry with a woman oibafeoimeane birth, thougii 
iZigeneraUit be true, that the children of thofe that be bjj^^ 
are born ^4/i, as well as the children oi Nobles zx^ borne 

D Noble 

'^ ^o A Sermon of the Bapti^ng oflnfmts. 

' ' Whky yet here the iffue hath honour from the T^her, and is 
not accounted h^e by the bafencde of the Mother. This I 
■ take to be the plaine meaning of the Apoftles anf wer : But 
becaufethe Anabaptijis do very much endeavour to weaken 
c the evidence of this Argument, Ifhall indeavourto cleare 
.„ .H,^ '. \i from their' acceprions. They utterly deny thatthis place 
is meant of any Foederall holine^e^ but oUcgitmation^ which 
they call civill holineffe, and fo interpret the Corhthians 
doubt to be 5 rvhether their marriage mth Unheleeversrvere 
not now a nullity y and their children thereupon to bee^tf- 
y/^/^,illegitimate, orBaftards, andthe Apofllcsanfwerto 
be, that becanfe the Unhekeving wife is JAnlfifiedto the be- 
leeving husband, that is, their marriage remaines lawfuB, 
therefore their children are not fpurious, but lawfully be- 
gotten. But that this cannot be the meaning;! clearly proVe 
. by thefe four Arguments. • 

uArmnmt ^^^^^^ uncleannefle and holineile, when oppofed one to 
Becaufe im- the Other, are never taken for civtHy lawful! or unlawfuU -, 
:ieanneffe and f^^cleanneffe indccd^when oppofed to cleanntp^tmy betaken 
whe"c wken i^ fcverall fenfes, an uncleane veffell, an uncleane cloth, an 
for civuiy law- unclcanc garment-, when oppofed to cleane^ may fignifie no- 
^"^^* thingbut dirty orfpottedibut when uncleannes is oppofed to 

Mineffe, itisalwayestakeninay^rr^rffenfe, referring to a 
tabernacle ufe, to a right of adminion into, or ufe in, the Ta- 
bernacle or Temple, which were types to is of the vifible 
I *ritn,4*5. = tfehtirch : and holineffe is alwaies taken for zfefaration of per- 
Jin^ or things from common to {acred ufes : Even the meats 
'anddrmkesofbeleeversfan^ifedto thcm,{erve for a religious 
I'/^f/zri^^/^/^, even to refrefh them, who are the Temples of 
theholy Ghoftsfothatthcyhavcnot'Onelya lawful!; but 
AT/&tf/jiufeof their meat and drinke, which Unbeleevers have 

^AT^^b whom yeV their meat and drinke is civilly lap- 
/^JjIfSsd 3i;fi36onik'nt)iolin;/ 

'mc-^ -- -■••- And 


A SermQn of the Baptizhg of In/dm. ' ** 

And whereas fome fay, i rhe^. 4. 5,4, jAhatri^/^ a Oh]^^. 
morall vertue found among Heathens,ls called by the name 
oiSanBificatien, Let every onepofpffe his veffell, not in the luji 
ofcoy/cupifemeybut in San^tficatton and honour. 

I Aalwer, chaftity among Heathens, is never cald ^^;y- -^^fi^* 
&if cation, but among heleevers ic may well bee called /J, 
being a part oi the New crearion,a branch of their fandlifi- 1 

cation,wronght by rhe Spirit of God, a part of the inward 
adorning of the Temple of the holy Ghoft. So that the ■ . , 
meaning cannot be^your children are holy vthatiSjttow they ^-f^ "; 
are nothaftards-^ but rather, whereas before^ hothyon and 
they were uncleane^ and might have nothing to doe with the 
Temple of God , now both you divAjour children are a holy 
feed, according as was fliewed to Peter in his vifion, where 
God lliewed him, that the Gentiles formerly no better then 
uncleane beafis , and creeping things ^ Jhonld upon their con- 
verjion to Chriji bee no longer ejleemed con^mon or de- 
filed » J, 

Secondly, this being f o^ had this been the meaning ,\ elfe xhe /poftic 
were your Children unclean^ but now they are hol^ . elfe hid anfwcrhadn 
your children been ^4/?Wj^ but now thty atclegitimtC'^^^^^^^^'^* 
the Apoftlesanfw^^^md^Pt been ^f/^^, bccaufe then if one 
ofthe Parents had not been aBeleevcr5and lobyhis be- 
ing a beleever, fanftifiedhisunbeleeving Wife, their chil- 
dren muft have been Baftards .- whereas wee know their 
children had been legitimate^being borne in lawfuii Wed- 
locke, though neither of the Parents had been abcleevcr^: 
Marriage being afecond Table duty, is Uwfull (though not 
fan(flified)to Pagans as well as to Chriftians, and the legi- 
timation or illegitimation ofthe iffue depend not upon the 
Faith\ but upon the w^m^^ of the Parents-, let the mar- 
riage be lawfull, and the iflue is legitiaiate,whether oney or- -'^ ;«vt^ 
bothy otneither ofthe Parents be beleevers or infidels .• take 
but away lawfull marriage, betwixt the Man and the Wo- 

D 2 man^ 

9i A Strmon of the Bapti'^Qng 9flnfmt$. 

^^?f ' ^ ;inah:, and the iflbe is illegitiinate,whcthcr one or both , or 

neitherofthe Parents are beleevcrs or infidels; withall, if 

the children of ^^^^^f;?;^ beBaftards, and the marriage of 

Heathens no marriage, then there is no adultery among 

heathens, and fo the leventh Commandeirent is altoge- 

I ther in vaine in the words of it as to them. 

\.Argummu Befides St. Tauls reafon had no (ircngth in it^ fuppcfing 

^or had the the Tcxt wcre to be interpreted as thefe men would have it^ 

pemhrda'^r '^^^^^^^"^^^^^y ^''^^y)'^^^^^'^^^^^^^^^ maniagewasan un- 
cafoninir,if lawfuU wedlocke, and fo confequently their children Ba- 

ilLv^^^!u'^ ftardstnow mark what kinde of anfwer they make the A po- 
licy woaia r,..' 1 r It r i'li *■ 

lave it, Itle giV^)Vere )ee not tarvfnll man and mfc^ jour chtldrm were 

! Baftards^ butbecaufe the unbekeving Wife ufanffifedin the 

husbatid^ (ire. becaufeyour marriage is a law full marriage^ your 
children are legitimate. What ftrength of reafon is in thisf 
if this had been their doubt or queftion,whether then mar- 
riage were not a nullity , the Apoftle b'j his K^poftoliek ah- 
thority might hzvQ definitively anfwcred, without giving a 
reafon, 'jOur marriage is goody znd your children legitimate^ 
but i^Pattl will go about to fatisfie them by reafon,& prove 
them to bemiftaken, it behoved him to give fuch a reafon 
which fhould have fome weight in it, but this hath' none 5 
kt their doubt (as thefe men frame it)and the Apoftles an- 
fwcrfas thefe men interpret him)togaher,and you will ea- 
fily fee the invalidity of it •, We doubt ^ fay the Corinthians, 
we are not law full man and wife •, and that therefore our ^htU 
dnn are Baft ards. No, faith Paul^ yoti are miftaken^and I 
prove it thus^Wereyee not Uwfuliman a^:d wife ^ yenr children 
wen haft Ar ds '^ hut hecaufe yee are lawfuU man a/d wlfe^your 
., children are not baftards. Is there any argument orproofe 

in this !r; 

- ^FwiytKlYj accordihgt<!)///^their interpretation 5 the A- 

poftks lanfwer could no wayes have i^eached to the quieting 

oi ihtk eonfiiences '^ their doubt was, whether according 

t : to 

'A Strmm of the Baptizing of Infants. ^ j 

to the example in Ezra , they were not [to put away their 
wives and children, as mt belonging to Cod^ as being a Seed 
whom <jod would not own among his people*, iiow what 
kind of quiet would this have given them, to tell them that 
their children were not Baftards^ We know the ^etvs did 
not^z/Mtt'/yftheir Baftards, as not belonging to the Cove- 
nant of God-, Fhares^znd Zarah^znd^epthah, and innume- 
rable others^though bafiards^vjctc circumcifed^ and not cut 
off from the people of God. 

And whereas fomeobjeftout oiBeut. Q^.-s.that baftards 
did not belong to the Covenant among the ^ews^ becauie 
Cod there forbad a baflard to come into the Congregation of the 

lAnfwer, that is meant onelyoi bearing office in the i>«r.25X 
Church, or fomc fuch like thing , and not of being under 
the Covenant, belonging to the Church:asis manifeft^not 
onely by what hath been vow faid oi ^efthah and others, 
who were circumcifed,and offered facrifices, and drew nigh to 
Ggd^ as well as any other -, but the very text alledged gives 
fuificient light, that it cannot be meant otherwayes •, be- 
cauie in that place 5 who everts anBunuch y or wounded in 
his ffonesJ[\uh the fame exclufion from the congregation of 
the Lord : and I hope no man will dare to fay, that none EfA.<,g,3,Ji. 
fuch^are holy to the Lord-^H they {hould,the Scripture is full e- AO.8.27. 
nough againft them : that putting away of E:{ra was of an 
higher nature then bare illegitimation t, and therefore it be- 
hooved the Apoftle to give another manner of fatisfacJti- 
onto their doubtfuU confciences, then to tell them their 
children were not Baflards: Therefore 1 condudcf, that 
this holmeffe being the fruits of one of the Parents being a belee- 
njer^ mujl he meant offome kinde ofho/ineffe , which js not corn- 
won to the feed of them whofe Parents are both Unbeleevtrs^md 
that is enough for our purpofe. 'jjA^' 

Yet their remainestwo O bjcflions to bee anfwered, 


f 24 ^ Sermon of the Bd^tlT^ng $f Infants. 

which are made againft ;his our incerpretation. 
ijiS -Eirffjtlie Unbelee'ving wife^ is here (lud to he fanBiped^ as 

well as the Child is faid to bee holy , and the Origmall word 
is the fame for both, one the verhyXhe other the nome:\i then 
the child is h&ly^ w'it\\^ feeder all ho liffeffe^ then is alfo the u»^ 
belecvjng wife fancUfledwkh z feeder all San^iificatrofi^ and (b 
the rv//^5 although remaking a heathen5may be yet counted 
to belong to the Covenanr^grace. 
fe'Cihl^Greek ^ Anfwcr Jndecd there would be weight in this objedion 
j^repoVuion if -the Apoftle had faid th^ UMeeving Wi(e is fandlified, 
£gnifying faas ^nd no moi'e, as he fimply fays, the children zx^holy^^ but 
\q2\^!\6^7. ^^^^ he doth not fay, he faith indeed the Unheleeving wife 
!!Pet.\.5.Aa.4. is fand.fied in the beleeving htdihandy or to the beleeving hus- 
,12.1 Cor.7.1 J i^^^, that ip^to his ufe^as all other creatures are, as the bed. 
he lies on, the ;^^^/^ hee eats , the cloaths heeweares, the 
j; bcaft he rides on^ are ian^Sified to himjand f o this/^A?^/^- 

■ ednejfe of the wife is not a fancSification offtate-^ but bnely 

, of ufe y^nd oithis t^jexo be fandlified to the beteeving husbandry 
whereas the holines and fandification.that is fpoken of the 
children, is a hoUnciTc oifiate^ and not only a fandification 
to the parents /^y^.. 
2.0hje&. Thlt holinefle of the Children is /5^r^ meant , which 

could not.be, unlefTe one of the Parents were fanftifyed 
XQ the other, which is the force of the Apoftles arguing ,the 
unheleever is fanBtfiedioxhtbeleever^ ^//^ were not the chil- 
dren holy,!but uncleane .• but fcederall hohneffe of childixn 
may be where the Parents are not fandlifiedjonc in or to the 
other, as in baftardy, Davids child by Bathfheba^ Phares 
2ind Zdrah^ 5^W4^/ children by Thamarr, the ffraelites chil" 
drcn by the Conciibines,y4^r4^4;»/ fonne Ifljmaelhy Hagar^ 
&CC. in which cafes thechildrcn were foederallyW^,. and 
I accordingly were circumcifecj, ^ and yet the Harlot not (an- 

dified in ox to the Adulterer pr Fornicator, though a belce- 
ver, ..- :^' "^ ; 


A Sermon of the Baptizing of infants. 25 

I anfwer,we muft attend the Apoftlcs fcope^Wch is to fliew Anfr?. 
that the children would be unholy , iisihtfatth ^nd ^elever^ 
flyip of one of the Parents could not remove the barre^which. 
lies /;^r)&^^/^£'r, being an unbeleever, againft the producing 
of an holy kcd^becaufe one of them wa^ a Pagan, or unheletver , 
therefore the child rsouldnot he an holy feed^ unleffe the faith or 
beleeverjhif of the other Parent could remove this. bar. N o w t his 
can have no pkce of an Argument, in any cafe 3 where one 
of the Parents is not an Infidell: but this was not the cafe a- 
mong the Jewes •, Hagar, and Thamar, and the Concubines^ 
ho'^tvtx fin full in thole a^s^ yet themfelves were beleevers, 
belonging to the Covenant of God, and that barre lay not 
againft their children, as did in the unbeleeving wife: indeed 
if a beleeving man or woman fhould adulter oujly beget a 
childe upon a Pagan^ a Heathen^ or Unbeleever.thQVt this ob- 
jedion dcferves to bee further weighed 5 but here it comes 
not within the compaffe of the Apoftles Argument. 

Before I pafle from this fecoad conclufion^ let me further R^afon why 
fliew you why the Lord will have the children of beleeving aichinflnfs''^ 
Parents reckoned even in their Infancy , to belong to him, accoumcd his. 
Firft, his ovjn beneplacitum^hisixtt grace and favour which 
moves him to fhew mercy to whom he will, is a flifficient 
anfwertoall: Butfecondly, he willhave it for^/^^jr/^^^- 
ry. It is the honour of other Princes, that all who are born 
in their kingdome fhould bee accounted borne their Subjeifs-^ 
and the honour of great Mafters, that the children of their 
fervantsborn in their hofes, iTiould be born their fervants : 
Solomon counts it a piece of his glory ^that he had fervants ^^'^^^^•^•7« 
born in hb houfe. And on the other fide, it is a diihonout-i 
to a King not to be able legally to lay claim to thofb born 
in his kingdome,but that another King,yea,an enemy mi^t 
/e'^4Z^^ challenge them to be d/^Subjeds. So is it;v^ithtb^ 
•Lordjhe having left all the reft ot the worlid,^ tabi^ yifil^ljf 
the dcvUs kingdome, will not for his ovfnglor^es fake per^ 


^ ^ A Sermon of the Ba^tiT^ng $f Infants. 

mit the Devil to come and lay viiiblc claime to the fonnes 

and daughters, begotten by thofe who are the children of 
the moft High. And thirdly, he doth it both for the com^ 
formnd duty of tho(c who are in Covenant with him, partly 
I lay, for their comfort and priviledge, w hile they may lee 
their chJMre^rt vrfibl^ to be prov^idcdfbr by a better Father^ 
under a Covenant of Grace, to whofe care, and un. 
der whofe wing they may leave them^whenthemfelves Ihal 
failc •, and partly to bee an obligation to bring them u^for 
God, not to them [elves, muchlelTeto the^^W, but ever 
to look upon themfelves in the education of their children, 
to be but nurfing Fathers and Mothers, te train them up in the 
nurture and feare of the Lor d^ unto whofe kingdom^ family, 
and Covenant they thus belong. 

I have been the larger upon thefc two firft concl-ufions, 

becaufe indeed the proving ofthefe^ gains the rvhole caufe , 

if the Covenant be the fame, and children belong to it,then 

they arc to be owned as Covenanters^ and to be admitted to 

the diftinguifhing or difcriminating fign betwixt Gods pco- 

- pie and the devils-, and this the moft learned of the Ana- 

baptifts doe profeffe, that if they knew a Child to be holy, 

they would baptize it. In the other Conclufions I lliall be 

more briefe. 

^.Conclufion The Lord hath appointed and ordained a Sacrament or 

fealeofinitattontobeadminijlredunte them who enter into C$^ 

venant with hlm^Circtimcifion for the time of that adminiftra- 

tion which was before Chrifts incarnation, hapifmefince the 

time of his incarnation^both of them the fame facramentfor 

tht fpirituall part,though differing in the outward Elements- 

both appointed to h^^difiingmfhing pgnes^ betwixt Gods 

people,' and the Devils people ; both of them the way and 

meancs of foclnine entrance & admiflion into the Church; 

fc^f^of them to be adminiftrcd but onse^ atid none might be 

^cccivcdihto the Commt^nion of the Church of thc^en^es, 


A Sermon of the B4ftiz,wgof Infants. 5g 

iintill they were cir£umci[ed^ nor into the Communion of the 
Church of the Chriftians untillchey be Bapti:^ed^ none but 
the circumci(?d might eat of the Fafchall Lambj none may 
butthofe who are baptized, be admitted to eat tht Lords 
Supper, which fucceeds in the room of the Paffeoverj and 
this om Lord him/elf taught us by his own example, who 
vjdiscircumctfed^ asaprofeffed member of the Church of 
the Jewes, and when he fet up the new Chriftian Church 
he would be initiated into it^ by the Sacrament of Bap- 

OfthisConckifionthereisno great doubt, but becaufe 
fbmeofthe Anabaptiftsdoe deny the Sacrament of Bap- 
tifmetofucceedintheroom, place, and ule of Circumci- 
fion, bee plcaied to obfervc how plain the Apoftle makes 
it 5 Colojf. 2 . 8,9, 1 o, i 1 , 1 2 . where the Apoftles fcope is op^'"''* 
to difTwade the beleeving Chriftians from the rudiments 
of the world, and Jewifli Ceremonies, and obfervations 
upon this ground, thztvjc are compleat in Chrifi, and that 
inhimasinthe head, the Church hath all perfedions, and 
becaufe he would take them wholly off from Circumcifion, 
the ufe wherof ingagcd them to the ufe of the reft of Jewifli 
Ceremonies, he tels them, that in chrijl wee are circumcifcd ^31,5.3. 
with a Circumcifion made without hands (^ better circumcifion 
then the Jews was J inputting off the body ofth^.finnes of the 
fie/1) by the circumcifion of Chrijl . And whereas the ^ewijh tea- 
chers would be ready toobjecJl that the receiving of the 
inward gt^cQ of Circumcifion, did not make them {o com- 
pleat as (^^r^^^w and his feed was, becaufe they alfo had 
an outward fenfible figne whereby they might bee far- 
ther perfwaded^ comfortedy and confirmed • to this he anfwers 
ver, 1 2 .That neither is this priviledge Wanting to Chrijiians 
who have as excellent and exprefle a Sacrament of it, being 
buried with Chrifi in Baptifme^ the cfted whereof he there 
fcts down, and therefore they needed not Circumcifion^ 

E as 

2S A Sermon of the ^apti:{ing »f Infants. 

astheirfalft teachers infinuated, thereby dircdly teaching 
that our baptifmeisinftead of their circumcifion. And the 
Analogy liesbctween two Sacramentall types of the fame 
fubftancc {regeneration']tohoi\\^ev;>so.nd Gentiles. And in 
truth had not baptifme come in the room of />, the Apoftle 
could not have pitched upon a worfe inftance then that of 
Circumcifion, which was fo much vrvlued by them, and 
was fo great and ufefull a priviledge unto them : Nor had 
there been any reafon to have here named baptifm^but that 
he meant to (hew baptifm to Chriftians, was now in the 
room of circumcifion to the Jews. 

That by Gods own exprejfe order ^ Infajnts of rve/i as grown 
men'^voere in the time of the ^exves to bee initiated and fealed with 
thefigne of Circumcifion : Whether Jewes by nature , or 
Profelyces of the Gentiles^one law was for them all,ifthey 
receive the Covenant, they and their children receive cir- 
cumcifion: andalthoughj as I touched before, thisfigne 
was aHualiy applyed only lo the rmles^ yet the females were 
w^^4//ycircumcifedinthem, as is apparent both bccaufc 
the whole Church of the Jews were called the Circumci- 
fion, and becaufe by Gods e:^preffe order, no uncircumci- 
fed perfon might eat of the Paffeover, which wee are fure 
the women did as well as the men. And whereas fome 
who fee which way the ftrength of this Conclufion ben^ 
deth.do alledge^that though Circumcifion was to bee ap- 
plyed to their infants^yet it was not as a feile of the fpiri- 
tuall part of the Covenant ot Grace^but as a national badge, 
afeale of fome temporalland earthly bleffings and priviled- 
ges^as of their right to the Land oiCanaan^&c. and thztJjh- 
mael though he was circumcif^ed for fome temporalirefpe^Sy 
>en.i7.i? 19) y^^ heewas not thereby brought under the Covenant of 
p,2t. * ' grace^which was exprefly faid to be made with Kyibraham^ 

in relation to Iftacznd his feed. 
I '*'^'' I anfwer, there is nothing plainer then that the Covenant 

^ where- 

A Sermon of the Baptizing of Infants^ :^^ 

whereof Circumclfion was the figne, was the Covenant »f 
Grace • Abraham received Circumcifion 2, figne of the Rom'4»ir« 
righccoufncffe of Faith, and the 3^^ir^^ received it not as a 
Nation, but as a Church, as a people feparated from the 
world, and taken into Covenant with God: It is truein- 
cfted, that Circumclfion bound thenfi who received k^ to 
conform to that manner of adrainiftration of the Cove- 
nant which was carryed, much, by a way ofTemporall 
bleffings and punifhments, they being types of fpiriCuali 
thingsjbut no man can ever fliew that any were to receive 
' the Sacrament of Circumclfion in rcLition to thefe out- 
ward things onelj^ or to them ^f 4//, further then they were 
adminiftrations of the Covenant of Grace-, fure I am, the 
Frofelytis and their children could not be circumcifed in any 
relation at all to the temporallbieflings of the Land ofC4- 
naan as they were temporall,becaufe notwithftanding their 
Circumclfion they were not capable of receiving, or pur- 
chafing any inheritance at all in that Land • fojournc 
there they might, as other ft rangers alfo did, but the 
inheritance of the Land, no, not one foote of it could 
ever bee alienated from the fevcrall Tribes to whom it 
was diftributed as their pofieffion by the moft High : 
Tor all the Land was divided unto twelve Tribes , and Deur.n.8. 
they were not any one of them allowed to fell their Lev.25,13. 
lands longer then till the year of Jubilee,z:^'z;/>.25.i3.&c. 
Yea, I may boldly fay, that their Circumcifion was fo 
farrefrom/^^//;j[g-to them the outward good things of the 
land,that it occafioned and tyed them to a greater expence 
of their temporall bleffings by their long, and frequent, and 
chargeable journeys, to worfliip at Hierufalem. And as 
for what was alledged concerning Jjhmael, the anfwer is 
eafie; God indeed there declares that Ifa^c fhould be the 
tyfeof C/^r//?, and that the Covenant of Grace fhould bee 
edablijhed^xid continue in his family 5 yet both Ijhmacl and 

E 2 the 

JO A Sermon of the Baptt^ng of Infants. 

the tc^o( Abrahams Family were really tdikcn Into Cove- 
nant 5 untill afteiward by Apoftafie they difcovenantcd 
themfclveSjas alfo did Efatt afterward, though he were the 
Son of /jQ4^,m whofe family God had promifed the Cove- 
nant fhould continue. 

Fifthly and laftly, the priviledges of heleevcrs under this 
laft and beft adminiftration ot the Covenant efgrace^ are nna- 
ny wayes tnUrged, made more honerablt^ and comfortable^ 
then ever they were in the time of the Jews adminiftration^ 
w^;7jf Scriptures fpeake of the inlargement of their privi- 
ledges, not one for the dimimfhing^ox deprefsing^ or extentkt- 
tingoH\{Qm •, thatyoke,that hard and coftly way of admi- 
niftration, which neither they northeir Fathers wereable 
tobeare, is taken off from our flioulders^ our Covenant is 
laid to be eftablifhed upon better promifes^tht glory oi theirs 
had no glory in refped of ours ^ they were under the bon- 
dage of Infants under agejin comparifon oiom freedom^vjt 
as well as they are called a holy Nation^ a peculiar feeple^ a 
chofen generation^ feparatcd to him from all other people^ to 
whom^aswellastothem, belongs the z^^^/;/^/?, the Cove- 
nant^ the promt fes •, we as well as they, in joy him to be our 
Father^ and with his deareft Son our Lord, are made Co- 
heires of the Kingdonk of glory -^ we have all thcfe things 
with advantage, notonly intheclearneffe of the admini- 
ftration,but in fome fenfe in greater extent to perfons with 
usjthereis neither male nor female. 
:. Some indeed goe about to (he w, that in fome things the 
Jews had greater priviledges then wet have, as th^t^Abra- 
ham had the priviledge to be called the lather of the Faith- 
fnll'^thzx Chrtfifhofdd bee born ofhisfleJb,Marj had the privi- 
ledge to be the Mother of chrtfl, and the whole Nation this 
privikdge,f^4f God mil call in their feed agatn^aitex they had 
been caft off for unbelief many hundred yeers-, which privi- 
ledges/ay they, none of the Gentiles havener can have. 


A Sermon of the Bapti^ng of Infants. g i 

- Jpfafrd But thefe things have no weight: We are im '^iifip. 
quiring for priviledgcs which are branches of the Covenmt 
of Graccy which every man who is in Covenant with God, 
might expeft from Cedhy verciic of the CovenanCjwere he 
a ^evp or a Profeljte^ not for any particular ox peculiar favour 
x.oz^^xi\c\A'^xnianyOXVPomanflxfa7?nIy^ ox tribe: All thefe 
forementioned things, and many other of the like kinde (as 
ihQ Mini fiery of the Tabernacle andTemple^ to belong to one 
Tribe, the Kingly of ice to one Family . fuch and fuch men 
never to lack a man of their hoVi^cio fi and before God) ^xo- 
ceeded indeed from -Fr^^^r4^<?, but were no pares of that 
Covenant of grace which God made to Abraham^ and all 
\mSeed\ For could every man in Covenant challenge thefe 
things at Gods hand^and that by vertuc of the Covenant > 
Could every one of them promife to himfelfe that Chrifl 
fliould be born of his flefli < Or every one of their women 
that (he fliould be the mother of Chrifti* Could everyone 
wkom God owned to be in Covenant with him, promife 
by vertueof the Covenant^that their children if cafl off by 
«;?^^//V/^,fbould after many hundred years be again called 
in i We fpeak only of fuch priviledges as were univerfally 
and common to all who were in Covenantjfor which by ver- 
tue of the Covenant they might re lye upon God •, Ltt any 
man ihew out of the Scripture where our priviledges under 
the Gofpcljare cut fhort in any of ^^(/^ tnings, and he faith 
fomewhat-, and in particular for the cafe in hand, concer- 
ning our Infants right to the Covenant of Grace, and the 
feale of it,once we are fure the Infant children of all Cove- 
;i4;?^er J were within the Coverunt, and the (calealfo be- 
longed to them, and by vertue of the Covenant (which is 
ftilltheiamej we plead their interefl in it Let any man 
(hew when and where this was taken away, when the In- 
fant-children of heleevers were expunged out of the Co^tf 
mntoi' grace 5 certainly whoever will goe about to de- 

E 3 privet 

2 i A Sermon of the Bafti^^ifig of Infants. 

prive chcm of it^ to cut off fuch a great part of the comfort 
of kelecvtng varcnts^mw^ produce cleave ceftimonics, before 
they can ptrfwade beleevers to part with either of them, ci- 
ther their righc co the Covenant yOxtoxh^ feaU of the Cove- 

For, fivft, their Infants intereft in the Covenant^ next to 
the glory of GodjUnd the falvation of their own foules, is 
the greateft benefit ot the Covenant ot grace •, eventhis(I 
Fay J to have their children belong to Gods Family and 
Kingdom, and not to the Devils; Ccrtainly^thegreateft 
trealuveof Parents is t'r.eir children,andinthcm thefalva- 
tionof their foules: Now how uncomfortable a thing were 
this to Parcncsjto take away the very ground of their hope, 
for the falvation of their children? and I dare affirm it,that 
we have no ground of hope for any particular perfon, un- 
till he be brought under the Covenant of Grace, Allchc 
world,as I have formerly toiiched,is divided into two king- 
^(?;»^55the Kingdom of Chrift, which is the Church- and 
the kingdom of Satan, which is the reft of the World • 
now io long as any perfon is vifibly a Member of the kingdom 
ofC^n/, wehave nocaufe to doubt their ^/^J?/^i^and/i/i/4- 
tton^\mi\\ they vilibly (hew the contrary ^although we know 
that there are fome reprobate among them • fo on the other 
iide, although we know Chrift hath many of his Ele6l to 
be gathered out of the Devils kingdom, yet we have no 
caufe or ground to hope that any particular perfon is any 
other :hQnd,reprobatey being a vifible profcfled member of 
Satans kingdom,untillhec give hope to the contrary; now 
what a moft uncomf->rtable abridgement were this of the 
Covenant of Or ace ^ thus apparently to cutoff the Seedo£ 
Beleevers from their vifible right in the Church of 
Chrifl, and to^put them in the vifible kingdome of 
5atan i 

And, Secondly, as really unwilling muft they look to 


A Sermon of the Baptizwg of Infants, 53 

find ParentSj to part with their childrensrtght to the Stde 
of the Covenant ^ this their right to the Covenant being 
all the ground of hope that heleeving Parents Q2iVi\\2L\^i\\zi 
their Infants who die in their Infancy,r:rc faved/ather then 
the Infants oiTufkes^ had need beejealed^li they live nntill 
they are grown men, and give other fignesof srace^ they 
may conceive good hopes of them, though they were not 
fealed with a Sacranfientali feale : This therefore is appa- 
rent, that the cutting offourpriviledges & comforts in the(e 
two were a great abridgment of the priviledges of the new 
Covenant,and would put the Seed of Abrahams faith into a 
farrcworfe condition in regard of their pofterity, then the 
Seed of his flcfti were in ; And the Jews in A^.2. 39. if 
thisDodrine had been preached to them, might have re- 
plycd unto St. Pertfr5when he exhorted them to be baptized 
for their childrensgood-^Nay^Peter^ even therefore wq will not 
be baptized, for as yet we are fine our Children are in Co- 
venant with God^and reckoned to his family •, but if we re- 
ceive your new way, our children muft be counted to the 
kingdom of the DeviU^ and io might they in Co /off. 2. when 
P4«/ told ^/;^w they need not be circumcifed, becaiife Bap- 
tifm came in the room of it^ f^^^ might have replycd, that 
though they need not be circumcifed themfelves^ yet they 
would ftill circumcife their chi/dr en, bccaufe Baptifm was 
not to be applyedto them according to thcle mens Do- 

Upon thefe five Conclufions, i . That the Covenant of 
grace is always the fame. 2. That the Infants ofthofein 
Covenant, are always reckoned Covenanters with their 
Parents. 3. Th^it our Baptifm fucceeds in the room and 
ufc of their Circumcifion. 4. That by Gods expreiTe or- 
der, their Infants were to be Circumcifed; as it was a feale 
of the Covenant. And 5. that our priviledges for our 
felvesandour Children are at leaft as hoiaourable, large, 


54 ^ Sermon of the Bapti^ftg of Infants. 

andcomfortableastheirswere-, The Conclufion follows 
uadeniably^thac therefore the Infants of beleeving parents are 
tehee baftiz^ed, 

Againft this Argument: the Anabaptifts objed many 
things. They fay the Covenant was not the fame - fome 
of them fay^the children of the ^etves were not under the 
Covenant m relation to fpirituall things: They fay circtmci- 
[ion and haptifm^cvvcd not for the fame ends and ufes: They 
fay Circumcifion was adminiftred as a Natlonail badge^ 
and properly /^4/^iccmporall bleffings.They fay,whatevcr 
priviledges Infants oiBeleevers had hefere Chrifts time^thcy 
have now none at all^ and many fuch like things: All which 
I have fo fully cleared in this former Difcourle, that I fup- 
poielneednotaddeany more^ the main and only Obje- 
ftion remaining, which hath any colour of weight in it, is 
"There is no command^ no expre^e institution^ or clear exam- 
^ O^/ea. j^^ ^^ ^11 ^fj^ jy^^ Te (lament efbaptiZinz of Infants : And in the 

We want a ^ i • -n • t J -' ' ^ '^ i i j i 

command and adminiltration or Sacraments, we are not to be led by our 
example. Q^vn rcafon, or grounds of leeming probability, but by the 
expreffe order ot Chri(l,and no other wife. 
^nfrv. If by inftitution, command and example, they mean 

bet°noL^^relre ^^ exfre(fe f)UabicaIl Command^ (^c. I grant that in fo many 
command or ^ words it is not f ound in the N€.w Teftament*^ no expre(J'e com- 
cxampie-. mand in the New Teftament^ that they fliould be baptized 5 
no expreffe example where Children were baptized •, but I 
alfoadde, that I deny the coafequence, ihuK in fo many 
words it be not commanded in the New Teftamentjit ought 
]!^c^jfl-ary."°' "^^ ^^ be done,this is not true divinity, that Chriftians are 
not tycd to obfervc that , which is not exprefly and info 
many words fet down in the New Teftament -, there is 
qocxprefferevivingoftheLaws concerning the forbidden 
degrees of marriage in the New Teftament, except of not 
having a mans fathers Wife, i Cor. 8. no cxpreflc Law a- 


A Sermon of the Bdftiz^ing of Infants. * j 

gaifift Polygamy ,no expreflc command forthe celebration 
of a weekly Sabbath-,are therfore Chriftians free in al thefti 
cafes ? Yea, in the Point of Sacraments there is no exfrejfe 
command^ no example in all the New Tcftament, where 
Women received the Sacrament of the Lords Supper; 
there is no ^x/>r^/Je command that the children oi Seleevers 
when they are grown, fliould bee injlru^edand baptized, 
though inftruded by their Parents 5 expreflfe command ' 
there is,that they fhould teach the Heathemnd thc^ewes 
and make them Difciples, and then baptize them, but no 
command that the children of thofe that arc Beleevers 
fliould be taught and baptized when they are grown men^ 
nor any example where ever that was done -, will any man 
therefore fay ,thatchriftian i;vomemi:t not to be partakers of 
the Lords Supper^ nor the children oHeleevers when grown 
men be hapti'{ed? I think none will be fo abfurd as to affirm 
irjf it be iaid^though thefe things be not exprefly 2ind inter- 
minis in the New Teftament, yet they are there vertuafly, Yet by good 
^wdhy undeniabk confequence : Iconfeffeitis true, fo have confcqueHce 
we vertually y^nd by mdeniable confequence hfficient evidence "^^^^^^^^^ ^°"^ 
forthe baptizing of children,both^#ww4;;^i and examples-^ kothinthc* 
Voi'fivtt^^QhzvcGodscommaridto {^braham^ as he was the ^'^"^"lan^i'gi- 
Father of all Covenanters, that hee fhmld feale his children I^;Vwhfchrc* 
with the feale ef the Covenant, Now this truth all our Di- cherhus. 
vines defend againft thePapifts^ that 4// Gods commands 
and inftitutions about the Sacraments of the fem^ binde us 
as much as they did them^ in all things which belong to. 
the fuhftance of the Covenant, and were not acctdentaS 
unto them : as becaufe circumcifion is called a feale of the 
Covenant^ therefore our Sacraments are feales of the Cove- 
mm: becaufe circumcifion might be adminiftred but once 
being the feale of initiation •, therefore baptifm being al- 
fo the feale of initiation, isalfo to be adminiftred but (?w^ 
But that circumcifion was to be adminiftred upon the eightk 

F day 

^ A Sermon ofth^S&ft^tf^g of Infants. 

dA*j onelj^vj^iS an accidentaU thing, and therefore bindes not 
us, thcJcwi(hP/jjf^tfx'erbeingiobe^^4r/)i repeated, bindes 
us to have a rf/>^f/>/^/^of the Sacrament of the Lordi Suffer j 
which came in roomc of it, becaufc this belongs to the lub- 
ftanceof the Covenant, both of them being Sacraments 
fQt fpirituati fjour/jhmentf grfiwph 'a.nd comintiance in the Co- 
venant ^ (as the o:hcr was for birth and entrance) but that 
their Paireover was to be eaten in an Evening, and upon 
mefet Evemnginthc ys^vc^vjeis accidemalltand fo binds not 
us» Thelikeinftancelgivein our Chnflian Sabb^hi the 
fourth Commandement binds :^i5 for the fuh^mce of it as 
muchasever it bound the ^zms \^ There God once for all 
feparated one day of feven to be facred to himfelfe, and all 
the world flood bound in all ages to give unto God that one 
(iiy of feven^which fliould be of his own choofing. Now 
«;;r///Chrifts tiaie,God chofe the Ufi day of the feven to be 
his Sabbath, and having by the death and refmrelfion oi 
our Lord Jelus,put an end to the Saturday Sabbath,and fur- 
rogated the firfl day of the week inftead thereof to be the 
Lords day, we need no new Commandment for the keep- 
ing of the Lords dajy being tyed by the fourth Command- 
ment to keep that day of feven which the Lord fhould 
choofejthe Lord having chofen f^^, the fourth Command- 
ment binds us to this^z^ it did the ^ews to the former : f o in 
the like manner,! fay,in the Sacrament of Baptifm. 

When God made the Covenant wdth C^braham, and 
promifed for his part to be the God of him and his feed, 
what God promifed to Abraham^ we claime our part in 
i\ as the children of Abraham^ and what God required 
on Abrahams paxt for t\itfuhftance of obedience, we all ftand 
charged with ^ as well as if ^//^^^/^^ wee as ^^r4^/iw are 
tyed tOibeleenkj to lovexht Lord with all our heart, to have 
CUJsh^airtxirjcumciied, to walk before God in uprightnefle,; 
toviQftrudfc ©UE Childreni and bring them up for (God 


A Sermm of the BJpti&kg of Infants. \ 

and not for our felves, nor for the Devill, to teach them 
toworfliip God according to his revealed will, to triin 
them up under the Ordinances and itiftitutions of Gods • 
own appointment: Allthefe diihgs Gods Command to 
AhrAham c^x^'^^ts upon ^//the Children of the Covenant 
though there were no exfrei^e reviving th^k Commands in 
any partot the- Ne^v Tejlamcnt^ and therefore conftquently 
that command of God to Abraham which bound his feed of 
the f'cws^ to train up their children in that manner of wor- 
fhip which was then in force,binds the feed oiAbraham^ narv 
to train up their children in conformity to fuch Ordinances 
as ;;i>m are in force. 

And the fame command which injoyned ^^r4^4w^ to 
feaU his children with the/^^/^of the Covenanc3injoynes us 
as flrongly to feale ours with the feale of the Covenant, and 
thatcommandof God which exprejji/y bound Abraham to 
fiale his with the fign oicircumcijjon^ which was the Sacra- 
ment then in force, fro tempore^ doth vertmlly binde us to 
y^4/^ ours with the fign of ^4pf//fe,which is the Sacrament 
/?<9«7inforce^andfucceedsintheroom of the other by his 

fff^feis one command by r/^^r^ confcquence, another 
you (hall finde, CM at. 2 8 . where our Saviour bids them Goe aslj o^ene 
and teach all Nations yB apt i zing them in the Name oftheFa-^ and lxpiaine< 
ther^ and of the Sonne^ and of the Holy Ghoji: Where you >. 
have two things ; Firft, What they mreto^doe-^ Secondly, I 
To whom they were to doe it. They were to preach and teach 
all things which hee had commanded them^ that is^ they were v, 
to preach the whole Gofiel^ Mark, 16. 15. The whole - 
Covenant of Grace, containing all the promifes^whereof ' 

ihisisone, viz,. ThatGodwillbectbeGodofbeleevers^andof 
their feedy that the feed of beleevers are takers into Covenant 
with their Barents. this is a part of the Gofpel preached unto 
Abraham^ and they were to Baptize them, that is, to ad- 
^^'' ' F a minifler 

|8 ASirmnoftheBafti^ngoflnfants. 

iniflifterbaptifinasa Sealeoith^ Covenanc to 4// who re- 
ceived the Covenant. Secondly, wee have the ferfonsto 
tvhomthty v^txtlo 6ott\\\s,all Nations^ whereas before the 
Church was tyed to one Nation, om Nation onely were 
Difciples, now their Commiffion was extended to make 
^iSf Nations Difciplcs, every Nation which fhould receive 
the -F^i^^jfliiould bee to him now, as the peculiar Nation 
of the ^'cms had been in time paft. In a wovd^Natiom 
here are oppofed to the one Natio^hchxc. Now we know 
when that (?;^^ Nation of the ^ewes^txt made Ditciplcs, 
and circumcifcd, their Infants were made Dirciples,(madc 
to belong to Gods Schooie ) and circumcifed withthcna, 
when that Nation was made Difciples in Abrahams 
loyncs, and circumcifed , their feed alfo was the fame 
when that Nation was taken out of Egypt, and aBmlly 
made Dilciples, their children were alfo with them^ and 
wee know that in every Nation the Children make a great 
part of the Nation 5 and are alwayes included under every 
adrainiftration to the Nation, whether promifcs or 
threatnings, priviledges or burthens. Mercies or Judge- 
ments, unleuc they bee excepted ; fo are they in Cities, 
in Families^it being the way of the Scripture,when fpeaking 
indepriitel'j oidkVto^Xty Nation, City, or Family, to bee 
either faved or damned, to receive mercies or punifhments, 
cxpreflyto except i;?/^;;^/'^ when they are to be excepted, 
as wee fee in the judgement that befell Ifrad in the Wilder- 
neifc, when all that rebellious Company that came out of 
Bgjft^ was to perifli by Gods righteous doom, their little 
ones were exprcfly excepted. Numb. 14. 31. and in the 
Covenant <i^»/i/^)entred into by the body of the Nation, 
Neh.ioXi is exprcfly limited to them who had knowledge 
andunderftandmg. And the Difciples who received this 
Commiffion knew well, that in all Gods former admini- 
ftrations, when any Parents were made Difciples, their 


A Sermon oftheBapti^ngof Infants, gji 

ihildren were taken in with them to appcrtainc to the fame 
ichoole, and therefore it behooved the Lord to give them 
zcaution for the leaving out of Infants in his new admini- 
ftration, that they might know his minde^had he intended 
to have them left out, which that ever he did in v/ord or 
deedjCannot be found in the Scriptures. ^ 

If it be faidjthey are not capable of being Dif ciples : ^>^^' 

I anfwer,even as capable as the Infants of the Jews, and ^^^' 
Profelytes were, when they were made Difciples: and be- 
fidc, they are devoted to be Difciples , being to be trained 
up by the Parents ^"who are from their infancy to teach them 
the knowledge of Chrift, and at the prefenr, they are ca- 
pable of his oxvne teaching : and fure I am, in Chrifts own 
diale(ft,to belongto Chrifi^ and to be a Bifctfle of Chrift^or to Matth. i a42^ 
bear f)&^/^^w^ofChrift>is all one^ and that fuch Infants doe Matal;^*' 
belong to Chriftjand beare the name of Qirift,! havcfuffi- 
ciently proved already. 

And I defire it may be ferioufly weighed whether that cx- 
preffion,-4tJ.io.i5. Nowtherefore why tempt ye God to 
put a yoke upon the necks of the Dfciples jdo not necefliratc 
uSjtogive the name oiDifctfles to Infants.^s wcl as lo grown 
men.tov I reafon thus. All they upon whofe necks thofe falfe 
. Teachers would have put the yoke of circumcifion are cal- 
led D//r///ri,& to be called Difciples: bu: they would have 
put the yoke of circumcifion upon Infants, as well z.^ grown 
men: thcrfore Infants as well as grown men are called Dif- 
ciples and to be called fo.The major is undeniablCjthc^w/;;^/ 
I prove thus: They who prelfed circumcifion to be in force, 
according to the manner ofMofes Law, and would put it upon 
their necks after the manner of Mofes his Law, they would put 
it upon Infants of thofe who were in Covenant with God, 
as well as upon the necks of thofe who were grown men, 
for fo Mofes Law required: but theft falfc teachers prcffcd 
circumcifion to be j& inforce, as is apparent, Aif^ ij-i. 

F J Ano- 

i|0 A Sermon of theBafti%tn^ of Infants. 

Another command by good confequence for the bapti- 
zing of Infants, you (hall finde in that forementioned place 
where the Apoftle exhorted them to repent & be baptized^ ' 
iLC.Buaufe ihtfremife xv(vs made to them and to theirchildrfn^ 
which^as I llewcdyou, clearely proves that the Children 
of fuch vvhobeleeveand are baptized, arc taken intoCo- 
venantjandthereforeby good confequence they alfo are to 
receive the fcale of the Covenant. The Text not onely 
(liewing that they are within the Covenant, but alfo chat a 
right to Baptifme is a confequence of being within the Cove- 
nant. Thus for Commands: for Examples3though there 
fliouldbenone, there is no great argument in It, when the 
rule is fo plain,yec we have exampl es enough jby good con- 
fequence, for you fliall finde the Gofpel cook place,juft as 
the oldadminiftration^by bringingin whole families together-^ 
when Abraham^d.% taken in, his whole Family was taken in 
with him 5 when any of the Gentiles turned Profelytes, or- 
dinarily their Familes came in with them: fo in this new 
Adminiftration, ufmll'j ifthe>/4//er of the Floufe turned 
Chriftian,his \N\\Q\t family came in and Were baptized with 
him •, The whole houfehold of Cornelms^i\\^ firft converted 
Gentile,/^^..! i .i4.the houfehold of Stcfhanm^, the houfc- . 
hold of Arifhbulm • the houfehold of karcifftu*^ the houfe- 
hold oi Ljdia • the houfehold of the G4^/^r-,thefe are exam- 
ples not to be contemned. 

And whereas fomeobjeftagaind this Argumenr, taken 
from whole Families, that the argument is at leaft as ftrong 
toprove that the Jewifli Infants did eat the Pafftover, bc- 
caufe not only leverall Families mighc,but did, and that by 
Gods appointment,eat the PafTeover. 
.1: I Anf wer, by denying the confeq -ence, the argument is 
not fo ftrongjfor the one as for thcother, becaufe ho other 
Scripture fhcws that the PafTeover doth belong to Infants 5 
but we have other plain Scriptures proving that Baptifme 


A Sermm of the Bapti^ng of hfmts. ^X 

is in the room of Circumcifion, which belongs therefore 
to InfantSjOS well as grown men; if any can inftancc of any 
families of Gentiles who were circumcifcd, the confcqucnce 
were good. Therefore Infarcts were^\i there were any Infants, 
becaufe other Scriptures (hew that circumcifion belongs to 
Infants as well as grown menjbuc in this cafe the argunient 
is not good. | 

So much for my firft and main Argument, they are fcede- ! 

r^^/jand therefore muft ht [ignati ^th^y arc under the Cove- 
nant of Grace^and therefore are to be figned with the ftalc 
of admittancelnto the Covenant. 

Th^i^coni hxgum^nx.^to\^hom\hQ inwArdgrace oi Baf^ x Argument 
tlfm doth belongjto them belongs the outward fign^thcy ought 
tohavethej^g-;?^, who have the ^/'/3f^/j^;^//y^^-, xht earthly 
/^; of the Sacrament "muft begrantedto them who have 
the^^4'z;^/r/Jf^ar^♦butthe 7;?/i;?^^of beleevers, even while 
they are Infants are made partakers of the in warcj Grace of 
•Baptifme, of the heavenly and fpiricuall part, as well as 
grown men .• therefore they may , and ought to receive the 
outward fign of Baptlfm. 

• Thcw/i/tfrPropofition, th2Xtheyrvhoare mAdefarikkers'of 
the inward grace ymA-j not bee debarred of the out w^ird fign, is i,/ii^*^^* ^ 
undeniable, it is Peters argument^ A6t. i o. Can any mm for- 
bid water that thefe fhould not bee kipti^d^ who have received 
the Holy Ghoji 04 well os wee? and again, A^. w.Por as much 
as God gave them the like gifts as hee did mto m^ what wai I 
that Icoddwithfland God? And this is fo clear,that the moft 
learned of the Anabaptifts doe readily grant, that if they 
knew any Infants to have received the inward grace, ihey 
durft not denythem the outward fign, and-that\the ^^^riS- ^^''•^°' 
cular Infants,whom Chrift took up in his Armes and^lef- 
led, might have been bapti!zpd. And for the iffumptibn or 
minor ^ That the Infants of Beleevers^ even while they are In- 
fantSydo receive the inward grace; as well its gronhf mjtn^ fe'as 


4» A Sermon of the Bapii^ng eflnfmts, 

plaitic, not only by that {pecch of the Apoftle,who faith, 
they are holy^ but our Saviour faich cxpreffdy, Mari. lo. 
That to fuch belongs the kingdam of God^ as well as to grown 
men: And whereas fomc would evade it,by faying that the 
Text faith not^ tothe^n belongs the Kingdom ofGod,but 
of [uch is the Kingdome of Heaven, Tjni-miy^ oi fuch like^ 
that is, fuch as are graced with fueh like qualities^ who arc 
humble Viid meek, as children are, and that Luk. i8. is pa- 
rallel! to this,in the meaning of it, Whofoe'ver doth not receive 
the Kingdome of Heaven a$ a little childe^ hee fhall not enter 

But I anfwer, chough it be true that in other places this is 
(?;?r ufe that Chvift makes of an Inhnts age and condition, 
to fliewthatfuch as receive the Kingdom of Heaven, mull 
bequalifycd with humility, &c. like unto children: yet 
here it cannot be his meaning,bccau{c his argument is^ f^ffer 
them to come to mee and forbid them not^ bee atifeof fuch is the 
Kingdome of God^ that is, my Church and Kingdom is made 
up of thefe as well as of others. This was the very caufe 
why the Difciples rebuked thofe who brought the children 
to Chrift, becaule they were Ittle^ not ft to bee infiruFied^ 
andthereforenot fit that Chrift (hould be troubled about 
them •, this Chrift rebukes in them, and tcls them that the ' 
tof/^-^qyir of children , is no argument why they fliouldbc 
kept from him : Suffer them^ faid he, to come ^ and forbid them 
not ^ for of fuch is the Kingdome of God: andwhatkindeof 
w '^-^\ argument had this been, iftheTextiliouldbe interpreted 
> '[■ M as the(c men would have it. Suffer little children to come unto 
me, ihzt I m^y touch them^ take them up in mine armesy fut 
• my hands upon them^ and bleffe them^ becaufe the Kingdom 
of God belongs to them,who have fuch like qualities,who 
refemble children in fome feleft properties ? By the very 
fame ground,ifany had brought doves ^ znd Jheepe to Chrift, 
to f tit his bands ufon them^ andbleffe them^ the Difciples had 




A Sermon of the Bapti&hg of Infants. 43 

been liable to the fame reproofey becaufe effuch is the King* 
domof God/uch as are partakers of the Kingdom of Goa^ 
muft be indued with fuch like properties. 

Befide, what one thing can be named belonging to the ^^t^ 3-^ 
initiation, and being of a Chriftian, whereof Baptifmeis a Gai!3!27! 
feale^which Infants are not capable of^as well ^s grown men^ Titus :^.<^, 
they are capable of receiving the Holy Ghoft^ of union ^\xh^'^^^'^*^* 
ChuHyOf ad0ption^o?forgive}7e(fe oiftns, of regeneration^ of 
everlafltng life^ all which things are fignifyed and fealed in 
the Sacrament ofbaptifmrand it \^ further confiderable,that 
in the working of that in ward gracepf which baptifm is the 
fign and teaUall who partake of that grace,are bwtmeerepa' 
tienPSyXnA contribute no more to it, then a chtlde doth to its 
own begettirigjand therefore Infants as fit Subjedis to have 
it wrought in them as grown men.and the moft grown men 
are in no more fitnefle to receive this grace when it is given 
them, in [rclped either of ^iny faith or repentance^ which 
they jv^/^have,then a very little childe, it being the primary 
intention of the Covenant of Graccjin its firft work^to (hew 
what Free Grace can and will do to miferable nothing, to 
cut miferable man off from the wilde Olive, and grafFe him 
into the true Olive, to take arvay the heart of ftone^ to create in 
them a heart of flefb^ to forgive their iniquities y to love them 
freely^ what doth the moft grown man in any of thefe,more 
then an Infant may do < being onljpa(sive in them all ^ and 
of thisy?r/? grace is the Sacrament of baptifm properly afeal: 
and wiio ever will deny, that Infants are capable of the{e 
things as well as grown men-^ muft deny that any Infants dy- 
ing in their Infancy are faved by Chrift. 

Againft this argument feverall things are objc(5i:ed:which 
I (ball indevour to remove out of the way. 

Firft, It is faid, that although Infants are capable of OhjeS.i 
thefe things, and they no doubt arc by Chrift wrought in 
many Infants, yet may not we baptize them, bccaufc^ ac- 

G cording 

A^ ASermonoftheBapi'^ngeflnfams. 

cording to the Scripture pattern, both oi chri (Is command, 
c>/<i/.^8an[us/>/?/f«^/^»of Baptifm, where this was in- 
joyned -, and ^ohn the Baptift,Ghrifts Difciples^and Apo- 
ftles. They alwayes taught and made them Dilciples by 
teachingjbefore they baptized any. 
infip. I anfwer, Firft,that of Matth. 28. is not the inflitmon of 

Baptilm^it was inftituted long before, to be the Scale of the 
Covenant^ it is only an inlargemenc of their Commiflion, 
whereas before they were to goe emly to the left Jheepe of the 
hotife oflfrael^now they were to gotmto all the worlds And be- 
fide, it.is no where faidj thaf^ none mre bapti'{ed^ but fiich as 
v^cvtfirfi taught, and what realon wee have to beleevc the 
contrary jyou have before leen. 

Secondly, It is faid indeed, that they taught and baptiz- 
ed, and no exprefle mention made of any other .• but the 
reafon is plain^ there was anew Church to be conftitutedj, 
all the Jews who fhould receive Chrift, were to come unr 
dQX another admintftration^ and their Infants were to come in 
only in their rights and the Heathen Nations who were to 
be converted to Chrift^ were yet wholly without the Co- 
venant of Grace, and their children could have no right 
untill themfclves were brought in ., and therefore no mar- 
vaile, though both ^ohn^ and Chrifts Difciples, and Apo- 
ftlcs,did teach before they baptized, bccaufc then no other 
were capable of baptifm ; but when once themfelves were 
inftruded and baptized, then their children were capable of , 
it, by vcrtue of the Covenant. If any in the Jewifli Church 
had received Commiflion, to go and make other Cities, 
Profeljtes lothtvR^ their Commiflion muft have run thus. 
Go teach and circumcife, would it therefore have followed, 
that none might bee circumcifedj but fuch as were firft 
taught ? 
€hje^.2* But it is exprefly faid, That hec that heleeves and is hapti:^ 
ed,Jhall iee/dved'^ Faith in Chrifi is the Condition, upon 


A SerfnonoftheBdftizingoflnfams. 4.j5 

which men may be baptized: and this is the mo^cmmoa 
objedion among the Ambaptifts : Unheleevers may not he 
baptiz^ed^ chidrenareunbekevers, therefore they r»dy not bee 
baptized. We have/ay they, cleare cvidence,that Faith ir 
acondicionrequiredinthofethatarc to be baptized, noe- 
vidcnce of 4/?j'pf/'^/ condition that makes them capable of 
Baptifm. Others of them adde, that under an affirmative 
commandjthe negative is to bee included, beleeving is the 
affirmative^unbeleeving is the negative,therefore where bc- 
lecvers are commanded to bee baptized, unbeleevers are 
forbidden to be baptized .• this objection they much glory 
inland fome of them dare all the world to anfwer it. 

lAnfwerfirft, but ifthis argument have any ftrength at -^' 
all againft the Baptiz,ing of Infants, it hath much more 
ftrength againft the/i/i/^f/^;^ of Infants-, it is Qiid exprejiy 
he that be lee vet h ^and is baptil^edjhall befvved • but he that be- 
leeveth not, fhallbee damned: there ye have both the nega- 
tive and affirmative fet down 5 Hee that beleeves ihall 
bee f aved, hee that beleeves not Ihall bee damned •, now 
I frame their own Argument thus, againft thcfahation 
of Infants, Allunbeleeversfhall bee damned^all Infants are un- 
heleevers^ therefore they Jhall bee damned'^ now look at what 
doore they will goe out, for x\\t Jalvation of infants, at the 
fame will we go out, for the ^4^f/^/>^^ of infants-, how ever 
they will evade the one^^t fhall much more ftrongiy evade 
the other -^ if they fay this Text is meant of grown men^ of 
the way which God takes for the falvation of grown men, 
Infants arc faved another way, upon other conditions 5 the 
fame lay we of infants baptifm,the Text means of the con- 
dition of baptizing of grown men,infants arc baptized'up- 
on other conditions?, if they fay, infants though they can- 
not have 4<5?«4//Faith,they may have virtmll Faith, Faith 
inthQfeedandroote , the fame fay we-, if they fay, though 
Infants have not Faith, yet they may have that which is 

G 2 And' 

^ A Sermon of the Bapu:{jng $f Infmts. 

AndogoHs to faith, the fame fay we, they have fomwhac 
which hath ii;?4A?^/^ to faich^and as effcftuall to make them 
capable of baptilm^as of falvation. 

Secondly, I anfwer, it is no where jaid unhehcvers^ ("or 
x^\!titi Ndn'htUever5\X'!k\o\\\^h^{'^\^)m£i'j not bee bapized^ 
it is faid indeed, Heethit hekeveth and is bapti'\edy fhall hel 
ftved •, and it is faid, That he that hekeveth with all his heart 
ma) be baptized 5 it is no where faid, that he that heleevetb 
mt^may not be bafti^d : Therefore I deny the confeqnence, 
if all beleevers muft be baptized^then no unbeUevers^ or non^ 
beleevers may be baptized •, thcfe two are not here intended 
by way of oppofitionjChrift excludes Infants neither from 
baptifm,nor from falvation for want of Faith , but pojltive 
unhleevers^^nd fuch as refufe the Gofpel he excludes from 
both : The ftonc upon which thefe men ftumble, is the 
ignorance in the oppofition in the Scripture they bring, 
which is not between Beleevers^ and their Children, but 
between them, and unbeleeving and profane perfons^ who 
arc (hut from the Lords Covenant, Baptifm^ and Salva- 

Butfuppofe they arc capable of the inward grace of bap- 
tifme, and that God doth effectually work it in fome of the 
Infants oi beleevers^ is that iufficient warrant for us to bap- 
tize 4// the Infants o( Beleevers'^ If we knew in what Infants 
the Lord did work ^^/y, we might baptize /^/'^/^ Infants, fay 
jomeofthcm, but that he doth not make known to us, we 
cannot know of any one Infant by any ordinary way of 
knowIedge,thatthey are inwardly baptized with the Holy 
Ghoft^and therefore we may not baptize any of them, but 
wait to fee when and in whci^i God will work the thing fig- 
mfyed^^nd then apply the fign to them. 
Anfrr, Anfwer. Our knowledge that God hath effedually 

wrought the thing fignifyed,is not the condition upon which 
we are to apply the figne^ God no where requires that we 


A Sermon of the Baptjzif^g of Irsfants. ^ -. 

fliould Icnow that they are inwardly and certainly coiiver- 
ted, whom we admit to the Sacrament of BaptUm^ the A- 
poftlcs thcmfelves were not required to know this of thofe 
whom thej baptizedjif they were, they finned in baptizing 
Simen Magus ^ Alexnndery Bjmensus^ Ananm and Safhira^ 
with others:we are indeed required to know that they have 
in them ^torW/>/^;^ which muft warrant us to adminijler 
thefign^noi that which makes thtm-pc(feft of the thing figmji^ 
ed'^ fallible conjectures 2iXtnottoht QUI m\t\n adminiftring 
of Sacraments,either to Infants or grown men, but a known 
rule of the word^ out of which rule we muft be able to make 
up fuch a judgement, that our adminiftration may be of 
faith:, ^s well as out of charity : In baptizing of grown 
men, the Apofllesand Miniftersof Chrift adminiftred the 
figne, not becauiethey conjcEnred th^i the parties were in- 
wardly fandifyed, but becaufe they made that profe(?io^ of 
faith and holinefTe of which they wcrefure^ that whoever 
had the thing in truth, were received by Chrift into ir^rpard 
Communion with himfelf, and that whotvtxthm made it ^ 
that Chrift would have them received into the communion i 
of his Church,though pofBbly for want of the inward work 
they were never received into the inward communion with 
Jefus Chrift:indeed when fuch a confeflion was m.ade,chri- . 
ftian charity v/hich always hopeth the beft, and thinketh no 
evill, bound them to receive them, and think of them, and 
converfe with them,as with men in whom theinward work 
was wrought, untill they gave fignes to the contrary-, but 
this then* (r/?4m)> , or charitable conjedure was not the 
ground of their 4i?»/m>^ them to Che Ordinance, but th^ 
profeflion and confeflion of the party, made according to 
the WordjWhich they were bound to r^/ in ^ yea, Igreat- 
ly queftionjWhether in cafe ?cter or pW could by the fpirit 
of revelation have known that Ananias ox. AlexandSif would 
have proved no better then hypocrites,whether they either 

G 3 would.. 

A Sermon of the Bapti^ng oflnfaniY. 

would,or ought to have rcfufcd them from Baptif m, wliUft 
they made that fubltkefrifepon and confejsion^ upon which 
others were admitted who in the event proved no better 
then thofe were. So that I conclude : not our knowledge of 
thdv inward San^if cation^ is reqnifite to the admitting of 
any tobaptifm, but our knowledge of the will of Chrifty that 
fuchwhoareinfuchandfuch condition, fhould by us be 
received into the communion of the Church:and in this the 
rule to dircd our knowledge, is as plain for Infant s^ as for 
grown men^ the rule having been always thk^ '\\\2X grown 
men J who were fir angers f om the Covenant of G od^'CLnhclcQ' 
vers, Pagans,Heathens5(hould upon their being infiruBed^ 
and upon profejsion of their Faith, and promife to walk accor- 
ding to the rule of the Covenant '^ be received and added 
to the Church, and made partakers of the fcale of their en- 
trance, and their Infants to come in with them . both forts 
upon their admiffion to be charitably hoped of, untiil they 
give fignes to the contrary , charity being bound from 
thinking of evill of them, not tyed to conclude certainly 
of any of them^becaufcthey ought to know that in all agts, 
all are not Ifrael who are of Ifraely and that many are called J?iit 
few are ehofen. 
. But all who enter into Covenant, and receive the feale of 
the Covenant, mull: H'lpulate for their parts , as well as God 
doth for his, they muft indent with God to perform the 
beleevers part of the Covenant, as well as God doth to 
perform his part^ as even this Text, i Pet. 3, requires. That 
Baptifm which faves us muft have theanfwer of a good con- 
fcience to God : now although it be granted, that Infants 
are capable ofreceiving the /r/? grace, if God be plealed 
to work it in them • yet what anfwer of a good confcience 
can there be from Infants unto God ? they having not the 
u(e of Rcafon , and not knowing what the Covenant 


A Sermon of the BapiT^ng of Infants, £} 

Anfw. The Infants ofchej^ejvj' were as much tyed as the jinfw. 
Infants oi heleevers under the Gofpcl, every one who was 
circumcifed was bound t& keep the Law.GaL^. and thc(e men 
profefle thaxlfraelitijh Infants were mthin the old Covenant^ 
when yet they knew not what it mcantj nor could have the 
fame ufeof it with their Parents and others of aiicrction. 
Look what anfwer they will make for r}atJevos infants, if 
true, will abundantly latisfie for the Infant;s oibeleevers un- 
der the Gofpel. ^ V 

Secondly, God feales to them prcfently, their name Is' 
put into xhcdeed^ and when they come to years of dilcrcti- ^ 
Gnjto be adulti^xhtn in their own perfons they ftand obliged 
to Che performance of it • in the mean time ^efu^ Chrijt^ Hcb.7,23; 
who is the furety of the Covenant, and the iurcty of ail the 
Covenanters, is pleaftd to be their furety -, we know when 
ieverall parties ftand obliged in the fame bond, they may 
feale at Ieverall times, and yet be in force afterward toge- 
ther^ or even a childe lealing in infancy, may agnize and re- 
cogni^ that {ealing,w hen they come to years of diicretion 5 
if then they will renounce it, as done when they under- 
ftoodnot,thcy may free themfelvcs iftheypkaie, if they 
finde the former ad an inconvenience or burden to them: fo 
is it here,God of his infinite mercy is plealcd to Icaleto In- 
fants while they are fuch, and accepts ot fuch a feale on 
their parts, as they are able to give in their Infant age, ex- 
pe(5ling a further ratification on their part, when they are 
come to riper years, in the mean time affording them the ^ 

favourandpriviledgcof beingin Covenant with him, of \ 

being reckoned unto his kingdom and family, rather then 
of the Devils 5 if when they are grown raef i they refui^r to 
ftand to this Covenant,there is no hurt done on Gods part, 
let them ferve another God, and take their lot tor tiaieto 

But what benefit comes to children by y^^^kin^e of lea- Olji^U 5. 


50 A Sermon of the Boffti^ng ef Infants. 

ling as this IS /* itfeemsthen (faychcy) byyourowncon- 
feffion, that this isbut 3. cof^difionali fealing on Gods parr, 
^vi^that they own ir,and racifie it when they come to age, 
and if they then refiife to ftand to it, all is then nuUifyed., 
were it not therefore better to defer it to their years of dif- 
cretion^to fee whether they wilk/&^;^ make it their own vo- 
luntary ad,yea3 or no r* 
jfmr* Anfw. I. This objedion lay as ftrongly againft Gods 
wifdome in requiring the -"f^ewes Infants, even in their la- 
fancy thus to ieale •, and therefore argues no great wif- 
dom or modefty in men,who would thus reafon with God 
about his adminiftrations. 2. God hath other ends and ufes 
ofapplying the feale of the Covenant to them who arc in 
Covenant with him, then their ^r^/^^^ gain, it's a Homage^ 
Worjhtpy and Honour to himkliy and it behoves us evenin 
that reipedj/^ fulfill all righteou[ne(je : when Chri(i rv/ts bap- 
tf\ed and drcumcifcd , he was unfit for the Ordinance, 
through his perfe5iion^ as Children through their irn- 
ferfe^ien^ being as much above thern^^%Cmdxm^t^ below 

3. I Anfwer ^ The benefit and fruit of it at the prefent is 
very much, both to the Parents and to the children •, to the 
Parents firft^whilft God doth hereby honour them to have 
their children counted to his Church, to his Kingdom, and 
Family,to be under his wing and grace^whileft all the other 
Infantsinthe world have their vifible (landing under the 
Prince, and in the kingdom or darkne{re,and confcquently 
whileft others have no hope of their childrens fpiritual wel- 
fare, uncill they be called out of that condition, thefe need 
not have any doubt of their childrens welfare, if they dye 
in their /^s^/^/^j', nor if they live untill they (hewfignesto 
the contrary : God having both reckoned thorn wnto his peo- 
ple, and given them all the meanes of fahation^ which^a//^- 

/^i^^j age is capable of. 


A Sermon oftht Bapizlngoflnfints. 51 

Secondly, here is much privilcdgeand benefit tothe chit 

I dren,when as (befidc whac inward lecret work Godis.plca*- 

fedco work in chem)chey being Members of the Church 

of Chrift have their fliarein the Gommunion of SaintS|> are 

remembred at the throne of Grace^ every day by thofe that 

J pray for the welfare of the Church^and particularly in thofe 

I prayers which are made for his blefling upon hisOrdinan- 

i ces. 

And laflly,it's no fmall priviledge to have that Scale be- Ohja&.i 
flowed upon the in their /^;/4;?t:;y,which they vmy afterwards 
plead when they 2ivcgro\v;^ and come to fulfill the condition. 

But if their being capable of the fpirituall part^muflin- 
title them to theoutwardfign, why then doe we not alfb 
admit them to the Sacrament of the Lords Supper, which 
is the feat of the Covenant of Grace^2LS well as the Sacrament 
of Bapcilm ? And this is urged the rather,becaufe(fay they) ** 
the Infants of the ^ewes did eate of the Paffeover^ as well as 
were circumcifed-, now if our Infants have every way as 
large a priviledge as the Infants o( the ^em had, then can 
wee not deny them the fame priviledge which their Infants 
bad^and confequcntly chey mud partake of the one Sacra- 
ment^as wellas the other. 

I anlwer, that Infants are capable of the grace of Bap- Anfm 
tifme , we are fure, not fure that they are capaplc of the 
grace figned and fcaled in the Sacrament of the Lords Suf- 
fers for though both of them are feales of the New Cove- 
nant, ycf it is with fomc difference ^ Baptifme properly 
{j^At^xkittntranceintoit^ the Lords Supper, properly the 
growth i noun foment znii augmentation of it •^ Baptif m for out 
birth^ the Lords Supper tor ovvitood-^ now Infants may 
bee ^^r^ again while they arc Infants, have their OriginaH 
fm pardoned, h^^ united to Chrift, have his /;»^^^ftampt 
upon them, but concerning the exercife of thcfe graces and 
the augmentation of them in Infants, while they arc Infants, 

H the 

J J ASttmnpfthi Baf tiding $f infrnts. 

tbe Scripture is altogether filent, and for what is faid con- 
cerning the lafants of the ^ems eating the Pajfeover, to 
which our Sacrament of the Lords Supper doth fucceed, 
there IS no fuch thing mentioned in all the Book of God; 
it is faid indeed that the feverall families were to cate their 
Lambe, if the houfehold were not too little for it, and that 
when their children fliould ask them what that fervice 
meant ,thcy (hould inftruifi them about the meaning of it* 
but no word injoping , nor any example witnefling, that 
their little children did eat of it. If they lhy(as fome of them 
doej that ^A^y? little ones, who s^ttzzHo, to enquire coticer^ 
ning the meaning oi that fervice, and capable to receive in- 
ftruclion about it, did cat of the PaflTeover with their Pa- 
rents % I anfwer/although the Scripture f peaks nothingof 
their eating,yetifthat be granted) it is no prejudice to us, 
becaufe the Gofpel prohibites not frch yong ones from the 
Lords Supper, who are able io examine themjehes^ auddif- 
cerne the Lords Body, 

Thus have I according to my poor ability made good this 
fccond argument alfo,and vindicated it from all objedions 
of- any weight which 1 have met withall to the contrary, it 
remains that I winde up al!5with a briefe Application, 

And firft it ferves for juft reproofe of the Anabaptifts, 
and all iijch as by their ra(h and bloody fenrcnce condemn 
Infants, as out of the ftate of Gface 5 it's a great finne to 
pafle ftntcnce upon af>y pxircicular perfon for any one aft, 
as was that of £//, concerning Hannah^ how much more 
feeinous. is it to condemns all the Infants of the whole 
Church of Chrift, a3 having nothing to doe with the Co- 
venant of Grace, or the feale of icr Wee read o? Herod 
the Tyfanc, that he deftroyed all the children in Bethlehem^ 
a^dthe Qoftfti'ihereof from two years old and under ^ is 
hot thi$> fatre more crudl fentence. to fct thefe in no 
bcttcrfticetheii Pagans and InMd^^Withm Chrifi^diem 

f rem the Common-w/alth oflfraH, as ftrAngers^mthe Cove^ 
mnt offrem'tfc^ having no hopCy and without God in the porld } 
Can any fobcrChriftian think this a fmall fault ? Ourblef- 
fed Saviour faith , // is not law full to take the Children* 
bread and give it to ^d^^r^but thefe men take Children^ztiAm 
their judgement, conclude them for no better thenyiP^^ -, 
^/rw/wi is the bread of the Lord, which he would have gi- 
ven to his children, and to deny it to them as none of their 
right, is to make them no better then dogs. The Prophet 
EIj}\u wept when he looked upon ffal{ael, becaufc he tore- 
faw that he would dafli tiie infants of //r^^/againflthe wall, 
and even ^4^4^/ thought hi mfelf worthy to be efteemed a 
dog if ever he Ihould do fuch a thing. But certainly^thus to 
dafh all Infant children of beleeversoutol the Covenqint of 
Grace, (as much as in them lyethj & to deprive them of the 
feale of it, is in a fpirituall fenfe farre more heavy. And 
I dare appeale to the tender bowels of any belecving Pa- 
rents, whether it were not cafier for them to thinic thic 
their />?/4/?/ifhould be dafliedagainft the ftones, and yet^ 
the mean time to die under Chrifts wing^ as viilblc Mem- 
bers of his Kingdome, Church and Family, rather then to 
have them live, and behold them to have a vifiblc {landing 
onlj'in the Kingdom of the Devill ; Thefe -men kn6v(rnoc 
how much they provoke Chrifts difpleafure againft them- 
ftlves •, Hee was greatly difplcafed with his own JDifciples 
for forbidding liclc children to come unto him-,and one day 
fuch racn will know, that he is much more difpleafed with 
them, w^ho with fo great violence oppofe the bringing 
of bcleevers children unto his holy Sacrament, that with 
unfpeakable wu*ong, injury, and (lander, they profccutc 
all the Miniftcrs of Chrift, who give Infants this their due, 
caaderaoing them for Miniftersof Antichrift, and iimbes 
of'lheBeafts yea, fame of them proceeding fo farre, as 
cpndeaming all the Churches of Chrift, to bee l|o Chur- 

H 2 chcs. 

- . A Sermon of the Bafti^n^ of Infants. 

r ^ ches, who Caft not their children one of the Covenant of 

Gracc,and the feale of it, and doe cry out upon the Bapti- 
zing of Z^/^^^^, asone ofthofe great finncs which bring 
and continue all our judgements upon us. The Apoftatc 
Empcrour Julian is juftly cryed out upon for his cruelty 
againft the Chriftians, for denying to their hddies humane 
Sepulture •, how nauch more cruell is it to deny to thefouls 
of Infants the juft priviledge and benefit of the Covenant 
of Graced Weknowhedid it ©uc of hatred to Chriftianity, 
which I am farre from charging upon thefe men 5 but if 
we compare the fentence andfadlof the one with thfeo- 
thcr, we{hallfinde the latter (bee their principle what it 
will) farre more injurious to the Church of Chrift then 
the other ; The Lord in mercy give them to fee how unjuft 
that fentence, and how heavy that doom is,which they thus 
paffe^not only upon Infant children, bat upon all the Chur- 
ches of Chrift',and ferioufly to confiderjwhethcr the Lord, 
who once in his difpleafure threatned to da(h their Infants 
f .isigainft the Stones, who hajd dafht the Infants of the chil- 

Pfai. 131.8,9. drenofi/r/i^/ againft the ft ones, willindureit at the hands 
of any to expunge the Seed of the faithfuU out of his Covc- 
nantjand to drive them from his City and Kingdom after 
this audi manner. i , ^ 

Z//e2. ' Secondly, how much may this comfort the Soule ofc- 
To Parents. Very bclceving Parent, to behold this great love and good- 
\ neflc of God in his Covenant of Grace to them and their 
^otiheif com- p^jj^^j^j^y^ that nQt oqly themfelvcs, but even their Infiants 
for their fakes5fl|PMl4 be reckon^dto the houfehold of God, 
put into the Ark, wrapped up in a Covenant of Love, 
brought under the wingof God? When God had pfomifcd 
to Bavidy that hee ihpuld have a Son to whom God would 
|)eij;j.t^thcr^;and that all his,pofterity fliould after luciha 
gracious i^arincr be regarded, his heart was even raviflicd 1 
witJijtji) ipr^^Gc^;^ what am I, and^wha is mj 

A Sermon of the Bapti^ng of Infants. y ^ 

;/ ^oufcy that thou haft brought met hitherto f 4^d this tv/ff yet a i Samj. 
I finall thing in thy fight^O LordCod^ hut t^ou haft fpoken alfo 
f- ofthyfervdmshoujeforagreatwhiktocome^ and is this the 
^ manner of men^ O Lord God f And even fo (hould Chriftian 
•\ Parents break outinto admiration of his goodnelTe, in ta- 
king their children into that gracious Covenant, which is 
not oncly the womb and veflell, but alfo the well-head of 
fo many mercies, which are terminated, not in thcmfclves, 
but flow down to their poftcrity from generation to genera- 

And this is yet more admirable in our eyes^when wee ie- 
riouflyconfider, how unclean and filthy, how viperous a 
brood they are, as proceeding out of our loines, empty of 
all goodnelTe, full of all wickednefTe, an unclean Leprofic 
having befpread them from the crown of the Head to the 
fole of the Foot, fit onely to bee caft into the open Ficld,to Efa.i 6. 
the loathing oftheirperfons, in the day that they are born, Ezek.16,5. 
as all the reft of the world are 5 and that God fhould let 
his heart upon fuch as theft, to take them thus ncere unto 
Him{clf,whcn he palTes by both Parents and Infants of all 
the world befide,how would our hearts melt in his praifes^if 
wee could confider thefe things ? 
2. How fhould this ingage all Chriftian Parents to look 2. 
\ iothe education of their children, to bring them up in the Forrheirdi 
' nurture and fear of the Lord 'f Its a wofull thing to conli- \l I'^l^^^ 
. dcnhQ n^rached care/ej/7€fje oi mzny Paixnts '^ yea, not one- forthtirca 
( lycarelcfneire^but/^;;^^//;?^//^ of many Parents 5 who pro- If,["e^^a|f'' 
ftitute their children to the Devi/i and his fervice, aftej? they EzekfiVs. 
h2LWt confecrated t:hcm to Chrift by baptifm-, trairi them up P^'a^.^o^s: 
inignorance,profanene{re,&c. To whom God may fay, 
ashecdidtothatHarlot,£;2:.^Li5.r^^/<jA^/? t^kenmy Sons 
and my Daughter j.^vff horn thou haS born unto mee^and thefe thou 
ifaftfacriftced unto Devils. A generation of : wi^Jtched; in^n, 
who take more Cace of their liSii'^^ and X»^^4 Ihcn tbeydoe 



<| A StrmdH ef the Bjfts\trtg $f Inf4nts. 

of tbcit I/ffdntt immorcall foulcs, nourilTiing the former^ 
murckring the latter j that we may fay of them, as Auga^ 
flus did ofHerod^ that it is hrttcr to bee Herods Hog then his 
Son. I have of en heard a fad Story of a wretched Woman 
who perfwaded her Daughter to yecldto the iuftof a rich 
\ man^ in hope he woiild marry her, ashee had promifed to 
doc-, which (hedid, andprefently after fell fick and dyed-, 
The wretched mother hereupon grew diftraCled, and in her 
madoeffe cryed out, my Daughters fcule^ my Daughters 
Joule y I have damned mj Daughters foule : Verily, thus may 
many Parents cry out upon themlclves for murthcring their 
Childrens foulcs-, and their Children may wi(h that 
they had been cither Dogges, or Swine, rather then 
their Sons or Daughters •, miierable children, of milerable 
PaTentsJ what will fuch Parents anfwcr God, whenhee 
comes to demand his children of them i Suppofe a Prince 
or Nobk man fliould put a Childe to Nurle unto fome 
mean man,and pay them well for the education of it*, or 
rather fuppofe a great man (liould adopt the child of a poor 
man to be hisown^and lliould fay unto this poore man, as 
i 2..19. Pharadhs daughter faid to Mojes wother^ BringMf tiis ChiUe 
for me^andlxviligive thee thy wages*, and afterward comming 
to fcethtschildc,lliould find they had lamed the childe,and 
txught ic nothing but to fpeak evill of them, and to fight 
agaiaft them; "think I pray you what they would fay, 
ordocto this wretched man. How much more abomina* 
ble is the fin of many Parents, who by their owncarekf- 
ncffe; and vileexample, leaven theirchildren with princi^ 
pies, .'md lead them in wayes quite contrary to the Cove- 
nant of grace, tending to nothing, but todillionour God, 
and to their own deftrudion. If any of you have been 
guilty of it intime paft,bc deeply bunibkdiarit,'Cravien>cr- 
-^y and pardon •, ^nd for time to come^indeavbur to doe tiie 
part of a mtfn^ FMerot Mother f or Chiift, looking upon 


A Sermon efthe Baftizirg of Infants. «- 

thy children, as being Chrifts more then thine, yea, as 
not being thine 5 but Chrifts, to whom thou haft 
confecrated them^ and therefore (as wife and loving 
Nurfes ulc to doe; carry them often to their Father for his 
bleffing , and hee will blelTe them , and reward thee 
d[o'^ wcfindeinthefecondof^i?^/, that in the day of their 
Faft, they were to bring their children and fet them before M2.i^. 
the Lerd^ that hee might bee moved to compailion for the 
Childrcns fake, whom hee ufed to call his own ^ let thou 
thy Children often before him, intreate him as Jojefh 
did \{\s father iox his two fonnes, and as they did our Savi- 
our, CM ark. 10, that hee woMfut his hands uf on them And 
blejfe them •, Doe it heartily, humbly, frequently,tell him 
how dcare they are to thee, and the dearer, becaufc heis 
pleafedtoown them, tell him their wants, and thy own 
inability to lupply them in any thing, and how eafieit is^ 
for him to doe it by his Spirit and Grace-, oh that Ijhmad 
might live in thy fight y fai*d Abraham ♦, Say thou ib alfb^ 
Lord kt thcfe children live before thee, thine they are^ and 
thou gave/l them mee to^bring uf fsr thee^ Oh bliffe my labiur 
amongthem^ aid make them fuch as thou rvouldejt have them 
to bee. 

And doe not onely pray for them, but difcipJine them and »T,m.i.5^?, 
inflru^ them, acquainting them with the Script.ircs, and *^* 
Catecbifing them in the Principles of Religion ; as the 
Mother and Graadmother of Timothy did him. Training 
him Hp from his infancy, in the knowledge of the holy Scriptwe^ 
and bee afiured, if thy children may learn from thee to 
knowtht'it heavenly Father, to beleeve in him, to /t^x^^him, 
and feare him betimes, that being taught the trade inthtir 
youth,theymAynotfoffakeitmhentheyare eld: they will then 
more bleffe God for thee,then ifthoucouldcft leave them- 
all the world for their inhcrkance-, it was for f^i^ that So- 
/iw^;? gloried in ^/^ father and mothcr^r^Wo.^, 2^3. and for pj© v. 4.2,3; 

ihk ' 

^ ^8 : ASerwonof the Bafti^ng$f Infants* 

■ this will thy children rifeupandcdll thetbleffed. Thus {halt 
thou approve thy felf a true £or\<^iAbraham'^ Thus fhall thy 
children be bleffed with faithful! Abraham-^ Thus (hall the 
Covenant, the fpirituall part and benefit ofit,^ well as the 
outwardj reft upon thy pofterity from generation to genera- 
3* . Thirdly^ andlaftly. This ferves for ufeto all children 
edone's^^^^" w^hom God honours (o farre, as in their Infancy to bring 
I. * thus near unto himlclf 5 and to ufe them thus as his owne, 
por comfort and that three leverall way es •, Firft, to incourage and com- 

'€ve"and re^^' /^''^ ^^^ ^^^ upon him, for all the 

pent. good things whicti hee hath promifed in the Covenant of 

Grace, The Papifts, as in fome things they give and af- 
cribe too much to Bapdime, making it to take awayorigi- 
nall finne, exopere operato: So in other things they rob 
Gods people ofthe comfortable ufe e?//>5 becaufe they fay 
that when once wee commit aftuall finnes wee make {hip- 
wrack of Baptifm, and then Penance muft bee fecunda tabula 
pojl naf*fragwmy a Cockboat after our jQiipw.rack •, but this 
blcfTed Sacrament ferves for a more durable and comforta- 
ble ufe, even to bee an -^^^5 as my Text cals it, to carry 
to Heaven. Know then that whenfoever thou findeft thy 
lelf at a loffe, fenfible of thy undone condition , findelt 
thy guilt, and filth, and bondage, through {inne, and 
flyeft unto Chrift, and thy Confcience witneffcth with 
thee, that thouwouldcft walk for time to come, accor- 
ding to the rule of the Covenant, in uprightnefTe^ to make 
God in Chrift thy portion, and his word thy guide-. So 
i?//r^;?Ifay, asthoudoefttliis, mayeft thou fiy to thy Baf- 
tifme^ and plead it for thy comtort,as wee may plead the 
Rainbow in foule weather againft the worlds deftrudion by 
water. I have often heard a ftory of a great Queen, who 
gave a Ring to a Nobleman, while hec was her Favourite, 
and willed him to fend it to her when hee {hould ftand in 


A Sermon of the Baptizing of Infants. ^p 

greatcft need of her favour-,who afterward falling Into her 
difplcafure,fent the Ring, which through the treachery of 
the bearer was not delivered till it was too late : But it fliall 
never happen lb to thce^do^ thou in all thy extremity^fliew 
or fend by the hand of faith thy ^^ii/^, which God hath gi- 
von thee^plead it confidently,and to thy dying day, it may 
be an Ark unto thy foule in all cafes oi reUpfe^ dcfertion, 
temptation, or whatever elfe may betide thee, upon the re- 
newing of thy repentance and faith in Chrift Jefus, 

Secondly, This great love of God in taking us thus j^ ,^' 
ncare into his own Family, as his own Cnildren,(hould fuch"swaifc 
make many of us blufh, to remember our mworthj conver- unworthy of 
fmion^ in times f aft '^ yea, it might make our very hearts to ^^'^ priviicdi 
bleed^ and make us not only will) we had been unhafti^td^ 
h\Xitvtr\unborny rather then to pollute the holy Covenant, 
andthefealc of it, as we have done with our unhallowed 
lives: Can it ftem a light thing in our eyes,that when God 
hath left the greateft part of the world, as ftrangers from 
his Family and Kingdom jto be under Satans kingdom, and 
taken us (no better by nature than they are) to be hispc- 
culiar oncs,into Covenant with him^thac hec (hould fwear 
unto us, to be our God, and hitherto to train us up under 
fuch heavenly Ordinances, and wc to walk in the mean 
time as rebels and enemies unto him, like the unbaptized 
world ? can we think our condemnation not to be greater 
then theirs ^ Let me a little reafon the cafe with you. Doe 
you know into what a Covenant the Lord hath taken you.<* 
what he hath done for you, and expcfts from you ^ have 
not your Minifters and Parents inftrudted you in it < Now 
tell me what is the reafon of your unanfwerable conver- 
lation, isitbecaufcyou renounce the Covenant, as being 
made when you underftood it not? if fo, that you do in- 
deed renounce it^ Jakt jojtr courfe, ferve the Cod yot$ h^ve 
$t§j0y yettdlmeeClbefeech you) what iniquity is in the 

I * Lords 

• ^ - ^ i 

.5o A Sermon oftheBafti'^ngdf Infants. 

Lords Covenant cf what hurt is therein ic^ what dtfad- 
vantagc have you met withall < or r^here and how doe you 
hope to finde better things^then God to he your Father ^Chri(i 
^eftisto bee your Saviour ^xht Spirit to bee your Comforter ? 
CO hnwcyourjins fardonedmd healed^ to be adopted^ juffifjed^ 
fanBifyedy^ndcvcxYwzycomfortably provided for here, and 
favedfor ever < Doe the Gods you have chofen to fcrve 
provide better things then thefe, that you renounce Chrift 
for their fakes ^r If you fay, God forbid you fhould re- 
nounce Chrift, -, N o, y o u hope to bee Cived by Ghrifr, as 
well as any other : Then tell mc in goofd fadneflfe, doe you 
e»pe(flthat Chrift ihouldftand bound to perform his fart 
of the Covenant^and you left at liberty for. your pare ^ that 
he ikmxldkve you^ znijmJjate him': that^^ fliopid beeyoui; 
(^Qd^m^you remain the Devils fervant? tha^ )^^i1totdcfpi^6- 
vidc;Heaven for you, and jf^// walk in the way which fcad^ 
to hell i O how much are you deceived ! t tell you he hath 
fworn the contracy,he hach heaped up tribulation and wrath 
for every foule which doth evill, for th^^ewfr/l^ior die 
bapti^dfrfi^'md you will one day findejthat /^ hacPbeerr fit- 
ter you had never lived in his houfe^ nor been trained uf mder 
his Covenantythen thus to profane it^andmaketheblood of it ^ as 
an unholy thing, .. . < = - * • ^ i 

ro^voke to Thirdly^this great priviledgefliouldlngagekafl feir time 
ioi^Hfc for° to come, to make our Baptifma continuall motive to art an- 
Retocome. fwerable converfation to live as men who aredcadnnrdfin, 
and alive unto God 5 to account that it ought to bee as 
ftrange> to lee a baptized man walk in a- finfulh courf^, 
as to fee a SveBrum^ a walking Ghoft; Wee are bu- 
0I.1.1** rjedwitbchriji in Baptifme '^ and how can rvee-wh-a are^dedd 
to finne live any longer therein t We are planted into hirfa- 
itttly> made his Children, havehis Spirit dwelling in us- 
yea,, thereby ntado one with Chi\&: AU^hhJ^\ifd^^^ 
xoy by OUT Es^tifm, (hall riotliHs-mforCe us td Irvi aitf^i 


^ A Sermon of the Bapti:{ing of Infants. 

rably^ X/^^^rtds a Scoryofa gracious Virgin, who iifed 
to get the viftory over Satan when he tempted her to any 
finnc, Satan I may not doe it , Baptizata fum, / am Bafti- 
:{ed^ and muft walk accordingly : So fhould we argue^Lct 
bale perfonslive bafcly^noble and generous men muft live 
nobly •, let Turks and Pagans live wickedly, the holy feed 
muft live holily and rightcoufly : keepe it daily in thy 
thoughts, what thy Baptifm ingageth the^ unto, and that if 
thou walk otherwife^it will rife up extrcamly to aggravate 
thy condemnation in the laft day. It was a cuftome in the 
latter end ofthe Primitive times. That fuch as were bap- 
tized, did weare a white Stole ( a humane Ceremony, to 
fignifie their purity of life which the baptized was to lead, 
Fulgentes ammas vejlis quoque Candida fignat.) Now there 
was one Blpidophorm^ who after his baptifm turned a per- 
fecutor y CHuritta the Minifter who baptized him, brought 
forth in publick the white Stole which Blfidof horns had 
worn at his Baptifm, and cryedunto him^ oElpidopho- 
rus ! this Stole doe Ikeep againftthjcommingto judgement ^to 
tejiifie thy i^pofiafiefrom Chrifit, doe thou m like manner aC- 
fure thy felf,the very Font wherein thou waft baptized, the 
Regifter wherein thy name is recorded, will rife up againft 
thee,if thou lead not a holy life : The Covenant is holy,thc 
Sealeis holy, let thefe provoke thee to ftudy to be holy,yea 
to draw holineffe from them. Gonfider what I fay, And the 
Lord give yoti mderfianding in all things.